T17n0721_正法念處經
大正藏第 17 冊 No. 0721 正法念處經
No. 721
正法念處經敘
夫域中之名四等，道之所生萬殊，名蓋眾名之假，生非有生之實。然則修促共盡，小大同期，而金字絲編、緗交素篆，分途列道、門張戶設，既昧斷惑之境，未接息言之路，詎能探神測妙，苞總無邊？有聖將應，靈因曠遠，志遺髮膚，施單城國。及繁星駐彩，夕馬騰空，出四門以結念，處三夜而圓果，十力在己、八解俱照，智兼一切、慈洽萬方，既而法吼傍震，甘露降灑：鷲山、祗樹之下，鹿苑、連河之地。眾出恒沙，徒繁林竹，反窮迷於升極，啟重昏于鐙炬。雖鵠林興慕，檀薪已然，教義不忘，風聲逾被。壽陵仰丹素之工，清檯寫金玉之質，水骨流暉，園閭加等，遺契余旨，薄傳前載，幽宗絕唱，方備茲辰。使持節大將軍領中書監攝吏部尚書京畿大都督渤海王世子高公，道風虛邁，神衿峻遠，負日月于中衢，擊雷霆于上路，德表生民，作舟梁于夷夏，器含群物，制天淵于廟堂，殊流共委，酌而不竭，異軫同騖，仰以知歸。黃扉南辟，鈴合東啟，則有高士通才、幽人偉器，懱其漢爵之重，鄙其南嶽之遊，曳裾高步，自得門下，俱申前趣之禮，並應卻行之眷。蓋以書奏多方，術呈異等，或披卷而止，或一貫
【現代漢語翻譯】 現代漢語譯本 《正法念處經敘》
大凡世間萬物的名稱有四種類別，真理所產生的現象有萬千不同。名稱不過是眾多名稱的假借，產生也並非真實的有生。既然如此，長短終將一同消逝，大小也會在同一時期結束。然而，用金字書寫、絲線編連，用淺黃色紙張抄寫、白色篆字書寫，分途而立、門戶森嚴，既不能領悟斷除迷惑的境界，也無法接觸止息言語的道路，又怎能探究神妙之處，包容統攝無邊無際的真理呢？
有聖人將要應世，其靈妙的因緣由來已久，立下捨棄身軀毛髮的誓願，佈施整個城池國家。當繁星閃耀光彩，夕陽下的馬匹騰空奔馳之時，他出離四門以結下正念，經歷三個夜晚而圓滿證得佛果。十種力量已在他自身具備，八種解脫也同時照亮了他，智慧遍及一切，慈悲普及四方。於是，佛法的獅子吼聲震動四方，甘露般的法雨降灑人間：在鷲峰山、祗樹給孤獨園，以及鹿野苑、尼連禪河等地，聽法的大眾多如恒河沙數，僧團的繁盛如同茂密的竹林，從而使人們從迷惑中走向覺悟的最高境界，在如燈炬般的光明中開啟重重黑暗。
雖然在拘尸那迦的鵠林中，佛陀涅槃，如同檀香木被火焰燃盡，但佛陀的教義卻未被遺忘，佛法的聲名更加遠播。人們仰慕壽陵的丹青素描之工，在清檯上書寫金玉般的文字，佛法的光輝如流水般傳播，寺廟園林的規模也日益擴大。佛陀遺留下來的教誨和旨意，在以前的記載中只是略有流傳，而深奧的宗旨和絕妙的唱頌，如今才得以完備地呈現出來。
使持節大將軍、領中書監、攝吏部尚書、京畿大都督、渤海王世子高公，他的道德風範虛懷若谷，精神境界崇高深遠，以日月為己任，行走于天地大道之中，以雷霆之勢，匡扶社稷。他的德行堪為百姓的表率，為華夏各族架起溝通的橋樑，他的器度包容萬物，在廟堂之上制定天地的法則。各種流派共同歸附於他，取之不盡，用之不竭；不同的途徑都奔向同一個目標，人們仰望他而知曉歸宿。皇宮南門為他敞開，鈴聲響徹東方，於是有許多品德高尚、才華橫溢的賢士，以及隱居山林的傑出人物，他們不屑於漢朝官爵的尊貴，鄙視前往南嶽遊覽，紛紛來到高公門下，邁著高貴的步伐，感到非常自在，都表達了向前追隨的意願，並回應了高公挽留的盛情。他們呈上各種奏章，展示不同的才能，有的翻閱書卷，有的則能融會貫通。
【English Translation】 English version Preface to the Sutra of the Establishment of Right Mindfulness
Generally speaking, names in the world are of four categories, and the phenomena arising from the Truth are myriad and diverse. Names are merely borrowed from numerous names, and birth is not truly real. Therefore, the short and the long will eventually perish together, and the small and the large will end at the same time. However, writing with golden characters and stringing with silk threads, copying on light yellow paper and writing with white seal characters, standing on separate paths and establishing strict portals, they cannot comprehend the state of severing delusions, nor can they access the path of ceasing speech. How can they explore the mysteries and encompass the boundless Truth?
A sage is about to appear in the world, with a spiritual cause that has been long in the making, vowing to abandon his body and hair, and donating entire cities and countries. When the stars shine brightly and the horses under the setting sun gallop, he leaves the four gates to establish right mindfulness, and after three nights, he perfectly attains Buddhahood. The ten powers are already within him, and the eight liberations illuminate him simultaneously. His wisdom encompasses everything, and his compassion extends to all directions. Thus, the lion's roar of the Dharma shakes the four directions, and the nectar-like Dharma rain descends upon the world: at Vulture Peak Mountain, Jetavana Monastery, Deer Park, and the Nairanjana River, the audience listening to the Dharma is as numerous as the sands of the Ganges, and the Sangha is as flourishing as dense bamboo forests, thereby leading people from delusion to the highest state of enlightenment, and opening up layers of darkness in the light like a torch.
Although the Buddha entered Nirvana in the Sala Grove of Kushinagar, like sandalwood consumed by flames, the Buddha's teachings have not been forgotten, and the fame of the Dharma has spread even further. People admire the craftsmanship of the Danqing sketches of Shouling, and write golden and jade-like words on the Qingtai Terrace. The brilliance of the Dharma spreads like flowing water, and the scale of temples and gardens is also expanding day by day. The teachings and intentions left by the Buddha were only slightly circulated in previous records, but the profound doctrines and exquisite chants are now presented completely.
The Special Envoy General, Director of the Central Secretariat, Acting Minister of the Ministry of Personnel, Grand Governor of the Capital Region, and Prince of Bohai, Gao Gong, his moral character is humble and virtuous, and his spiritual realm is lofty and profound. He takes the sun and moon as his responsibility, walking in the great path of heaven and earth, and with the force of thunder, he supports the country and the people. His virtue is worthy of being a model for the people, building a bridge of communication for all ethnic groups in China. His capacity encompasses all things, and he formulates the laws of heaven and earth in the imperial court. Various schools of thought jointly submit to him, inexhaustible and inexhaustible; different paths all rush to the same goal, and people look up to him and know their destination. The south gate of the palace is opened for him, and the bell rings throughout the east, so there are many virtuous scholars with noble character and outstanding talents, as well as outstanding figures who live in seclusion in the mountains. They disdain the nobility of Han Dynasty official titles and despise traveling to Mount Heng, and they come to Gao Gong's door one after another, walking with noble steps, feeling very comfortable, and expressing their willingness to follow him forward, and responding to Gao Gong's warm invitation to stay. They present various memorials, displaying different talents, some flipping through books, and some can integrate and understand.
獨得，每留神釋典、洞叩玄門，以夫照壁瀉瓶，遺文必舉，非徒九部，寧止十二。逖矣西方，路超百宿，精力苦心，不憚重繭，故能法藏流行，異聞俱湊。爰有舍城妙說時將感通，法螺良藥響授斯在。從善業之本，極身念之際，標品有七、明義者五，至如違俗絕世，托想菩提，眷彼天人，深嗟鬼畜，鑒茲因果，冥心是緣，篤誠修行，又悟前旨，載懷依仰，形殊理一，大覺下臨，昭然獨曉，四攝六通，網羅群智，讚揚妙德，事屬斯文。直以風殊俗舛，詞翰乖絕，傾耳注目，隔若山河，將恐靈教有虧，玄旨多墜。有婆羅門人瞿曇流支，比丘曇林、僧昉等，並鉤深索隱，言通理接，延居第館，四事無違，乃譯明茲典，名「正法念處」。起自興和歲陽玄默，終於武定淵獻之季，條流積廣，合七十卷。微言不昧，弘之在我，大崇覺典，克宣靈蹟。此乃濟四部於法橋，刷六塵于定水，心殷業重，無德而言。雖龍樹不追、馬鳴日遠，申法尊道，夫豈異昔？所以緇素擊節，雅俗傾首，義有存焉，永法三界。云爾。
正法念處經卷第一
元魏婆羅門瞿曇般若流支譯
十善業道品第一
歸命一切諸佛菩薩
如是我聞：
一時，婆伽婆在王舍城游那羅陀婆羅門村。爾時，慧命舍利弗于晨朝時，共眾多比
丘入王舍城，各各行乞。爾時，眾多比丘離慧命舍利弗而行乞食，遂爾往到遮羅迦波離婆阇迦外道所已，共相問訊，彼此歡喜說法語論，迭互相問。
彼遮羅迦波離婆阇迦外道問諸比丘言：「汝之釋迦沙門瞿曇說如是法：『欲為不善，是不可愛，非是可樂，非是可意，於他欲者，亦不隨喜。』我亦如是說：『彼身業是不可愛，非是可樂，非是可意，於他欲者，亦不隨喜。』汝之釋迦沙門瞿曇說：『彼口業是不可愛，非是可樂，非是可意，不隨喜他。』我亦如是說：『彼口業是不可愛，非是可樂，非是可意，不隨喜他。』汝之釋迦沙門瞿曇說：『彼意業是不可愛，非是可樂，非是可意，不隨喜他。』我亦如是說：『彼意業是不可愛，非是可樂，非是可意，不隨喜他。』汝之釋迦沙門瞿曇如是法律，為有何異？何意？何勝？若汝釋迦沙門瞿曇如是法律，與我何異，而汝釋迦沙門瞿曇自說：『我是一切智人。』」彼遮羅迦波離婆阇迦外道如是問已，彼諸比丘新出家故，于比丘法未能善解，心不隨喜，是故不答。爾時，眾多比丘既乞食已，離慧命舍利弗，各各皆到那羅陀村，食訖已住。爾時，慧命舍利弗亦乞食已，同共往到那羅陀村。爾時，眾多比丘往到慧命舍利弗所，具說如上。
爾時，慧命舍利弗語眾多比丘
【現代漢語翻譯】 現代漢語譯本 丘比丘們進入王舍城（Rājagṛha），各自去乞食。當時，許多比丘離開了有智慧的舍利弗（Śāriputra）去乞食，然後一起去拜訪遮羅迦波離婆阇迦（Cara Parivrājaka）外道，互相問候，彼此高興地談論佛法，互相提問。
那位遮羅迦波離婆阇迦外道問那些比丘們：『你們的釋迦（Śākya）沙門瞿曇（Gautama）這樣說法：『想要做不善的事情，這是不可愛的，不是令人愉快的，不是令人滿意的，對於他人想要做不善的事情，也不隨喜。』我也是這樣說：『那身體所造的業是不可愛的，不是令人愉快的，不是令人滿意的，對於他人想要做不善的身業，也不隨喜。』你們的釋迦沙門瞿曇說：『那口所造的業是不可愛的，不是令人愉快的，不是令人滿意的，不隨喜他人。』我也是這樣說：『那口所造的業是不可愛的，不是令人愉快的，不是令人滿意的，不隨喜他人。』你們的釋迦沙門瞿曇說：『那意念所造的業是不可愛的，不是令人愉快的，不是令人滿意的，不隨喜他人。』我也是這樣說：『那意念所造的業是不可愛的，不是令人愉快的，不是令人滿意的，不隨喜他人。』你們的釋迦沙門瞿曇的這種法律，有什麼不同？有什麼意義？有什麼殊勝之處？如果你們的釋迦沙門瞿曇的這種法律，和我沒有什麼不同，而你們的釋迦沙門瞿曇卻自稱：『我是一切智人。』』那位遮羅迦波離婆阇迦外道這樣問完之後，那些比丘因為是新出家，對於比丘的佛法還不能很好地理解，心裡不隨喜，所以沒有回答。當時，許多比丘乞食完畢后，離開了有智慧的舍利弗，各自都到了那羅陀村（Nārada），吃完飯後就住下了。當時，有智慧的舍利弗也乞食完畢，一同前往那羅陀村。當時，許多比丘前往有智慧的舍利弗那裡，詳細地說了以上的事情。
當時，有智慧的舍利弗對比丘們說：
【English Translation】 English version The monks entered Rājagṛha (王舍城), each going to beg for alms. At that time, many monks, having left the wise Śāriputra (舍利弗), went to beg for food, and then together went to visit the heretic Cara Parivrājaka (遮羅迦波離婆阇迦). They greeted each other, happily discussed the Dharma, and asked each other questions.
That Cara Parivrājaka asked the monks: 'Your Śākya (釋迦) ascetic Gautama (瞿曇) speaks of the Dharma thus: 'Wanting to do unwholesome deeds is not lovable, not pleasant, not agreeable, and one does not rejoice in others wanting to do so.' I also say the same: 'That bodily action is not lovable, not pleasant, not agreeable, and one does not rejoice in others wanting to do unwholesome bodily actions.' Your Śākya ascetic Gautama says: 'That verbal action is not lovable, not pleasant, not agreeable, and one does not rejoice in others.' I also say the same: 'That verbal action is not lovable, not pleasant, not agreeable, and one does not rejoice in others.' Your Śākya ascetic Gautama says: 'That mental action is not lovable, not pleasant, not agreeable, and one does not rejoice in others.' I also say the same: 'That mental action is not lovable, not pleasant, not agreeable, and one does not rejoice in others.' What is the difference, meaning, or superiority of this law of your Śākya ascetic Gautama? If this law of your Śākya ascetic Gautama is no different from mine, why does your Śākya ascetic Gautama claim: 'I am all-knowing'?' After that Cara Parivrājaka asked this, those monks, being newly ordained, could not understand the Dharma of the monks well, and their minds did not rejoice, so they did not answer. At that time, many monks, having finished begging for food, left the wise Śāriputra and each went to the village of Nārada (那羅陀), and after eating, they stayed there. At that time, the wise Śāriputra also finished begging for food and went together to the village of Nārada. At that time, many monks went to the wise Śāriputra and explained the above in detail.
At that time, the wise Śāriputra spoke to the monks:
言：「若我，慧命！共汝相隨王舍城內，同四出巷、同三角巷，即共汝等到遮羅迦波離婆阇迦外道所者，我則能以正法破之。然我在於異四出巷、異三角巷而行乞食，故我如是不聞彼難。彼遮羅迦波離婆阇迦外道前所問難，世尊普眼——諸業果報一切現知，今在此處最為尊勝，一切外道見則降伏，為諸聲聞、諸優婆塞、諸天人等，善說一切業果報法——去此不遠，汝可往問。彼當爲汝善說一切業果報法，若天、魔、梵，世間、沙門、婆羅門等所不能說，唯有如來能為汝說。我于彼法未善通達，唯有世尊第一善解業果報法能為汝說。」爾時，眾多比丘向世尊所。
爾時，世尊依晝時法，如須彌山，自光網焰如晝日明；如夜中月，如月清涼；如陂池清，甚深如海，安住不動如須彌山，心無所畏如師子王，一切眾生之所歸依。猶如父母，大悲熏心，一切眾生唯一上親。慈、悲、喜、舍為依止處，以三十七大菩提分勝妙之法莊嚴其身，一切眾生清凈眼觀無有厭足，勝日月光。釋迦王子偈言：
「世尊廣普眼， 無三垢凈眼， 能巧說二諦， 善知三種苦。 如是佛世尊， 已修二種修， 現證於道果， 滅諦智具足。 遠離三界眼， 而說異三界， 知十八界諦， 觀知解脫諦。 十八功德
【現代漢語翻譯】 現代漢語譯本：他說：『慧命（指有智慧的人）！如果我和你一起在王舍城內，同在四通八達的巷子、同在三角形的巷子，一起去遮羅迦波離婆阇迦（Caraka Parivrajaka，古印度外道遊行者）外道那裡，我就可以用正法破斥他們。然而，我是在不同的四通八達的巷子、不同的三角形巷子中乞食，所以我沒有聽到他們的辯難。那些遮羅迦波離婆阇迦外道先前所提出的問題，世尊普眼（指佛陀，具有普遍智慧的眼睛）——對於諸業果報一切都現量知曉，現在就在這裡，最為尊勝，一切外道見到都會降伏，為諸聲聞（Sravaka，聽聞佛法者）、諸優婆塞（Upasaka，在家男居士）、諸天人等，善說一切業果報法——離這裡不遠，你可以去問他。他會為你善說一切業果報法，那些天、魔、梵（Brahma，婆羅門教主神），世間、沙門（Sramana，出家修行者）、婆羅門（Brahmana，婆羅門教祭司）等所不能說的，只有如來（Tathagata，佛陀的稱號之一）能為你宣說。我對於那法還沒有完全通達，只有世尊（Bhagavan，佛陀的稱號之一）最善於理解業果報法，能夠為你宣說。』當時，眾多比丘（Bhiksu，出家男眾）前往世尊所在之處。 當時，世尊依照晝時的常法，如同須彌山（Sumeru，佛教宇宙觀中的聖山），自身的光網火焰如同白晝的太陽一樣明亮；如同夜晚的月亮，如同月亮一樣清涼；如同清澈的池塘，深邃如同大海，安住不動如同須彌山，內心無所畏懼如同獅子王，是一切眾生所歸依之處。猶如父母，大悲之心充滿，是一切眾生唯一的至親。以慈、悲、喜、舍為依止之處，以三十七菩提分（Bodhipaksika-dharmas，通往覺悟的三十七種修行方法）勝妙之法莊嚴自身，一切眾生用清凈的眼睛觀看，沒有厭足的時候，勝過日月的光芒。釋迦王子（Sakya Prince，指佛陀）用偈頌說道： 『世尊具有廣闊普遍的眼睛，沒有三種垢染的清凈眼睛，能夠巧妙地宣說二諦（Two Truths，勝義諦和世俗諦），善於瞭解三種苦（Three Kinds of Suffering，苦苦、壞苦、行苦）。像這樣的佛世尊，已經修習了兩種修行，現證了道果，滅諦（Nirodha，苦滅之真理）的智慧具足。遠離三界（Three Realms，欲界、色界、無色界）的眼睛，而宣說不同於三界的法，知曉十八界（Eighteen Dhatus，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，眼識、耳識、鼻識、舌識、身識、意識六識）的真諦，觀察知曉解脫的真諦。』 十八功德
【English Translation】 English version: He said, 'O wise one! If I were with you in Rajagriha (Rajagrha, ancient city in India), in the same crossroads, in the same triangular alleys, and we went together to the heretics of Caraka Parivrajaka (Caraka Parivrajaka, ancient Indian wandering ascetics), I would be able to refute them with the true Dharma. However, I am begging for food in different crossroads and different triangular alleys, so I have not heard their challenges. The questions previously raised by those Caraka Parivrajaka heretics, the World-Honored One, the All-Seeing Eye (referring to the Buddha, possessing universal wisdom), who knows all the consequences of karma as they are, is now here, most venerable, and all heretics will be subdued upon seeing him. He speaks well of all the laws of karmic retribution for all Sravakas (Sravaka, listeners of the Dharma), Upasakas (Upasaka, lay male devotees), and gods and humans. He is not far from here, you can go and ask him. He will speak well of all the laws of karmic retribution for you, those that gods, demons, Brahma (Brahma, the chief god in Brahmanism), the world, Sramanas (Sramana, renunciates), Brahmanas (Brahmana, priests in Brahmanism), etc., cannot speak of, only the Tathagata (Tathagata, one of the titles of the Buddha) can speak of for you. I have not fully understood that Dharma, only the World-Honored One (Bhagavan, one of the titles of the Buddha) best understands the laws of karmic retribution and can speak of them for you.' At that time, many Bhiksus (Bhiksu, ordained male monks) went to where the World-Honored One was. At that time, the World-Honored One, according to the usual practice of the daytime, was like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), his own light and flames were as bright as the daytime sun; like the moon in the night, as cool as the moon; like a clear pond, as deep as the sea, abiding motionless like Mount Sumeru, his heart fearless like a lion king, the refuge of all beings. Like parents, his heart filled with great compassion, the only close relative of all beings. With loving-kindness, compassion, joy, and equanimity as his refuge, he adorned himself with the wonderful Dharma of the thirty-seven Bodhipaksika-dharmas (Bodhipaksika-dharmas, thirty-seven practices leading to enlightenment), all beings looked upon him with pure eyes, never tiring, surpassing the light of the sun and moon. The Sakya Prince (Sakya Prince, referring to the Buddha) said in verse: 'The World-Honored One has vast and universal eyes, pure eyes without the three defilements, able to skillfully speak of the Two Truths (Two Truths, ultimate truth and conventional truth), and is good at understanding the Three Kinds of Suffering (Three Kinds of Suffering, suffering of suffering, suffering of change, pervasive suffering). Such a Buddha, the World-Honored One, has already cultivated the two kinds of cultivation, has directly realized the fruit of the path, and is complete with the wisdom of Nirodha (Nirodha, the truth of cessation). He is far from the eyes of the Three Realms (Three Realms, the desire realm, the form realm, the formless realm), and speaks of the Dharma that is different from the Three Realms, knows the truth of the Eighteen Dhatus (Eighteen Dhatus, the six sense organs of eye, ear, nose, tongue, body, and mind; the six sense objects of form, sound, smell, taste, touch, and dharma; and the six consciousnesses of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), and observes and knows the truth of liberation.' Eighteen merits
眾， 自功德相應， 解脫九繫縛， 具足十種力。 成就四無畏， 亦成就大悲， 大悲心深潤， 成就三念處。」
爾時，眾多比丘既見世尊，整服一肩，如法叉跪，右膝著地禮世尊足，退在一面，正威儀住，低頭斂容。爾時，眾多比丘推一比丘往近世尊，復更頂禮世尊足已，白言：「世尊！我于晨朝著衣持缽，入王舍城而行乞食。如上所說，次第乃至共彼外道遮羅迦波離婆阇迦問難語說，彼問身業、口業、意業，皆如上說。」
爾時，世尊先觀察已，然後為說。爾時，世尊為彼比丘、那羅陀村諸婆羅門而說法言：「汝諸比丘！我所說法，初、中、后善，義善、語善，法應具足清凈鮮白，梵行開顯，所謂正法念處法門。諦聽，諦聽！善思念之，我為汝說。」
諸比丘言：「如是。世尊！」彼諸比丘於世尊所，至心諦聽。
爾時，世尊為諸比丘，如是說言：「諸比丘！何者正法念處法門？所謂法見法、非法見非法，常念彼處心不生疑，喜樂聞法，供養長宿。彼知身業、口業、意業，業果生滅，不顛倒見，不行異法。諸比丘！身業三種，所謂殺生、偷盜、邪淫。云何殺生？於他眾生，生眾生想，起殺害心，斷其命根，得成殺生。彼有三種，謂上、中、下。所言上者，殺羅漢等
【現代漢語翻譯】 現代漢語譯本： 『眾生，因為與功德相應， 解脫九種束縛，具足十種力量。 成就四種無畏，也成就大悲心， 大悲心深深滋潤，成就三種念處。』
那時，眾多比丘見到世尊，整理好衣服，袒露右肩，如法地叉手跪拜，右膝著地禮拜世尊的腳，退到一旁，端正威儀地站立，低頭收斂容貌。那時，眾多比丘推舉一位比丘走向世尊，再次頂禮世尊的腳后，稟告說：『世尊！我早上穿好衣服，拿著缽，進入王舍城（Rājagṛha）乞食。如上面所說，依次乃至與那些外道遮羅迦波離婆阇迦（Caraka-parivrājakas）辯論，他們問關於身業、口業、意業的問題，都如上面所說。』
那時，世尊先觀察之後，然後為他們說法。那時，世尊為那些比丘、那羅陀村（Nārada）的婆羅門（Brāhmaṇa）說法：『你們這些比丘！我所說的法，初善、中善、后善，意義好、語言好，法應具足清凈鮮白，梵行開顯，就是所謂的正法念處法門。仔細聽，仔細聽！好好思考，我為你們說。』
眾比丘說：『是的，世尊！』那些比丘在世尊那裡，至誠地聽著。
那時，世尊為眾比丘這樣說道：『諸位比丘！什麼是正法念處法門？就是對法見為法，對非法見為非法，常常念及這些地方，心中不生疑惑，喜歡聽聞佛法，供養年長的僧人。他們知道身業、口業、意業，業果的生滅，不顛倒見，不修行其他法門。諸位比丘！身業有三種，就是殺生、偷盜、邪淫。什麼是殺生？對於其他眾生，生起眾生想，產生殺害的心，斷絕他的命根，就成了殺生。殺生有三種，就是上、中、下。所說的上等殺生，就是殺阿羅漢（Arhat）等。』
【English Translation】 English version: 『Beings, because they are in accordance with merit, Are liberated from the nine bonds, possessing the ten powers. Accomplishing the four fearlessnesses, also accomplishing great compassion, Great compassion deeply nourishes, accomplishing the three foundations of mindfulness.』
At that time, many Bhikshus (monks) saw the World-Honored One (世尊), adjusted their robes, bared one shoulder, knelt with their hands clasped in reverence, their right knees touching the ground, and bowed at the feet of the World-Honored One. They then withdrew to one side, standing with proper decorum, heads lowered and faces composed. At that time, many Bhikshus pushed forward one Bhikshu to approach the World-Honored One, and after bowing again at the feet of the World-Honored One, reported: 『World-Honored One! In the morning, I put on my robes, carried my bowl, and entered Rājagṛha (王舍城) to beg for food. As mentioned above, in sequence, I even debated with those heretical Caraka-parivrājakas (遮羅迦波離婆阇迦), who asked about bodily actions, verbal actions, and mental actions, all as described above.』
At that time, the World-Honored One first observed, and then spoke to them. At that time, the World-Honored One spoke to those Bhikshus and the Brāhmaṇas (婆羅門) of Nārada (那羅陀) village, saying: 『You Bhikshus! The Dharma (法) that I teach is good in the beginning, good in the middle, and good in the end, with good meaning and good words. The Dharma should be complete with purity and brightness, revealing the Brahmacharya (梵行), which is the so-called Satipaṭṭhāna (正法念處) Dharma teaching. Listen carefully, listen carefully! Think well, I will speak to you.』
The Bhikshus said: 『Yes, World-Honored One!』 Those Bhikshus listened attentively to the World-Honored One.
At that time, the World-Honored One spoke to the Bhikshus in this way: 『What is the Satipaṭṭhāna Dharma teaching? It is to see the Dharma as Dharma, and the non-Dharma as non-Dharma, constantly mindful of these places, without doubt arising in the mind, delighting in hearing the Dharma, and making offerings to the senior monks. They know the bodily actions, verbal actions, and mental actions, the arising and ceasing of the results of karma, without inverted views, and do not practice other Dharmas. Bhikshus! There are three kinds of bodily actions, namely killing, stealing, and sexual misconduct. What is killing? Towards other beings, having the perception of beings, generating the intention to kill, severing their life force, thus accomplishing killing. There are three types of killing, namely superior, middling, and inferior. The so-called superior killing is killing an Arhat (阿羅漢), etc.』
，墮阿鼻獄；所言中者，殺住道人；所言下者，殺不善人及殺畜生。又復三種，所謂過去、未來、現在。又復三種，所謂貪作、瞋作、癡作。彼貪作者，所謂獵等；彼瞋作者，所謂下性；彼癡作者，外道齋等。又復三種，所謂自作、他教、二作。有五因緣，雖是殺生，無殺罪業，所謂道行無心傷殺蠕、蟻等命；若擲鐵等，無心殺生而斷物命；醫師治病為利益故，與病者藥，因藥命斷，醫無噁心；父母慈心為治故打，因打命終；燃火蟲入，無心殺蟲，蟲入火死。如是五種，雖斷生命，不得殺罪。又復更有三種殺生，所謂教他、自作、二作。
「又修行者內心思惟——隨順正法觀察法行——云何偷盜成就滿足？云何偷盜得果報少？彼見聞知或天眼見：他物他攝、自意盜取，如是偷盜成就滿足。若是王法，為饒益尊父母、病人、緣覺、羅漢、阿那含人、斯陀含人、須陀洹等，若為病急，若為饑急；彼為饒益，如是偷盜，得果報少，盜業不具。又復偷盜得果報少，謂偷盜已，專心懺悔；既懺悔已，后更不作；遮他偷盜，教不盜戒，示其善道，令住善法遠離偷盜。如是盜業不具足滿。何業具足？若人偷盜，彼偷盜人若誑惑他，屏處思量作欺誑事，斗秤治物作惡業行，如是種種，此業具足。云何成業？若他攝物，知已盜取，
【現代漢語翻譯】 現代漢語譯本：墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄）；所說的『中』，是指殺害修行之人；所說的『下』，是指殺害不善良之人以及殺害畜生。又有三種，即過去、未來、現在。又有三種，即因貪婪而造作、因嗔恨而造作、因愚癡而造作。因貪婪而造作者，比如從事狩獵等；因嗔恨而造作者，比如下等人；因愚癡而造作者，比如外道所行的齋戒等。又有三種，即自己造作、教唆他人造作、共同造作。有五種因緣，雖然是殺生，卻沒有殺生的罪業：修行人在修行過程中無意中傷害殺死了蠕蟲、螞蟻等生命；如果投擲鐵器等，無意中殺死了生物；醫生爲了利益病人，給病人藥物，因為藥物導致病人死亡，醫生沒有惡意；父母慈愛爲了管教孩子而打孩子，因為打孩子導致死亡；點燃火時蟲子飛入，無意殺蟲，蟲子入火而死。像這五種情況，雖然斷了生命，卻不會得到殺生的罪過。又有三種殺生，即教唆他人殺生、自己殺生、共同殺生。 修行者內心思考——隨順正法觀察法行——如何才算偷盜成就圓滿？如何偷盜所得的果報少？他見聞得知或者用天眼看到：他人的財物由他人所擁有，自己心生盜意並盜取，這樣的偷盜才算成就圓滿。如果是按照王法，爲了饒益尊敬的父母、病人、緣覺（Pratyekabuddha，獨自覺悟者）、羅漢（Arhat，已證得涅槃的聖者）、阿那含人（Anāgāmin，不還果）、斯陀含人（Sakṛdāgāmin，一來果）、須陀洹（Srotāpanna，入流果）等人，如果是爲了緊急的疾病，如果是爲了緊急的飢餓；他爲了饒益他們，這樣的偷盜，所得的果報少，盜業不完全。又有一種偷盜所得果報少的情況，就是偷盜之後，專心懺悔；懺悔之後，以後不再犯；阻止他人偷盜，教導不偷盜的戒律，指示他們善良的道路，讓他們安住于善良的法遠離偷盜。這樣的盜業不具足圓滿。什麼樣的盜業才算具足？如果有人偷盜，這個偷盜的人如果欺騙迷惑他人，在隱蔽的地方思考做欺騙的事情，在斗、秤等工具上作弊，做惡業的行為，像這樣種種，這種盜業才算具足。如何才算成就盜業？如果是他人擁有的財物，知道是他人所有還去盜取，
【English Translation】 English version: One falls into Avici Hell (the hell of incessant suffering); 『middle』 refers to killing those who practice the Way; 『lower』 refers to killing unkind people and killing animals. There are also three types: past, future, and present. There are also three types: actions motivated by greed, actions motivated by hatred, and actions motivated by delusion. Actions motivated by greed include hunting, etc.; actions motivated by hatred include those of lower nature; actions motivated by delusion include externalist fasts, etc. There are also three types: self-action, instigating others, and joint action. There are five causes and conditions where, although there is killing, there is no karmic offense of killing: a practitioner unintentionally injures and kills worms, ants, and other lives while practicing the Way; if throwing iron objects, unintentionally killing living beings and severing their lives; a doctor treats illness for the benefit of the patient, giving the patient medicine, and the patient dies from the medicine, but the doctor has no malicious intent; parents lovingly discipline their children by hitting them, and the child dies from the hitting; when lighting a fire, insects fly into it, unintentionally killing them, and the insects die in the fire. In these five cases, although life is taken, there is no offense of killing. There are also three types of killing: instructing others to kill, killing oneself, and killing together. Furthermore, a practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the correct Dharma—how is stealing accomplished and complete? How is it that stealing yields little karmic retribution? He sees, hears, and knows, or sees with his heavenly eye: another's property is possessed by another, and one intentionally steals it; such stealing is accomplished and complete. If it is according to the king's law, for the benefit of respected parents, the sick, Pratyekabuddhas (Solitary Buddhas), Arhats (worthy ones who have attained Nirvana), Anāgāmins (non-returners), Sakṛdāgāmins (once-returners), Srotāpannas (stream-enterers), etc., if it is for urgent illness, if it is for urgent hunger; if he does it for their benefit, such stealing yields little karmic retribution, and the act of stealing is not complete. Furthermore, stealing yields little karmic retribution when, after stealing, one sincerely repents; having repented, one does not do it again; one prevents others from stealing, teaches the precepts of not stealing, shows them the good path, and causes them to abide in good Dharma, away from stealing. Such an act of stealing is not fully complete. What act is complete? If a person steals, and that person deceives and deludes others, secretly contemplates doing deceptive things, cheats with scales and measures, and engages in evil actions, in various ways, such an act is complete. How is the act accomplished? If it is another's property, knowing that it belongs to another, one steals it,
如是成業。何業具足？作已隨喜，樂行多作，向他贊說，又復教他善戒者盜，此業具足。如是三業具足不減，余偷盜業，得果報少而不決定。
「又修行者內心思惟——隨順正法觀察法行——云何邪淫？此邪淫人，若於自妻，非道而行，或於他妻，道非道行；若於他作，心生隨喜；若設方便，強教他作。是名邪淫。云何邪淫得果報少？若邪淫已，專心懺悔，不隨喜他，遮他邪淫，示其善道，彼邪淫業不具足滿。離邪淫意，修行善戒，如是邪淫得果報少，不決定受。
「如是三種身不善業，得果報少，果報輕軟。如是外道遮羅迦波離婆阇迦所不能知，非其境界；並天、世間，若魔、若梵、沙門、婆羅門，一切世間、諸天人等所不能知，除我聲聞，從我聞故，知業果報，更無教者。
「又修行者知業果報，云何口業惡不善行？口業四種，所謂妄語、兩舌、惡口、綺語，如是四種。何者妄語？自思惟已，然後於他作不實語，若作咒誓，若在王前，若王等前，妄語言說，令他衰惱，或打、或縛、或令輸物；彼成妄語如是滿足，成妄語業地獄中受。
「復有口業名為兩舌，于和合者、共作業者，破壞語說；如是語者，成就兩舌。云何此語得果報少？破壞語已，心中生悔：『我愚癡故作如是說。』專心懺
【現代漢語翻譯】 現代漢語譯本：像這樣就構成了業。什麼業才算具足呢？做了之後心生隨喜，樂於去做並且多次去做，向他人讚嘆宣說，又教導其他持善戒的人去偷盜，這樣的業才算具足。像這樣三種業具足且沒有減少，其餘的偷盜業，得到的果報就少而且不確定。
『又修行者內心思惟——隨順正法觀察法行——什麼是邪淫？這種邪淫的人，如果是對自己的妻子，用非正常的性行為方式；或者對於別人的妻子，用正常或非正常的性行為方式；如果對於他人作邪淫，心生隨喜；如果設定方便，強迫教唆他人作邪淫。這就叫做邪淫。』什麼樣的邪淫得到的果報少呢？如果邪淫之後，專心懺悔，不隨喜他人邪淫，阻止他人邪淫，向他們展示正確的道路，那他的邪淫業就不具足圓滿。遠離邪淫的想法，修行善良的戒律，這樣的邪淫得到的果報就少，不一定會受到報應。
像這樣三種身體上的不善業，得到的果報就少，果報也輕微。像這樣的道理，外道遮羅迦（Caraka，古印度醫學家）和波離婆阇迦（Parivrajaka，古印度遊行僧）都不能知道，不是他們的境界；包括天界、人間，無論是魔、是梵天、沙門（Sramana，古印度出家修行者）、婆羅門（Brahmana，古印度祭司），一切世間、諸天人等都不能知道，只有我的聲聞（Sravaka，佛陀的弟子），因為聽我所說，才知道業的果報，沒有其他的教導者。
『又修行者知道業的果報，什麼是口業的惡不善行呢？口業有四種，分別是妄語、兩舌、惡口、綺語，就是這四種。』什麼是妄語？自己思考之後，然後對他人說不真實的話，或者發咒發誓，或者在國王面前，或者在類似國王的人面前，說虛假的話，使他人衰敗惱怒，或者被打、或者被捆綁、或者被迫輸送財物；這樣就構成了妄語，像這樣滿足了妄語的條件，就會因為妄語的業在地獄中受苦。
『還有一種口業叫做兩舌，對於和睦相處的人、共同做事的人，說破壞他們關係的話；像這樣說話，就構成了兩舌。』什麼樣的兩舌得到的果報少呢？說了破壞關係的話之後，心中產生後悔：『我因為愚癡才說了這樣的話。』專心懺悔
【English Translation】 English version: Thus, karma is formed. What kind of karma is complete? After performing it, one rejoices, delights in doing it often, praises and speaks of it to others, and also teaches others who uphold good precepts to steal; this karma is complete. Thus, when these three karmas are complete and not diminished, other acts of stealing result in less and uncertain retribution.
『Furthermore, a practitioner contemplates inwardly—observing the practice of Dharma in accordance with the correct Dharma—what is sexual misconduct? This person engaging in sexual misconduct, if it is with his own wife, in an improper manner; or with another's wife, in a proper or improper manner; if he rejoices in the sexual misconduct of others; if he devises means to force or teach others to commit it. This is called sexual misconduct.』 What kind of sexual misconduct results in less retribution? If, after engaging in sexual misconduct, one sincerely repents, does not rejoice in the sexual misconduct of others, prevents others from engaging in sexual misconduct, and shows them the path of goodness, then his karma of sexual misconduct is not complete. Abandoning the intention of sexual misconduct and practicing good precepts, such sexual misconduct results in less retribution and is not certain to be received.
Thus, these three kinds of unwholesome bodily actions result in less retribution, and the retribution is light and mild. Such principles are not known by the non-Buddhist Carakas (Caraka, ancient Indian physician) and Parivrajakas (Parivrajaka, ancient Indian wandering ascetics), it is not within their realm; including the heavens, the world, whether it be Mara, Brahma, Sramanas (Sramana, ancient Indian renunciates), or Brahmanas (Brahmana, ancient Indian priests), all the worlds, gods, and humans cannot know it, except for my Sravakas (Sravaka, Buddha's disciples), because they hear from me, they know the retribution of karma, there is no other teacher.
『Furthermore, a practitioner knows the retribution of karma, what are the evil and unwholesome actions of speech karma? There are four kinds of speech karma, namely, false speech, divisive speech, harsh speech, and idle chatter, these are the four kinds.』 What is false speech? After contemplating it oneself, then speaking untruths to others, whether making oaths or vows, whether before the king, or before those like the king, speaking falsely, causing others to decline and be annoyed, or to be beaten, or bound, or forced to give up possessions; this constitutes false speech, thus fulfilling the conditions for false speech, one will suffer in hell because of the karma of false speech.
『There is also a kind of speech karma called divisive speech, speaking words that destroy the harmony of those who are in harmony, those who work together; speaking in this way constitutes divisive speech.』 What kind of divisive speech results in less retribution? After speaking divisive words, one feels remorse in one's heart: 『I spoke such words because of my foolishness.』 Sincerely repenting
悔，亦遮他人作破壞語，示其善道，業不具足，此業不重。云何此業不具足滿？此破壞語，或以煩惱、或以酒醉，心異分別，向他異說，此業不足。云何名為業道相應成破壞語？若以噁心破壞於他，隨喜讚歎，如是名為業道相應成破壞語。云何此業決定成就破壞語說？作已隨喜，復教他作，隨喜贊說；喜樂貪著，不離於心；常懷噁心，他人所避；不可往返，為他毀呰；不生羞恥，無慚、無愧，不能自知。如是名為破壞語業。
「又修行者觀察業集，云何名為惡口業行？彼見聞知或天眼見：如是惡口能生熱惱，聞不悅耳，不忍他惡，令異人信，若重、若輕，戲笑、瞋心，得無量報、無量種報。彼重惡口，墮于地獄；彼輕惡口，不決定受。如是名為第三口業，彼業具足相應之義，如前所說。
「又修行者知業報法，云何名為第四口業無義綺語？前後相違，不相應說。不決定受，決定如余，如是名為第四口業。
「又修行者觀業報法，云何意業？意業幾種？彼見聞知，意業三種：貪、瞋、邪見。何者為貪？若見他人富者財物，心生希望欲得彼物，是意貪業。複次，意業：若見他人富者財物，心生惡嫉，是意嫉業；若生邪見、生顛倒見，是邪見業。彼有二種，謂失、不信。云何不信？彼人心謂：『無施、無
【現代漢語翻譯】 現代漢語譯本 悔，或者阻止他人說破壞性的話，向他們展示善良的道路，這樣的業力是不完全的，這個業並不重。怎樣才算這個業不完全圓滿呢？這種破壞性的話語，或者因為煩惱，或者因為醉酒，心中有不同的想法，向他人說不同的內容，這樣的業是不完全的。怎樣稱為與業道相應的破壞性話語呢？如果以惡毒的心去破壞他人，隨喜讚歎這種行為，這就稱為與業道相應的破壞性話語。怎樣才算這種業決定成就了破壞性話語呢？做了之後還隨喜，又教他人去做，隨喜讚歎；喜好快樂，貪戀執著，不離於心；常常懷有惡毒的心，他人避之不及；不可往來，被他人詆譭；不生羞恥之心，沒有慚愧之心，不能自我反省。這樣就稱為破壞性話語的業。
『還有修行者觀察業的積聚，怎樣稱為惡口業的行為呢？他通過見聞得知或者通過天眼看到：這樣的惡口能夠產生熱惱，聽起來不悅耳，不能容忍他人的惡行，使其他人相信，無論是重的還是輕的，戲謔的還是嗔恨的，都會得到無量的報應、無量的各種報應。那些重的惡口，會墮入地獄；那些輕的惡口，不一定會受到報應。這樣就稱為第三種口業，這種業的具足相應的意義，如前面所說。
『還有修行者瞭解業報的法則，怎樣稱為第四種口業——無意義的綺語呢？前後矛盾，不相應地說。不一定會受到報應，但決定會像其他情況一樣，這樣就稱為第四種口業。
『還有修行者觀察業報的法則，什麼是意業？意業有幾種？他通過見聞得知，意業有三種：貪（Tanha，渴望），嗔（Dvesha，憎恨），邪見（Mithya Drishti，錯誤的見解）。什麼是貪？如果看到他人富有的財物，心中產生希望想要得到那些東西，這就是意貪業。再次，意業：如果看到他人富有的財物，心中產生惡毒的嫉妒，這就是意嫉業；如果產生邪見、產生顛倒的見解，這就是邪見業。邪見有兩種，即失去和不相信。什麼是不相信？那人心想：『沒有佈施，沒有…』
【English Translation】 English version Repentance, or preventing others from making destructive speech, showing them the path of goodness, the karma is incomplete, and this karma is not heavy. How is this karma not fully complete? This destructive speech, either because of afflictions, or because of drunkenness, with different thoughts in mind, speaking different things to others, this karma is incomplete. What is called destructive speech corresponding to the path of karma? If one destroys others with an evil mind, rejoicing and praising such behavior, this is called destructive speech corresponding to the path of karma. How is this karma definitely accomplished as destructive speech? After doing it, one rejoices, and teaches others to do it, rejoicing and praising; liking pleasure, being greedy and attached, not leaving the mind; always harboring an evil mind, others avoid it; there is no coming and going, being slandered by others; not feeling ashamed, without shame or remorse, unable to know oneself. This is called the karma of destructive speech.
'Furthermore, a practitioner observes the accumulation of karma, what is called the action of harsh speech karma? He knows through seeing and hearing or sees through divine eyes: such harsh speech can generate heat and annoyance, is unpleasant to hear, cannot tolerate the evil of others, makes others believe, whether heavy or light, joking or angry, one will receive immeasurable retribution, immeasurable kinds of retribution. Those with heavy harsh speech will fall into hell; those with light harsh speech will not necessarily receive retribution. This is called the third verbal karma, the meaning of its completeness and correspondence, as mentioned before.
'Furthermore, a practitioner understands the law of karmic retribution, what is called the fourth verbal karma—meaningless frivolous speech? Contradictory before and after, speaking incoherently. One will not necessarily receive retribution, but it will definitely be like other situations, this is called the fourth verbal karma.
'Furthermore, a practitioner observes the law of karmic retribution, what is mental karma? How many kinds of mental karma are there? He knows through seeing and hearing, there are three kinds of mental karma: Greed (Tanha), Hatred (Dvesha), and Wrong View (Mithya Drishti). What is greed? If one sees the wealth of others, and a desire arises in the mind to obtain those things, this is the mental karma of greed. Again, mental karma: if one sees the wealth of others, and a malicious jealousy arises in the mind, this is the mental karma of jealousy; if one generates wrong views, generates inverted views, this is the karma of wrong views. There are two kinds of wrong views, namely loss and disbelief. What is disbelief? That person thinks: 'There is no giving, no...'
祀，無齋、無會，無有善業、無不善業，無業果報。』廣則無量。云何為失？彼人心謂一切苦樂皆是天作，非業果報。如是二種，名為邪見。
「又修行者觀業報法，云何三種身、口、意業，如是十種，樂行多作，彼決定受？此義云何？何者業果於現世受？何者業果於生世受？何者業果於余世受？復於世間何處何生？彼見聞知或天眼見：身業殺生樂行多作，墮于地獄、畜生、餓鬼。若生人中，命則短促。若因貪心獵等殺生，彼人則生豬鹿、雉雞、迦賓阇羅如是等中，獵師圍兵之所殺害，乃至作魚，鉤釣所殺。彼前作業，相似因緣，常在生死；若生人中，命則短促；設得生天，不得好處，多有鐵畏，速為他殺。殺生之報，有下、中、上。偈言：
「『有于藏中死， 有生已命終， 有能行則亡， 有能走便卒。』
「彼殺生者，此業成就勢力果報，謂地獄受，若現在受，若余殘受。
「又修行者觀業果報，云何偷盜樂行多作，報有三種，謂地獄受、若現在受、若余殘受？彼偷盜業樂行多作，墮于地獄、畜生、餓鬼。若生人中則常貧窮；若得財物畏王、水、火、劫賊因緣，具足失奪，不曾得樂。彼偷盜業，得如是等三種果報。
「又修行者觀業果報，云何邪淫樂行多作，得三種果？彼
【現代漢語翻譯】 現代漢語譯本：他們認為：『沒有祭祀，沒有齋戒，沒有集會，沒有善業，也沒有不善業，沒有業的果報。』這種觀點廣泛流傳，沒有止境。什麼是迷失呢？就是那些人心裡認為一切苦樂都是天神所為，不是業的果報。這兩種觀點，就叫做邪見。
『此外，修行者觀察業報之法，什麼是身、口、意三種業，以及由此產生的十種惡行，如果經常做，一定會承受相應的果報？』這是什麼意思呢？哪些業的果報會在現世承受？哪些業的果報會在來世承受？哪些業的果報會在其他世承受？又會在世間的什麼地方、什麼狀態下出生？他們通過見聞得知，或者通過天眼看到：身業方面，如果經常殺生，一定會墮入地獄、畜生、餓鬼道。如果轉生為人，壽命就會很短。如果因為貪心而進行狩獵等殺生行為，那麼這個人就會轉生為豬、鹿、雉雞、迦賓阇羅（Kapiñjalā，一種鳥）等動物，被獵人或軍隊圍捕殺害，甚至變成魚，被魚鉤釣殺。他們前世所造的業，會成為相似的因緣，讓他們常在生死輪迴中；如果轉生為人，壽命就會很短；即使能夠昇天，也得不到好處，經常面臨鐵的威脅，很快就會被他人殺害。殺生的果報，有下、中、上三種。偈語說：
『有的人在胎藏中就死去，有的人剛出生就夭折，有的人能行走時就死亡，有的人能奔跑時就猝死。』
那些殺生的人，這種業會成就其勢力和果報，也就是在地獄中受苦，或者在現世受報，或者在未來的生命中承受殘餘的果報。
此外，修行者觀察業的果報，如果經常偷盜，會得到三種果報，也就是在地獄中受苦，或者在現世受報，或者在未來的生命中承受殘餘的果報。那些經常偷盜的人，會墮入地獄、畜生、餓鬼道。如果轉生為人，就會經常貧窮；即使得到財物，也會因為國王、水災、火災、強盜等原因而失去，無法享受到快樂。那些偷盜的行為，會得到這樣三種果報。
此外，修行者觀察業的果報，如果經常邪淫，會得到三種果報。
【English Translation】 English version: They think: 'There is no sacrifice, no fasting, no assembly, no good deeds, no bad deeds, and no karmic retribution.' This view is widespread and endless. What is the loss? It is that people believe in their hearts that all suffering and happiness are caused by gods, not by karmic retribution. These two views are called wrong views.
Furthermore, practitioners observe the law of karmic retribution. What are the three types of actions of body, speech, and mind, and the ten types of evil deeds that arise from them, that if practiced frequently, one will definitely receive the corresponding retribution? What does this mean? Which karmic retributions will be received in this life? Which karmic retributions will be received in the next life? Which karmic retributions will be received in other lives? And in what place and state will one be born in the world? They know through hearing and seeing, or through divine eyes: In terms of bodily actions, if one frequently commits killing, one will definitely fall into hell, the animal realm, and the realm of hungry ghosts. If one is reborn as a human, one's lifespan will be short. If one hunts and kills out of greed, then that person will be reborn as pigs, deer, pheasants, Kapiñjalā (a type of bird), etc., and will be hunted and killed by hunters or armies, or even become fish and be caught by hooks. The karma created in their previous lives will become similar causes and conditions, causing them to constantly be in the cycle of birth and death; if they are reborn as humans, their lifespan will be short; even if they can be born in heaven, they will not receive any benefits, and will often face the threat of iron and be quickly killed by others. The retribution for killing has three levels: low, medium, and high. The verse says:
'Some die in the womb, some die shortly after birth, some die when they can walk, and some die suddenly when they can run.'
Those who kill, this karma will accomplish its power and retribution, which is to suffer in hell, or to receive retribution in this life, or to bear the remaining retribution in future lives.
Furthermore, practitioners observe the karmic retribution. If one frequently steals, one will receive three types of retribution, which is to suffer in hell, or to receive retribution in this life, or to bear the remaining retribution in future lives. Those who frequently steal will fall into hell, the animal realm, and the realm of hungry ghosts. If they are reborn as humans, they will often be poor; even if they obtain wealth, they will lose it due to kings, floods, fires, robbers, etc., and will not be able to enjoy happiness. Those who steal will receive these three types of retribution.
Furthermore, practitioners observe the karmic retribution. If one frequently commits sexual misconduct, one will receive three types of retribution.
見聞知或天眼見：若彼邪淫樂行多作，墮于地獄、畜生、餓鬼。若生人中，余殘果報，妻不隨順；若得二根，世間所惡。
「彼如是等三種身業、三種果報，非彼外道遮羅迦波離婆阇迦之所能解。廣說身業，則有無量，皆不能解。何以故？彼以癡法熏其心故，唯我能解。我實不見餘人能解，更無有人能見如是業果報法，如我見者。若我弟子修行法者，以從我聞，是故能解。
「又修行者內心思惟——隨順正法觀察法行——云何口業？口業幾種？彼見聞知或天眼見：口業四種，所謂妄語、兩舌、惡口、綺語。若彼妄語樂行多作，墮于地獄、畜生、餓鬼。若生人中，一切眾生不信其語，諸善眾會、善長者眾、剎利等眾及妻子等，不信其語；口常爛臭，齒亦不好，麵皮無色；一切世人妄語枉謗；常生怖畏；親友、兄弟、知識不固；一切所作不得果利，於一切人不得饒益。如是妄語是不可愛，非是可樂，非是可意，成就如是不善業果。
「又修行者內心思惟——隨順正法觀察法行——云何名為第二口業樂行多作，成就果報？彼見聞知或天眼見：如是兩舌樂行多作，墮于地獄、畜生、餓鬼。若生人中，若聾、若啞；口常爛臭；無人信語，眾人所笑；面色不好；不住一處，心動不定；常行惡行。如是名為兩舌業
【現代漢語翻譯】 現代漢語譯本 見聞得知或者用天眼觀察：如果那個人喜歡邪淫並且經常做這種事，就會墮入地獄、畜生、餓鬼道。如果轉生為人，還會受到剩餘的果報，妻子不順從自己；如果生為二根人（陰陽人），會被世人厭惡。
『像這樣三種身業和三種果報，不是那些外道遮羅迦（Caraka，古印度遊行僧）和波離婆阇迦（Parivrajaka，古印度遊行僧）所能理解的。廣泛地說身業，有無量種，他們都不能理解。為什麼呢？因為他們被愚癡的法薰染了內心，只有我才能理解。我實在沒見到其他人能理解，更沒有人能像我一樣見到這樣的業果報應之法。如果我的弟子修行佛法，因為聽從我的教導，所以能夠理解。』
『此外，修行者內心思考——順應正法觀察法行——什麼是口業？口業有幾種？他見聞得知或者用天眼觀察：口業有四種，分別是妄語、兩舌、惡口、綺語。如果那個人喜歡妄語並且經常說謊，就會墮入地獄、畜生、餓鬼道。如果轉生為人，一切眾生都不會相信他的話，各種善的集會、善的長老、剎帝利（Ksatriya，古印度社會階層，指武士和統治者）等以及妻子等，都不會相信他的話；口經常腐爛發臭，牙齒也不好，面色不好；一切世人都會用謊言來誣陷他；經常生活在恐懼之中；親友、兄弟、朋友關係不牢固；一切所作所為都得不到好的結果，對任何人都沒有益處。像這樣的妄語是不可愛的，不是令人快樂的，不是令人滿意的，會帶來這樣的不善業果。』
『此外，修行者內心思考——順應正法觀察法行——什麼叫做第二種口業，喜歡去做並且經常做，會帶來什麼樣的果報？他見聞得知或者用天眼觀察：如果喜歡兩舌並且經常這樣做，就會墮入地獄、畜生、餓鬼道。如果轉生為人，就會變成聾子或者啞巴；口經常腐爛發臭；沒有人相信他的話，被眾人嘲笑；面色不好；不能安穩地待在一個地方，內心動搖不定；經常做壞事。這叫做兩舌業。
【English Translation】 English version Knowing through hearing or seeing with the divine eye: if one delights in and frequently engages in sexual misconduct, they will fall into hell, the animal realm, or the realm of hungry ghosts. If reborn as a human, the remaining karmic consequences will be that their spouse is not obedient; if they are born with two sets of sexual organs, they will be despised by the world.
'These three types of bodily actions and their three types of consequences are not understood by those non-Buddhist Carakas (Caraka, ancient Indian wandering ascetics) and Parivrajakas (Parivrajaka, ancient Indian wandering ascetics). Speaking broadly about bodily actions, there are countless types, and they cannot understand them all. Why? Because their minds are tainted by the Dharma of ignorance, only I can understand. I truly do not see anyone else who can understand, and there is no one else who can see such laws of karmic consequences as I do. If my disciples practice the Dharma, because they have heard it from me, they are able to understand.'
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—what is verbal karma? How many types of verbal karma are there? They know through hearing or seeing with the divine eye: there are four types of verbal karma, namely, false speech, divisive speech, harsh speech, and idle chatter. If one delights in and frequently engages in false speech, they will fall into hell, the animal realm, or the realm of hungry ghosts. If reborn as a human, all beings will not believe their words, and various virtuous assemblies, virtuous elders, Ksatriyas (Ksatriya, ancient Indian social class, referring to warriors and rulers), and even their spouse, will not believe their words; their mouth will constantly be rotten and foul-smelling, their teeth will also be bad, and their complexion will be colorless; all people in the world will falsely accuse them with lies; they will constantly live in fear; their relationships with relatives, brothers, and friends will not be strong; everything they do will not yield good results, and they will not be able to benefit anyone. Such false speech is unlovable, not pleasant, and not desirable, and it brings about such unwholesome karmic consequences.'
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—what is called the second type of verbal karma, delighting in and frequently engaging in it, and what karmic consequences does it bring about? They know through hearing or seeing with the divine eye: if one delights in and frequently engages in divisive speech, they will fall into hell, the animal realm, or the realm of hungry ghosts. If reborn as a human, they will be deaf or mute; their mouth will constantly be rotten and foul-smelling; no one will believe their words, and they will be laughed at by everyone; their complexion will be bad; they will not be able to stay in one place, and their mind will be restless; they will constantly engage in evil deeds. This is called the karma of divisive speech.'
報。
「又修行者內心思惟——隨順正法觀察法行——云何名為第三口業樂行多作，成就業果？彼見聞知或天眼見：如是惡口樂行多作，墮于地獄、畜生、餓鬼。若生人中，處處皆畏，一切人所皆得衰惱；無人安慰，于自妻子不得愛語，猶如野鹿畏一切人；遠善知識、近惡知識。是名惡口三種果報。
「又修行者內心思惟——隨順正法觀察法行——云何綺語樂行多作？彼見聞知或天眼見：若彼綺語樂行多作，墮于地獄、畜生、餓鬼。若生人中，一切不愛，王舍、怨家、兄弟、親家輕弄嫌賤。此是綺語口業果報。
「又修行者內心思惟——隨順正法觀察法行——云何意業三種不善，樂行多作意不善業？彼見聞知或天眼見：若彼貪心，樂行多作意不善業，墮于地獄、畜生、餓鬼。若生人中，雖有財物，則為王、賊及水、火等無理橫失，恒常貧窮。
「又修行者內心思惟——隨順正法觀察法行——云何瞋心樂行多作意不善業？彼見聞知或天眼見：瞋心意業樂行多作意不善業，墮于地獄、畜生、餓鬼。若生人中，則生邊地夷人之中，常畏鐵處，常怖魄處，墮險岸處；彼人之心不曾安隱，常被誹謗，常得如是多種眾惡。
「又修行者內心思惟——隨順正法觀察法行——云何邪見樂行多作意不善業
【現代漢語翻譯】 現代漢語譯本： 報。
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做第三種口業樂於實行且多作，從而成就業果？他通過見聞得知或者通過天眼見到：像這樣樂於實行且多作惡口，會墮入地獄、畜生、餓鬼道。如果轉生為人，會處處感到畏懼，被所有人厭惡和惱害；沒有人安慰，對於自己的妻子兒女也無法說出愛語，就像野鹿一樣害怕所有人；遠離善知識，親近惡知識。這就是惡口的三種果報。』
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做綺語樂於實行且多作？他通過見聞得知或者通過天眼見到：如果樂於實行且多作綺語，會墮入地獄、畜生、餓鬼道。如果轉生為人，不會被任何人喜愛，會被國王、仇家、兄弟、親家輕視、戲弄和厭惡。這就是綺語口業的果報。』
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做意業的三種不善，樂於實行且多作意的不善業？他通過見聞得知或者通過天眼見到：如果貪心，樂於實行且多作意的不善業，會墮入地獄、畜生、餓鬼道。如果轉生為人，即使擁有財物，也會因為國王、盜賊以及水、火等無理的原因而橫遭損失，永遠貧窮。』
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做嗔心樂於實行且多作意的不善業？他通過見聞得知或者通過天眼見到：嗔心意業樂於實行且多作意的不善業，會墮入地獄、畜生、餓鬼道。如果轉生為人，會出生在邊遠地區的少數民族之中，經常害怕鐵器，經常恐懼死亡，墮落在危險的岸邊；這些人的內心不曾安寧，經常被誹謗，經常遭受各種各樣的惡報。』
『再者，修行者內心思考——隨順正法觀察法行——什麼叫做邪見樂於實行且多作意的不善業？』
【English Translation】 English version: Report.
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what is called the third kind of verbal misconduct, delighting in practice and doing it often, thus accomplishing the karmic result? He sees and hears, or sees with his heavenly eye: such harsh speech, delighting in practice and doing it often, leads to falling into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, he will be fearful everywhere, afflicted and troubled by everyone; no one will comfort him, and he will not be able to speak loving words to his own wife and children, like a wild deer fearing everyone; he will be far from good teachers and close to evil teachers. These are the three karmic retributions of harsh speech.'
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what is called frivolous speech, delighting in practice and doing it often? He sees and hears, or sees with his heavenly eye: if he delights in practice and often engages in frivolous speech, he will fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, he will not be loved by anyone, and will be despised, ridiculed, and disliked by kings, enemies, brothers, and relatives. This is the karmic retribution of frivolous speech.'
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what are the three kinds of non-virtuous mental actions, delighting in practice and often engaging in non-virtuous mental karma? He sees and hears, or sees with his heavenly eye: if he is greedy, delighting in practice and often engaging in non-virtuous mental karma, he will fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, even if he has wealth, it will be unreasonably and suddenly lost due to kings, thieves, water, fire, etc., and he will be perpetually poor.'
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what is called anger, delighting in practice and often engaging in non-virtuous mental karma? He sees and hears, or sees with his heavenly eye: anger as a mental action, delighting in practice and often engaging in non-virtuous mental karma, leads to falling into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, he will be born among the barbarians in remote border regions, constantly fearing iron weapons, constantly dreading death, and falling into dangerous places; the minds of these people are never at peace, they are constantly slandered, and constantly receive many such evils.'
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the True Dharma—what is called wrong views, delighting in practice and often engaging in non-virtuous mental karma?'
？彼見聞知或天眼見：邪見意業樂行多作，墮于阿鼻地獄等中受一切苦；若墮畜生，于無量世百千萬億億數轉生；餓鬼境界亦復如是。若生人中，如法所說自種性業善業道行，不依法行，于上世來父、祖種性千倍下劣。
「又修行者內心思惟——隨順正法觀察法行，更復思法深細觀察——云何如是十不善法，流轉生死，世間、地獄、餓鬼、畜生？彼見聞知或天眼見：云何殺生？云何樂行？云何多作？謂殺生者，此殺生人，近惡知識。若惡知識近住之人，與彼相隨，喜樂彼人相隨遊戲，共行、共宿，于彼生信，謂有功德，隨彼所作亦與同行。彼人如是近惡知識，彼殺生人、近殺生者，則以種種殺生因緣教令殺生：或外道齋、或屠獵等，如貪味者說殺生事；如怨家者說殺生事；如賊貪物說殺生事；如鬥戰者說殺生事；如貪名者說殺生利。彼人聞已，心則生信，亦隨順行，喜樂殺生。如是喜樂，既殺生已，墮于地獄、餓鬼、畜生，不可愛著，心不樂處，一切善人訾毀之處。以此因故，若生人中，命則短促。如是殺生，近惡知識以為種子。
「云何樂行？彼不善人既殺生已，喜樂歡喜，心意分別，見殺功德。如是分別則有多種：斷他命已，不生懊悔，贊說言善；心不放舍，轉復更作，教他人作；既教他已，說彼殺
【現代漢語翻譯】 現代漢語譯本：他通過見聞知或天眼所見：邪見的意業喜歡實行且經常造作，會墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄）等處，遭受一切痛苦；如果墮入畜生道，會在無量世中轉生百千萬億億次；餓鬼道的情況也同樣如此。如果轉生為人，就會因為不如法行事，違背如法所說的自身種姓業和善業道，導致其種姓比上輩的父祖要低劣千倍。
『此外，修行者內心思維——隨順正法觀察法行，更進一步深入細緻地觀察——為什麼這十不善法會使眾生流轉生死，墮入世間、地獄、餓鬼、畜生道呢？他通過見聞知或天眼所見：什麼是殺生？什麼是喜歡實行殺生？什麼是經常造作殺生？所謂殺生的人，是指那些親近惡知識（不好的朋友或導師）的人。如果有人親近並居住在惡知識附近，與他們相隨，喜歡與他們一起玩樂，共同行動、共同住宿，並且對他們產生信任，認為他們有功德，那麼他就會跟隨他們所做的事情一起去做。這個人因為親近惡知識，那些殺生的人或親近殺生的人，就會用各種殺生的因緣來教唆他殺生：比如以外道齋戒的名義、或者屠宰狩獵等。那些貪圖美味的人會說殺生的事情；那些有仇恨的人會說殺生的事情；那些像盜賊一樣貪圖財物的人會說殺生的事情；那些喜歡爭鬥的人會說殺生的事情；那些貪圖名聲的人會說殺生的利益。這個人聽了之後，心中就會產生信任，並且跟隨他們去做，喜歡殺生。像這樣喜歡殺生，在殺生之後，就會墮入地獄、餓鬼、畜生道，那裡是不可愛的地方，內心不快樂的地方，一切善良的人都會指責的地方。因為這個原因，如果轉生為人，壽命就會很短。像這樣殺生，親近惡知識是其根本原因。』
『什麼是喜歡實行殺生呢？那些不善良的人在殺生之後，感到喜悅和歡喜，內心進行分別，認為殺生有功德。像這樣的分別有很多種：斷了他人的性命之後，不感到懊悔，反而讚歎說做得好；內心不放棄這種行為，反而繼續去做，並且教唆他人去做；在教唆他人之後，說他們殺生
【English Translation】 English version: He sees, hears, knows, or sees with his divine eye: the evil deeds of mind with wrong views are practiced and performed frequently, causing one to fall into Avici Hell (the deepest hell in Buddhism) and suffer all kinds of pain; if one falls into the animal realm, one will be reborn hundreds of thousands of millions of times in countless lifetimes; the realm of hungry ghosts is also the same. If one is born as a human, due to not acting in accordance with the Dharma, violating the self-nature karma and virtuous path as taught by the Dharma, one's lineage will be a thousand times inferior to that of one's ancestors.
'Furthermore, the practitioner contemplates in his mind—observing the practice of Dharma in accordance with the correct Dharma, and further deeply and meticulously observing—why do these ten non-virtuous deeds cause beings to transmigrate in birth and death, falling into the realms of the world, hell, hungry ghosts, and animals? He sees, hears, knows, or sees with his divine eye: what is killing? What is the joy of practicing killing? What is the frequent performance of killing? The so-called killer refers to those who associate with evil friends (bad friends or teachers). If someone associates with and lives near evil friends, follows them, enjoys playing with them, acts and lives with them, and trusts them, believing that they have merit, then he will follow what they do. Because this person associates with evil friends, those who kill or associate with killers will teach him to kill through various causes and conditions of killing: such as in the name of heretical fasts, or slaughtering and hunting. Those who crave delicious flavors will talk about killing; those who have hatred will talk about killing; those who are greedy for wealth like thieves will talk about killing; those who like to fight will talk about killing; those who are greedy for fame will talk about the benefits of killing. After hearing this, this person will develop trust in his heart and follow them, enjoying killing. Like this, enjoying killing, after killing, one will fall into the realms of hell, hungry ghosts, and animals, which are unlovable places, places where the mind is unhappy, and places where all good people will criticize. For this reason, if one is born as a human, one's life will be short. Like this, killing, associating with evil friends is the root cause.'
'What is the joy of practicing killing? Those unkind people, after killing, feel joy and happiness, and discriminate in their minds, thinking that killing has merit. There are many kinds of such discriminations: after taking the lives of others, they do not feel remorse, but praise and say it is good; their minds do not abandon this behavior, but continue to do it, and teach others to do it; after teaching others, they say that they kill'
生種種功德，異異因緣，如前所說。如是名為樂行殺生。
「云何多作？此殺生已，如前行說，近惡知識，習作殺生，多造殺具，作危險處，作圍、毒箭，集養狗等，養殺生鳥，近旃陀羅，造鬥戰具——鎧鉀、刀杖及以𥎞鉾、鬥戰之輪種種器仗——諸殺生具，如是一切皆悉攝取。如是惡人多作殺生，以是因緣，墮于地獄、畜生、餓鬼，受極苦惱殺生之業，有下、中、上；受苦報時，亦下、中、上。
「既作業已，如是不得不受果報。如是如是，自作惡業、自得惡報。若黠慧人，舍惡行善彼世間中。如是殺生，樂行、多作。
「云何偷盜樂行多作？云何樂行多作盜已，墮于地獄？此惡戒人，性自偷盜近惡知識。若惡知識近住之人，與彼相隨，則行偷盜，有下、中、上。何者為下？謂王法等，如前所說。何者為中？非福田所，偷盜彼物，此盜為中。何者為上？佛、法、僧物，微少偷盜，是則為上。彼佛、法、僧，若盜僧物，佛、法能凈；盜佛、法物，僧不能凈。若盜眾僧現食用物，墮大地獄，頭面在下；若取屬僧所常食物，則墮無間阿鼻地獄，寬廣闇等，以重福田，微少偷盜。以有心念，樂行多作，彼少偷盜，墮于地獄、畜生、餓鬼。若復懺悔，不生隨喜，心中生悔，彼不定受。若偷盜人，無量方便而
【現代漢語翻譯】 現代漢語譯本：
生出種種功德，以及種種不同的因緣，就像前面所說的那樣。這叫做樂於實行殺生。
『什麼叫做多作？』這個人做了殺生的行為之後，就像前面所說的那樣，親近惡知識，習慣於做殺生的行為，大量製造殺生工具，製造危險的地方，製造陷阱、毒箭，聚集飼養狗等等，飼養用來殺生的鳥，親近旃陀羅（Candala，賤民），製造戰鬥工具——鎧甲、刀杖以及矛戟、戰鬥輪等等各種武器——各種殺生工具，像這樣的一切都全部獲取。像這樣的惡人大量地做殺生的行為，因為這樣的因緣，墮入地獄、畜生、餓鬼道，承受極大的苦惱。殺生的業，有下、中、上三種；承受苦報的時候，也有下、中、上三種。
已經造作了惡業，像這樣不得不承受果報。像這樣，像這樣，自己造作惡業，自己得到惡報。如果聰明的人，捨棄惡行而行善，就在這世間中得到解脫。像這樣是殺生的樂行、多作。
『什麼叫做偷盜樂行多作？』『什麼叫做樂於實行偷盜並且大量地做，以至於墮入地獄？』這種惡戒之人，天性就喜歡偷盜，並且親近惡知識。如果惡知識經常居住在他的附近，與他相互跟隨，就會去偷盜，偷盜的行為有下、中、上三種。什麼叫做下品？就是偷盜王法等等，就像前面所說的那樣。什麼叫做中品？就是偷盜非福田之物，這種偷盜是中品。什麼叫做上品？就是偷盜佛、法、僧的物品，即使是微少的偷盜，也是上品。對於佛、法、僧來說，如果偷盜僧眾的物品，佛和法能夠使其清凈；如果偷盜佛和法的物品，僧眾不能使其清凈。如果偷盜大眾僧眾現在正在食用的物品，就會墮入大地獄，頭朝下；如果拿取屬於僧眾經常食用的食物，就會墮入無間阿鼻地獄，那裡寬廣黑暗等等，因為對重大的福田，即使是微少的偷盜。因為有心念，樂於實行並且大量地做，即使是微少的偷盜，也會墮入地獄、畜生、餓鬼道。如果再懺悔，不生隨喜之心，心中產生後悔，那麼所受的果報就不一定了。如果偷盜之人，用無量的方法去偷盜
【English Translation】 English version:
Generating various merits and different causes and conditions, as previously described. This is called joyfully practicing killing.
'What is called 'doing much'?' After this killing, as described before, one associates with evil friends, becomes accustomed to killing, manufactures many killing tools, creates dangerous places, makes traps and poisoned arrows, gathers and raises dogs, raises birds for killing, associates with Candalas (Candala, outcastes), manufactures battle equipment—armor, swords, staffs, spears, battle wheels, and various weapons—all kinds of killing tools, all of which are acquired. Such an evil person does much killing, and because of this cause, falls into hell, the animal realm, and the realm of hungry ghosts, enduring extreme suffering. The karma of killing has lower, middle, and upper grades; when receiving the retribution of suffering, it also has lower, middle, and upper grades.
Having created the karma, one inevitably receives the consequences. Thus, thus, one creates evil karma and receives evil retribution. If a wise person abandons evil and practices good, they are liberated in this world. Thus, this is the joyful practice and doing much of killing.
'What is called joyfully practicing and doing much stealing?' 'What is called joyfully practicing and doing much stealing, leading to falling into hell?' This person of evil precepts is by nature a thief and associates with evil friends. If evil friends live nearby and associate with them, they will engage in stealing, which has lower, middle, and upper grades. What is the lower grade? Stealing from royal laws, etc., as described before. What is the middle grade? Stealing from non-fields of merit, this stealing is the middle grade. What is the upper grade? Stealing from the Buddha, Dharma, and Sangha, even a small amount, is the upper grade. Regarding the Buddha, Dharma, and Sangha, if one steals from the Sangha, the Buddha and Dharma can purify it; if one steals from the Buddha and Dharma, the Sangha cannot purify it. If one steals food currently being used by the assembly of monks, one will fall into the great hell, head downwards; if one takes food that belongs to the Sangha for regular consumption, one will fall into the Avici hell, which is vast and dark, etc., because of the great field of merit, even a small amount of stealing. Because of intentional thought, joyfully practicing and doing much, even a small amount of stealing will lead to falling into hell, the animal realm, and the realm of hungry ghosts. If one then repents, does not rejoice in it, and feels remorse in their heart, then the retribution is uncertain. If a thief uses limitless means to steal
行偷盜，以如是故名為偷盜。
「云何樂行偷盜他物？得已歡喜，與賊相隨，心以為樂；既得財物，作衣食已，心生歡喜贊其功德，教他偷盜；教已，贊說。如是名為樂行偷盜。
「云何多作？既偷盜已，多作床敷臥具氈被，食啖餅肉，衣服莊嚴，淫女娛樂，樗蒲博戲，心生喜悅：『我今快樂，一切樂中偷盜為最，以此因緣，我豐床敷、臥具、飲食、衣服莊嚴、淫女、樗蒲，第一勝樂。我今常當作偷盜行，令我后時增長富樂。』如前所說，如是如是，多行偷盜，決定於彼地獄中受。
「云何邪淫樂行多作？此邪淫人，心不觀察淫慾覆蔽。若人先世淫慾處來，所謂鴛鴦、迦賓阇羅、孔雀、鸚鵡、魚雉、鷃鳥、阿修羅等，如是處來於此中生，常與多欲不善知識相隨共行。如是二分喜樂淫慾，心不觀察，心不厭足；不離欲心、不觀察行，隨有欲處往到其所，以欲處來此欲處生，喜行淫慾，故不觀察淫慾所覆。如是邪淫不善之人，觸染勢力，彼彼喜樂；如是邪淫，復更如是，心喜樂行，樂行如是邪淫惡觸。
「云何樂行？如是邪淫雖不常行而常喜樂，心意分別，更于余處心不喜樂如淫慾者。如是樂行邪淫境界。
「云何多作？愚癡凡夫，心不觀察，邪淫覆蔽，他復為說邪淫功德第一勝樂，所謂
【現代漢語翻譯】 現代漢語譯本 如果有人實施偷盜行為，因此被稱為偷盜。 『什麼是樂於實施偷盜他人財物？偷到後感到歡喜，與盜賊結伴，心中以此為樂；得到財物后，用來製作衣食，心中歡喜並讚歎偷盜的功德，教導他人偷盜；教導之後，加以讚揚。這被稱為樂於實施偷盜。』 『什麼是多作？偷盜之後，大量製作床鋪臥具、毛毯被褥，食用餅肉，穿戴華麗的衣服，進行娛樂，玩樗蒲博戲，心中感到喜悅：『我現在很快樂，一切快樂之中偷盜最為快樂，因為這個緣故，我擁有豐厚的床鋪、臥具、飲食、華麗的衣服、、樗蒲，這是第一等的快樂。我現在應當經常從事偷盜行為，使我將來能夠增長財富和快樂。』像前面所說的那樣，如此這般，多次進行偷盜，必定會在地獄中受苦。 『什麼是邪淫樂行多作？這種邪淫之人，內心不觀察，被淫慾所矇蔽。如果有人前世是從淫慾之處而來，比如鴛鴦（Yuanyang）、迦賓阇羅（Jiabinshaluo，鳥名）、孔雀（Kongque）、鸚鵡（Yingwu）、魚（Yu）、雉（Zhi，野雞）、鷃鳥（Yan niao，小鳥）、阿修羅（Asura）等，從這些地方來而生於此世，經常與多欲的不善知識相伴而行。這樣的人對淫慾的喜樂各佔一半，內心不觀察，內心不知滿足；不離開慾望之心，不觀察行為，隨有慾望之處就前往那裡，因為是從慾望之處而來，又生於慾望之處，喜歡進行淫慾，所以不觀察而被淫慾所矇蔽。像這樣邪淫不善之人，被接觸染污的力量所控制，在各種地方感到喜樂；像這樣邪淫，又更加如此，內心喜樂地進行，樂於進行這樣的邪淫惡觸。 『什麼是樂行？像這樣邪淫雖然不經常進行，但經常感到喜樂，內心分別，在其他地方內心不會像對淫慾那樣感到喜樂。這就是樂於進行邪淫的境界。 『什麼是多作？愚癡的凡夫，內心不觀察，被邪淫所矇蔽，別人又為他說邪淫的功德是第一等的快樂，所謂……』
【English Translation】 English version If someone engages in stealing, for this reason it is called stealing. 'What is delighting in stealing the possessions of others? After stealing, feeling joy, associating with thieves, taking pleasure in it in one's heart; after obtaining wealth, using it to make clothes and food, feeling joy in one's heart and praising the merits of stealing, teaching others to steal; after teaching, praising it. This is called delighting in stealing.' 'What is doing it excessively? After stealing, making many beds, bedding, felt blankets, eating cakes and meat, wearing elaborate clothes, engaging in entertainment, playing dice games, feeling joy in one's heart: 'I am happy now, among all pleasures, stealing is the most pleasurable, because of this reason, I have abundant beds, bedding, food, elaborate clothes, entertainment, dice games, the foremost and greatest pleasure. I should constantly engage in stealing, so that I can increase wealth and happiness in the future.' As said before, in this way, repeatedly engaging in stealing, one will definitely suffer in that hell. 'What is excessive and joyful practice of sexual misconduct? This person of sexual misconduct, their mind does not observe, is covered by lust. If a person comes from a place of lust in a previous life, such as mandarin ducks (Yuanyang), Kalavinka birds (Jiabinshaluo), peacocks (Kongque), parrots (Yingwu), fish (Yu), pheasants (Zhi), quail (Yan niao), Asuras (Asura), etc., coming from such places and being born in this world, they often associate and walk together with unwholesome friends who are full of desire. Such a person has equal parts joy and pleasure in sexual desire, their mind does not observe, their mind is not satisfied; they do not leave the mind of desire, do not observe their actions, wherever there is a place of desire, they go there, because they come from a place of desire and are born in a place of desire, they like to engage in sexual desire, so they do not observe and are covered by lust. Such an unwholesome person of sexual misconduct, controlled by the power of contact and defilement, feels joy in various places; such sexual misconduct, again and again, their mind joyfully engages in it, delighting in such evil touches of sexual misconduct.' 'What is joyful practice? Although such sexual misconduct is not constantly practiced, it is constantly delighted in, the mind distinguishes, in other places the mind does not feel as joyful as it does with sexual desire. This is the realm of joyful practice of sexual misconduct.' 'What is doing it excessively? Foolish ordinary people, their minds do not observe, are covered by sexual misconduct, and others tell them that the merits of sexual misconduct are the foremost and greatest pleasure, so-called...'
淫慾，言：『為此事非是不善。』復教多人喜樂淫慾。如是邪淫，愚癡凡夫喜樂多作。如是三種身不善業。「口業四種：妄語、兩舌、惡口、綺語。何者妄語？所謂自心先自作誑，然後誑他。如是妄語，自、他成誑。又彼妄語，五因緣發，所謂瞋、貪、邪法所攝、欲心、怖畏。
「云何瞋心而發妄語？若於王前或大眾中、長者眾中，若善知識、怨家諍鬥，饒益知識，衰惱怨家，是故妄語。云何貪心而發妄語？見他財物，方便欲取，是故妄語。云何邪法所攝妄語？如婆羅門法中所說：『饒益尊故、饒益牛故、畏自死故、為取婦故，如是妄語，皆不得罪。』如是之人，邪法攝語。如是妄語，是愚癡人邪見攝語，此語堅重，于地獄受。是故乃至失命因緣，不應妄語。此妄語者，能為地獄第一種子。言：『為取婦，妄語無罪，是欲心發。』亦是邪法。云何怖畏而發妄語？何處怖畏？為彼饒益，是故妄語，起如是心：『若不妄語，彼則於我多不饒益。』彼人畏死，是故妄語。彼五因緣愚癡之人，作妄語說。如是一切皆住癡法。」
爾時，世尊而說偈言：
「若有何等人， 起一妄語法， 則不畏他世， 無惡不造作。 若人生世間， 口中有大斧， 若以斫自他， 口中惡語出。 如是應實語，
{ "translations": [ "現代漢語譯本：關於淫慾，有人說：『做這件事並沒有什麼不好。』 並且教唆許多人喜歡並沉溺於淫慾。像這樣的邪淫行為，愚癡的凡夫非常喜歡並且經常去做。以上所說的就是三種身體上的不善業。\n\n口業有四種：妄語、兩舌、惡口、綺語。什麼是妄語呢？就是自己的內心先產生欺騙的想法，然後再去欺騙他人。這樣的妄語，使自己和他人受到欺騙。而且，這種妄語的產生有五種原因，分別是：嗔恨、貪婪、被邪法所控制、慾望、恐懼。\n\n怎樣因為嗔恨心而說妄語呢？例如在國王面前，或者在大眾之中，或者在長者之中，或者在善知識和怨家爭鬥的時候，爲了幫助善知識，損害怨家，所以就說妄語。怎樣因為貪心而說妄語呢？看見別人的財物，想方設法想要得到，所以就說妄語。怎樣因為被邪法所控制而說妄語呢？例如婆羅門法中說：『爲了幫助尊敬的人，爲了幫助牛，爲了害怕自己死亡，爲了娶妻子，像這樣的妄語，都沒有罪。』 像這樣的人，是被邪法所控制而說話。這樣的妄語，是愚癡的人被邪見所控制而說的話，這種話罪業深重，會在地獄中受苦。所以即使是失去生命的關頭，也不應該說妄語。這種妄語，能成為墮入地獄的第一顆種子。說：『爲了娶妻子，說妄語沒有罪』，這是因為慾望而產生的，也是邪法。怎樣因為恐懼而說妄語呢？在什麼地方會產生恐懼呢？爲了幫助某人，所以說妄語，產生這樣的想法：『如果不說妄語，那個人就不會幫助我。』 那個人害怕死亡，所以說妄語。這五種原因都是愚癡的人，才會說妄語。像這樣的一切都屬於愚癡的法。\n\n當時，世尊說了這樣的偈語：\n\n『如果有什麼樣的人，\n說了一句妄語，\n那麼他就不害怕來世的果報，\n沒有什麼壞事做不出來。\n如果人生在世間，\n口中就像有一把大斧頭，\n用它來砍自己和他人，\n口中說出惡毒的話語。\n所以應該說真實的話語，』", "English version: Regarding lustful desires, some say: 'There is nothing wrong with doing this.' And they teach many people to enjoy and indulge in lustful desires. Such unwholesome sexual conduct is greatly enjoyed and frequently practiced by foolish ordinary people. These are the three unwholesome actions of the body.\n\nThere are four types of verbal actions: false speech, divisive speech, harsh speech, and idle chatter. What is false speech? It is when one's own mind first generates a deceptive thought, and then deceives others. Such false speech deceives both oneself and others. Moreover, such false speech arises from five causes: anger, greed, being influenced by wrong teachings, desire, and fear.\n\nHow does false speech arise from anger? For example, in the presence of a king, or in a crowd, or among elders, or when virtuous friends and enemies are in conflict, one speaks falsely to benefit virtuous friends and harm enemies. How does false speech arise from greed? Seeing the possessions of others, one tries to find ways to obtain them, and therefore speaks falsely. How does false speech arise from being influenced by wrong teachings? For example, in the teachings of the Brahmins, it is said: 'For the sake of helping someone respected, for the sake of helping a cow, for the sake of avoiding one's own death, for the sake of taking a wife, such false speech is not a sin.' Such a person's speech is influenced by wrong teachings. Such false speech is spoken by foolish people who are influenced by wrong views, and this speech carries heavy consequences, leading to suffering in hell. Therefore, even if it means losing one's life, one should not speak falsely. Such false speech can be the primary seed for falling into hell. Saying, 'Speaking falsely to take a wife is not a sin,' arises from desire and is also a wrong teaching. How does false speech arise from fear? Where does fear arise? It is for the sake of helping someone that one speaks falsely, thinking: 'If I do not speak falsely, that person will not help me.' That person fears death, and therefore speaks falsely. These five causes are why foolish people speak falsely. All of this belongs to foolish teachings.\n\nAt that time, the World Honored One spoke these verses:\n\n'If there is someone,\nWho utters a single lie,\nThen they do not fear the consequences in the next life,\nAnd there is no evil they will not commit.\nIf a person is born into this world,\nWith a large axe in their mouth,\nThey use it to chop themselves and others,\nUttering malicious words.\nTherefore, one should speak truthfully,'" "專有名詞解釋:\n世尊 (World Honored One): 對佛陀的尊稱\n婆羅門 (Brahmin): 古印度社會中的祭司階層，此處指代其教法" ], "english_translations": [ "English version: Regarding lustful desires, some say: 'There is nothing wrong with doing this.' And they teach many people to enjoy and indulge in lustful desires. Such unwholesome sexual conduct is greatly enjoyed and frequently practiced by foolish ordinary people. These are the three unwholesome actions of the body.", "There are four types of verbal actions: false speech, divisive speech, harsh speech, and idle chatter. What is false speech? It is when one's own mind first generates a deceptive thought, and then deceives others. Such false speech deceives both oneself and others. Moreover, such false speech arises from five causes: anger, greed, being influenced by wrong teachings, desire, and fear.", "How does false speech arise from anger? For example, in the presence of a king, or in a crowd, or among elders, or when virtuous friends and enemies are in conflict, one speaks falsely to benefit virtuous friends and harm enemies. How does false speech arise from greed? Seeing the possessions of others, one tries to find ways to obtain them, and therefore speaks falsely. How does false speech arise from being influenced by wrong teachings? For example, in the teachings of the Brahmins (priestly class in ancient India, referring to their teachings here), it is said: 'For the sake of helping someone respected, for the sake of helping a cow, for the sake of avoiding one's own death, for the sake of taking a wife, such false speech is not a sin.' Such a person's speech is influenced by wrong teachings. Such false speech is spoken by foolish people who are influenced by wrong views, and this speech carries heavy consequences, leading to suffering in hell. Therefore, even if it means losing one's life, one should not speak falsely. Such false speech can be the primary seed for falling into hell. Saying, 'Speaking falsely to take a wife is not a sin,' arises from desire and is also a wrong teaching. How does false speech arise from fear? Where does fear arise? It is for the sake of helping someone that one speaks falsely, thinking: 'If I do not speak falsely, that person will not help me.' That person fears death, and therefore speaks falsely. These five causes are why foolish people speak falsely. All of this belongs to foolish teachings.", "At that time, the World Honored One (Shìzūn) spoke these verses:", "'If there is someone,", "Who utters a single lie,", "Then they do not fear the consequences in the next life,", "And there is no evil they will not commit.", "If a person is born into this world,", "With a large axe in their mouth,", "They use it to chop themselves and others,", "Uttering malicious words.", "Therefore, one should speak truthfully,'" ] }
不應斫他人， 雖無乞求者， 應當多少與。 此三種行者， 捨身則生天。
「若如是者，一切因緣，一切所作，莫妄語說。於他妄語心莫隨喜，亦不隨逐妄語者行，莫共同坐。若妄語人共行坐者，他人見之亦謂妄語。如是若與垢業之人共相隨者，則樂垢業。若與彼人共行坐等，雖無垢業，他謂垢業。若如是者，應觀察法：惡知識者，勿與相隨。此惡知識于生死中，最堅繫縛，則墮地獄、畜生、餓鬼，所謂隨逐惡知識行；若善知識相隨行者，則得解脫。廣則無量，此中如是略說妄語。
「又修行者內心思惟——隨順正法觀察法行——云何兩舌？兩舌幾種？彼見聞知或天眼見：兩舌者，多於和合人起破壞意，口中語說。兩舌二種：自作、教他。教他者，怨家、若似怨家所遣破壞。汝破彼人，是他因緣。有他不遣，自作破壞，令他衰惱。又復云何瞋因緣故，於他不愛？與他人惡口說惡語，聞者不愛。
「又修行者內心思惟——隨順正法觀察法行——云何惡口？彼見聞知或天眼見：彼惡口者，貪、瞋、癡發，一切愚癡凡夫之人常行不離。如是惡口有無量種，無量攀緣，無量因緣，無量心發，無量果報。此語能破無量善行；此語能與一切人惡。世間如怨，善人不近，人所不信，此語如毒。如
【現代漢語翻譯】 現代漢語譯本 不應該傷害他人，即使對方沒有乞求，也應該給予一些幫助。這三種修行者，捨棄生命后將會升天。
『如果像這樣，對於一切因緣，一切所作所為，都不要說虛妄的話。對於他人說妄語的行為，內心不要隨喜，也不要跟隨說妄語的人，不要和他們一起坐。如果和說妄語的人一起行動和坐臥，其他人看到也會認為你是說妄語的人。這樣如果和有污垢惡業的人互相跟隨，就會喜歡污垢惡業。如果和那些人一起行動坐臥等，即使沒有污垢惡業，別人也會認為你有污垢惡業。如果像這樣，就應該觀察法：不要和惡知識交往。這種惡知識在生死輪迴中，是最堅固的束縛，會導致墮入地獄、畜生、餓鬼道，這就是跟隨惡知識的後果；如果跟隨善知識，就能得到解脫。廣而言之，道理無量無邊，這裡只是簡略地說說妄語。
『還有，修行者內心思考——隨順正法觀察法行——什麼是兩舌？兩舌有幾種？他通過見聞或者天眼看到：兩舌的人，常常對原本和合的人心生破壞的意圖，並且用語言表達出來。兩舌有兩種：自己做，教唆他人做。教唆他人做，可能是被怨家或者類似怨家的人派遣來破壞。『你去破壞那個人，』這是因為他人的因緣。也有不是他人派遣，自己主動破壞，使他人衰敗惱怒。還有，因為什麼樣的嗔恨因緣，對他人不喜愛？用惡劣的語言對他人說惡語，聽的人會不喜歡。
『還有，修行者內心思考——隨順正法觀察法行——什麼是惡口？他通過見聞或者天眼看到：那些惡口的人，是由於貪、嗔、癡而引發的，一切愚癡凡夫之人常常這樣做，無法擺脫。像這樣的惡口有無量種，無量的攀緣，無量的因緣，無量的心念引發，無量的果報。這種語言能夠破壞無量的善行；這種語言能夠使所有人都厭惡你。在世間就像怨敵一樣，善良的人不接近你，人們不信任你，這種語言就像毒藥一樣。
【English Translation】 English version One should not injure others; even if they do not ask, one should give something, however little. These three kinds of practitioners, upon abandoning their bodies, will be reborn in heaven.
'If this is the case, regarding all conditions and all actions, do not speak falsely. Do not rejoice in your heart at the false speech of others, nor follow those who speak falsely, nor sit with them. If one associates with those who speak falsely, others will also think that one is a liar. Thus, if one associates with those who have defiled karma, one will delight in defiled karma. If one associates with such people, even if one has no defiled karma, others will think that one does. If this is the case, one should observe the Dharma: do not associate with evil teachers (Kalyāṇa-mitta) . Such evil teachers are the strongest bonds in the cycle of birth and death, leading to falling into hell, the animal realm, and the realm of hungry ghosts; this is the consequence of following evil teachers. If one follows good teachers (Kalyāṇa-mitta), one will attain liberation. Broadly speaking, the reasons are limitless; here, I have briefly spoken about false speech.
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—what is divisive speech (Pisuṇā-vācā)? How many kinds of divisive speech are there? He sees, hears, or knows through divine eye (Divyacakṣus): divisive speech is when one often intends to disrupt people who are in harmony, and speaks words to that effect. There are two kinds of divisive speech: doing it oneself and instructing others to do it. Instructing others to do it may be done by enemies or those who resemble enemies, who send someone to cause disruption. 'You go and disrupt that person,' this is due to the condition of others. There are also those who are not sent by others but disrupt on their own, causing others to decline and become annoyed. Furthermore, due to what kind of anger (Krodha) does one dislike others? Speaking harsh words and evil speech to others, which those who hear do not like.
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—what is harsh speech (Pharusa-vācā)? He sees, hears, or knows through divine eye (Divyacakṣus): those who speak harshly are driven by greed (Lobha), hatred (Dveṣa), and delusion (Moha); all ignorant ordinary people constantly engage in this and cannot escape it. Such harsh speech is of countless kinds, with countless attachments, countless causes, countless mental states arising, and countless karmic consequences. This speech can destroy countless good deeds; this speech can make everyone hate you. In the world, you are like an enemy, good people do not approach you, people do not trust you, this speech is like poison.'
是惡口，惡道因緣，是垢言語，正梵行人舍離不行。」
爾時，世尊而說偈言：
「黠慧離惡口， 正語喜樂行， 如是美語人， 則近涅槃住。 常說善妙語， 舍離垢惡語， 垢惡語污人， 能令到地獄。 垢語所污人， 彼人則無善， 惡如師子蛇， 彼不得生天。 一切善語人， 能善安慰他， 諸世間所愛， 後世則生天。 若人不惡語， 舍離於諂曲， 雖人行如天， 彼人善應禮。 實語常行忍， 直心不諂曲， 不惱於他人， 彼建立法幢。 人命不久住， 猶如拍手聲， 人身不如法， 愚癡空過世。 何人不自愛？ 何人不樂樂？ 若人作惡業， 不行自愛因。 妻子及財物， 知識兄弟等， 皆悉不相隨， 唯有善惡業。 善業不善業， 常與相隨行， 如鳥行空中， 影隨常不離。 如人乏資糧， 道行則受苦， 不作善業者， 彼眾生亦然； 如具資糧者， 道行則安樂， 眾生亦如是， 作福善處行。 久時遠行人， 平安得還歸， 諸親友知識， 見之皆歡喜； 作福者亦爾， 此死他處生， 所作諸福德， 如親等見喜。 如是作福德， 和集資
【現代漢語翻譯】 現代漢語譯本： 『這是惡語，是通往惡道的因緣，是污穢的言語，真正的修行人應當捨棄，不去做。』
當時，世尊用偈語說道：
『聰明的人遠離惡語，用正直的言語帶來喜樂，這樣說美好言語的人，就能接近涅槃（Nirvana，解脫）。』 『常說善良美好的話語，捨棄污穢惡毒的言語，污穢惡毒的言語會玷污人，能使人墮入地獄。』 『被污穢言語玷污的人，這個人就沒有善良可言，惡毒如同獅子和毒蛇，這樣的人不能昇天。』 『一切說善良話語的人，能夠很好地安慰他人，被世間眾人所喜愛，死後就能昇天。』 『如果一個人不說惡語，捨棄諂媚和虛偽，即使他的行為像天人一樣，這個人也應該受到尊敬。』 『說實話，常常保持忍耐，心地正直不虛偽，不惱害他人，這樣的人就建立了正法的旗幟。』 『人的生命不會長久停留，就像拍手的聲音一樣短暫，人的身體如果不符合正法，愚蠢地空度一生。』 『什麼人不愛自己呢？什麼人不希望快樂呢？如果有人做惡業，那就是沒有為自愛種下因。』 『妻子和財物，朋友和兄弟等等，最終都不能跟隨你，只有善業和惡業會伴隨你。』 『善業和不善業，常常與你相隨，就像鳥兒在空中飛行，影子總是跟隨不分離。』 『就像一個人缺少了資糧，在道路上行走就會受苦，不做善業的眾生，也是這樣。』 『就像具備了資糧的人，在道路上行走就會安樂，眾生也是這樣，行善積福就能前往好的去處。』 『離家很久的遠行者，平安地回到家，親友和熟人，見到他都非常歡喜。』 『行善積福的人也是這樣，從這裡去世後到其他地方投生，所做的各種福德，就像親友見到他一樣歡喜。』 『像這樣行善積福，聚集資』
【English Translation】 English version: 『This is harsh speech, the cause and condition for evil destinies, defiled language, which the true Brahmacharis (Brahmacharis, those who practice celibacy and religious study) abandon and do not engage in.』
At that time, the World-Honored One spoke in verse, saying:
『The wise are free from harsh speech, they practice right speech with joy. Such a person who speaks beautiful words, dwells near Nirvana (Nirvana, liberation).』 『Always speak good and virtuous words, abandon defiled and evil speech. Defiled and evil speech pollutes people, and can lead them to hell.』 『A person polluted by defiled speech, that person has no goodness. Evil like a lion or a snake, such a person cannot be born in heaven.』 『All those who speak good words, can well comfort others, are loved by all in the world, and will be born in heaven in the afterlife.』 『If a person does not speak harsh words, and abandons flattery and deceit, even if their conduct is like a Deva (Deva, a celestial being), that person should be well respected.』 『Speak truthfully, always practice patience, be upright in heart without flattery, do not trouble others, such a person establishes the banner of Dharma (Dharma, the teachings of the Buddha).』 『Human life does not last long, as brief as the sound of a clap. If the human body does not conform to the Dharma (Dharma, the teachings of the Buddha), one foolishly wastes their life.』 『Who does not love themselves? Who does not desire happiness? If a person creates evil karma (karma, actions and their consequences), they do not plant the cause for self-love.』 『Wife and possessions, friends and siblings, etc., ultimately cannot follow you, only good and evil karma (karma, actions and their consequences) will accompany you.』 『Good karma (karma, actions and their consequences) and bad karma (karma, actions and their consequences), always follow you, like a bird flying in the sky, its shadow always follows and does not separate.』 『Like a person lacking provisions, suffers when traveling on the road, so too are beings who do not perform good deeds.』 『Like a person with provisions, travels on the road with ease, so too are beings who perform meritorious deeds, they go to good places.』 『A traveler who has been away for a long time, returns home safely, relatives and friends, are all delighted to see them.』 『Those who perform meritorious deeds are also like this, they die here and are reborn elsewhere, the merits they have accumulated, are like relatives rejoicing to see them.』 『Thus, performing meritorious deeds, accumulating resources』
未來， 福德於他世， 則得善住處。 福德天所贊， 若人平等行， 此身不可毀， 未來則生天。 觀如是處已， 黠慧者學戒， 得聖見具足， 善行得寂靜。
「又修行者內心思惟——隨順正法觀察法行，觀察第四不善業道綺語口業——云何綺語？綺語幾種？前後語言不相應說，故名綺語；心輕速轉，前後語言相應而說，亦名綺語。從慢心起，自輕因緣，令人不信，即于現身是惡道生，一切世間輕毀之因，無所饒益。垢語綺語，如是第四垢語口業，非善業道，勿作綺語亦莫隨喜，不應受行。若綺語者，則非善人。
「意不善者：貪、瞋、邪見。云何為貪？他所攝物，自心分別，欲得彼物，非正觀察。彼人如是愛樂他物，於他所有，無因、無分而自擾惱，望得彼物，故名意貪不善業道，非是可愛，非是可樂；所得果報，非意相應，非寂靜意，非是安樂。愚癡之人，虛妄生貪，他物叵得，虛妄分別生貪味著，心意動轉常生悕望，心樂欲取，見他財物，自得苦惱，故名為貪。如是意地第一貪心不善業道。
「又修行者內心思惟——隨順正法觀察法行——云何名瞋意地第二不善業道？彼見聞知或天眼見：於他前人無有因緣，起瞋惡意；又復於他若貧、若富，無有因緣而見他已
【現代漢語翻譯】 現代漢語譯本： 未來， 若人修習福德，來世便能獲得良好的住所。 福德之人為天神所讚歎，若人能平等行事， 此身即使壞滅，未來也能往生天界。 智者觀察到這些道理后，應當學習戒律， 獲得聖人的見解，具足智慧，通過善行而證得寂靜。
『此外，修行者內心思維——隨順正法觀察法行，觀察第四不善業道綺語（無意義的言語）口業——什麼是綺語？綺語有幾種？前後語言不連貫，不相應，就叫做綺語；心輕浮快速轉動，即使前後語言相應而說，也叫做綺語。從傲慢心生起，因為自我輕賤的因緣，令人不信任，這在現世就是墮入惡道的因，是受一切世間輕視譭謗的原因，沒有任何益處。污穢的言語就是綺語，這就是第四種污穢的口業，不是善業道，不要說綺語，也不要隨喜綺語，不應該接受和實行。如果一個人說綺語，就不是善人。』
『意不善者：貪（貪婪），瞋（嗔恨），邪見（錯誤的見解）。什麼是貪？對於他人所擁有的東西，內心加以分別，想要得到那些東西，而不是以正確的態度觀察。那人如此貪愛他人的東西，對於他人所有之物，沒有因由，沒有份，卻自己擾亂自己，希望得到那些東西，所以叫做意貪不善業道，這不是可愛，也不是可樂的；所得到的果報，不是內心相應的，不是寂靜的，不是安樂的。愚癡的人，虛妄地生起貪念，他人的東西不可能得到，卻虛妄地分別而生起貪念，貪戀執著，心意動搖轉變，常常生起希望，內心喜歡想要獲取，見到他人的財物，自己卻得到苦惱，所以叫做貪。這就是意地第一種貪心不善業道。』
『此外，修行者內心思維——隨順正法觀察法行——什麼叫做瞋意地第二不善業道？他通過見聞得知，或者通過天眼看到：對於他人，沒有任何因緣，就生起嗔恨的惡意；又或者對於他人，無論是貧窮還是富有，沒有任何因緣，僅僅是見到他們，
【English Translation】 English version: In the future, If one cultivates merit, in the next life, one will obtain a good dwelling place. A person of merit is praised by the gods; if one acts with equanimity, Even if this body is destroyed, one will be reborn in the heavens in the future. Having observed these principles, the wise should learn the precepts, Obtain the views of the saints, be endowed with wisdom, and attain tranquility through good deeds.
'Furthermore, the practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the true Dharma, observing the fourth unwholesome karma of speech, idle talk (meaningless speech)—what is idle talk? How many kinds of idle talk are there? Speech that is incoherent and inconsistent is called idle talk; a mind that is frivolous and quick to change, even if the speech is consistent, is also called idle talk. Arising from arrogance, due to the cause of self-deprecation, causing others to distrust, this in the present life is the cause of falling into evil paths, the cause of being despised and slandered by all the world, without any benefit. Defiled speech is idle talk; this is the fourth defiled karma of speech, not a wholesome path of karma. Do not engage in idle talk, nor rejoice in idle talk; it should not be accepted or practiced. If one engages in idle talk, one is not a good person.'
'Those with unwholesome intentions: greed (tanha), hatred (dosa), and wrong views (micchā diṭṭhi). What is greed? Regarding things possessed by others, discriminating in one's mind, desiring to obtain those things, without observing with the right attitude. That person is so greedy for the things of others, without cause or share in what belongs to others, yet disturbs oneself, hoping to obtain those things, therefore it is called the unwholesome karma of mental greed, which is neither lovely nor delightful; the resulting retribution is not in accordance with the mind, not tranquil, not peaceful. Foolish people, falsely generate greed, the things of others are impossible to obtain, yet falsely discriminating and generating greed, clinging and attached, the mind wavers and changes, constantly generating hope, the mind delights in wanting to acquire, seeing the wealth of others, one obtains suffering for oneself, therefore it is called greed. This is the first unwholesome karma of greed in the realm of the mind.'
'Furthermore, the practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the true Dharma—what is called the second unwholesome karma of hatred in the realm of the mind? He knows through seeing and hearing, or sees through divine eye: towards others, without any cause, he generates hateful malice; or towards others, whether poor or rich, without any cause, merely seeing them,
，意地起發重惡瞋心。以瞋因緣，于地獄受。善法谷等，既成熟已，瞋心如雹，壞善谷等；唯正智眼，對治彼闇。瞋心如火，燒一切戒。瞋則色變，是惡色因。瞋如大斧，能斫法橋，住在心中，如怨入舍；此世、他世，心一正行，瞋能壞破。舍彼瞋心，慈是對治及四聖諦：苦、集、滅、道。行地獄行，瞋為上使，唯有善人、聖聲聞人、聞法義人乃能捨離。
「又修行者內心思惟——隨順正法觀察法行——云何邪見正法障礙，一切惡見，心之黑闇？彼見聞知或天眼見：無始以來行邪見因，墮于地獄、餓鬼、畜生，故名黑闇。樂邪見者，正道障礙，如刀、火、毒、險岸惡處，唯有一切愚癡之人，貪著樂行，以顛倒見，故名邪見。彼有二種：一、信邪因；二、心不信業果報法。信邪因者，作如是知：身等樂、苦皆是天作，非業果報。于業果報心不信者，謂無施等。是名邪見。如是十種不善業道、不饒益業，一切皆以邪見為本。
正法念處經卷第一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二
元魏婆羅門瞿曇般若流支譯十善業道品之二
「又修行者內心思惟——隨順正法觀察法行——云何如是十善業道對治修行漏、無漏業？彼見聞知或天眼見：以此因緣，世
【現代漢語翻譯】 現代漢語譯本： 意地生起強烈的憎恨之心。因為憎恨的因緣，會在地獄中受苦。善法就像穀物一樣，已經成熟之後，憎恨之心就像冰雹一樣，摧毀這些善的穀物；只有正確的智慧之眼，才能對治這種黑暗。憎恨之心就像火焰，焚燒一切戒律。憎恨會使臉色改變，是醜惡顏色的根源。憎恨就像一把大斧，能夠砍斷通往解脫的法橋，它住在心中，就像仇人進入家中一樣；無論是今生還是來世，只要心中有憎恨，就會破壞一切正當的行為。應當捨棄這種憎恨之心，慈悲是對治它的良藥，以及四聖諦：苦、集、滅、道。憎恨是地獄之行的首要使者，只有善良的人、聖潔的聲聞（Sravaka，聽聞佛法而證悟的弟子）和聽聞佛法真義的人才能捨棄它。
此外，修行者內心思維——隨順正法觀察法行——什麼是邪見對正法的障礙，以及一切惡見，心之黑暗？他們通過見聞知曉或者通過天眼看到：從無始以來，行邪見之因，會墮入地獄、餓鬼、畜生道，所以稱為黑暗。喜歡邪見的人，會障礙正道，就像刀、火、毒藥、危險的岸邊和惡劣的地方一樣，只有一切愚癡的人，才會貪戀並樂於行邪見，因為他們有顛倒的見解，所以稱為邪見。邪見有兩種：一、相信邪惡的因；二、心中不相信業果報應的法則。相信邪惡的因的人，會這樣認為：身體的快樂和痛苦都是天神所作，而不是業力果報。對於業果報應的法則心中不相信的人，認為佈施等行為沒有意義。這就是邪見。像這樣，十種不善業道、不饒益的行業，一切都以邪見為根本。
《正法念處經》卷第一 《大正藏》第17冊 No. 0721 《正法念處經》
《正法念處經》卷第二 元魏婆羅門瞿曇般若流支譯《十善業道品》之二
此外，修行者內心思維——隨順正法觀察法行——如何用這十善業道來對治修行中的有漏和無漏之業？他們通過見聞知曉或者通過天眼看到：因為這個因緣，世間...
【English Translation】 English version: To generate a strong and evil hatred in the mind. Because of the cause of hatred, one suffers in hell. Good Dharma is like grain, once it is ripe, hatred is like hail, destroying the good grain; only the eye of right wisdom can counteract that darkness. Hatred is like fire, burning all precepts. Hatred changes the complexion, it is the cause of an evil complexion. Hatred is like a great axe, able to chop down the bridge of Dharma leading to liberation, dwelling in the heart like an enemy entering a house; in this life and the next, if the mind is not rightly guided, hatred can destroy and break everything. One should abandon that hatred, loving-kindness is the antidote, as well as the Four Noble Truths: suffering, its origin, its cessation, and the path. Hatred is the chief messenger on the path to hell, only good people, holy Sravakas (Sravaka, a disciple who attains enlightenment by hearing the Buddha's teachings), and those who hear the meaning of the Dharma can abandon it.
Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—what is wrong view, an obstacle to the Right Dharma, and all evil views, the darkness of the mind? They know through hearing and seeing or through divine eye: from beginningless time, the cause of practicing wrong views leads to falling into hell, the realm of hungry ghosts, and the animal realm, hence it is called darkness. Those who delight in wrong views obstruct the right path, like knives, fire, poison, dangerous shores, and evil places, only all foolish people greedily cling to and delight in practicing wrong views, because they have inverted views, hence it is called wrong view. There are two kinds of wrong view: one, believing in evil causes; two, not believing in the law of karmic retribution in the mind. Those who believe in evil causes think like this: the pleasure and pain of the body, etc., are all created by gods, not the result of karma. Those who do not believe in the law of karmic retribution in their minds think that acts of giving, etc., are meaningless. This is called wrong view. Like this, the ten unwholesome karmic paths, unbeneficial actions, all have wrong view as their root.
The Sutra on the Establishment of Right Mindfulness, Volume 1 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 2 Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 2 on the Ten Wholesome Karmic Paths
Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—how do these ten wholesome karmic paths counteract the defiled and undefiled karma in practice? They know through hearing and seeing or through divine eye: because of this cause, the world...
間中縛，善法盡滅，所謂縛因：不善業道。善是佛因、是解脫因，所言善者，謂離殺生，攝取世間一切眾生，施與不畏，于現在世，人所讚歎，面色諸根端正美妙，得長命業。若不殺者，則為羅剎、鳩槃茶等，一切惡鬼能殺人者及余惡人能殺人者，于夜闇中擁護彼人，諸天常隨，觀察擁護。身壞命終，則生善道天世界中，受妙果報。若勤精進愿下、中、上三種菩提，隨愿皆得：彼人若愿聲聞菩提，得阿羅漢，入于涅槃；彼人若愿緣覺菩提，得辟支佛；如是若愿無上菩提，得正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
「一切諸法，命為根本，人皆護命，不殺生者，則施其命。若施命者，施一切樂；第一施者，所謂施命。如是思惟：生天之因，最勝戒者，所謂施命。若愿染愛境界勝樂，不殺為因，彼人則生若梵、若魔、若帝釋王。彼人若愿生人中勝，得轉輪王，七寶具足王四天下。若愿大身阿修羅者，捨身得為阿修羅王。彼人若愿大身夜叉，得夜叉王。
「此不殺生最為大業正法種子。行於生死，唯不殺生為歸、為救。入生死闇，不殺為燈。不殺生者，名曰慈悲。正念思惟不殺生善，心常生喜。若遮他殺，他不可遮，則是行舍。彼人如是，行四梵行，以熏身心。
「不
【現代漢語翻譯】 現代漢語譯本： 『間中縛（指被煩惱束縛），善法盡滅，這被稱為『縛因』（束縛之因）：就是不善的業道。善良是成佛的因，是解脫的因。所說的善良，是指遠離殺生，攝取世間一切眾生，施與他們無畏懼，在現在世，被人們讚歎，面色和諸根端正美妙，得到長壽的果報。如果不殺生，那麼羅剎（惡鬼名）、鳩槃茶（守宮神）等一切能殺人的惡鬼以及其他能殺人的惡人，都會在黑夜中擁護這個人，諸天也常常跟隨，觀察和擁護。此人身壞命終后，就會生到善道的天界中，享受美妙的果報。如果勤奮精進，發願求下、中、上三種菩提（覺悟），都能隨愿得到：這個人如果發願求聲聞菩提（小乘覺悟），就能成為阿羅漢，進入涅槃；這個人如果發願求緣覺菩提（中乘覺悟），就能成為辟支佛（獨覺）；如果發願求無上菩提（大乘覺悟），就能得到正遍知（佛的智慧）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（最尊貴的人）、調御丈夫（能調伏眾生的人）、天人師（天和人的導師）、佛、世尊（世間最尊貴的人）。』
『一切諸法，以生命為根本，人們都保護自己的生命，不殺生的人，就是施捨生命。如果施捨生命，就是施捨一切快樂；第一施捨，就是施捨生命。這樣思惟：生天的原因，最殊勝的戒律，就是施捨生命。如果希望得到染愛的境界和殊勝的快樂，不殺生是其原因，這個人就會生到梵天、魔界、帝釋天。這個人如果希望生在人中成為最殊勝的人，就能成為轉輪王，擁有七寶，統治四天下。如果希望得到巨大的阿修羅身，捨棄身體就能成為阿修羅王。這個人如果希望得到巨大的夜叉身，就能成為夜叉王。』
『這不殺生是最偉大的事業，是正法的種子。在生死輪迴中，只有不殺生是歸宿，是救護。進入生死黑暗，不殺生是明燈。不殺生的人，叫做慈悲。以正念思惟不殺生的善，心中常常生起喜悅。如果阻止他人殺生，他人無法阻止，這就是行舍。這個人像這樣，修行四梵行（慈、悲、喜、舍），以此熏習身心。』
『不』
【English Translation】 English version: 'Bound by interims (referring to being bound by afflictions), all good dharmas are extinguished. This is called the 'cause of bondage': the path of unwholesome karma. Goodness is the cause of Buddhahood, the cause of liberation. What is meant by goodness is refraining from killing, embracing all sentient beings in the world, bestowing fearlessness upon them, being praised by people in the present world, having a face and faculties that are upright, beautiful, and wonderful, and obtaining the karma of longevity. If one does not kill, then Rakshasas (a type of demon), Kumbhandas (a type of spirit), and all evil ghosts who can kill people, as well as other evil people who can kill people, will protect that person in the darkness of night. The devas (gods) will constantly follow, observing and protecting. When the body is destroyed and life ends, one will be born in the good realm of the heavens, enjoying wonderful rewards. If one diligently strives and vows to seek the three types of Bodhi (enlightenment) – lower, middle, and upper – one will obtain them according to one's wishes: if that person vows to seek Sravaka Bodhi (the enlightenment of a disciple), one will become an Arhat and enter Nirvana; if that person vows to seek Pratyekabuddha Bodhi (the enlightenment of a solitary Buddha), one will become a Pratyekabuddha; likewise, if one vows to seek Anuttara Bodhi (supreme enlightenment), one will attain perfect and complete knowledge, possess perfect wisdom and conduct, be a Sugata (one who has gone well), a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, a Buddha, a World Honored One.'
'In all dharmas, life is the root. People all protect their own lives. One who does not kill is giving life. If one gives life, one is giving all happiness; the foremost giving is giving life. Thus, contemplate: the cause of being born in the heavens, the most supreme precept, is giving life. If one desires the realm of attachment and love and supreme happiness, not killing is the cause. That person will be born as Brahma, Mara, or Indra. If that person desires to be born among humans as the most supreme, one will become a Chakravartin (wheel-turning king), possessing the seven treasures, ruling the four continents. If one desires a large Asura body, by giving up the body, one can become an Asura king. If that person desires a large Yaksha body, one can become a Yaksha king.'
'This non-killing is the greatest karma, the seed of the true Dharma. In the cycle of birth and death, only non-killing is the refuge, the salvation. Entering the darkness of birth and death, non-killing is the lamp. One who does not kill is called compassionate. Rightly mindful and contemplating the goodness of non-killing, the mind constantly generates joy. If one prevents others from killing, and others cannot prevent it, this is practicing giving. That person, in this way, practices the four Brahmaviharas (loving-kindness, compassion, joy, equanimity), using them to permeate the body and mind.'
'Not'
殺善根不可思議，最為真實，何等何等種種諸愿，如是如是隨愿皆得。譬如世間善巧金師，得好真金，如是如是隨所欲作。彼金如是隨意造作種種莊嚴，若作瓶等、若作人像、若作佛像。如是如是，不殺生者，不缺、不穿、不孔、不虛，如是如是隨愿皆得。隨何等人如是不殺，則近涅槃。彼人常共善知識行，彼人則是善器眾生，善能攝取自他福德。彼人則是世間福田，不行地獄、餓鬼、畜生。此善行人，成就善法，一切所得皆悉堅固，無有王、賊、水、火等畏，皆自食用；人中尊貴，他不能勝，法具足故。是故智者不應殺生。
「又修行者內心思惟——隨順正法觀察法行——云何不盜則得善法？彼見聞知或天眼見：不偷盜者，出大貪網；彼人現在，善人所信，若王、王等，一切皆信，若於王眾、若長者眾、若剎利眾、若沙門眾、婆羅門眾，一切皆信，憐愛愍念，信受其語；所有財物，一切堅固，不失、不壞，無能劫奪，王、賊、水、火諸畏皆離；不須方便，財物易得；得財物已，如法食用；于持戒人、行道之人諸福田中皆能捨施，若世間中所應用處皆悉能與。身壞命終，則生善道天世界中。若愿出世，若梵、若魔、若帝釋王、若轉輪王王四天下七寶具足，隨愿皆得；若樂持戒則得菩提，如前所說。
「又
【現代漢語翻譯】 現代漢語譯本 殺害善根是不可思議的，這是最真實的。無論有怎樣的願望，都能如願以償。比如世間的巧手工匠，得到了上好的真金，就能隨心所欲地製作各種東西。這黃金可以隨意製作成各種裝飾品，可以做成瓶子等等，可以做成人像，可以做成佛像。同樣，不殺生的人，其善根不殘缺、不**、不穿孔、不虛空，所以能夠如願以償。無論什麼人，如果能夠不殺生，就能接近涅槃（Nirvana，佛教術語，指解脫）。這個人常常與善知識同行，這個人是堪能修行的眾生，能夠很好地攝取自己和他人的福德。這個人是世間的福田，不會墮入地獄（Naraka，佛教術語，地獄）、餓鬼（Preta，佛教術語，餓鬼）、畜生（Tiryak，佛教術語，畜生）道。這個行善的人，成就善法，一切所得都非常堅固，沒有國王、盜賊、水、火等災禍的畏懼，都能自己享用；在人群中尊貴，他人無法戰勝，因為具足正法。所以，有智慧的人不應該殺生。 『此外，修行者內心思維——隨順正法觀察法行——怎樣才能不偷盜而獲得善法呢？他通過見聞得知，或者通過天眼看到：不偷盜的人，能夠脫離巨大的貪婪之網；這個人現在，被善人所信任，無論是國王、還是其他王公貴族，都信任他，無論是在王公大臣的集會中、還是在長者的集會中、還是在剎帝利（Kshatriya，印度種姓制度中的第二等級，武士）的集會中、還是在沙門（Shramana，佛教術語，出家修行者）的集會中、還是在婆羅門（Brahmana，印度種姓制度中的第一等級，祭司）的集會中，所有人都信任他，憐愛他，信服他的話語；他所有的財物，一切都非常堅固，不會丟失、不會損壞，沒有人能夠搶奪，遠離國王、盜賊、水、火等各種災禍的畏懼；不需要費力，就能輕易獲得財物；得到財物后，能夠如法地使用；對於持戒的人、修行的人等福田，都能夠佈施，對於世間中需要用到的地方，都能夠給予。身壞命終后，就能往生到善道的天界中。如果希望出世，無論是梵天（Brahma，印度教的創造神）、魔王（Mara，佛教術語，阻礙修行的惡魔）、帝釋天王（Indra，佛教術語，天神之王）、還是轉輪聖王（Chakravartin，佛教術語，統治世界的理想君主）統治四天下七寶具足，都能如願以償；如果樂於持戒，就能獲得菩提（Bodhi，佛教術語，覺悟），就像前面所說的那樣。 『此外，……』
【English Translation】 English version Killing the roots of goodness is inconceivable, and it is the most real. Whatever wishes one may have, one can obtain them as desired. For example, a skilled goldsmith in the world, having obtained good, genuine gold, can make whatever he desires. That gold can be freely crafted into various ornaments, such as making bottles, human figures, or Buddha images. Similarly, those who do not kill, whose roots of goodness are not deficient, not **, not perforated, and not empty, can obtain whatever they desire. Whoever does not kill in this way approaches Nirvana (Nirvana, Buddhist term, referring to liberation). That person always walks with good teachers, and that person is a vessel of good beings, capable of well gathering the merits of themselves and others. That person is a field of blessings in the world, and will not go to hell (Naraka, Buddhist term, hell), hungry ghosts (Preta, Buddhist term, hungry ghosts), or animals (Tiryak, Buddhist term, animals). This virtuous person accomplishes good deeds, and all that they obtain is firm and secure, without fear of kings, thieves, water, fire, etc., and they can all use it themselves; they are honored among people, and others cannot defeat them, because they are complete with the Dharma. Therefore, wise people should not kill. 『Furthermore, a practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—how can one obtain good deeds without stealing? They see and hear, or see with their heavenly eye: those who do not steal escape the great net of greed; that person is now trusted by good people, whether it be kings or other nobles, all trust them, whether in the assembly of kings and ministers, or in the assembly of elders, or in the assembly of Kshatriyas (Kshatriya, the second rank in the Indian caste system, warriors), or in the assembly of Shramanas (Shramana, Buddhist term, renunciates), or in the assembly of Brahmins (Brahmana, the first rank in the Indian caste system, priests), all trust them, love them, and believe their words; all their wealth is firm and secure, not lost, not damaged, and no one can rob it, and they are free from the fears of kings, thieves, water, fire, and other calamities; without needing effort, wealth is easily obtained; having obtained wealth, they can use it lawfully; they can give to the fields of blessings such as those who uphold the precepts and those who practice the Way, and they can give to all places where it is needed in the world. When the body breaks and life ends, they will be reborn in the good paths of the heavenly realms. If they wish to transcend the world, whether it be Brahma (Brahma, the Hindu god of creation), Mara (Mara, Buddhist term, the demon who obstructs practice), Indra (Indra, Buddhist term, the king of the gods), or a Chakravartin (Chakravartin, Buddhist term, the ideal ruler of the world) ruling the four continents with the seven treasures, they can obtain whatever they desire; if they delight in upholding the precepts, they will attain Bodhi (Bodhi, Buddhist term, enlightenment), as previously stated. 『Furthermore, …』
修行者內心思惟——隨順正法觀察法行——云何邪淫舍離，得果？彼見聞知或天眼見：離邪淫人，善業道行，見如是法；善人所贊，一切所信；非婦女中，心不生慮；若王、王等，一切皆信；所有妻妾無能侵奪，隨順供養不違其意；設有衰損，妻妾不嫌，心無妒忌，不生外心；一切世間人所見之，如母姊妹，不為世人之所罵辱。不邪淫者，得如是婦。身壞命終，則生善道天世界中，如前所說。彼天退已，余天子生。若邪淫者欲退未退，彼天女中，余天子生時，彼天女即于現前與余天子共相隨逐，娛樂戲笑；彼欲退天，既見天女與余天子共相隨逐，娛樂戲笑，妒心罥縛，墮于地獄。如是邪淫樂行多作，則為大失。隨何等人能離邪淫，攝大善道，是涅槃器。
「又修行者內心思惟——隨順正法觀察法行——云何一切不善對治，舍離妄語，大善分攝，現得果報？彼見聞知或天眼見：離妄語者，諸世間人，或有眼見，或有耳聞，一切皆信；設復貧窮無財物者，一切世人供養如王。如眾星中光明之月，一切人中實語之人，光明亦爾。一切寶中，實語寶勝。欲度生死一切船中，實語船勝。若欲出離一切惡行，實語離勝。一切燈中，實語燈勝。一切惡道善將導中，實語導勝。一切世間受用物中，實語物勝。一切治病諸藥草中，
【現代漢語翻譯】 現代漢語譯本：修行者內心思考——遵循正法觀察修行——如何捨棄邪淫，獲得果報？他通過見聞或者天眼得知：遠離邪淫的人，行於善業之道，見到這樣的法；被善良的人所讚揚，被所有人所信任；對於非自己妻子的女性，心中不產生邪念；如果他是國王或者地位相當的人，所有人都信任他；他的所有妻妾都不會被侵奪，順從他並供養他，不違揹他的意願；即使他遭遇衰敗，妻妾也不會嫌棄他，心中沒有嫉妒，不產生外心；在世人眼中，他視其他女性如同母親姐妹，不會被世人辱罵。不邪淫的人，會得到這樣的妻子。身死命終之後，就會往生到善道的天界之中，如同之前所說的那樣。那天人退位之後，會轉生為其他天子。如果邪淫的人想要從天界退位但尚未退位，當其他天子出生在天女之中時，那些天女就會立刻與新生的天子一同嬉戲玩樂；那個想要退位的天人，看到天女與新生的天子一同嬉戲玩樂，被嫉妒心束縛，就會墮入地獄。像這樣邪淫，樂於去做，就會有很大的損失。無論什麼人能夠遠離邪淫，就能攝取大的善道，是證得涅槃的器具（涅槃：佛教術語，指解脫生死輪迴的境界）。 修行者內心思考——遵循正法觀察修行——如何對治一切不善，捨棄妄語，攝取大的善業，當下獲得果報？他通過見聞或者天眼得知：遠離妄語的人，世間之人，或者親眼所見，或者親耳所聞，都會信任他；即使他貧窮沒有財物，所有世人也會像對待國王一樣供養他。如同眾星之中光明的月亮，在所有人中，說實話的人，光明也是如此。在一切寶物之中，實話這個寶物最為殊勝。如果想要度過生死的苦海，在一切船隻之中，實話的船隻最為殊勝。如果想要出離一切惡行，實話的遠離最為殊勝。在一切燈火之中，實話的燈火最為殊勝。在一切惡道的善的引導之中，實話的引導最為殊勝。在一切世間受用的物品之中，實話的物品最為殊勝。在一切治療疾病的藥草之中，
【English Translation】 English version: A practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—how can one abandon unwholesome sexual conduct and attain its fruit? He sees, hears, or knows through divine vision: one who abstains from unwholesome sexual conduct walks the path of wholesome karma, seeing such Dharma; praised by virtuous people, trusted by all; towards women who are not his own wife, no lustful thoughts arise; if he is a king or someone of similar status, all trust him; all his wives and concubines will not be violated, they obey and support him, not going against his wishes; even if he faces decline, his wives and concubines will not despise him, having no jealousy in their hearts, and not developing external desires; in the eyes of the world, he sees other women as mothers and sisters, and will not be insulted by the world. One who does not engage in unwholesome sexual conduct will obtain such a wife. After death, he will be reborn in the heavenly realms of the virtuous path, as previously described. After that Deva (Deva: a deity or celestial being) departs, he will be reborn as another Deva. If one who engages in unwholesome sexual conduct wants to depart from the heavenly realm but has not yet departed, when other Devas are born among the heavenly women, those heavenly women will immediately follow and play with the newly born Devas; the Deva who wants to depart, seeing the heavenly women playing with the newly born Devas, bound by jealousy, will fall into hell. Thus, engaging in unwholesome sexual conduct, delighting in it and doing it often, will lead to great loss. Whoever can abstain from unwholesome sexual conduct can gather great wholesome paths and is a vessel for Nirvana (Nirvana: a state of liberation from the cycle of birth and death). A practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma—how can one counteract all unwholesome deeds, abandon false speech, gather great wholesome karma, and attain immediate rewards? He sees, hears, or knows through divine vision: one who abstains from false speech, the people of the world, whether they see with their own eyes or hear with their own ears, will all trust him; even if he is poor and has no possessions, all the people of the world will support him as if he were a king. Like the bright moon among the stars, among all people, the one who speaks truthfully, his brightness is also like that. Among all treasures, the treasure of truthful speech is the most supreme. If one wants to cross the sea of birth and death, among all boats, the boat of truthful speech is the most supreme. If one wants to escape all evil deeds, the abandonment of truthful speech is the most supreme. Among all lamps, the lamp of truthful speech is the most supreme. Among all good guides in evil paths, the guide of truthful speech is the most supreme. Among all worldly possessions, the possession of truthful speech is the most supreme. Among all medicinal herbs for curing diseases,
實語藥勝。一切奮迅諸勢力中，實語力勝。一切歸中，實語歸勝。一切知識，實語為勝。若人攝取實語財物，則於世間不曾惡行，不墮貧窮；與天比近，數數往來；何處何處隨彼所生，常為男子，生勝種姓，一切憐愛，信受其語；彼人不為無色夜叉、毗舍遮等之所能殺；行他國土，多有床敷；設有病痛，藥食具足；無心思念，一切皆得；一切世間第一勝樂，皆悉得之。身壞命終，則生善道天世界中最長命處、大神通處、最高勝處。若愿白凈無漏勝道，則得涅槃，如前所說。
「又修行者內心思惟——隨順正法觀察法行——云何遠離兩舌惡業善業道行，現在、未來得業果報？彼見聞知或天眼見：離兩舌人，于現在世受業果報，知識、親友、兄弟、妻子、奴婢、作使，如是等人皆悉堅固無人能壞，王及怨家、惡兄弟等不能破壞；若無財物亦不捨離；設值時儉，若行曠野山中險處，皆悉不捨，常樂不離；若有他人種種方便說破壞語，雖聞不受；王于彼人，好心堅固；水、賊、刀、怨不能令畏，以離兩舌不善業故。如是舍離兩舌功德，身壞命終則生善道天世界中。于天眾中，多有天女之所圍繞，常共相隨、愛念娛樂。彼天女身妙鬘散香涂治莊嚴第一天女，常生歡喜。若舍兩舌愿凈無漏，彼人則得無漏禪道，到于涅槃，如
【現代漢語翻譯】 現代漢語譯本： 實語（真實的語言）比任何藥物都有效。在一切奮迅（努力）的勢力中，實語的力量最為強大。在一切歸宿中，實語是最好的歸宿。在一切知識中，實語最為殊勝。如果有人擁有實語這種財富，那麼他在世間就不會做惡事，不會陷入貧窮；他會接近天神，頻繁往來於天界；無論他轉生到何處，總是會成為男子，出生在高貴的種姓，受到所有人的喜愛和信任；他不會被無色夜叉（無形的惡鬼）、毗舍遮（食人鬼）等所殺害；即使去到其他國家，也會有很多床鋪供他休息；即使生病，也會有充足的藥物和食物；無需思念，一切都能得到；世間一切最美好的快樂，他都能得到。當他身壞命終時，會轉生到善道的天界，在那裡擁有最長的壽命、最大的神通、最高的地位。如果他希望獲得清凈無漏的殊勝之道，那麼他就能證得涅槃，就像前面所說的那樣。
『此外，修行者內心思考——隨順正法觀察法行——如何遠離兩舌（挑撥離間的言語）的惡業，行持善業道，從而在現在和未來獲得善業的果報？他通過見聞或天眼得知：遠離兩舌的人，在現在世會獲得這樣的果報：他的知識、親友、兄弟、妻子、奴婢、僕人等，都會非常忠誠堅固，沒有人能夠破壞他們之間的關係，即使是國王、仇敵或惡兄弟也不能破壞；即使他沒有財物，他們也不會離他而去；即使遇到饑荒，或者行走在荒野山中的險惡之地，他們也不會捨棄他，總是快樂地陪伴在他身邊；如果有其他人用各種方法說壞話，試圖破壞他們之間的關係，他們也不會聽信；國王也會對他非常信任和喜愛；水災、盜賊、刀兵、怨敵都不能讓他感到恐懼，因為他遠離了兩舌這種不善業。像這樣舍離兩舌的功德，使他在身壞命終后，會轉生到善道的天界。在天界中，他會被眾多的天女所圍繞，她們會經常陪伴在他身邊，愛戀他，與他一同娛樂。那些天女擁有美妙的身姿、華麗的頭飾、散發著香氣的身體，她們會用各種香料塗抹身體，進行莊嚴的打扮，她們是最美麗的天女，總是充滿歡喜。如果他捨棄兩舌，希望獲得清凈無漏的果報，那麼他就能證得無漏的禪定之道，最終到達涅槃，就像……』
【English Translation】 English version: Truthful speech is superior to any medicine. Among all vigorous forces, the power of truthful speech is supreme. Among all refuges, truthful speech is the best refuge. Among all knowledge, truthful speech is the most excellent. If a person possesses the wealth of truthful speech, then in this world he will not commit evil deeds, nor will he fall into poverty; he will be close to the gods, frequently traveling to and from the heavenly realms; wherever he is reborn, he will always be a man, born into a noble caste, loved and trusted by all; he will not be killed by colorless Yakshas (formless demons), Pishachas (flesh-eating demons), or others; even if he goes to other countries, there will be many beds for him to rest on; even if he is sick, he will have sufficient medicine and food; without thinking or wishing, he will obtain everything; all the most wonderful pleasures in the world, he will obtain. When his body is destroyed and his life ends, he will be reborn in the good path, in the heavenly realms, in the place of the longest life, the greatest supernatural powers, and the highest excellence. If he desires the pure and undefiled supreme path, then he will attain Nirvana, as previously described.
'Furthermore, the practitioner contemplates inwardly—following the righteous Dharma and observing the conduct of the Dharma—how to avoid the evil karma of divisive speech (double-tongued speech) and practice the path of good karma, so as to obtain the fruits of good karma in the present and future? He sees, hears, and knows, or sees with his divine eye: a person who abstains from divisive speech receives the following karmic rewards in the present life: his knowledge, relatives, friends, brothers, wives, servants, and employees, all such people will be steadfast and firm, and no one will be able to break their bonds, not even the king, enemies, or evil brothers; even if he has no wealth, they will not abandon him; even if he encounters famine, or travels through dangerous places in the wilderness or mountains, they will not abandon him, but will always happily stay by his side; if others use various means to speak destructive words, trying to break their relationships, they will not listen; the king will also have firm trust and affection for him; water, thieves, swords, and enemies cannot cause him fear, because he has abstained from the unwholesome karma of divisive speech. Having abandoned the merits of divisive speech in this way, when his body is destroyed and his life ends, he will be reborn in the good path, in the heavenly realms. In the heavenly realms, he will be surrounded by many heavenly maidens, who will constantly accompany him, love him, and enjoy themselves with him. Those heavenly maidens have beautiful bodies, gorgeous headdresses, and fragrant bodies, they will adorn themselves with various perfumes and ornaments, they are the most beautiful heavenly maidens, always full of joy. If he abandons divisive speech and desires to obtain pure and undefiled rewards, then he will attain the undefiled path of meditation, and ultimately reach Nirvana, just like...'
前所說。
「又修行者內心思惟——隨順正法觀察法行——云何世間不善業道惡口舍離，于現在世得業果報？后何處生？彼見聞知或天眼見：舍離惡口，見勝妙色，真實人信，一切世人皆樂往返；滑語、軟語於一切人，皆悉安慰、不令有怖；一切世人遙遠見之，皆往近赴；多善知識；設無財物，於一念頃令一切人恭敬如奴；若於前世惡業所致得衰惱者，人不捨離；一切財物皆悉易得；此人無有怨家、王、水、刀、火等畏。身壞命終，則生善道天世界中。既生彼已，滑語利益、要略省語、因相應語，得如是語，得大神通，得勝妙體。若愿出道坐禪樂行無漏之法，彼人則得三種菩提，如前所說。
「又修行者內心思惟——隨順正法觀察法行——云何世間不善業道綺語舍離，于現在世得善業報？后何處生？彼見聞知或天眼見：舍離綺語，即于現身世間敬重，善人所念，前後語言不相違反，一切世人愛其語說，無人恐嚇求其過者；善語、正語世所尊重；少語、軟語令人易解；法相應語、不粗獷語、有深因語皆有理趣，於法不違；一切世間見者尊重；資財寶物皆悉牢固，受用稱意；于無德者，說有功德，彼無德者，說其功德。身壞命終，則生善道天世界中。既生彼已，諸天敬愛，有大神通，受天富樂，不可具說。若
【現代漢語翻譯】 現代漢語譯本 前面已經說過了。
『此外，修行者內心思維——隨順正法觀察法行——如何舍離世間不善業道中的惡口，在現世獲得業果報應？死後又會生於何處？他通過見聞得知，或者通過天眼見到：舍離惡口，能見到殊勝美妙的顏色，成為真實可信的人，一切世人都樂於和他交往；用流暢悅耳、溫柔體貼的語言對待所有人，都能使他們感到安慰，不會感到恐懼；一切世人從遙遠的地方見到他，都會主動靠近；能結交很多善知識；即使沒有財物，也能在一念之間讓所有人都像對待奴僕一樣恭敬他；如果前世因惡業導致遭遇衰敗困擾，人們也不會離他而去；一切財物都容易獲得；這個人沒有怨家，也不用畏懼國王、水災、刀兵、火災等災禍。身壞命終之後，就會生於善道的天界之中。既已生於天界，憑藉流暢悅耳的語言所帶來的利益，以及簡要精煉的言語，和因果相應的言語，能獲得這樣的語言能力，獲得大神通，獲得殊勝美妙的身體。如果希望出離世間，通過坐禪修行無漏之法，這個人就能獲得三種菩提，如前所述。
『此外，修行者內心思維——隨順正法觀察法行——如何舍離世間不善業道中的綺語，在現世獲得善業報應？死後又會生於何處？他通過見聞得知，或者通過天眼見到：舍離綺語，就能在現世受到世人的敬重，被善良的人所思念，前後所說的話不會互相矛盾，一切世人都喜愛他所說的話，沒有人會恐嚇他，也沒有人會尋找他的過失；善良的語言、正直的語言受到世人的尊重；簡短的語言、柔和的語言容易讓人理解；與佛法相應的語言、不粗俗的語言、包含深刻因果的語言都具有道理和趣味，不違背佛法；一切世人見到他都表示尊重；資財寶物都非常穩固，能夠如意地享用；對於沒有德行的人，也能說出他的功德，讓沒有德行的人也能宣揚他的功德。身壞命終之後，就會生於善道的天界之中。既已生於天界，諸天都會敬愛他，擁有大神通，享受天界的富樂，這些是無法一一詳盡描述的。』
【English Translation】 English version As previously stated.
『Furthermore, a practitioner contemplates inwardly—observing the Dharma in accordance with the Right Dharma—how can one abandon the evil speech of the unwholesome karma path in the world and receive karmic retribution in the present life? Where will one be born after death? He sees and knows through hearing or through divine vision: by abandoning harsh speech, one sees excellent and wonderful colors, becomes a trustworthy person, and all people are happy to associate with him; using fluent and gentle language towards everyone, one can comfort them and not cause them fear; all people, seeing him from afar, will approach him; one can make many good friends; even without wealth, one can, in an instant, make everyone respect him like a servant; if one suffers decline and distress due to evil karma from a previous life, people will not abandon him; all wealth and possessions are easily obtained; this person has no enemies and no fear of kings, floods, swords, or fire. After the body breaks and life ends, one will be born in the good realm of the heavenly world. Having been born there, through the benefits of fluent speech, concise and essential words, and words corresponding to causes, one obtains such language ability, obtains great supernatural powers, and obtains an excellent and wonderful body. If one wishes to leave the world and practice the unconditioned Dharma through meditation, that person will attain the three kinds of Bodhi, as previously stated.』
『Furthermore, a practitioner contemplates inwardly—observing the Dharma in accordance with the Right Dharma—how can one abandon the idle talk of the unwholesome karma path in the world and receive good karmic retribution in the present life? Where will one be born after death? He sees and knows through hearing or through divine vision: by abandoning frivolous speech, one will be respected by the world in the present life, cherished by good people, one's words will not contradict each other, all people will love what he says, no one will threaten him, and no one will seek his faults; kind words and righteous words are respected by the world; few words and gentle words are easy for people to understand; words corresponding to the Dharma, not coarse words, words with deep causes all have reason and interest, and do not violate the Dharma; all people who see him respect him; wealth and treasures are all secure and can be enjoyed as desired; for those without virtue, one can speak of their merits, and those without virtue can proclaim their merits. After the body breaks and life ends, one will be born in the good realm of the heavenly world. Having been born there, the devas will love and respect him, he will have great supernatural powers, and enjoy the wealth and happiness of the heavens, which cannot be fully described.』
愿凈白無漏禪樂，三種菩提隨所求得，如前所說。
「如是三種身不善業，如是四種口不善業，次第舍離，乃至涅槃。彼善業因，世所稱讚，次得生天，后得涅槃。彼身、口業，實業果報，修行法者內心思惟——隨順正法如是觀察——如實知見。
「又修行者內心思惟——隨順正法觀察法行——云何意地善業道行？彼見聞知或天眼見：意業三種：貪、瞋、邪見不善對治，現在受樂，身壞命終則生善道天世界中。若厭生死，彼人無餘涅槃界入。
「又修行者內心思惟——隨順正法觀察法行——云何離貪不善業道得善業果？彼見聞知或天眼見：彼離貪者，于現在世，一切財物及珍寶等皆悉豐饒，無人侵奪，若王、王等尚不起心，何況復有偷盜、劫奪？若有因緣漏失財物，他人得者，彼則如親，還送歸之；彼人常富，財物不離，常不為他之所破壞。身壞命終，則生善道天世界中。既生彼已，天、阿修羅共相鬥諍，彼阿修羅無能勝者，不可殺害，無能令怖，不畏他人；一切天子皆悉愛樂，心生憐愍；有不可說可愛聲、觸、色、味、香食。若愿出世凈白無漏禪定道果，三種菩提隨愿而得，如前所說。
「又修行者內心思惟——隨順正法觀察法行——云何離瞋不善業道得善業果？彼見聞知或天眼見，彼離
【現代漢語翻譯】 現代漢語譯本：愿清凈潔白、沒有煩惱的禪定之樂，以及三種菩提（聲聞菩提、緣覺菩提、佛菩提）都能隨所愿而獲得，就像前面所說的那樣。
『像這樣，三種身不善業，以及四種口不善業，次第捨棄，直到證得涅槃（Nirvana，解脫）。那些善業的因，為世人所稱讚，其次能得生天，最終證得涅槃。對於這些身、口業的真實業果報應，修行佛法的人應當在內心深思——隨順正法，這樣觀察——如實地知見。
『此外，修行者內心思惟——隨順正法，觀察法行——什麼是意地的善業道行？他通過見聞覺知，或者通過天眼所見：意業有三種：貪（Lobha，貪婪）、瞋（Dvesha，嗔恨）、邪見（Mithya-drishti，錯誤的見解）的不善，通過對治，現在就能感受快樂，身壞命終之後就能生到善道的天界之中。如果厭離生死輪迴，這個人就能進入無餘涅槃界（Parinirvana，完全的涅槃）。』
『此外，修行者內心思惟——隨順正法，觀察法行——如何遠離貪慾的不善業道而獲得善業的果報？他通過見聞覺知，或者通過天眼所見：那些遠離貪慾的人，在現在的世間，一切財物以及珍寶等等都非常豐饒，沒有人會來侵奪，即使是國王、王子等等尚且不會生起貪念，更何況會有偷盜、劫奪的事情發生呢？如果因為某種因緣而遺失了財物，被其他人得到，那麼這個人就會像對待親人一樣，把財物送還給他；這個人常常富有，財物不會離開他，常常不會被他人所破壞。身壞命終之後，就能生到善道的天界之中。既生到那裡之後，天人、阿修羅（Asura，非天）共同互相爭鬥，那些阿修羅沒有能夠戰勝的，不可被殺害，不能令人感到恐怖，不畏懼他人；一切天子都非常喜愛他，心中生起憐憫；有不可說數量的可愛聲音、觸感、顏色、味道、香氣和食物。如果希望獲得出世間的清凈潔白、沒有煩惱的禪定道果，三種菩提都能隨愿而得，就像前面所說的那樣。
『此外，修行者內心思惟——隨順正法，觀察法行——如何遠離嗔恨的不善業道而獲得善業的果報？他通過見聞覺知，或者通過天眼所見，那些遠離
【English Translation】 English version: May the pure, white, and undefiled joy of meditation, and the three Bodhis (Sravaka Bodhi, Pratyekabuddha Bodhi, Buddha Bodhi) be attained as desired, as previously stated.
『Thus, these three unwholesome actions of body, and these four unwholesome actions of speech, are gradually abandoned, until Nirvana (liberation) is attained. Those causes of wholesome actions are praised by the world, and next, one can be born in the heavens, and ultimately attain Nirvana. The practitioner of the Dharma should contemplate deeply on the true karmic consequences of these actions of body and speech—observing in accordance with the Right Dharma—and know and see them as they truly are.』
『Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—what is the practice of the path of wholesome actions in the realm of mind? He sees, hears, knows, or sees with the divine eye: the three unwholesome actions of mind: greed (Lobha), hatred (Dvesha), and wrong views (Mithya-drishti) are counteracted, and one experiences happiness in the present, and after the body is destroyed and life ends, one is born in the heavenly realms of the good path. If one is weary of birth and death, that person enters the realm of Parinirvana (complete Nirvana) without remainder.』
『Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—how does one obtain the fruits of wholesome actions by abandoning the unwholesome path of greed? He sees, hears, knows, or sees with the divine eye: those who are free from greed have abundant wealth and treasures in the present world, and no one will invade or seize them. Even kings and princes do not give rise to greedy thoughts, let alone theft or robbery. If wealth is lost due to some cause, and others obtain it, they will treat him like a relative and return the wealth to him. That person is always wealthy, and his wealth does not leave him, and is not destroyed by others. After the body is destroyed and life ends, one is born in the heavenly realms of the good path. Having been born there, the Devas (gods) and Asuras (demigods) fight each other, and those Asuras are unable to win, cannot be killed, cannot cause fear, and do not fear others. All the Devas love him, and compassion arises in their hearts. There are unspeakable and lovely sounds, sensations, colors, tastes, and fragrant foods. If one wishes to attain the pure, white, and undefiled fruits of meditation that transcend the world, the three Bodhis can be attained as desired, as previously stated.』
『Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—how does one obtain the fruits of wholesome actions by abandoning the unwholesome path of hatred? He sees, hears, knows, or sees with the divine eye, those who are free from
瞋者于現在世業行果報：豐財大富；一切愛念，心意憐愍；第一險隘，怖畏惡處，無能得便；王畏、賊畏、墮險岸畏、水畏、火畏、諂曲等畏，無量諸畏，隘處等畏，皆悉遠離；一切世人第一愛念，一切惡人亦生愛念，一切善人如子、兄弟極生愛念。身壞命終，則生善道天世界中，得大神通，得勝妙體，常得一切可愛妙聲、觸、味、香、色，隨心受用；有歡喜園、勝妙樹林，寶間錯輦，于大林中天婇女眾之所圍繞，一切余天不能起發若身、口、意令其怖者；百千天子心意憐愍，親近愛念，帝釋天王愛念憐愍；天、阿修羅共鬥諍時，不生怯弱，離怖畏心。
「若愿出離煩惱諸垢，出世間道，彼如是處天世間退，生於人中為轉輪王，如是往返經無量世，王四天下七寶具足。所謂女寶：彼女寶身，作栴檀香，口中常出優缽羅香，身觸細軟，如迦陵伽觸。迦陵伽者，海渚中鳥。彼觸勢力，若觸人身，則無疲乏，遠離飢渴、憂悲苦惱；彼渚上人得彼觸力。女寶亦爾，若轉輪王，若見、若觸，皆受快樂；寒時身溫，熱時涼冷，如是觸力，非餘人得；離瞋善業，順行勢力；一切男人見此女寶，心善分別，如母姊妹，一心於王；于王敬重，專心於王，常與樂行；遠離五種婦女過失，謂不貞良、異男子行、妒心惡貪、樂惡處欲、夫
【現代漢語翻譯】 現代漢語譯本 對於不嗔恨的人，在現世的行業行為中會得到這樣的果報：擁有豐厚的財富和大富貴；所有人都愛戴思念他，對他心懷憐憫；在最危險的處境、令人恐懼的惡劣地方，都不會遇到麻煩；遠離國王的畏懼、盜賊的畏懼、墜落懸崖的畏懼、洪水的畏懼、火災的畏懼、諂媚欺騙的畏懼等等，以及無數的畏懼和狹隘之處的畏懼；所有世人都非常愛戴思念他，甚至連惡人也會對他產生愛念，所有善良的人都像對待自己的子女、兄弟一樣極其愛戴思念他。身壞命終之後，會往生到善良的天界，獲得巨大的神通，得到殊勝美妙的身體，經常能夠隨心所欲地享受一切可愛的美妙聲音、觸感、味道、香氣和色彩；擁有令人歡喜的園林、殊勝美妙的樹林，以及用寶物裝飾的車輛，在大森林中被眾多天女圍繞，沒有任何其他天人能夠通過身、口、意來讓他感到恐懼；成百上千的天子都對他心懷憐憫，親近愛戴思念他，帝釋天王（Śakra-devānām-Indra，天界之主）也愛戴憐憫他；在天人和阿修羅（Asura，一種神道生物）共同戰鬥爭執的時候，不會感到膽怯懦弱，遠離恐懼之心。 如果希望脫離煩惱和各種污垢，走上出世間的道路，那麼這個人從天界退下來之後，會轉生到人間成為轉輪王（Cakravartin，統治世界的理想君主），這樣往返經歷無數世，統治四大部洲，擁有七寶具足。這七寶中包括女寶（Strī-ratna，象徵統治者福報的女性）：這位女寶的身體散發著旃檀香（Candana，一種名貴的香木），口中經常散發出優缽羅香（Utpala，藍色蓮花），身體的觸感細膩柔軟，如同迦陵伽鳥（Kāliṅga，海島中的一種鳥）的觸感。迦陵伽鳥的觸感具有神奇的力量，如果觸碰到人的身體，就能消除疲勞，遠離飢渴、憂愁和痛苦；海島上的人們能夠獲得這種觸感的力量。女寶也是如此，如果轉輪王看到她或者觸碰到她，都能感受到快樂；寒冷的時候她的身體溫暖，炎熱的時候她的身體涼爽，這種觸感的力量，不是其他人能夠得到的；這是因為遠離嗔恨的善良行為所產生的順行力量；所有男人看到這位女寶，都會心懷善意，把她當作自己的母親或姐妹一樣看待，一心一意地效忠於國王；對國王敬重，專心侍奉國王，經常給國王帶來快樂；遠離婦女的五種過失，即不貞潔、與別的男子有染、嫉妒心強、貪婪邪惡、喜歡邪淫。
【English Translation】 English version For one who is not filled with anger, in the present life, the karmic results of their actions are as follows: they possess abundant wealth and great riches; everyone loves and cherishes them, and feels compassion towards them; in the most dangerous situations and frightening, evil places, they encounter no trouble; they are far from the fear of kings, the fear of thieves, the fear of falling from cliffs, the fear of floods, the fear of fire, the fear of flattery and deceit, and countless other fears and the fears of narrow places; all people in the world deeply love and cherish them, even evil people develop affection for them, and all good people cherish and love them like their own children or siblings. After the destruction of the body and the end of life, they are reborn in the good heavenly realms, attain great supernatural powers, obtain a supremely wonderful body, and are constantly able to enjoy all the lovely and wonderful sounds, sensations, tastes, fragrances, and colors according to their wishes; they possess delightful gardens, supremely wonderful forests, and carriages adorned with jewels, surrounded by a multitude of celestial maidens in the great forest, and no other celestial beings can cause them fear through body, speech, or mind; hundreds of thousands of celestial sons feel compassion towards them, draw near to them with affection and love, and Śakra-devānām-Indra (帝釋天王, the king of the gods) cherishes and has compassion for them; when the gods and Asuras (阿修羅, a type of demigod) engage in battles and disputes, they do not feel timid or weak, and are free from the fear in their hearts. If one wishes to escape from afflictions and all defilements, and embark on the path of liberation from the world, then such a person, after falling from the heavenly realms, will be reborn in the human world as a Cakravartin (轉輪王, the ideal monarch who rules the world), and in this way, they will go back and forth for countless lifetimes, ruling over the four continents, possessing the seven treasures in full. Among these seven treasures is the Strī-ratna (女寶, the female consort symbolizing the ruler's merit): the body of this female consort emits the fragrance of Candana (旃檀, sandalwood), and her mouth constantly emits the fragrance of Utpala (優缽羅, blue lotus); the touch of her body is delicate and soft, like the touch of the Kāliṅga bird (迦陵伽, a bird found on islands). The touch of the Kāliṅga bird possesses magical power, and if it touches a person's body, it can eliminate fatigue and ward off hunger, thirst, sorrow, and suffering; the people on the island are able to obtain the power of this touch. The Strī-ratna is also like this, if the Cakravartin sees her or touches her, he can experience happiness; when it is cold, her body is warm, and when it is hot, her body is cool, and this power of touch is not obtainable by others; this is due to the power of the virtuous actions of being free from anger; all men who see this female consort will have good intentions, and regard her as their own mother or sister, wholeheartedly devoted to the king; they respect the king, serve the king wholeheartedly, and constantly bring happiness to the king; she is free from the five faults of women, namely, being unchaste, having affairs with other men, being jealous, being greedy and evil, and being fond of illicit desires.
亡命住。如是女寶復有五種功德相應，五者所謂隨夫意轉、多生男子、種姓不劣、喜樂好人、不生妒心。夫共余女娛樂行時，不生妒心。復有三種大勝婦女功德相應，謂不多語；心不邪見；夫若不在不樂聲、觸、諸味香等，心意不動。以是因緣，身壞命終，則生善道天世界中。如是勝妙女寶之食，唯轉輪王乃得之耳。
「又修行者內心思惟——隨順正法觀察法行——云何舍離多垢瞋心，得轉輪王善業果報？彼見聞知或天眼見：舍離瞋他惡不善業，余殘善業，得轉輪王第二寶食，所謂珠寶。此有八種功德具足，謂夜闇中作善光明，如秋滿月遠離雲翳，如是珠寶能于闇中光明遍照，滿百由旬，復于晝時日熱可患，放冷光明除熱清涼；如是珠寶第一功德。又復珠寶第二功德，若行曠野無水之處，兵眾渴乏，能令多有八分相應清凈水流，除一切渴；如是珠寶第二功德。又復珠寶第三功德，若轉輪王憶念水時，如是珠寶隨王意流；如是珠寶第三功德。又復珠寶第四功德，如是珠寶具有八楞，彼一一楞放種種色：青、黃、赤、白、紫、頗梨色；如是珠寶第四功德。又復珠寶第五功德，彼珠寶力百由旬內，人皆離病、心行正直，一切所欲，如業相似，非不得果；如是珠寶第五功德。又復珠寶第六功德，以彼珠寶之勢力故，令彼
【現代漢語翻譯】 現代漢語譯本：流亡在外安身。這樣的女寶還具有五種功德：一是順從丈夫的心意，二是多生男孩，三是出身高貴，四是喜歡善良的人，五是不生嫉妒心。丈夫與其他女子尋歡作樂時，不生嫉妒心。還有三種殊勝的婦女功德：話不多，心中沒有邪見，丈夫不在家時，不貪戀音樂、觸感、美味和香氣等，心意不動搖。因為這些因緣，死後就能投生到好的天界。這樣殊勝美妙的女寶，只有轉輪聖王才能得到。
『此外，修行者內心思考——遵循正法觀察法行——如何捨棄充滿污垢的嗔恨心，獲得轉輪聖王的善業果報？他通過見聞或者天眼看到：捨棄嗔恨他人的惡不善業，剩餘的善業，就能得到轉輪聖王的第二種寶物，也就是珠寶。這珠寶具有八種功德：一是在黑夜中發出光明，就像秋天的滿月遠離雲彩的遮蔽一樣，這珠寶能在黑暗中照亮一百由旬（Yojana，長度單位）的範圍；二是在白天太陽炎熱的時候，放出清涼的光芒消除暑熱；這是珠寶的第一種功德。珠寶的第二種功德是，如果在荒野中行走，沒有水的地方，士兵們口渴，珠寶能涌出很多具有八種功德的清凈水流，解除一切乾渴；這是珠寶的第二種功德。珠寶的第三種功德是，如果轉輪聖王想念水的時候，這珠寶就能隨聖王的心意流水；這是珠寶的第三種功德。珠寶的第四種功德是，這珠寶有八個棱角，每個棱角都放出各種顏色：青色、黃色、紅色、白色、紫色、水晶色；這是珠寶的第四種功德。珠寶的第五種功德是，這珠寶的力量能使一百由旬內的人都遠離疾病、心行正直，一切所求，都如其業力相應，不會得不到結果；這是珠寶的第五種功德。珠寶的第六種功德是，因為這珠寶的力量，使那'
【English Translation】 English version: To dwell in exile. Such a female treasure also possesses five corresponding merits: first, she follows her husband's wishes; second, she bears many sons; third, her lineage is not inferior; fourth, she delights in good people; and fifth, she does not harbor jealousy. She does not become jealous when her husband enjoys himself with other women. Furthermore, she possesses three superior merits of a woman: she does not speak excessively; her mind does not hold perverse views; and when her husband is away, she does not delight in sounds, touch, tastes, or fragrances, and her mind remains unmoved. Because of these causes, upon the destruction of her body and the end of her life, she will be reborn in a good realm, in the heavenly world. Such a supremely wonderful female treasure can only be obtained by a Chakravartin (轉輪聖王, Wheel-Turning King).
『Moreover, a practitioner contemplates inwardly—following the Right Dharma and observing the practice of the Dharma—how to abandon the mind of anger filled with defilements and obtain the good karmic reward of a Chakravartin (轉輪聖王, Wheel-Turning King)? He sees, hears, or perceives through divine vision: by abandoning the evil and unwholesome karma of being angry with others, and with the remaining wholesome karma, he obtains the second treasure of a Chakravartin (轉輪聖王, Wheel-Turning King), which is the jewel. This jewel possesses eight complete merits: first, it creates good light in the darkness of night, like a full autumn moon far from the clouds; this jewel can illuminate a hundred Yojanas (由旬, a unit of distance) in the darkness; second, during the daytime when the sun's heat is troublesome, it emits cool light to remove the heat and provide coolness; this is the first merit of the jewel. The second merit of the jewel is that if one travels in a wilderness where there is no water, and the soldiers are thirsty, it can cause many streams of pure water with eight qualities to flow, removing all thirst; this is the second merit of the jewel. The third merit of the jewel is that if the Chakravartin (轉輪聖王, Wheel-Turning King) thinks of water, the jewel will flow water according to the king's wishes; this is the third merit of the jewel. The fourth merit of the jewel is that this jewel has eight facets, and each facet emits various colors: blue, yellow, red, white, purple, and crystal color; this is the fourth merit of the jewel. The fifth merit of the jewel is that the power of this jewel causes people within a hundred Yojanas (由旬, a unit of distance) to be free from illness, their minds to be upright, and all their desires, according to their karma, will be fulfilled; this is the fifth merit of the jewel. The sixth merit of the jewel is that because of the power of this jewel, it causes that』
惡龍不降惡雨；如是珠寶第六功德。又復珠寶第七功德，于無水處、險岸曠野、無樹草處，是珠能令多有樹木、池水蓮花、叢林青草皆悉具足；如是珠寶第七功德。又復珠寶第八功德，珠寶力故，無人橫死不盡壽者，能令畜生不相殺害、不相憎嫉。相憎嫉者，謂蛇、鼠、狼。如是八種勝大功德具足相應。彼轉輪王離瞋善業所得果報，滿足千子，皆悉勇健人中第一，勝妙身色能壞他軍，隨轉輪王心意轉行；端正可喜如法善人，隨順法行，與轉輪王種姓相似；一切聚落大眾會處，皆悉敬愛，贊其心行。
「又修行者，內心思惟——隨順正法觀察法行——云何離瞋善業修行，得轉輪王第三輪寶出於世間？彼見聞知或天眼見：彼之輪寶有五功德相應具足。所謂千輻：其體皆是閻浮檀金，廣五由旬，如第二日，照明世間；如是輪寶最初功德。又復輪寶第二功德，行無障礙，飛空而去，一日能行百千由旬。又復輪寶第三功德，謂隨王意於何方處憶念欲行，若瞿陀尼、若弗婆提、若郁單越、四天王處，于彼彼處，彼千輻輪飛空而往；輪寶力故，能令四兵象、馬、車、步，皆悉相隨飛空而去。又復輪寶第四功德，若有不臣轉輪王者，彼金輪寶王與相隨，能令降伏。又復輪寶第五功德，彼金輪寶無能為敵，若王、王等見即降伏，皆
【現代漢語翻譯】 現代漢語譯本 惡龍不會降下惡劣的雨水；這就是珠寶的第六種功德。珠寶還有第七種功德，在沒有水的地方、危險的岸邊、荒野、沒有樹木和草的地方，這顆珠寶能使那裡生長出許多樹木、池塘、蓮花、叢林和青草，一切都具備；這就是珠寶的第七種功德。珠寶還有第八種功德，由於珠寶的力量，沒有人會橫死，都能盡享天年，並且能使畜生不互相殘殺、不互相憎恨嫉妒。互相憎恨嫉妒的動物，比如蛇、老鼠、狼。這八種殊勝的功德都具足相應。那位轉輪王遠離嗔恨的善業所得到的果報，是擁有圓滿的一千個兒子，他們都勇猛健壯，是人中第一，擁有殊勝美妙的身色，能夠摧毀敵軍，隨著轉輪王的心意而行動；他們端正可喜，是如法的善人，遵循正法而行，與轉輪王的種姓相似；在一切村落和大眾聚集的地方，都受到人們的敬愛，讚揚他們的心行。
『此外，修行者內心思維——隨順正法觀察法行——如何通過遠離嗔恨的善業修行，得到轉輪王的第三種輪寶出現在世間？他通過見聞或者天眼看到：這種輪寶具有五種功德，相應具足。第一是具有一千個輪輻：輪的本體都是閻浮檀金（Jambudvipa gold，一種黃金），寬度有五個由旬（Yojana，古印度長度單位），像第二天的太陽一樣，照亮世間；這是輪寶最初的功德。輪寶還有第二種功德，就是行走沒有障礙，能夠飛在空中，一天能行走百千由旬。輪寶還有第三種功德，就是隨著轉輪王的心意，無論他憶念想要去哪個地方，無論是瞿陀尼（Godhānī，東勝身洲），還是弗婆提（Pūrvavideha，南贍部洲），還是郁單越（Uttarakuru，北俱盧洲），還是四天王所居住的地方，這千輻輪都能飛到那些地方；由於輪寶的力量，能夠使象兵、馬兵、車兵、步兵這四種軍隊，都跟隨它一起飛在空中。輪寶還有第四種功德，如果有不臣服轉輪王的，這金輪寶會和轉輪王一起去，能夠降伏他們。輪寶還有第五種功德，就是這金輪寶沒有敵人，無論國王還是其他什麼人，見到它就會降伏，都
【English Translation】 English version An evil dragon does not send down evil rain; such is the sixth merit of the jewel. Furthermore, the seventh merit of the jewel is that in places without water, on dangerous shores, in desolate wildernesses, and where there are no trees or grass, this jewel can cause many trees, ponds, lotuses, groves, and green grass to be fully present; such is the seventh merit of the jewel. Furthermore, the eighth merit of the jewel is that, due to the power of the jewel, no one dies an untimely death, and all live out their full lifespan. It can also cause animals not to kill each other or hate and envy each other. Those who hate and envy each other include snakes, rats, and wolves. These eight kinds of supreme and great merits are fully corresponding. The karmic reward obtained by that Chakravartin King (Wheel-Turning King) from the good deeds of being free from anger is the fulfillment of having a thousand sons, all of whom are brave and strong, the best among men, possessing excellent and beautiful bodies capable of destroying enemy armies, acting according to the Chakravartin King's wishes; they are upright and pleasing, righteous and virtuous people, following the Dharma, and similar in lineage to the Chakravartin King; in all villages and places where the masses gather, they are all respected and loved, and their minds and actions are praised.
'Furthermore, a practitioner contemplates inwardly—following the Right Dharma and observing the practice of the Dharma—how, through the practice of good deeds free from anger, does the third kind of wheel-jewel of the Chakravartin King appear in the world? He sees and knows, or sees with his divine eye: this wheel-jewel has five merits that are corresponding and complete. The first is that it has a thousand spokes: its body is all made of Jambudvipa gold (Jambudvipa gold, a type of gold), and its width is five yojanas (Yojana, an ancient Indian unit of length), like the second sun, illuminating the world; this is the initial merit of the wheel-jewel. The wheel-jewel also has a second merit, which is that it travels without obstruction, flying in the sky, and can travel a hundred thousand yojanas in a day. The wheel-jewel also has a third merit, which is that according to the Chakravartin King's intention, wherever he remembers wanting to go, whether it is Godhānī (Godhānī, East Videha), or Pūrvavideha (Pūrvavideha, South Jambudvipa), or Uttarakuru (Uttarakuru, North Kuru), or the places where the Four Heavenly Kings reside, this thousand-spoked wheel can fly to those places; due to the power of the wheel-jewel, it can cause the four types of troops—elephant troops, horse troops, chariot troops, and infantry—to all follow it and fly in the sky. The wheel-jewel also has a fourth merit, which is that if there are those who do not submit to the Chakravartin King, this golden wheel-jewel will go with the king and be able to subdue them. The wheel-jewel also has a fifth merit, which is that this golden wheel-jewel has no enemy; whether it is a king or anyone else, upon seeing it, they will submit, and all
以法力，輪王隨逐，故能使爾。如是輪寶五種功德具足相應。如是已說第三大寶。
「又修行者內心思惟——隨順正法觀察法行——云何離瞋善業修行，得轉輪王第四象寶出於世間？彼見聞知或天眼見：此轉輪王修行法人，隨順法行，得調順象第一調順，能勝他城，七支柱地，所謂四足、尾根、牙等，如是七分皆悉柱地。若有如是七種相者，彼象大力勝余弱像一千倍力，斷則柔軟，色白如雪，如帝釋王、伊羅槃那；自余諸象，聞氣即伏，不敢正看；三處能鬥，所謂水處、陸地、空中；能速疾行，於一日中繞閻浮提能行三匝。彼象調順，以一縷綖系咽牽行，若轉輪王乘行之時，彼象調順與王心同；若轉輪王欲何處行，則不須教速至彼處，平正均行，不震、不掉，行步詳審，身不動搖，次第舉足，不躑、不驟亦不怒力，種種善行；小兒見之，不生怖畏；四出道巷，若重屋上，到彼處行，婦女能捉，手得摩之；若鬥戰時，甚能勇惡，行則調順，綖系不越。如是輪王大龍象寶，是轉輪王十善道中行一業道種子所得，何況具足和合修行十善業道得。如是順法修行法者，以天眼見彼轉輪王第四象寶。
「又修行者內心思惟——隨順正法觀察法行——云何輪王得彼馬寶？彼馬寶者，有何功德和合相應？彼見聞知或天眼見
【現代漢語翻譯】 現代漢語譯本：憑藉佛法的力量，輪王才能隨之行動，因此能夠驅使它。這樣的輪寶具備五種功德，完全相應。以上已經講述了第三大寶。
『此外，修行者內心思考——遵循正法，觀察法行——如何通過遠離嗔恚的善業修行，獲得轉輪王的第四象寶出現在世間？他通過見聞得知，或者通過天眼看到：這位轉輪王是修行法人，遵循正法而行，因此得到調順的象，這是最上等的調順，能夠戰勝其他城池。此象的七個部位能穩固地支撐在地上，即四足、尾根、牙等，這七個部分都能牢牢地支撐在地上。如果具備這七種特徵，那麼這頭象的力量勝過其他弱像一千倍。馴服時則非常溫順，顏色潔白如雪，如同帝釋天王的伊羅槃那（Indra's elephant, Airavata）。其餘的象聞到它的氣息就會立刻伏地，不敢正視。它在三個地方都能戰鬥，即水中、陸地、空中。它能快速行走，一天之內能夠圍繞閻浮提（Jambudvipa）行走三圈。這頭象非常調順，用一根細線繫在咽喉上就能牽著行走。當轉輪王乘坐它出行時，這頭象的調順與國王的心意相同；如果轉輪王想要去哪裡，不需要教導，它就能迅速到達那裡，平穩地行走，不震動、不搖晃，行走時步伐詳審，身體不動搖，依次抬起腳，不猶豫、不急促，也不用蠻力，種種行為都很善良。小孩子見到它，也不會感到害怕。在四通八達的街道小巷，或者在高大的房屋上，它都能行走自如。婦女可以觸控它。如果戰鬥時，它非常勇猛兇惡，行走時則非常調順，用細線牽引也不會越界。這樣的輪王大龍象寶，是轉輪王在十善道中修行一個業道的種子所得到的，更何況是具足和合地修行十善業道所得到的呢。像這樣遵循正法修行的人，以天眼能看到轉輪王的第四象寶。
『此外，修行者內心思考——遵循正法，觀察法行——輪王如何獲得馬寶？這馬寶，具有什麼樣的功德和合相應？他通過見聞得知，或者通過天眼看到。
【English Translation】 English version: By the power of Dharma, the Cakravartin (wheel-turning king) is able to follow it, and thus able to command it. Such a Jewel-Wheel is fully endowed with five kinds of merits. The third great Jewel has been described above.
『Furthermore, a practitioner contemplates inwardly—following the Right Dharma and observing the conduct of Dharma—how, through the practice of good deeds free from anger, does the fourth Elephant Jewel of the Cakravartin appear in the world? He sees and knows through hearing or through divine vision: this Cakravartin is a practitioner of Dharma, following the conduct of Dharma, and thus obtains a tamed elephant, the most superior of tamed elephants, capable of conquering other cities. This elephant's seven parts can firmly support the ground, namely the four feet, the base of the tail, the tusks, etc.; these seven parts can all firmly support the ground. If it possesses these seven characteristics, then this elephant's strength surpasses that of other weaker elephants a thousandfold. When tamed, it is very gentle, its color as white as snow, like Indra's (king of gods) Airavata (Indra's elephant). Other elephants, upon smelling its scent, immediately prostrate themselves, not daring to look directly at it. It can fight in three places, namely in water, on land, and in the air. It can travel swiftly, able to circle Jambudvipa (the continent where humans live) three times in one day. This elephant is very well-tamed; it can be led by pulling a thin thread tied around its throat. When the Cakravartin rides it, this elephant's tameness is in accordance with the king's mind; if the Cakravartin wishes to go anywhere, it does not need to be instructed, it can quickly arrive there, walking smoothly, without shaking or swaying, its gait is deliberate, its body does not move, it lifts its feet in order, without hesitation, without rushing, and without using brute force, its behavior is all virtuous. Even small children, upon seeing it, do not feel fear. It can walk freely in streets and alleys, or on tall buildings. Women can touch it. If it is in battle, it is very brave and fierce, but when walking, it is very well-tamed, and will not cross the line even when led by a thin thread. Such a great Dragon-Elephant Jewel of the Cakravartin is obtained from the seed of practicing one aspect of the ten virtuous paths within the ten virtuous paths; how much more so is it obtained from fully and harmoniously practicing the ten virtuous paths. One who practices Dharma in accordance with the Dharma, with divine vision, can see the fourth Elephant Jewel of the Cakravartin.
『Furthermore, a practitioner contemplates inwardly—following the Right Dharma and observing the conduct of Dharma—how does the Cakravartin obtain the Horse Jewel? What merits does this Horse Jewel possess and correspond to? He sees and knows through hearing or through divine vision.
：馬寶如鵝、拘物頭花如是凈色，普身皆有天旋等相以為莊嚴，是第一相、量、色、形等，眾相相應，第一調順；於一日中繞閻浮提能行三匝，而身不乏。如是輪王得此第五功德馬寶。
「又修行者內心思惟——隨順正法觀察法行——云何轉輪王得主兵寶？彼見聞知或天眼見：彼主兵寶有何功德？所謂輪王憶念思惟，不待教敕而知王意，隨王所須皆悉能辦；遠離非法，依正法行；時方所須，稱王意辦，不苦、不惱，依正法取；如王意念隨心所須，一切所作不違法義，隨王境界所須所作皆能成辦。如是輪王離瞋善業，得主兵寶，恒常修行十善業道，利益一切世間眾生，猶如父母。
「又修行者內心思惟——隨順正法觀察法行——云何輪王得彼第七主藏大臣富長者寶？彼長者寶有何功德？彼見聞知或天眼見：主藏臣寶屬轉輪王，何者功德？能以金剛及因陀羅青色寶珠摩迦羅多及牟瑳羅迦羅婆等種種妙寶，一切坑澗、深山幽谷、險岸惡處、不平之處悉能令滿，不待王敕而寶不盡，何況金銀。此長者寶第一比泥，不誑、不諂、不熱惱他，一切見者清涼愛念。如是輪王富長者寶。
「如是輪王，七寶具足、王四天下，能與龍眾、天眾同坐。天處有二：四天王天、三十三天。帝釋天王分座而坐。如是七種妙寶具
【現代漢語翻譯】 現代漢語譯本：馬寶像鵝一樣，拘物頭花（Kumuda flower）一樣具有潔凈的顏色，全身都有天旋等吉祥的相作為莊嚴，這是第一相、量、色、形等，各種相都相互協調，非常調順；在一日之中環繞閻浮提（Jambudvipa，人世間）能行走三圈，而身體不感到疲乏。這樣的輪王得到這第五種功德馬寶。
『又修行者內心思惟——隨順正法觀察法行——為什麼轉輪王能得到主兵寶？他見聞得知或者用天眼看到：這主兵寶有什麼功德？所謂輪王憶念思惟，不需要教令就能知道國王的心意，隨著國王所需要的都能辦理；遠離非法，依據正法行事；按照時間、地點所需要的，符合國王的心意辦理，不使人痛苦、不使人煩惱，依據正法獲取；如國王意念隨著心意所需要的，一切所作不違反法義，隨著國王境界所需要的所作的都能成就辦理。這樣的輪王遠離嗔恨的善業，得到主兵寶，恒常修行十善業道，利益一切世間眾生，猶如父母。
『又修行者內心思惟——隨順正法觀察法行——為什麼輪王能得到那第七主藏大臣富長者寶？那長者寶有什麼功德？他見聞得知或者用天眼看到：主藏臣寶屬於轉輪王，有什麼功德？能用金剛及因陀羅（Indra）青色寶珠、摩迦羅多（Makarata）及牟瑳羅（Mucchala）、迦羅婆（Karava）等種種妙寶，一切坑澗、深山幽谷、險岸惡處、不平之處都能使之填滿，不需要國王的命令而寶物不會用盡，更何況金銀。這長者寶第一廉潔，不欺騙、不諂媚、不使他人煩惱，一切見到的人都感到清涼愛念。這樣的輪王得到富長者寶。
『這樣的輪王，七寶具足、統治四天下，能與龍眾、天眾同坐。天處有二：四天王天（Cāturmahārājika）、三十三天（Trāyastriṃśa）。帝釋天王（Śakra）分座而坐。這樣七種妙寶具足
【English Translation】 English version: The horse treasure is like a goose, and the Kumuda flower has a pure color. The whole body has auspicious signs such as celestial swirls as adornments. This is the foremost in appearance, size, color, and shape. All aspects are harmonious and extremely well-behaved. In one day, it can travel around Jambudvipa (the human world) three times without fatigue. Such a Chakravarti (wheel-turning king) obtains this fifth meritorious horse treasure.
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the true Dharma—how does the Chakravarti obtain the chief military officer treasure? He sees, hears, and knows, or sees with his divine eye: What are the merits of this chief military officer treasure? It means that the Chakravarti, upon recollection and contemplation, knows the king's intentions without needing instructions, and can accomplish whatever the king needs. He stays away from unlawful conduct, acts according to the true Dharma, and fulfills the king's wishes according to the time and place, without causing suffering or annoyance, obtaining things according to the true Dharma. As the king intends and desires, all actions do not violate the meaning of the Dharma, and whatever is needed within the king's realm can be accomplished. Such a Chakravarti, free from hatred and with virtuous deeds, obtains the chief military officer treasure, constantly cultivating the ten virtuous paths of action, benefiting all beings in the world like parents.
'Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the true Dharma—how does the Chakravarti obtain the seventh treasurer minister, the wealthy elder treasure? What are the merits of that elder treasure? He sees, hears, and knows, or sees with his divine eye: What are the merits of the treasurer minister treasure belonging to the Chakravarti? He can use diamonds and Indra's blue jewels, Makaratas, Mucchalas, Karavas, and various other wonderful treasures to fill all pits, deep mountain valleys, dangerous shores, and uneven places. Without the king's command, the treasures will not be exhausted, let alone gold and silver. This elder treasure is supremely honest, not deceitful, not flattering, and does not cause trouble to others. All who see him feel cool and loving. Such a Chakravarti obtains the wealthy elder treasure.
'Such a Chakravarti, possessing all seven treasures and ruling the four continents, can sit with the dragon hosts and the heavenly hosts. There are two heavenly realms: the Cāturmahārājika (Heaven of the Four Heavenly Kings) and the Trāyastriṃśa (Heaven of the Thirty-three). Śakra (Indra) shares his seat. Thus, he is complete with these seven wonderful treasures.'
足，得轉輪王。
「又復更有相似七寶、劣前七寶，所謂劍寶、皮寶、床寶、林寶、殿寶、衣寶、履寶。彼轉輪王劍相似寶，有何功德？若有國土起拒逆心，如是劍寶疾走而去，一切國土見劍即伏，不殺一人。如是劍寶有此功德：不罰、不殺，一切國土自然降伏。如是第一劍寶功德。
「云何輪王得彼第二皮相似寶？彼第二寶有何功德？彼皮寶者，海中而生；彼既生已，商人得之將來上王。彼寶功德：廣五由旬、長十由旬，海龍之皮，水雨不爛、風不能動、火不能燒，能卻寒熱，寒時能溫、熱時能涼；何處何處輪王行時——隨王軍眾，彼主兵寶之所將行——能以為屋，悉能容受王及軍眾，一一隔別，妻婦不雜，各不相見；其色鮮白，如日光明。如是第二皮寶功德。
「云何輪王得彼第三床相似寶？彼第三寶有何功德？彼床寶者，柔軟細滑，坐上則凹，起則還平。若坐其上禪念思惟，于解脫中得寂靜心。若坐彼床心念欲事，即得離欲。如是次第，瞋、癡亦爾。即彼床上出小禪屋，諸有婦女雖復于王極生染心，見此床寶心則無染。如是第三床寶功德。
「云何輪王得彼第四林相似寶？彼第四寶有何功德？若王憶念林中游戲，往彼林中。彼林功德、王善業力，如天世間歡喜林中，出生花果、賒居尼
【現代漢語翻譯】 現代漢語譯本： 足，能得到轉輪王（Chakravarti，統治世界的理想君主）的果報。 『此外，還有類似於前述七寶、但略遜一籌的七寶，分別是劍寶、皮寶、床寶、林寶、殿寶、衣寶、履寶。這位轉輪王的劍寶，有什麼功德呢？如果某個國土生起反抗之心，這劍寶便會迅速前往，所有國土見到劍寶便會降伏，不殺一人。這劍寶有這樣的功德：不用懲罰、不用殺戮，一切國土自然降伏。這是第一劍寶的功德。 『輪王如何得到第二皮寶？這第二寶有什麼功德？這皮寶，是從海中產生的；它產生之後，商人得到它並獻給國王。這寶物的功德是：寬五由旬（Yojana，古印度長度單位）、長十由旬，是海龍的皮，水雨不會腐爛、風不能吹動、火不能燒燬，能夠抵禦寒冷和炎熱，寒冷時能變溫暖、炎熱時能變涼爽；無論輪王走到哪裡——跟隨國王的軍隊，由主兵寶所帶領——它都能變成房屋，完全能夠容納國王和軍隊，一一隔開，妻妾互不混雜，各自不見面；它的顏色鮮艷潔白，如同太陽的光明。這是第二皮寶的功德。 『輪王如何得到第三床寶？這第三寶有什麼功德？這床寶，柔軟細滑，坐上去會凹陷，起來后又恢復平整。如果坐在上面禪定思惟，就能在解脫中得到寂靜的心。如果坐在那床上心生情慾，立刻就能遠離慾望。像這樣依次類推，嗔恨、愚癡也是如此。就在那床上出現小小的禪房，即使有婦女對國王極度迷戀，見到這床寶，心中也不會生起染污。這是第三床寶的功德。 『輪王如何得到第四林寶？這第四寶有什麼功德？如果國王想念在林中嬉戲，就前往那片林中。那片林的功德、國王的善業之力，如同天界的歡喜林中一樣，生長出花果、賒居尼（音譯）
【English Translation】 English version: Feet, one obtains the reward of becoming a Chakravarti (an ideal universal ruler). 『Furthermore, there are seven more treasures similar to the previous seven, but slightly inferior, namely the Sword Treasure, the Hide Treasure, the Bed Treasure, the Forest Treasure, the Palace Treasure, the Clothing Treasure, and the Shoe Treasure. What are the merits of this Chakravarti's Sword Treasure? If any kingdom arises with a rebellious mind, this Sword Treasure will swiftly go forth, and all kingdoms, upon seeing the Sword, will submit without killing a single person. The Sword Treasure has this merit: without punishment or killing, all kingdoms will naturally surrender. This is the merit of the first Sword Treasure. 『How does the Chakravarti obtain the second Hide Treasure? What are the merits of this second treasure? This Hide Treasure is born from the sea; after it is born, merchants obtain it and present it to the king. The merits of this treasure are: five yojanas (an ancient Indian unit of distance) wide and ten yojanas long, it is the hide of a sea dragon, which will not rot in water or rain, cannot be moved by the wind, and cannot be burned by fire. It can ward off cold and heat, becoming warm in cold weather and cool in hot weather; wherever the Chakravarti goes—along with the king's army, led by the Chief Military Treasure—it can transform into a dwelling, fully capable of accommodating the king and his army, separated individually, with wives and consorts not intermingling and not seeing each other; its color is bright white, like the light of the sun. This is the merit of the second Hide Treasure. 『How does the Chakravarti obtain the third Bed Treasure? What are the merits of this third treasure? This Bed Treasure is soft and smooth; it sinks when one sits on it and returns to being flat when one gets up. If one sits on it to meditate and contemplate, one can attain a peaceful mind in liberation. If one sits on that bed with thoughts of desire, one can immediately be free from desire. In this way, anger and delusion are also the same. A small meditation chamber appears on that bed, and even if women are extremely infatuated with the king, upon seeing this Bed Treasure, their minds will not give rise to defilement. This is the merit of the third Bed Treasure. 『How does the Chakravarti obtain the fourth Forest Treasure? What are the merits of this fourth treasure? If the king remembers playing in the forest, he goes to that forest. The merits of that forest, the power of the king's good karma, are like those of the Joyful Forest in the heavenly realm, producing flowers and fruits, Shejuni (transliteration)
鳥，蓮花池流於彼濟口，天歌婇女戲笑歌舞，一切天女悉來集會；彼王如天，一切五欲功德相應；于彼林中婦女相隨，娛樂遊行，善業力故。彼修行者，一切觀察。如是第四林寶功德。
「云何輪王得彼第五殿相似寶？彼第五寶有何功德？謂轉輪王在彼殿中夜偃臥時，欲見月者，則有星月于殿中現，見已眼樂，謂之是珠；天女詠歌，聞則無憂，樂眠安睡，睡已善夢，見妙樂事；寒時則有溫風所吹，熱時則有涼冷觸樂；夜有三分，二分則睡，第三分時離睡而起，受行法樂。如是第五功德殿寶，彼轉輪王報得受用。
「何者衣寶？有何功德？縷成緻密，第一柔軟，垢所不污，王既著已，則無寒熱、飢渴、痟瘦、疲倦之極，火不能燒、刀不能割。如是第六衣寶功德。
「又修行者內心思惟——隨順正法觀察法行——轉輪聖王云何得彼第七功德履相似寶？彼第七寶有何功德？彼見聞知或天眼見：履相似寶，王若著之，水行若陸；若遊行時則詳徐涉，若百由旬亦能行去，不損威儀而身不乏。
「如是輪王具足七寶，復有如是相似七寶，隨心食用，四天下處及二天處是王所食；滿足千子，皆悉勇健能破他軍。彼轉輪王是一切人所應敬重。離瞋善業，得如是樂，十善業道之餘勢也。
「又修行者內心
【現代漢語翻譯】 現代漢語譯本 鳥兒在蓮花池邊飛翔，池水流淌到濟口，天上的歌女嬉笑歌舞，所有的天女都來到這裡；那位國王如同天神一般，享受著一切五欲的功德；在林中，有眾多女子相伴，享受著快樂，這都是因為他過去所做的善業的力量。那位修行者，觀察著這一切。這就是第四種林寶的功德。
『輪王如何獲得第五種殿相似寶？這第五種寶有什麼功德？當轉輪王在這殿中夜晚休息時，如果想看月亮，就會有星月在殿中顯現，看到后眼睛感到快樂，認為這就是寶珠；天女歌唱，聽到后就沒有憂愁，快樂地入睡，睡得很安穩，睡醒後會做美夢，夢見美好的事情；寒冷的時候，會有溫暖的風吹拂，炎熱的時候，會有涼爽的風帶來舒適的觸感；夜晚分為三個時段，兩個時段用來睡覺，第三個時段離開睡眠醒來，享受修習佛法的快樂。這就是第五種功德殿寶，是轉輪王因果報應所得的享受。』
『什麼是衣寶？它有什麼功德？用細密的絲線織成，非常柔軟，不會被污垢沾染，國王穿上它之後，就不會感到寒冷、炎熱、飢餓、口渴、消瘦、疲倦，火不能燒燬它，刀也不能割破它。這就是第六種衣寶的功德。』
『修行者內心思考——隨順正法觀察法行——轉輪聖王如何獲得第七種功德履相似寶？這第七種寶有什麼功德？通過見聞得知或者通過天眼看到：履相似寶，國王如果穿上它，就可以在水上行走，也可以在陸地上行走；如果想要慢慢行走，就可以慢慢行走，即使行走一百由旬（yóu xún，古印度長度單位），也不會損傷威儀，身體也不會感到疲乏。』
『就這樣，輪王具有七寶，還有像這樣的七寶，可以隨心所欲地食用，四大部洲和二禪天都是輪王可以食用之處；輪王有一千個兒子，都非常勇猛健壯，能夠擊破敵人的軍隊。這位轉輪王是所有人都應該敬重的人。遠離嗔恨，行持善業，才能得到這樣的快樂，這是修持十善業道所獲得的剩餘果報。』
『修行者內心……』
【English Translation】 English version Birds fly around the lotus pond, the water flows to Jikou, celestial singers laugh, sing, and dance, and all the celestial maidens come here; that king is like a god, enjoying all the merits of the five desires; in that forest, women accompany him, enjoying pleasure, all due to the power of his past good deeds. That practitioner observes all of this. This is the merit of the fourth forest treasure.
'How does a Chakravartin (zhuǎn lún wáng, Wheel-Turning King) obtain the fifth palace-like treasure? What are the merits of this fifth treasure? When the Chakravartin rests in this palace at night, if he wishes to see the moon, stars and the moon will appear in the palace, and his eyes will rejoice upon seeing them, thinking it is a jewel; celestial maidens sing, and upon hearing them, he will have no worries, sleep peacefully, and have good dreams, seeing wonderful things; when it is cold, there will be warm breezes blowing, and when it is hot, there will be cool and refreshing sensations; the night is divided into three parts, two parts are for sleeping, and in the third part, he awakens from sleep and enjoys the bliss of practicing the Dharma. This is the merit of the fifth palace treasure, which the Chakravartin enjoys as a result of his karma.'
'What is the garment treasure? What are its merits? It is woven from fine threads, extremely soft, and cannot be stained by dirt; once the king wears it, he will not feel cold, heat, hunger, thirst, emaciation, or fatigue, fire cannot burn it, and knives cannot cut it. This is the merit of the sixth garment treasure.'
'Furthermore, the practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the true Dharma—how does the Chakravartin obtain the seventh boot-like treasure of merit? What are the merits of this seventh treasure? Through hearing and knowing, or through celestial vision: the boot-like treasure, if the king wears it, he can walk on water or on land; if he wishes to walk slowly, he can walk slowly, and even if he travels a hundred yojanas (yóu xún, ancient Indian unit of distance), his dignity will not be diminished, and his body will not feel tired.'
'Thus, the Chakravartin possesses the seven treasures, and also has similar seven treasures, which he can eat at will, the four continents and the two Dhyana heavens are places where the king can eat; the Chakravartin has a thousand sons, all of whom are brave and strong, and able to defeat enemy armies. This Chakravartin is someone who should be respected by all people. By being free from anger and performing good deeds, one can obtain such happiness, which is the remaining result of practicing the ten virtuous paths.'
'Furthermore, the practitioner inwardly...'
思惟——隨順正法觀察法行——云何如是一切世間無始以來，幽冥黑闇邪見為種，一切結使皆亦如是？又復云何舍離邪見，修行正見而得解脫世間生死？彼見聞知或天眼見：彼修行者隨順正法觀察法行，若舍邪見、修習正見，一切結使不饒益法皆悉斷滅，則得涅槃、遠離生死。離邪見人，五根不障。如是善人，喜樂正法。如是最初聞佛功德，觀于生死五道之中種種苦惱，觀彼五處極大怖畏：天中則有放逸之苦、後退時苦；人中則有農作等苦；地獄之中，他惱害苦；于餓鬼中，飢渴惱苦；于畜生中，相啖食苦。如是五處一一散說則無量種。如是觀已，則于生死起厭離心猶如光明，通達正法生出家心；生此心故，善法流出。若人和合，既生是心，彼地夜叉歡喜讚歎，身毛皆豎，生如是心：『此善男子，如是名字，如是種姓，發心欲斷無始世來貪、瞋、癡等，為欲破壞魔之境界，不樂煩惱染欲境界，心不喜樂欲染心愛。』
「又離邪見，彼善男子有出家心，恒常如是樂修多作，近善知識，樂聞正法，常清凈心，禮拜佛法，善凈寂靜身業，口、意業。彼人如是寂靜口、意。是善行人，彼地夜叉知已歡喜，生如是心：『此善男子善心、凈心，不樂在家，所有舍宅如罩如籠，心不喜樂無始貪慾、瞋恚、愚癡，于魔境界不生喜
【現代漢語翻譯】 現代漢語譯本 思惟——隨順正法觀察法行——怎樣才能理解為一切世間從無始以來，都處在幽暗之中，邪見是其根源，一切煩惱也都是這樣產生的呢？又怎樣才能捨棄邪見，修行正見，從而解脫世間的生死輪迴呢？通過見聞知曉，或者通過天眼觀察：那些修行者遵循正法，觀察法行，如果捨棄邪見，修習正見，一切不利於修行的煩惱都會斷滅，從而證得涅槃，遠離生死。遠離邪見的人，五根不會被矇蔽。這樣的善人，會喜好正法。這樣的人最初聽聞佛的功德，觀察生死五道中的種種苦惱，觀察那五個地方的極大怖畏：天道中有放逸之苦、墮落之苦；人道中有農作等苦；地獄道中，有被他人惱害之苦；餓鬼道中，有飢渴的苦惱；畜生道中，有互相吞食的苦惱。像這樣對五道一一詳細解說，就會發現有無量種苦。像這樣觀察之後，就會對生死輪迴產生厭離之心，就像光明照亮黑暗一樣，通達正法，生起出家修行的心；因為生起了這種心，善法就會源源不斷地涌現。如果有人能夠和合，生起這樣的心，當地的夜叉（Yaksa，守護神）會歡喜讚歎，全身的毛髮都豎立起來，生起這樣的想法：『這位善男子，名叫某某，是某某種姓，他發心要斷除從無始以來就存在的貪、瞋、癡等煩惱，爲了破壞魔（Mara，佛教中障礙修行的惡神）的境界，不喜好煩惱和染欲的境界，他的心不喜好被慾望染污的心念。』 又遠離邪見，這位善男子有了出家修行的心，經常這樣樂於修行，廣泛學習，親近善知識（Kalyanamitra，指引修行的人），樂於聽聞正法，常常保持清凈的心，禮拜佛法，善於清凈身、口、意三業。這個人像這樣清凈口、意。這位善行之人，當地的夜叉知道後會歡喜，生起這樣的想法：『這位善男子心地善良、清凈，不樂於待在家裡，把所有的住宅都看作是牢籠，他的心不喜好無始以來的貪慾、瞋恚、愚癡，對於魔的境界不生起歡喜之心。
【English Translation】 English version Contemplation—Observing the Dharma practice in accordance with the Right Dharma—How can it be understood that all the world from beginningless time has been in darkness, with wrong views as its seed, and all afflictions arise in the same way? And how can one abandon wrong views, cultivate right views, and thereby be liberated from the cycle of birth and death in the world? Through seeing, hearing, and knowing, or through divine vision: those practitioners who follow the Right Dharma and observe the Dharma practice, if they abandon wrong views and cultivate right views, all afflictions that are not conducive to practice will be extinguished, thereby attaining Nirvana and being liberated from birth and death. Those who are free from wrong views, their five senses are not obstructed. Such virtuous people delight in the Right Dharma. Such a person initially hears of the Buddha's merits, observes the various sufferings in the five paths of existence, and observes the great fears in those five places: in the heavens, there is the suffering of indulgence and the suffering of falling; in the human realm, there is the suffering of farming and labor; in the hells, there is the suffering of being harmed by others; in the realm of hungry ghosts, there is the suffering of hunger and thirst; in the realm of animals, there is the suffering of mutual devouring. Explaining each of the five paths in detail reveals countless kinds of suffering. Having observed in this way, one will develop a sense of revulsion towards the cycle of birth and death, like light illuminating darkness, understanding the Right Dharma and giving rise to the mind of renunciation; because this mind arises, virtuous qualities will flow forth continuously. If someone can harmonize and generate such a mind, the local Yaksa (guardian deity) will rejoice and praise, with all the hairs on their body standing on end, giving rise to such thoughts: 'This virtuous man, named so-and-so, of such-and-such lineage, has resolved to cut off the beginningless greed, hatred, delusion, etc., in order to destroy the realm of Mara (the evil deity who obstructs practice in Buddhism), not delighting in the realm of afflictions and defiled desires, his mind does not delight in thoughts defiled by desire.' Furthermore, free from wrong views, this virtuous man has the mind of renunciation, constantly delighting in practice, studying widely, associating with Kalyanamitra (spiritual friend), delighting in hearing the Right Dharma, always maintaining a pure mind, paying homage to the Buddha's teachings, and being skilled in purifying body, speech, and mind. This person thus purifies speech and mind. When the local Yaksa knows of this virtuous practitioner, they will rejoice, giving rise to such thoughts: 'This virtuous man has a kind and pure heart, not delighting in staying at home, regarding all dwellings as cages, his heart does not delight in beginningless greed, hatred, and delusion, and does not give rise to joy in the realm of Mara.'
樂，不樂欲愛，欲共魔戰，欲斷煩惱。』
「又復如是，彼善男子如是觀察生死苦已，出家之心轉轉增上，遠離殺生、偷盜、邪淫、飲酒、妄語，具足受持優婆塞戒。彼地夜叉見如是已，轉復歡喜，次第上聞虛空夜叉，作如是言：『某國某村某聚落中某善男子，如是種姓，如是名字，正信如是，堪能出家，欲剃鬚發，欲被法衣，正信出家，減損魔分，長正法朋，斷魔繫縛，斷貪、瞋、癡。』
「一切使結，邪見為本；出世涅槃，正見為本。隨順正法觀一切法而修行者，最初如是讚歎正見，不嫌、不毀、不賤、不惡，亦教他人令住正見，不讚邪見，嫌賤毀惡，常說邪見、正見相對二業果報，不令眾生住于邪見。一切世間愚癡凡夫根本系縛，所謂邪見；一切眾生以邪見故，墮于地獄、餓鬼、畜生。彼善男子舍離邪見，具足當得無量善法。
「又復如是，彼善男子觀察居家無量苦惱逼迫繫縛，既觀察已，生厭離心，樂欲出家，欲共魔戰。如是正士，彼地夜叉知已歡喜，轉覆上聞虛空夜叉，虛空夜叉向四大王歡喜心說：『某國某村某聚落中某善男子，如是種姓，如是名字，如是正信，堪能出家，欲剃鬚發，欲被法衣，正信出家，減損魔分，長正法朋。』四大天王如是聞已，心生歡喜。
「如是正士聞
【現代漢語翻譯】 『他喜好快樂，不喜好對慾望的愛戀，想要與魔作戰，想要斷除煩惱。』
『又像這樣，那位善男子如此觀察生死的痛苦后，出家的心越來越強烈，遠離殺生、偷盜、邪淫、飲酒、妄語，完全受持優婆塞（Upasaka，在家男居士）戒。當地的地夜叉（Bhumiyaksha，土地神）見到這種情況后，更加歡喜，依次向上稟告虛空夜叉（Akashayaksha，空居天神），這樣說道：『在某國某村某聚落中，有某位善男子，這樣的種姓，這樣的名字，如此正信，堪能出家，想要剃除鬚髮，想要披上法衣，以正信出家，減少魔的力量，增長正法的朋黨，斷除魔的繫縛，斷除貪、瞋、癡。』
『一切煩惱的根源，以邪見為根本；出離世間的涅槃（Nirvana，寂滅），以正見為根本。隨順正法觀察一切法而修行的人，最初這樣讚歎正見，不嫌棄、不譭謗、不輕賤、不厭惡，也教導他人安住于正見，不讚美邪見，嫌棄、輕賤、譭謗、厭惡邪見，常說邪見、正見相對的兩種業的果報，不讓眾生安住于邪見。一切世間愚癡凡夫的根本束縛，就是邪見；一切眾生因為邪見的緣故，墮入地獄、餓鬼、畜生。那位善男子舍離邪見，完全能夠得到無量的善法。
『又像這樣，那位善男子觀察居家有無量的苦惱逼迫束縛，觀察之後，產生厭離之心，喜好想要出家，想要與魔作戰。像這樣的正士，當地的地夜叉知道后歡喜，依次向上稟告虛空夜叉，虛空夜叉向四大天王歡喜地說：『某國某村某聚落中，有某位善男子，這樣的種姓，這樣的名字，如此正信，堪能出家，想要剃除鬚髮，想要披上法衣，以正信出家，減少魔的力量，增長正法的朋黨。』四大天王聽到這些后，心中生起歡喜。
『像這樣的正士聽聞……』
【English Translation】 'He delights in joy, does not delight in the love of desire, wants to fight with Mara (魔，the personification of evil), wants to cut off afflictions.'
'Again, in this way, that good man, having observed the suffering of birth and death in this way, his mind for renunciation grows stronger and stronger, abstaining from killing, stealing, sexual misconduct, drinking alcohol, and lying, fully upholding the Upasaka (優婆塞，layman) precepts. When the local Bhumiyaksha (地夜叉，earth spirit) sees this, he becomes even more delighted and successively reports to the Akashayaksha (虛空夜叉，sky spirit), saying: 'In such and such country, such and such village, such and such settlement, there is such and such good man, of such and such lineage, with such and such name, with such faith, capable of renouncing the household life, wanting to shave his head and beard, wanting to wear the Dharma robes, renouncing the household life with right faith, diminishing the power of Mara, increasing the retinue of the Right Dharma, cutting off the bonds of Mara, cutting off greed, hatred, and delusion.'
'All the bonds of afflictions have wrong view as their root; Nirvana (涅槃，liberation) from the world has right view as its root. Those who cultivate by following the Right Dharma and observing all dharmas, initially praise right view in this way, not disliking, not slandering, not despising, not hating, and also teach others to abide in right view, not praising wrong view, disliking, despising, slandering, and hating it, constantly speaking of the relative karmic consequences of wrong view and right view, not allowing sentient beings to abide in wrong view. The fundamental bondage of all foolish ordinary beings in the world is wrong view; all sentient beings, because of wrong view, fall into hell, the realm of hungry ghosts, and the realm of animals. That good man, abandoning wrong view, will fully attain immeasurable good dharmas.'
'Again, in this way, that good man observes that the household life has immeasurable suffering, oppression, and bondage, and having observed this, he develops a mind of aversion and detachment, delighting in wanting to renounce the household life, wanting to fight with Mara. When the local Bhumiyaksha knows of such a righteous man, he rejoices and successively reports to the Akashayaksha, and the Akashayaksha joyfully says to the Four Great Kings: 'In such and such country, such and such village, such and such settlement, there is such and such good man, of such and such lineage, with such and such name, with such faith, capable of renouncing the household life, wanting to shave his head and beard, wanting to wear the Dharma robes, renouncing the household life with right faith, diminishing the power of Mara, increasing the retinue of the Right Dharma.' When the Four Great Kings hear this, joy arises in their hearts.'
'Such a righteous man hears...'
正法已，厭離欲垢。彼善男子恭敬和上、聖聲聞已，剃除鬚髮被服袈裟，受波羅提木叉戒已。彼地夜叉、虛空夜叉知已歡喜，向四大王說如是言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，舍離邪見修正見業，如法正行，剃除鬚髮被服法衣，受波羅提木叉戒已。一切世間不饒益處、居家隘迮、妻子愛毒皆已舍離，正信出家，在家心業一切舍離，欲共魔戰，欲斷無明。』
「時，四大王聞已歡喜。既歡喜已，向四天王如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，舍離邪見修行正見，剃除鬚髮被服法衣，正信出家，某甲比丘，受為弟子。』彼天聞已，心歡喜曰：『魔分損減，正法朋長。』彼四大王既如是說，四天王聞，如是歡喜。
「又復如是彼善男子，乃至塵許惡不善法，見則深畏，能忍不作，心行正直；不樂多語、不修禮家、不共往返、不近惡友；多人聚集憒鬧之處無心欲見，不往惡眾、不往多人集戲之處，不貪美味大器多食；親友、善知識不數往見；于境界中常正念行、常勤精進，如法飲食、如法處行，勤斷魔縛、勤修正見。如是善人，利益一切世間眾生。」
爾時，世尊而說偈言：
「若不殺眾生， 慈心常行忍， 于眾生如父，
【現代漢語翻譯】 現代漢語譯本
正法確立后，（他）厭惡並遠離對慾望的執著。那位善男子恭敬地對待和尚（Upadhyaya，親教師）、聖聲聞（Sravaka，聽聞佛法者）后，剃除了鬚髮，穿上袈裟，受持了波羅提木叉戒（Pratimoksha，別解脫戒）。當地的地夜叉（Bhumi-yaksha，土地神）、虛空夜叉（Akasha-yaksha，空中神）得知后非常歡喜，向四大王（Four Heavenly Kings，佛教的護法神）稟告說：『在閻浮提（Jambudvipa，我們所居住的這個世界）的某個國家、某個村莊、某個聚落中，有位善男子，具有這樣的種姓，這樣的名字，捨棄了邪見，修習正見，如法修行，剃除了鬚髮，穿上了法衣，受持了波羅提木叉戒。他已經捨棄了一切世間無益之處、狹隘的居家生活、以及對妻子兒女的愛慾之毒，以正信出家，捨棄了在家時的一切心念和行為，想要與魔（Mara，佛教中的魔）戰鬥，想要斷除無明（Avidya，對事物真相的迷惑）。』 當時，四大王聽聞后非常歡喜。歡喜之後，向四天王（Four Heavenly Kings，四大王的統領）這樣稟告說：『在閻浮提的某個國家、某個村莊、某個聚落中，有位善男子，具有這樣的種姓，這樣的名字，捨棄了邪見，修習正見，剃除了鬚髮，穿上了法衣，以正信出家，某甲比丘（Bhikshu，出家男子），被（某位和尚）收為弟子。』那些天人聽聞后，心中歡喜地說：『魔的力量減弱了，正法的力量增長了。』四大王這樣稟告，四天王聽聞后，也同樣歡喜。 此外，那位善男子，乃至對於微塵般的惡和不善之法，見到就深深畏懼，能夠忍住不做，心行正直；不喜歡多說話，不經常去拜訪俗家，不與人過多交往，不親近惡友；對於多人聚集喧鬧的地方沒有想見的慾望，不去不好的聚會，不去多人聚集嬉戲的地方，不貪圖美味，不用大器盛裝過多食物；不經常去拜訪親友和善知識；在一切境界中，常常以正念行事，常常勤奮精進，如法飲食，如法處世，勤奮地斷除魔的束縛，勤奮地修習正見。這樣的善人，利益一切世間眾生。 這時，世尊（Buddha，覺悟者）說了這樣的偈語： 『若不殺眾生， 慈心常行忍， 于眾生如父，
【English Translation】 English version
After the True Dharma (Saddharma) has been established, (he) detests and abandons the defilement of desire. That good man, having respectfully treated the Upadhyaya (preceptor) and the Sravakas (listeners of the Dharma), shaves his head and beard, dons the kasaya (robes), and receives the Pratimoksha (rules of discipline). The local Bhumi-yakshas (earth spirits) and Akasha-yakshas (sky spirits), knowing this, rejoice and say to the Four Heavenly Kings (Lokapala): 'In Jambudvipa (the world we live in), in a certain country, a certain village, a certain settlement, there is a good man, of such and such lineage, with such and such a name, who has abandoned wrong views and cultivates right views, practices the Dharma, shaves his head and beard, dons the Dharma robes, and receives the Pratimoksha. He has abandoned all unprofitable places in the world, the narrowness of household life, and the poison of love for wife and children, and has left home with right faith, abandoning all thoughts and actions of household life, desiring to fight with Mara (the demon), desiring to cut off Avidya (ignorance).' At that time, the Four Heavenly Kings, hearing this, rejoice greatly. Having rejoiced, they say to the Four Great Kings (the leaders of the Four Heavenly Kings): 'In Jambudvipa, in a certain country, a certain village, a certain settlement, there is a good man, of such and such lineage, with such and such a name, who has abandoned wrong views and cultivates right views, shaves his head and beard, dons the Dharma robes, and has left home with right faith, a certain Bhikshu (monk), has been accepted as a disciple (by a certain preceptor).' Those devas (gods), hearing this, rejoice in their hearts, saying: 'The power of Mara has diminished, and the strength of the True Dharma has increased.' The Four Heavenly Kings having spoken thus, the Four Great Kings, hearing this, also rejoice. Furthermore, that good man, even for the slightest evil and unwholesome deeds, upon seeing them, is deeply afraid, able to endure and not do them, his conduct is upright; he does not enjoy much talking, does not frequently visit lay households, does not associate excessively with others, does not associate with bad friends; he has no desire to see places where many people gather and are noisy, does not go to bad gatherings, does not go to places where many people gather for amusement, does not crave delicious food, does not use large bowls to eat too much; he does not frequently visit relatives and good friends; in all circumstances, he always acts with right mindfulness, always diligently strives, eats according to the Dharma, lives according to the Dharma, diligently cuts off the bonds of Mara, diligently cultivates right views. Such a good person benefits all sentient beings in the world. At that time, the Buddha (the Awakened One) spoke this verse: 'If one does not kill living beings, Always practices loving-kindness and forbearance, Treats all beings like a father,
彼能觀世間。 舍離於偷盜， 黠慧常攝根， 身業常行善， 能度諸有惡。 乃至畫婦女， 眼尚不欲觀， 破欲堅明慧， 故名得解脫。 觀金土平等， 離愁憂正行， 煩惱蛇不嚙， 彼得無量樂。 利衰心平等， 得失意亦然， 苦樂心不異， 故名為比丘。 不見怨親異， 攝根不放逸， 不為境界傷， 故名婆羅門。 見境界如毒， 勇離如避怨， 彼涅槃不遠， 正遍知所說。 如實見生滅， 正見心不貪， 心不動如山， 彼解脫生死。 栴檀余草等， 美惡食心平； 袈裟絹布等， 彼愛不能縛。 不貪著利養， 知足草為敷， 見利養如火， 如是乃名見。 外境界愛河， 之所不能漂， 諦知自業果， 佛說是比丘。 已過事不憂， 不希望未來， 現得依法行， 彼不污心意。 若不壞法意， 常於法中住， 則不行生死， 彼白法具足。 若人以智火， 燒心中煩惱， 境界如僮僕， 彼人則無苦。 若人根寂靜， 根不得自在， 心不著色等， 離煩惱如佛。 若人能制根， 五根不自在， 色等不能劫， 離煩惱寂滅。 若人心愛念， 有忍者
【現代漢語翻譯】 現代漢語譯本 他能夠觀察世間。 捨棄偷盜的行為，聰慧地守護自己的感官， 身行善業，能夠度脫各種惡行。 乃至描繪婦女的圖畫，眼睛都不想觀看， 破除慾望，堅定明智，所以被稱為得到解脫。 視黃金與泥土平等，遠離憂愁，行為端正， 煩惱之蛇不能咬噬他，他能獲得無量的快樂。 對於利益和衰敗心懷平等，對於得到和失去也一樣， 對於痛苦和快樂心無差異，所以被稱為比丘（Bhiksu，佛教僧侶）。 不見怨恨和親愛有差別，守護感官不放逸， 不被外在境界所傷害，所以被稱為婆羅門（Brahman，指修行者）。 視外在境界如毒藥，勇敢地遠離它們如同躲避仇敵， 他離涅槃（Nirvana，解脫）不遠了，這是正遍知（Sammasambuddha，佛陀的稱號）所說的。 如實地觀察生滅的規律，以正見之心而不貪婪， 心不動搖如山，他就能解脫生死。 視栴檀（Candana，一種香木）和雜草一樣，對於美味和惡劣的食物心懷平等； 對於袈裟（Kasaya，僧侶的法衣）和粗布等，他的愛慾不能束縛他。 不貪圖利養，滿足於以草為座， 視利養如火焰，這樣才可稱為真正的見解。 不被外在境界的愛慾之河所漂流， 如實地知曉自己行為的果報，佛陀說這就是比丘。 對於已經過去的事情不憂慮，不希望未來， 現在得到的一切都依法奉行，他的心意就不會被污染。 如果不破壞對佛法的信念，常常安住在佛法之中， 就不會在生死輪迴中流轉，他具備了圓滿的清凈之法。 如果有人用智慧之火，焚燒心中的煩惱， 視外在境界如奴僕，這個人就沒有痛苦。 如果一個人的感官寂靜，感官不能控制他， 心不執著於色等外境，就能像佛陀一樣遠離煩惱。 如果一個人能夠控制自己的感官，五根（五種感官）不放縱， 色等外境不能劫奪他的心，就能遠離煩惱，達到寂滅。 如果一個人的心懷有愛念，有忍耐力
【English Translation】 English version He is able to observe the world. Abandoning theft, wisely guarding his senses, His bodily actions are always virtuous, able to cross over all evils. Even when drawing women, his eyes do not desire to look, Breaking desire, with firm and clear wisdom, therefore he is called liberated. Viewing gold and earth as equal, free from sorrow, acting righteously, The snake of affliction cannot bite him, he obtains immeasurable joy. With equanimity towards gain and loss, the same with getting and losing, His mind is not different towards suffering and joy, therefore he is called a Bhiksu (Buddhist monk). Seeing no difference between enemy and friend, guarding his senses without negligence, Not wounded by external realms, therefore he is called a Brahman (spiritual seeker). Seeing external realms as poison, bravely departing as if avoiding an enemy, His Nirvana (liberation) is not far, as spoken by the Sammasambuddha (the Perfectly Enlightened One, Buddha). Truly seeing arising and ceasing, with right view and without greed, His mind unmoving like a mountain, he is liberated from birth and death. Treating sandalwood (Candana, a type of fragrant wood) and other grasses as equal, with equanimity towards good and bad food; His love cannot bind him to robes (Kasaya, monastic robes) and silk cloths. Not greedy for gain and offerings, content with grass as a seat, Seeing gain and offerings as fire, only then is it called true seeing. Not drifted by the river of love for external realms, Truly knowing the result of his own actions, the Buddha says this is a Bhiksu. Not worrying about past events, not hoping for the future, Acting according to the Dharma (teachings) in the present, his mind is not defiled. If he does not destroy the intention of the Dharma, always abiding in the Dharma, Then he will not go through birth and death, he is complete with pure Dharma. If a person uses the fire of wisdom to burn the afflictions in his heart, Viewing external realms as servants, that person has no suffering. If a person's senses are tranquil, the senses do not have freedom, His mind is not attached to form, etc., he is free from afflictions like the Buddha. If a person can control his senses, the five senses are not unrestrained, Form, etc., cannot rob him, he is free from afflictions and attains tranquility. If a person's heart cherishes love and has patience
亦然， 見者心惺悟， 彼如月牟尼。 若樂住空閑， 不樂重樓觀， 樂樹下露地， 得名乞比丘。 勇寂調善智， 如實知苦樂， 必到無上處， 永離諸憂愁。 憐愍淳直心， 一切時修禪， 勝負心平等， 如是修得諦。
「離邪見故，得如是法。又修行者內心思惟——隨順正法觀察法行——云何彼人舍離邪見，修行正見，離疑惑心，如是次第修無漏禪，彼地夜叉、虛空夜叉至四大王見聞歡喜？彼見聞知或天眼見：彼四大王、彼四天王到帝釋所，如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，善戒正行，無礙樂說辯才相應，常正憶念，乃至少罪深生怖畏，減損魔分，長正法朋。』彼四王等向帝釋王如是說已，帝釋天王如是聞已心大歡喜，三十三天帝釋王眾皆共歡喜。
正法念處經卷第二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三
元魏婆羅門瞿曇般若流支譯
生死品第二
「又修行者內心思惟——隨順正法觀察法行——云何比丘次第舍漏，初舍不善法，次修行善法，正觀思惟修心正住？彼見聞知或天眼見：彼比丘初如是觀根塵相對、迭相因緣
【現代漢語翻譯】 現代漢語譯本： 亦是如此， 見到者內心清醒覺悟，他就像月亮般光明的牟尼（Muni，聖人）。 如果喜歡居住在空曠寂靜的地方，不喜歡居住在高樓大廈里， 喜歡在樹下或露天的地方，這樣的人可以被稱為比丘（Bhiksu，佛教出家修行者）。 勇敢寂靜，調伏身心，具有善良的智慧，如實地瞭解痛苦和快樂， 必定能夠到達無上的境界，永遠脫離各種憂愁。 以憐憫和純真正直的心，時時刻刻修習禪定， 對勝負之心保持平等，像這樣修行才能證得真諦。
『因為遠離邪見，所以能夠獲得這樣的正法。』 進一步，修行者內心思考——隨順正法觀察修行——怎樣才能舍離邪見，修行正見，遠離疑惑之心，像這樣次第修習無漏禪定，使得本地的夜叉（Yaksa，一種守護神）、虛空的夜叉乃至四大天王（Caturmaharajakayikas，佛教的護法神）見聞后都感到歡喜呢？他們見聞得知或者通過天眼看到：四大天王到帝釋（Indra，忉利天之主）那裡，這樣說道：『在閻浮提（Jambudvipa，我們所居住的這個世界）的某個國家、某個村莊、某個聚落中，有某位善男子，他的種姓是這樣，名字是這樣，剃除了鬚髮，穿上了法衣，以正信出家，持守戒律，行為端正，擁有無礙的辯才，並且常常保持正念，哪怕是極小的罪過也深深地感到畏懼，減少了魔的力量，增長了正法的力量。』 四大天王向帝釋天王這樣稟報之後，帝釋天王聽了之後內心非常歡喜，三十三天（Trayastrimsa，欲界六天之一）的帝釋王和他的臣眾都一起感到歡喜。
《正法念處經》卷第二 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三
元魏婆羅門瞿曇般若流支譯
生死品第二
『進一步，修行者內心思考——隨順正法觀察修行——怎樣才能讓比丘次第捨棄煩惱，首先捨棄不善之法，然後修行善良之法，以正確的觀察和思考來修習，使心安住于正道呢？』 他們見聞得知或者通過天眼看到：這位比丘最初這樣觀察根（Indriya，感覺器官）與塵（Visaya，感覺對像）相對，互相之間形成因緣。
【English Translation】 English version: Likewise, The one who sees awakens in their heart, they are like the moon-like Muni (Sage). If one delights in dwelling in empty solitude, and does not delight in multi-storied buildings, Delights in the open ground under trees, such a one is named Bhiksu (Buddhist Monk). Brave, peaceful, disciplined, with virtuous wisdom, truly knowing suffering and joy, Will surely reach the unsurpassed state, forever free from all sorrows. With a heart of compassion and pure honesty, constantly cultivating meditation, Maintaining equanimity towards victory and defeat, thus cultivating one attains the truth.
'Because of abandoning wrong views, one obtains such a Dharma.' Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the correct Dharma—how does one abandon wrong views, cultivate right views, and be free from doubts, thus gradually cultivating the undefiled meditation, so that the local Yaksa (a type of guardian spirit), the Yaksa in the sky, and even the Four Great Kings (Caturmaharajakayikas, the four heavenly kings) rejoice upon seeing and hearing? They know through hearing or seeing with their divine eye: the Four Great Kings go to Indra (the lord of the Trayastrimsa heaven), saying: 'In Jambudvipa (the world we live in), in a certain country, a certain village, a certain settlement, there is a certain good man, whose lineage is such, whose name is such, who has shaved his head and beard, wears the Dharma robes, has left home with right faith, upholds the precepts, acts correctly, possesses unobstructed eloquence, and constantly maintains right mindfulness, deeply fearing even the smallest offense, diminishing the power of Mara (demon), and increasing the strength of the right Dharma.' After the Four Kings have spoken thus to Indra, Indra is greatly pleased upon hearing this, and the gods of the Trayastrimsa heaven all rejoice together.
The Sutra of the Establishment of Right Mindfulness, Volume 2 Taisho Tripitaka Volume 17, No. 0721 The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 3
Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty
Chapter 2: On Birth and Death
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the correct Dharma—how can a Bhiksu gradually abandon defilements, first abandoning unwholesome dharmas, then cultivating wholesome dharmas, rightly observing and contemplating to cultivate, so that the mind dwells rightly? ' They know through hearing or seeing with their divine eye: this Bhiksu initially observes thus, that the root (Indriya, sense organ) is in contact with the dust (Visaya, sense object), and they mutually form conditions.
，一切世界無始以來生死輪轉。彼如是觀：此生因緣，境界大海，皆悉無我，唯有內心境界因緣，世間流轉。如是最初修遠離行，離憒鬧處，樂空閑處、阿蘭若處、山野林中、稻穰𧂐等，樹下露地、冢間處住，則能繫縛心之猿猴。以修習故，心則寂靜，不樂聚落、歌舞戲笑憒鬧之處，亦不樂見長幼婦女，不樂多語。有二犍尼皆壞梵行：一是淫女，二、多言說，皆悉舍離；既舍離已，心一寂靜，彼人之心，能如是住。
「云何正觀？初觀何法？彼人初心，如是觀察十八意行，能起善根、起不善根、起無記根。何等十八？所謂比丘正觀察意：眼見色已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，耳聞聲已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，鼻聞香已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，舌知味已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，身覺觸已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍意，得無記報。又復如是，意知法已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起舍
【現代漢語翻譯】 現代漢語譯本： 一切世界從無始以來都在生死輪迴中流轉。他這樣觀察：此生的因緣，如同境界的大海，都是無我的，只有內心的境界因緣，才導致世間的流轉。因此，最初要修行遠離之行，離開喧鬧的地方，喜歡空閑的地方、阿蘭若處（Aranya，寂靜處）、山野林中、稻草堆旁等，在樹下露天、墳墓間居住，這樣就能繫縛住心的猿猴。因為修習的緣故，心就能寂靜，不喜歡聚集的村落、歌舞戲笑的喧鬧之處，也不喜歡見到年長的或年幼的婦女，不喜歡多說話。有兩種犍尼（Kanthani，使人失去男子氣概的事物）會破壞梵行（Brahmacharya，清凈的行為）：一是**，二是多說話，都要捨棄離開；捨棄離開后，心就寂靜，這個人就能讓心這樣安住。
『什麼是正觀？最初觀察什麼法？』這個人最初的心，這樣觀察十八種意行，能生起善根、生起不善根、生起無記根。什麼是十八種？所謂比丘（Bhikshu，出家修行的男性佛教徒）正確地觀察意：眼睛看到顏色后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，耳朵聽到聲音后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，鼻子聞到香味后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，舌頭嚐到味道后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，身體感覺到觸覺后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起捨棄的意念，就能得到無記的果報。又像這樣，意識知曉法后，如果生起喜悅的意念和染著，就會得到不善的果報；如果生起憂愁的意念、遠離染欲的意念，就能得到善的果報；如果生起舍
【English Translation】 English version: All worlds have been transmigrating in the cycle of birth and death since beginningless time. He observes thus: the causes and conditions of this life, like a vast ocean of realms, are all without self; only the causes and conditions of the inner realm of mind lead to the transmigrations of the world. Therefore, one should initially cultivate the practice of detachment, leaving noisy places, delighting in solitary places, Aranya (Aranya, quiet place), mountains, fields, and forests, beside piles of rice straw, under trees in open spaces, dwelling in cemeteries, so that one can bind the monkey of the mind. Through cultivation, the mind becomes tranquil, not delighting in crowded villages, noisy places of singing, dancing, and laughter, nor delighting in seeing older or younger women, nor delighting in much talking. There are two Kanthani (Kanthani, things that cause one to lose masculinity) that destroy Brahmacharya (Brahmacharya, pure conduct): one is **, and the second is much talking; both should be abandoned. Having abandoned them, the mind becomes tranquil, and that person can thus abide in that state of mind.
『What is right contemplation? What dharma should one contemplate first?』 That person, with his initial mind, observes the eighteen mental activities that can give rise to wholesome roots, unwholesome roots, and neutral roots. What are the eighteen? That is, a Bhikshu (Bhikshu, a male Buddhist monastic) correctly observes the mind: when the eye sees a form, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the ear hears a sound, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the nose smells a fragrance, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the tongue tastes a flavor, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the body feels a touch, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives neutral retribution. Again, in the same way, when the mind knows a dharma, if joyful thoughts and attachment arise, one receives unwholesome retribution; if sorrowful thoughts or thoughts of detachment from desire arise, one receives wholesome retribution; if thoughts of equanimity arise, one receives
意，得無記報。以如是等十八意行三報因緣，世間生退。
「若彼比丘如是觀察十八意行，得上初地，彼地夜叉見如是已，轉復歡喜，次第傳聞虛空夜叉。彼地夜叉、虛空夜叉，彼二夜叉向四大王歡喜心說。彼四大王向四天王，歡喜說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家；既出家已，離憒鬧處，在寂靜處，今復觀察十八意行，已證彼法。』彼四大王如是說已，四天王聞，轉復增上歡喜心曰：『魔分損減，正法朋長。』彼四天王如是復向三十三天帝釋天王歡喜說言：『閻浮提中，次第乃至某善男子，某甲種姓，名字某甲，剃除鬚髮被服法衣，正信出家，離憒鬧處乃至冢間，如法觀察十八意行，已證彼法，如法正住。』彼四天王向帝釋王如是說已，彼憍尸迦三十三天帝釋王聞，心大歡喜。
「又修行者內心思惟——隨順正法觀察法行——如是比丘已如法觀十八意行得初地已，后復更證何者異地？彼見聞知或天眼見：彼複次第觀察四家，四者所謂慧家、諦家、舍家、出家。云何比丘住于慧家？謂：彼比丘如是觀察自身正法，如是如實分分善知，此身中有地界、水界、火界、風界、空界、識界。
「何者地界？地界二種：一、內；二、外。何者
【現代漢語翻譯】 現代漢語譯本：佛陀說，『意』會產生無記的果報。像這樣，通過十八種『意』的活動，以及三種果報的因緣，世間的生命便會經歷生起和衰退的過程。
『如果那位比丘這樣觀察十八種『意』的活動，證得了初地，那裡的夜叉看到這種情況后，會非常高興，並依次傳遞訊息給虛空夜叉。地夜叉和虛空夜叉，這兩類夜叉會懷著歡喜心向四大天王稟報。四大天王又會向四天王稟報，歡喜地說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）的某個國家、某個村莊、某個聚落中，有一位善男子，具有這樣的種姓，這樣的名字，剃除了鬚髮，穿上了法衣，以正信出家；出家之後，遠離喧鬧的地方，在寂靜的地方，現在又在觀察十八種『意』的活動，已經證得了那個法。』四大天王這樣說完后，四天王聽了，更加歡喜，說道：『魔的力量減弱了，正法的力量增長了。』四天王又向三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）的帝釋天王（Indra，諸天之主）歡喜地說：『在閻浮提中，依次乃至某位善男子，某甲種姓，名字叫某甲，剃除了鬚髮，穿上了法衣，以正信出家，遠離喧鬧的地方乃至墳墓之間，如法地觀察十八種『意』的活動，已經證得了那個法，如法地安住。』四天王向帝釋天王這樣說完后，那位憍尸迦（Kausika，帝釋天的別名）三十三天帝釋天王聽了，心中非常歡喜。
『此外，修行者內心思考——隨順正法，觀察法的執行——像這樣的比丘，已經如法地觀察了十八種『意』的活動，證得了初地之後，後來又會證得什麼樣的不同境界呢？他通過見聞得知，或者通過天眼看到：他會依次觀察四家，這四家分別是慧家、諦家、舍家、出家。什麼是比丘安住于慧家呢？就是說：那位比丘這樣觀察自身正法，如實地、分分明明地善於瞭解，這個身體中有地界（earth element）、水界（water element）、火界（fire element）、風界（wind element）、空界（space element）、識界（consciousness element）。』
『什麼是地界呢？地界有兩種：一是內在的地界；二是外在的地界。什麼是
【English Translation】 English version: The Buddha said, 'Intentions' lead to results that are neither good nor bad (avyākrta). Through these eighteen activities of 'intention' and the causal relationships of the three kinds of results, the world experiences the processes of arising and declining.
'If that Bhiksu (monk) observes these eighteen activities of 'intention' and attains the first ground (bhumi), the Yakshas (spirits) in that place, upon seeing this, will be very happy and will successively transmit the news to the Yakshas in the sky. These Yakshas of the earth and the sky will joyfully report to the Four Great Kings (Caturmaharajakayikas). The Four Great Kings will, with joy, report to the Four Heavenly Kings (Catur Maharajakayikas), saying: 'In Jambudvipa (the world we inhabit), in a certain country, a certain village, a certain settlement, there is a virtuous man, of such and such lineage, with such and such a name, who has shaved his head, donned the Dharma robes, and left home with right faith; having left home, he has distanced himself from noisy places, resides in quiet places, and is now observing the eighteen activities of 'intention', and has attained that Dharma.' After the Four Great Kings have said this, the Four Heavenly Kings, upon hearing it, will be even more joyful, saying: 'The power of Mara (demon) is diminished, and the strength of the Right Dharma is increased.' The Four Heavenly Kings will then joyfully report to Indra (Lord of the Gods) , the King of the Thirty-Three Heavens (Trayastrimsa): 'In Jambudvipa, successively, a certain virtuous man, of such and such lineage, named so and so, has shaved his head, donned the Dharma robes, and left home with right faith, distancing himself from noisy places, even to the graveyards, observing the eighteen activities of 'intention' in accordance with the Dharma, and has attained that Dharma, abiding rightly in accordance with the Dharma.' After the Four Heavenly Kings have reported this to King Indra, that Kausika (another name for Indra), the King of the Thirty-Three Heavens, upon hearing it, will be greatly delighted.
'Furthermore, the practitioner contemplates inwardly—following the Right Dharma, observing the activities of the Dharma—such a Bhiksu, having observed the eighteen activities of 'intention' in accordance with the Dharma and attained the first ground, what different grounds will he attain later? He knows through hearing and seeing, or through his divine eye: he will successively observe the Four Families, which are the Family of Wisdom (Prajna-kula), the Family of Truth (Satya-kula), the Family of Renunciation (Tyaga-kula), and the Family of Leaving Home (Pravrajya-kula). What is it for a Bhiksu to abide in the Family of Wisdom? It means that the Bhiksu observes the Right Dharma within himself, and truly and clearly understands, part by part, that in this body there are the earth element (prthvi-dhatu), the water element (ap-dhatu), the fire element (tejo-dhatu), the wind element (vayo-dhatu), the space element (akasa-dhatu), and the consciousness element (vijnana-dhatu).'
'What is the earth element? There are two kinds of earth element: internal and external. What is
為內？身中所有諸分名內，是內有覺。彼何者覺？與皮肉等和合則覺，所謂發毛、爪齒等根，堅澀所攝，入內名覺。彼復何者？所謂發毛、爪齒皮肉、筋脈骨髓、脾腎心肺、涕唾等處，生藏、熟藏，小腸大腸、肚胃頭腦，如是身中一切內分，堅澀有覺，名內地界。何者名為外地界耶？所有外地，堅澀不覺，名外地界。若內地界、若外地界，彼一和合，此界唯界。觀此地界：無有作者、無有受者，非無因緣，無常、無樂、無我、無凈。比丘如是觀察慧家則得解脫，一切非我，亦無我所，亦無所我。如是地界如實正知，如實見已，心得離欲。如是比丘則于慧家而得解脫。
「何者水界？水界二種：一、內；二、外。何者為內？所有水數，皆水界相，所謂爛相；體中津潤、涕淚涎唾、腦血脂汁、凝脂髓膽、小便汗等，如是身中，有內水數，覺分所攝，名內水界。何者名為外水界耶？諸外水數濕潤所攝，所謂不覺；不覺所攝，以不覺故，名外水界。若外水界、若內水界，彼一和合，此界唯界。觀此水界，一切非我，亦非我所，亦非所我。如是水界，如實正知，如實見已，心得離欲。如是比丘住于慧家。
「何者火界？火界二種：一、內；二、外。何者為內？身內所有種種分分。若火火攝，是內有覺，所謂身暖而不
【現代漢語翻譯】 現代漢語譯本： 『什麼是內界？』身體中所有組成部分稱為內界，這些內界具有感覺。『什麼是有感覺的？』與面板、肌肉等結合在一起而產生感覺的，例如頭髮、毛髮、指甲、牙齒等根部，屬於堅硬粗澀的性質，歸入內界稱為有感覺。『這些又是什麼呢？』例如頭髮、毛髮、指甲、牙齒、面板、肌肉、筋脈、骨髓、脾臟、腎臟、心臟、肺臟、鼻涕、唾液等處，生藏、熟藏，小腸、大腸、肚、胃、頭、腦，像這樣身體中一切內部組成部分，堅硬粗澀且有感覺，稱為內地界。『什麼是外地界呢？』所有外部的土地，堅硬粗澀且沒有感覺，稱為外地界。無論是內地界還是外地界，它們結合在一起，這個界就只是一個界。觀察這個地界：沒有創造者，沒有承受者，不是沒有因緣，是無常的、無樂的、無我的、不乾淨的。比丘這樣觀察，憑藉智慧就能獲得解脫，明白一切都不是『我』，也不是『我的』，也不是『屬於我的我』。像這樣如實地瞭解地界，如實地觀察之後，內心就能遠離慾望。這樣的比丘就能憑藉智慧獲得解脫。
『什麼是水界？』水界有兩種：一是內在的，二是外在的。『什麼是內在的？』所有水的性質，都是水界的特徵，例如腐爛的性質；身體中的津液、眼淚、鼻涕、唾液、腦髓、血液、脂肪、凝脂、骨髓、膽汁、小便、汗液等，像這樣身體中，有內在的水的性質，屬於感覺的部分，稱為內水界。『什麼是外水界呢？』所有外部水的性質，屬於濕潤的性質，例如沒有感覺的；因為沒有感覺，所以稱為外水界。無論是外水界還是內水界，它們結合在一起，這個界就只是一個界。觀察這個水界，一切都不是『我』，也不是『我的』，也不是『屬於我的我』。像這樣如實地瞭解水界，如實地觀察之後，內心就能遠離慾望。這樣的比丘安住于智慧之中。
『什麼是火界？』火界有兩種：一是內在的，二是外在的。『什麼是內在的？』身體內所有各種各樣的組成部分。如果屬於火的性質，就是內在的且有感覺的，例如身體的溫暖，但不……
【English Translation】 English version: 『What is the inner element of earth (Dhatu)?』 All the parts within the body are called the inner element, and these inner elements have sensation. 『What has sensation?』 That which, combined with skin, flesh, etc., produces sensation, such as hair, body hair, nails, teeth, and other roots, which are hard and rough in nature, and are included in the inner element, is called having sensation. 『What are these?』 Such as hair, body hair, nails, teeth, skin, flesh, tendons, veins, bones, marrow, spleen, kidneys, heart, lungs, mucus, saliva, and other places, the raw stomach, the cooked stomach, the small intestine, the large intestine, the stomach, the head, and the brain. Thus, all the inner parts of the body, which are hard, rough, and have sensation, are called the inner earth element. 『What is the outer earth element?』 All the outer earth, which is hard, rough, and without sensation, is called the outer earth element. Whether it is the inner earth element or the outer earth element, when they combine, this element is just an element. Observe this earth element: there is no creator, no receiver, it is not without cause, it is impermanent, without pleasure, without self, and impure. A Bhikkhu (Buddhist monk) who observes in this way attains liberation through wisdom, understanding that everything is not 『I,』 nor 『mine,』 nor 『belonging to my self.』 Thus, truly knowing the earth element, and having truly seen it, the mind becomes detached from desire. Such a Bhikkhu attains liberation through wisdom.
『What is the water element (Dhatu)?』 There are two kinds of water element: one is internal, and the other is external. 『What is internal?』 All the properties of water are characteristics of the water element, such as the property of decay; the moisture in the body, tears, mucus, saliva, brain fluid, blood, fat, congealed fat, marrow, bile, urine, sweat, etc. Thus, within the body, there are internal water properties, which are part of sensation, and are called the inner water element. 『What is the outer water element?』 All the external water properties, which are of a moist nature, such as those without sensation; because they are without sensation, they are called the outer water element. Whether it is the outer water element or the inner water element, when they combine, this element is just an element. Observe this water element, everything is not 『I,』 nor 『mine,』 nor 『belonging to my self.』 Thus, truly knowing the water element, and having truly seen it, the mind becomes detached from desire. Such a Bhikkhu abides in wisdom.
『What is the fire element (Dhatu)?』 There are two kinds of fire element: one is internal, and the other is external. 『What is internal?』 All the various parts within the body. If it belongs to the nature of fire, it is internal and has sensation, such as the warmth of the body, but not…
燒燃；所謂能消。何者能消？謂啖飲食，得味正樂，迴轉消化。如是身中，內及內分，若火火攝，是內有覺，名內火界。何者名為外火界耶？所有一切外火火數，若暖暖攝，不覺所攝，以不覺故，名外火界。若內火界、若外火界，彼一和合，此界唯界。觀此火界，一切非我，亦非我所，亦非所我。如是火界，如實正知，如實見已，心得離欲。如是火界，非有作者、非有受者。
「何者風界？風界二種：一、內；二、外。何者為內？身中所有，若內內分，風數所攝，若輕輕動，覺分所攝。彼復何者？謂：上行風、若下行風、若傍行風、若產等風，若如針刺、如刀所斫，邪分別風、有旋轉風，如是等風有八十種，動如蟲行。如是等風，如是八十，於八十處分分行風；如是身內分分處處，風數所攝，輕動成熟，有覺所攝，名內風界。何者名為外風界耶？所有外風輕動數攝，和合無覺，名外風界。若內風界、若外風界，彼一和合，此界唯界。觀此風界，一切非我，亦非我所，亦非所我。如是風界，無有作者、無有受者。如是如是，如實正知，如實見已，心得離欲。如是比丘證於慧家。
「何者名為虛空界耶？虛空界者，亦有二種：一、內；二、外。何者為內？謂此身中所有內分，內分虛空，虛空所攝，有覺知處，
【現代漢語翻譯】 現代漢語譯本：燃燒，指的是能夠消滅（煩惱和痛苦）的。什麼能夠消滅呢？指的是食用飲食，獲得美味和快樂，然後經過迴轉消化。像這樣在身體中，內部以及內部的部分，如果是火的性質所包含的，這是內在有感覺的，稱為內火界（身體內部的火元素）。什麼稱為外火界呢？所有一切外部的火的性質，如果是溫暖的性質所包含的，沒有感覺所包含的，因為沒有感覺的緣故，稱為外火界（身體外部的火元素）。無論是內火界還是外火界，它們一旦和合，這個界就只是一個界。觀察這個火界，一切都不是我，也不是我所擁有的，也不是我所是的。像這樣對於火界，如實地正確瞭解，如實地見到之後，內心就能遠離慾望。像這樣的火界，沒有作者，也沒有受者。
什麼是風界（風元素）？風界有兩種：一是內在的，二是外在的。什麼是內在的呢？身體中所有，如果是內部以及內部的部分，風的性質所包含的，如果是輕微的動搖，感覺的部分所包含的。那又是什麼呢？指的是：上行風、下行風、傍行風、生產等風，如果是像針刺一樣、像刀砍一樣，邪分別的風、有旋轉的風，像這樣的風有八十種，動搖就像蟲子爬行。像這樣的風，像這樣的八十種，在八十個地方分別執行；像這樣身體內部各個地方，風的性質所包含的，輕微動搖成熟，有感覺所包含的，稱為內風界。什麼稱為外風界呢？所有外部的風輕微動搖的性質所包含的，和合沒有感覺，稱為外風界。無論是內風界還是外風界，它們一旦和合，這個界就只是一個界。觀察這個風界，一切都不是我，也不是我所擁有的，也不是我所是的。像這樣的風界，沒有作者，也沒有受者。像這樣像這樣，如實地正確瞭解，如實地見到之後，內心就能遠離慾望。像這樣的比丘（佛教修行者）證悟于智慧之家。
什麼是虛空界（空間元素）？虛空界也有兩種：一是內在的，二是外在的。什麼是內在的呢？指的是這個身體中所有內部的部分，內部部分的虛空，虛空所包含的，有感覺知覺的地方。
【English Translation】 English version: Burning; what is called 'that which can eliminate'. What can eliminate? It refers to consuming food and drink, obtaining delicious flavors and pleasure, and then undergoing digestion. In this way, within the body, internally and in its internal parts, if it is contained by the nature of fire, this is internal and has sensation, and is called the Inner Fire Element (internal fire element of the body). What is called the Outer Fire Element? All external fire qualities, if contained by the nature of warmth, are not contained by sensation; because of the lack of sensation, it is called the Outer Fire Element (external fire element of the body). Whether it is the Inner Fire Element or the Outer Fire Element, once they combine, this element is merely an element. Observing this Fire Element, everything is not 'I', nor 'mine', nor 'what I am'. Thus, regarding the Fire Element, having truly and correctly understood, having truly seen it, the mind can become detached from desire. Such a Fire Element has no creator and no receiver.
What is the Wind Element (air element)? There are two types of Wind Element: one internal, and one external. What is internal? Everything within the body, if it is internal and in its internal parts, contained by the nature of wind, if it is a slight movement, contained by the part of sensation. What is that again? It refers to: the upward-moving wind, the downward-moving wind, the sideways-moving wind, the winds related to childbirth, if it is like being pierced by a needle, like being cut by a knife, the winds of wrong discrimination, the winds that rotate; such winds are of eighty types, moving like insects crawling. Such winds, these eighty types, separately operate in eighty places; in this way, within the body, in various places, contained by the nature of wind, slightly moving and maturing, contained by sensation, is called the Inner Wind Element. What is called the Outer Wind Element? All external winds contained by the nature of slight movement, combined without sensation, is called the Outer Wind Element. Whether it is the Inner Wind Element or the Outer Wind Element, once they combine, this element is merely an element. Observing this Wind Element, everything is not 'I', nor 'mine', nor 'what I am'. Such a Wind Element has no creator and no receiver. Thus, thus, having truly and correctly understood, having truly seen it, the mind can become detached from desire. Such a Bhikkhu (Buddhist practitioner) attains enlightenment in the house of wisdom.
What is called the Space Element (space element)? There are also two types of Space Element: one internal, and one external. What is internal? It refers to all the internal parts within this body, the space of the internal parts, contained by space, a place where there is sensation and perception.
不普、不遍，色動轉處，飲食眾味轉下消化，開張之處；又咽喉中、耳中、眼中、鼻中虛空、舌處虛空、口內等空，口中舌動行處虛空，此等名為內虛空界。何者名為外虛空界？所有虛空覺處不攝，不一切滿、不一切遍，所謂樹枝條葉間空，一切窟中諸所有空，山谷河澗，如是等中所有虛空，若外孔穴，如是名為外虛空界。若內色中攝虛空界、若外色中攝虛空界，彼一和合，此界唯界。觀此空界，一切非我，亦非我所，亦非所我、如是如是觀虛空界，如實正知，如實見已，心得離欲。如是觀已，則不放逸，此虛空界一切非我，亦非我所，亦非所我，無有作者、無有受者。如是知已，心得離欲。
「何者識界？謂：十二入內外和合，眼識見物，意識了別；如是耳、鼻、舌、身、意識，如是識界，意是根本，皆意識知。」
爾時，世尊而說偈言：
「行法意在前， 意有力速疾， 先意動轉已， 則能說能行。 抖擻諸惡業， 則能知退生； 諦知業果報， 則得不死處。 能制一切根， 樂利益眾生， 諸根調寂靜， 是安隱比丘。 乘駕六根輦， 能殺欲心怨， 勇智行蘭若， 能到寂靜處。 阿蘭若知足， 臥地心安隱， 能抖擻惡法， 如風散重云。
【現代漢語翻譯】 現代漢語譯本 『什麼叫做內虛空界？』不是普遍存在、無所不在的，是色身活動、轉移之處，是飲食各種味道向下消化，以及身體開張的地方；還有咽喉中、耳中、眼中、鼻中的空隙，舌頭所處的空隙，口內的空間等等，口中舌頭活動的地方，這些都叫做內虛空界。 『什麼叫做外虛空界？』所有虛空感覺之處不包括在內，不是完全充滿、不是無所不在的，例如樹枝樹葉間的空隙，一切洞穴中的所有空間，山谷河澗，像這些地方的所有虛空，以及外面的孔穴，這些叫做外虛空界。無論是內色中包含的虛空界，還是外色中包含的虛空界，它們合在一起，這個界就只是一個界。觀察這個空界，一切都不是我，也不是我所擁有的，也不是屬於我的，像這樣觀察虛空界，如實地正確瞭解，如實地見到之後，內心就能遠離慾望。像這樣觀察之後，就不會放縱自己，這個虛空界一切都不是我，也不是我所擁有的，也不是屬於我的，沒有創造者，也沒有接受者。像這樣瞭解之後，內心就能遠離慾望。 『什麼叫做識界（Vijñāna-dhātu，意識的領域）？』就是十二入（Dvādaśa āyatana，眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）內外結合，眼識看到物體，意識進行分辨；像這樣耳、鼻、舌、身、意識，這些就是識界，意是根本，都是通過意識來了解。』 這時，世尊用偈語說道： 『行為法則，意念領先，意念強大而迅速，先有意念的活動，然後才能說話和行動。 抖落各種惡業，就能知道脫離惡道，明白業的果報，就能得到不死之處（Amrita，涅槃）。 能夠控制一切根（Indriya，感覺器官），樂於利益眾生，諸根調伏而寂靜，就是安穩的比丘（Bhikshu，出家人）。 乘坐駕馭六根的車，能夠殺死慾望之心的怨敵，勇敢而有智慧地在蘭若（Araṇya，寂靜處）修行，就能到達寂靜之處。 在蘭若知足常樂，睡在地上內心安穩，能夠抖落惡法，就像風吹散厚重的雲彩。』
【English Translation】 English version 'What is called the internal space element (Ākāśa-dhātu)?' It is not universal, not all-pervading, it is the place where the physical body moves and changes, where food and various tastes are digested downwards, and where the body opens up; also the spaces in the throat, in the ears, in the eyes, in the nose, the space where the tongue is located, the space inside the mouth, etc., the space where the tongue moves in the mouth, these are called internal space element. 'What is called the external space element?' All places where space is felt are not included, it is not completely full, not all-pervading, such as the space between branches and leaves of trees, all the spaces in all caves, mountain valleys and river ravines, all the spaces in these places, and external holes, these are called external space element. Whether it is the space element contained in the internal form, or the space element contained in the external form, they are combined together, this element is only one element. Observing this space element, everything is not me, nor is it what I own, nor does it belong to me, observing the space element in this way, truly and correctly understanding, after truly seeing it, the mind can be free from desire. After observing in this way, one will not indulge oneself, this space element is not me, nor is it what I own, nor does it belong to me, there is no creator, and there is no receiver. After understanding in this way, the mind can be free from desire.' 'What is called the consciousness element (Vijñāna-dhātu)?' It is the combination of the twelve entrances (Dvādaśa āyatana) inside and outside, the eye consciousness sees objects, and the mind consciousness distinguishes; like this, the ear, nose, tongue, body, and mind consciousness, these are the consciousness element, the mind is the root, and all are understood through the mind consciousness.' At that time, the World Honored One (Bhagavān) spoke in verse: 'The law of action, the mind leads, the mind is powerful and swift, first there is the activity of the mind, then one can speak and act. Shake off all kinds of evil deeds, then one can know to escape from evil paths, understand the retribution of karma, then one can obtain the place of immortality (Amrita, Nirvana). Being able to control all the senses (Indriya), being happy to benefit all beings, the senses are subdued and quiet, that is a peaceful Bhikshu (monk). Riding and driving the chariot of the six senses, one can kill the enemy of the mind of desire, bravely and wisely practicing in the Araṇya (secluded place), one can reach the place of tranquility. Being content and happy in the Araṇya, sleeping on the ground with a peaceful mind, being able to shake off evil dharmas, like the wind blowing away heavy clouds.'
身業口業善， 喜樂行善行， 諦見行恭敬， 能破壞魔軍。 欲等不能縛， 心善而不貪， 多有慈悲意， 出道住比丘。 境界是縛因， 若不愛色等， 彼至勝寂靜， 到不苦惱處。
「又修行者內心思惟——隨順正法觀察法行，如是思惟：比丘觀察十八意行，成就初地，諦知六界，得第二地；復念何法得第三地？彼見聞知或天眼見：如實諦知五受根故，得第三地。云何諦知樂受欲生？彼如實知如是次第知苦受生、知喜受生、知憂受生、知舍受生，有樂皆知，知觸因緣而生樂受。知樂受已，彼如實知：『我知樂受。』若彼比丘知觸因緣而生樂受，於樂受觸，不生貪樂。知樂受觸，生樂受已，則樂受滅；彼樂受滅，則如實知：『我樂受滅。』彼如是念：『我苦受生，因緣而生。』彼知苦受如樂受生，彼如是知，如說樂受觸緣生等，此苦受中。如是廣說：云何比丘知于喜受？共觸因緣生於喜受。云何比丘知于憂受？共觸因緣生於憂受。若隨順觀彼喜受已，喜受則滅；見其滅已，離喜受欲：『若我喜受初生則滅，見其滅已，如實知受，心得離欲。』如是憂受，如是廣說，舍亦如是。
「彼如是知，得第三地。彼地夜叉知已歡喜，次第上聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞
【現代漢語翻譯】 身業、口業皆為善行，歡喜快樂地行持善行， 以真諦之見行事，恭敬待人，能摧毀魔的軍隊。 慾望等無法束縛他，內心善良而不貪婪， 懷有廣大的慈悲之心，是證悟解脫的比丘（bhikkhu，佛教僧侶）。 境界是束縛的原因，若不貪愛色等， 他們便能達到殊勝的寂靜，到達沒有痛苦煩惱的地方。
『此外，修行者內心思維——隨順正法觀察法行，如此思維：比丘觀察十八意行，成就初地（first stage of enlightenment），如實知曉六界（six elements），得第二地（second stage of enlightenment）；又念何法得第三地（third stage of enlightenment）？他見聞知曉或以天眼見：如實諦知五受根（five sense faculties）的緣故，得第三地。如何如實知曉樂受（pleasant feeling）因慾望而生？他如實知曉如此次第知苦受（painful feeling）生、知喜受（joyful feeling）生、知憂受（sorrowful feeling）生、知舍受（neutral feeling）生，所有樂受皆知，知觸（contact）因緣而生樂受。知樂受后，他如實知曉：『我知道樂受。』若那位比丘知曉觸因緣而生樂受，對於樂受的觸，不生貪愛。知樂受觸，生樂受后，則樂受滅；他樂受滅，則如實知曉：『我的樂受滅了。』他如此念：『我的苦受生，因緣而生。』他知苦受如樂受生，他如是知，如說樂受觸緣生等，此苦受中。如是廣說：云何比丘知于喜受？共觸因緣生於喜受。云何比丘知于憂受？共觸因緣生於憂受。若隨順觀彼喜受已，喜受則滅；見其滅已，離喜受欲：『若我喜受初生則滅，見其滅已，如實知受，心得離欲。』如是憂受，如是廣說，舍亦如是。
『他如是知，得第三地。彼地夜叉（earth Yaksha，地神）知曉后歡喜，次第上聞虛空夜叉（sky Yaksha，空神），虛空夜叉聞四大王（Four Heavenly Kings，四大天王），彼四大王聞
【English Translation】 Good in bodily action, good in verbal action, Joyfully and happily performing good deeds, Seeing the truth and acting with reverence, Able to destroy the army of Mara (demon, tempter). Desires and the like cannot bind him, with a kind heart and without greed, Possessing great compassion, a bhikkhu (Buddhist monk) who dwells on the path to liberation. Sensory realms are the cause of bondage, if one does not love forms and the like, They will reach supreme peace, arriving at a place free from suffering and distress.
『Furthermore, the practitioner contemplates within their mind—observing the practice of the Dharma in accordance with the true Dharma, thinking thus: a bhikkhu observes the eighteen mental activities, attains the first stage of enlightenment (first stage of enlightenment), truly knowing the six elements (six elements), attains the second stage of enlightenment (second stage of enlightenment); and further contemplates, by what Dharma does one attain the third stage of enlightenment (third stage of enlightenment)? They know through hearing or seeing, or through divine vision: because of truly knowing the five sense faculties (five sense faculties), they attain the third stage. How does one truly know that pleasant feeling (pleasant feeling) arises from desire? They truly know, in this order, knowing that painful feeling (painful feeling) arises, knowing that joyful feeling (joyful feeling) arises, knowing that sorrowful feeling (sorrowful feeling) arises, knowing that neutral feeling (neutral feeling) arises, knowing all pleasant feelings, knowing that pleasant feeling arises from the condition of contact (contact). Having known pleasant feeling, they truly know: 『I know pleasant feeling.』 If that bhikkhu knows that pleasant feeling arises from the condition of contact, they do not generate craving for the contact of pleasant feeling. Knowing the contact of pleasant feeling, after pleasant feeling arises, then pleasant feeling ceases; when that pleasant feeling ceases, they truly know: 『My pleasant feeling has ceased.』 They think thus: 『My painful feeling arises, arising from conditions.』 They know painful feeling as pleasant feeling arises, they know thus, as it is said that pleasant feeling arises from the condition of contact, and so on, so it is with this painful feeling. Thus, speaking broadly: how does a bhikkhu know joyful feeling? Joyful feeling arises from the condition of contact. How does a bhikkhu know sorrowful feeling? Sorrowful feeling arises from the condition of contact. If, in accordance with observation, that joyful feeling has ceased, then joyful feeling ceases; seeing its cessation, they are free from desire for joyful feeling: 『If my joyful feeling arises and then ceases, seeing its cessation, truly knowing feeling, the mind becomes free from desire.』 So it is with sorrowful feeling, thus speaking broadly, and so it is with neutral feeling.
『They know thus, attaining the third stage. The earth Yaksha (earth Yaksha) knowing this, rejoices, and in order, it is heard above by the sky Yaksha (sky Yaksha), the sky Yaksha hears the Four Heavenly Kings (Four Heavenly Kings), those Four Heavenly Kings hear
四天王，彼四天王向憍尸迦帝釋王說：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，得第三地。欲共魔戰，減損魔分，長正法朋。』彼既聞已，轉復歡喜。彼憍尸迦帝釋天王，即乘大象，其象名曰堙羅槃那，從大神通第一天眾，到炎摩天歡喜說言：『閻浮提中，次第乃至某善男子，廣說乃至得第三地。欲共魔戰，損減魔分，長正法朋。』彼炎摩天從帝釋王如是聞已，轉復歡喜。
「又修行者內心思惟——隨順正法觀察法行——云何比丘得第三地，次第更修得第四地？彼見聞知或天眼見：比丘欲得第四地者，如是觀察：『以觸因緣，我樂受生；若彼樂因、樂因緣滅，寂靜失沒，則無樂受。以觸因緣，我苦受生。』如是舍離苦觸、苦受、苦集、苦等諸苦因緣。
「彼如是知觸因緣受：『我受唸唸，共觸而生，因觸而生。』彼於樂受心不生喜、不生喜樂、不讚彼受，亦不多作、不生味著，如是苦受不能逼迮，不惱不亂，如是行舍，憶念正知。如是三受，自余諸心皆悉無染，一切舍離。如是舍者，清凈鮮白。
「彼比丘如是心念：『我今此舍，如是清凈，如是鮮白，我今云何得虛空處？』彼人如是悕望欲得虛空處行：『如彼處心我云何得？我已證舍，究竟
【現代漢語翻譯】 現代漢語譯本 四天王（Catummaharajika，四大天王），他們向憍尸迦帝釋王（Sakka，天神之王）稟告：『在閻浮提（Jambudvipa，人世間）的某個國家、某個村莊、某個聚落中，有位善男子，具有這樣的種姓，這樣的名字，剃除了鬚髮，穿上了法衣，以正信出家，證得了第三地（Third Stage of Realization，指阿那含果）。他想要與魔（Mara，佛教中的惡魔）戰鬥，削弱魔的力量，增長正法的同伴。』 憍尸迦帝釋王聽聞后，非常歡喜。這位憍尸迦帝釋天王，立即乘坐著大象，這隻大象名叫堙羅槃那（Erapatha，帝釋天的坐騎），帶領著具有大神通的第一天眾，前往炎摩天（Yama，夜摩天），歡喜地說道：『在閻浮提中，次第乃至某位善男子，（內容如前所述）證得了第三地。他想要與魔戰鬥，削減魔的力量，增長正法的同伴。』 炎摩天從帝釋王那裡聽到這些，也感到非常歡喜。
『此外，修行者內心思惟——隨順正法觀察法行——什麼樣的比丘能夠證得第三地，然後次第修習證得第四地（Fourth Stage of Realization，指阿羅漢果）？他通過見聞得知，或者通過天眼看到：比丘想要證得第四地，應當這樣觀察：『因為觸（Sparsa，感覺）的因緣，我產生了樂受（Sukha，快樂的感受）；如果那樂的因、樂的因緣滅盡，寂靜消失，那麼就不會有樂受。因為觸的因緣，我產生了苦受（Dukkha，痛苦的感受）。』 這樣舍離痛苦的觸、痛苦的感受、痛苦的集起、以及所有痛苦的因緣。
『他這樣了知觸是感受的因緣：『我的感受唸唸之間，都是與觸一同生起，因為觸而生起。』 他對於樂受，心中不生歡喜、不生喜樂、不讚嘆這種感受，也不多加造作、不產生貪戀執著，這樣苦受就不能逼迫他，不惱亂他。像這樣行舍（Upekkha，舍），憶念正知。像這樣，對於三種感受（樂受、苦受、不苦不樂受），以及其餘所有的心，都完全沒有染著，全部舍離。像這樣舍離的人，內心清凈鮮白。
『那位比丘這樣想：『我現在這種舍，如此清凈，如此鮮白，我現在要如何才能證得虛空處（Akasanjayatana，空無邊處定）？』 那個人這樣希望想要證得虛空處行：『我如何才能得到像那樣的心境？我已經證得了舍，究竟了。』
【English Translation】 English version The Four Great Kings (Catummaharajika), they said to Sakka, the King of the Gods (Sakka, King of Devas): 'In Jambudvipa (Jambudvipa, the human world), in a certain country, a certain village, a certain settlement, there is a virtuous man, with such a lineage, such a name, who has shaved his head and beard, donned the robes, and left home with right faith, attaining the Third Stage of Realization (Third Stage of Realization, Anagami). He wants to fight with Mara (Mara, the demon in Buddhism), diminish Mara's power, and increase the companions of the right Dharma.' Sakka, the King of the Gods, was very happy to hear this. This Sakka, King of the Gods, immediately rode the elephant, whose name is Erapatha (Erapatha, Indra's mount), leading the first heavenly host with great supernatural powers, and went to Yama (Yama, the heaven of Yama), saying joyfully: 'In Jambudvipa, in order, a certain virtuous man, (as described above) has attained the Third Stage of Realization. He wants to fight with Mara, reduce Mara's power, and increase the companions of the right Dharma.' Yama was very happy to hear this from Sakka, the King of the Gods.
'Furthermore, the practitioner contemplates inwardly - observing the Dharma practice in accordance with the right Dharma - how does a bhikkhu attain the Third Stage of Realization, and then gradually cultivate to attain the Fourth Stage of Realization (Fourth Stage of Realization, Arhat)? He knows through hearing and seeing, or sees through the divine eye: a bhikkhu who wants to attain the Fourth Stage of Realization should observe in this way: 'Because of the condition of contact (Sparsa, sensation), I generate pleasant feeling (Sukha, pleasant sensation); if that cause of pleasure, the condition of pleasure, ceases, becomes tranquil and disappears, then there will be no pleasant feeling. Because of the condition of contact, I generate painful feeling (Dukkha, painful sensation).' Thus, he abandons painful contact, painful feeling, the arising of pain, and all the causes of pain.
'He thus knows that contact is the condition for feeling: 'My feelings, moment by moment, arise together with contact, and arise because of contact.' He does not generate joy, does not generate joyful pleasure, does not praise that feeling, nor does he create it much, nor does he generate attachment to pleasant feeling; in this way, painful feeling cannot oppress him, does not disturb or confuse him. In this way, he practices equanimity (Upekkha, equanimity), mindful and with right knowledge. In this way, for the three feelings (pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling), and all other minds, there is no defilement at all, and he abandons them all. Such a person who abandons is pure and bright.
'That bhikkhu thinks: 'My equanimity now, is so pure, so bright, how can I now attain the sphere of infinite space (Akasanjayatana, the sphere of infinite space)?' That person hopes and desires to attain the practice of the sphere of infinite space: 'How can I attain a state of mind like that? I have already attained equanimity, ultimately.'
堅固。我今此舍畢竟喜樂，常攝不離，我以此舍取虛空處。又我此舍，如是清凈，如是鮮白，用取識處、無所有處，用取非想非非想處，我悕彼處，如是正行。』彼人如是正行非想非非想處，作如是念：『我今此舍，依于彼處，如彼處法，令我得之。我以此舍，喜樂彼處，用取彼處，正行非想非非想處。』
「譬如世間善巧金師若其弟子，以生色金置於火中，以筒吹之，以手執鉗並㧌並吹，極令善調。彼生色金，調柔真凈、光色明好，隨所須用，一切造作皆可讚嘆，一切方土隨所至處，無說過者；磨之無垢，不雜、不澀，第一柔軟，所作皆妙，光明凈勝映蔽余寶。然此巧師若其弟子，知彼真金善巧能治，知是真寶；如是知已，隨所憶念：『欲作何等，令見之者皆生歡喜？』即以作鈴，若莊嚴身，若不見處、若眼見處；若作耳鐺用莊嚴耳；若作瓔珞用莊嚴咽；若以莊嚴供養經論；若作指環，環有印文用莊嚴指；若作金鬘、若作髻冠以莊嚴髻。何處何處用以莊嚴，彼彼如是相應善成。
「如是有智善戒比丘生如是心：『我今此舍，如是清凈，如是鮮白，如是正行，取虛空處，我則相應。我依此舍，繫念彼處，喜樂彼處，用取彼處。我以此舍，行虛空處，如是識處、無所有處，如是非想非非想處。』如是憶念：
【現代漢語翻譯】 現代漢語譯本： 『堅固。我現在捨棄一切，得到徹底的喜樂，常常專注於此而不離散。我用這種捨棄來獲取虛空處（ākāśānantyāyatana，超越色蘊，專注于無限虛空的禪定境界）。我又這樣捨棄，如此清凈，如此鮮明，用以獲取識處（vijñānānantyāyatana，超越虛空，專注于無限意識的禪定境界）、無所有處（ākiñcanyāyatana，超越意識，專注於一無所有的禪定境界），用以獲取非想非非想處（nevasaññānāsaññāyatana，既非有想也非無想的禪定境界）。我希望到達那些境界，如此正確地修行。』那個人如此正確地修行非想非非想處，這樣想：『我現在捨棄一切，依賴於那個境界，如那個境界的法則，讓我得到它。我用這種捨棄，喜樂於那個境界，用以獲取那個境界，正確地修行非想非非想處。』
『譬如世間善於冶金的金匠或他的弟子，把未提煉的金子放在火中，用管子吹風，用手拿鉗子夾住並不斷吹煉，使其達到極好的狀態。那未提煉的金子，經過調煉變得柔軟、純凈、光亮、色澤美好，無論需要用來做什麼，一切製造都值得讚歎，無論到哪個地方，都沒有比它更好的；磨礪之後沒有瑕疵，不混雜、不粗糙，非常柔軟，所製作的都精妙，光明清凈勝過其他寶物。然而這位巧匠或他的弟子，知道那真金善於加工，知道那是真正的寶物；這樣知道后，隨心所想：『要做成什麼，才能讓見到的人都心生歡喜呢？』於是就用它做鈴鐺，或者裝飾身體，或者裝飾看不見的地方、或者裝飾看得見的地方；或者做耳環用來裝飾耳朵；或者做瓔珞用來裝飾脖子；或者用它來莊嚴供養經論；或者做戒指，戒指上有印章用來裝飾手指；或者做金項鍊、或者做髮髻冠用來裝飾髮髻。在什麼地方用它來裝飾，就在那個地方相應地成就美好。』
『如同有智慧、持守戒律的比丘生起這樣的心念：『我現在捨棄一切，如此清凈，如此鮮明，如此正確地修行，獲取虛空處，我就與它相應。我依靠這種捨棄，繫念那個境界，喜樂那個境界，用以獲取那個境界。我用這種捨棄，修行虛空處，以及識處、無所有處，以及非想非非想處。』如此憶念：
【English Translation】 English version: 'Firm. I now abandon this completely, attaining ultimate joy, constantly focusing on it without distraction. I use this abandonment to attain the Sphere of Infinite Space (ākāśānantyāyatana, a meditative state transcending the realm of form, focusing on infinite space). And I abandon in this way, so pure, so bright, to attain the Sphere of Infinite Consciousness (vijñānānantyāyatana, transcending space, focusing on infinite consciousness), the Sphere of Nothingness (ākiñcanyāyatana, transcending consciousness, focusing on nothingness), to attain the Sphere of Neither Perception nor Non-Perception (nevasaññānāsaññāyatana, a meditative state that is neither perception nor non-perception). I aspire to reach those realms, practicing correctly in this way.' That person, practicing correctly in the Sphere of Neither Perception nor Non-Perception, thinks thus: 'I now abandon this completely, relying on that realm, according to the law of that realm, may I attain it. I use this abandonment, rejoicing in that realm, to attain that realm, practicing correctly in the Sphere of Neither Perception nor Non-Perception.'
'It is like a skilled goldsmith or his apprentice in the world, placing unrefined gold in the fire, blowing on it with a tube, holding it with tongs and repeatedly blowing, bringing it to a perfect state. That unrefined gold, after being refined, becomes soft, pure, bright, and beautiful in color, whatever it is needed for, all creations are praiseworthy, wherever it goes, there is nothing better than it; after polishing, it is without blemish, unmixed, not rough, extremely soft, all that is made is exquisite, its light is pure and surpasses other treasures. However, this skilled craftsman or his apprentice, knowing that the true gold is good for processing, knowing that it is a true treasure; knowing this, according to what he thinks: 'What should I make, so that those who see it will be delighted?' Then he uses it to make bells, or to adorn the body, or to adorn unseen places, or to adorn visible places; or to make earrings to adorn the ears; or to make necklaces to adorn the neck; or to use it to adorn and offer to scriptures; or to make rings, rings with seals to adorn the fingers; or to make gold necklaces, or to make hair crowns to adorn the hair. Wherever it is used to adorn, in that place it is correspondingly well accomplished.'
'Likewise, a wise and virtuous Bhikkhu generates such a thought: 'I now abandon this completely, so pure, so bright, practicing correctly in this way, attaining the Sphere of Infinite Space, I am then in accordance with it. I rely on this abandonment, focusing on that realm, rejoicing in that realm, to attain that realm. I use this abandonment, practicing in the Sphere of Infinite Space, as well as the Sphere of Infinite Consciousness, the Sphere of Nothingness, as well as the Sphere of Neither Perception nor Non-Perception.' Thus he remembers:
『我今此舍，云何得常不動不壞、不念念滅？』彼思惟已，次復攀緣四無色處。彼舍非常，非是無常，非動不動，非常無常。彼如是知：『彼虛空處，如是識處、無所有處，如是非想非非想處，緣于彼處，非常無常。』則于彼處心不喜樂，知不寂靜無常動轉。
「彼復觀受，知受欲生；知受生已，知受欲滅；知受滅已，知眼觸生，如是次第知耳觸生，知鼻觸生，知舌、身、意觸受之生。彼既如是證知受已，復於此受更深觀察：『眼觸生受、欲生、已生，及此受住，我悉知之，知我受滅、欲滅、已滅。又復知我耳觸生受，我眼觸受已滅、已沒、已厭、已棄，更不復來，此受滅已，次第復觀耳觸生受：緣苦、緣樂、不苦不樂。』耳觸生受，如是如是隨順觀察，如是知已，則于耳受不生喜樂，知彼受已，離欲解脫。
「耳觸生受，如是滅已，觀鼻生受，知鼻生受，鼻觸因緣：『我此受生，樂緣生樂，苦緣生苦，不苦不樂因緣故生不苦不樂。』如是如是隨順觀察，鼻觸生受，如實正知，受則滅沒，知受滅沒。彼既滅已，知鼻緣生苦受、樂受、不苦不樂受：『我若后時，鼻緣生受，如是觀察亦如是生，生已覆滅。』
「彼既滅已，觀舌生受，后時生受，亦有三種，如前所說；次第乃至觀意生受，亦有三種。彼
【現代漢語翻譯】 現代漢語譯本：『我現在所處的這個地方，如何才能達到恒常不動、不壞滅、不隨念頭生滅的狀態呢？』他這樣思考後，接著又攀緣於四無色處（four formless realms）。他發現這些地方既不是恒常的，也不是無常的，既不是動的，也不是不動的，不是恒常也不是無常。他這樣認識到：『那虛空處（sphere of unbounded space），那識處（sphere of consciousness），那無所有處（sphere of nothingness），那非想非非想處（sphere of neither perception nor non-perception），緣于這些地方，都不是恒常的，而是無常的。』因此，他對這些地方不生歡喜，知道它們是不寂靜的，是無常變動的。
『他又觀察感受，知道感受想要生起；知道感受生起之後，知道感受想要滅去；知道感受滅去之後，知道眼觸（eye contact）生起，像這樣依次知道耳觸（ear contact）生起，知道鼻觸（nose contact）生起，知道舌觸（tongue contact）、身觸（body contact）、意觸（mind contact）所生的感受。他既然這樣證知感受之後，又對這個感受進行更深入的觀察：『眼觸所生的感受，想要生起、已經生起，以及這個感受的持續，我都完全知道，知道我的感受滅去、想要滅去、已經滅去。我又知道我的耳觸所生的感受，我的眼觸所生的感受已經滅去、已經消失、已經厭離、已經拋棄，不再復來，這個感受滅去之後，依次又觀察耳觸所生的感受：緣于苦、緣於樂、不苦不樂。』耳觸所生的感受，像這樣隨順地觀察，像這樣知道之後，就對耳觸所生的感受不生歡喜，知道這個感受之後，就脫離慾望而解脫。
『耳觸所生的感受，像這樣滅去之後，觀察鼻觸所生的感受，知道鼻觸所生的感受，鼻觸是因緣：『我這個感受生起，樂的因緣生起樂的感受，苦的因緣生起苦的感受，不苦不樂的因緣生起不苦不樂的感受。』像這樣隨順地觀察，鼻觸所生的感受，如實地正確知道，感受就滅去消失，知道感受滅去消失。他既然滅去之後，知道鼻觸所生苦的感受、樂的感受、不苦不樂的感受：『我如果以後，鼻觸所生的感受，像這樣觀察也像這樣生起，生起之後又滅去。』
『他既然滅去之後，觀察舌觸所生的感受，以後所生的感受，也有三種，如前面所說；依次乃至觀察意觸所生的感受，也有三種。』
【English Translation】 English version: 'How can I, in this present dwelling, attain a state that is constant, unmoving, imperishable, and free from the arising and ceasing of thoughts?' Having pondered thus, he then clings to the four Ārūpāyatana (formless realms). He finds that these abodes are neither permanent nor impermanent, neither moving nor unmoving, neither constant nor inconstant. He knows thus: 'That Ākāśānantyāyatana (sphere of unbounded space), that Vijñānānantyāyatana (sphere of consciousness), that Ākiñcanyāyatana (sphere of nothingness), that Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception), clinging to these abodes, are not permanent but impermanent.' Therefore, he does not rejoice in these abodes, knowing them to be unpeaceful, impermanent, and inconstant.
'He further observes feeling (Vedanā), knowing the desire for feeling to arise; knowing that after feeling has arisen, he knows the desire for feeling to cease; knowing that after feeling has ceased, he knows eye contact (cakṣu-sparśa) arises, and in this order, he knows ear contact (śrotra-sparśa) arises, he knows nose contact (ghrāṇa-sparśa) arises, he knows the arising of feeling from tongue contact (jihvā-sparśa), body contact (kāya-sparśa), and mind contact (mana-sparśa). Having thus realized feeling, he further observes this feeling more deeply: 'The feeling arising from eye contact, the desire to arise, having arisen, and the duration of this feeling, I fully know it, knowing my feeling ceases, the desire to cease, having ceased. And I also know the feeling arising from my ear contact, my feeling arising from eye contact has ceased, has vanished, has been renounced, has been abandoned, and will not come again. After this feeling has ceased, in order, he observes the feeling arising from ear contact: conditioned by suffering, conditioned by pleasure, neither conditioned by suffering nor pleasure.' The feeling arising from ear contact, in this way, he observes accordingly, having known thus, then he does not rejoice in the feeling arising from ear contact, knowing this feeling, he is liberated from desire.
'After the feeling arising from ear contact has ceased in this way, he observes the feeling arising from nose contact, knowing the feeling arising from nose contact, nose contact is the condition: 'This feeling of mine arises, the condition of pleasure arises the feeling of pleasure, the condition of suffering arises the feeling of suffering, the condition of neither suffering nor pleasure arises the feeling of neither suffering nor pleasure.' In this way, he observes accordingly, the feeling arising from nose contact, truly and correctly knowing, the feeling then ceases and vanishes, knowing the feeling ceases and vanishes. After it has ceased, he knows the feeling of suffering, the feeling of pleasure, the feeling of neither suffering nor pleasure arising from nose contact: 'If I later, the feeling arising from nose contact, observing in this way also arises in this way, having arisen, then ceases again.'
'After it has ceased, he observes the feeling arising from tongue contact, the feeling arising later, there are also three kinds, as mentioned before; in order, even observing the feeling arising from mind contact, there are also three kinds.'
既如是如實知受，得第四地，勤發精進，欲脫魔縛。彼地夜叉知已歡喜，如是復向虛空夜叉歡喜心說，虛空夜叉向四大王亦如是說，彼四大王向四天王亦如是說，彼四天王向帝釋王亦如是說。彼帝釋王向炎摩天，如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，持戒精勤，如是次第如實知受，得第四地。如我今者向天所說，魔分損減，正法朋長。』彼炎摩天見帝釋王乘彼白象堙羅槃那，彼炎摩天如是見已，心生歡喜，向帝釋王如是說言：『汝今，帝釋！閻浮提人，隨順法行，能生愛念，是汝所應。』
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘舍魔縛已，觀察舍受？彼見聞知或天眼見：彼比丘如是諦觀察受，眼識因緣，生不善受；彼受欲起第二善緣，不善受滅，善受得生；彼記緣滅，記受則滅，無記受生；如是次第耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受，如是知受，善法滿足，煩惱微薄。
「彼如是修，復細觀受。彼觀法受，法受共障，如燈光明，日光能障；如是二受，障亦如是，善受既生，障不善受，應如是知。譬如燈明，第二燈明不能相障。又思量受：『若以何受共何等受，畢竟相障？』彼見善受，共不善受畢
【現代漢語翻譯】 現代漢語譯本： 『如果他像這樣如實地瞭解感受，證得第四地，勤奮精進，想要脫離魔的束縛。那裡的夜叉（Yaksa，一種守護神）知道後會很高興，這樣又向虛空夜叉歡喜地述說，虛空夜叉向四大天王也這樣說，那四大天王向四天王也這樣說，那四天王向帝釋王（Śakra，眾神之王）也這樣說。那帝釋王向炎摩天（Yama，夜摩天，天界之一）這樣說：『在閻浮提（Jambudvīpa，我們所居住的娑婆世界）中，某個國家某個村莊某個聚落中，某個善男子，這樣的種姓，這樣的名字，剃除了鬚髮，穿上了法衣，以正信出家，持戒精勤，像這樣次第如實地瞭解感受，證得第四地。就像我現在向天神們所說，魔的力量減弱，正法的力量增長。』那炎摩天看見帝釋王乘坐著那頭白象堙羅槃那（Airāvana，帝釋天的坐騎），那炎摩天這樣看見后，心中生起歡喜，向帝釋王這樣說：『您現在，帝釋！閻浮提的人，隨順佛法修行，能夠生起愛念，這是您應該做的。』
『此外，修行者內心思考——隨順正法觀察法行——那比丘如何捨棄魔的束縛后，觀察舍受（Upekṣā-vedanā，不苦不樂的感受）？他見聞覺知或者用天眼看見：那比丘這樣仔細地觀察感受，眼識因緣，產生不善的感受；那感受想要生起第二個善的因緣，不善的感受滅除，善的感受得以產生；那記憶的因緣滅除，記憶的感受就滅除，無記的感受產生；像這樣次第地耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受，像這樣瞭解感受，善法滿足，煩惱微薄。
『他像這樣修行，又仔細地觀察感受。他觀察法受（Dharma-vedanā，與法相關的感受），法受共同的障礙，就像燈的光明，陽光能夠遮蔽；像這樣兩種感受，障礙也是這樣，善的感受既然產生，就障礙不善的感受，應該這樣瞭解。譬如燈的光明，第二盞燈的光明不能互相障礙。又思量感受：『如果用什麼樣的感受和什麼樣的感受，最終互相障礙？』他看見善的感受，和不善的感受最終互相障礙。
【English Translation】 English version: 『If he thus truly knows feeling, attains the fourth ground, diligently exerts himself, and desires to escape the bonds of Māra (the personification of evil). The Yaksha (a type of guardian spirit) in that ground, knowing this, rejoices and tells the Yakshas in space with a joyful heart. The Yakshas in space tell the Four Great Kings in the same way. The Four Great Kings tell the Four Heavenly Kings in the same way. The Four Heavenly Kings tell Śakra (the king of the gods) in the same way. Śakra tells Yama (a celestial deity) in this way: 『In Jambudvīpa (the continent where we live), in a certain country, a certain village, a certain settlement, a certain good man, of such and such a lineage, with such and such a name, has shaved his head and beard, donned the Dharma robes, left home with right faith, diligently observes the precepts, and in this order truly knows feeling, attaining the fourth ground. Just as I now tell the gods, the power of Māra is diminished, and the strength of the true Dharma is increased.』 When Yama sees Śakra riding on the white elephant Airāvana (Śakra's mount), Yama, having seen this, rejoices in his heart and says to Śakra: 『Now, Śakra! The people of Jambudvīpa, following the Dharma, are able to generate loving-kindness, which is what you should do.』
『Furthermore, the practitioner contemplates inwardly—following the right Dharma and observing the Dharma practices—how does that Bhikshu (monk) observe equanimity (Upekṣā-vedanā) after having abandoned the bonds of Māra? He sees, hears, knows, or sees with his divine eye: that Bhikshu observes feeling in this way, due to the condition of eye-consciousness, unwholesome feeling arises; that feeling desires to give rise to a second wholesome condition, unwholesome feeling ceases, and wholesome feeling arises; when the condition of memory ceases, the feeling of memory ceases, and neutral feeling arises; in this order, feeling arises from ear-contact, feeling arises from nose-contact, feeling arises from tongue-contact, feeling arises from body-contact, feeling arises from mind-contact. Knowing feeling in this way, wholesome qualities are fulfilled, and afflictions are diminished.
『He cultivates in this way and further observes feeling in detail. He observes Dharma-feeling (Dharma-vedanā), the common obstacle to Dharma-feeling, just as the light of a lamp can be obscured by sunlight; in the same way, these two feelings, the obstacle is also like this, once wholesome feeling arises, it obstructs unwholesome feeling, one should know it in this way. For example, the light of a lamp, the light of a second lamp cannot obstruct each other. He also contemplates feeling: 『With what kind of feeling and what kind of feeling, do they ultimately obstruct each other?』 He sees that wholesome feeling and unwholesome feeling ultimately obstruct each other.
竟相障，譬如燈明、星宿光明，二不相障。
「又彼比丘思量觀察：何受何受，何者何者，如是能壞？彼如是觀無漏緣受、壞漏緣受，譬如火光能障雪光。又何者受？何者受勝？如是復起如是觀察：彼不善受障于善受，后時復起。譬如晝日覆月光明，彼月光明于夜闇中無能障覆。
「又彼比丘正思量受：『多受和合，一受能障，勝彼多受。』觀彼多受，是世間受；彼一受者，是出世間無漏心受，此受為勝能障漏受。譬如夜中眾多星宿，一月光明能障眾星。
「又彼比丘隨順觀察彼微細受：何者多受？謂眼耳鼻舌身所起，此是漏受。何者善發？彼觀世間有漏受多，復非無漏，世間無力，如夜闇中星宿光明，于有月時不能善照。又彼比丘觀察彼受：『我此受者幾許時住？』彼觀我受生滅相住，譬如電光。
「又彼比丘如是觀察：此義云何？眼受因緣生鼻受不？彼正觀察意根攀緣，其受則壞一切根受；譬如牛馬駝驢水牛各各壞相，非一因緣。如是如是，五根所起，無始以來喜樂攀緣，非一境界，壞相境界境界根壞，譬如牛馬駝驢豬等。彼比丘如是觀受，得微細智。彼比丘能于彼智，樂修多作，觀樂受已，隨順觀受；隨順觀盡，如是憶念：『我此受者，眼耳鼻舌身意所起，生從何來，滅何所至？』彼
【現代漢語翻譯】 現代漢語譯本： 『竟相障』（互相障礙），譬如燈的光明和星宿的光明，二者互不相障礙。
『又彼比丘思量觀察：何種感受能壞何種感受，哪一種感受能勝過哪一種感受？』他這樣觀察：無漏的因緣所生的感受，能壞滅有漏的因緣所生的感受，譬如火光能遮蔽雪光。『又哪一種感受更勝一籌？』他再次升起這樣的觀察：不善的感受會障礙善良的感受，並且在之後再次生起。譬如白天的日光遮蓋了月亮的光明，而月亮的光明在黑夜中則沒有東西能夠遮蔽。
『又彼比丘如理思量感受：多種感受聚合在一起，一種感受能夠障礙，並且勝過多種感受。』觀察那些眾多的感受，是世間的感受；那一種感受，是出世間的無漏心所生的感受，這種感受最為殊勝，能夠障礙有漏的感受。譬如夜晚眾多的星宿，一輪月亮的光明就能遮蔽眾星。
『又彼比丘隨順觀察那些微細的感受：哪些是眾多的感受？』是指眼、耳、鼻、舌、身所產生的感受，這些是有漏的感受。『哪些是善妙的生髮？』他觀察到世間有漏的感受眾多，但並非沒有無漏的感受，只是世間感受的力量微弱，如同黑夜中星宿的光明，在有月亮的時候就不能很好地照亮。又彼比丘觀察那些感受：『我的這些感受能持續多久？』他觀察到自己的感受有生起、滅去、持續存在的現象，譬如閃電的光芒。
『又彼比丘這樣觀察：這個道理是什麼呢？眼根所生的感受，會成為鼻根產生感受的因緣嗎？』他如理觀察到，當意根攀緣時，其感受會破壞一切根的感受；譬如牛、馬、駱駝、驢、水牛各自有不同的破壞方式，並非由單一的因緣造成。像這樣，五根所產生的感受，從無始以來就喜好攀緣，並非單一的境界，破壞的現象和境界，以及境界和根的破壞，就像牛、馬、駱駝、驢、豬等。彼比丘這樣觀察感受，獲得微細的智慧。彼比丘能夠對於這種智慧，樂於修習，多多實踐，觀察樂受之後，隨順地觀察感受；隨順地觀察感受的止息，這樣憶念：『我的這些感受，是眼、耳、鼻、舌、身、意所產生的，從哪裡生起，又到哪裡滅去？』
【English Translation】 English version: 『Competing Obstructions』 are like the light of a lamp and the light of stars, which do not obstruct each other.
『Furthermore, that Bhikshu contemplates and observes: Which feeling can destroy which feeling, and which feeling is superior to which feeling?』 He observes thus: the feeling arising from undefiled conditions destroys the feeling arising from defiled conditions, just as the light of fire can obscure the light of snow. 『And which feeling is superior?』 He again raises this observation: unwholesome feelings obstruct wholesome feelings, and arise again later. For example, the daylight covers the moonlight, but the moonlight in the dark night cannot be covered by anything.
『Furthermore, that Bhikshu rightly contemplates feelings: When many feelings come together, one feeling can obstruct and surpass those many feelings.』 Observing those many feelings, they are worldly feelings; that one feeling is the undefiled feeling arising from the supramundane mind, and this feeling is the most superior, capable of obstructing defiled feelings. For example, in the night, among many stars, the light of one moon can obscure the many stars.
『Furthermore, that Bhikshu observes those subtle feelings accordingly: Which are the many feelings?』 These refer to the feelings arising from the eyes, ears, nose, tongue, and body, which are defiled feelings. 『Which are the wholesome arising?』 He observes that worldly defiled feelings are numerous, but not without undefiled feelings. However, the power of worldly feelings is weak, like the light of stars in the dark night, which cannot illuminate well when there is a moon. Furthermore, that Bhikshu observes those feelings: 『How long will these feelings of mine last?』 He observes that his feelings have the characteristics of arising, ceasing, and abiding, like the flash of lightning.
『Furthermore, that Bhikshu observes thus: What is the meaning of this? Does the feeling arising from the eye become the condition for the feeling arising from the nose?』 He rightly observes that when the mind-organ clings, its feeling will destroy the feelings of all the organs; for example, cows, horses, camels, donkeys, and water buffaloes each have different ways of destroying things, not caused by a single condition. In this way, the feelings arising from the five organs, since beginningless time, have liked to cling, not to a single realm, and the phenomena of destruction and realms, and the destruction of realms and organs, are like cows, horses, camels, donkeys, pigs, etc. That Bhikshu observes feelings in this way and obtains subtle wisdom. That Bhikshu is able to delight in practicing and cultivating this wisdom, and after observing pleasant feelings, observes feelings accordingly; observing the cessation of feelings accordingly, he remembers thus: 『These feelings of mine, arising from the eyes, ears, nose, tongue, body, and mind, where do they arise from, and where do they cease to?』
比丘隨順觀察，見受盡滅，思惟道理；如是觀已，則知眼受生無處來，滅無所至：『我此眼受，本無今有，已有還無。我此眼者，無有來處，如海中水；滅無所至，如河下行到于大海。我此眼受，本無今有，已有還無，因緣而生，耳鼻舌身意受皆爾。』
「譬如陶師若其弟子，因輪泥團、人功勢力，緣水、緣杖而生於瓶。如是瓶者，非有處來，滅無所至，而此瓶者因緣而生。如是如是，因眼緣色，緣明緣空，緣于憶念而生眼受，所謂苦、樂、不苦不樂，猶如彼瓶，若好因緣則生好瓶，若惡因緣則生惡瓶。如是如是，若緣善緣，生善眼受，耳、鼻、舌、身、意等皆爾；若合善受，次第順行則到涅槃；若不善因緣，不善眼受生緣欲、瞋、癡，于生死中墮于地獄、畜生、餓鬼惡道境界。
「彼比丘一切所有善行善果，隨順縛思觀察彼受無所依止，非有作者、非有因起、非無因起亦非聚集，非常、非色、非不念念、非顛倒法。比丘如是見此受陰則滅有愛，共喜樂生，垢惡之愛一切生死皆見無常，則于出道樂修多作。
「彼比丘如是修已，一切結斷，遠離諸使。何者為結？所謂愛結、障礙結、無明結、見結、生結、慢結，斷此諸結。何者為使？謂：欲染使及有染使、見使、障礙使、慢使、無明使、思量結疑結
【現代漢語翻譯】 現代漢語譯本：比丘通過如理作意，隨順觀察，見到感受的生起和滅盡，並思惟其中的道理。像這樣觀察之後，便知眼受的生起沒有來處，滅去也沒有去處：『我的這個眼受，本來沒有現在才有，已經有了還會消失。我的這個眼，沒有來處，就像海中的水一樣；滅去也沒有去處，就像河流向下流淌最終到達大海。我的這個眼受，本來沒有現在才有，已經有了還會消失，是因緣和合而生起的，耳受、鼻受、舌受、身受、意受也是如此。』 『譬如陶師或其弟子，憑藉陶輪、泥團、人工和力量，以及水和木棒等條件，才能製造出瓶子。這個瓶子，不是從某個地方而來，滅去也不是到某個地方而去，而是因緣和合而生起的。像這樣，由於眼和色塵（Rupa，視覺對像）的因緣，以及光明、空間和憶念等條件，才產生眼受，也就是苦受、樂受、不苦不樂受。就像那個瓶子，如果因緣好，就能產生好的瓶子，如果因緣不好，就會產生不好的瓶子。像這樣，如果因緣是善的，就會產生善的眼受，耳受、鼻受、舌受、身受、意受等也是如此；如果與善受相應，次第順行，就能到達涅槃（Nirvana，解脫）。如果是不善的因緣，就會產生不善的眼受，進而產生貪慾（Raga）、嗔恚（Dosa）、愚癡（Moha），在生死輪迴中墮入地獄（Naraka）、畜生（Tiryak）、餓鬼（Preta）等惡道境界。』 『那位比丘對於一切所有的善行善果，隨順於束縛的思惟，觀察這些感受沒有所依止，不是由作者所造，不是有因而起，也不是無因而起，也不是聚集而生，不是常恒的，不是色法，不是念念相續，也不是顛倒之法。比丘像這樣見到這個受陰（Vedana-skandha，感受蘊），就能滅除對有的貪愛，共同生起喜樂，對於污垢和罪惡的貪愛以及一切生死都視為無常，因此樂於修習出離之道。』 『那位比丘像這樣修習之後，一切結縛都斷除，遠離各種煩惱。什麼是結縛（Samyojana）呢？就是愛結（Raga-samyojana，貪愛之結）、障礙結（Patigha-samyojana，嗔恚之結）、無明結（Avijja-samyojana，無明之結）、見結（Ditthi-samyojana，邪見之結）、生結（Bhava-samyojana，有之結）、慢結（Mana-samyojana，我慢之結），斷除這些結縛。什麼是煩惱（Anusaya）呢？就是欲染使（Kamaraga-anusaya，對欲的貪染）、有染使（Bhavaraga-anusaya，對存在的貪染）、見使（Ditthi-anusaya，邪見）、障礙使（Patigha-anusaya，嗔恚）、慢使（Mana-anusaya，我慢）、無明使（Avijja-anusaya，無明）、思量結（Vicikiccha-samyojana，疑之結）。』
【English Translation】 English version: A Bhikkhu, observing in accordance with the Dharma, sees the cessation of feeling and contemplates its meaning. Having contemplated thus, he knows that the arising of eye-feeling has no source from which it comes, and its ceasing has no destination to which it goes: 'This eye-feeling of mine, originally non-existent, now exists; having existed, it ceases again. This eye of mine has no place from which it comes, like water in the ocean; its ceasing has no destination to which it goes, like a river flowing downwards to the great sea. This eye-feeling of mine, originally non-existent, now exists; having existed, it ceases again, arising from conditions. So it is with ear-feeling, nose-feeling, tongue-feeling, body-feeling, and mind-feeling.' 'For example, a potter or his apprentice, relying on the wheel, a lump of clay, human effort and power, and the conditions of water and a stick, produces a pot. This pot does not come from anywhere, nor does its ceasing go anywhere, but this pot arises from conditions. Just so, relying on the eye and form (Rupa, visual object), the conditions of light, space, and memory, eye-feeling arises, namely, painful, pleasant, or neither-painful-nor-pleasant feeling. Like that pot, if the conditions are good, a good pot arises; if the conditions are bad, a bad pot arises. Just so, if the conditions are good, good eye-feeling arises, and so it is with ear, nose, tongue, body, and mind. If associated with good feeling, proceeding in due order, one reaches Nirvana (Nirvana, liberation). If the conditions are bad, bad eye-feeling arises, giving rise to desire (Raga), aversion (Dosa), and delusion (Moha), and in the cycle of birth and death, one falls into the realms of hell (Naraka), animals (Tiryak), hungry ghosts (Preta), and other evil destinies.' 'That Bhikkhu, with regard to all good deeds and good results, observing in accordance with the fetters of thought, sees that feeling has no support, is not made by an agent, does not arise from a cause, nor does it arise without a cause, nor does it arise from aggregation, is not permanent, is not form, is not continuous from moment to moment, and is not a perverted phenomenon. The Bhikkhu, seeing this feeling aggregate (Vedana-skandha, aggregate of feeling) thus, extinguishes craving for existence, and joy and happiness arise together. All defiled and evil craving and all birth and death are seen as impermanent, and thus one delights in cultivating the path of liberation.' 'That Bhikkhu, having cultivated thus, cuts off all fetters and abandons all latent tendencies. What are the fetters (Samyojana)? They are the fetter of desire (Raga-samyojana, fetter of lust), the fetter of aversion (Patigha-samyojana, fetter of aversion), the fetter of ignorance (Avijja-samyojana, fetter of ignorance), the fetter of views (Ditthi-samyojana, fetter of views), the fetter of existence (Bhava-samyojana, fetter of existence), and the fetter of conceit (Mana-samyojana, fetter of conceit). These fetters are cut off. What are the latent tendencies (Anusaya)? They are the latent tendency to lust (Kamaraga-anusaya, latent tendency to sensual lust), the latent tendency to existence (Bhavaraga-anusaya, latent tendency to existence), the latent tendency to views (Ditthi-anusaya, latent tendency to views), the latent tendency to aversion (Patigha-anusaya, latent tendency to aversion), the latent tendency to conceit (Mana-anusaya, latent tendency to conceit), the latent tendency to ignorance (Avijja-anusaya, latent tendency to ignorance), and the fetter of doubt (Vicikiccha-samyojana, fetter of doubt).'
妒結嫉結疑使。以此因緣，三有流轉，行於三地，輪轉三惡，三時隨行，於三品中隨三受熏，隨三生轉生死因緣。「又修行者內心思惟——隨順正法觀察法行——云何彼比丘覺知如是眼之因緣？彼如是觀：眼者何因、何緣而生？彼見聞知或天眼見：業為眼因，眼因業生，如是轉行。譬如世間尼居陀子，從子出生尼居陀樹，樹復生子，因緣繫縛。如是如是，知因業生，業復轉生，若生則有老死憂悲啼哭苦惱。如是業因，愛罥所縛，一切愚癡凡夫之人生死海中，如是輪轉。以此因緣，一切愛想，若不作業，以無業故則無有愛；以無愛故則無有受。彼因緣者，譬如炷爐，油火因緣則有燈焰唸唸出生。比丘如是觀察受因，諦觀業因、業法業力，生一切受；爐者喻身，油者喻根，炷者喻受，欲瞋癡火唸唸生焰喻唸唸智，明喻智慧。
「彼修行者，如是見知一切三界皆有此受，譬如金師若其弟子，得好真金則能造成妙莊嚴具。如是如是，彼巧作師喻修行者，彼真金者喻善攀緣。若善攀緣則有善業，得涅槃道；不善攀緣得不善業。」
爾時，世尊而說偈言：
「諦知因與緣， 決定微細義， 喜樂解脫流， 愛所不能使。 眾生隨業流， 一切業中生， 業果繫縛已， 有中隘處行。 若離不善業，
【現代漢語翻譯】 現代漢語譯本 嫉妒、結黨、猜疑，這些煩惱導致眾生在三有（欲有、色有、無色有）中流轉，在三地（欲界、色界、無色界）中輪迴，於三惡道（地獄、餓鬼、畜生）中輾轉，在過去、現在、未來三時中隨業而行，在善、惡、無記三品中感受苦、樂、舍三種感受的薰染，隨著三種生命形態（過去生、現在生、未來生）而流轉生死，這就是生死的因緣。 『此外，修行者內心思維——隨順正法觀察法行——那位比丘如何覺知眼睛的因緣呢？他這樣觀察：眼睛是由什麼原因、什麼條件產生的？他通過見聞或者天眼得知：業是眼睛的因，眼睛因業而生，如此循環運轉。譬如世間的尼居陀子（榕樹的種子），從種子出生尼居陀樹，樹又生出種子，因緣相互繫縛。像這樣，知道眼睛因業而生，業又轉而生出果報，如果生出果報，就會有衰老、死亡、憂愁、悲傷、啼哭、苦惱。像這樣，業因被愛慾的羅網所束縛，一切愚癡凡夫就在生死苦海中如此輪轉。因為這個因緣，一切愛慾和妄想才會產生，如果不造業，因為沒有業，就沒有愛；因為沒有愛，就沒有感受。這個因緣，譬如燈爐，因為有油和火的因緣，才會有燈焰唸唸不斷地產生。比丘這樣觀察感受的因，仔細觀察業的因、業的法則、業的力量，產生一切感受；燈爐比喻身體，油比喻六根，燈炷比喻感受，貪慾、嗔恨、愚癡之火唸唸生起燈焰比喻唸唸生起的智慧，光明比喻智慧。 『那位修行者，像這樣見知一切三界（欲界、色界、無色界）都存在這種感受，譬如金匠或者他的弟子，得到好的真金就能造成精妙的莊嚴器具。像這樣，那位巧匠比喻修行者，那真金比喻善於攀緣。如果善於攀緣，就會有善業，從而證得涅槃之道；不善於攀緣，就會有不善業。』 這時，世尊用偈語說道： 『如實知曉因和緣， 決定領悟微細的含義， 喜悅和解脫之流， 不會被愛慾所驅使。 眾生隨著業力流轉， 一切都從業力中產生， 業的果報束縛眾生， 在有（存在）的狹隘之處行走。 如果遠離不善業，
【English Translation】 English version Jealousy, attachment, and doubt are the causes. Because of these causes, beings transmigrate in the three realms of existence (desire realm, form realm, formless realm), wander in the three planes of existence (desire realm, form realm, formless realm), revolve in the three evil destinies (hell, hungry ghosts, animals), follow their deeds in the three times (past, present, future), are influenced by the three kinds of feelings (pleasant, unpleasant, neutral) in the three categories (wholesome, unwholesome, neutral), and transmigrate in the cycle of birth and death according to the three kinds of lives (past life, present life, future life). This is the causal condition of birth and death. 『Furthermore, a practitioner contemplates in their mind—observing the practice of the Dharma in accordance with the Right Dharma—how does that Bhikkhu (monk) understand the causal condition of the eye in this way? He observes thus: what is the cause, what is the condition for the arising of the eye? He sees and knows through hearing or through divine eye: karma is the cause of the eye, the eye arises from karma, and thus it circulates. For example, in the world, the Nigrodha (banyan) seed gives birth to the Nigrodha tree, and the tree in turn produces seeds, bound by causal conditions. Just so, knowing that the eye arises from karma, and karma in turn gives rise to consequences, and if consequences arise, there will be old age, death, sorrow, grief, weeping, suffering, and distress. Thus, the cause of karma is bound by the snare of love, and all ignorant ordinary people revolve in the sea of birth and death in this way. Because of this causal condition, all desires and thoughts arise. If one does not perform actions, then because there is no karma, there is no love; because there is no love, there is no feeling. That causal condition is like a lamp; because of the causal condition of oil and fire, there is a flame of the lamp arising moment by moment. A Bhikkhu observes the cause of feeling in this way, carefully observing the cause of karma, the law of karma, the power of karma, which gives rise to all feelings; the lamp is like the body, the oil is like the senses, the wick is like feeling, and the fire of desire, hatred, and delusion arising moment by moment is like the wisdom arising moment by moment, and the light is like wisdom.』 『That practitioner, seeing and knowing in this way that all three realms (desire realm, form realm, formless realm) have this feeling, is like a goldsmith or his disciple who, having obtained good genuine gold, can create exquisite ornaments. Just so, that skillful craftsman is like the practitioner, and that genuine gold is like skillful clinging. If one is skillful in clinging, there will be wholesome karma, and one will attain the path of Nirvana (liberation); if one is not skillful in clinging, one will have unwholesome karma.』 At that time, the World Honored One spoke in verse: 『Truly knowing cause and condition, Definitely understanding the subtle meaning, The stream of joy and liberation, Cannot be driven by love. Beings flow with karma, All arise from karma, The fruit of karma binds, They walk in the narrow places of existence. If one departs from unwholesome karma,
常喜樂善業， 如是修行者， 如無垢月光。 彼能燒惡業， 如火焚乾草， 三界之光明， 解脫諸惡法。 若人悕解脫， 心不樂生死， 生死不能縛， 如鳥飛虛空。 諦知受所從， 善知受果報， 則得於解脫。 彼諦知三界， 苦樂不能動， 善惡不經心， 見世間如焰。 彼修者普愛， 意常不錯謬， 恒樂於法行， 心樂比丘法， 如是名比丘。 不樂數見親， 樂見於善人， 出家離舍垢， 如是名比丘。 寂靜于諸根， 不貪著境界， 行視一尋地， 如是名比丘。 不行他罵家， 一向不販賣， 不樂四出巷， 如是名比丘。 不樂觀歌舞， 不樂饒人處， 樂住于冢間， 如是名比丘。 唯取當日食， 不取明日食， 食二分便罷， 如是名比丘。 舍離妙好服， 喜樂塵土衣， 食行俱相應， 如是名比丘。 若不作世業， 不望世業果， 不苦求所須， 如是名比丘。 解脫于欲瞋， 舍離癡心泥， 惡法不能污， 如是名比丘。 已過一切結， 舍離一切使， 解脫一切縛， 如是名比丘。 游八分聖道， 趣向涅槃城， 離惡意煩惱， 如是
【現代漢語翻譯】 現代漢語譯本 經常喜悅行善業， 這樣的修行者，就像沒有瑕疵的月光。 他能夠焚燒惡業，如同火焚燒乾燥的草， 是三界的光明，能解脫各種惡法。 如果有人希望解脫，內心不貪戀生死， 那麼生死就不能束縛他，如同鳥兒飛翔在虛空。 如實知曉感受的來源，善於瞭解感受的果報， 就能獲得解脫。他如實知曉三界， 苦樂不能動搖他，善惡不放在心上， 看世間如火焰一般虛幻。這樣的修行者普遍慈愛， 心意常常沒有錯謬，恒常喜樂於佛法修行， 內心喜愛比丘（bhiksu）的修行方式，這樣的人稱為比丘（bhiksu）。 不喜歡經常見到親屬，喜歡見到善人， 出家離開世俗的塵垢，這樣的人稱為比丘（bhiksu）。 諸根寂靜，不貪著外在境界， 行走時目光注視身前一尋（約八尺）之地，這樣的人稱為比丘（bhiksu）。 不去受人辱罵的家庭，一向不做買賣， 不喜歡在四通八達的巷子里遊蕩，這樣的人稱為比丘（bhiksu）。 不觀看歌舞表演，不喜歡在熱鬧擁擠的地方， 喜歡住在墳墓之間，這樣的人稱為比丘（bhiksu）。 只取當天的食物，不儲存明天的食物， 吃到八分飽就停止，這樣的人稱為比丘（bhiksu）。 捨棄美妙華麗的衣服，喜歡穿著沾滿塵土的衣服， 飲食和行為都與修行相應，這樣的人稱為比丘（bhiksu）。 如果不做世俗的行業，不期望世俗行業的結果， 不為生活所需而辛苦追求，這樣的人稱為比丘（bhiksu）。 解脫于貪慾和嗔恨，捨棄愚癡的心， 不被惡法所污染，這樣的人稱為比丘（bhiksu）。 已經超越一切煩惱結縛，捨棄一切潛在的煩惱習性， 解脫於一切束縛，這樣的人稱為比丘（bhiksu）。 行走在八正道（arya astangika marga），趣向涅槃（nirvana）之城， 遠離惡意和煩惱，這樣的人
【English Translation】 English version Always joyful in virtuous deeds, Such a practitioner is like the light of a flawless moon. He can burn away evil karma, like fire burning dry grass, He is the light of the three realms, liberating from all evil dharmas. If a person desires liberation, and his heart does not delight in birth and death, Then birth and death cannot bind him, like a bird flying in the empty sky. Truly knowing the source of feelings, and well understanding the consequences of feelings, Then one attains liberation. He truly knows the three realms, Suffering and joy cannot move him, good and evil do not concern him, Seeing the world as a flame. Such a practitioner has universal love, His mind is always without error, constantly delighting in the practice of Dharma, His heart delights in the practice of a bhiksu (monk), such a one is called a bhiksu (monk). He does not like to see relatives often, but likes to see virtuous people, Having left home, he is free from the defilements of the household, such a one is called a bhiksu (monk). His senses are tranquil, he is not attached to external realms, Walking, he keeps his gaze within a 'xun' (approximately eight feet) of the ground, such a one is called a bhiksu (monk). He does not go to homes where he is reviled, he never engages in trade, He does not delight in wandering in crossroads, such a one is called a bhiksu (monk). He does not watch singing and dancing, he does not delight in crowded places, He delights in dwelling among the tombs, such a one is called a bhiksu (monk). He only takes food for the day, he does not take food for tomorrow, He stops eating when he is two-thirds full, such a one is called a bhiksu (monk). He abandons fine and beautiful clothes, he delights in wearing dusty robes, His eating and conduct are in accordance with practice, such a one is called a bhiksu (monk). If he does not engage in worldly affairs, and does not expect the results of worldly affairs, He does not laboriously seek what he needs, such a one is called a bhiksu (monk). Liberated from desire and anger, abandoning the mud of delusion, He is not defiled by evil dharmas, such a one is called a bhiksu (monk). He has passed beyond all fetters, abandoned all latent tendencies, Liberated from all bonds, such a one is called a bhiksu (monk). He walks the Noble Eightfold Path (arya astangika marga), heading towards the city of Nirvana (nirvana), Free from malice and afflictions, such a one
名比丘。 堅意寂靜根， 舍離欲淤泥， 常一意正住， 如是名比丘。 若已得地智， 寂靜心諦見， 知諸地善惡， 如是名比丘。 漏法無漏法， 皆因緣而生， 一切種種知， 如是名比丘。 正直修梵行， 寂靜離懈怠， 早起凈恭敬， 如是名比丘。 樂修于定慧， 復樂於四禪， 亦樂阿蘭若， 如是名比丘。 如鳥飛虛空， 影則常相隨， 若意順正法， 如是名比丘。 能殺諸煩惱， 平等善意觀， 善知出入息， 如是名比丘。 若能次第知， 諦見所修法， 善知道非道， 如是名比丘。 得樂心不喜， 遇苦則不憂， 憂喜心平等， 如是名比丘。 若諦知老死， 天修羅禮敬， 知眾生善惡， 如是名比丘。 衣缽常知足， 不聚積財寶， 少欲而梵行， 如是名比丘。 一食而離垢， 不貪著諸味， 能捨于利養， 如是名比丘。 行舍心悲心， 舍離妒嫉惡， 已燒一切過， 如是名比丘。
「彼比丘內心思惟——隨順正法，如是觀受；既觀受已，得微細智，更深觀察，眼觸生受，攀緣順行，如是觀眼第二攀緣，相與共滅：『我眼觸受，攀緣已滅，聲共攀緣，我
【現代漢語翻譯】 現代漢語譯本 名比丘（Bhikkhu，佛教僧侶）。 堅守意念，寂靜諸根，捨棄貪慾的污泥，常常一心端正安住，這樣的人才叫做比丘。 如果已經獲得了對『地』（四大元素之一，代表物質）的智慧，內心寂靜，如實地觀察，瞭解各種『地』的善與惡，這樣的人才叫做比丘。 對於有『漏』（煩惱）之法和無『漏』（無煩惱）之法，都知道它們都是因緣而生，並且對一切種種法都了知，這樣的人才叫做比丘。 正直地修持清凈的梵行，內心寂靜，遠離懈怠，早起精進，以清凈心恭敬修行，這樣的人才叫做比丘。 喜歡修習禪定和智慧，又喜歡修習四禪，也喜歡居住在寂靜的阿蘭若（Arañña，森林或僻靜處），這樣的人才叫做比丘。 如同鳥兒飛翔在虛空中，影子總是跟隨其後，如果心意順應正法，這樣的人才叫做比丘。 能夠斷除各種煩惱，以平等和善良的心意來觀察一切，善於瞭解呼吸的出入，這樣的人才叫做比丘。 如果能夠次第地瞭解，如實地觀察所修習的法，善於分辨什麼是正道，什麼不是正道，這樣的人才叫做比丘。 獲得快樂時內心不歡喜，遇到痛苦時內心不憂愁，對於憂愁和喜悅，內心保持平等，這樣的人才叫做比丘。 如果如實地了知老和死，天（Deva，天神）和阿修羅（Asura，一種神）都會禮敬他，瞭解眾生的善與惡，這樣的人才叫做比丘。 對於衣服和缽（佛教僧侶的食器）常常知足，不積聚財寶，少欲知足而修持梵行，這樣的人才叫做比丘。 一日一食而遠離垢染，不貪著各種美味，能夠捨棄名聞利養，這樣的人才叫做比丘。 以行舍心和慈悲心對待眾生，捨棄嫉妒和邪惡，已經燒盡一切過失，這樣的人才叫做比丘。 這位比丘內心思維——隨順正法，像這樣觀察感受；已經觀察感受后，得到微細的智慧，更深入地觀察，眼睛接觸外境而生起感受，攀緣順著感受而行，像這樣觀察眼睛，第二種攀緣，相互一起滅去：『我的眼睛接觸外境而生起的感受，攀緣已經滅去，聲音一起攀緣，我』
【English Translation】 English version A Bhikkhu (Buddhist monk) . Firm in intention, with tranquil senses, abandoning the mud of desires, constantly dwelling with a focused mind, such a one is called a Bhikkhu. If one has attained wisdom regarding the 'earth' (one of the four elements, representing matter), with a tranquil mind, seeing truthfully, knowing the good and bad of all 'earth' elements, such a one is called a Bhikkhu. Regarding 'leaky' (with defilements) and 'unleaky' (without defilements) phenomena, knowing that they all arise from conditions, and understanding all kinds of phenomena, such a one is called a Bhikkhu. Uprightly practicing pure conduct (Brahmacharya), tranquil, free from laziness, rising early with pure reverence, such a one is called a Bhikkhu. Delighting in the cultivation of meditation and wisdom, also delighting in the four 'Jhanas' (levels of meditation), and delighting in dwelling in secluded 'Arañña' (forest or secluded place), such a one is called a Bhikkhu. Just as a bird flies in the sky, its shadow always follows, if the mind accords with the 'Dhamma' (righteous law), such a one is called a Bhikkhu. Able to kill all afflictions, observing with equanimity and good intention, knowing well the in-breath and out-breath, such a one is called a Bhikkhu. If one can know in sequence, truthfully seeing the practices cultivated, knowing well what is the right path and what is not the right path, such a one is called a Bhikkhu. Not rejoicing when gaining pleasure, not sorrowing when encountering suffering, maintaining equanimity towards sorrow and joy, such a one is called a Bhikkhu. If one truthfully knows old age and death, 'Devas' (gods) and 'Asuras' (a type of deity) will pay homage, knowing the good and bad of beings, such a one is called a Bhikkhu. Always content with robes and alms bowl (a Buddhist monk's food vessel), not accumulating wealth, with few desires and practicing pure conduct, such a one is called a Bhikkhu. Eating one meal a day and free from defilements, not craving various flavors, able to abandon fame and gain, such a one is called a Bhikkhu. Treating beings with equanimity and compassion, abandoning jealousy and evil, having burned away all faults, such a one is called a Bhikkhu. That Bhikkhu contemplates inwardly - in accordance with the Dhamma, thus observing feelings; having observed feelings, attains subtle wisdom, observing more deeply, feelings arise from eye contact, clinging follows the feelings, thus observing the eye, the second clinging, together they cease: 'My feelings arising from eye contact, the clinging has ceased, sound clings together, I'
生愛受，若不愛受生，心莫共滅。』彼比丘以不愁繩繫縛彼心在攀緣柱，彼受滅已，彼聲攀緣共耳受滅。
「鼻緣于香而生鼻受，彼比丘復觀鼻受，如是思惟：『我鼻共香而生鼻受，若善不善，若記無記；我此鼻受，心莫共滅。』彼比丘若觀心壞，如是攀緣，數數習行，修取調心，善法熏心，無漏善法爾時不動。
「舌攀緣味，此之攀緣，若善不善，若記無記。彼比丘證攀緣已，次觀察受若苦、若樂、不苦不樂。如是觀已，思惟憶念：『我此心者，為壞不壞？』又復觀察彼味攀緣所生之受，能破壞心。如是觀已，以不愁繩繫縛彼心在攀緣柱，如行修取，心若如是，舌受味愛所不能劫。
「又彼比丘觀彼身觸，如是身觸，共彼觸受縛攀緣柱，若善不善，若記無記。觀彼觸受：若心動壞復以縛于攀緣柱已，而調伏之，不復破壞。
「又彼比丘次觀察意：意縛法受，若善不善，若記無記，見受意壞。彼比丘以不愁繩繫縛彼心在攀緣柱而調伏之，則不破壞。
「彼比丘觀六境界身入受已，諦知五受，得不盡處；彼以智燈，觀眼觸受，覺何者受？彼觀意識：緣生此受，意縛心取，一切世間愚癡凡夫，以分別火而自燒燃。此無受者，唯行聚生、唯行聚滅，因緣所縛。眼觸生受隨順觀已，隨順而行，
【現代漢語翻譯】 現代漢語譯本： 『因愛而產生感受，如果不愛，感受就不會產生，心不要和感受一同滅亡。』那位比丘用不憂愁的繩索將心繫縛在攀緣柱上，當感受滅盡時，聲音的攀緣與耳朵的感受一同滅亡。
『鼻子因攀緣香氣而產生鼻子的感受，那位比丘再次觀察鼻子的感受，這樣思惟：『我的鼻子與香氣共同產生鼻子的感受，無論是善的、不善的，有記的、無記的；我的這個鼻子的感受，心不要和它一同滅亡。』那位比丘如果觀察到心將要壞滅，就像這樣攀緣，數數習行，修習並攝取調伏其心，用善法熏習其心，無漏的善法在此時就不會動搖。
舌頭攀緣味道，這種攀緣，無論是善的、不善的，有記的、無記的。那位比丘證得攀緣之後，接著觀察感受，無論是苦的、樂的、不苦不樂的。像這樣觀察之後，思惟憶念：『我的這個心，是會壞滅還是不會壞滅？』又再次觀察由味道攀緣所產生的感受，能夠破壞心。像這樣觀察之後，用不憂愁的繩索將心繫縛在攀緣柱上，像這樣修行攝取，心如果像這樣，舌頭對味道的愛戀就不能劫奪它。
又那位比丘觀察身體的觸覺，像這樣的身體觸覺，與觸覺的感受共同繫縛在攀緣柱上，無論是善的、不善的，有記的、無記的。觀察觸覺的感受：如果心動搖將要壞滅，再次用繩索繫縛在攀緣柱上之後，就調伏它，不再讓它破壞。
又那位比丘接著觀察意：意念繫縛於法的感受，無論是善的、不善的，有記的、無記的，見到感受使意念壞滅。那位比丘用不憂愁的繩索將心繫縛在攀緣柱上而調伏它，那麼意念就不會壞滅。
那位比丘觀察六種境界進入身體產生感受之後，如實地知道五種感受，證得不盡之處；他用智慧之燈，觀察眼睛接觸外境所產生的感受，覺知到是什麼樣的感受？他觀察到意識：因緣而產生這種感受，意念繫縛心而攝取，一切世間愚癡的凡夫，用分別的火焰而自己燒燃自己。這裡沒有感受者，只有行蘊的生起、只有行蘊的滅去，被因緣所繫縛。眼睛接觸外境所產生的感受，隨順地觀察之後，隨順地修行。
【English Translation】 English version: 'Affection arises from sensation; if there is no affection, sensation will not arise; let the mind not perish together with sensation.' That Bhikkhu, with a rope of non-sorrow, binds his mind to the post of clinging; when that sensation has ceased, the clinging to sound ceases together with the ear's sensation.
'The nose, conditioned by fragrance, gives rise to nasal sensation. That Bhikkhu again contemplates nasal sensation, thinking thus: 'My nose, together with fragrance, gives rise to nasal sensation, whether good or bad, whether marked or unmarked; let my mind not perish together with this nasal sensation.' If that Bhikkhu observes that the mind is about to be destroyed, he clings in this way, repeatedly practicing, cultivating and taking hold of the mind, perfuming the mind with good Dhamma, so that the taintless good Dhamma will not be moved at that time.
The tongue clings to taste; this clinging, whether good or bad, whether marked or unmarked. That Bhikkhu, having attained clinging, then observes sensation, whether painful, pleasant, or neither painful nor pleasant. Having observed thus, he thinks and remembers: 'Is this mind of mine to be destroyed or not?' And again, he observes the sensation arising from the clinging to taste, which can destroy the mind. Having observed thus, with a rope of non-sorrow, he binds his mind to the post of clinging; practicing and taking hold in this way, if the mind is thus, the tongue's affection for taste cannot rob it.
And that Bhikkhu observes the body's touch; such bodily touch, together with the sensation of touch, is bound to the post of clinging, whether good or bad, whether marked or unmarked. Observing the sensation of touch: if the mind is agitated and about to be destroyed, having again bound it to the post of clinging, he subdues it, so that it is no longer destroyed.
And that Bhikkhu then observes the mind: the mind is bound to the sensation of Dhamma, whether good or bad, whether marked or unmarked, seeing that sensation destroys the mind. That Bhikkhu, with a rope of non-sorrow, binds his mind to the post of clinging and subdues it, so that it is not destroyed.
That Bhikkhu, having observed the six sense spheres entering the body and giving rise to sensation, truly knows the five sensations, attaining the place of non-exhaustion; with the lamp of wisdom, he observes the sensation arising from eye-contact, perceiving what kind of sensation it is. He observes consciousness: conditioned by causes, this sensation arises, the mind is bound and takes hold, all the foolish ordinary people of the world burn themselves with the fire of discrimination. Here there is no experiencer of sensation, only the arising of aggregates of actions, only the cessation of aggregates of actions, bound by conditions. Having observed the sensation arising from eye-contact in accordance with the Dhamma, he practices in accordance with the Dhamma.
彼不能取，心不動轉，不死不亂。
「又彼比丘觀察耳受。何者耳受？誰覺此受？彼見意識隨順繫縛：如此耳受，意共繫縛，依止彼意，此無作者亦無受者，因緣而生。如是耳受，非有作者、非有受者，唯有行聚因緣勢力，若生若滅。
「又彼比丘觀察鼻受，誰覺此受？彼觀察受：意識共縛，攀緣彼意，依止彼意，因彼因緣，隨順而生，唯有行聚，非有作者、非有受者，相續轉縛。觀鼻受已，離於受者。
「又彼比丘次觀舌受，誰覺舌受？觀察此受，意識繫縛：如是舌受，依止彼意，彼縛攀緣，彼因緣生，非有作者、非有受者，更無別物，唯有行聚因緣力生。
「又彼比丘觀身觸受，誰覺此受？此何誰受？如是觀察意識繫縛：如此身受，非有作者、非有受者，更無別物，唯有行聚因緣力轉。
「又彼比丘觀察意受，誰覺意受？觀察意受：意緣於法而生意識，三和合觸，觸共受生。譬如種種無量香物，眾多和合則生善香，此善香生，非是一因。此亦如是因緣和合，生一切受，非有作者、非有受者。譬如莖葉須馞等緣，蓮華名生，彼非一因。如是依眼，緣色、緣空、緣念、緣明，生眼觸受，依眼而生。如是受者，不從一生，非一物生，非一合生，非一相生，非聚集生，非應化生。彼比丘如
【現代漢語翻譯】 現代漢語譯本 他不能被獲取，心也不會動搖轉變，不會死亡也不會混亂。
『此外，那位比丘觀察耳受（Śrotra-vedanā，聽覺感受）。什麼是耳受？誰覺知這種感受？他看到意識隨著順應和束縛：像這樣的耳受，與意識共同束縛，依賴於那個意識，這裡沒有作者也沒有受者，而是因緣和合而生。像這樣的耳受，不是有作者，也不是有受者，只有行蘊（Saṃskāra-skandha，由各種心理活動組成的集合）因緣勢力，生起和滅去。
『此外，那位比丘觀察鼻受（Ghrāṇa-vedanā，嗅覺感受），誰覺知這種感受？他觀察感受：意識共同束縛，攀緣那個意識，依賴那個意識，因為那個因緣，隨著順應而生起，只有行蘊，沒有作者，也沒有受者，相續不斷地運轉和束縛。觀察鼻受之後，就脫離了受者的概念。
『此外，那位比丘接著觀察舌受（Jihvā-vedanā，味覺感受），誰覺知舌受？觀察這種感受，意識束縛：像這樣的舌受，依賴於那個意識，那個意識束縛和攀緣，那個因緣生起，沒有作者，也沒有受者，更沒有其他別的東西，只有行蘊因緣力量生起。
『此外，那位比丘觀察身觸受（Kāya-vedanā，身體觸覺感受），誰覺知這種感受？這感受是誰的？像這樣觀察意識束縛：像這樣的身受，沒有作者，也沒有受者，更沒有其他別的東西，只有行蘊因緣力量運轉。
『此外，那位比丘觀察意受（Mano-vedanā，思想感受），誰覺知意受？觀察意受：意識緣於法（Dharma，事物、現象）而生起意識，三者和合產生觸（Sparśa，感官與對像接觸），觸共同產生感受。譬如種種無量香物，眾多和合就產生美好的香味，這美好的香味產生，不是單一的原因。這也像這樣因緣和合，產生一切感受，沒有作者，也沒有受者。譬如莖、葉、須、馞等因緣，蓮花的名字產生，它不是單一的原因。像這樣依賴眼（Akṣa，視覺器官），緣於色（Rūpa，顏色和形狀）、緣于空（Śūnyatā，空性）、緣于念（Smṛti，記憶）、緣于明（Āloka，光明），產生眼觸受（Cakṣu-sparśa-vedanā，視覺接觸感受），依賴眼而生。像這樣的受者，不是從一生而來，不是從一物而生，不是從一合而生，不是從一相而生，不是從一聚集而生，不是從應化而生。那位比丘像這樣
【English Translation】 English version It cannot be taken, the mind does not waver or change, does not die and is not confused.
『Furthermore, that Bhikkhu observes ear-reception (Śrotra-vedanā, auditory sensation). What is ear-reception? Who is aware of this sensation? He sees that consciousness follows along with attachment and bondage: such ear-reception is bound together with consciousness, relying on that consciousness, here there is no creator and no receiver, but arises from conditions. Such ear-reception is neither created nor received, but only the power of the aggregate of formations (Saṃskāra-skandha, aggregate of mental formations) due to conditions, arising and ceasing.
『Furthermore, that Bhikkhu observes nose-reception (Ghrāṇa-vedanā, olfactory sensation), who is aware of this sensation? He observes the sensation: consciousness is bound together, clinging to that consciousness, relying on that consciousness, because of that condition, arising in accordance, only the aggregate of formations, there is no creator, and no receiver, continuously turning and binding. Having observed nose-reception, he is detached from the concept of a receiver.
『Furthermore, that Bhikkhu then observes tongue-reception (Jihvā-vedanā, gustatory sensation), who is aware of tongue-reception? Observing this sensation, consciousness is bound: such tongue-reception relies on that consciousness, that consciousness binds and clings, that condition arises, there is no creator, and no receiver, there is nothing else separate, only the aggregate of formations arises from the power of conditions.
『Furthermore, that Bhikkhu observes body-touch-reception (Kāya-vedanā, tactile sensation), who is aware of this sensation? Whose is this sensation? Observing in this way, consciousness is bound: such body-reception has no creator, and no receiver, there is nothing else separate, only the aggregate of formations turns by the power of conditions.
『Furthermore, that Bhikkhu observes mind-reception (Mano-vedanā, mental sensation), who is aware of mind-reception? Observing mind-reception: consciousness arises from the mind being conditioned by phenomena (Dharma, things, phenomena), the three coming together produce contact (Sparśa, sensory contact), contact jointly produces sensation. For example, various immeasurable fragrant substances, many combining together produce a pleasant fragrance, this pleasant fragrance arises, not from a single cause. It is also like this, conditions combining together, produce all sensations, there is no creator, and no receiver. For example, stems, leaves, filaments, and fragrance, etc., are conditions, the name 'lotus' arises, it is not from a single cause. Like this, relying on the eye (Akṣa, visual organ), conditioned by form (Rūpa, color and shape), conditioned by emptiness (Śūnyatā, emptiness), conditioned by mindfulness (Smṛti, memory), conditioned by light (Āloka, light), eye-contact-reception (Cakṣu-sparśa-vedanā, visual contact sensation) arises, arising dependent on the eye. Such a receiver does not come from one birth, does not arise from one thing, does not arise from one combination, does not arise from one characteristic, does not arise from one gathering, does not arise from transformation. That Bhikkhu like this
是如是諦求此受，如是如是生白凈法，如甘蔗汁，器中火煎，彼初離垢，名頗尼多；次第二煎則漸微重，名曰巨呂；更第三煎，其色則白，名白石蜜。此甘蔗汁，如是如是煎復更煎，離垢漸重，乃至色白。比丘如是緣器智火，以煎相續心甘蔗汁，初始禪觀，如頗尼多；次復第二，則如巨呂；次復第三，如白石蜜。如是比丘心相續法，以智火煎，則成無漏鮮白之法，離垢不雜，出世法生，出於生死，鮮白離垢，猶如洗衣。
「又彼比丘更以異法，微細觀受：眼觸生受，有粗有細，垢重不輕，與癡相隨，某眾生受，彼某甲受，勝故能壞，余殘少在，彼不依止。如是耳受、鼻受、舌受、身受、意受，彼比丘如是修已，受觀成就，魔軍欲壞。彼地夜叉轉復歡喜，如是上聞虛空夜叉；彼地夜叉、虛空夜叉聞四大王；彼地夜叉、虛空夜叉、彼四大王聞四天王；彼地夜叉、虛空夜叉及四大王，並四天王向帝釋說。時，帝釋王即乘白象堙羅槃那，向炎摩天歡喜心說，具足如前。彼炎摩天聞帝釋說，心生歡喜，以種種色天寶妙鬘莊嚴之具香莊嚴身，乘種種乘，可愛聲觸味色香等，種種可愛不可說樂，心大歡喜。「炎摩天眾向兜率天四萬由旬，七寶殿舍勝妙光明種種宮室，意分別城一萬由旬，名無漏樂菩薩坊巷，彌勒世尊住在彼處，
【現代漢語翻譯】 現代漢語譯本： 像這樣如實地尋求這種感受，像這樣像這樣地生起清凈的法，就像甘蔗汁在器皿中用火煎熬一樣，最初離開污垢，叫做『頗尼多』（初煎的糖）；第二次煎熬就逐漸變得濃稠，叫做『巨呂』（二煎的糖）；再第三次煎熬，它的顏色就變白了，叫做『白石蜜』（三煎的糖）。這甘蔗汁，像這樣像這樣地煎了又煎，離開污垢，逐漸變得濃稠，乃至顏色變白。比丘也是這樣，憑藉緣起智慧之火，用煎熬相續的心的甘蔗汁，最初的禪觀，就像『頗尼多』；其次再第二次，就像『巨呂』；其次再第三次，就像『白石蜜』。像這樣，比丘相續的心法，用智慧之火煎熬，就成為無漏鮮白的法，離開污垢不雜染，出世間的法就生起了，脫離了生死，鮮白而離開污垢，就像洗過的衣服一樣。 『此外，那位比丘更用不同的方法，細微地觀察感受：眼觸所生的感受，有粗有細，污垢沉重而不輕盈，與愚癡相隨，是某個眾生的感受，是某個人的感受，因為殊勝的緣故能夠破壞它，剩餘的殘餘很少，他不再依止它。像這樣，耳受、鼻受、舌受、身受、意受，那位比丘像這樣修習之後，對感受的觀察就成就了，魔軍想要破壞它。那地夜叉（守護大地的神）轉而更加歡喜，這樣向上稟告虛空夜叉（居住在空中的神）；那地夜叉、虛空夜叉稟告四大王（四大天王）；那地夜叉、虛空夜叉、那四大王稟告四天王（四大天王）；那地夜叉、虛空夜叉以及四大王，連同四天王向帝釋（忉利天主）稟告。當時，帝釋王就乘坐白象堙羅槃那（帝釋的坐騎），向炎摩天（夜摩天）歡喜地說，完全像前面所說的那樣。那炎摩天聽到帝釋所說，心中生起歡喜，用各種顏色的天寶妙鬘莊嚴之具香莊嚴身體，乘坐各種各樣的車乘，可愛聲音、觸覺、味道、顏色、香氣等等，種種可愛不可說的快樂，心中非常歡喜。「炎摩天眾向兜率天（欲界第四天）四萬由旬，七寶殿舍勝妙光明種種宮室，意分別城一萬由旬，名叫無漏樂菩薩坊巷，彌勒世尊（未來佛）住在那裡。
【English Translation】 English version: Thus, truthfully seeking this feeling, thus and thus generating pure Dharma, just like sugarcane juice being boiled in a vessel with fire. Initially, when it separates from impurities, it is called 'Phanita' (初煎的糖); the second boiling makes it gradually thicker, called 'Gula' (二煎的糖); and the third boiling turns its color white, called 'White Rock Candy' (三煎的糖). This sugarcane juice, boiled again and again in this way, separates from impurities and gradually becomes thicker, until it turns white. A Bhikkhu (比丘), in the same way, uses the fire of wisdom arising from conditions to boil the sugarcane juice of the continuous mind. The initial meditation is like 'Phanita'; the second time, it is like 'Gula'; and the third time, it is like 'White Rock Candy'. Thus, the Bhikkhu's continuous mind-Dharma, boiled with the fire of wisdom, becomes a pure, undefiled Dharma free from outflows. The supramundane Dharma arises, transcending birth and death, pure and undefiled, like washed clothes. Furthermore, that Bhikkhu observes feelings subtly using different methods: feelings arising from eye contact, which are coarse and subtle, heavy with defilements and not light, accompanied by ignorance, are the feelings of a certain being, the feelings of a certain person. Because of their superiority, they can destroy it, leaving only a few remnants, which he does not cling to. Similarly, with ear-feelings, nose-feelings, tongue-feelings, body-feelings, and mind-feelings, when that Bhikkhu has cultivated in this way, his observation of feelings is accomplished, and the army of Mara (魔) desires to destroy it. The Earth Yaksha (地夜叉, earth-dwelling spirit) rejoices and reports this upwards to the Space Yaksha (虛空夜叉, space-dwelling spirit); the Earth Yaksha and Space Yaksha report to the Four Great Kings (四大王, Four Heavenly Kings); the Earth Yaksha, Space Yaksha, and the Four Great Kings report to the Four Heavenly Kings (四天王, Four Heavenly Kings); the Earth Yaksha, Space Yaksha, the Four Great Kings, and the Four Heavenly Kings report to Indra (帝釋, ruler of the Trāyastriṃśa Heaven). At that time, King Indra, riding his white elephant Erawana (堙羅槃那, Indra's mount), joyfully tells Yama (炎摩天, ruler of the Yama Heaven), just as described before. When Yama hears what Indra says, he rejoices in his heart, adorns his body with various colored heavenly jewels and fragrant ornaments, rides various vehicles, and experiences various delightful and indescribable pleasures of sound, touch, taste, color, and fragrance. His heart is filled with great joy. The Yama Heaven extends 40,000 yojanas (由旬, ancient Indian unit of distance) towards the Tuṣita Heaven (兜率天, the fourth heaven of the desire realm), with magnificent and radiant palaces made of seven treasures, and a city of intentional distinction spanning 10,000 yojanas, called the 'Lane of Joy Without Outflows for Bodhisattvas,' where the World-Honored Maitreya (彌勒世尊, the future Buddha) resides.
有諸菩薩五百人俱。彼炎摩天到世尊所，心大歡喜，正天衣服在於一肩，右膝著地合掌禮已，合掌于額而作是言：『天今當知：閻浮提中業地之處，依閻浮提某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，持戒修行，恭敬尊長，獲得第四求無漏善，諦見受地，破壞魔眾，堅牢善作正法橋樑，開顯白法，令彼魔分無有威力，天朋增長，有大勢力。如我今者向天所說。』
「彌勒世尊如是聞已，向炎摩天如是說言：『天朋有力，魔分劣弱，正法朋長，煩惱縛緩，魔軍戰動，我聞歡喜。』
正法念處經卷第三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第四
元魏婆羅門瞿曇般若流支譯生死品之二
「又修行者內心思惟——隨順正法觀察法行。彼比丘受陰地分，略如六天之所知見，又復云何得第五地？又彼比丘已諦見受，彼六天眾既作業已，觀想陰相分別思量：『何者地中我共彼想行於白法？』正思惟已，一分中行，觀察彼想行白法相，初如是法，分分善知，云何緣于有見、有對，生不可見、無對之想？彼比丘更廣觀想，彼想攀緣十一種色，所謂長、短、方、圓、三角、團及青、黃、赤、白、紫等。
「依彼長相則起長
【現代漢語翻譯】 現代漢語譯本：有五百位菩薩聚集在一起。這時，炎摩天（Yama Deva，掌管地獄之神）來到世尊（Lord Buddha）處，心中非常歡喜，整理好天衣，使其偏袒一肩，右膝著地，合掌行禮后，又將雙手合掌置於額前，說道：『天（您）現在應當知道：在閻浮提（Jambudvipa，我們所居住的娑婆世界）的業地之處，在閻浮提的某個國家、某個村莊、某個聚落中，有某位善男子，具有這樣的種姓，這樣的名字，剃除了鬚髮，披上了法衣，以正信出家，持戒修行，恭敬尊長，獲得了第四禪定，尋求無漏的善法，如實地觀察受蘊，摧毀了魔眾，以堅固的善行作為正法的橋樑，開顯清凈的佛法，使那些屬於魔的部分沒有威力，天人的同伴增長，具有強大的勢力。就像我現在向天（您）所說的一樣。』 彌勒世尊（Maitreya Buddha，未來佛）聽了這些話后，對炎摩天這樣說道：『天人的同伴有力，魔的部分衰弱，正法的同伴增長，煩惱的束縛鬆緩，魔軍戰慄動搖，我聽了感到歡喜。』 《正法念處經》卷第三 《正法念處經》卷第四 元魏婆羅門瞿曇般若流支（Gotama Prajnaruchi）譯《生死品》之二 『此外，修行者內心思維——隨順正法觀察法行。那位比丘對受陰（feeling aggregate）的理解，大致如同六慾天（Six Desire Realms）所知見的那樣，又如何能獲得第五地（Fifth Stage of Practice）呢？而且那位比丘已經如實地觀察了受，那六慾天眾既然已經造作了善業，就觀想陰的相狀，分別思量：『在哪個地中，我與他共同修行清凈的佛法？』經過正確的思維后，在一部分中修行，觀察那個想蘊（perception aggregate）修行清凈佛法的相狀，最初像這樣的佛法，一點一滴地善加了解，如何從緣于有見、有對的色法，生起不可見、無對的想呢？那位比丘更加廣泛地觀想，那個想攀緣十一種色法，也就是長、短、方、圓、三角、團以及青、黃、赤、白、紫等。
【English Translation】 English version: Accompanied by five hundred Bodhisattvas. Then, Yama Deva (Lord of Death) came to the World Honored One (Lord Buddha), his heart filled with great joy. He adjusted his celestial garments, baring one shoulder, knelt on his right knee, and, after bowing with palms together, placed his palms together at his forehead and said: 'O Deva (You) should now know: In the realm of karma in Jambudvipa (the world we inhabit), in a certain country, a certain village, a certain settlement in Jambudvipa, there is a certain virtuous man, with such and such lineage, such and such name, who has shaved his head and beard, donned the Dharma robes, left home with right faith, upholds the precepts and cultivates practice, reveres elders, attains the fourth dhyana (meditative absorption), seeks undefiled goodness, truly observes the feeling aggregate, destroys the hosts of demons, uses steadfast good deeds as a bridge to the Right Dharma, reveals the pure Dharma, so that those belonging to the demonic realm have no power, and the companions of the Devas increase, possessing great strength. Just as I am now speaking to Deva (You).' Having heard these words, Maitreya Buddha (the Future Buddha) said to Yama Deva: 'The companions of the Devas are powerful, the demonic realm is weak, the companions of the Right Dharma increase, the bonds of affliction loosen, the demonic armies tremble and shake, and I am delighted to hear this.' The Sutra on the Establishment of Right Mindfulness, Volume Three The Sutra on the Establishment of Right Mindfulness, Volume Four Translated by the Brahman Gotama Prajnaruchi of the Yuan Wei Dynasty, Chapter Two on the States of Existence 'Furthermore, the practitioner contemplates inwardly—observing the Dharma practices in accordance with the Right Dharma. That Bhikshu's (monk) understanding of the feeling aggregate is roughly the same as that known and seen by the Six Desire Realms, so how can he attain the Fifth Stage (of Practice)? Moreover, that Bhikshu has already truly observed feeling, and since those beings of the Six Desire Realms have already created good karma, they contemplate the characteristics of the aggregates, separately pondering: 'In which realm do I and he together cultivate the pure Dharma?' After correct contemplation, they practice in one part, observing the characteristics of that perception aggregate cultivating the pure Dharma. Initially, like this Dharma, they gradually come to understand it well, how can the thought of the invisible and non-resistant arise from that which is conditioned by visible and resistant forms? That Bhikshu contemplates even more broadly, that perception clings to eleven types of form, namely long, short, square, round, triangular, circular, and blue, yellow, red, white, purple, etc.'
想。如是世間，愚癡少智，無邊生死，業果退生，愛離、寒熱、飢渴之患，為他作使，若奴僕等，迭互相食，如是和集，虛妄不實，一切所有不饒益事，如是無量不可堪忍；無量百千億那由他一切所作身口意起作苦惱業，以為莊嚴，虛妄誑詐，愚癡凡夫，恒常如是。人中則有農作等苦，迭相欺誑、斗秤不平、言訟諍斗、治生求利、參承王等，入海遠行、種種斗諍、田作放牧；生夷人中，喜生邪見、根不具足、離聞正法，生無佛處無善因緣，雖得無難，心常喜樂飲酒、淫、盜、貪慾、瞋恚、妄語、兩舌、惡口、綺語；如是之人，是長生死，緣彼長相，則起長想。
「又復天中長生死相，緣彼相想，如是天中，不得境界，喜樂境界、聲味色香、貪慾瞋癡，種種放逸、習近婦女、歡喜園中種雜莊嚴，寶間宮殿、樹林水池有妙蓮花，遊戲快樂，天諸花香、種種味食、舞食遊行，貪著喜樂，天栴檀末，若散若涂，曼陀羅花、天歌音聲心生喜樂，離於正法，是長生死。若生天中，有如是事，緣彼長相，則生長想。
「又復餓鬼長生死相，緣彼相想，惡業行故，飢渴乏瘦、雨火墮身、咽則如針、脅狀山巖、如空破甕，以妒嫉故，以刀劍等迭相斫割，在黑闇處墮墜險岸，疾走往趣河渠陂池，閻魔羅人手執刀杖，若利钁等斫
【現代漢語翻譯】 現代漢語譯本：
想。像這樣的世間，愚癡缺少智慧，無邊無際的生死輪迴，因業力果報而退步墮落，遭受愛別離、寒冷暑熱、飢餓乾渴的苦難，為他人所驅使，如同奴僕一般，互相殘食。這樣的聚合，虛妄不實，一切所有都不能帶來利益，如此無量難以忍受；無量百千億那由他的身口意所造作的苦惱之業，以此作為莊嚴，虛妄欺騙，愚癡凡夫，總是這樣。在人間則有耕作等苦，互相欺騙，使用不公平的斗秤，發生訴訟爭鬥，爲了生活而追求利益，侍奉國王等等，出海遠行，各種各樣的爭鬥，田間勞作放牧；出生在邊遠地區的人中，喜歡產生邪見，根器不完備，遠離聽聞正法，出生在沒有佛的地方，沒有好的因緣，即使得到沒有災難的環境，內心總是喜歡飲酒、淫慾、偷盜、貪慾、嗔恚、妄語、兩舌、惡口、綺語；像這樣的人，是增長生死的因，因為這些增長的現象，就產生增長的妄想。 又，天道中增長生死的現象，因為這些現象而產生妄想。像這樣的天道中，無法獲得真正的境界，卻貪戀喜樂的境界、聲音味道顏色香氣，貪慾嗔恚愚癡，各種各樣的放縱，親近婦女，在歡喜園中種植各種各樣的裝飾，佈滿寶物的宮殿，樹林水池中有美妙的蓮花，遊戲享樂，天上的各種花香，各種美味食物，歌舞飲食，貪戀執著于喜樂，天上的栴檀（candana）香末，或散佈或塗抹，曼陀羅花（mandala），天上的歌聲樂音使內心產生喜樂，遠離正法，這是增長生死的因。如果生在天道中，有這樣的事情，因為這些增長的現象，就產生增長的妄想。 又，餓鬼道中增長生死的現象，因為這些現象而產生妄想。因為惡業的行為，遭受飢餓乾渴的折磨，身體瘦弱，雨水變成火焰落在身上，咽喉細得像針一樣，肋骨像山巖一樣，身體像破裂的空甕，因為嫉妒的緣故，用刀劍等互相砍殺，在黑暗的地方墮落到危險的岸邊，快速地奔向河流池塘，閻魔羅（Yamaraja）的人手持刀杖，或者鋒利的鋤頭等砍殺。
【English Translation】 English version:
Thoughts. Like this world, foolish and lacking wisdom, endless cycles of birth and death, regressing due to karmic consequences, suffering from separation from loved ones, cold and heat, hunger and thirst, being driven by others, like servants, devouring each other. Such aggregations are false and unreal, and everything is unprofitable, so immeasurable and unbearable; immeasurable hundreds of thousands of billions of nayutas of painful karma created by body, speech, and mind, used as adornments, false and deceitful, foolish ordinary people are always like this. In the human realm, there are the sufferings of farming, mutual deception, using unfair scales, lawsuits and disputes, seeking profit for livelihood, serving kings, etc., going to sea on long voyages, all kinds of struggles, field work and grazing; born among barbarians, delighting in heretical views, with incomplete faculties, far from hearing the true Dharma, born in places without Buddhas and without good causes, even if they obtain a trouble-free environment, their minds always delight in drinking, lust, theft, greed, anger, lying, divisive speech, harsh speech, and frivolous speech; such people are increasing the causes of birth and death, and because of these increasing phenomena, they generate increasing delusions. Furthermore, the phenomena of increasing birth and death in the heavens, because of these phenomena, generate delusions. Like this in the heavens, one cannot obtain true realms, but craves the realms of joy and pleasure, sounds, tastes, colors, and fragrances, greed, anger, and delusion, all kinds of indulgence, associating with women, planting various decorations in pleasure gardens, palaces filled with treasures, forests and ponds with beautiful lotuses, playing and enjoying, various heavenly flower fragrances, various delicious foods, dancing and feasting, clinging to joy and pleasure, heavenly candana powder, scattered or smeared, mandala flowers, heavenly songs and music causing joy in the heart, being far from the true Dharma, this is increasing the causes of birth and death. If one is born in the heavens and has such things, because of these increasing phenomena, one generates increasing delusions. Furthermore, the phenomena of increasing birth and death in the realm of hungry ghosts, because of these phenomena, generate delusions. Because of evil deeds, suffering from hunger and thirst, the body is emaciated, rain turns into fire falling on the body, the throat is as thin as a needle, the ribs are like mountain cliffs, the body is like a broken empty urn, because of jealousy, they cut each other with swords, etc., falling into dangerous shores in dark places, running quickly towards rivers and ponds, the Yamaraja people holding knives and staffs, or sharp hoes, etc., chopping.
打斫之，受大苦惱；食人唾吐是等惡食，無量百千不可堪忍，受種種苦；眼中淚出、頭髮蓬亂覆身蓋面，有百千蟲周遍其體，擔負惡身饒一切病，長行生死；常有鐵烏爪嘴火燃，攫啄其眼；口如燒樹，迭互相食；於三十六百千億數爾許由旬曠野中行，無主無導，飢渴所逼，其身火燃，入黑闇處。如是餓鬼，邪見所誑，離聞正法，是長生死。
「緣彼相想，又復畜生迭互相食，非理淫慾，不知所應；若生水中，水中而行，心燥常饑，常畏他取，黿龜慳獸及水獺等，魚則堤彌，堤彌宜羅，有名甕魚、金毗羅魚、那迦羅魚、名大口魚，蛤䗍等蟲，常一切時大者食小，常畏網等，遮障而取；又陸地行，獐鹿水牛、豬象牛馬驢及牦牛、麋熊犀等，種種苦縛，刀刃所殺，有病老死，迭相惱害，百千苦惱；如空中行，烏鳥獯狐、鵝及孔雀、鸜鵒雞雉、鳩鴿水雁、青鳥護澤、百舌鸛雀，命命他養，是等諸鳥如是無量，復有異鳥，殺縛飢渴，迭相食啖、寒熱苦惱之所逼切。如是畜生，水陸空行三處皆畏，是長生死，緣彼相想。
「如活地獄、黑繩地獄、合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄、阿鼻地獄，第一苦惱，不可思議，無量百千畏火刀等，墮諸惡池、身份血洋、入刀葉林、入大火中、墮在灰河、行火
【現代漢語翻譯】 現代漢語譯本 遭受鞭打和砍削，承受巨大的痛苦和煩惱；吃別人吐的唾沫等污穢的食物，無數百千種難以忍受，遭受各種各樣的痛苦；眼中流淚，頭髮蓬亂，遮蓋身體和麵部，有成百上千的蟲子遍佈全身，揹負著充滿疾病的醜陋身體，長久地在生死輪迴中流轉；經常有鐵烏鴉，爪子和嘴巴燃燒著火焰，抓取啄食它們的眼睛；口中如同燃燒的樹木，互相吞食；在三十六百千億那由他由旬的曠野中行走，沒有主人，沒有引導，被飢餓和乾渴所逼迫，身體燃燒著火焰，進入黑暗之處。這樣的餓鬼，被邪見所迷惑，遠離聽聞正法，是長久的生死輪迴。
因為執著于這些現象，又比如畜生道中，互相吞食，進行不正當的淫慾行為，不知道什麼是應該做的；如果生在水中，就在水中行走，內心焦躁，經常飢餓，經常害怕被其他動物捕食，比如黿（yuán，大鱉）、烏龜等吝嗇的動物以及水獺等，魚類則有堤彌（tí mí，一種大魚），堤彌宜羅（tí mí yí luó，更大的魚），有名為甕魚、金毗羅魚（jīn pí luó yú，鱷魚）、那迦羅魚（nà jiā luó yú，鯨魚）的魚，還有大口魚，蛤蜊、蝎子等蟲子，經常都是大的吃小的，經常害怕漁網等，被阻礙和捕捉；又比如在陸地上行走的動物，獐（zhāng，一種鹿）、鹿、水牛、豬、象、牛、馬、驢以及牦牛、麋（mí，一種鹿）、熊、犀牛等，遭受各種各樣的束縛，被刀刃所殺害，有疾病、衰老和死亡，互相惱害，承受成百上千的痛苦和煩惱；又比如在空中飛行的動物，烏鴉、鳥、獯狐（xūn hú，一種野獸）、鵝以及孔雀、鸜鵒（qú yù，八哥）、雞、雉（zhì，野雞）、鳩（jiū，鴿子）、鴿子、水雁、青鳥護澤、百舌鳥、鸛（guàn，一種大型涉禽）雀，依靠其他生命來養活自己，這些鳥類如此無量無邊，還有其他的鳥類，遭受殺戮、束縛、飢餓和乾渴，互相吞食，被寒冷和炎熱的痛苦所逼迫。這樣的畜生，在水裡、陸地、空中三個地方都充滿畏懼，這是長久的生死輪迴，因為執著于這些現象。
比如活地獄、黑繩地獄、合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄、阿鼻地獄，是第一等的痛苦和煩惱，不可思議，無數百千種對火焰和刀刃等的恐懼，墮入各種惡臭的池塘、充滿身體碎片的血海、進入刀葉林、進入大火中、墮落在灰河、行走在火...
【English Translation】 English version They are beaten and cut, enduring great suffering and distress; they eat the spittle and vomit of others, such foul food, countless hundreds and thousands of unbearable things, enduring all kinds of suffering; tears flow from their eyes, their hair is disheveled, covering their bodies and faces, hundreds and thousands of insects cover their bodies, they bear the burden of a foul body full of disease, constantly wandering in the cycle of birth and death; often there are iron crows with claws and beaks burning with flames, seizing and pecking at their eyes; their mouths are like burning trees, devouring each other; they walk in a wilderness of thirty-six hundred thousand billion nayutas of yojanas, without a master, without guidance, driven by hunger and thirst, their bodies burning with flames, entering dark places. Such hungry ghosts, deluded by wrong views, far from hearing the true Dharma, are in a long cycle of birth and death.
Because of attachment to these phenomena, and also in the animal realm, they devour each other, engage in improper sexual conduct, not knowing what should be done; if born in water, they walk in water, their hearts are restless, constantly hungry, constantly afraid of being taken by other animals, such as turtles (yuán, large turtles), tortoises, and stingy animals such as otters, fish such as the Timi (tí mí, a large fish), Timi-ngila (tí mí yí luó, an even larger fish), fish named Weng fish, Kumbhira fish (jīn pí luó yú, crocodiles), Nakara fish (nà jiā luó yú, whales), and fish with large mouths, clams, scorpions, and other insects, constantly the large eat the small, constantly fearing nets and other things, being obstructed and captured; and also animals that walk on land, such as roe deer (zhāng, a type of deer), deer, water buffalo, pigs, elephants, cattle, horses, donkeys, yaks, elk (mí, a type of deer), bears, rhinoceroses, etc., enduring all kinds of bondage, being killed by blades, having disease, old age, and death, harming each other, enduring hundreds and thousands of sufferings and distresses; and also animals that fly in the air, such as crows, birds, Xun foxes (xūn hú, a type of wild beast), geese, peacocks, mynas (qú yù, starlings), chickens, pheasants (zhì, wild chickens), doves (jiū, pigeons), pigeons, wild geese, bluebirds protecting the marshes, mockingbirds, storks (guàn, a type of large wading bird), sparrows, relying on other lives to feed themselves, these birds are so immeasurable, and there are other birds, suffering killing, bondage, hunger, and thirst, devouring each other, being oppressed by the suffering of cold and heat. Such animals, in water, on land, and in the air, are all fearful, this is a long cycle of birth and death, because of attachment to these phenomena.
For example, the Living Hell, the Black Rope Hell, the Crushing Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, the Great Burning Hell, the Avici Hell, are the foremost sufferings and distresses, inconceivable, countless hundreds and thousands of fears of flames and blades, falling into various foul ponds, seas of blood filled with fragments of bodies, entering forests of sword leaves, entering great fires, falling into rivers of ash, walking in fire...
燃地、受火燒苦，堅䩕相似無量種惡苦惱所逼，不可忍耐。如是地獄，是長生死，緣彼相想。
「彼比丘慧聚觀察：彼見有對，緣彼長色業果因緣，緣於四諦；觀察眾生種種諸行，百千由旬，如是道行，分分思量，觀察因緣，厭離生死。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘，分分思量觀彼短相？彼見聞知或天眼見：彼比丘欲動魔軍，云何分分思量觀察短生死相？受戒頭陀，精勤佈施、持戒智行、恭敬尊長、直心歡喜；如是正見敬重父母、見佛聞法、恭敬供養、不諂曲行、不慢不誑、近善知識、守信正行、直心起業、嚴身口意。如是之人，生死則短。
「緣彼相想，若生天中則有放逸：歡喜園中、間錯寶輦，種種樹林、水池蓮花，有好栴檀、勝妙瓔珞莊嚴端正，有劫波樹、河流泉林、遊食快樂。舍如是樂，受持禁戒、飲食遊行，如是種種禪思讀誦，樂見善人，教他讀誦，舍施調順，正行梵行，寂靜諸根，少語樂法，如法飲食。若天如是，生死則短。」
爾時，世尊而說偈言：
「種種諸苦惱， 飢渴口焦乾， 火炎燒其身， 如被燒枯樹； 彼苦不可數， 若一念靜根， 暫依佛法僧， 彼人生死短。
「比丘如是緣于相想。
「常怖畏撾打
【現代漢語翻譯】 現代漢語譯本：燃燒的土地，遭受火焰焚燒的痛苦，堅硬粗糙，種種無量的惡苦惱所逼迫，令人無法忍受。這樣的地獄，是長久的生死輪迴，因為執著于這些景象而產生。
那位比丘以智慧聚集觀察：他看到有形之物，因為執著于長久的色相，以及業果的因緣，並以此來理解四聖諦（苦、集、滅、道）；觀察眾生種種的行為，遠至百千由旬（古印度長度單位），像這樣修行，一點點地思量，觀察因緣，從而厭離生死。
此外，修行者內心思維——隨順正法觀察修行——那麼，那位比丘如何一點點地思量觀察那短暫的景象呢？他通過見聞得知，或者通過天眼看到：那位比丘想要動搖魔軍，如何一點點地思量觀察短暫生死的景象呢？接受戒律，修持頭陀行（苦行），精勤佈施、持戒，以智慧行事，恭敬長輩，以正直的心歡喜；像這樣具有正見，敬重父母，見佛聞法，恭敬供養，不諂媚彎曲，不傲慢不欺騙，親近善知識，遵守信用，行為端正，以正直的心開始事業，莊嚴身口意。像這樣的人，生死輪迴就會短暫。
因為執著于這些景象，如果生到天界，就會有放逸：在歡喜園中，有交錯的寶輦，種種的樹林，水池蓮花，有好的栴檀（檀香），勝妙的瓔珞莊嚴端正，有劫波樹（能滿足人們願望的樹），河流泉林，遊玩享樂。捨棄這樣的快樂，受持禁戒，飲食有節制，像這樣種種禪思讀誦，樂於見到善人，教他人讀誦，捨棄施捨，調伏順從，行為端正，修持梵行（清凈的行為），寂靜諸根，少說話而喜愛佛法，如法飲食。如果天人能夠這樣，生死輪迴就會短暫。
這時，世尊說偈語道：
『種種諸多的苦惱，飢餓口渴，口舌乾燥，火焰焚燒他的身體，如同被燒焦的枯樹；那些痛苦無法計數，如果一念之間清凈諸根，暫時依靠佛法僧三寶，那個人生死輪迴就會短暫。
比丘應當像這樣執著于這些景象。
常常怖畏撾打（敲打）。』
【English Translation】 English version: The burning ground, suffering the pain of being burned by fire, hard and rough, oppressed by countless kinds of evil suffering and distress, unbearable. Such a hell is a long cycle of birth and death, arising from attachment to these appearances.
That Bhikkhu (Buddhist monk) gathers wisdom to observe: he sees tangible things, because of attachment to lasting forms, and the causal conditions of karmic results, and uses this to understand the Four Noble Truths (suffering, origin, cessation, path); observing the various actions of sentient beings, extending to hundreds of thousands of yojanas (ancient Indian unit of distance), practicing in this way, contemplating little by little, observing the causes and conditions, thereby becoming weary of birth and death.
Furthermore, the practitioner contemplates inwardly—observing practice in accordance with the Dharma (Buddhist teachings)—how does that Bhikkhu contemplate and observe those transient appearances little by little? He knows through hearing and seeing, or sees through divine eye: how does that Bhikkhu, wishing to shake the armies of Mara (demon), contemplate and observe the appearances of short birth and death little by little? Receiving precepts, practicing Dhuta (ascetic practices), diligently giving, upholding precepts, acting with wisdom, respecting elders, rejoicing with an upright heart; having such right view, respecting parents, seeing the Buddha and hearing the Dharma, reverently making offerings, not being flattering or deceitful, not being arrogant or deceptive, associating with good teachers, keeping faith, acting uprightly, starting endeavors with an upright heart, adorning body, speech, and mind. For such a person, the cycle of birth and death will be short.
Because of attachment to these appearances, if one is born in the heavens, there will be indulgence: in the Joyful Garden, there are interwoven jeweled carriages, various forests, ponds with lotuses, good Chandana (sandalwood), exquisite and beautiful ornaments adorning uprightness, Kalpa trees (wish-fulfilling trees), rivers, springs, and forests, enjoying leisure and pleasure. Abandoning such pleasures, upholding prohibitions, being moderate in eating and drinking, engaging in various kinds of meditation and recitation, delighting in seeing virtuous people, teaching others to recite, abandoning giving, taming and submitting, acting uprightly, practicing Brahmacharya (pure conduct), quieting the senses, speaking little and delighting in the Dharma, eating in accordance with the Dharma. If a Deva (god) can be like this, the cycle of birth and death will be short.
At that time, the World-Honored One spoke in verse:
『Various kinds of suffering and distress, hunger and thirst, the mouth parched and dry, flames burning his body, like a scorched and withered tree; those sufferings are countless, if in a single moment one purifies the senses, temporarily relying on the Triple Gem (Buddha, Dharma, Sangha), that person's cycle of birth and death will be short.
Bhikkhus should be attached to these appearances in this way.
Always fearing beating.』
， 若雨及寒熱， 迭互相食啖， 如是等眾苦； 彼苦不可數， 若一念靜心， 暫依佛法僧， 畜生生死短。
「比丘如是緣于相想。
「在活黑繩合、 叫喚大叫喚、 阿鼻等地獄， 種種極苦逼； 彼苦不可數， 能於一念中， 寂靜心取戒， 地獄生死短。
「比丘如是緣于相想。彼比丘如是思惟生死短相。何者四楞？彼正觀察：郁單越人，於一切物無我所心，決定上行；彼人如是四楞生死。比丘如是緣于相想。
「何者是圓？地獄、畜生、餓鬼等中無智輪轉，非自心行，是圓生死。比丘如是緣于相想。
「何者三角？若人行善、不善、無記種種雜業，地獄、天、人諸處雜生。彼不善業，生地獄中；善業，天中；雜業，人中。若行三業，於三處生，如是名為三角生死。比丘如是緣于相想。
「何者是團？四大天王、三十三天、夜摩、化樂、他化自在，業相似生，于天中退，復生天中；於人中退，復生人中；非難處地，是團生死。比丘如是緣于相想。
「何者是青？不善業攝地獄之人，入闇地獄，是青生死。比丘如是緣于相想。
「何者是黃？黃色業攝生餓鬼中，互相加惡，迭共破壞，如是餓鬼是黃生死。比丘如是緣于相想。
【現代漢語翻譯】 若遇到下雨以及寒冷和炎熱， 互相交替侵蝕吞噬，像這樣的種種苦難； 那些苦難數不勝數，如果能在一念之間， 暫時依靠佛法僧（Buddha, Dharma, Sangha，佛教三寶）， 畜生道的生死就變得短暫。 比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 在活地獄、黑繩地獄、合大地獄、叫喚地獄、大叫喚地獄、 阿鼻地獄（Avici，八大地獄中最下層）等地獄中， 遭受種種極端的痛苦逼迫； 那些痛苦數不勝數，如果能在一念之間， 以寂靜的心受持戒律， 地獄道的生死就變得短暫。 比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。這位比丘（bhiksu，佛教出家男眾）應當這樣思維生死短暫的相狀。什麼是四楞？他正確地觀察到：郁單越（Uttarakuru，北俱盧洲）的人，對於一切事物沒有『我所』之心，決定向上提升；這些人就是四楞生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是圓？地獄、畜生、餓鬼等道中的眾生，沒有智慧而輪轉，不能自主，這就是圓生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是三角？如果有人行善、不善、無記種種混雜的業，就會在地獄、天界、人間等處混雜地轉生。那些不善的業，使他生在地獄中；善業，使他生在天界中；混雜的業，使他生在人間。如果行三種業，就在三處轉生，這叫做三角生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是團？四大天王天（Catummaharajika，欲界第一天）、三十三天（Trāyastriṃśa，欲界第二天）、夜摩天（Yama，欲界第三天）、兜率天（Tusita，欲界第四天）、化樂天（Nirmanarati，欲界第五天）、他化自在天（Paranirmita-vasavartin，欲界第六天），因為相似的業而生在一起，從天界退墮后，又再生到天界中；從人間退墮后，又再生到人間；不是在苦難的地方，這叫做團生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是青？被不善業所牽引的地獄眾生，進入黑暗的地獄，這就是青生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。 什麼是黃？被黃色業所牽引而生到餓鬼道中的眾生，互相加害，互相破壞，這樣的餓鬼就是黃生死。比丘（bhiksu，佛教出家男眾）應當這樣緣于相想。
【English Translation】 If rain, cold, and heat occur, Devouring each other alternately, such are the various sufferings; Those sufferings are countless, if in a single moment of thought, One temporarily relies on the Buddha, Dharma, and Sangha (the Triple Gem of Buddhism), the cycle of birth and death in the animal realm becomes short. A bhiksu (Buddhist monk) should thus contemplate based on appearances. In the Sañjīva (Reviving Hell), Kālasūtra (Black Rope Hell), Sanghata (Crushing Hell), Raurava (Screaming Hell), Mahāraurava (Great Screaming Hell), Avici (Hell of Incessant Suffering) and other hells, Oppressed by various extreme sufferings; Those sufferings are countless, if in a single moment of thought, One takes precepts with a peaceful mind, the cycle of birth and death in hell becomes short. A bhiksu (Buddhist monk) should thus contemplate based on appearances. That bhiksu (Buddhist monk) should thus contemplate the short aspect of birth and death. What are the four edges? He correctly observes: the people of Uttarakuru (Northern Kurus), having no sense of 'mine' towards anything, are determined to ascend; such people are the four-edged birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is the circle? In hells, animal realms, hungry ghost realms, etc., beings revolve without wisdom, not acting according to their own minds; this is circular birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is the triangle? If a person performs good, bad, and neutral mixed deeds, they will be born in mixed states in hells, heavens, and the human realm. Those bad deeds cause them to be born in hells; good deeds, in heavens; mixed deeds, in the human realm. If they perform three types of deeds, they are born in three places; this is called triangular birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is the sphere? The Four Heavenly Kings (Catummaharajika, the first heaven of the desire realm), the Thirty-three Heavens (Trāyastriṃśa, the second heaven of the desire realm), the Yama Heaven (Yama, the third heaven of the desire realm), the Tusita Heaven (Tusita, the fourth heaven of the desire realm), the Nirmanarati Heaven (Nirmanarati, the fifth heaven of the desire realm), the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the sixth heaven of the desire realm), are born together due to similar karma, and after falling from the heavens, are born again in the heavens; after falling from the human realm, are born again in the human realm; not in places of suffering, this is spherical birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is blue? Beings in hell, drawn by unwholesome karma, enter dark hells; this is blue birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances. What is yellow? Beings born in the hungry ghost realm, drawn by yellow karma, harm each other and destroy each other; such hungry ghosts are yellow birth and death. A bhiksu (Buddhist monk) should thus contemplate based on appearances.
「何者是赤？赤業所攝生畜生中，迭相食血，于血生愛，是赤生死。比丘如是緣于相想。
「何者是白？白色業攝生於天中，彼人白業，善道寶價，買天人生；天欲退時，余天語言：『汝善道去人世界中。』人中欲死，親友知識、妻子啼哭，淚出覆面而作是言：『甚可愛愍，今舍我去，當好處生，生於人中。』如是天人是白生死。比丘如是緣于相想。
「彼比丘如是思惟：既得人身，若不行善、修施戒智，彼人自誑，流轉地獄、畜生、餓鬼曠野中行；如是愚癡凡夫之人，具足聚集如是業道。彼比丘諦觀察受，觀察想陰攀緣而行，諦見諦求，因眼緣色而生眼識，三和合觸，修多作想。歷別觀察，見色好惡，若近若遠、若長若短、若方若圓，若白、三角，是色形相；歷別觀察，彼諸相想，觀想因緣、觀陰界入，因緣相想；歷別觀察，若惡業報，分分正證，因相應緣，覺因相應，然後舍離。若有利益、若不利益，各各異相，知過去想：『我於此業，已得善報，已得惡報，如前所說。』如是知想，若有想者，猶須憶念；彼憶念者，緣彼想生，如燈光明，因燈緣燈，因緣于燈故有光明。如是如是，因想緣想，以想勢力，故有憶念，彼比丘得第五地。
「比丘如是知想觸已，于彼天樂，不生貪樂；于地獄
【現代漢語翻譯】 「什麼是『赤』（Red）？『赤』是由『赤業』（Red Karma）所攝持的眾生，他們是畜生道的眾生，互相吞食對方的血肉，並且對血肉產生貪愛，這就是『赤生死』（Red Cycle of Birth and Death）。比丘（Bhikkhu，佛教僧侶）應當如此觀察因緣和合的現象。 「什麼是『白』（White）？『白』是由『白色業』（White Karma）所攝持的眾生，他們是天道的眾生。這些天人因為『白業』的緣故，以善業作為珍寶和代價，購買了天人的生命。當這些天人將要從天道退墮時，其他天人會對他們說：『你因為善業的緣故，應當去人間世界。』當這些人在人間將要死亡時，親友、知識、妻子會啼哭，眼淚覆蓋他們的面龐，並且這樣說：『多麼令人憐憫啊，現在就要捨棄我們而去了，應當去好的地方投生，投生到人間。』這樣的天人就是『白生死』（White Cycle of Birth and Death）。比丘應當如此觀察因緣和合的現象。 「那位比丘應當這樣思維：既然已經得到了人身，如果不行善、不修佈施、持戒和智慧，那麼這個人就是在欺騙自己，將會流轉于地獄、畜生、餓鬼等曠野之中。像這樣愚癡的凡夫之人，具足聚集了這樣的惡業之道。那位比丘應當仔細觀察感受，觀察想陰（Saṅkhāra-khandha，行蘊）的攀緣而行，仔細地觀察和尋求真諦。因為眼睛和色塵（Rūpa，顏色、形狀）的因緣而生起眼識（Eye Consciousness），眼、色、識三者和合而產生觸（Contact），進而產生種種想法。詳細地分辨和觀察，看到顏色的好壞，或近或遠，或長或短，或方或圓，或是白色、三角形，這些都是色的形狀和相貌。詳細地分辨和觀察這些相想，觀察想的因緣，觀察陰、界、入（Skandha, Dhātu, Āyatana，五蘊、十八界、十二入）的因緣相想。詳細地分辨和觀察，如果是惡業的果報，就應當分分地如實證知，因為因相應和緣相應，覺知因相應，然後舍離它。如果有利益，或者沒有利益，各自有不同的相貌，知道過去的想：『我因為這個業，已經得到了善報，已經得到了惡報，就像前面所說的那樣。』像這樣知道想，如果還有想存在，仍然需要憶念；那些憶念，是緣于那些想而生起的，就像燈的光明，因為燈而緣于燈，因為燈的因緣所以有光明。像這樣，因為想而緣于想，以想的力量，所以有憶念，那位比丘就能夠證得第五地（Fifth Stage of Realization）。 「比丘像這樣知道想和觸之後，對於天上的快樂，不會生起貪愛；對於地獄
【English Translation】 「What is 『Red』? 『Red』 refers to beings governed by 『Red Karma,』 who are beings in the animal realm, mutually devouring each other's flesh and blood, and developing attachment to blood. This is the 『Red Cycle of Birth and Death.』 A Bhikkhu (Buddhist monk) should contemplate the arising of phenomena in this way. 「What is 『White』? 『White』 refers to beings governed by 『White Karma,』 who are beings in the heavenly realms. These heavenly beings, due to their 『White Karma,』 use good deeds as treasures and prices to purchase heavenly lives. When these heavenly beings are about to fall from the heavens, other heavenly beings will say to them: 『Due to your good deeds, you should go to the human world.』 When these people in the human world are about to die, relatives, friends, and spouses will weep, tears covering their faces, and say: 『How pitiful, now you are leaving us, you should be reborn in a good place, reborn in the human world.』 Such heavenly beings are in the 『White Cycle of Birth and Death.』 A Bhikkhu should contemplate the arising of phenomena in this way. 「That Bhikkhu should think in this way: Having obtained a human body, if one does not perform good deeds, does not practice giving, morality, and wisdom, then that person is deceiving themselves and will transmigrate in the wilderness of hells, animals, and hungry ghosts. Such foolish ordinary people fully gather such paths of evil karma. That Bhikkhu should carefully observe feelings, observe the clinging of the Saṅkhāra-khandha (aggregate of mental formations), carefully observing and seeking the truth. Because of the condition of the eye and Rūpa (form, color), eye consciousness arises. The combination of eye, form, and consciousness produces contact, which in turn produces various thoughts. Distinguishing and observing in detail, seeing the goodness or badness of colors, whether near or far, long or short, square or round, or white, triangular, these are the shapes and appearances of form. Distinguishing and observing these perceptions in detail, observing the causes and conditions of perception, observing the conditioned perceptions of the Skandha, Dhātu, and Āyatana (aggregates, elements, and sense bases). Distinguishing and observing in detail, if it is the retribution of evil karma, one should truly realize it part by part, because the cause corresponds to the condition, being aware that the cause corresponds, and then abandoning it. If there is benefit or no benefit, each has different appearances, knowing the past thoughts: 『Because of this karma, I have already received good retribution, I have already received bad retribution, as mentioned before.』 Knowing thoughts in this way, if there are still thoughts, one still needs to remember; those memories arise from those thoughts, like the light of a lamp, because of the lamp and conditioned by the lamp, because of the condition of the lamp, there is light. In this way, because of thought and conditioned by thought, with the power of thought, there is memory, and that Bhikkhu can attain the Fifth Stage of Realization. 「After the Bhikkhu knows thought and contact in this way, he will not develop greed for heavenly pleasures; towards hells
苦，不生怖畏；彼平等見，想如真金。彼想比丘，破如是想，異法觀想，解脫彼想，復觀餘人虛妄不實：『我今觀察，何因何緣，何因緣想？』彼觀察想，因緣和合，生如是想；若因緣滅，彼想則滅，如彼月珠。譬如月珠，緣月緣珠，則清水生，想亦如是因緣而生。如是想者，非無因緣，非有作者、非有受者，非自然生。比丘如是諦觀想陰。彼既如是諦觀想已，諦知生滅，復微細觀：如河激流，想亦如是，善想生已，余因緣力轉為不善；不善想生，余因緣力轉為善想；彼心猿猴，初始破壞，無記為記。彼觀樂想，不生貪樂，無漏樂中生於樂想；樂中苦想，如是知樂。云何而見？善陰界入若生若滅，不喜樂受、不樂想滅、不取想滅，然後行生，非住非滅，心不悕望，識生住滅。比丘如是諦知此陰，是故不住魔之境界，貪慾瞋癡所不能縛，無有常、樂、凈、我等見，無明不能于生死中以色聲香味觸愛罥之所繫縛，不失憶念，彼憶念生能盡諸漏、能到涅槃。」
爾時，世尊而說偈言：
「若何等比丘， 親近懈怠人， 不常勤精進， 如是非比丘。 若不樂床敷， 佛說是比丘， 若意樂懈怠， 彼不應善法。 煩惱根唯一， 所謂懈怠是， 若有一懈怠， 彼人不得法。 非唯有法服，
【現代漢語翻譯】 現代漢語譯本 對於苦，不產生恐懼；他以平等之心看待一切，視萬物如真金一般。這位有見地的比丘（bhiksu，佛教術語，指男性出家人），破除這種固有的觀念，以不同的角度去觀察事物，從而從這種觀念中解脫出來，進而觀察其他人虛妄不實的想法：『我現在觀察，是什麼原因，什麼條件，導致了這種想法的產生？』他觀察到，想法是因緣和合而產生的；如果因緣消滅，那麼想法也會隨之消滅，就像月珠一樣。譬如月珠，藉助月光和珠子的作用，就能產生清水，想法也是這樣，因緣和合而生。這樣的想法，不是沒有原因，不是有創造者，不是有接受者，也不是自然產生的。比丘（bhiksu）就這樣如實地觀察想陰（samjna-skandha，佛教術語，五蘊之一，指感受和認知）。 他既然這樣如實地觀察了想陰（samjna-skandha），如實地瞭解了它的生滅，又進一步細微地觀察：就像河流的激流一樣，想法也是這樣，好的想法產生后，由於其他因緣的作用，會轉變為不好的想法；不好的想法產生后，由於其他因緣的作用，會轉變為好的想法；他的心就像猿猴一樣，最初是破壞性的，無記變為有記。他觀察到快樂的想法，不產生貪婪的快樂，在無漏的快樂中產生快樂的想法；在快樂中看到痛苦的想法，這樣就瞭解了快樂的本質。應該如何看待呢？善的陰、界、入（ayatana，佛教術語，指感覺器官和感覺對像）的生滅，不喜好快樂的感受，不執著于快樂的想法的滅，不執取想法的滅，然後行為產生，非住非滅，心不希望，識生住滅。比丘（bhiksu）就這樣如實地瞭解這個陰（skandha，佛教術語，指構成個體經驗的五個要素），所以不住在魔的境界，不被貪慾、嗔恚、愚癡所束縛，沒有常、樂、凈、我等錯誤的見解，無明不能在生死中用色、聲、香、味、觸、愛的羅網來束縛他，不失去憶念，他的憶念產生能斷盡一切煩惱，能到達涅槃（nirvana，佛教術語，指解脫和寂滅）。』 當時，世尊（Buddha，佛教術語，指佛陀）說了偈語： 『如果什麼樣的比丘（bhiksu），親近懈怠的人，不經常勤奮精進，就像這樣的非比丘（bhiksu）。如果不喜歡床鋪，佛（Buddha）說這是比丘（bhiksu），如果內心喜歡懈怠，他就不應該修習善法。 煩惱的根源只有一個，那就是懈怠，如果一個人懈怠，他就無法獲得佛法。不僅僅是有法衣，
【English Translation】 English version He does not generate fear and dread towards suffering; he sees with equanimity, regarding everything as true gold. That insightful bhiksu (bhiksu, Buddhist term for a male monastic), breaks such notions, contemplates different aspects, liberating himself from those notions, and further observes the false and unreal thoughts of others: 'I now observe, what is the cause, what is the condition, what is the causal condition for the arising of such thoughts?' He observes that thoughts arise from the combination of causes and conditions; if the causes and conditions cease, then the thoughts also cease, like a moon-pearl. For example, a moon-pearl, relying on the moon and the pearl, produces clear water, thoughts are also born from causes and conditions in the same way. Such thoughts are not without cause, not created by someone, not received by someone, nor do they arise naturally. The bhiksu (bhiksu) thus truly contemplates the samjna-skandha (samjna-skandha, Buddhist term, one of the five aggregates, referring to perception and cognition). Having thus truly contemplated the samjna-skandha (samjna-skandha), truly understanding its arising and ceasing, he further contemplates with subtlety: like the rushing currents of a river, thoughts are also like that, when good thoughts arise, due to the power of other causes and conditions, they transform into unwholesome thoughts; when unwholesome thoughts arise, due to the power of other causes and conditions, they transform into wholesome thoughts; his mind is like a monkey, initially destructive, turning the unmarked into marked. He observes pleasant thoughts, not generating greedy pleasure, generating pleasant thoughts in the pleasure of non-outflow; seeing the thought of suffering in pleasure, thus knowing the essence of pleasure. How should one see it? The arising and ceasing of wholesome aggregates, realms, and entrances (ayatana, Buddhist term, referring to sense organs and sense objects), not delighting in pleasant feelings, not clinging to the cessation of pleasant thoughts, not grasping the cessation of thoughts, then actions arise, neither abiding nor ceasing, the mind does not hope, consciousness arises, abides, and ceases. The bhiksu (bhiksu) thus truly understands this aggregate (skandha, Buddhist term, referring to the five elements that constitute individual experience), therefore not dwelling in the realm of Mara, not bound by greed, hatred, and delusion, without views of permanence, pleasure, purity, self, etc., ignorance cannot bind him in samsara with the nets of form, sound, smell, taste, touch, and love, not losing mindfulness, his mindfulness arising can exhaust all defilements, can reach nirvana (nirvana, Buddhist term, referring to liberation and extinction).' At that time, the Buddha (Buddha, Buddhist term, referring to the enlightened one) spoke in verse: 'If what kind of bhiksu (bhiksu), associates with lazy people, does not constantly diligently strive, like such a non-bhiksu (bhiksu). If he does not delight in bedding, the Buddha (Buddha) says this is a bhiksu (bhiksu), if his mind delights in laziness, he should not cultivate wholesome dharma. The root of afflictions is only one, that is laziness, if one is lazy, he cannot attain the Dharma. It is not only having the Dharma robe,
而得名比丘， 若無讀誦心、 無禪無漏盡， 唯有比丘形， 如是非比丘。 但喜林中游， 不樂道境界， 貪意樂酒色， 如是非比丘。 若能絕魔縛， 復能斷惡業， 佛說彼比丘， 不妄食僧食。 寧食蛇毒菵， 及以洋銅等， 終不破禁戒， 而食僧飲食。 如是則不應， 食所不應食， 若食煩惱者， 則是地獄人。 若人舍煩惱， 如蛇窟中出， 彼比丘應食， 非樂見婦女。 以自身為質， 而心喜樂惡， 此人污僧寶， 云何是比丘？ 若貪愛利養， 喜樂於境界， 見婦女生染， 非道非俗人。 若能燒煩惱， 如火焚樹林， 名善婆羅門， 不貪著飲食。 常樂行聚落， 喜數數洗浴， 愚癡誑自他， 悉沒于道法。 靜心空閑處， 常行禪不捨， 得名婆羅門， 入善道境界。 好處阿蘭若， 非其人不住， 離欲人能止， 悲喜樂欲者。 若喜多言語， 愛樂於境界， 不向涅槃城， 不生不死處。 近王極美食， 常飲酒喜瞋， 唯名字比丘， 妄語誑檀越。 若詐設方便， 數到王門所， 衰惱他俗人， 損敗空閑者。 若人舍妻子， 而依
【現代漢語翻譯】 現代漢語譯本 被稱為比丘（Bhikkhu，佛教僧侶）， 如果內心沒有讀誦佛經的心，沒有禪定，也沒有斷盡煩惱， 僅僅只有比丘的外形，這樣的人不是真正的比丘。 只是喜歡在林中游蕩，不喜歡修道的境界， 貪戀酒色，這樣的人不是真正的比丘。 如果能夠斷絕魔的束縛，又能斷除惡業， 佛說這樣的比丘，才不會白白地食用僧眾的供養。 寧願吃含有蛇毒的食物，以及滾燙的銅水等， 終究不應爲了食用僧眾的飲食而破戒。 像這樣就不應該，食用不應該食用的東西， 如果食用后增長煩惱，這樣的人就是地獄之人。 如果有人捨棄煩惱，就像從蛇窟中出來一樣， 這樣的比丘才應該接受供養，而不是喜歡看婦女。 以自身作為抵押，內心卻喜歡作惡， 這樣的人玷污了僧寶，怎麼能算是比丘呢？ 如果貪愛名利供養，喜歡享樂於外在的境界， 見到婦女就心生染著，既不是修道人也不是世俗人。 如果能夠像火燒樹林一樣焚燒煩惱， 才能被稱為善婆羅門（Brahman，古印度教祭司），不貪著飲食。 經常喜歡在村落中行走，喜歡頻繁地洗浴， 這樣愚癡的人欺騙自己也欺騙他人，完全迷失在道法之中。 如果能在清凈空閑的地方，經常禪修不放棄， 才能被稱為婆羅門，進入善良的道之境界。 好的阿蘭若（Aranya，寂靜處），不是適合的人不能居住， 只有遠離慾望的人才能安住，那些有悲傷、喜悅、快樂和慾望的人不能安住。 如果喜歡多說話，喜愛享樂外在的境界， 就不能走向涅槃（Nirvana，寂滅）之城，不能到達不生不死的境界。 親近國王，享用極好的美食，經常飲酒，喜歡發怒， 只是名字上是比丘，用妄語欺騙施主。 如果虛假地設定方便，頻繁地出入王宮， 使其他在家俗人感到衰敗惱怒，損害破壞清凈的修行人。 如果有人捨棄妻子，而依靠...
【English Translation】 English version Being named a Bhikkhu (Buddhist monk), If there is no mind for reciting scriptures, no meditation, and no exhaustion of defilements, Merely having the form of a Bhikkhu, such a person is not a true Bhikkhu. Only delighting in wandering in the forest, not enjoying the realm of the Path, Greedy for sensual pleasures and alcohol, such a person is not a true Bhikkhu. If one can sever the bonds of Mara (demon), and also cut off evil karma, The Buddha said that such a Bhikkhu does not eat the Sangha's (monastic community) food in vain. Rather eat snake venom, and molten copper, etc., Ultimately, one should not break the precepts in order to eat the Sangha's food. Like this, one should not eat what should not be eaten, If one eats and increases afflictions, such a person is a person of hell. If someone abandons afflictions, like coming out of a snake pit, That Bhikkhu should receive offerings, not delighting in seeing women. Using oneself as collateral, but the mind delights in evil, This person defiles the Sangha Jewel, how can he be a Bhikkhu? If greedy for profit and offerings, delighting in external realms, Seeing women and developing attachment, neither a practitioner nor a layperson. If one can burn away afflictions, like fire burning a forest, One is called a good Brahman (priest in ancient India), not greedy for food. Often delighting in walking in villages, liking to bathe frequently, Such a foolish person deceives himself and others, completely lost in the Dharma. If one can be in a quiet and secluded place, constantly meditating without giving up, One can be called a Brahman, entering the realm of the good Path. A good Aranya (secluded place), is not a place where unsuitable people can reside, Only those who are free from desire can dwell there, not those with sorrow, joy, pleasure, and desire. If one likes to talk a lot, loves external realms, One cannot go to the city of Nirvana (liberation), cannot reach the place of no birth and no death. Close to the king, enjoying excellent food, often drinking alcohol, liking to be angry, Only in name is one a Bhikkhu, deceiving donors with false words. If falsely setting up expedients, frequently going in and out of the king's palace, Causing other laypeople to feel weakened and annoyed, harming and destroying pure practitioners. If someone abandons his wife and children, and relies on...
寂靜林， 猶有繫戀意， 如吐已還食。
「彼比丘，此過寂靜，諦觀諸陰，如實諦見，勤修解脫，咨問尊長：『若道、非道？』諦知見故，八分聖道，求解脫城，常勤行道，平等正見，心無垢染，其心寂靜，于所行道樂修多作。彼比丘，如是善法無漏業道和合修行，減損魔眾，長正法朋。彼地夜叉如是知已，轉覆上聞虛空夜叉；虛空夜叉次第復向四大王說；彼四大王乃至炎摩、兜率陀天彌勒世尊，如前所說。兜率陀處有一菩薩極大歡喜，向化應天如是說言：『閻浮提中某善男子，剃除鬚髮被服法衣，如前所說。』彼化應天，轉復歡喜，如前所說。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘得第五地？彼見聞知或天眼見：觀十色入。十者所謂眼入、色入、耳入、聲入、鼻入、香入、舌入、味入、身入、觸入。云何觀察此十色入？眼入因緣、色入因緣，我此想生。彼如是觀：以眼因緣、色因緣故而生眼識，三和合觸，觸共受想思等俱生。彼比丘若受知受、若思知思、若想知想，如此色長、如此色短，此色可愛、此不可愛，此色可見、此不可見，此色有對、此色無對，如是乃至此意名色，有十一種。
「如是分別，三和合觸，觸共受想思等俱生，知彼眼觸，生受想思。彼義云何？
【現代漢語翻譯】 現代漢語譯本 寂靜的森林啊， 仍然殘留著依戀之情， 就像吐出的食物又想吃回去一樣。
『那位比丘，認為這裡過於寂靜，於是仔細觀察諸陰（五蘊，即色、受、想、行、識），如實地觀察，勤奮地修行以求解脫，並向尊長請教：『什麼是正道，什麼不是正道？』因為如實知見，所以修習八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），爲了求解脫之城，常常勤奮地修行，以平等正直的見解，使內心沒有污垢染著，使他的心寂靜下來，對於所修行的道路樂於修習和多加實踐。那位比丘，像這樣善法、無漏的業道和合修行，減損魔眾的力量，增長正法的朋黨。那地夜叉（守護地面的神）知道這些后，又向上稟告虛空夜叉（守護天空的神）；虛空夜叉依次又向四大天王（持國天、增長天、廣目天、多聞天）稟告；四大天王乃至向炎摩天（夜摩天）、兜率陀天（彌勒菩薩的凈土）的彌勒世尊（未來佛）稟告，就像前面所說的那樣。在兜率陀天有一位菩薩（指彌勒菩薩）非常歡喜，向化應天（兜率天中的變化天）這樣說道：『在閻浮提（我們所居住的這個世界）中，某位善男子，剃除了鬚髮，穿上了法衣，就像前面所說的那樣。』那些化應天，更加歡喜，就像前面所說的那樣。
『還有修行者內心思考——隨順正法觀察法行——那麼那位比丘如何才能證得第五地？他通過見聞覺知或者通過天眼見到：觀察十色入（十種產生認識的處所）。這十種是：眼入（眼根）、色入（色塵）、耳入（耳根）、聲入（聲塵）、鼻入（鼻根）、香入（香塵）、舌入（舌根）、味入（味塵）、身入（身根）、觸入（觸塵）。如何觀察這十色入呢？眼入的因緣、色入的因緣，使我產生了這種想法。他這樣觀察：因為眼入的因緣、色入的因緣，所以產生了眼識，三者和合而產生觸，觸與受、想、思等同時產生。那位比丘如果感受就知是感受、如果思惟就知是思惟、如果想像就知是想像，如此的色是長的、如此的色是短的，此色是可愛的、此色是不可愛的，此色是可見的、此色是不可見的，此色是有對的、此色是無對的，像這樣乃至此意名色，有十一種。
『像這樣分別，三者和合而產生觸，觸與受、想、思等同時產生，知道那眼觸，產生受、想、思。這其中的含義是什麼呢？』
【English Translation】 English version The silent forest, Still has clinging intentions, Like spitting out food and wanting to eat it again.
『That Bhikkhu (Buddhist monk), considering this too quiet, attentively observes the Skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), truly seeing them as they are, diligently cultivates liberation, and asks the elders: 『What is the right path, and what is not the right path?』 Because of truly knowing and seeing, he practices the Eightfold Noble Path (Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), seeking the city of liberation, constantly diligently practicing the path, with equal and upright views, his heart without defilement, his heart is quiet, and he delights in practicing and repeatedly cultivating the path he is on. That Bhikkhu, like this, with good Dharma (teachings), undefiled Karma (actions) paths harmoniously cultivating, diminishes the forces of Mara (the demon), and increases the friends of the Right Dharma. That Bhumi Yaksha (earth spirit), knowing this, further reports upwards to the Akasha Yaksha (sky spirit); the Akasha Yaksha in turn reports to the Four Great Kings (Dhritarashtra, Virudhaka, Virupaksha, Vaisravana); those Four Great Kings even to the Yama Deva (Yama Heaven), Tushita Heaven (the pure land of Maitreya Bodhisattva), to Maitreya Buddha (the future Buddha), as previously described. In the Tushita Heaven, there is a Bodhisattva (referring to Maitreya Bodhisattva) who is greatly delighted, saying to the Parinirmita-vasavartin Devas (the gods of the Heaven of Freely Enjoying Things Created by Others): 『In Jambudvipa (the world we live in), a certain good man, has shaved his head and beard, and wears the Dharma robes, as previously described.』 Those Parinirmita-vasavartin Devas, are even more delighted, as previously described.』
『Furthermore, a practitioner contemplates inwardly—observing the Dharma practices in accordance with the Right Dharma—how does that Bhikkhu attain the fifth stage? He sees, hears, knows, or sees with the divine eye: observing the ten sense bases (the ten places where perception arises). These ten are: eye-base (eye sense), form-base (form object), ear-base (ear sense), sound-base (sound object), nose-base (nose sense), smell-base (smell object), tongue-base (tongue sense), taste-base (taste object), body-base (body sense), touch-base (touch object). How to observe these ten sense bases? The condition of the eye-base, the condition of the form-base, causes this thought to arise in me. He observes thus: because of the condition of the eye-base, the condition of the form-base, eye-consciousness arises, the three combine to produce contact, and contact arises together with feeling, perception, thought, and so on. That Bhikkhu, if feeling, knows it is feeling; if thinking, knows it is thinking; if perceiving, knows it is perceiving; such a form is long, such a form is short, this form is lovely, this form is unlovely, this form is visible, this form is invisible, this form is resistant, this form is non-resistant, and so on, even to this mind-and-form, there are eleven kinds.』
『Thus distinguishing, the three combine to produce contact, and contact arises together with feeling, perception, thought, and so on, knowing that eye-contact produces feeling, perception, thought. What is the meaning of this?』
覺知名受，受知時節，是名想義、是名意轉，此等法生，有異異相、有異異體；異義則如十大地法，如是異相，是思異相。念慧解脫，受想思觸，欲進三昧，此一攀緣，有異異相。如是受想、如是想相，有異非一，譬如日光，一緣異體。如是如是，異自體受，異自體思，諦知眼觸，生受想思。彼正觀察，眼如是空，無物不堅。比丘如是實見彼眼，諦知于道，遠離邪見，正見現前；彼舍如是共癡濁行，不凈眼想、不真實想，諦觀此眼，唯是肉摶，脂膿血淚不凈物合，如是知已，則能斷欲。彼於此眼知無常已，則見無常；彼知此眼唯有肉摶在骨匡已，心得離欲；復知此眼筋纏縛已，知此眼入，自他迭互，各不相應，此物不堅，一切無我。
「以要言之，如是眼者，唯是苦物。既觀知已，離眼入欲。既觀眼入，如是知已，次復觀色：如是色者，有愛不愛，是無記法，不實分別，此有何堅、何凈、何常、何我、何樂？如是觀色，思惟知已，知一切色皆悉無堅，唯有分別；此色如是，有愛不愛，此愛不愛，體不可得，此唯世間若愛若憎分別攝取，若愛若憎，如是憶念。
「又彼比丘既如是觀眼色入已，觀耳聲入，彼觀察聲云何而生？根塵相對而生此聲。彼如是觀：以耳因緣、念因緣故，而生耳識，三和合觸，觸共受
【現代漢語翻譯】 現代漢語譯本：覺知感受，感受知曉其時節，這被稱為想的意義，被稱為意的轉變。這些法產生時，有不同的相狀，有不同的自體；不同的意義就像十大地法一樣，像這樣不同的相狀，是思的不同相狀。念、慧、解脫，感受、想、思、觸，以及欲、進、三昧，這唯一的攀緣，有不同的相狀。像這樣感受和想，像這樣想的相狀，是不同的而不是單一的，譬如日光，唯一的緣卻有不同的自體。像這樣，不同的自體感受，不同的自體思，如實地知曉眼觸，產生感受、想、思。他正確地觀察，眼是空性的，沒有實在和堅固的東西。比丘像這樣真實地見到這隻眼，如實地知曉于道，遠離邪見，正見顯現於前；他捨棄像這樣共同的愚癡和污濁的行為，不凈的眼想、不真實的想，如實地觀察這隻眼，僅僅是由肉團組成，由脂肪、膿、血、淚等不凈之物組合而成，像這樣知曉之後，就能斷除慾望。他對於這隻眼知曉其無常之後，就能見到無常；他知曉這隻眼僅僅是由肉團包裹在骨骼之中后，內心得以遠離慾望；進一步知曉這隻眼被筋纏繞束縛后，知曉這眼入，自己和他人相互交替，各自不相應，這東西不堅固，一切都是無我的。
『總而言之，像這樣的眼，僅僅是痛苦之物。既然觀察知曉之後，就遠離眼入的慾望。既然觀察眼入，像這樣知曉之後，接下來再觀察色：像這樣的色，有可愛和不可愛，這是無記法，不真實的分別，這裡有什麼堅固、什麼清凈、什麼常恒、什麼自我、什麼快樂呢？像這樣觀察色，思維知曉之後，知曉一切色都是不堅固的，僅僅是分別；這色是這樣的，有可愛和不可愛，這可愛和不可愛，其體性是不可得的，這僅僅是世間若愛若憎的分別攝取，若愛若憎，像這樣憶念。
『此外，那位比丘既然像這樣觀察眼色入之後，觀察耳聲入，他觀察聲音是如何產生的呢？是根和塵相對而產生這聲音。他像這樣觀察：因為耳朵的因緣、唸的因緣，而產生耳識，三者和合而產生觸，觸共同產生感受。
【English Translation】 English version: Knowing the feeling, knowing the time of the feeling, this is called the meaning of thought, this is called the transformation of intention. When these dharmas arise, they have different appearances and different entities; different meanings are like the ten great earth dharmas, and such different appearances are the different appearances of thought. Mindfulness, wisdom, liberation, feeling, thought, volition, touch, desire, progress, and samadhi, this one clinging has different appearances. Like this, feeling and thought, like this, the appearance of thought, are different and not one, like sunlight, one condition with different entities. Like this, different self-entity feelings, different self-entity thoughts, truly knowing eye-contact, give rise to feeling, thought, and volition. He correctly observes that the eye is empty, without anything real or solid. The Bhikshu truly sees this eye in this way, truly knowing the path, staying away from wrong views, and right view appears before him; he abandons such common ignorant and turbid actions, impure eye-thoughts, and unreal thoughts, truly observing this eye, which is only composed of a lump of flesh, combined with impure things such as fat, pus, blood, and tears. Having known this, he can cut off desire. After he knows that this eye is impermanent, he sees impermanence; after he knows that this eye is only a lump of flesh wrapped in bones, his mind is able to stay away from desire; further knowing that this eye is bound by tendons, knowing that this eye-entry, self and others alternate with each other, each not corresponding, this thing is not solid, everything is without self (Anatta).
'In short, such an eye is only a thing of suffering. Having observed and known this, one is free from the desire for eye-entry. Having observed the eye-entry, and knowing this, one then observes form: such form has love and non-love, which is an unrecordable (avyākrta) dharma, an unreal distinction. What is solid, what is pure, what is permanent, what is self, what is happiness in this? Having observed form in this way, and having thought and known, one knows that all forms are not solid, but only distinctions; this form is like this, with love and non-love, this love and non-love, its nature is unattainable, this is only the worldly distinction of love and hate, if love or hate, one remembers it in this way.
'Furthermore, after that Bhikshu has observed the eye and form entries in this way, he observes the ear and sound entries. How does he observe how sound arises? This sound arises from the contact of the root and the object. He observes in this way: because of the condition of the ear and the condition of mindfulness, ear-consciousness arises, and the three combine to produce touch, and touch jointly produces feeling.'
想思等俱生，知觸共彼受想思生，若以知觸共思而生，覺知思想，所謂長相、遠等因緣，得聞其聲厚粗細業，若愛不愛。彼比丘知如是聲，思知想知，分分思量，以意識知、思知受知，憶念思量。彼耳聲入，思量簡擇，然後覺知如是聲者非有自體，無愛不愛，唯有分別此聲如是有愛不愛。如是聲者，非有自體、非常非物，破壞不堅，無樂、無我亦無我所，唯貪瞋癡愛不愛聲。如是正觀聲耳入已，若聞聲時則不迷惑，不生喜樂，不取不著，不謂有堅；如是觀察耳聲入已，不樂耳識，離耳識欲：耳識非我，我非耳識，觸、受、想、思皆亦如是。
「又彼比丘觀鼻香入：以鼻因緣、以香因緣、念因緣故而生鼻識。若近若遠，若愛不愛，若香若臭，風和合來，因風而聞，鼻為內入，香為外入，三和合觸，觸共受想思等俱生。知彼相已，如是觀察鼻香入相，知內觸相，則知觸相、思相平等，于如是法，一相攀緣，異因緣用。異者所謂有異異相、有異異體，異相則如十大地法，如前所說。此一切法，如是異相，非是一相、一因緣作。彼比丘如是諦知彼鼻香入，如是諦求：此如是物有何物堅？有何物常？何物不壞？此入無常，苦空無我。彼人如是知鼻香入，一切非我，非是我所，如是正知，唯有分別。此鼻香入，如是唯縛愚癡
【現代漢語翻譯】 現代漢語譯本：想（saṃjñā，認知）、思（cetanā，意志）、等（其他心所）一起產生，知（jñāna，智慧）觸（sparśa，感覺）與它們共同生起受（vedanā，感受）、想、思。如果以知觸與思共同產生，就會覺知思想，也就是所謂的長相、遠等因緣，從而聽聞聲音的厚薄粗細等性質，以及喜愛或不喜愛的情感。那位比丘知道這樣的聲音，思量、認知、想像，細緻地思量，用意識認知、用思量認知、用感受認知，憶念思量。聲音進入耳朵，經過思量簡擇，然後覺知這樣的聲音並沒有自體，沒有喜愛或不喜愛，只有對這個聲音進行分別，判斷它是否引起喜愛或不喜愛。這樣的聲音，沒有自體，不是常恒不變的事物，容易破壞不堅固，沒有快樂、沒有自我，也不是我所擁有的，只有貪（rāga，貪慾）、瞋（dveṣa，嗔恨）、癡（moha，愚癡）以及喜愛或不喜愛的情感與聲音相伴隨。像這樣正確地觀察聲音進入耳朵的過程，如果聽到聲音時就不會迷惑，不會產生喜悅或快樂，不執取不貪著，不認為它是堅實的；像這樣觀察耳朵與聲音的相互作用，就不會貪戀耳識，遠離對耳識的慾望：耳識不是我，我不是耳識，觸、受、想、思也都是這樣。
又那位比丘觀察鼻子與香氣的作用：因為鼻子這個因緣、因為香氣這個因緣、因爲念（smṛti，正念）這個因緣，而產生鼻識。無論是近是遠，無論是喜愛還是不喜愛，無論是香還是臭，風將氣味帶來，因為風的作用而聞到，鼻子是內在的入口，香氣是外在的入口，三者和合產生觸，觸與受、想、思等一起產生。瞭解了這些現象之後，像這樣觀察鼻子與香氣的相互作用，瞭解內在的觸的現象，就能瞭解觸的現象、思的現象是平等的，對於這樣的法，以一種現象為攀緣，以不同的因緣發揮作用。不同之處在於，有不同的現象、有不同的本體，不同的現象就像十大地法（mahā-bhūmi，地、水、火、風、空、識、根、境、受、業），如前面所說。所有這些法，都是不同的現象，不是一種現象、一種因緣所能產生的。那位比丘像這樣如實地瞭解鼻子與香氣的相互作用，像這樣如實地探求：這個事物有什麼是堅固的？有什麼是常恒的？有什麼是不壞的？這個入口是無常的，是苦的、空的、無我的。這個人像這樣瞭解鼻子與香氣的相互作用，一切都不是我，不是我所擁有的，像這樣正確地瞭解，只有分別。鼻子與香氣的相互作用，只是束縛愚癡。
【English Translation】 English version: 'Saṃjñā' (perception), 'cetanā' (volition), and other 'citta-saṃskāras' (mental formations) arise together; 'jñāna-sparśa' (cognitive contact) co-arises with them, giving rise to 'vedanā' (feeling), 'saṃjñā', and 'cetanā'. If 'jñāna-sparśa' arises together with 'cetanā', then one becomes aware of thoughts, such as the conditions of length, distance, and so on, and hears the sound's thickness, coarseness, fineness, and actions, whether loved or unloved. That 'bhikṣu' (monk) knows such a sound, contemplates, cognizes, imagines, and meticulously reflects, cognizing with consciousness, cognizing with thought, cognizing with feeling, remembering and contemplating. The sound enters the ear, is contemplated and discerned, and then one becomes aware that such a sound has no inherent self, neither loved nor unloved, but only a distinction of whether this sound is loved or unloved. Such a sound has no inherent self, is neither permanent nor a thing, is destructible and not solid, without pleasure, without self, and not belonging to self; only 'rāga' (greed), 'dveṣa' (hatred), 'moha' (delusion), and loved or unloved sounds exist. Observing the entry of sound into the ear in this way, one is not confused when hearing sounds, does not generate joy or pleasure, does not grasp or cling, and does not consider it solid; observing the entry of ear and sound in this way, one does not delight in ear-consciousness, and is detached from desire for ear-consciousness: ear-consciousness is not me, I am not ear-consciousness, and so too are contact, feeling, perception, and thought.
Furthermore, that 'bhikṣu' observes the entry of nose and scent: because of the condition of the nose, because of the condition of the scent, and because of the condition of 'smṛti' (mindfulness), nose-consciousness arises. Whether near or far, whether loved or unloved, whether fragrant or foul, the wind brings the scent, and one hears because of the wind; the nose is the internal entry, the scent is the external entry, and the three combine to produce contact, and contact arises together with feeling, perception, thought, and so on. Having understood these phenomena, observing the interaction of nose and scent in this way, understanding the phenomenon of internal contact, one can understand that the phenomena of contact and thought are equal, and for such 'dharmas' (teachings), one phenomenon is the object of clinging, and different conditions are used. The difference lies in having different phenomena and different entities; different phenomena are like the ten great earth 'dharmas' (earth, water, fire, wind, space, consciousness, root, object, feeling, action), as mentioned earlier. All these 'dharmas' are different phenomena, not produced by one phenomenon or one condition. That 'bhikṣu' truly understands the interaction of nose and scent in this way, and truly seeks in this way: what in this thing is solid? What is permanent? What is indestructible? This entry is impermanent, suffering, empty, and without self. That person understands the interaction of nose and scent in this way, that everything is not me, not belonging to me, and understands correctly in this way, only distinguishing. The interaction of nose and scent only binds delusion.
凡夫非黠慧者。比丘如是一種觀察。
「又彼比丘觀舌味入：彼念等緣而生舌識，三和合觸，觸共受想思等俱生。彼隨順覺，名為受相，知是想相，對是觸相，想是思相，想緣于相。彼如是法，各各自相，復平等相，異因緣生。如是一切共成一事，譬如因筒、因鉗、因糠、因水、因瓫，金師因緣作一指環，若作手釧，如是法者非一相成；此舌味入，亦復如是。又彼比丘諦觀舌入及以味入，如是觀已，彼舌味入無有少法常、樂、我、凈，一切種種深細思惟，不得一法。如是如是，一相相應。彼于舌入味、入、離、染，一切眾生沉沒此海，喜樂味海，迭相障礙，是故復於人、天、地獄、畜生、餓鬼五道大海，如是繫縛。比丘如是于舌味入，雖欲解脫：『舌入非我，我非舌入，非常、非物亦非不動、非不破壞、非舌味入。』比丘如是得離染欲。
「又彼比丘觀身觸入，身觸因緣而生身識，三和合觸，觸共受想思等俱生，如前所說眼根入等，此身觸入，應如是知。
「又修行者內心思惟——隨順正法觀察法行——云何比丘如是觀察十色入已，觀察法入？彼見聞知或天眼見：彼法入中攝三種法，謂數緣滅、非數緣滅，及以虛空所有無法，皆法入攝。如是觀已，彼虛空者亦是法入。數緣滅者，此法名智，無量種
【現代漢語翻譯】 現代漢語譯本： 凡夫不是有智慧的人。比丘應當這樣觀察。
『此外，那位比丘觀察舌味入（舌根與味塵的相互作用）：他憶念等緣而生起舌識，三者和合產生觸覺，觸覺與感受、想法、思慮等同時產生。他隨順覺察，稱之為感受之相，知曉這是想法之相，對應的是觸覺之相，想法是思慮之相，想法緣于各種相。這些法，各自具有各自的特性，又具有平等的共性，由不同的因緣而生。像這樣一切共同構成一件事，譬如憑藉筒、鉗、糠、水、瓫等，金匠因緣和合製作一枚指環，或者製作手鐲，像這樣的法不是由單一因素構成；這舌味入也是如此。』此外，那位比丘仔細觀察舌入和味入，這樣觀察之後，他發現舌味入中沒有絲毫的常、樂、我、凈的性質，即使進行各種深刻細緻的思考，也找不到一種這樣的性質。像這樣，一切都與無常相應。他對舌入和味入產生遠離和厭離之心，一切眾生都沉溺於這個苦海，喜好味覺之海，相互阻礙，因此又在人、天、地獄、畜生、餓鬼五道大海中輪迴，像這樣被束縛。比丘像這樣對於舌味入，想要解脫：『舌入不是我，我不是舌入，不是常，不是實體，也不是不動的，不是不破壞的，不是舌味入。』比丘像這樣得以遠離貪慾。
『此外，那位比丘觀察身觸入（身體與觸覺的相互作用），身體和觸覺因緣而生起身識，三者和合產生觸覺，觸覺與感受、想法、思慮等同時產生，如同前面所說的眼根入等，這身觸入，應當這樣理解。』
『此外，修行者內心思考——隨順正法觀察法行——比丘如何這樣觀察十色入（眼、耳、鼻、舌、身、色、聲、香、味、觸）之後，觀察法入（意識的對象）？他通過見聞知或天眼見：這法入中包含三種法，即數緣滅（通過修行證得的涅槃）、非數緣滅（非通過修行證得的涅槃），以及虛空所有無法，都屬於法入所攝。這樣觀察之後，他發現虛空也是法入。數緣滅，這種法被稱為智慧，具有無量種特性。
【English Translation】 English version: The ordinary person is not wise. A Bhikkhu should observe in this way.
『Furthermore, that Bhikkhu observes the tongue-taste base (the interaction of the tongue and taste objects): He recollects and conditions arise, giving rise to tongue-consciousness, the three coming together is contact, contact is accompanied by feeling, perception, thought, and so on. He discerns accordingly, calling it the aspect of feeling, knowing it is the aspect of perception, corresponding to the aspect of contact, perception is the aspect of thought, perception is conditioned by various aspects. These dharmas, each has its own characteristics, and also have equal commonalities, arising from different conditions. Like this, everything together constitutes one thing, for example, relying on a tube, tongs, chaff, water, a pot, a goldsmith creates a finger ring due to conditions coming together, or makes a bracelet, such dharmas are not composed of a single factor; this tongue-taste base is also like this.』 Furthermore, that Bhikkhu carefully observes the tongue base and the taste base, after observing in this way, he finds that there is not the slightest characteristic of permanence, pleasure, self, or purity in the tongue-taste base, even with various deep and detailed thoughts, he cannot find such a characteristic. Like this, everything is in accordance with impermanence. He develops detachment and aversion towards the tongue base and taste base, all beings are immersed in this sea of suffering, delighting in the sea of taste, hindering each other, therefore they revolve in the five paths of existence: humans, gods, hell beings, animals, and hungry ghosts, like this they are bound. A Bhikkhu, like this, regarding the tongue-taste base, wants to be liberated: 『The tongue base is not me, I am not the tongue base, it is not permanent, not a substance, not unmoving, not indestructible, not the tongue-taste base.』 A Bhikkhu, like this, is able to be detached from desire.
『Furthermore, that Bhikkhu observes the body-touch base (the interaction of the body and tactile objects), the body and touch are conditions for the arising of body-consciousness, the three coming together is contact, contact is accompanied by feeling, perception, thought, and so on, just as the eye-sense base and so on were described earlier, this body-touch base, should be understood in this way.』
『Furthermore, the practitioner contemplates inwardly—observing the practice of dharma in accordance with the true dharma—how does a Bhikkhu, after observing the ten sense bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) in this way, observe the dharma base (objects of consciousness)? He sees, hears, knows, or sees with the divine eye: This dharma base includes three kinds of dharmas, namely cessation through conditions (Nirvana attained through practice), cessation not through conditions (Nirvana not attained through practice), and all non-existent things in space, all are included in the dharma base. After observing in this way, he finds that space is also the dharma base. Cessation through conditions, this dharma is called wisdom, possessing limitless characteristics.
種證已，順行數緣，作已證斷煩惱，令彼煩惱盡滅失壞，一切無漏。非數緣者，彼非數緣名智非受，非知非覺又亦非疑。餘人之識有百千生，一切皆失。眼耳鼻舌身意等識，彼已破壞，不復更生，如是名為非數緣滅。此非數緣，第三虛空，知此三法，不生是常，非三世攝，此非今生亦非已生，又非當生。
「又彼比丘，法入二種，各各分別，謂色、無色。所言色者，謂十色入。云何眼識非見非對，見對見色？如是耳識非見非對，云何取聲？如是鼻識非見非對，云何取香？如是舌識非見非對，云何取味？如是身識非見非對，云何取觸？云何如是彼外五入、此內五入，非見非對，與彼見對？云何相得？彼比丘如是觀察：眼識生時，二種攀緣，乃至意識皆有二種，如是識生，如印印物，彼不似印，印軟物堅，則不能印；印堅物軟，印則文生。如是如是，識非見對，緣取見對，一切法中，第三印生，不相似物，不相似生；如是諸法，不相似物，不相似生，是初居致。第二居致，二法相似，還相似生，所謂白縷，產生白衣。第三居致，二不相應，不相應生，如燧火生，木之與火，不相應見。第四居致，見從稀物而生稠物，如乳生酪，乳稀酪稠，彼法如是，則不相應。如是如是不相似法，謂眼識等，異因異緣，眼識等生。」
【現代漢語翻譯】 現代漢語譯本： 已證得的『種證』（一種證悟狀態），順著因緣的順序修行，在已經證得后斷除煩惱，使那些煩惱完全滅盡、消失毀壞，一切都達到無漏的境界。對於非數緣滅（Nirodha-asamapatti，非擇滅），這種非數緣滅被稱為智，不是感受，不是知曉，不是覺察，也不是疑惑。其他人的意識，即使經歷成百上千次生死輪迴，一切都會消失。眼識、耳識、鼻識、舌識、身識、意識等等，這些識已經被破壞，不再重新產生，這就被稱為非數緣滅。這種非數緣滅，加上第三種虛空（ākāśa，空間），瞭解這三種法，就不會再生，是常住不變的，不被過去、現在、未來三世所包含，這種非數緣滅不是現在才產生，也不是已經產生，也不是將要產生。
『此外，那位比丘，將法門歸納為兩種，各自加以區分，即色（rūpa，物質）和無色（arūpa，精神）。所說的色，指的是十種色入（ayatana，處）。為什麼說眼識不是見，也不是對（障礙），而是見對見色呢？同樣，耳識不是見，也不是對，如何獲取聲音呢？同樣，鼻識不是見，也不是對，如何獲取香氣呢？同樣，舌識不是見，也不是對，如何獲取味道呢？同樣，身識不是見，也不是對，如何獲取觸覺呢？為什麼說外面的五種色入（眼、耳、鼻、舌、身）和裡面的五種色入（色、聲、香、味、觸），不是見，也不是對，卻與見對（產生作用）呢？它們是如何相互獲得的呢？那位比丘這樣觀察：眼識產生時，有兩種攀緣（因緣條件），乃至意識都有兩種攀緣，就像識的產生，如同用印章蓋在物體上一樣，但它並不完全像印章，如果用印章蓋在柔軟的物體上，而印章是堅硬的，就無法蓋上；如果用印章蓋在堅硬的物體上，而印章是柔軟的，蓋上的印記就會模糊。像這樣，識不是見對，卻能通過因緣獲取見對，在一切法中，產生第三種印記，不相似的物體，產生不相似的結果；像這樣，各種法，不相似的物體，產生不相似的結果，這是第一種情況。第二種情況，兩種法相似，產生相似的結果，比如用白色的絲線，織成白色的衣服。第三種情況，兩種法不相應，產生不相應的結果，比如燧石生火，木頭和火，看起來並不相應。第四種情況，看到從稀疏的物體產生稠密的物體，比如牛奶產生奶酪，牛奶稀疏而奶酪稠密，這種法就是這樣，它們並不相應。像這樣，不相似的法，比如眼識等等，不同的因，不同的緣，產生眼識等等。』
【English Translation】 English version: Having attained 『Jhana-siddhi』 (a state of meditative accomplishment), practicing in accordance with the order of conditions, having eradicated defilements after attainment, causing those defilements to be completely extinguished, destroyed, and ruined, everything reaches the state of being without outflows (anāsrava). Regarding Nirodha-asamapatti (cessation attainment), this Nirodha-asamapatti is called wisdom, it is not feeling, not knowing, not perceiving, and not doubting. The consciousness of other people, even if they experience hundreds of thousands of lives, everything will disappear. Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, etc., these consciousnesses have been destroyed and will not arise again, this is called Nirodha-asamapatti. This Nirodha-asamapatti, together with the third kind of space (ākāśa), understanding these three dharmas, one will not be reborn, it is permanent and unchanging, not included in the three times of past, present, and future, this Nirodha-asamapatti is not produced now, nor has it been produced, nor will it be produced.
'Furthermore, that bhikkhu (monk), categorizes the dharmas into two types, distinguishing them separately, namely rūpa (form, matter) and arūpa (formless, mental). What is called rūpa refers to the ten āyatanas (sense bases). Why is it said that eye-consciousness is not seeing, nor an obstacle, but sees and confronts seeing form? Similarly, ear-consciousness is not seeing, nor an obstacle, how does it grasp sound? Similarly, nose-consciousness is not seeing, nor an obstacle, how does it grasp fragrance? Similarly, tongue-consciousness is not seeing, nor an obstacle, how does it grasp taste? Similarly, body-consciousness is not seeing, nor an obstacle, how does it grasp touch? Why is it said that the five external āyatanas (eye, ear, nose, tongue, body) and the five internal āyatanas (form, sound, smell, taste, touch) are not seeing, nor obstacles, yet they interact with seeing and obstacles? How do they obtain each other? That bhikkhu observes thus: When eye-consciousness arises, there are two kinds of conditions, and even mind-consciousness has two kinds of conditions, just as the arising of consciousness is like stamping a seal on an object, but it is not exactly like a seal. If a seal is stamped on a soft object and the seal is hard, it cannot be stamped; if a seal is stamped on a hard object and the seal is soft, the imprint will be blurred. In this way, consciousness is not seeing and confronting, but it can grasp seeing and confronting through conditions. In all dharmas, a third kind of imprint arises, dissimilar objects produce dissimilar results; in this way, various dharmas, dissimilar objects produce dissimilar results, this is the first situation. The second situation, two similar dharmas produce similar results, such as using white thread to weave white clothes. The third situation, two dharmas are not corresponding, producing non-corresponding results, such as fire produced from flint, wood and fire do not appear to correspond. The fourth situation, seeing dense objects arise from sparse objects, such as cheese produced from milk, milk is sparse and cheese is dense, this dharma is like this, they are not corresponding. In this way, dissimilar dharmas, such as eye-consciousness, etc., different causes, different conditions, produce eye-consciousness, etc.'
爾時，世尊而說偈言：
「若樂覺知法， 在林而行禪， 正覺知諦相， 則得無上處。 常樂行慈心， 勤於法境界， 諦知于身相， 則名真比丘。 若人正觀察， 欲恚不能壞， 彼得言比丘； 異此非比丘。 愍一切眾生， 舍一切貪戀， 解脫一切縛， 則名真比丘。 若人調御心， 境界不能壞， 無垢如真金， 名知足比丘。 若人愛不愛， 不垢污心意， 當知彼行善， 舍離一切過； 威儀不可嫌， 法行調諸根， 勇猛清凈意， 如是名比丘。 若人常喜樂， 知諸論中義， 不貪著飲食， 名寂意比丘。 林行阿蘭若， 冢間草為敷， 若以此為樂， 如是名比丘。 諦知罪業過， 善達諸業果， 深識因與緣， 是離惡比丘。 破生死曠野， 壞惡調諸根， 復能善知友， 名寂意比丘。 于譽心不喜， 毀訾心不憂， 如大海之深， 是修行比丘。 堅意隱他惡， 不餐軟滑語， 時語善恭敬， 名寂靜比丘。 知欲界業因， 亦知色界因， 無色亦諦知， 是知論比丘。 不喜世俗語， 常樂斷諸過， 于境界如毒， 佛說是比丘。 若人慾
【現代漢語翻譯】 現代漢語譯本： 那時，世尊用偈語說道： 『如果喜愛覺悟之法，在樹林中修行禪定， 正確覺知真諦的相狀，就能得到無上的境界。 常常喜樂於行慈悲之心，勤奮于佛法的境界， 如實知曉自身之相，這樣的人才可稱為真正的比丘（bhiksu，佛教出家男眾）。 如果有人能正確地觀察，貪慾和嗔恚不能擾亂他， 他才能被稱為比丘；否則就不是比丘。 憐憫一切眾生，捨棄一切貪戀， 解脫一切束縛，這樣的人才可稱為真正的比丘。 如果有人調伏自己的心，外在境界不能擾亂他， 像真金一樣沒有瑕疵，可稱為知足的比丘。 如果有人對於喜愛和不喜愛，都不讓其玷污自己的心意， 應當知道他正在行善，捨棄一切過錯； 威儀沒有可令人嫌棄之處，以佛法調伏諸根， 勇猛精進且心意清凈，這樣的人才可稱為比丘。 如果有人常常喜悅快樂，通曉各種論議中的含義， 不貪著于飲食，可稱為寂靜心意的比丘。 在樹林中修行，住在阿蘭若（aranya，寂靜處），用草來鋪設床鋪， 如果以這些為樂，這樣的人才可稱為比丘。 如實知曉罪業的過患，善於通達各種業的果報， 深刻認識因和緣，這就是遠離罪惡的比丘。 破除生死輪迴的曠野，斷除惡行調伏諸根， 並且能夠善於結交益友，可稱為寂靜心意的比丘。 對於讚譽內心不歡喜，對於譭謗內心不憂愁， 像大海一樣深沉，這是修行的比丘。 堅定心意隱藏他人的惡行，不貪圖柔順諂媚的言語， 適時說話且善於恭敬，可稱為寂靜的比丘。 知曉欲界（kama-dhatu，眾生因慾望而生存的世界）的業因，也知曉**的業因， 對於無色界（arupa-dhatu，沒有物質存在的精神世界）也能如實知曉，這就是通曉論議的比丘。 不喜愛世俗的言語，常常喜樂於斷除各種過錯， 對於外在境界如同毒藥一般遠離，佛陀說這就是比丘。 如果有人想要...
【English Translation】 English version: At that time, the World Honored One spoke in verse, saying: 『If one delights in the Dharma of awakening, and practices meditation in the forest, Correctly perceiving the characteristics of the Truth, one will attain the unsurpassed state. Always rejoicing in practicing loving-kindness, diligently engaging in the realm of the Dharma, Truly knowing the nature of the body, such a one is called a true bhiksu (bhiksu, Buddhist monk). If one observes correctly, greed and hatred cannot corrupt him, He can be called a bhiksu; otherwise, he is not a bhiksu. Having compassion for all beings, abandoning all attachments, Liberated from all bonds, such a one is called a true bhiksu. If one subdues his mind, external realms cannot corrupt him, Being as stainless as pure gold, he is called a contented bhiksu. If one's mind is not defiled by love or hate, Know that he is practicing goodness, abandoning all faults; His demeanor is irreproachable, he cultivates his senses with the Dharma, Courageous, diligent, and with a pure mind, such a one is called a bhiksu. If one is always joyful, understanding the meaning of various treatises, Not being attached to food, he is called a bhiksu of tranquil mind. Practicing in the forest, dwelling in aranya (aranya, a quiet place), using grass as bedding, If one delights in these, such a one is called a bhiksu. Truly knowing the faults of sinful deeds, being skilled in understanding the consequences of various actions, Deeply understanding cause and condition, this is a bhiksu who is free from evil. Breaking through the wilderness of birth and death, destroying evil and subduing the senses, And being able to befriend virtuous companions, he is called a bhiksu of tranquil mind. Not rejoicing in praise, nor being saddened by criticism, Being as deep as the ocean, this is a bhiksu who is practicing. Firmly concealing the faults of others, not indulging in flattering words, Speaking at the right time and being respectful, he is called a bhiksu of tranquility. Knowing the karmic causes of the desire realm (kama-dhatu, the world where beings live because of desires), and also knowing the karmic causes of **, Also truly knowing the formless realm (arupa-dhatu, the spiritual world without material existence), this is a bhiksu who understands treatises. Not delighting in worldly speech, always rejoicing in cutting off various faults, Regarding external realms as poison, the Buddha said this is a bhiksu. If one wants to...
如泥， 意常如是行， 黠慧開心意， 解脫生死縛。 若人禪誦業， 遠離於懈怠， 利益諸眾生， 名蘭若比丘。 若能答問難， 辯才調諸根， 當知是法師， 不爾如草等。 若身行意行， 一切不疲倦， 僧所有事業， 一切皆能作， 而不求財物， 不為富樂名， 唯利益僧意， 解脫一切縛。 持戒不悕天， 亦不求名利， 持戒為涅槃， 是寂靜比丘。 常舍離眾惡， 但樂行善行， 不近惡知識， 是佛法比丘。 常以慈修心， 恭敬質直意， 學句不缺者， 去涅槃不遠。 常畏老病死， 不悕樂世間， 修禪不放逸， 去涅槃不遠。 若人以無常， 自他空無我， 修禪上上智， 去涅槃不遠。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘得五地已，得第六地？彼見聞知或天眼見：彼比丘解四居致，此法雲何？有相似因得相似果；不相似因不相似果；因不相似果不相似；有半相似半不相似。云何名為有相似因得相似果？譬如稻因還生於稻；如是如是，內相似者善業相似，如是得果，謂天人中；是初居致。云何名為不相似因不相似果？譬如甜乳而生酢酪，不可愛樂；如是如是，內不相似
【現代漢語翻譯】 現代漢語譯本 心如泥土般柔順，意念常常如此行持。 聰明智慧，心懷喜悅，解脫生死的束縛。 如果有人精進禪修和誦經，遠離懈怠， 利益一切眾生，這樣的人被稱為蘭若比丘（Aranya Bhikshu，住在寂靜處的比丘）。 如果能夠回答各種難題，具備雄辯的口才來調伏諸根， 應當知道這是法師（Dharma Master），否則就像野草一樣。 如果身行和意行，一切都不感到疲倦， 對於僧團的所有事業，一切都能夠去做， 而不追求財物，不爲了富裕和名聲， 只爲了利益僧團，這樣就能解脫一切束縛。 持戒不是爲了期望昇天，也不爲了追求名利， 持戒是爲了涅槃（Nirvana，寂滅），這是寂靜的比丘。 常常捨棄各種惡行，只喜歡行持善行， 不接近惡知識，這就是佛法的比丘。 常常以慈悲修習內心，以恭敬和正直的心意待人， 學習佛法語句沒有缺失的人，離涅槃不遠了。 常常畏懼衰老、疾病和死亡，不貪戀世間的快樂， 修習禪定不放逸，離涅槃不遠了。 如果有人以無常（Anitya，一切事物都在變化）、 自身和他人皆是空無我（Anatta，沒有永恒不變的自我）的智慧， 修習禪定達到最高的智慧，離涅槃不遠了。
『此外，修行者內心思維——隨順正法觀察法行——如何這位比丘獲得五地之後，獲得第六地？他通過見聞覺知或者天眼觀察到：這位比丘理解四種居致（四種因果關係），這法是什麼呢？有相似的因得到相似的果；不相似的因得到不相似的果；因不相似果相似；有半相似半不相似。什麼叫做有相似的因得到相似的果呢？譬如稻子的因還生出稻子；像這樣，內在相似的善業，也會得到相似的果報，比如在天界和人間；這是第一種居致。什麼叫做不相似的因得到不相似的果呢？譬如甜美的乳汁卻產生酸澀的酪，令人不喜愛；像這樣，內在不相似的』
【English Translation】 English version The mind is as pliable as mud, and the intention constantly acts in this way. Intelligent and wise, with a joyful heart, one is liberated from the bonds of birth and death. If one diligently practices meditation and recitation, staying away from laziness, And benefits all sentient beings, such a person is called an Aranya Bhikshu (a monk dwelling in a secluded place). If one can answer difficult questions and has the eloquence to subdue the senses, One should know that this is a Dharma Master; otherwise, one is like grass. If one's actions of body and mind are tireless, And one can do all the work of the Sangha (monastic community), Without seeking wealth, not for riches and fame, But only for the benefit of the Sangha, one can be liberated from all bonds. Upholding precepts not in the hope of heaven, nor seeking fame and profit, Upholding precepts for Nirvana (liberation), this is a peaceful Bhikshu. Constantly abandoning all evil deeds, only delighting in performing good deeds, Not associating with bad company, this is a Bhikshu of the Buddha's Dharma. Constantly cultivating the mind with loving-kindness, with respect and honesty, Learning the phrases of the Dharma without omission, one is not far from Nirvana. Constantly fearing old age, sickness, and death, not desiring worldly pleasures, Practicing meditation without negligence, one is not far from Nirvana. If one uses impermanence (Anitya, the nature of change), Self and others as empty and without self (Anatta, no permanent self), Cultivating meditation with supreme wisdom, one is not far from Nirvana.
『Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the correct Dharma—how does this Bhikshu, having attained the fifth stage, attain the sixth stage? He sees, hears, knows, or sees with the divine eye: this Bhikshu understands the four conditions (four types of cause and effect), what is this Dharma? There is a similar cause that yields a similar effect; a dissimilar cause yields a dissimilar effect; a cause is dissimilar, but the effect is similar; there is half similar and half dissimilar. What is called a similar cause yielding a similar effect? For example, the cause of rice still produces rice; just like that, internal similar good karma will also yield similar results, such as in the heavens and among humans; this is the first condition. What is called a dissimilar cause yielding a dissimilar effect? For example, sweet milk produces sour cheese, which is not pleasing; just like that, internal dissimilar』
謂於此世愛染聲觸味色香等，而得地獄不可愛果、不可樂果，猶如酢酪；第二居致。云何名為因不相似果不相似？譬如青等，合生異色，色不相似；如是如是，內不相似謂業果報皆不相似，非其業果，所謂邪見：外道齋法，殺羊悕天，而墮地獄；第三居致。云何名為有半相似半不相似？譬如白縷以成白衣，縷細衣粗，是不相似；如是如是，內半相似、半不相似，細不善業得大地獄不善粗報；第四居致。
「又彼比丘思惟觀已，不取業果，更復思惟，觀異業果，于有中行，猶如輪轉，有四居致。有業未到，眾人共作而能逼惱；此初居致。有業已到，方能逼惱；第二居致。有業若到、若其未到，皆能逼惱；第三居致。有業非到亦非未到，第四居致。有業未到，眾人共作，能逼惱者，如世間法，星雖未到，國土得殃；若出世間，眼識未到，業海能逼，所謂欲心憂悲等逼；此初居致。有業已到，方能逼者，如世間法，火到乃燒，刀至方割；若出世間，不善業到，地獄、畜生、餓鬼逼惱；第二居致。有業若到、若其未到能逼惱者，如世間法，咒毒勢力，若到、未到悉能逼惱；若出世間，人慾死時，有悕望相未到地獄；第三居致。有業非到、非未到者，譬如世間種種藥子，非到生力，非未到生；若出世間，亦復如是，羅漢比
【現代漢語翻譯】 現代漢語譯本： 關於在此世貪愛聲音、觸覺、味道、顏色、氣味等，卻得到地獄中不可愛的果報、不可喜樂的果報，就像酸腐的乳酪一樣；這是第二種情況。什麼叫做因不相似果也不相似呢？譬如青色等混合產生不同的顏色，這些顏色不相似；像這樣，內在的不相似是指業和果報都不相似，不是那種業所對應的果報，例如邪見：外道進行齋戒，宰殺羊來希望昇天，結果卻墮入地獄；這是第三種情況。什麼叫做有半相似半不相似呢？譬如用白色的絲線織成白色的衣服，絲線細而衣服粗，這是不相似的；像這樣，內在的半相似、半不相似，是指細微的不善業得到大地獄中粗重的、不善的果報；這是第四種情況。 此外，那位比丘思考觀察后，不執取（之前的）業果，更進一步思考，觀察不同的業果，在有（輪迴）中執行，就像輪子轉動一樣，有四種情況。有業還沒有成熟，眾人共同造作卻能帶來逼迫惱害；這是第一種情況。有業已經成熟，才能帶來逼迫惱害；這是第二種情況。有業無論成熟與否，都能帶來逼迫惱害；這是第三種情況。有業既沒有成熟也沒有不成熟，這是第四種情況。有業還沒有成熟，眾人共同造作，能帶來逼迫惱害者，就像世間法中，星象雖然還沒有應驗，國家卻遭受災殃；如果從出世間的角度來說，眼識還沒有成熟，業海就能帶來逼迫，例如慾望、憂愁、悲傷等帶來的逼迫；這是第一種情況。有業已經成熟，才能帶來逼迫惱害者，就像世間法中，火燒到才能燃燒，刀碰到才能割傷；如果從出世間的角度來說，不善業成熟，地獄、畜生、餓鬼就會帶來逼迫惱害；這是第二種情況。有業無論成熟與否都能帶來逼迫惱害者，就像世間法中，咒語和毒藥的力量，無論是否應驗都能帶來逼迫惱害；如果從出世間的角度來說，人在臨死的時候，有希望的念頭，雖然還沒有墮入地獄；這是第三種情況。有業既沒有成熟也沒有不成熟，譬如世間各種各樣的藥材種子，不是成熟才產生力量，也不是沒有成熟就不產生力量；如果從出世間的角度來說也是這樣，阿羅漢比丘...
【English Translation】 English version: Regarding attachment to sounds, touch, tastes, colors, and smells in this world, one obtains the undesirable and unpleasant consequences of hell, like sour cheese; this is the second situation. What is meant by 'cause dissimilar, effect dissimilar'? For example, blue and other colors combine to produce different colors, which are dissimilar; likewise, internal dissimilarity refers to karma and its results being dissimilar, not the results corresponding to that karma, such as wrong views: heretics perform fasts and sacrifices, killing sheep in the hope of being born in heaven, but instead fall into hell; this is the third situation. What is meant by 'half similar, half dissimilar'? For example, white threads are used to make white clothing, the threads are fine while the clothing is coarse, which is dissimilar; likewise, internal half similarity and half dissimilarity refers to subtle unwholesome karma resulting in gross, unwholesome consequences in the great hells; this is the fourth situation. Furthermore, that Bhikshu, having contemplated and observed, does not grasp the (previous) karmic results, but further contemplates and observes different karmic results, moving within existence (samsara) like a turning wheel, there are four situations. There is karma that has not yet ripened, but which, when done collectively by many, can bring about oppression and affliction; this is the first situation. There is karma that only brings about oppression and affliction when it has ripened; this is the second situation. There is karma that can bring about oppression and affliction whether it has ripened or not; this is the third situation. There is karma that is neither ripened nor unripened, this is the fourth situation. There is karma that has not yet ripened, but which, when done collectively by many, can bring about oppression and affliction, like in worldly affairs, even though the stars have not yet aligned, the country suffers calamity; if from a transcendent perspective, even though eye-consciousness has not yet ripened, the ocean of karma can bring about oppression, such as the oppression brought about by desire, sorrow, grief, etc.; this is the first situation. There is karma that only brings about oppression and affliction when it has ripened, like in worldly affairs, fire only burns when it reaches, a knife only cuts when it touches; if from a transcendent perspective, when unwholesome karma ripens, hells, animals, and hungry ghosts bring about oppression and affliction; this is the second situation. There is karma that can bring about oppression and affliction whether it has ripened or not, like in worldly affairs, the power of spells and poisons, whether they have taken effect or not, can bring about oppression and affliction; if from a transcendent perspective, when a person is dying, there are hopeful thoughts, even though they have not yet fallen into hell; this is the third situation. There is karma that is neither ripened nor unripened, like in worldly affairs, various kinds of medicinal seeds, they do not produce power only when ripened, nor do they not produce power when unripened; if from a transcendent perspective, it is also like this, an Arhat Bhikshu...
丘決定受業，量如須彌，彼阿羅漢，若入涅槃、若未涅槃，此業不能逼阿羅漢；第四居致。
「有業現受而非生受；此初居致。有業生受而非現受：第二居致。有業生受亦現世受；第三居致。有非現受亦非生受；第四居致。
「何業現受而非生受？若世間者，如犯王法，王法與罰，此業現受而非生受；出世間者，修行佈施善人所贊，此業現受非他世受；此初居致。何業生受而非現受？若世間者入火得火；出世間者此世行善、若行不善，異世得果，此可現見；第二居致。何業生受亦現世受？若世間者，所謂現受，生世亦受；出世間者亦復如是；第三居致。何業非現亦非生受？若世間者，如不語戒、不語佈施；出世間者，謂無記業，非現世受、非生世受；第四居致。
「彼比丘如是一廂處坐，如是觀察無量種枝業果報羅網，遍滿地獄、餓鬼、畜生、人、天之中，如是見已，隨順法行。◎
「◎又修行者內心思惟——隨順正法觀察法行——云何比丘知業果報？謂知此業，知此業果，知善不善，知此眾產生就身惡行、成就口惡行、成就意惡行，譭謗賢聖、邪見所攝，彼人以是業因緣故，身壞命終，或墮地獄、或墮畜生、或墮餓鬼；若有眾產生就身善行、成就口善行、成就意善行，讚歎賢聖、正見所攝
，彼人以是業因緣故，身壞命終則生善道天世界中。「彼比丘如是觀察自業報法，彼比丘如是觀已，魔界眾生不與共行，終到涅槃；如是法行，修厭離行，勤行善道，終盡生死；攝取他人，令度生死如自度已，及諸檀越。彼比丘知業報法，觀察地獄、餓鬼、畜生、人、天諸趣業報法數，譬如清凈毗琉璃珠，為莊嚴故，以繩穿之。隨彼繩色若青、若黃、赤白紫等，如彼色見。如是業珠，報繩穿之。彼比丘於是業中皆見聞知或天眼見，清凈明瞭。
「又彼比丘若見、若聞知業報法，猶如彼珠。譬如有珠，其色極白，普清無瑕、清凈任穿、已善修治，普門殊勝，一切世人之所讚歎，任王、王等所應畜用；如是功德相應凈珠，唯王、王等知此功德清凈珠價，取此珠已，著莊嚴上。如是如是，彼比丘十善業道凈分寶珠，普白善凈、離過無瑕、清凈任穿、對治法分、有大勢力、是答難法，乃是法師法鉆所穿，善巧修治，如是如是，愿施戒智；如是如是，修治十善業道珠已，隨愿所取轉輪聖王、若取天王、若取魔王、若取梵王，修無漏禪，三昧自在；如是如是，彼正法珠善修治已，名為普門，此普門者謂天人門。彼正法珠，名為普門，世間城中既得出已，入涅槃門，一切世人所讚歎者，謂正見人學人所贊，任王、王等所應用者
【現代漢語翻譯】 現代漢語譯本： 『那個人因為這種業的因緣，身死命終后就會生到善道的天界之中。』那位比丘這樣觀察自己的業報之法，那位比丘這樣觀察之後，魔界的眾生不能與他同行，最終到達涅槃；像這樣依法修行，修習厭離之行，勤奮地行持善道，最終了結生死；攝受其他人，讓他們像自己一樣度脫生死，以及所有的施主。那位比丘知道業報之法，觀察地獄、餓鬼、畜生、人、天等各道的業報之法，譬如一顆清凈的毗琉璃珠（一種寶石），爲了莊嚴的緣故，用繩子穿起來。隨著那繩子的顏色，無論是青色、黃色、紅色、白色、紫色等，都能如實地看到那些顏色。就像這樣，業的珠子，用報應的繩子穿起來。那位比丘對於這些業，都能見到、聽到、知道，或者用天眼見到，清凈而明瞭。
『還有，那位比丘如果見到、聽到、知道業報之法，就像那顆珠子一樣。譬如有一顆珠子，它的顏色極其潔白，普遍清澈沒有瑕疵、清凈可以隨意穿孔、已經很好地修飾整治過，普遍殊勝，一切世人都讚歎它，可以任由國王、王等應該畜養使用；像這樣與功德相應的清凈珠子，只有國王、王等才知道這顆功德清凈珠子的價值，取了這顆珠子之後，戴在莊嚴的飾品上。像這樣像這樣，那位比丘的十善業道清凈寶珠，普遍潔白善良清凈、遠離過失沒有瑕疵、清凈可以隨意穿孔、是對治煩惱的法門、有很大的勢力、是回答難題的法門，乃是用法師的法鉆所穿，善巧地修飾整治過，像這樣像這樣，願力、佈施、持戒、智慧；像這樣像這樣，修飾整治十善業道的珠子之後，可以隨心所欲地取得轉輪聖王、或者取得天王、或者取得魔王、或者取得梵王，修習無漏禪定，三昧自在；像這樣像這樣，那顆正法珠子很好地修飾整治之後，名為普門，這普門指的是天人門。那顆正法珠子，名為普門，在世間城中既然已經得到之後，就能進入涅槃門，一切世人所讚歎的，指的是正見之人、學人所讚歎，可以任由國王、王等應用的』
【English Translation】 English version: 'That person, due to the karmic causes and conditions of these actions, after their body breaks down and their life ends, will be reborn in the good realms of the heavens.' That Bhikshu observes the law of their own karmic retribution in this way. Having observed in this way, the beings of the realm of Mara (the demon realm) cannot walk together with them, and they ultimately reach Nirvana. Practicing the Dharma in this way, cultivating the practice of renunciation, diligently practicing the path of goodness, they ultimately exhaust birth and death. They gather others, enabling them to cross over birth and death as they have crossed over themselves, as well as all the donors. That Bhikshu knows the law of karmic retribution, observing the karmic retribution of beings in the realms of hell, hungry ghosts, animals, humans, and heavens. It is like a pure Vaidurya (beryl) gem, pierced with a string for the sake of adornment. Depending on the color of the string, whether it is blue, yellow, red, white, purple, etc., the color is seen accordingly. In the same way, the jewel of karma is strung with the string of retribution. That Bhikshu sees, hears, and knows all these karmas, or sees them with the divine eye, clearly and distinctly.
'Furthermore, that Bhikshu, if they see, hear, and know the law of karmic retribution, it is like that jewel. For example, there is a jewel, its color extremely white, universally clear without flaws, pure and easily pierced, well-repaired and refined, universally excellent, praised by all the people of the world, suitable for kings and royalty to possess and use. Such a pure jewel corresponding to merit, only kings and royalty know the value of this pure jewel of merit. Having taken this jewel, they place it on an adornment. In this way, in this way, that Bhikshu's pure jewel of the ten wholesome karmic paths, universally white, good, and pure, free from faults and without flaws, pure and easily pierced, is the aspect of the Dharma that counteracts afflictions, possesses great power, is the Dharma for answering difficult questions, and is pierced by the Dharma drill of a Dharma master, skillfully repaired and refined. In this way, in this way, aspiration, giving, discipline, and wisdom. In this way, in this way, having repaired and refined the jewel of the ten wholesome karmic paths, one can obtain a Chakravartin (universal monarch) according to their wish, or obtain a Deva King, or obtain a Mara King, or obtain a Brahma King, cultivating non-outflow meditation, with Samadhi (concentration)自在(at ease). In this way, in this way, that jewel of the True Dharma, having been well-repaired and refined, is called the Universal Gate. This Universal Gate refers to the gate of gods and humans. That jewel of the True Dharma, called the Universal Gate, having been obtained in the city of the world, can enter the gate of Nirvana, praised by all the people of the world, referring to those with Right View and those who are learning, suitable for kings and royalty to use.'
，入正法道心王所應。若人信彼毗琉璃珠，一切功德皆悉具足，如是寶珠與正法珠相似相對。
「又彼比丘觀業報法，猶如彼珠。譬如有珠，其珠有瑕，不普清凈，非一切門而不鮮白，不任鉆穿、不任修治，一切人見則不讚嘆，非王、王等所應畜用。如是如是，彼外道法，是相似法，如有瑕珠，所言瑕者謂：身見瑕、戒取疑瑕，非一切門，唯是地獄、餓鬼、畜生三趣之門，非是好法；又亦不與無漏相應，不任鉆穿、非答難法，非是法師法鉆所穿，非王、王等所應畜用。八富伽羅正法道行是心之王，彼外道珠，非其所應。如是等法相似相對，非法瑕珠若系人咽，如是之人彼相似珠用系咽已，在於地獄、餓鬼、畜生無始以來生死流轉。彼比丘如是觀察珠、相似珠，譬如世間有琉璃珠似毗琉璃，有人見之謂毗琉璃，愚癡凡夫亦復如是。
「彼比丘如是諦知法、非法已，得第七地。彼地夜叉見彼比丘清凈持戒得第七地，轉復歡喜，如是傳聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，彼四天王如是傳聞三十三天，三十三天如是復向帝釋王說，彼帝釋王次第復向炎摩天說，彼炎摩天展轉復聞兜率陀天，兜率陀天如是具白彌勒世尊，彌勒世尊告化應天，彼化應天覆向他化自在天說，作如是言：『閻浮提中某善男
【現代漢語翻譯】 現代漢語譯本：進入正法之道，這是心王所應遵循的。如果有人相信那毗琉璃珠（一種寶石），一切功德都完全具備，這樣的寶珠與正法之珠相似相對。
『還有，那位比丘觀察業報之法，就像那珠子一樣。譬如有一顆珠子，它有瑕疵，不完全清凈，並非所有方面都潔白無瑕，不能用來鉆孔、不能用來修飾，所有人見了都不會讚歎，不是國王或地位相當的人應該擁有的。就像這樣，外道之法，是相似之法，就像有瑕疵的珠子，所說的瑕疵是指：身見之瑕、戒律執取之疑，並非通向所有道路，只是通向地獄、餓鬼、畜生這三惡道的道路，不是好的法；而且也不與無漏相應，不能用來鉆孔、不能用來解答難題，不是法師的法鉆所能穿透的，不是國王或地位相當的人應該擁有的。八種補特伽羅（指須陀洹、斯陀含、阿那含、阿羅漢四向四果）的正法之道是心之王，那外道之珠，不是他們所應擁有的。像這樣的法相似相對，非法的瑕疵之珠如果繫在人的咽喉上，這樣的人用那相似的珠子繫住咽喉之後，就會在地獄、餓鬼、畜生中無始以來生死流轉。那位比丘這樣觀察珠子、相似的珠子，譬如世間有琉璃珠（一種玻璃）像毗琉璃珠，有人見了認為它是毗琉璃珠，愚癡的凡夫也是這樣。』
『那位比丘這樣如實地知曉法、非法之後，證得第七地。那裡的夜叉（一種神）見到那位比丘清凈持戒證得第七地，更加歡喜，這樣傳聞到虛空夜叉，虛空夜叉傳聞到四大天王，那四大天王傳聞到四天王，那四天王這樣傳聞到三十三天（忉利天），三十三天這樣又向帝釋王（忉利天主）說，那帝釋王依次又向炎摩天（夜摩天）說，那炎摩天輾轉又聽到兜率陀天（兜率天），兜率陀天這樣完全稟告彌勒世尊（未來佛），彌勒世尊告訴化應天（化樂天），那化應天又向他化自在天（他化自在天）說，這樣說道：『在閻浮提（我們所居住的這個世界）中，某位善男子』
【English Translation】 English version: Entering the path of the true Dharma is what the mind-king should follow. If someone believes in that Vaidurya bead (a type of gem), all merits are fully possessed; such a precious bead is similar and corresponds to the true Dharma bead.
'Furthermore, that Bhikshu (monk) observes the law of karmic retribution, just like that bead. For example, if there is a bead that has flaws, is not completely pure, is not flawless in all aspects, cannot be used for drilling, cannot be used for repairing, everyone who sees it will not praise it, and it is not something that a king or someone of equal status should possess. Just like that, the Dharma of the heretics is a similar Dharma, like a flawed bead. The so-called flaws refer to: the flaw of self-view, the doubt of clinging to precepts. It does not lead to all paths, but only to the paths of hell, hungry ghosts, and animals, these three evil realms; moreover, it does not correspond to the un-leaked (free from defilements), cannot be used for drilling, cannot be used to answer difficult questions, cannot be penetrated by the Dharma drill of a Dharma master, and is not something that a king or someone of equal status should possess. The path of the true Dharma of the eight Puggalas (referring to the four paths and four fruits of Stream-enterer, Once-returner, Non-returner, and Arhat) is the mind-king, and that heretical bead is not what they should possess. Such similar and corresponding Dharmas, if the flawed bead of non-Dharma is tied to a person's throat, such a person, after tying that similar bead to their throat, will transmigrate in the cycle of birth and death in hell, hungry ghosts, and animals since beginningless time. That Bhikshu observes the bead and the similar bead in this way, just as in the world there is a crystal bead (a type of glass) that resembles a Vaidurya bead, and someone who sees it thinks it is a Vaidurya bead; foolish ordinary people are also like this.'
'That Bhikshu, having truly known Dharma and non-Dharma in this way, attains the seventh Bhumi (stage of Bodhisattva). The Yaksha (a type of spirit) there, seeing that Bhikshu purely upholding the precepts and attaining the seventh Bhumi, becomes even more joyful, and this is transmitted to the empty-space Yakshas, the empty-space Yakshas transmit it to the Four Great Kings, the Four Great Kings transmit it to the Four Heavenly Kings, the Four Heavenly Kings transmit it to the Thirty-three Heavens (Trayastrimsa Heaven), the Thirty-three Heavens then tell King Indra (Lord of Trayastrimsa Heaven), King Indra in turn tells Yama Heaven (Yama Heaven), Yama Heaven in turn hears of Tushita Heaven (Tushita Heaven), Tushita Heaven completely reports to Maitreya Buddha (Future Buddha), Maitreya Buddha tells the Nirmāṇarati Heaven (Nirmanarati Heaven), the Nirmāṇarati Heaven then tells the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven), saying thus: 'In Jambudvipa (the world we live in), a certain good man'
子，如是次第，如前所說。』
「又修行者內心思惟——隨順正法觀察法行——云何比丘觀業報法，第十一者名為無作，是色所攝？一切法中與色相應，若人受戒，一發戒已，若睡若悶、失心癲狂，如是善法相續轉行，譬如河流流常不斷。如是之人，若睡若悶、失心癲狂，如是無作，常流不斷。無作名色，不可見對。彼復云何色業所攝？此無作色乃是一切善法之柱。此如是等十一種色。◎
正法念處經卷第四 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第五
元魏婆羅門瞿曇般若流支譯生死品之三
「◎又彼比丘如是觀察：云何眾生有種種色、種種形相，有種種道、種種依止？又彼觀察有種種心、種種依止、種種信解、有種種業，此如是等種種諸色、種種形相、種種諸道、種種依止，譬如黠慧善巧畫師、若其弟子觀察善平堅滑好地，得此地已，種種彩色、種種雜雜、若好若丑隨心所作，如彼形相。心業畫師、若其弟子亦復如是，善平堅滑業果報地、生死地界，隨其解作種種形相、種種諸道、種種依止；心業畫師，業作眾生。
「又諸彩色取白作白、取赤作赤、取黃作黃，若取鴿色則為鴿色，取黑作黑。心業畫師亦復如是，緣白取白，于天人中則成白
【現代漢語翻譯】 現代漢語譯本 『兒子，這樣的次第，就像前面所說的那樣。』 『此外，修行者內心思維——隨順正法觀察法行——什麼是比丘觀察業報法，第十一種名為『無作』（avijñapti-karma，指無表業），是色所攝？一切法中與色相應，如果有人受戒，一旦發戒之後，即使是睡覺、昏迷、失去理智、癲狂，這樣的善法也會相續不斷地執行，譬如河流一樣流動而不停止。像這樣的人，無論是睡覺、昏迷、失去理智、癲狂，這樣的『無作』，也會持續不斷地流淌。『無作』名為色，不可見，也無法對治。那麼，它又是如何被色業所攝的呢？這『無作』之色乃是一切善法的支柱。這就是以上所說的十一種色。』 《正法念處經》卷第四 大正藏第 17 冊 No. 0721 《正法念處經》 《正法念處經》卷第五 元魏婆羅門瞿曇般若流支譯《生死品》之三 『此外，那位比丘這樣觀察：為什麼眾生會有種種的顏色、種種的形狀，有種種的道路、種種的依靠？他又觀察到有種種的心、種種的依靠、種種的信念理解、有種種的業，這些種種的顏色、種種的形狀、種種的道路、種種的依靠，譬如一位聰慧且技藝精湛的畫師，或者他的弟子，觀察到一塊平整、堅實、光滑的好地，得到這塊地之後，用種種的顏色、種種的混合，無論是好的還是醜的，都隨心所欲地創作，就像他所畫的形狀一樣。心業畫師，或者他的弟子也是如此，在平整、堅實、光滑的業果報之地、生死地界上，隨著他的理解而創作出種種的形狀、種種的道路、種種的依靠；心業畫師，用業來創造眾生。 『此外，各種顏色取白色就畫成白色，取紅色就畫成紅色，取黃色就畫成黃色，如果取鴿子的顏色就畫成鴿子的顏色，取黑色就畫成黑色。心業畫師也是如此，緣于白色就取白色，在天人之中就成為白色。
【English Translation】 English version 'Son, such is the order, as described before.' 'Furthermore, the practitioner contemplates inwardly—observing the Dharma practices in accordance with the Correct Dharma—what is it that a Bhikshu observes regarding the laws of karmic retribution, the eleventh of which is called 'Avijñapti-karma' (unmanifested karma), which is included in the category of 'rupa' (form)? Among all dharmas, it is associated with 'rupa'. If a person takes vows, once the vows are initiated, even if they are sleeping, unconscious, mentally disturbed, or insane, such wholesome dharmas will continue to flow uninterruptedly, like a river that constantly flows. Such a person, whether sleeping, unconscious, mentally disturbed, or insane, such 'Avijñapti-karma' will continue to flow uninterruptedly. 'Avijñapti-karma' is named 'rupa', it is invisible and cannot be confronted. How then is it included in the category of karmic 'rupa'? This 'Avijñapti-rupa' is the pillar of all wholesome dharmas. These are the eleven types of 'rupa' mentioned above.' The Sutra on the Establishment of Right Mindfulness, Volume 4 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness The Sutra on the Establishment of Right Mindfulness, Volume 5 Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter 3 on the Cycle of Birth and Death 'Moreover, that Bhikshu observes thus: Why do sentient beings have various colors, various forms, various paths, and various supports? He also observes that there are various minds, various supports, various beliefs and understandings, and various karmas. These various colors, various forms, various paths, and various supports are like a clever and skillful painter, or his disciple, who observes a good, flat, firm, smooth ground. Having obtained this ground, he creates various colors, various mixtures, whether good or bad, according to his mind, just like the shapes he paints. The mind-karma painter, or his disciple, is also like this, on the flat, firm, smooth ground of karmic retribution, the realm of birth and death, he creates various shapes, various paths, and various supports according to his understanding; the mind-karma painter creates sentient beings through karma. 'Furthermore, various colors take white to make white, take red to make red, take yellow to make yellow, if taking the color of a pigeon, then it becomes the color of a pigeon, taking black to make black. The mind-karma painter is also like this, based on white, he takes white, and in the realm of gods and humans, it becomes white.'
色。何義名白？欲等漏垢所不染污，故名白色。又復如是：心業畫師取赤彩色，于天人中能作赤色。何義名赤？所謂愛聲味觸香色，畫觀察衣。又復如是：心業畫師取黃彩色，于畜生道能作黃色。何義名黃？彼此迭互飲血啖肉、貪慾瞋癡、更相殺害，故名黃色。又復如是：心業畫師取鴿彩色，攀緣觀察，于餓鬼道作垢鴿色。何義名鴿？彼身猶如火燒林樹，飢渴所惱種種苦逼；心業畫師嫉心所秉、癡闇所覆。又復如是：心業畫師取黑彩色，于地獄中畫作黑色。何義名黑？以黑業故，生地獄中，有黑鐵壁，被燃被縛得黑色身，作種種病、飢渴苦身、無量苦逼，皆是自業，非他所作。
「又彼比丘觀察如是三界五道五種彩色生死畫衣，於三地住，謂：欲界地，色、無色地。心業畫師習近淫慾、攀緣欲界種種色畫，緣色依止。有二十種離欲四禪以為畫筆，依十六地是所畫處，畫作色界，離緣色界三摩跋提、緣無色界，畫為四處。心業畫師廣畫如是三界大衣。
「又彼比丘觀察如是心業畫師，更復異法，畫作眾生。心如畫師、身如彩器、貪慾瞋癡以為堅牢；攀緣之心猶如梯蹬，根如畫筆，外諸境界聲觸味色及諸香等，如種種彩；生死如地、智如光明、勤發精進如手相似、眾生如畫、神通如彼無量形服，有無量種業果
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，形態）。什麼意義上稱為白（Śveta）？因為不被慾望等污垢所染污，所以稱為白色。又像這樣：心業畫師（Citta-karma-citrakara，以心為業的畫師）取紅色顏料，在天人（Deva-manuṣya）中能畫出紅色。什麼意義上稱為赤（Rakta）？就是貪愛聲、味、觸、香、色，描繪觀察衣物。又像這樣：心業畫師取黃色顏料，在畜生道（Tiryak-yoni）能畫出黃色。什麼意義上稱為黃（Pīta）？彼此互相飲血吃肉、貪慾瞋恚愚癡、互相殘殺，所以稱為黃色。又像這樣：心業畫師取鴿色顏料，攀緣觀察，在餓鬼道（Preta-yoni）畫出污穢的鴿色。什麼意義上稱為鴿（Kapota）？他們的身體猶如被火燒過的林木，被飢餓乾渴所惱，種種痛苦逼迫；心業畫師被嫉妒心所控制、被愚癡黑暗所覆蓋。又像這樣：心業畫師取黑色顏料，在地獄（Naraka）中畫出黑色。什麼意義上稱為黑（Kṛṣṇa）？因為黑業的緣故，生在地獄中，有黑鐵墻壁，被燃燒被捆綁得到黑色的身體，遭受種種疾病、飢渴的痛苦，無量的痛苦逼迫，這些都是自己的業力所致，不是他人所為。
『此外，那位比丘（Bhikṣu）觀察三界（Trailokya：欲界、色界、無色界）五道（Pañca-gati：地獄、餓鬼、畜生、人、天）五種顏色的生死畫衣，住在三地，即：欲界地（Kāmadhātu-bhūmi），色界（Rūpadhātu），無色界地（Arūpadhātu-bhūmi）。心業畫師習慣於接近淫慾、攀緣欲界的種種色畫，緣於色而依止。有二十種離欲的四禪（Dhyāna）作為畫筆，依靠十六地（Ṣoḍaśa-bhūmi）作為繪畫的場所，畫作，離開緣三摩跋提（Samāpatti，等至）、緣無**，畫為四處。心業畫師廣泛地畫出這樣的三界大衣。
『此外，那位比丘觀察這樣的心業畫師，更進一步用不同的方法，畫作眾生。心如畫師、身體如顏料容器、貪慾瞋恚愚癡作為堅固的基礎；攀緣的心猶如梯子，根（Indriya，六根）如畫筆，外在的各種境界，如聲、觸、味、色以及各種香等，如各種顏料；生死如大地、智慧如光明、勤奮精進如手相似、眾生如畫、神通如那些無量的形貌服飾，有無量種的業果。
【English Translation】 English version Rūpa (Form). What is the meaning of calling it Śveta (White)? It is called white because it is not defiled by desires and other impurities. Furthermore, the Citta-karma-citrakara (Mind-karma-painter), taking red color, can create red color among Deva-manuṣya (gods and humans). What is the meaning of calling it Rakta (Red)? It is the love for sound, taste, touch, fragrance, and form, depicting and observing clothing. Furthermore, the Citta-karma-citrakara, taking yellow color, can create yellow color in Tiryak-yoni (the animal realm). What is the meaning of calling it Pīta (Yellow)? They drink blood and eat meat, with greed, hatred, and delusion, killing each other, hence it is called yellow. Furthermore, the Citta-karma-citrakara, taking pigeon-colored paint, clinging and observing, paints a dirty pigeon color in the Preta-yoni (hungry ghost realm). What is the meaning of calling it Kapota (Pigeon)? Their bodies are like forests and trees burned by fire, tormented by hunger and thirst, oppressed by various sufferings; the Citta-karma-citrakara is controlled by jealousy, covered by ignorance and darkness. Furthermore, the Citta-karma-citrakara, taking black color, paints black in Naraka (hell). What is the meaning of calling it Kṛṣṇa (Black)? Because of black karma, they are born in hell, with black iron walls, being burned and bound, obtaining black bodies, suffering from various diseases, hunger, and thirst, oppressed by immeasurable suffering, all of which are caused by their own karma, not done by others.
『Moreover, that Bhikṣu (monk) observes the Saṃsāra (cycle of rebirth) robe painted with the five colors of the Trailokya (three realms: desire realm, form realm, formless realm) and Pañca-gati (five paths: hell, hungry ghosts, animals, humans, gods), dwelling in the three Bhūmi (planes), namely: Kāmadhātu-bhūmi (desire realm), Rūpadhātu (form realm), and Arūpadhātu-bhūmi (formless realm). The Citta-karma-citrakara is accustomed to approaching lustful desires, clinging to various colored paintings of the desire realm, relying on form. There are twenty kinds of desire-free four Dhyāna (meditations) as painting brushes, relying on the Ṣoḍaśa-bhūmi (sixteen planes) as the place for painting, painting , leaving the ** Samāpatti (attainment), relying on no , painting as four places. The Citta-karma-citrakara extensively paints such a great robe of the three realms.
『Moreover, that Bhikṣu observes such a Citta-karma-citrakara, further using different methods, painting sentient beings. The mind is like a painter, the body is like a paint container, greed, hatred, and delusion are like a solid foundation; the clinging mind is like a ladder, the Indriya (sense organs) are like painting brushes, the external realms, such as sound, touch, taste, form, and various fragrances, are like various colors; Saṃsāra (cycle of rebirth) is like the earth, wisdom is like light, diligent effort is like a hand, sentient beings are like paintings, supernatural powers are like those immeasurable forms and garments, with immeasurable kinds of karmic results.
報生，如畫成就。
「又彼比丘依禪觀察，心業畫師有異種法。如彼畫師不生疲倦，善治彩色，各各明凈，善識好筆，畫作好色。心業畫師亦復如是不生疲倦，若修禪定，善治禪彩，攀緣明凈，如彩光明修道之師，如善好筆，知禪上下；如善識知，有取有舍，如不疲倦，如是禪定，心業畫師畫彼禪地，如彼好色。又彼如是，心業畫師若有疲倦則畫不善，地獄、餓鬼、畜生道處同業因緣。鐵杵為筆不善彩色，畫非器人，所謂地獄、餓鬼、畜生，如是等色，非好色畫，廣說如前。
「又彼比丘次復觀察心之猿猴，如見猿猴；如彼猿猴躁擾不停，種種樹枝花果林等，山谷巖窟回曲之處，行不障礙。心之猿猴亦復如是，五道差別如種種林，地獄、畜生、餓鬼諸道猶如彼樹，眾生無量如種種枝；愛如花葉：分別愛聲諸香味等以為眾果；行三界山，身則如窟，行不障礙是心猿猴。此心猿猴常行地獄、餓鬼、畜生生死之地。
「又彼比丘依禪觀察心之伎兒，如見伎兒。如彼伎兒取諸樂器，於戲場地作種種戲。心之伎兒亦復如是，種種業化以為衣服；戲場地者，謂五道地；種種裝飾、種種因緣、種種樂器，謂自境界。伎兒戲者，生死戲也；心為伎兒，種種戲者，無始無終長生死也。
「又彼比丘依禪觀察心彌
【現代漢語翻譯】 現代漢語譯本：報生，就像繪畫的成就一樣。
『此外，那位比丘通過禪定觀察，心的作用就像畫師一樣，具有各種不同的方法。就像那位畫師不知疲倦，擅長調配色彩，使各種顏色都鮮明純凈，善於識別好的畫筆，從而畫出美好的色彩。心的作用也像畫師一樣，不知疲倦，如果修習禪定，就善於調配禪定的色彩，攀緣明凈的境界，就像色彩光明，是修道的導師；又像好的畫筆，知道禪定的上下；又像善於識別，知道有所取捨；就像不知疲倦一樣，如此禪定，心的作用就像畫師一樣描繪禪定的境界，就像美好的色彩。此外，心的作用就像畫師一樣，如果感到疲倦，就會畫出不好的東西，地獄、餓鬼、畜生道等處就是由共同的業力因緣所致。用鐵杵當畫筆，使用不好的色彩，畫出不適合教化的人，也就是地獄、餓鬼、畜生道的眾生，這些色彩不是好的繪畫，詳細的解說如前所述。
『此外，那位比丘接著觀察心的作用就像猿猴一樣，就像看見猿猴一樣；就像猿猴躁動不安，不停地在各種樹枝、花果林等，山谷巖窟回曲之處活動，行動沒有阻礙。心的作用也像猿猴一樣，五道輪迴的差別就像各種各樣的樹林，地獄、畜生、餓鬼等道就像那些樹木，無量眾生就像各種各樣的樹枝；愛就像花葉：分別愛戀聲音、香味等，把它們當作各種果實；在三界山中活動，身體就像洞窟，行動沒有阻礙，這就是心的猿猴。這顆心就像猿猴一樣，常常在地獄、餓鬼、畜生等生死之地活動。
『此外，那位比丘通過禪定觀察心的作用就像藝人一樣，就像看見藝人一樣。就像藝人拿起各種樂器，在戲臺上表演各種各樣的戲。心的作用也像藝人一樣，用各種業力變化作為衣服；戲臺就是五道輪迴之地；各種裝飾、各種因緣、各種樂器，就是各自的境界。藝人表演的戲，就是生死的戲；心就像藝人，各種各樣的戲，就是無始無終的漫長生死輪迴。
『此外，那位比丘通過禪定觀察心就像……』
【English Translation】 English version: Birth is like the accomplishment of a painting.
『Furthermore, that Bhikshu (Buddhist monk) observes through Dhyana (meditation), the mind's activity is like a painter, possessing various methods. Just as that painter does not grow weary, is skilled in preparing colors, making each color clear and pure, and is good at recognizing fine brushes, thereby painting beautiful colors. The mind's activity is also like a painter, not growing weary. If one practices Dhyana, one is skilled in preparing the colors of Dhyana, clinging to clear and pure states, like bright colors, being a guide in cultivation; also like a fine brush, knowing the ups and downs of Dhyana; also like being skilled in recognizing, knowing what to take and what to discard; just as not growing weary, so too with Dhyana, the mind's activity is like a painter depicting the realm of Dhyana, like beautiful colors. Moreover, the mind's activity is like a painter, if feeling weary, it will paint poorly, the realms of hell, hungry ghosts, and animals are due to shared karmic causes and conditions. Using an iron pestle as a brush, using poor colors, painting those who are not fit to be taught, namely the beings in hell, hungry ghosts, and animals, these colors are not good paintings, as explained in detail earlier.』
『Furthermore, that Bhikshu then observes the mind's activity like a monkey, just as seeing a monkey; just as a monkey is restless and constantly moves among various branches, flower and fruit forests, mountain valleys, rocky caves, and winding places, its movements are unimpeded. The mind's activity is also like a monkey, the differences of the five paths are like various forests, the paths of hell, animals, and hungry ghosts are like those trees, the countless beings are like various branches; love is like flowers and leaves: discriminating and loving sounds, smells, tastes, etc., taking them as various fruits; moving in the mountains of the three realms, the body is like a cave, its movements are unimpeded, this is the mind's monkey. This mind, like a monkey, constantly moves in the lands of birth and death, such as hell, hungry ghosts, and animals.』
『Furthermore, that Bhikshu observes through Dhyana the mind's activity like a performer, just as seeing a performer. Just as a performer takes up various musical instruments and performs various plays on the stage. The mind's activity is also like a performer, using various karmic transformations as clothing; the stage is the land of the five paths; various decorations, various causes and conditions, various musical instruments, are their respective realms. The play performed by the performer is the play of birth and death; the mind is like the performer, the various plays are the endless cycle of birth and death without beginning or end.』
『Furthermore, that Bhikshu observes through Dhyana the mind like a...』
泥魚，如見彌泥。如彌泥魚在於河中，若諸河水急速亂波、深而流疾，難可得行，能漂無量種種樹木，勢力暴疾，不可遮障。山澗河水迅速急惡，彼彌泥魚能入能出、能行能住。心之彌泥亦復如是，于欲界河急疾波亂，能出能入、能行能住。地獄有河，其河名曰鞞多羅泥，彼河極深，濤波涌迅無時暫停，甚可怖畏，急疾亂流，善不善業以為流水，難可得行，一切世間愚癡凡夫所不能渡。此五道河，無量劫中常漂眾生，境界疾流迅速不斷，勢力暴惡不可遮障，無常相續，力勢所牽不可約截。愛河急惡，心彌泥魚能行此河，若入若出，出者天、人，入者地獄、餓鬼、畜生。心彌泥魚在愛河中，如是入出。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘修禪念住、知業報法，觀察一切眾生之心常自在行，為心所使、為心所縛？如是觀察，彼見聞知或天眼見：一切眾生心業自在，依心業行，為心所使。
「又復觀察，云何眾生縛在生死，無始無終，無量轉行？彼見聞知或天眼見：以心染故，眾生繫縛；以心凈故，眾生解脫。如是心者，無量種種攀緣壞相、自體壞相、同業壞相。心有五種，謂五道中自在秉執與結使心和合相應，常在生死，離第一依，謂虛空等三無為法。五根壞相有五種心，無量無邊愛
【現代漢語翻譯】 現代漢語譯本：泥魚，就像看見了彌泥（Mined），就像彌泥魚在河中，如果各條河水急速翻滾，水流又深又急，難以通行，能漂走無數種樹木，勢力迅猛，不可阻擋。山澗河水迅速兇猛，那彌泥魚能進能出，能行能止。心就像彌泥一樣，在欲界之河中急速翻滾，能出能入，能行能止。地獄裡有一條河，名字叫做鞞多羅泥（Vaitarani River），那條河極深，波濤洶涌迅猛，沒有停歇的時候，非常可怕，水流湍急，以善與不善的業作為流水，難以通行，一切世間的愚癡凡夫都無法渡過。這五道之河，在無量劫中常常漂流眾生，境界的流動迅速而不斷，勢力兇猛不可阻擋，無常相續，被力量牽引無法停止。愛河兇猛，心就像彌泥魚一樣能在這條河中行走，或入或出，出者為天、人，入者為地獄、餓鬼、畜生。心就像彌泥魚一樣在愛河中，這樣出入。 『還有修行者內心思考——隨順正法觀察法行——那位比丘如何修禪念住、瞭解業報之法，觀察一切眾生的心常常自在而行，被心所驅使、被心所束縛？這樣觀察，他見聞得知或者用天眼看到：一切眾生的心業是自在的，依靠心業而行，被心所驅使。 『又進一步觀察，眾生如何被束縛在生死之中，無始無終，無量次地輪迴？他見聞得知或者用天眼看到：因為心的染污，眾生被束縛；因為心的清凈，眾生解脫。這樣的心，有無數種攀緣的壞相、自體的壞相、同業的壞相。心有五種，即在五道中自在執取並與結使心和合相應，常在生死之中，遠離第一依，即虛空等三種無為法。五根的壞相有五種心，無量無邊的愛。
【English Translation】 English version: A mud fish, like seeing Mined (Mined). Like a Mined fish in a river, if the rivers are rapidly turbulent, the water is deep and swift, making it difficult to travel, and it can drift countless kinds of trees, its power is swift and unstoppable. The mountain stream river is swift and fierce, and the Mined fish can enter and exit, move and stop. The mind is like Mined, rapidly turbulent in the river of desire realm, able to enter and exit, move and stop. There is a river in hell called Vaitarani River (Vaitarani River). That river is extremely deep, with surging and swift waves that never stop, making it very frightening. The rapid currents use good and bad karma as flowing water, making it difficult to travel. All foolish ordinary people in the world cannot cross it. This river of the five paths constantly drifts sentient beings for countless kalpas. The flow of realms is rapid and continuous, its power is fierce and unstoppable, impermanence continues, and it is pulled by force and cannot be stopped. The river of love is fierce, and the mind, like a Mined fish, can walk in this river, either entering or exiting. Those who exit are gods and humans, and those who enter are hells, hungry ghosts, and animals. The mind is like a Mined fish in the river of love, entering and exiting in this way. 『Furthermore, a practitioner contemplates inwardly—observing the Dharma practices in accordance with the correct Dharma—how does that Bhikshu cultivate meditative mindfulness, understand the law of karmic retribution, and observe that the minds of all sentient beings constantly act freely, being driven and bound by the mind? Observing in this way, he sees and knows, or sees with his divine eye, that the karmic actions of all sentient beings are free, acting according to their karmic actions, being driven by the mind.』 『Moreover, he further observes, how are sentient beings bound in Samsara (cycle of birth and death), without beginning or end, transmigrating countless times? He sees and knows, or sees with his divine eye, that sentient beings are bound because of the defilement of the mind; sentient beings are liberated because of the purity of the mind. Such a mind has countless kinds of destructive aspects of clinging, destructive aspects of self-nature, and destructive aspects of shared karma. There are five kinds of minds, namely, those that freely grasp in the five paths and are in harmony and correspondence with the afflictive minds, constantly in Samsara, far from the first reliance, namely, the three unconditioned dharmas such as space. The destructive aspects of the five roots have five kinds of minds, immeasurable and boundless love.』
心依止種種壞相。以要言之，此是染分。云何方便得離染分三煩惱根？有三對治，過去未來一切諸佛正遍知說如是正道：欲以不凈，瞋以慈心，癡以因緣。
「彼于身中如是觀欲，如是比丘緣身行已，分分觀身，從足爪等乃至於頭，分分觀察：『此粗身份，何者是我？何者我所？』自身分中如是足爪，離身觀察：『爪非是身，足指非身，何者是身？何者是我？何者我所？足掌非身，何處起心，謂是我所？此內踝者，非是我身。此足跟者亦非我身，踹非我身，膝非我身，圓非我身，陰非我身，此髑髏者亦非我身，糞門之處亦非我身；如是背處四十五骨，皆非我身；頭非我身，面中之骨亦非我身，頭中之骨亦非我身。』彼比丘如是觀察，于分分中不見有身，一一分分皆不見身，又復不見如是分分。復觀眼耳鼻舌身意，皆不見身。又復觀察我中無我，彼如是等唯是微塵，如是分分觀察彼身，猶如芥子，乃至微塵。又復分分觀察諸大：『何者是我，何者地界？』如是次第：『何者是我，何者水界？何者是我，何者火界？何者是我，何者風界？』彼如是觀：『界非是我，我非是界；非別有我，非別有界；非異界我，別更有物。』如是皆以第一義諦，譬如無量多樹和合，則見於林，樹非是林，異樹無林，是第一義；離樹之外
【現代漢語翻譯】 現代漢語譯本 心依附於各種各樣的壞滅之相。總而言之，這就是染污的部分。用什麼方法可以脫離染污的三種煩惱根源呢？有三種對治方法，過去未來一切諸佛正遍知都宣說了這樣的正道：用不凈觀對治貪慾，用慈悲心對治嗔恚，用因緣觀對治愚癡。
『他這樣在自身中觀想貪慾，這樣的比丘依身而行，一部分一部分地觀察身體，從腳趾甲等一直到頭部，一部分一部分地觀察：『這粗大的身體部分，哪些是『我』？哪些是『我所』？』在自身的部分中，像腳趾甲這樣，離開身體來觀察：『腳趾甲不是身體，腳趾不是身體，哪些是身體？哪些是『我』？哪些是『我所』？』腳掌不是身體，哪裡生起了認為是『我所』的心呢？這內踝不是我的身體。這腳後跟也不是我的身體，小腿不是我的身體，膝蓋不是我的身體，圓形的（部分）不是我的身體，陰部不是我的身體，這頭蓋骨也不是我的身體，排泄糞便的地方也不是我的身體；像背部這四十五塊骨頭，都不是我的身體；頭不是我的身體，面部的骨頭也不是我的身體，頭部的骨頭也不是我的身體。』那位比丘這樣觀察，在各個部分中都看不到有身體，每一個部分都看不到身體，而且也看不到像這樣的各個部分。又觀察眼、耳、鼻、舌、身、意，都看不到身體。又觀察『我』之中沒有『我』，他所看到的這些都只是微塵，像這樣一部分一部分地觀察他的身體，就像芥菜籽，乃至微塵。又一部分一部分地觀察各種大種：『哪些是『我』，哪些是地界（Dhatu，組成物質世界的元素）？』像這樣依次觀察：『哪些是『我』，哪些是水界（Dhatu）？哪些是『我』，哪些是火界（Dhatu）？哪些是『我』，哪些是風界（Dhatu）？』他這樣觀察：『界不是『我』，『我』不是界；沒有另外的『我』，沒有另外的界；不是離開了界之外，另外還有『我』。』像這樣都是用第一義諦（Paramārtha-satya，最高的真理）來觀察，譬如無數的樹木和合在一起，就看到了森林，樹不是森林，離開了樹就沒有森林，這是第一義；離開了樹之外
【English Translation】 English version The mind clings to various aspects of decay. In short, this is the defiled aspect. What means are there to escape from the three roots of affliction that constitute the defiled aspect? There are three antidotes, as the Fully Enlightened Ones (Samyak-saṃbuddha) of the past and future have declared as the right path: use impurity to counter desire, loving-kindness (mettā) to counter anger, and dependent origination (pratītyasamutpāda) to counter delusion.
『He thus contemplates desire within the body. Such a bhikkhu, proceeding with mindfulness of the body, observes the body part by part, from the toenails up to the head, observing part by part: 『Which of these coarse body parts is 『I』? Which is 『mine』?』 Among the parts of his own body, like the toenails, observing them apart from the body: 『The toenails are not the body, the toes are not the body, which is the body? Which is 『I』? Which is 『mine』?』 The soles of the feet are not the body, where does the thought arise, claiming 『mine』? This inner ankle is not my body. This heel is also not my body, the calf is not my body, the knee is not my body, the round (part) is not my body, the genitals are not my body, this skull is also not my body, the place of the anus is also not my body; like the forty-five bones of the back, none of them are my body; the head is not my body, the bones of the face are also not my body, the bones of the head are also not my body.』 That bhikkhu observes in this way, seeing no body in any of the parts, seeing no body in each and every part, and also not seeing such parts. He further observes the eye, ear, nose, tongue, body, and mind, seeing no body. He further observes that there is no 『I』 within 『I』, what he sees are only particles, observing his body part by part like mustard seeds, even down to particles. He further observes the great elements (Mahābhūta) part by part: 『Which is 『I』, which is the earth element (Dhatu)?』 In this order: 『Which is 『I』, which is the water element (Dhatu)? Which is 『I』, which is the fire element (Dhatu)? Which is 『I』, which is the wind element (Dhatu)?』 He observes thus: 『The element is not 『I』, 『I』 am not the element; there is no separate 『I』, there is no separate element; there is no 『I』 apart from the element, no other thing.』 Thus, all are observed with the ultimate truth (Paramārtha-satya). For example, when countless trees come together, one sees a forest, the tree is not the forest, without the trees there is no forest, this is the ultimate truth; apart from the trees
，無別名林。又復觀樹，離彼根莖枝葉等外，別更無樹；第一義諦無如是樹，依世諦故有林有樹。身亦如是，足等和合，唯有名字，依世諦故，得言有身。彼比丘知身法已，離於身欲；離身份欲，得離一切根受界欲；既離欲已，彼喜欲愛不能繫縛。如是勤觀欲心對治。
「又彼比丘云何勤觀瞋心對治？彼住慈心，常勤觀察：惡行眾生，所謂五道生死退生，常有怖畏，如死無異。比丘觀之，如母悲子：『彼諸眾生如是苦惱，云何可瞋？我若瞋之，則是瘡上覆更與瘡。如是眾生本性苦惱，不應瞋之。』瞋是第二最大煩惱，如是勤觀瞋心對治。
「又彼比丘，云何次第勤觀第三最大煩惱？癡覆眾生，身不善行、口不善行、意不善行，身壞命終墮于惡道，生地獄中。彼若離癡，修行正見，身行善行、口行善行、意行善行，諦知善法及不善法。如是諦知法、非法心，則滅第三最大煩惱，如是勤觀癡心對治。
「又彼比丘如是勤觀三種煩惱、三種對治，彼三種滅已，一切煩惱結使皆滅，如斷樹根，皮莖枝葉、花果緣等，一切悉干。如是能斷此三煩惱，一切煩惱皆悉斷滅。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘第七地中修第八地，得第八地？彼見聞知或天眼見：彼比丘最初如是如實觀
【現代漢語翻譯】 現代漢語譯本：沒有其他名字的樹林。又進一步觀察樹木，如果脫離了根、莖、枝、葉等部分，就沒有另外的樹木存在；從第一義諦（Paramārtha-satya， ultimate truth）的角度來看，沒有這樣的『樹』，只是依世俗諦（saṃvṛti-satya，conventional truth）的緣故，才說有樹林和樹木。身體也是這樣，手、腳等聚合在一起，只是一個名稱而已，依世俗諦的緣故，才能說有身體。那位比丘瞭解了身和法的真相后，就脫離了對身體的慾望；脫離了對身體各部分的慾望，就能脫離一切根、受、界的慾望；既然脫離了慾望，那些喜、欲、愛就不能束縛他。這樣精勤地觀察，是爲了對治貪慾之心。 又那位比丘如何精勤地觀察以對治嗔恨之心呢？他安住在慈心之中，經常勤奮地觀察：作惡的眾生，也就是在五道（gati， realms of existence）中生死輪迴、退步墮落的眾生，常常處於恐懼之中，和死亡沒有區別。比丘觀察他們，就像母親悲憫自己的孩子一樣：『這些眾生如此苦惱，怎麼可以對他們生起嗔恨之心呢？我如果對他們生起嗔恨，就好像在傷口上再加一層傷。這些眾生本來就處在苦惱之中，不應該對他們生起嗔恨。』嗔恨是第二大煩惱，這樣精勤地觀察，是爲了對治嗔恨之心。 又那位比丘，如何次第精勤地觀察第三大煩惱呢？被愚癡（moha， delusion）覆蓋的眾生，以身體造作惡業、以口造作惡業、以意念造作惡業，身壞命終后墮入惡道，生在地獄之中。如果他脫離了愚癡，修行正見，以身體行善業、以口行善業、以意念行善業，如實地知曉善法和不善法。這樣如實地知曉法和非法的心，就能滅除第三大煩惱，這樣精勤地觀察，是爲了對治愚癡之心。 又那位比丘這樣精勤地觀察三種煩惱、三種對治，當這三種煩惱滅除后，一切煩惱的結縛和習氣都滅除了，就像砍斷樹的根，樹皮、樹幹、樹枝、樹葉、花果等賴以生存的條件，一切都枯萎了。這樣能夠斷除這三種煩惱，一切煩惱就都斷滅了。 又修行者內心思維——隨順正法觀察法行——那位比丘如何在第七地中修行第八地，從而證得第八地呢？他通過見聞覺知或者天眼看到：那位比丘最初這樣如實地觀察。
【English Translation】 English version: There is no forest that is named differently from its trees. Furthermore, observing a tree, apart from its roots, stems, branches, leaves, etc., there is no separate tree; according to the ultimate truth (Paramārtha-satya), there is no such 'tree,' but according to conventional truth (saṃvṛti-satya), there is a forest and there are trees. The body is also like this: the aggregation of feet, etc., is merely a name; according to conventional truth, it can be said that there is a body. That Bhikṣu (monk) knowing the nature of body and Dharma (teachings), departs from desire for the body; departing from desire for the parts of the body, he is able to depart from all desires of the senses, sensations, and realms; having departed from desire, those joys, desires, and attachments cannot bind him. Such diligent observation is to counteract the mind of desire. Furthermore, how does that Bhikṣu diligently observe to counteract the mind of anger? He dwells in loving-kindness (mettā), constantly and diligently observing: evil-doing beings, that is, beings in the five realms of existence (gati), who are constantly in the cycle of birth and death, constantly have fear, no different from death. The Bhikṣu observes them, like a mother grieving for her child: 'These beings are so afflicted, how can I be angry with them? If I am angry with them, it is like adding another wound on top of a wound. These beings are inherently afflicted, I should not be angry with them.' Anger is the second greatest affliction; such diligent observation is to counteract the mind of anger. Furthermore, how does that Bhikṣu diligently observe in sequence to counteract the third greatest affliction? Beings covered by delusion (moha), perform evil deeds with their body, evil deeds with their speech, evil deeds with their mind; when the body breaks and life ends, they fall into evil realms, born in hell. If he departs from delusion, cultivates right view, performs good deeds with his body, good deeds with his speech, good deeds with his mind, truly knowing good Dharma and non-good Dharma. Thus, truly knowing the mind of Dharma and non-Dharma, he then extinguishes the third greatest affliction; such diligent observation is to counteract the mind of delusion. Furthermore, that Bhikṣu diligently observes these three afflictions and three counteractions; when these three are extinguished, all the bonds and habits of affliction are extinguished, like cutting off the root of a tree, the bark, stem, branches, leaves, flowers, fruits, and other conditions for survival, all wither away. Thus, being able to cut off these three afflictions, all afflictions are completely extinguished. Furthermore, the practitioner internally contemplates—observing the practice of Dharma in accordance with the right Dharma—how does that Bhikṣu cultivate the eighth stage in the seventh stage, thereby attaining the eighth stage? He sees, hears, knows, or sees with divine eye: that Bhikṣu initially observes thus in accordance with reality.
眼，云何世間愚癡凡夫眼見色已，或貪、或瞋、或生於癡？彼諸凡夫，若見知識、若見婦女，心則生貪；若復異見則生於瞋；見他具足貪、瞋所覆，以眼於色不如實見，癡蔽於心。愚癡凡夫唯有分別，眼見於色，若貪、若瞋、若癡所覆；愛誑之人，自意分別此我、我所，如是染著；譬如狗咬離肉之骨，涎汁和合，望得其髓。如是貪狗，齒間血出得其味已，謂是骨汁，不知自血有如是味。以貪味故，不覺次第自食其舌，復貪其味，以貪覆故，謂骨汁味。愚癡凡夫亦復如是虛妄分別，眼識見色，貪著喜樂，思量分別以色枯骨著眼口中，境界如齒，如是咬之，染意如涎，愛血流出貪愛血味，謂色為美，於色得味，猶如彼狗。凡夫愚癡，眼識見彼如骨之色，虛妄分別，如狗咬骨。如是觀察：眼見於色，猶如枯骨。如是一切愚癡凡夫，虛妄分別之所誑惑。
「又彼比丘如是思惟：云何比丘于愛生畏、厭離生死、舍一切欲？譬如龍象至年六十，其力盛壯，善調像人革斗捉取，縛其五處，置牢檻中，然後乃多與歡喜摶，及以甘蔗、甘蔗酒等種種美味，以諸樂器、歌聲樂之，望使不愁、不憶林樂。若忘林樂，得與凡象同共止住，極令調善，系屬他人。彼象雖復如是將息，如是供養，不能令其心離憂悶，然其不忘林間之樂，自在游
【現代漢語翻譯】 現代漢語譯本： 『眼』，為什麼世間的愚癡凡夫用眼睛看到事物后，會產生貪婪、嗔恨或愚癡呢？那些凡夫，如果看到認識的人或女人，心中就會產生貪婪；如果看到不喜歡的，就會產生嗔恨；看到別人被貪婪和嗔恨所覆蓋，因為他們的眼睛不能如實地看待事物，愚癡矇蔽了他們的心。愚癡的凡夫只有分別心，眼睛看到事物后，就被貪婪、嗔恨或愚癡所覆蓋；被愛慾迷惑的人，按照自己的想法分別『這是我』、『這是我的』，就這樣被染污執著；就像狗咬一塊沒有肉的骨頭，口水混合著，希望得到骨髓。這隻貪婪的狗，牙齒間流出血，嚐到味道后，以為是骨髓的汁液，不知道那是自己的血。因為它貪戀那個味道，不知不覺地逐漸咬自己的舌頭，還貪戀那個味道，因為被貪婪矇蔽，以為是骨髓的味道。愚癡的凡夫也是這樣虛妄分別，眼睛看到事物，貪戀喜悅，思量分別，把事物當成枯骨放在眼睛和口中，境界就像牙齒一樣，就這樣咬著，染污的意念就像口水，愛慾的血流出來，貪戀血的味道，以為事物是美好的，從事物中得到味道，就像那隻狗一樣。凡夫愚癡，眼睛看到像骨頭一樣的事物，虛妄分別，就像狗咬骨頭一樣。這樣觀察：眼睛看到的事物，就像枯骨一樣。像這樣，一切愚癡的凡夫，都被虛妄分別所迷惑。
『還有，那位比丘這樣思考：比丘如何對愛慾產生畏懼，厭離生死，捨棄一切慾望呢？就像一頭六十歲的大象，力氣正盛，馴象師用皮革做的工具抓住它，把它捆綁在五個地方，關在牢固的籠子里，然後才給它很多喜歡的食物，以及甘蔗、甘蔗酒等各種美味，用各種樂器和歌聲來娛樂它，希望它不要憂愁，不要回憶森林的快樂。如果它忘記了森林的快樂，就可以像普通的像一樣共同生活，被馴服得很好，被別人控制。那頭象即使這樣休息，這樣被供養，也不能讓它的心遠離憂悶，它仍然不會忘記在森林裡的快樂，自在地遊蕩。
【English Translation】 English version: 『Eye,』 why do foolish ordinary beings in the world, upon seeing forms with their eyes, become greedy, hateful, or deluded? Those ordinary beings, if they see acquaintances or women, greed arises in their minds; if they see something different, hatred arises; seeing others covered by greed and hatred, because their eyes do not see things as they truly are, delusion obscures their minds. Foolish ordinary beings only have discrimination; upon seeing forms with their eyes, they are covered by greed, hatred, or delusion; those deluded by love and desire, according to their own thoughts, discriminate 『this is me,』 『this is mine,』 and thus become defiled and attached; like a dog biting a bone without meat, saliva mixes with it, hoping to get marrow. This greedy dog, blood flowing from its teeth, tasting the flavor, thinks it is the juice of the bone, not knowing it is its own blood. Because it craves that flavor, it unknowingly gradually bites its own tongue, still craving that flavor, because it is obscured by greed, thinking it is the taste of bone juice. Foolish ordinary beings are also like this, falsely discriminating; eye consciousness seeing forms, craving joy and pleasure, contemplating and discriminating, putting forms like dry bones into their eyes and mouths, the realm is like teeth, biting like this, defiled intention is like saliva, the blood of love and desire flows out, craving the taste of blood, thinking forms are beautiful, obtaining taste from forms, just like that dog. Ordinary beings are foolish; eye consciousness seeing forms like bones, falsely discriminating, like a dog biting a bone. Observing like this: seeing forms with the eyes is like dry bones. Like this, all foolish ordinary beings are deluded by false discrimination.
『Furthermore, that Bhikshu thinks like this: How does a Bhikshu develop fear of desire, aversion to birth and death, and abandon all desires? It is like a dragon elephant reaching sixty years of age, its strength at its peak, a skilled elephant trainer using leather tools to seize it, binding it in five places, placing it in a strong cage, and then giving it many favorite foods, as well as sugarcane, sugarcane wine, and various delicacies, entertaining it with various musical instruments and songs, hoping it will not be sad, not remember the joy of the forest. If it forgets the joy of the forest, it can live together like ordinary elephants, be well tamed, and be controlled by others. Even if that elephant rests like this, is offered like this, it cannot make its mind free from sorrow; it still will not forget the joy in the forest, wandering freely.
行，不忘山曲樹林花果、眾鳥音聲、河傍處樂；思惟念已，絕縛而去，憶彼樂故，于調像人不生忌難，壞其牢檻，去向林中，心不顧念——多多蹇荼、美歡喜摶及以甘蔗、甘蔗酒飲、琴樂歌聲，心不可調、心不可誑，不忘林樂，不樂凡象共行共住，還向林中。修行比丘亦復如是，無始以來流轉世間，五縛所縛。何等為五？所謂愛聲、觸、味、香、色。誰為善調？所謂眼、耳、鼻、舌、身、意，如是六識。何者牢檻？所謂喜樂妻子眷屬、止住之處、僕使富樂，染著煩惱之所遮障，多歡喜摶及甘蔗酒、種種美味諸飲食者。分別之心為歡喜摶，淫慾為飲食，心愛網以為作樂歌笑等聲。邪見凡夫猶如凡象，共同住者謂有身見、戒取、疑網，口中甜者所謂喜樂邪見言說，系屬他者屬欲瞋癡；善調之象謂修行者，一切染癡以為供養，憶念出離則名為山，禪三摩提以為山窟，生正道心此名為花，涅槃為果，眾鳥聲者所謂法師，智慧為河，河濟口者所謂一心，言地分者謂四梵行——慈、悲、喜、舍。彼修行者猶如壯象，隨順思量禪定之樂，趣僧伽藍為還林去。比丘如是修行道者，猶如壯象；若不爾者，如狗無異。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘於八地處修第九地，得第九地？彼見聞知或天眼見：一切
【現代漢語翻譯】 現代漢語譯本： 行進時，不忘山間的彎曲小路、樹林花果、各種鳥的鳴叫聲、以及河邊的快樂；經過這樣的思索和回憶，便掙脫束縛離去，因為懷念那裡的快樂，所以對於馴像人不再感到畏懼和為難，摧毀了牢籠，回到森林中去，心中不再留戀——多多蹇荼（一種食物）、美妙的歡喜團以及甘蔗、甘蔗酒的飲用、琴瑟歌唱的音樂，心是難以調伏的、心是不可欺騙的，因為它不會忘記森林的快樂，不喜愛與普通的像一起行走和居住，最終還是回到森林中去。修行中的比丘也是這樣，從無始以來就在世間流轉，被五種束縛所捆綁。什麼是五種束縛呢？就是對聲音、觸覺、味道、香氣、顏色的貪愛。誰是善於調伏者呢？就是眼、耳、鼻、舌、身、意這六識。什麼是牢籠呢？就是對喜樂、妻子眷屬、居住的地方、僕人使喚、富裕快樂的貪戀，被染著煩惱所遮蔽和障礙，還有那令人歡喜的食物和甘蔗酒、各種美味的飲食。分別之心就是歡喜團，淫慾就是飲食，對世俗的愛戀就像是作樂歌笑的聲音。持有邪見的凡夫就像是普通的象，與他們共同居住的就是有身見、戒禁取見、疑網，口中的甜味就是指喜愛邪見的言論，被他人所控制就是被慾望、嗔恨、愚癡所控制；善於調伏的像是指修行者，把一切染污和愚癡都作為供養，憶念出離就叫做山，禪定三摩地就是山洞，生起正道的信心就叫做花，涅槃就是果實，各種鳥的鳴叫聲是指說法之法師，智慧就是河流，能夠渡過河流到達彼岸是指一心不亂，所說的地是指四梵行——慈、悲、喜、舍。那些修行者就像是強壯的象，隨順思量禪定的快樂，前往僧伽藍就像是回到森林中去。比丘如果這樣修行正道，就像是強壯的象；如果不是這樣，就和狗沒有什麼區別。
又修行者內心思惟——隨順正法觀察法行——怎麼樣比丘在八地處修第九地，得第九地？他見聞知或天眼見：一切 English version: While walking, it does not forget the mountain paths, the trees, forests, flowers, and fruits, the sounds of various birds, and the joy by the river; after such contemplation and recollection, it breaks free from its bonds and departs, because it remembers the joy there, so it no longer feels fear or difficulty towards the elephant trainers, destroys the cage, and returns to the forest, no longer longing for—Doda Kanjata (a type of food), wonderful joy-balls, as well as sugarcane, sugarcane wine, and the music of zithers and songs. The mind is difficult to tame, the mind cannot be deceived, because it does not forget the joy of the forest, and does not like to walk and live with ordinary elephants, and ultimately returns to the forest. A practicing Bhikkhu is also like this, wandering in the world since beginningless time, bound by five bonds. What are the five bonds? They are the attachment to sounds, touch, tastes, smells, and sights. Who is the good tamer? It is the six consciousnesses of eye, ear, nose, tongue, body, and mind. What is the cage? It is the attachment to joy, wife, children, relatives, the place of residence, servants, wealth, and happiness, obscured and hindered by defilements and afflictions, as well as those delightful foods and sugarcane wine, and various delicious foods. The discriminating mind is the joy-ball, lust is the food, and worldly love is like the sounds of music, singing, and laughter. Ordinary people with wrong views are like ordinary elephants, and living with them means having the view of a self, adherence to precepts, and the net of doubt. The sweetness in the mouth refers to the love of wrong views and speech, being controlled by others means being controlled by desire, hatred, and ignorance; the well-tamed elephant refers to the practitioner, offering all defilements and ignorance as offerings, remembering liberation is called the mountain, meditative samadhi is the mountain cave, generating the mind of the right path is called the flower, Nirvana is the fruit, the sounds of various birds refer to the Dharma masters who preach the Dharma, wisdom is the river, being able to cross the river to the other shore refers to being single-minded, the so-called ground refers to the four Brahmaviharas—loving-kindness, compassion, joy, and equanimity. Those practitioners are like strong elephants, following and contemplating the joy of meditation, going to the Sangharama is like returning to the forest. If a Bhikkhu practices the right path in this way, he is like a strong elephant; if not, he is no different from a dog.
Furthermore, the practitioner contemplates inwardly—following the right Dharma and observing the practice of the Dharma—how does a Bhikkhu cultivate the ninth ground in the eight grounds and attain the ninth ground? He sees, hears, knows, or sees with the divine eye: everything
【English Translation】 English version: While walking, it does not forget the mountain paths, the trees, forests, flowers, and fruits, the sounds of various birds, and the joy by the river; after such contemplation and recollection, it breaks free from its bonds and departs, because it remembers the joy there, so it no longer feels fear or difficulty towards the elephant trainers, destroys the cage, and returns to the forest, no longer longing for—Doda Kanjata (a type of food), wonderful joy-balls, as well as sugarcane, sugarcane wine, and the music of zithers and songs. The mind is difficult to tame, the mind cannot be deceived, because it does not forget the joy of the forest, and does not like to walk and live with ordinary elephants, and ultimately returns to the forest. A practicing Bhikkhu is also like this, wandering in the world since beginningless time, bound by five bonds. What are the five bonds? They are the attachment to sounds, touch, tastes, smells, and sights. Who is the good tamer? It is the six consciousnesses of eye, ear, nose, tongue, body, and mind. What is the cage? It is the attachment to joy, wife, children, relatives, the place of residence, servants, wealth, and happiness, obscured and hindered by defilements and afflictions, as well as those delightful foods and sugarcane wine, and various delicious foods. The discriminating mind is the joy-ball, lust is the food, and worldly love is like the sounds of music, singing, and laughter. Ordinary people with wrong views are like ordinary elephants, and living with them means having the view of a self, adherence to precepts, and the net of doubt. The sweetness in the mouth refers to the love of wrong views and speech, being controlled by others means being controlled by desire, hatred, and ignorance; the well-tamed elephant refers to the practitioner, offering all defilements and ignorance as offerings, remembering liberation is called the mountain, meditative samadhi is the mountain cave, generating the mind of the right path is called the flower, Nirvana is the fruit, the sounds of various birds refer to the Dharma masters who preach the Dharma, wisdom is the river, being able to cross the river to the other shore refers to being single-minded, the so-called ground refers to the four Brahmaviharas—loving-kindness, compassion, joy, and equanimity. Those practitioners are like strong elephants, following and contemplating the joy of meditation, going to the Sangharama is like returning to the forest. If a Bhikkhu practices the right path in this way, he is like a strong elephant; if not, he is no different from a dog.
Furthermore, the practitioner contemplates inwardly—following the right Dharma and observing the practice of the Dharma—how does a Bhikkhu cultivate the ninth ground in the eight grounds and attain the ninth ground? He sees, hears, knows, or sees with the divine eye: everything
三界皆是無常、苦、空、無我、不凈等器，觀一切欲亦復如是。譬如林中極大山崖險峻之處，有大高樹名佉殊梨，有無量刺，于彼樹頭少有果實而復難得，若取彼果，多有諸過，恐此樹果墮在險處，復畏失命；樹腹有孔，孔坎脆爛，欲上彼樹，復畏孔壞危人之命，彼樹極高，墮樹尚死，況墜高崖險惡之處。愚癡凡人盲無智目，貪著眾味，望見彼果，不看峻崖樹腹爛孔。彼愚癡人貪其果味而上彼樹，未到果所，即便墜墮，即爾命終。更有餘人，少知方便或有命業，則不墮墜，少得果味，多受苦惱。如是如是，彼修行比丘觀五道林，中間有孔、極大險崖謂一切病，佉殊梨樹所謂欲心，無量刺者所謂無量百千煩惱，求彼苦果所謂苦也，樹頭果者一切欲意，諸愛聲觸味色香等難可得者，是欲果也。所謂入海、若有刀畏、親近於王、作賊治生如是等苦，乃得所欲；如彼得苦、多諸過者貪慾瞋癡，墮高崖者謂墮地獄、畜生、餓鬼，即命終者法命盡也，樹爛孔者皆空無物、一切不堅，癡人往者所謂愚癡邪見人也；有如是等無量諸過，復有多過，如是欲果，味少過多。彼比丘如是觀於一切欲心，不生分別。「又彼比丘觀察欲心猶如火焰、猶如燈焰，明色可愛，其觸甚熱，飛蟲癡故，見彼明焰，貪著愛樂，入中即死。愚癡凡夫亦復如是，
【現代漢語翻譯】 現代漢語譯本 三界（Traidhātu，欲界、色界、無色界）都是無常、苦、空、無我、不凈的，觀察一切慾望也應如此。譬如在森林中，有一處極其險峻的山崖，那裡有一棵高大的樹，名叫佉殊梨（Khajūrī，棗椰樹），樹上長滿了刺。這樹頂上只有少量的果實，而且很難得到。如果去摘取那些果實，會有很多的過患，恐怕果實會掉落在危險的地方，又害怕因此喪命；樹幹內部有孔洞，孔洞脆弱腐爛，想要爬上那棵樹，又害怕孔洞崩壞危及性命，那樹非常高大，即使從樹上掉下來也會喪命，更何況是墜落到高崖險惡之處。愚癡的凡人，盲昧而沒有智慧，貪戀各種滋味，遠遠望見那樹上的果實，卻不看那險峻的山崖和樹幹上腐爛的孔洞。那些愚癡的人貪圖果實的美味而爬上那棵樹，還沒到達果實所在的地方，就立即墜落下來，因此喪命。還有一些人，稍微知道一些方法，或者命不該絕，雖然沒有墜落，但即使少量得到果實的滋味，也要承受很多的苦惱。 就像這樣，修行中的比丘觀察五道（Gati，地獄、餓鬼、畜生、人、天）的森林，中間有孔洞、極其險峻的山崖，指的是一切疾病；佉殊梨樹指的是慾望之心；無數的刺指的是無數的百千種煩惱；追求那痛苦的果實指的是苦難；樹頂上的果實指的是一切慾望，各種令人喜愛的聲音、觸感、味道、顏色、香氣等難以得到的東西，就是慾望的果實。就像進入大海、面臨刀劍的威脅、親近國王、做盜賊來謀生等等的苦難，才能得到所想要的；就像得到苦果一樣，會產生貪慾、嗔恨、愚癡；墜落高崖指的是墮入地獄、畜生、餓鬼道；立即喪命指的是法身慧命的終結；樹幹上腐爛的孔洞指的是一切皆空無物、一切都不堅固，愚癡的人前往指的是愚癡邪見之人。有如此等等無數的過患，還有更多的過患，就像慾望的果實，味道很少，過患卻很多。那位比丘這樣觀察一切慾望之心，不生起分別之念。 『此外，那位比丘觀察慾望之心，就像火焰、就像燈焰，明亮而顏色可愛，但觸碰起來卻非常灼熱，飛蟲因為愚癡的緣故，看見那明亮的火焰，貪戀喜愛，進入其中就立即死去。愚癡的凡夫也是這樣。』
【English Translation】 English version All realms of existence (Traidhātu, the three realms of desire, form, and formlessness) are impermanent, suffering, empty, without self, and impure. Observe all desires in the same way. For example, in a forest, there is an extremely steep cliff, and on it stands a tall tree called Khajūrī (date palm), covered with countless thorns. At the top of this tree, there are only a few fruits, and they are very difficult to obtain. If one tries to pick those fruits, there will be many dangers. One might fear that the fruits will fall into a dangerous place, and one might also fear losing one's life. The trunk of the tree has holes, and these holes are fragile and rotten. If one tries to climb the tree, one might fear that the holes will collapse and endanger one's life. The tree is very tall, and even falling from the tree would be fatal, let alone falling from the steep and dangerous cliff. Foolish ordinary people, blind and without wisdom, are greedy for various flavors. They see the fruits on the tree from afar but do not see the steep cliff and the rotten holes in the trunk. Those foolish people, greedy for the taste of the fruits, climb the tree, but before they reach the fruits, they immediately fall and die. There are also some people who know a little about the methods, or whose lives are not destined to end, who do not fall, but even if they obtain a small amount of the taste of the fruits, they must endure much suffering. Just like that, a meditating Bhikkhu (monk) observes the forest of the five destinies (Gati, the realms of hell, hungry ghosts, animals, humans, and gods), with holes in the middle and extremely steep cliffs, referring to all diseases; the Khajūrī tree refers to the mind of desire; the countless thorns refer to countless hundreds of thousands of afflictions; seeking the painful fruits refers to suffering; the fruits at the top of the tree refer to all desires, various pleasing sounds, sensations, tastes, colors, fragrances, etc., which are difficult to obtain, are the fruits of desire. Just like entering the sea, facing the threat of swords, being close to the king, making a living as a thief, and so on, one must endure suffering to obtain what one wants; just like obtaining bitter fruits, greed, hatred, and delusion arise; falling from the high cliff refers to falling into the realms of hell, animals, and hungry ghosts; immediate death refers to the end of the Dharma body and wisdom life; the rotten holes in the trunk refer to everything being empty and without substance, everything being impermanent. The foolish people who go there refer to foolish people with wrong views. There are countless dangers like these, and even more dangers, just like the fruits of desire, with little taste but many dangers. That Bhikkhu observes all desires in this way, without giving rise to discrimination. 『Furthermore, that Bhikkhu observes the mind of desire, like a flame, like the flame of a lamp, bright and with a lovely color, but very hot to the touch. Insects, because of their foolishness, see the bright flame, are greedy and fond of it, and die as soon as they enter it. Foolish ordinary people are also like this.』
欲瞋癡覆，於一切欲，心生愛著，如彼飛蟲，見燈明色，若入欲燈則墮地獄、畜生、餓鬼，如彼飛蟲入燈而死。彼比丘如是觀察，心得離欲。
「又彼比丘內心思惟——隨順正法觀察法行——又此世間一切眾生何縛所縛，輪轉生死？彼見聞知或天眼見：二縛所縛，繫在世間。何等為二？一者食縛，二者觸縛。食縛有四：一者摶食；二者思食；三者禪食；四者觸食。何者摶食？謂四：人處、欲界六天、八大地獄、鬼中一分。二、思食者，所謂魚中。三、禪食者，所謂行禪色界天等。四、觸食者，所謂諸鳥。何者為觸？觸者謂欲，有執手者或有笑者、有眼見者，如是皆為欲觸所誑。如是一切愚癡凡夫，謂欲界中，人及餓鬼、畜生、地獄，此等習欲，故名欲界；又無色界三摩跋提，攀緣為食；以此二縛，常在世間，不得離欲，常為一切結使所縛。
「又彼比丘如實觀眼：眼識見色，若生樂觸則攀緣樂，非樂報業。又如實觀，如是如是眼識見色，是惡意處，若眼觸生，攀緣于苦，是樂報業。彼如實知：何者名為眼識見色，攀緣於樂，非樂報業？於此法中隨順觀察眼見色已，不善思惟、觀察攀緣，憶念味著而生樂心，現在雖樂，后得苦報，成就地獄、餓鬼、畜生。何業現在得不樂報，后得樂報？眼識見色而生眼觸，
【現代漢語翻譯】 現代漢語譯本：如果被嗔恚和愚癡所矇蔽，對於一切慾望，內心產生強烈的愛戀和執著，就像那些飛蟲，看見燈光的美麗顏色，如果飛入慾望之燈，就會墜入地獄、畜生、餓鬼道中，就像那些飛蟲飛入燈火中而死去。那位比丘應該這樣觀察，才能使自己的心遠離慾望。
『此外，那位比丘內心思考——遵循正確的佛法觀察行為——那麼這個世間的一切眾生被什麼束縛，在生死輪迴中流轉呢？他通過見聞得知，或者通過天眼看到：是被兩種束縛所束縛，從而被繫縛在這個世間。這兩種束縛是什麼呢？一是食物的束縛，二是觸覺的束縛。食物的束縛有四種：一是摶食（段食），二是思食，三是禪食，四是觸食。什麼是摶食呢？指的是四種：人道、欲界六天、八大地獄、以及一部分餓鬼。二是思食，指的是魚類。三是禪食，指的是行禪的天人等。四是觸食，指的是各種鳥類。什麼是觸呢？觸指的是慾望，包括牽手、微笑、眼神接觸等，這些都是被慾望的觸覺所迷惑。像這樣，一切愚癡的凡夫，在欲界中，包括人、餓鬼、畜生、地獄，他們習慣於慾望，所以稱為欲界；又因為沒有**三摩跋提（Samadhi，專注），攀緣外物為食物；因為這兩種束縛，常常滯留在世間，不能脫離慾望，常常被一切煩惱所束縛。
『此外，那位比丘如實地觀察眼睛：眼睛的意識看到顏色，如果產生快樂的感受，就攀緣快樂，這是非快樂的果報之業。又如實地觀察，像這樣眼睛的意識看到顏色，是產生惡意的地方，如果眼睛的觸覺產生，攀緣于痛苦，這是快樂的果報之業。他如實地知道：什麼叫做眼睛的意識看到顏色，攀緣于快樂，是非快樂的果報之業呢？在這種情況下，隨順觀察眼睛看到顏色之後，不善於思考、觀察和攀緣，憶念和貪戀味道而產生快樂的心情，現在雖然快樂，以後卻會得到痛苦的果報，最終會墮入地獄、餓鬼、畜生道。什麼樣的業現在得到不快樂的果報，以後卻得到快樂的果報呢？眼睛的意識看到顏色而產生眼睛的觸覺，
【English Translation】 English version: If one is covered by anger and ignorance, and develops strong love and attachment to all desires, it is like those flying insects that see the beautiful colors of a lamp. If they enter the lamp of desire, they will fall into hell, the animal realm, and the realm of hungry ghosts, just like those flying insects that die when they fly into the fire. That Bhikkhu (Buddhist monk) should observe in this way, so that his mind can be detached from desires.
'Furthermore, that Bhikkhu contemplates inwardly—observing conduct in accordance with the correct Dharma (Buddhist teachings)—then what binds all sentient beings in this world, causing them to transmigrate in the cycle of birth and death? He knows through hearing and seeing, or through his divine eye, that they are bound by two fetters, thus being tied to this world. What are these two fetters? One is the fetter of food, and the other is the fetter of touch. The fetter of food has four types: first, coarse food (physical food); second, food of thought; third, food of meditation; fourth, food of contact. What is coarse food? It refers to four realms: the human realm, the six heavens of the desire realm, the eight great hells, and a portion of the hungry ghosts. Second, food of thought, refers to fish. Third, food of meditation, refers to those in the heavens of meditative absorption, etc. Fourth, food of contact, refers to various birds. What is touch? Touch refers to desire, including holding hands, smiling, eye contact, etc., all of which are deluded by the touch of desire. Like this, all ignorant ordinary beings, in the desire realm, including humans, hungry ghosts, animals, and those in hell, are accustomed to desires, hence it is called the desire realm; and because they lack **Samadhi (concentration), they cling to external objects as food; because of these two fetters, they constantly remain in the world, unable to escape desire, and are constantly bound by all afflictions.
'Furthermore, that Bhikkhu truly observes the eye: the consciousness of the eye sees colors, and if it generates a pleasant feeling, it clings to pleasure, which is the karma of non-pleasant retribution. And truly observes, in this way, the consciousness of the eye sees colors, which is the place where evil arises, and if the touch of the eye arises, it clings to suffering, which is the karma of pleasant retribution. He truly knows: what is called the consciousness of the eye seeing colors, clinging to pleasure, which is the karma of non-pleasant retribution? In this situation, following the observation after the eye sees colors, not skillfully thinking, observing, and clinging, remembering and craving the taste, and generating a joyful mind, although it is pleasant now, it will receive painful retribution later, and will eventually fall into hell, the realm of hungry ghosts, and the animal realm. What kind of karma receives unpleasant retribution now, but pleasant retribution later? The consciousness of the eye sees colors and generates the touch of the eye,
心善思惟、觀察攀緣，于現在世心不樂著，現在不樂，非苦報業，轉生人天受勝妙樂，終到涅槃。如是耳、鼻、舌、身、意識皆亦如是。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘眼識見色心行於舍？謂：彼比丘眼見色已，心不喜樂、非不喜樂、不貪不惡，心不悕望、非不悕望，亦不憶念、非不憶念，亦非不善觀察覆障，如是行舍，是名舍處，非苦樂處。又彼比丘得第十地六地處行，謂阿那含初禪地中乃至四禪，得登彼地。彼觀諸法出沒生滅，常勤修行八分聖道，欲覺欲到解脫之門。彼比丘如是精勤，魔宮隱蔽，彼地夜叉見已歡喜，即以上聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，彼四天王如是復聞三十三天，三十三天聞焰摩天，彼焰摩天聞兜率天，彼兜率天聞化樂天，彼化樂天覆向他化自在天說，彼自在天覆向梵天如是說言：『閻浮提中某善男子，廣說如前，乃至八地攝於六地。』彼既聞已，甚大歡喜。梵迦夷天，出禪樂行，既實聞已，轉復歡喜。」爾時，世尊而說偈言：
「若善若不善， 業果皆決定， 自作業自食， 皆為業所縛。 如是煩惱地， 初甜而後苦， 舍境界如毒， 以不饒益故。 智不屬煩惱， 屬於智境界， 此世若後世， 一切
【現代漢語翻譯】 現代漢語譯本： 心懷善念，通過思維和觀察來擺脫攀緣，對於現在世間的事物，內心不再執著。現在不執著，就不會有苦報的業力，從而可以轉生到人天，享受殊勝美妙的快樂，最終達到涅槃（Nirvana，解脫）。耳朵、鼻子、舌頭、身體和意識也是同樣的道理。
『此外，修行者內心思考——遵循正法，觀察法行——那麼這位比丘如何通過眼識見到色塵而達到舍（Upeksha，舍）的狀態呢？這位比丘在眼睛看到色塵之後，內心既不喜好也不厭惡，既不貪戀也不憎恨，內心既不希望得到也不拒絕失去，既不回憶也不忘記，也不用不善的觀察來掩蓋真相。像這樣行舍，就叫做舍處，而不是苦樂的感受之處。』這位比丘證得了第十地中的六地處行，也就是阿那含（Anagami，不還者）在初禪地中乃至四禪的境界，登上了這些境界。他觀察諸法的生起和滅去，經常勤奮地修行八正道，渴望覺悟，渴望到達解脫之門。這位比丘如此精進，以至於魔宮都隱蔽起來。那些地方的夜叉（Yaksa，夜叉）見到這種情況，都非常歡喜，立刻將此事向上稟報給虛空夜叉，虛空夜叉又稟報給四大王，四大王又稟報給四天王，四天王又稟報給三十三天，三十三天稟報給焰摩天，焰摩天稟報給兜率天，兜率天稟報給化樂天，化樂天又向他化自在天稟報，他化自在天又向梵天這樣稟報說：『在閻浮提（Jambudvipa，南贍部洲）中，某位善男子』，（以下內容與前面所說相同），『乃至八地包含於六地之中。』他們聽聞之後，都非常歡喜。梵迦夷天（Brahma-kayika Devas，梵身天），從禪定的快樂中出來，聽到這個真實的訊息后，更加歡喜。』當時，世尊說了這樣的偈語：
『無論是善業還是不善業，其果報都是確定的， 自己造的業，自己承受果報，都被業力所束縛。 像煩惱這樣的境界， 開始是甜美的，最終卻是痛苦的， 捨棄這些境界，就像捨棄毒藥一樣， 因為它不會帶來利益。 智慧不屬於煩惱， 而是屬於智慧的境界， 無論是在今生還是來世， 一切都會更好。』
【English Translation】 English version: With a mind of kindness, contemplate and observe to relinquish clinging. In the present world, the mind is no longer attached. Without attachment in the present, there will be no karmic retribution of suffering. One can then be reborn in the realms of humans and gods, enjoying supreme and wonderful bliss, ultimately reaching Nirvana (Nirvana, liberation). The same principle applies to the ears, nose, tongue, body, and consciousness.
『Furthermore, the practitioner contemplates inwardly—following the right Dharma, observing the practice of the Dharma—how does that Bhikkhu (Bhikkhu, monk) through eye-consciousness, seeing forms, achieve the state of Upeksha (Upeksha, equanimity)? This Bhikkhu, having seen forms with the eye, the mind neither delights nor dislikes, neither craves nor hates, the mind neither hopes to gain nor fears to lose, neither remembers nor forgets, nor uses unwholesome observation to conceal the truth. Practicing equanimity in this way is called the place of equanimity, not a place of pleasure or pain.』 This Bhikkhu attains the practice of the six realms within the tenth ground, that is, the Anagami (Anagami, non-returner) in the first Dhyana (Dhyana, meditation) ground up to the fourth Dhyana, ascending to these grounds. He observes the arising and ceasing of all Dharmas, constantly diligently practicing the Noble Eightfold Path, longing for enlightenment, longing to reach the gate of liberation. This Bhikkhu is so diligent that the palace of Mara (Mara, demon) is concealed. The Yakshas (Yaksa, spirits) in those places, seeing this, are very joyful, and immediately report this upwards to the aerial Yakshas, the aerial Yakshas report to the Four Great Kings, the Four Great Kings report to the Four Heavenly Kings, the Four Heavenly Kings report to the Thirty-three Gods, the Thirty-three Gods report to the Yama Gods, the Yama Gods report to the Tushita Gods, the Tushita Gods report to the Nirmanarati Gods, the Nirmanarati Gods report to the Paranirmitavasavartin Gods, the Paranirmitavasavartin Gods report to the Brahma-kayika Devas (Brahma-kayika Devas, Brahma-body gods), saying: 『In Jambudvipa (Jambudvipa, the continent of Jambu), a certain virtuous man』 (the following is the same as what was said before), 『even the eight grounds are contained within the six grounds.』 Having heard this, they are very joyful. The Brahma-kayika Devas, emerging from the joy of Dhyana, are even more joyful upon hearing this true news.』 At that time, the World-Honored One spoke this verse:
『Whether good or bad, The karmic results are determined, One reaps what one sows, All are bound by karma. Such is the realm of afflictions, Sweet at first, but bitter later, Abandon these realms like poison, For they bring no benefit. Wisdom does not belong to afflictions, But belongs to the realm of wisdom, Whether in this life or the next, All will be better.『
時受樂。 智常燒煩惱， 如火能焚草， 煩惱覆智梵， 故佛說三寶。 若樂智境界， 寂靜如牟尼； 若煩惱蛇嚙， 彼人一切失。 若人知二諦， 勇猛諦知見， 彼行第一道， 舍離生死處。 若人樂生死， 喜樂煩惱怨， 彼人常被縛， 流轉有隘處。 若人有出意， 常行寂靜行， 死生天眾中， 到梵世界處。 若不愛慾等， 供養佛法僧， 彼人捨生死， 如風吹乾草。 若不為心使， 而能使於心， 則能除煩惱， 如日出無闇。 心怨最第一， 更無如是怨， 心常燒眾生， 如放燒時樹。 若心自在行， 愚癡不調根， 彼苦不寂靜， 去涅槃太遠。 知苦及苦報， 復能知苦因， 則脫一切縛， 普離諸煩惱。 智為第一明， 癡為第一闇， 取如是光明， 是名黠慧人。 癡為第一惡， 黠慧人能捨， 若令癡自在， 寂靜難可得。 若欲自安隱， 寧觸入大火， 毒蛇同處住， 終不近煩惱。 智第一甘露， 第一安隱藏， 智為第一親， 智為第一寶。 如是之智火， 常燒煩惱山， 燒煩惱山者， 則到安樂處。 若人無智慧， 如盲入闇處，
【現代漢語翻譯】 現代漢語譯本 時時感受快樂。 智慧常常焚燒煩惱，就像火能焚燒草一樣。 煩惱覆蓋智慧和梵行，所以佛陀宣說了三寶（佛、法、僧）。 如果喜愛智慧的境界，就能像牟尼（聖人）一樣寂靜；如果被煩惱之蛇咬傷，那人就會失去一切。 如果有人瞭解二諦（世俗諦和勝義諦），勇敢而真實地知見，他就能行走在第一道（解脫之道）上，舍離生死之處。 如果有人喜愛生死，喜歡煩惱怨敵，那人常常被束縛，在充滿苦難的地方流轉。 如果有人有出離之心，常常修行寂靜之行，死後就能在天眾之中，到達梵世界之處。 如果不貪愛慾望等，供養佛、法、僧三寶，那人就能捨離生死，就像風吹走乾燥的草一樣。 如果不被心所驅使，而能駕馭自己的心，就能去除煩惱，就像太陽出來就沒有黑暗一樣。 心是第一怨敵，沒有比這更厲害的怨敵了，心常常焚燒眾生，就像放火焚燒樹木一樣。 如果心隨心所欲地放縱，愚癡而不調伏其根，那他的痛苦就不會平息，離涅槃（寂滅）太遠。 如果知道苦以及苦的果報，又能知道苦的原因，就能脫離一切束縛，完全遠離各種煩惱。 智慧是第一光明，愚癡是第一黑暗，獲取這樣的光明，就叫做有智慧的人。 愚癡是第一罪惡，有智慧的人能夠捨棄它，如果讓愚癡放縱，寂靜就難以獲得。 如果想要自己安穩，寧願觸碰進入大火，與毒蛇同處，也終究不接近煩惱。 智慧是第一甘露，是第一安全的隱藏之處，智慧是第一親友，智慧是第一珍寶。 像這樣的智慧之火，常常焚燒煩惱之山，焚燒煩惱之山的人，就能到達安樂之處。 如果人沒有智慧，就像盲人進入黑暗之處。
【English Translation】 English version Constantly experiencing joy. Wisdom constantly burns away afflictions, just as fire can burn grass. Afflictions cover wisdom and Brahma-conduct, therefore the Buddha speaks of the Three Jewels (Buddha, Dharma, Sangha). If one delights in the realm of wisdom, one can be as tranquil as a Muni (sage); if bitten by the snake of afflictions, that person loses everything. If one understands the Two Truths (conventional truth and ultimate truth), bravely and truly seeing, one walks the foremost path (the path to liberation), abandoning the place of birth and death. If one delights in birth and death, rejoicing in the enemy of afflictions, that person is constantly bound, transmigrating in places full of suffering. If one has the intention to renounce, constantly practicing tranquil conduct, after death, among the heavenly hosts, one reaches the place of the Brahma world. If one does not crave desires, etc., offering to the Buddha, Dharma, and Sangha, that person abandons birth and death, like wind blowing away dry grass. If one is not driven by the mind, but can control one's own mind, one can remove afflictions, just as when the sun rises, there is no darkness. The mind is the foremost enemy, there is no enemy like it, the mind constantly burns sentient beings, like setting fire to trees. If the mind acts freely, foolishly not taming its roots, that person's suffering will not be pacified, too far from Nirvana (extinction). If one knows suffering and the retribution of suffering, and also knows the cause of suffering, one is freed from all bonds, completely separated from all afflictions. Wisdom is the foremost light, ignorance is the foremost darkness, obtaining such light is called a wise person. Ignorance is the foremost evil, a wise person can abandon it, if ignorance is allowed to run free, tranquility is difficult to attain. If one wants to be secure, rather touch and enter a great fire, dwell with poisonous snakes, but never approach afflictions. Wisdom is the foremost nectar, the foremost safe hiding place, wisdom is the foremost relative, wisdom is the foremost treasure. Such a fire of wisdom constantly burns the mountain of afflictions, the one who burns the mountain of afflictions reaches the place of peace and joy. If a person has no wisdom, it is like a blind person entering a dark place.
則不厭生死， 非法諍斗籠。 若人常念法， 善得於人身， 不為心所誑， 應受善人供。
「彼比丘如是知法、非法，依法正行，如是凈心，則能破壞無量百千高大生山，無有餘氣，更不復生，離煩惱刀，近於涅槃。◎
◎正法念處經地獄品第三之一
「又彼比丘隨順思惟業果報法，觀法、非法，云何惡業無量種種，皆因於心，相續流轉？如河浚流漂諸眾生，令墮惡業果報之地，在於地獄受極苦惱。彼比丘觀善不善，諦意思量：此諸眾生云何如是為心所誑、為愛所誑，墮活、黑繩、合喚、大喚、熱及大熱、阿鼻惡處地獄中生？彼諸地獄各有別處，皆有官人，如業相似，各各證知，彼地獄處名為何等？眾生何業到何地獄？墮在何處？彼比丘若見聞知或天眼見：有大地獄名活地獄，復有別處。別處有幾？名為何等？處有十六：一名屎泥；二名刀輪；三名甕熟；四名多苦；五名闇冥；六名不喜；七名極苦；八名眾病；九名兩鐵；十名惡杖；十一名為黑色鼠狼；十二名為異異迴轉；十三名苦逼；十四名為缽頭摩鬘；十五名陂池；十六名為空中受苦；此名十六活地獄處。何業生彼活地獄處？彼比丘若見聞知或天眼見：若有殺生，樂行多作此業普遍，殺業究竟，和合相應，墮活地獄根本之處
【現代漢語翻譯】 現代漢語譯本 不厭惡生死，不陷入非法的爭鬥牢籠。 如果有人經常思念佛法，就能很好地獲得人身，不被自己的心所迷惑，應當接受善人的供養。
『那位比丘如果這樣瞭解什麼是法、什麼是非法，依照正法修行，像這樣清凈自己的心，就能摧毀無量百千高大的生死之山，不留一絲殘餘，不再重新產生，遠離煩惱之刀，接近涅槃（Nirvana）。』
《正法念處經》地獄品第三之一
『此外，那位比丘隨順地思惟業果報應的法則，觀察什麼是法、什麼是非法，什麼樣的惡業是無量種種，都是因為心的作用，相續不斷地流轉？就像河流的急流漂流著各種眾生，使他們墮落到惡業果報之地，在地獄中遭受極大的苦惱。那位比丘觀察善與不善，仔細地思量：這些眾生為什麼會這樣被自己的心所迷惑、被愛慾所迷惑，墮落到活地獄（Jīva-naraka）、黑繩地獄（Kālasūtra-naraka）、合喚地獄（Saṃghāta-naraka）、大喚地獄（Raurava-naraka）、熱地獄（Tapana-naraka）以及大熱地獄（Pratāpana-naraka）、阿鼻地獄（Avīci-naraka）這些惡劣的地方中？這些地獄各有不同的處所，都有獄官，根據眾生所造的業力，各自知曉，這些地獄的名稱是什麼？眾生因為什麼業而墮入哪個地獄？墮落在什麼地方？那位比丘如果通過見聞得知，或者通過天眼看到：有大地獄名為活地獄，還有其他的處所。這些處所有多少？名稱是什麼？活地獄有十六個處所：第一個叫做屎泥地獄（Gūtha-niraya）；第二個叫做刀輪地獄（Kṣuracakra-niraya）；第三個叫做甕熟地獄（Kumbhīpāka-niraya）；第四個叫做多苦地獄（Bahuduḥkha-niraya）；第五個叫做闇冥地獄（Andhakāra-niraya）；第六個叫做不喜地獄（Aprīti-niraya）；第七個叫做極苦地獄（Atiduḥkha-niraya）；第八個叫做眾病地獄（Nānāroga-niraya）；第九個叫做兩鐵地獄（Dvyayas-niraya）；第十個叫做惡杖地獄（Asidanda-niraya）；第十一個叫做黑色鼠狼地獄（Kālakulisaka-niraya）；第十二個叫做異異迴轉地獄（Nānāvarta-niraya）；第十三個叫做苦逼地獄（Duḥkhotpidana-niraya）；第十四個叫做缽頭摩鬘地獄（Padumamālā-niraya）；第十五個叫做陂池地獄（Vetraṇī-niraya）；第十六個叫做空中受苦地獄（Antarikṣa-duḥkha-niraya）；這些就是十六個活地獄的處所。因為什麼業而生到這些活地獄中？那位比丘如果通過見聞得知，或者通過天眼看到：如果有人殺生，喜歡經常做這種普遍的殺生之業，殺業究竟完成，和合相應，就會墮落到活地獄的根本之處。』
【English Translation】 English version Then one will not be weary of birth and death, nor trapped in the cage of unlawful strife. If one constantly contemplates the Dharma, one will be able to obtain a human body, not be deceived by one's mind, and should receive offerings from virtuous people.
'That Bhikṣu (Buddhist monk) who thus knows what is Dharma and what is not, and practices righteously according to the Dharma, and thus purifies his mind, will be able to destroy the immeasurable hundreds of thousands of high and great mountains of birth, without any remaining trace, and will not be reborn again, will be far from the knife of afflictions, and close to Nirvana (Nirvana).'
The Sutra on the Establishment of Right Mindfulness, Chapter Three, Part One: On Hell
'Furthermore, that Bhikṣu contemplates in accordance with the law of karmic retribution, observing what is Dharma and what is not Dharma. How are the immeasurable varieties of evil karma all due to the mind, continuously flowing and transmigrating? Like a rushing river carrying all beings, causing them to fall into the land of evil karmic retribution, suffering extreme torment in hell. That Bhikṣu observes good and evil, carefully contemplating: Why are these beings so deluded by their minds, deluded by their desires, falling into the Jīva-naraka (Living Hell), Kālasūtra-naraka (Black Rope Hell), Saṃghāta-naraka (Crushing Hell), Raurava-naraka (Howling Hell), Tapana-naraka (Burning Hell), and Pratāpana-naraka (Great Burning Hell), and Avīci-naraka (Hell of Incessant Suffering), being born in these evil places? These hells each have different locations, each with its own officials, who, according to the similar karma, each know and understand, what are the names of these hells? What karma causes beings to fall into which hell? Where do they fall? That Bhikṣu, if he knows through hearing or seeing, or sees through divine vision: there is a great hell called the Living Hell, and there are other places. How many other places are there? What are their names? There are sixteen places: the first is called Gūtha-niraya (Excrement Hell); the second is called Kṣuracakra-niraya (Razor Wheel Hell); the third is called Kumbhīpāka-niraya (Cauldron-Cooking Hell); the fourth is called Bahuduḥkha-niraya (Hell of Much Suffering); the fifth is called Andhakāra-niraya (Dark Hell); the sixth is called Aprīti-niraya (Hell of Displeasure); the seventh is called Atiduḥkha-niraya (Hell of Extreme Suffering); the eighth is called Nānāroga-niraya (Hell of Various Diseases); the ninth is called Dvyayas-niraya (Hell of Two Irons); the tenth is called Asidanda-niraya (Hell of Evil Staff); the eleventh is called Kālakulisaka-niraya (Hell of Black Weasels); the twelfth is called Nānāvarta-niraya (Hell of Various Revolutions); the thirteenth is called Duḥkhotpidana-niraya (Hell of Suffering Oppression); the fourteenth is called Padumamālā-niraya (Hell of Lotus Garlands); the fifteenth is called Vetraṇī-niraya (River Vetraṇī Hell); the sixteenth is called Antarikṣa-duḥkha-niraya (Hell of Suffering in the Sky); these are the sixteen places of the Living Hell. What karma causes one to be born in these places of the Living Hell? That Bhikṣu, if he knows through hearing or seeing, or sees through divine vision: if there are those who kill living beings, who enjoy frequently engaging in this widespread act of killing, if the act of killing is completely accomplished, harmoniously corresponding, they will fall into the fundamental place of the Living Hell.'
。殺生之業有上中下，地獄受苦亦上中下。彼地獄業何者為上？彼殺生者，若殺善人、若受戒人、若善行人，有他眾生、有眾生想、有殺生心，斷其命根，此業究竟，心不生悔，向他贊說而復更作，復教他殺、勸殺隨喜、讚歎殺生，若使他殺；如是癡人，自作教他，罪業成就，命終生於活地獄中。如此人中若五十年，彼四天王為一日夜，彼數亦爾，三十日夜以為一月，亦十二月以為一歲；彼四天王若五十年，活大地獄為一日夜。以惡業時有下中上，活地獄命亦下中上，有中間死，隨業種子多少輕重，活地獄中或一處受、或二處受、或三處受、或四處受、或五處受、或六處受，如是乃至十六處受，乃至惡業未壞未爛、業氣未盡，彼地獄中五百年命，依天年數，不依人中。
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘觀活地獄知別處業？心業畫師，自業畫作業果地分，種種異心，別處受苦，有百千億那由他數怖畏惡事，無有相似不可譬類。分分觀察活地獄處，眾生何業生屎泥處？彼見聞知或天眼見：以何惡業不善種子，生屎泥處？所謂殺生。若欲心殺，謂令鳥殺：放鷹、放雕。復有異殺，若圍殺鹿、若獵殺鹿而不懺悔，業業普遍，殺業究竟和集相應，如前所說。彼人以是惡業因緣，身壞命終生彼地獄
【現代漢語翻譯】 現代漢語譯本：殺生之業有上、中、下之分，在地獄中所受的苦難也有上、中、下之別。那麼，地獄之業中，哪一種最為嚴重呢？如果殺生者殺害的是善人、受戒之人、行善之人，並且在殺害其他眾生時，心中認為確是眾生，懷有殺生之心，斷絕其命根，此種惡業便算究竟完成。事後心中沒有絲毫悔意，還向他人炫耀贊說，並且再次犯下同樣的罪行，甚至教唆他人殺生、勸誘他人殺生、隨喜讚歎殺生，或者指使他人去殺生；像這樣愚癡的人，自己作惡，又教唆他人作惡，罪業便算成就。此人命終之後，便會墮入活地獄之中。人間五十年，相當於四天王的一日一夜，時間以此類推，三十日夜為一月，十二月為一年。四天王的五十年，相當於活大地獄的一日一夜。由於惡業有下、中、上之分，活地獄的壽命也有下、中、上之別，甚至有中途死亡的情況。根據個人業力種子的多少輕重，在活地獄中可能在一處受苦，也可能在兩處、三處、四處、五處、六處，乃至十六處同時受苦，直到惡業消磨殆盡，業力之氣完全消散為止。在活地獄中的五百年壽命，是按照天上的年數計算，而不是按照人間的年數計算。
『此外，修行者內心應當思惟——隨順正法，觀察法行——那麼，比丘如何觀察活地獄，從而瞭解不同之處的業報呢？心就像一位畫師，用自身的業力描繪出業果的景象，在不同的地方承受痛苦。那裡有成百上千億那由他（Niyuta，數量單位，表示極大的數）之多的恐怖惡事，沒有相似之處，無法用比喻來形容。仔細觀察活地獄的各個地方，眾生是因為什麼樣的惡業而生於屎泥之中呢？通過見聞或者天眼觀察，便會知道：是因為什麼樣的惡業和不善的種子，導致他們生於屎泥之中？那就是殺生。如果是心懷惡意地殺生，比如爲了讓鳥類殺生而放鷹、放雕。還有其他的殺生方式，比如圍獵殺鹿，或者獵殺鹿之後不懺悔，各種殺業普遍存在，殺業究竟完成，各種因素和合相應，就像前面所說的那樣。這些人因為這些惡業的因緣，身壞命終之後，便會墮入那樣的地獄之中。』
【English Translation】 English version: The karma of killing has superior, middling, and inferior aspects, and the suffering in hell also has superior, middling, and inferior distinctions. Among the karmas leading to hell, which is the most severe? If the killer slays a virtuous person, a person who has taken vows, or a person who practices virtue; and when killing other beings, has the thought that they are indeed beings, harbors the intention to kill, and severs their life force, this evil karma is considered complete. Afterwards, there is no remorse in the heart, and they even boast and praise it to others, and commit the same crime again. They even instigate others to kill, encourage others to kill, rejoice in and praise killing, or order others to kill. Such foolish people, committing evil themselves and instigating others to commit evil, their sinful karma is accomplished. After death, such a person will fall into the Living Hell (活地獄). Fifty years in the human realm is equivalent to one day and night for the Four Heavenly Kings (四天王), and time is calculated proportionally: thirty days and nights make a month, and twelve months make a year. Fifty years of the Four Heavenly Kings is equivalent to one day and night in the Great Living Hell (活大地獄). Because evil karma has inferior, middling, and superior aspects, the lifespan in the Living Hell also has inferior, middling, and superior distinctions, and there may even be instances of dying prematurely. According to the amount and severity of individual karma seeds, one may suffer in one place in the Living Hell, or in two, three, four, five, six, or even sixteen places simultaneously, until the evil karma is completely exhausted and the force of the karma is completely dissipated. The five hundred years of life in the Living Hell are calculated according to the years of the heavens, not according to the years of the human realm.
『Furthermore, a practitioner should contemplate inwardly—following the Right Dharma (正法) and observing the practice of the Dharma (法行)—how does a Bhikshu (比丘, Buddhist monk) observe the Living Hell and understand the karmic retribution in different places? The mind is like a painter, using one's own karma to depict the scene of karmic consequences, enduring suffering in different places. There are hundreds of thousands of millions of Niyutas (那由他, a unit of measurement representing an extremely large number) of terrifying evil events, with no similarities and impossible to describe with metaphors. Observing carefully the various places in the Living Hell, what kind of evil karma causes beings to be born in excrement and mud? Through hearing or observing with the divine eye (天眼), one will know: what kind of evil karma and unwholesome seeds cause them to be born in excrement and mud? It is killing. If it is killing with malicious intent, such as releasing hawks and eagles to kill for the sake of birds killing. There are also other ways of killing, such as hunting deer in an enclosure, or hunting deer without repentance. Various killing karmas are prevalent, the killing karma is completely accomplished, and various factors come together in accordance, as mentioned earlier. These people, due to the causes and conditions of these evil karmas, after the destruction of their bodies and the end of their lives, will fall into such hells.』
，在一分處受種種苦，謂屎泥處，燒屎極熱，其味甚苦，赤銅和屎，屎中有蟲，蟲金剛嘴，遍覆屎上。彼諸罪人，食如是屎，蟲入身內，先食其唇，次食其舌、次食其龂、次食其咽、次食其心、次食其肺、次食其肚、次食其脾、次食其胃、次食小腸、次食大腸、次食熟藏、次食筋脈一切脈分、次食肉血。彼人如是彼地獄中受極苦惱，如人中數，乃經無量百千年歲。諸殺生人，造作惡業，若圍殺鹿、若獵殺鹿，養殺鳥雀若鷹鵰等，令彼殺已，奪取自食。彼業果報，如是殺已，彼人取食，以是惡業之勢力故。彼糞屎中多有諸蟲，蟲金剛嘴，入其身內如是食之。善不善果，自業相似。若彼罪人惡業盡者，彼人於此屎泥之處地獄得脫，彼心業畫，畫文盡已，彼人如是得脫彼處；若其人業后報未熟，生畜生中，受飛鳥身，余鳥所殺；若受鹿身，為圍所殺，如彼前世殺鳥、殺鹿。彼人果報地獄中受，余殘之業，生畜生中；若后氣業，生於天中、若生人中，彼業因緣，生則短命。
「又彼比丘觀活地獄，第二別處名刀輪處。彼業果報，眾生何業生於彼處？彼見聞知：若心貪物，如是因緣而殺眾生，欲得命因，以刀殺生。彼人如是以此因緣而不懺悔，復教他殺，業業普遍，如前所說。彼人以是惡業因緣，身壞命終墮彼地獄，生刀
【現代漢語翻譯】 現代漢語譯本：在糞屎地獄中，罪人遭受種種痛苦，那裡遍佈屎泥，燃燒的糞便極其酷熱，味道苦澀難耐。赤紅的銅與糞便混合在一起，糞便中還有蟲子，這些蟲子長著金剛石般堅硬的嘴，遍佈在糞便之上。那些罪人被迫食用這樣的糞便，蟲子鉆入他們的身體，首先啃食他們的嘴唇，然後是舌頭、牙齦、咽喉、心臟、肺、肚子、脾臟、胃、小腸、大腸、熟藏（消化系統）、筋脈以及所有的脈絡，最後啃食肌肉和血液。這些罪人在地獄中遭受極度的痛苦，時間之長，相當於人間無數百千年的歲月。那些殺生的人，造作惡業，無論是圍獵殺鹿，還是獵殺鹿，或者飼養鳥雀如鷹隼等，讓它們去殺戮，然後奪取獵物來食用。這樣的業報是，他們如此殺生之後，又取食獵物，因為這種惡業的力量，糞屎中會滋生大量的蟲子，這些蟲子長著金剛石般堅硬的嘴，鉆入他們的身體，像上述那樣啃食他們。善與不善的果報，都與自己的業力相似。如果罪人的惡業消盡，他們就能從這糞屎地獄中脫身，就像心業所畫的圖案消失一樣，他們就能脫離那個地方；如果他們的業報尚未成熟，就會轉生到畜生道中，變成飛鳥，被其他鳥類所殺；或者轉生為鹿，被圍獵所殺，就像他們前世殺鳥、殺鹿一樣。他們在地獄中承受果報，剩餘的惡業，則在畜生道中償還；如果還有善業，可能會轉生到天界，或者轉生到人間，但因為惡業的因緣，即使轉生為人，也會短命。 又一位比丘觀察活地獄，第二個特殊之處名為刀輪地獄。什麼樣的業報會導致眾生轉生到那裡呢？他看到並瞭解到：如果內心貪婪財物，因此而殺害眾生，爲了獲取生命所需的物品，而用刀殺生。這個人因為這樣的因緣而不懺悔，甚至教唆他人殺生，惡業普遍蔓延，就像前面所說的那樣。這個人因為這種惡業的因緣，身壞命終后墮入刀輪地獄。
【English Translation】 English version: In the excrement hell, beings suffer various torments. It is filled with excrement and mud, and the burning excrement is extremely hot with a terribly bitter taste. Red copper is mixed with the excrement, which is also filled with worms. These worms have diamond-hard mouths and cover the excrement. Those sinners are forced to eat such excrement, and the worms enter their bodies, first eating their lips, then their tongues, then their gums, then their throats, then their hearts, then their lungs, then their bellies, then their spleens, then their stomachs, then their small intestines, then their large intestines, then their 'shou cang' (digestive system), then their tendons and all their veins, and finally their flesh and blood. These sinners suffer extreme torment in that hell for a time equivalent to countless hundreds of thousands of years in the human realm. Those who kill living beings, creating evil karma, whether by surrounding and killing deer, or hunting and killing deer, or raising birds such as hawks and eagles to kill, and then taking their prey to eat. The karmic retribution for this is that after killing in this way, they take the prey to eat. Because of the power of this evil karma, the excrement is filled with many worms, and these worms with diamond-hard mouths enter their bodies and eat them as described above. Good and bad results are similar to one's own karma. If the sinner's evil karma is exhausted, they can escape from this excrement hell, just as the pattern drawn by mental karma disappears, they can escape from that place. If their karmic retribution has not yet matured, they will be reborn in the animal realm, becoming birds, killed by other birds; or reborn as deer, killed by hunters, just as they killed birds and deer in their previous lives. They endure the karmic retribution in hell, and the remaining evil karma is repaid in the animal realm; if there is still good karma, they may be reborn in the heavens, or reborn in the human realm, but because of the causes and conditions of evil karma, even if they are reborn as humans, they will have short lives. Furthermore, a Bhiksu observes the living hell, the second special place called the 'Knife Wheel Hell' (Dao Lun Chu). What kind of karmic retribution causes beings to be born in that place? He sees and understands: if the mind is greedy for possessions, and therefore kills living beings, in order to obtain the necessities of life, and kills living beings with knives. This person, because of such causes and conditions, does not repent, and even instigates others to kill, evil karma spreads universally, as described earlier. This person, because of the causes and conditions of this evil karma, after the destruction of the body and the end of life, falls into the Knife Wheel Hell.
輪處。彼處火燃，周圍鐵壁高十由旬。彼地獄處，大火常燃。人間之火于彼處火如雲相似。彼地獄處常有鐵火速著其身，彼熱鐵火割彼人身，碎如芥子，散燒劈裂，一切雨鐵譬如此間閻浮提中夏月水雨。彼處十方遍雨熱鐵，多與苦惱。彼地獄人，雖被劈裂而常不死，以是惡業之果報故，如是割身，尋割尋生。彼刀輪處有刀葉林，其刃極利，復有兩刃，刃頭下向，遙望彼林，青而有汁，與水相似；彼諸罪人飢渴惱急，同業苦者唱喚走赴，既入彼林，以業因故，周遍雨刀，劈其身體。又復彼人貪自命故，食養眾生，則是誑他。彼業果報如是如是，心業畫師畫地獄衣，如是地獄不善業畫，如是如是地獄受苦，彼業所攝。彼于地獄，如是無量百千年歲常被劈裂，乃至惡業未壞未爛、業氣未盡，心業畫師畫文不滅，廣說如前。
「又彼比丘觀活地獄，第三別處名甕熟處。彼業果報，眾生何業生於彼處？彼見聞知：彼殺生人，若殺駱駝，若殺豬羊，若殺眾鳥、若馬若兔、若羆若熊有毛畜生，為食其肉，欲令毛脫，活燒活煮，若置湯中。彼人以是惡業因緣，身壞命終墮活地獄，生甕熟處。惡業種子，相似果報，置鐵甕中煎煮極熱，猶如熟豆。如是無量百千年歲，在彼地獄大火煮之，心業畫師所畫之衣破壞爛盡，彼地獄處爾乃得
【現代漢語翻譯】 現代漢語譯本： 刀輪處。那個地方火焰燃燒，周圍鐵壁高達十由旬（古印度長度單位，約合120-160公里）。那個地獄之處，大火經常燃燒。人間的火焰與那裡的火焰相比，就像雲朵一般。那個地獄之處經常有鐵火迅速附著在罪人的身上，那熾熱的鐵火切割罪人的身體，碎裂如芥子，四處飛散燃燒劈裂，一切如雨點般的鐵塊，就像這閻浮提（佛教宇宙觀中的一個大陸）中夏天的雨水一樣。那個地方十方遍佈降落熾熱的鐵塊，帶來無盡的苦惱。那些地獄中的人，即使被劈裂也常常不會死去，因為這是惡業的果報，這樣切割身體，隨即切割隨即又會重生。那個刀輪處有刀葉林，刀刃極其鋒利，而且是雙刃，刀刃頭朝下。遠遠望去，那片樹林青翠欲滴，好像充滿了汁液，與水相似；那些罪人們飢渴難耐，被惱怒和焦急所折磨，與同樣受苦的人一同呼喊著跑向那片樹林，一旦進入那片樹林，因為業力的緣故，就會四處降下刀雨，劈開他們的身體。而且那些人貪圖自己的性命，卻以供養眾生為名，實際上是欺騙他人。他們的業力果報就是這樣，心業畫師描繪著地獄的景象，這些地獄都是由不善之業所畫，所以才會遭受這樣的地獄之苦，都是被業力所牽引。他們在那個地獄中，這樣無量百千年歲常常被劈裂，直到惡業消亡殆盡，業力之氣消散，心業畫師所畫的圖案才會消失，詳細的描述就像之前所說的那樣。
還有，那位比丘觀察活地獄，第三個特別的地方叫做甕熟處。眾生因為什麼樣的業力果報會生到那個地方呢？他看到並且知道：那些殺生的人，如果殺駱駝，如果殺豬羊，如果殺各種鳥類，如果殺馬、殺兔子，如果殺熊、殺狗等有毛的畜生，爲了吃它們的肉，用火燒或者用開水燙讓它們的毛脫落，活活地燒煮，或者放在沸水中。這些人因為這些惡業的因緣，身死命終之後就會墮入活地獄，生到甕熟處。惡業的種子，結出相似的果報，被放置在鐵甕中煎煮，極其滾燙，就像煮熟的豆子一樣。就這樣無量百千年歲，在那個地獄中被大火煎煮，心業畫師所畫的衣服被破壞殆盡，那個地獄的苦難才能結束。
【English Translation】 English version: The Wheel of Knives. There, fire blazes, surrounded by iron walls ten yojanas (an ancient Indian unit of distance, approximately 120-160 kilometers) high. In that hellish place, great fires constantly burn. The fires of the human world are like clouds compared to the fires there. In that hellish place, iron fire constantly and swiftly attaches to their bodies, and that hot iron fire cuts their bodies, shattering them like mustard seeds, scattering, burning, and splitting them. All the iron rain is like the water rain in the summer months in this Jambudvipa (one of the continents in Buddhist cosmology). In that place, hot iron rains down in all ten directions, bringing much suffering. The people in that hell, though split apart, do not die, because of the karmic retribution of their evil deeds. Thus, their bodies are cut, and as they are cut, they are reborn. In that Wheel of Knives place, there is a forest of knife-leaves, with extremely sharp blades, and double-edged blades, with the blade-heads pointing downwards. Looking at that forest from afar, it appears green and juicy, like water. Those sinners, tormented by hunger and thirst, cry out and rush towards that forest with others who share their suffering. Once they enter that forest, due to their karma, knives rain down all around, splitting their bodies. Moreover, those people, greedy for their own lives, falsely claim to nourish sentient beings, but in reality, they deceive others. Their karmic retribution is thus. The mind-karma painter paints the garments of hell; these hells are painted by unwholesome karma. Thus, they suffer in hell, drawn by their karma. In that hell, they are constantly split apart for countless hundreds of thousands of years, until their evil karma is destroyed and exhausted, their karmic energy is depleted, and the patterns painted by the mind-karma painter disappear, as described in detail before.
Furthermore, that Bhikshu observes the Living Hell, the third special place called the Cauldron-Boiling Place. What karma causes beings to be born in that place? He sees and knows: those who kill living beings, whether they kill camels, pigs, sheep, various birds, horses, rabbits, bears, or hairy animals, to eat their flesh, burning or scalding them to remove their hair, boiling them alive, or placing them in boiling water. These people, because of these evil karmic causes, fall into the Living Hell after death, and are born in the Cauldron-Boiling Place. The seeds of evil karma bear similar fruit. They are placed in iron cauldrons and boiled intensely, like cooked beans. Thus, for countless hundreds of thousands of years, they are boiled in the great fire of that hell, until the garments painted by the mind-karma painter are destroyed and exhausted, and the suffering of that hell comes to an end.
脫。次受殘業，次受氣業，如前所說，乃至若生天、人之中，命則短促。彼修行者于內法中隨順正法觀察法行，作是思惟：『彼比丘如是觀察活大地獄甕熟處已，當云何耶？』彼見聞知或天眼見：彼比丘第一勇猛，能破魔軍，度生死海，能以戒水滅欲心火，能以慈水滅瞋心火，能以甚深因緣燈明除癡心闇；如是比丘則能速渡生死大海。
「又彼比丘觀活地獄，第四別處名多苦處。眾生何業生於彼處？業因種子，相似果報。若人種種苦逼眾生，然彼眾生命猶不盡，所謂：木壓令其受苦，若以繩懸，若以火頭若燒，若柱若系其髻而以懸之，若以煙燻令受苦惱；若於道上牽令疾走，若置地上棘刺之中令受苦惱；若撲著地，若高險處推之令墮，若以針刺，若以繩縛，若令象蹈；若擲在空，下未至地以刀承之，令受苦惱；若著沙上、若以石鎮，若以杖打，若挾其頭，若令小兒詳打戲弄，眾苦惱之；若置熱處，若置冰中，若以水漬，若以沉水，若以衣水掩面漫口，若繫著樹、若懸樹枝，令受苦惱；若在險岸臨峻怖魄；若送與怨，令其種種方便苦治；若拔其陰，若挾其指，若拔其毛，若轉鐵輪以劈其頭，令受苦惱；若洋白镴鉛錫銅等灌其身體，若割其鼻，若以利鐵、若尖木等貫其糞門陰密之處，令受苦惱；若以水淋，若以繩系
【現代漢語翻譯】 現代漢語譯本： 脫離（地獄）。接下來承受殘餘的惡業，再接下來承受由嗔怒產生的惡業，就像前面所說的那樣，乃至如果投生到天界或人間，壽命也會很短促。那位修行者在內在的佛法中，隨順正法觀察修習佛法，這樣思惟：『那位比丘如此觀察活大地獄的沸騰之處后，應當怎麼做呢？』他見聞得知，或者用天眼看到：那位比丘最為勇猛，能夠摧毀魔軍，渡過生死苦海，能夠用戒律之水熄滅慾望之火，能夠用慈悲之水熄滅嗔恨之火，能夠用甚深因緣的燈光碟機除愚癡的黑暗；這樣的比丘就能迅速渡過生死大海。 此外，那位比丘觀察活地獄，第四個特別之處名為多苦處。眾生因為什麼業而生於那個地方呢？是由於惡業的因和種子，導致相似的果報。如果有人用各種各樣的苦難逼迫眾生，然而那些眾生的生命卻沒有終結，例如：用木頭壓迫使其受苦，或者用繩子懸掛，或者用火燒，或者用柱子捆綁，或者抓住頭髮懸掛起來，或者用煙燻使其受苦惱；或者在道路上牽拉使其快速奔跑，或者放置在佈滿荊棘的地上使其受苦惱；或者摔在地上，或者從高處險峻的地方推下去，或者用針刺，或者用繩子捆綁，或者讓大象踩踏；或者拋向空中，在未落到地面時用刀承接，使其受苦惱；或者放在沙子上，或者用石頭鎮壓，或者用棍子打，或者夾住頭部，或者讓小孩子隨意毆打戲弄，用各種苦難折磨他；或者放置在炎熱的地方，或者放置在冰冷的地方，或者用水浸泡，或者沉入水中，或者用濕衣服摀住臉和嘴，或者綁在樹上，或者懸掛在樹枝上，使其受苦惱；或者在危險的岸邊，面臨著陡峭的懸崖感到恐懼；或者送給仇人，讓仇人用各種各樣的方法折磨他；或者拔掉他的生殖器，或者夾住他的手指，或者拔掉他的毛髮，或者轉動鐵輪劈開他的頭，使其受苦惱；或者用熔化的白镴（一種錫鉛合金），鉛，錫，銅等灌注他的身體，或者割掉他的鼻子，或者用鋒利的鐵器，或者尖銳的木頭等貫穿他的肛門和陰部，使其受苦惱；或者用水淋，或者用繩子捆綁。
【English Translation】 English version: Escaping (from hell). Next, they receive the remaining karmic consequences, and then they receive the karmic consequences arising from anger, as described earlier, even if they are reborn in the heavens or among humans, their lifespan will be short. That practitioner, within the inner Dharma, observes the practice of Dharma in accordance with the Right Dharma, thinking thus: 'What should that Bhikshu do after observing the boiling place of the Living Great Hell?' He sees and hears, or sees with his divine eye: that Bhikshu is the most courageous, able to destroy the armies of Mara (demon), cross the sea of birth and death, able to extinguish the fire of desire with the water of precepts, able to extinguish the fire of hatred with the water of compassion, able to dispel the darkness of ignorance with the light of profound causes and conditions; such a Bhikshu can quickly cross the great sea of birth and death. Furthermore, that Bhikshu observes the Living Hell, the fourth special place called the Place of Many Sufferings. What karma causes beings to be born in that place? It is due to the causes and seeds of evil karma, leading to similar karmic consequences. If someone oppresses beings with various kinds of suffering, yet those beings' lives do not end, for example: pressing them with wood to cause suffering, or hanging them with ropes, or burning them with fire, or binding them to pillars, or hanging them by their hair, or smoking them to cause suffering; or pulling them along the road to make them run quickly, or placing them on thorny ground to cause suffering; or throwing them to the ground, or pushing them off high and dangerous places, or piercing them with needles, or binding them with ropes, or having elephants trample them; or throwing them into the air, catching them with knives before they hit the ground, causing them suffering; or placing them on sand, or pressing them with stones, or hitting them with sticks, or clamping their heads, or letting children beat and play with them at will, tormenting them with various sufferings; or placing them in hot places, or placing them in cold places, or soaking them in water, or submerging them in water, or covering their faces and mouths with wet clothes, or tying them to trees, or hanging them from branches, causing them suffering; or placing them on dangerous shores, facing steep cliffs and feeling fear; or sending them to enemies, allowing the enemies to torment them with various means; or pulling out their genitals, or clamping their fingers, or pulling out their hair, or turning iron wheels to split their heads, causing them suffering; or pouring molten white pewter (a tin-lead alloy), lead, tin, copper, etc., onto their bodies, or cutting off their noses, or piercing their anus and genitals with sharp iron tools or pointed wood, causing them suffering; or drenching them with water, or binding them with ropes.
塊上挽曳，若以燈須周匝遍炙，若拔其發，若以惡蟲令唼食之，若捩其皮，若牽若推、若急速疾抖擻其身，若置鑊中湯火煮之，令受苦惱；若以磚打，若以鹽等涂其身體；若以塵土、若以麨等掩其口面；若以㰆筒置糞門中，鼓㰆吹之；若以利刀劈其足指；若以氣吹，不使出聲；若以浮石急揩其身，若割手足，若驅長行，若遮所須；若系其咽，黃藍花中來去曳之；若以種種雜雜脂膩而灌其口；若以金寶種種財物，若打若壓、若作樂具、若打射等，若打令腫，腫上覆打；若以繩懸推令極高，然後墮地，令受苦惱。此如是等無量種種諸苦惱事，觸惱眾生。彼人以是惡業因緣，身壞命終墮活地獄，名多苦處。惡業相似，得相似果。如是地獄，十千億種不可具說，此極苦惱，具說如上。彼一切苦，自業自受，地獄地處。心業畫師愛筆所畫，不善分別，為種種彩所愛妻子，以為彩器執著因緣，以為堅牢，身自作業，自得苦報，非父母作，乃至惡業未壞未爛、業氣未盡，於一切時，常受不息。彼處退已，若於前世過去久遠有善業熟，則不墮于畜生、餓鬼；若生人中同業之處，受余殘業，常為王罰，若打若縛，斗諍怖畏，為一切人之所誣抂，常受重苦；善友知識、妻子眷屬、親舊主人之所憎惡。
「又彼比丘觀活地獄，第五別處
名闇暝處。彼業果報，眾生何業生於彼處？彼見聞知：眾生邪見，顛倒業果，所謂方時外道齋中，掩羊口鼻如是屠殺；置龜磚上，上覆與磚壓之令死。彼人以是惡業因緣，身壞命終墮活地獄，生闇暝處，闇火所燒。以惡業故，有大力風吹金剛山，合磨令碎猶如散沙，間無暫樂；彼處罪人各不相見，熱風所吹，如利刀割，令身份散，餓渴身燃，努力唱喚而聲不出，如掩羊口、如磚壓龜，常被大火之所燒燃，常被鎮壓。如是無量百千年歲，常處闇暝，乃至無有微少光明如針頭處，然自身毛而自燒身，常一切時遍身火起，受如是苦乃至業盡，皆是心之猿猴所作。彼心猿猴，行於使山，使山幻堅慢心高峰之所止宿，惡見山巖是其行處，游慢樹林瞋山窟中是其住處，妒心功德以為眾果，愛河所漂、不善業沒，乃至惡業爛壞離散，闇地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中常被繫縛，余殘業果，壽命短促。◎
正法念處經卷第五 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第六
元魏婆羅門瞿曇般若流支譯地獄品之二
「◎又彼比丘觀活地獄，第六別處名不喜處。彼業果報，眾生何業生於彼處？彼見聞知：行惡之人，心常憶念欲殺眾生，
{ "translations": [ "現代漢語譯本\n\n名曰闇暝處（黑暗之處）。彼處是何業的果報，眾生因何業而生於彼處？彼（比丘）見聞知曉：眾生因邪見，顛倒的業果，例如在外道齋戒中，摀住羊的口鼻進行屠殺；將烏龜放在磚上，再用磚壓在上面使其死亡。這些人因為這些惡業的因緣，身壞命終后墮入活地獄，生於黑暗之處，被黑暗之火所焚燒。因為惡業的緣故，有大力之風吹動金剛山，使其合攏磨碎，如同散沙一般，期間沒有絲毫快樂；彼處的罪人各自不能相見，被熱風吹拂，如同利刀割裂，使身體分散，飢餓乾渴，身體燃燒，努力呼喊卻發不出聲音，如同摀住羊的口鼻、用磚壓烏龜一樣，常常被大火焚燒，常常被鎮壓。這樣無量百千年歲，常常處於黑暗之中，乃至沒有一絲一毫的光明，如同針尖一般，點燃自身的毛髮來焚燒自身，常常一切時候全身燃起火焰，承受這樣的痛苦直到業力消盡，這一切都是心中那隻猿猴所作。那隻心猿，行走于使山（煩惱之山），使山是幻化的堅固的慢心高峰所止宿之處，惡見的山巖是其行走之處，遊蕩在慢心的樹林中，瞋恨的山窟是其居住之處，以嫉妒功德作為眾多的果實，被愛慾之河所漂流、被不善之業所淹沒，乃至惡業腐爛壞散，才能從黑暗地獄之處得以解脫。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生之道；如果生於人中，也常常被束縛，剩餘的業果會導致壽命短促。\n\n正法念處經卷第五\n大正藏第 17 冊 No. 0721 正法念處經\n\n正法念處經卷第六\n\n元魏婆羅門瞿曇般若流支譯地獄品之二\n\n『◎又彼比丘觀活地獄，第六別處名不喜處。彼業果報，眾生何業生於彼處？彼見聞知：行惡之人，心常憶念欲殺眾生，』", "English version\n\nIt is called the Dark Place. What karma results in that place, and what karma causes beings to be born there? He (the Bhiksu) sees and knows: beings, due to wrong views and inverted karmic results, such as in the heretical fasts, covering the mouths and noses of sheep to slaughter them; placing turtles on bricks and pressing them to death with bricks on top. These people, due to these evil karmic causes, fall into the Living Hell after their bodies break and their lives end, born in the Dark Place, burned by the dark fire. Because of evil karma, a powerful wind blows the Vajra Mountain, causing it to close and grind, like scattered sand, with no joy in between; the sinners there cannot see each other, blown by the hot wind, like sharp knives cutting, causing the body to disperse, hungry and thirsty, the body burning, trying hard to shout but unable to make a sound, like covering the mouths and noses of sheep, like pressing turtles with bricks, constantly burned by great fires, constantly suppressed. For countless hundreds of thousands of years, they are constantly in darkness, without even a tiny bit of light, like the tip of a needle, burning their own hair to burn themselves, constantly flames rising all over their bodies, enduring such suffering until the karma is exhausted, all of which is done by the monkey of the mind. That mind monkey walks on the Mount of Messengers (mountain of afflictions), the Mount of Messengers is the dwelling place of the illusory, firm, arrogant peak of the mind, the rocky cliffs of evil views are its walking places, wandering in the forests of arrogance, the caves of anger are its dwelling places, using jealousy of merit as many fruits, drifting in the river of love, submerged by unwholesome karma, until the evil karma rots and disintegrates, then they can be liberated from the dark hell. If in a previous life, a long time ago, good karma matures, they will not be born in the realms of hungry ghosts or animals; if born among humans, they are often bound, and the remaining karmic results lead to a short lifespan.\n\nThe Sutra on the Establishment of Right Mindfulness, Volume 5\nT17 No. 0721 The Sutra on the Establishment of Right Mindfulness\n\nThe Sutra on the Establishment of Right Mindfulness, Volume 6\n\nTranslated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Two on Hells\n\n'◎ Furthermore, that Bhiksu observes the Living Hell, the sixth separate place called the Unpleasant Place. What karma results in that place, and what karma causes beings to be born there? He sees and knows: evil-doers, whose minds constantly remember wanting to kill beings,'" ], "english_translations": [ "English version\n\nIt is called the 'Dark Place' (名闇暝處). What karma results in that place, and what karma causes beings to be born there? He (the Bhiksu) sees and knows: beings, due to wrong views and inverted karmic results, such as in the heretical fasts, covering the mouths and noses of sheep to slaughter them; placing turtles on bricks and pressing them to death with bricks on top. These people, because of these evil karmic causes, fall into the 'Living Hell' (活地獄) after their bodies break and their lives end, born in the 'Dark Place' (闇暝處), burned by the dark fire. Because of evil karma, a powerful wind blows the 'Vajra Mountain' (金剛山), causing it to close and grind, like scattered sand, with no joy in between; the sinners there cannot see each other, blown by the hot wind, like sharp knives cutting, causing the body to disperse, hungry and thirsty, the body burning, trying hard to shout but unable to make a sound, like covering the mouths and noses of sheep, like pressing turtles with bricks, constantly burned by great fires, constantly suppressed. For countless hundreds of thousands of years, they are constantly in darkness, without even a tiny bit of light, like the tip of a needle, burning their own hair to burn themselves, constantly flames rising all over their bodies, enduring such suffering until the karma is exhausted, all of which is done by the monkey of the mind. That mind monkey walks on the 'Mount of Messengers' (使山) (mountain of afflictions), the 'Mount of Messengers' (使山) is the dwelling place of the illusory, firm, arrogant peak of the mind, the rocky cliffs of evil views are its walking places, wandering in the forests of arrogance, the caves of anger are its dwelling places, using jealousy of merit as many fruits, drifting in the river of love, submerged by unwholesome karma, until the evil karma rots and disintegrates, then they can be liberated from the dark hell. If in a previous life, a long time ago, good karma matures, they will not be born in the realms of hungry ghosts or animals; if born among humans, they are often bound, and the remaining karmic results lead to a short lifespan.\n\nThe Sutra on the Establishment of Right Mindfulness, Volume 5\nT17 No. 0721 The Sutra on the Establishment of Right Mindfulness\n\nThe Sutra on the Establishment of Right Mindfulness, Volume 6\n\nTranslated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Two on Hells\n\n'◎ Furthermore, that Bhiksu observes the 'Living Hell' (活地獄), the sixth separate place called the 'Unpleasant Place' (不喜處). What karma results in that place, and what karma causes beings to be born there? He sees and knows: evil-doers, whose minds constantly remember wanting to kill beings,'" "" ] }
為獵殺故，遊行林野、吹貝打鼓種種方便作大惡聲，聲甚可畏，林行眾生——鹿鳥師子虎豹熊羆猿猴等畜——遊行無畏，行惡業者為欲殺故，作彼畏聲，為獵殺故，遊行林野；為欲奉王、若奉王等。彼人以是惡業因緣，身壞命終墮活地獄，生不喜處。如彼業因相似受果，如作業時令他眾生心不生喜，墮在地獄，入火炎中，熱炎嘴鳥極大惡聲，獯狐烏鷲狗犬野干食其耳根，令心不喜；彼有惡聲，最為極惡，不可愛樂、心不喜聞，一切聲中最可怖畏；金剛嘴蟲，入其骨里、行其骨中、啖食其耳；如是乃至惡業未盡。心彌泥魚愛河中行，瞋心旋轉浚波漂流，生死山中常所止宿，欲瞋癡分，貪少味欲，為鉤所釣，常行邪見深水之處，於三界中若退若生，以為身滑，常渴聲、觸、味、色、香等如是罪業，作時喜笑，得殃報時號哭而受。」爾時，世尊而說偈言：
「癡心彌泥魚， 住于愛舍宅， 作業時喜笑， 受苦時號哭。
「若其惡業彼處受盡爾乃得出，復生餓鬼、畜生之中。若其前世過去久遠有少善業，若生人中，常懷愁苦，於一切時聞不吉聲，心不曾喜，所謂常聞不饒益事：妻子死亡、財物散失、眷屬有殃、若殺若縛、常懷悲惱、心初不喜。彼不善業，因果相似。
「又彼比丘觀活地獄，第七別處名
【現代漢語翻譯】 現代漢語譯本：爲了獵殺的緣故，在林野中吹響貝號、敲打鼓等各種方式製造巨大的惡劣聲音，聲音非常可怕，使得在森林中行走的眾生——鹿、鳥、獅子、老虎、豹子、熊、羆、猿猴等動物——感到恐懼。那些造作惡業的人爲了殺戮，製造那些令人畏懼的聲音，爲了獵殺，在林野中進行；爲了進奉國王，或者進奉與國王地位相等的人。這些人因為這些惡業的因緣，身死命終后墮入活地獄，生於不喜悅的地方。就像那惡業的因緣相似地承受果報，就像造業時令其他眾生心中不生歡喜一樣，墮入地獄，進入火焰之中，熱炎嘴鳥發出極大的惡劣聲音，獯狐、烏鷲、狗、犬、野乾等啃食他們的耳根，使他們內心不喜；那裡有惡劣的聲音，最為惡劣，不可喜愛，內心不喜聽聞，一切聲音中最令人恐怖畏懼；金剛嘴蟲，進入他們的骨頭裡，在骨頭中行走，啃食他們的耳朵；像這樣直到惡業消盡。他們的心就像彌泥魚在愛河中游動，嗔恨心旋轉，被浚波漂流，在生死山中常常止宿，被慾望、嗔恨、愚癡所分割，貪圖少許的滋味，被鉤子所釣，常常行走在邪見深水之處，在三界中或退或生，把身體當作光滑的，常常渴求聲、觸、味、色、香等。像這樣的罪業，造作時歡喜嬉笑，得到災殃報應時號哭著承受。」當時，世尊說了這樣的偈語： 『愚癡的心就像彌泥魚，住在愛慾的舍宅里，造作惡業時歡喜嬉笑，承受痛苦時號哭。』 『如果惡業在那裡受盡才能出來，又會轉生到餓鬼、畜生之中。如果前世過去很久有少許善業，如果生在人中，常常懷有愁苦，在一切時候聽到不吉利的聲音，心中不曾歡喜，就是常常聽到不饒益的事情：妻子死亡、財物散失、眷屬有災殃、或者被殺或者被捆綁，常常懷有悲傷惱怒，心中從不歡喜。這些不善的業，因果是相似的。』 『還有，那位比丘觀察活地獄，第七個特別的地方叫做……』
【English Translation】 English version: For the sake of hunting, in forests and fields, blowing conch shells, beating drums, and using various means to create great and evil sounds, sounds that are very frightening, causing the beings walking in the forest—deer, birds, lions, tigers, leopards, bears, brown bears, monkeys, and other animals—to feel fear. Those who commit evil deeds, for the sake of killing, create those frightening sounds, hunting in forests and fields; to offer to the king, or to those equal to the king in status. These people, due to the causes and conditions of these evil deeds, after their bodies break and their lives end, fall into the Living Hell, born in an unpleasant place. Just as the causes and conditions of those evil deeds are similarly received as retribution, just as causing other beings to not feel joy in their hearts when committing the deeds, they fall into hell, entering into the flames, where the Hot Flame-Mouthed Birds make extremely evil sounds, and the Xun foxes, vultures, dogs, wild dogs, and jackals gnaw at their ear roots, causing them to feel displeasure in their hearts; there are evil sounds there, the most evil, unlovable, and unpleasant to hear, the most terrifying and frightening of all sounds; the Diamond-Mouthed Worms enter their bones, walk within their bones, and devour their ears; like this until the evil karma is exhausted. Their hearts are like the Mi Ni fish swimming in the River of Love, the mind of anger rotates, being drifted by the Jun waves, constantly dwelling in the Mountain of Birth and Death, being divided by desire, anger, and ignorance, greedy for a little taste of desire, being hooked by hooks, constantly walking in the deep waters of wrong views, either retreating or being born in the Three Realms, regarding the body as slippery, constantly thirsting for sounds, touches, tastes, colors, and smells. Like these sinful deeds, they rejoice and laugh when committing them, and cry and wail when receiving the retribution of disaster.' At that time, the World Honored One spoke this verse: 'The foolish mind is like the Mi Ni fish, dwelling in the house of love and desire, rejoicing and laughing when committing evil deeds, and crying and wailing when enduring suffering.' 'If the evil karma is exhausted there, then they can come out, and will be reborn among the hungry ghosts and animals. If in the past, long ago, they had a little good karma, if they are born among humans, they will constantly harbor sorrow and suffering, and at all times hear inauspicious sounds, and their hearts will never rejoice, that is, they will constantly hear unprofitable things: the death of their wives and children, the loss of their wealth, calamities befalling their relatives, or being killed or bound, constantly harboring sadness and annoyance, and their hearts will never rejoice. These unwholesome karmas, the causes and effects are similar.' 'Furthermore, that Bhikshu observes the Living Hell, the seventh special place is called...'
極苦處。眾生何業生於彼處？彼見聞知：行惡業者作惡業時，深厚結使、極深怨惡，多殺眾生而行放逸。彼人以是惡業因緣，身壞命終墮活地獄，生極苦處，受熱鐵火極重苦惱，墮險崖下，鐵鉤炎鬘；如是受苦，常不休息，日夜不停。
「又彼比丘諦知業果，求涅槃城，諦知世間生死苦惱，觀察黑繩大地獄處。如是黑繩大地獄處，有何異處？彼見聞知：黑繩地獄，有處名曰等喚受苦，彼處惡燒，受苦無間。眾生何業生於彼處？彼見聞知：若人說法依惡見論，以因譬喻，一切不實；不顧一切投崖自殺；無正善戒。彼人以是惡業因緣，身壞命終墮在黑繩大地獄中，生等喚處受大苦惱，彼受極苦：舉在險崖，無量由旬，熱炎黑繩束縛系已，然後推之墮利鐵刀熱地之上，鐵炎牙狗之所啖食，一切身份，分分分離；唱聲吼喚，無有救者、無有護者、無所歸訴、無有安慰令離苦者。自心所誑，在生死輪，常恒疾轉，癡闇盲冥，身如普燒黑林相似彼地獄地；見閻羅人，苦切偈語責疏之言：
「『汝邪見愚癡， 癡罥所縛人， 今墮此地獄， 在於大苦海， 惡見燒福盡， 人中最凡鄙， 汝畏地獄縛， 此是汝舍宅。 若屬邪見者， 彼人非黠慧， 一切地獄行， 怨家心所誑。 心
【現代漢語翻譯】 現代漢語譯本 極苦之處。眾生因何種業而生於彼處？他見聞得知：那些行惡業的人，在作惡業時，深厚的煩惱和極深的怨恨，大量殺害眾生且放縱自己。這些人因為這些惡業的因緣，身死命終后墮入活地獄，生於極苦之處，遭受熱鐵和火焰的極重苦惱，從險峻的懸崖下墜落，被鐵鉤和火焰纏繞；這樣受苦，常常沒有休息，日夜不停。
『此外，那位比丘如實地知曉業果，尋求涅槃之城，如實地知曉世間的生死苦惱，觀察黑繩大地獄之處。這黑繩大地獄之處，有什麼特別之處呢？』他見聞得知：黑繩地獄中，有一處名叫等喚受苦，那裡的惡火燃燒，受苦沒有間斷。眾生因何種業而生於彼處？他見聞得知：如果有人說法時依據錯誤的見解，用不真實的因緣和譬喻；不顧一切地跳崖自殺；沒有正確的善戒。這些人因為這些惡業的因緣，身死命終后墮入黑繩大地獄中，生於等喚之處遭受巨大的苦惱，他們遭受極大的痛苦：被舉到險峻的懸崖上，高有無量由旬（yóu xún，古印度長度單位），用熾熱的黑色繩索捆綁之後，然後被推到鋒利的鐵刀和熾熱的地面上，被鐵焰牙齒的狗啃食，全身的各個部分，被一塊一塊地分離；他們發出聲音吼叫，沒有救助者、沒有保護者、無處可以歸訴、沒有安慰使他們脫離痛苦的人。他們被自己的心所欺騙，在生死輪迴中，常常快速地旋轉，在愚癡和黑暗中盲目，身體如同被普遍燃燒的黑色森林，與那地獄之地相似；他們見到閻羅（yán luó，掌管地獄之王）之人，用嚴厲的偈語責備他們：
『你邪見愚癡，被愚癡的羅網所束縛的人啊，現在墮入這地獄，身處巨大的苦海之中，惡見燒盡了你的福報，你是人中最凡庸卑賤的，你畏懼地獄的束縛，這裡就是你的住所。如果屬於邪見之人，那人就不是聰明有智慧的，一切地獄之行，都是被怨恨之心所欺騙。』 心
【English Translation】 English version In places of extreme suffering. What karma causes beings to be born in such places? He sees, hears, and knows: those who commit evil deeds, when doing so, have deep attachments and extremely deep resentment, killing many beings and indulging in recklessness. Because of these evil deeds, when these people's bodies break and their lives end, they fall into the living hell, born in places of extreme suffering, enduring the extreme suffering of hot iron and fire, falling from dangerous cliffs, entangled by iron hooks and flames; suffering in this way, they never rest, day and night without ceasing.
Furthermore, that Bhiksu (bǐ qiū, Buddhist monk) truly knows the results of karma, seeks the city of Nirvana (niè pán, a state of perfect peace), truly knows the suffering of birth and death in the world, and observes the place of the Great Black Rope Hell. What is unique about this Great Black Rope Hell? He sees, hears, and knows: in the Black Rope Hell, there is a place called 'Equal Cries of Suffering,' where evil fires burn, and suffering is continuous. What karma causes beings to be born in that place? He sees, hears, and knows: if someone preaches the Dharma (dá mó, the teachings of Buddha) based on evil views, using false causes and metaphors; recklessly commits suicide by jumping off a cliff; and lacks proper good precepts. Because of these evil deeds, when these people's bodies break and their lives end, they fall into the Great Black Rope Hell, born in the place of 'Equal Cries,' enduring great suffering. They endure extreme pain: being lifted onto a dangerous cliff, immeasurable yojanas (yóu xún, ancient Indian unit of distance) high, bound by hot black ropes, and then pushed onto sharp iron knives and hot ground, devoured by iron-flame-toothed dogs, with every part of their body separated piece by piece; they cry out and roar, with no saviors, no protectors, nowhere to turn, and no one to comfort them and relieve their suffering. Deceived by their own minds, they constantly spin rapidly in the wheel of birth and death, blind in ignorance and darkness, their bodies like a universally burning black forest, similar to that hellish place; they see the people of Yama (yán luó, the lord of death), who rebuke them with harsh verses:
'You are foolish with wrong views, people bound by the net of ignorance, now fallen into this hell, in a great sea of suffering, evil views have burned away your blessings, you are the most ordinary and lowly among people, you fear the bonds of hell, this is your dwelling. If you belong to wrong views, that person is not clever or wise, all the actions of hell are deceived by the heart of resentment.' Heart
是第一怨， 此怨最為惡， 此怨能縛人， 送到閻羅處。 心常馳諸境， 不曾行正法， 迷謬正法道， 送在地獄殺。 心不可調御， 甚於大猛火， 速行不可調， 牽人到地獄。 心第一難調， 此火甚於火， 難調速疾行， 地獄中地獄。 若人心自在， 則行於地獄； 若人能制心， 則不受苦惱。 欲為第一火， 癡為第一闇， 瞋為第一怨， 此三秉世間。 汝前作惡時， 自心思惟作， 汝本癡心作， 今受此惡報。 心好偷他物， 竊行他婦女， 常殺害眾生， 自心之所誑； 如是業自在， 將汝到此處， 是汝本惡業， 何故爾呻喚？ 若人作惡已， 后懊惱則癡， 彼不得果報， 如下種咸地。 欲者少味利， 受苦報則多， 癡人貪著欲， 彼從闇入闇。 癡人作諸惡， 為饒益妻子， 獨受地獄苦， 自業之所誑。 若為妻子故， 造作諸惡業， 則到此地獄， 今受此苦惱。 非妻子非物， 非知識能救， 人中欲死時， 無能救護者。 若人染欲心， 為愛之所誑， 而共相隨行，
【現代漢語翻譯】 現代漢語譯本 這是第一種怨恨，這種怨恨最為惡毒，它能束縛人，將人送到閻羅（Yama，冥界之主）那裡。 心總是追逐各種外境，不曾奉行正確的佛法，因為迷惑而偏離正法之道，最終被送到地獄遭受殺戮。 心難以調伏控制，比猛烈的火焰還要可怕，它快速遊走難以駕馭，牽引人墮入地獄。 心是最難調伏的，這種心火比世間的火更甚，難以調伏且行動迅速，最終導致墮入地獄中的地獄。 如果人的心能夠自在放縱，那麼就會走向地獄；如果人能夠控制自己的心，就不會遭受痛苦煩惱。 慾望是第一把火，愚癡是第一重黑暗，嗔恨是第一種怨恨，這三者掌控著世間。 你之前作惡的時候，都是自己經過思考後做出的，你原本就是因為愚癡的心才去作惡，所以現在才會受到這樣的惡報。 你的心喜歡偷盜他人的財物，暗地裡與他人的婦女茍合，經常殺害眾生，這些都是被你自己的心所迷惑導致的。 像這樣由業力所主宰，將你帶到這個地方，這是你原本所造的惡業，為何現在還要呻吟呼叫呢？ 如果有人作惡之後，才感到懊惱後悔，那就是愚癡，他將無法得到善報，就像把種子撒在鹽堿地裡一樣。 慾望所帶來的利益很少，但所要承受的痛苦報應卻很多，愚癡的人貪戀執著于慾望，他們將從黑暗走向更深的黑暗。 愚癡的人爲了供養妻兒而造作各種惡業，最終獨自承受地獄的痛苦，這是被自己的業力所欺騙。 如果爲了妻子兒女的緣故，而造作各種惡業，那麼就會墮落到這個地獄，現在承受這些痛苦煩惱。 不是妻子兒女，不是財物，也不是朋友能夠救你的，人在臨死的時候，沒有任何人能夠救護你。 如果有人被染污的慾望所控制，被愛慾所迷惑，
【English Translation】 English version This is the first resentment, this resentment is the most evil, it can bind people and send them to Yama (the lord of the underworld). The mind always chases after various external environments, never practicing the correct Dharma. Because of delusion and deviation from the path of the correct Dharma, one is eventually sent to hell to be killed. The mind is difficult to tame and control, even more terrifying than a raging fire. It moves quickly and is difficult to control, dragging people into hell. The mind is the most difficult to tame, this fire of the mind is even worse than the fire in the world. It is difficult to tame and acts quickly, ultimately leading to falling into the hell of hell. If a person's mind can be free and unrestrained, then they will go to hell; if a person can control their mind, they will not suffer pain and affliction. Desire is the first fire, ignorance is the first darkness, and anger is the first resentment. These three control the world. When you did evil before, you did it after thinking about it yourself. You originally did evil because of your ignorant mind, so now you will receive such evil retribution. Your mind likes to steal other people's property, secretly commit adultery with other people's wives, and often kill living beings. These are all caused by being deceived by your own mind. Like this, being dominated by karma, bringing you to this place, this is the evil karma you originally created, why are you still groaning and calling now? If someone feels regret and remorse after doing evil, that is ignorance. They will not be able to receive good rewards, just like scattering seeds on saline-alkali land. The benefits brought by desire are few, but the painful retribution to be endured is many. Ignorant people are greedy and attached to desire, they will go from darkness to deeper darkness. Ignorant people create various evil deeds to support their wives and children, and ultimately suffer the pain of hell alone. This is being deceived by their own karma. If for the sake of wives and children, one creates various evil deeds, then one will fall into this hell and now suffer these painful afflictions. It is not wives and children, not wealth, nor friends who can save you. When a person is about to die, no one can protect you. If someone is controlled by polluted desires, deceived by love and lust,
今得如是苦。 本為境界劫， 已為愛所誑， 自作此惡業， 今何故呻喚？』
「于彼等喚受苦惱處如是受苦，閻魔羅人如是治罪，彼地獄人如是受苦，如是無量百千年歲受第一苦，如是乃至惡業離散、破壞爛盡，爾乃得脫。若於前世過去久遠，有善業熟，若生人中，不善業故，在於邊地——陀毗羅國、婆婆羅國、海畔境界、辛頭境界、洲潬境界——為人抄劫掠其財物，于極苦惱貧處為奴；若作門兵，身體癃殘；一切身份，鄙劣不具；飢渴燒惱、寒熱沖逼，如箭射埵，受極苦惱；常被誣枉，為諸小兒木石磚等之所打擲；為一切人之所嫌賤；無妻、無子；一切人中最為凡賤，受第一苦；餘業果報，與因相似，因緣相似，如本所作，后如是受。若彼比丘如是觀察地獄黑闇極苦惱業，于生死中得離欲縛。
「又修行者觀彼比丘常勤精進、諦見業果、善行正行，厭離世間一切生死，斷絕第一堅牢魔縛，不肯住于魔之境界，于煩惱地不樂共住，心不喜樂染著垢愛。彼地夜叉見彼比丘有如是等功德相應，轉覆上聞虛空夜叉，如前所說，次第乃至大梵身天，廣說如上。
「又彼比丘觀察黑繩之大地獄，復有異處，彼見有處名曰旃荼黑繩地獄。眾生何業生於彼處？彼見：有人床臥敷具、病所須藥，非
【現代漢語翻譯】 現代漢語譯本：現在遭受這樣的痛苦。 原本是因為境界的劫難，已經被愛慾所迷惑。 自己造作了這樣的惡業，現在又為何呻吟呼喚？』
『那些眾生在呼喚受苦的地方這樣受苦，閻魔羅人（Yamaraja，冥界之王）這樣懲治罪人，那些地獄眾生這樣受苦，這樣無量百千年歲遭受第一種苦，這樣直到惡業消散、破壞、腐爛殆盡，才能脫離。如果在前世過去很久遠的時候，有善業成熟，或許會生在人間，但因為不善業的緣故，會處在邊地——陀毗羅國（Dravida，南印度地區）、婆婆羅國（Barbara，指非雅利安人居住的地區）、海邊境地、辛頭境地（Sindhu，印度河流域）、洲潬境地——被人抄家劫掠財物，在極其痛苦貧困的地方為奴；或者做看門人，身體殘疾；一切身體部分，卑賤不全；飢渴燒灼惱亂、寒冷炎熱衝擊逼迫，如同箭射中目標，遭受極大的痛苦；常常被誣陷冤枉，被小孩子們用木頭、石頭、磚頭等打擲；被所有的人嫌棄鄙視；沒有妻子、沒有兒子；在所有的人中最卑賤，遭受第一種苦；其餘的業報，與所造的因相似，因緣也相似，如同原本所做的那樣，後來就那樣承受。如果那位比丘這樣觀察地獄的黑暗和極度痛苦的業報，就能在生死輪迴中脫離慾望的束縛。
『此外，修行者觀察那位比丘常常勤奮精進、如實地見到業的果報、善於修行正行，厭惡遠離世間的一切生死，斷絕第一層堅固的魔的束縛，不肯停留在魔的境界，對於煩惱之地不樂意共同居住，內心不喜歡染著污垢和愛慾。那些地夜叉（Bhumi-yaksha，土地神）見到那位比丘有像這樣的功德相應，轉而向上稟告虛空夜叉（Akasha-yaksha，虛空神），像前面所說的那樣，依次乃至大梵身天（Mahabrahma-kayika-deva，色界天頂層的天神），廣泛地宣說如上內容。
『此外，那位比丘觀察黑繩大地獄，還有不同的地方，他看到有一個地方名叫旃荼黑繩地獄（Candaka-kalasutra-naraka，極其殘酷的黑繩地獄）。眾生因為什麼業而生到那個地方？他看到：有人對於床鋪臥具、病人所需要的藥物，不肯佈施給需要的人，自己卻獨自享用；或者偷盜佛塔、僧眾的財物，或者偷盜父母、師長、有德之人的財物，或者偷盜國王的財物，或者偷盜他人的財物，用這些財物來供養自己，或者自己受用，或者贈送給妻子兒女，或者贈送給親戚朋友，或者贈送給其他的人，或者埋藏起來，或者用來做生意，或者用來購買田地、房屋、奴婢、牛羊、雞豬等；或者用這些財物來建造佛塔、僧房、水井、橋樑、道路、園林、池塘等；或者用這些財物來供養沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司）、貧窮的人、孤獨的人、生病的人、年老的人、殘疾的人、乞丐等；或者用這些財物來祭祀天神、龍神、夜叉、羅剎（Rakshasa，惡鬼）等；或者用這些財物來做其他的事情。因為這樣的惡業，死後墮入旃荼黑繩地獄。
【English Translation】 English version: 'Now I am experiencing such suffering. Originally, it was a kalpa (aeon) of realms, already deceived by love. I created this evil karma myself, so why am I now groaning and lamenting?'
'Those beings suffer in places where they cry out in pain, Yamaraja (冥界之王) punishes them in this way, and those hell beings suffer in this way. Thus, for countless hundreds and thousands of years, they endure the first kind of suffering, until the evil karma is scattered, destroyed, and completely decayed, and then they are released. If, in a distant past life, good karma has ripened, they may be born among humans, but due to unwholesome karma, they will be in a border region—Dravida (南印度地區), Barbara (指非雅利安人居住的地區), a coastal area, Sindhu (印度河流域), or a river island—where people will plunder their wealth, and they will be enslaved in extremely painful and impoverished conditions; or they will be gatekeepers with crippled bodies; all their body parts will be inferior and incomplete; they will be tormented by hunger and thirst, and assailed by cold and heat, like being struck by arrows, enduring extreme suffering; they will often be falsely accused and wronged, and beaten by children with wood, stones, and bricks; they will be despised by everyone; without wife or children; the most base among all people, enduring the first kind of suffering; the remaining karmic retribution will be similar to the cause, the conditions will be similar, as they originally acted, so they will later suffer. If that Bhikshu (比丘) observes the darkness and extremely painful karma of hell in this way, he will be liberated from the bonds of desire in samsara (生死輪迴).'
'Furthermore, the practitioner observes that Bhikshu (比丘) who is constantly diligent and energetic, truly seeing the results of karma, practicing good conduct and right conduct, detesting and renouncing all birth and death in the world, severing the first firm bond of Mara (魔), unwilling to dwell in the realm of Mara (魔), not delighting in dwelling in the realm of afflictions, and whose mind does not rejoice in attachment, defilement, and love. Those Bhumi-yakshas (土地神) see that Bhikshu (比丘) possessing such corresponding merits, and in turn report upwards to the Akasha-yakshas (虛空神), as previously described, in sequence up to the Mahabrahma-kayika-devas (色界天頂層的天神), extensively proclaiming as above.'
'Furthermore, that Bhikshu (比丘) observes the great hell of the Black Rope, and there is another place, where he sees a place called Candaka-kalasutra-naraka (極其殘酷的黑繩地獄). What karma causes beings to be born in that place? He sees that some people are unwilling to give away bedding, medicine needed for illness, to those in need, but enjoy them alone; or they steal from stupas (佛塔), the Sangha (僧眾), or from their parents, teachers, virtuous people, kings, or others, and use these things to support themselves, or enjoy them, or give them to their wives and children, or to relatives and friends, or to others, or bury them, or use them for business, or to buy fields, houses, slaves, cattle, sheep, chickens, pigs, etc.; or they use these things to build stupas (佛塔), monasteries, wells, bridges, roads, gardens, ponds, etc.; or they use these things to support Shramanas (出家修行者), Brahmanas (祭司), the poor, the lonely, the sick, the elderly, the disabled, beggars, etc.; or they use these things to worship gods, dragons, yakshas, Rakshasas (惡鬼), etc.; or they use these things for other things. Because of such evil karma, after death, they fall into Candaka-kalasutra-naraka (極其殘酷的黑繩地獄).'
已所應而多食用；俗人愚癡覆藏惡業，若自殺羊、若他教殺，如婆羅門外道所誑。彼人以是惡業因緣，身壞命終墮于惡處黑繩地獄，生旃荼處，受大苦惱，所謂：惡鳥——若烏、若鷲、若惡豬等，拔其眼根；彼地獄主，若以杵枷、若以大斧、若以惡火，極怒急瞋，種種苦逼。既生如是地獄之中，復受種種極重苦惱，所謂：挑眼、若拔其舌，一切身份，分分皆拔；飲熱銅汁；三奇熱鐵，遍刺其身；削躄其足，烏鳥所食；一切病集，啼哭號啕，無主無伴；閻魔羅人瞋怒極打。如是黑繩地獄之處，乃至無量百千年歲，惡業壞爛爾乃得脫。若於前世過去久遠善業未熟，則生餓鬼、畜生之中；若生人中，瘺脊目盲、壽命短促，人中死已，復入惡道。如是眾生業鎖所縛，行善業者則得善報，作惡業者則得惡報，業果所縛，常在生死。
「又彼比丘觀察黑繩大地獄處，名畏鷲處，眾生何業生於彼處？彼見：有人貪物因緣，而殺他人，若縛、若餓、若奪飲食。彼人以是惡業因緣，身壞命終墮于惡道黑繩地獄，生畏鷲處，受大苦惱。彼地獄處，鐵地火燃普皆水色，十千由旬周遍炎起，有鐵蒺䔧彼地獄人怒杖急打，晝夜常走；火炎刀枷挽弓弩箭，隨後走逐；鐵錐尋刺，恒常急走；閻魔羅人手執鐵刀鐵枷鐵箭，皆悉炎燃，斫打射之；唯
【現代漢語翻譯】 現代漢語譯本：'因為應該適量食用卻過量食用；普通人愚昧無知，掩蓋自己的惡業，或者自己殺羊，或者教唆他人殺羊，就像被婆羅門外道所欺騙一樣。這些人因為這些惡業的因緣，身死命終后墮入惡道黑繩地獄，生在旃荼之處，遭受巨大的痛苦，比如：惡鳥——烏鴉、鷲、惡豬等，拔掉他們的眼根；地獄的獄卒，用杵、枷、大斧、惡火，極其憤怒地逼迫他們，用各種各樣的痛苦折磨。既已生在這樣的地獄之中，又遭受各種各樣極其嚴重的痛苦，比如：挖眼、拔舌，身體的各個部分，都被一點一點地拔掉；喝熱銅汁；用三奇熱的鐵，遍刺全身；削掉他們的腳，被烏鴉等鳥類吃掉；各種疾病纏身，啼哭號叫，無依無靠；閻魔羅人憤怒地毆打他們。像這樣的黑繩地獄之處，乃至無量百千年歲，惡業腐爛才能得以脫離。如果前世過去很久的善業還沒有成熟，就會生在餓鬼、畜生之中；如果生在人中，就會是駝背、眼睛瞎、壽命短促，在人中死去後，又會進入惡道。像這樣的眾生被業的鎖鏈所束縛，行善業的人就會得到善報，作惡業的人就會得到惡報，被業果所束縛，永遠在生死輪迴之中。' '此外，那位比丘觀察黑繩大地獄之處，名為畏鷲處，眾生因為什麼業而生在那裡呢？他看到：有人因為貪圖財物，而殺害他人，或者捆綁、或者餓死、或者奪取飲食。這些人因為這些惡業的因緣，身死命終后墮入惡道黑繩地獄，生在畏鷲處，遭受巨大的痛苦。那個地獄之處，鐵地燃燒著火焰，普遍呈現水色，十千由旬的範圍內都燃燒起來，有鐵蒺藜，地獄中的人被獄卒用憤怒的杖鞭打，日夜不停地奔跑；火焰、刀枷、挽弓弩箭，在後面追趕；鐵錐尋找機會刺他們，讓他們恒常急速奔跑；閻魔羅人手執鐵刀、鐵枷、鐵箭，全都燃燒著火焰，砍打射擊他們；只有'
【English Translation】 English version: 'Because of eating excessively what should be eaten in moderation; common people are ignorant and conceal their evil deeds, either killing sheep themselves or instructing others to kill them, as deceived by Brahmanical heretics. Those people, due to the causes and conditions of these evil deeds, fall into the evil realm of the Black Rope Hell (Kālasūtra Naraka) after their bodies break and their lives end, being born in the place of Caṇḍa, suffering great torment, such as: evil birds—crows, vultures, evil pigs, etc.—pluck out their eye roots; the hell wardens, with pestles, yokes, large axes, and evil fire, extremely angrily and urgently torment them with various kinds of suffering. Having been born in such a hell, they again suffer various extremely severe torments, such as: gouging out eyes, pulling out tongues, every part of their bodies being pulled out piece by piece; drinking hot copper juice; piercing their bodies all over with three strangely hot irons; cutting off their feet, which are eaten by crows and other birds; all diseases gather, they weep and wail, without a master or companion; the Yama (Yamarāja) people strike them extremely angrily. In such a place of the Black Rope Hell, even for immeasurable hundreds of thousands of years, they can only escape after their evil karma has decayed. If the good karma from the distant past has not yet ripened, they will be born among hungry ghosts (pretas) and animals; if born among humans, they will be hunchbacked, blind, and have short lifespans, and after dying among humans, they will again enter the evil paths. Such beings are bound by the chains of karma; those who perform good deeds will receive good rewards, and those who commit evil deeds will receive evil retribution, bound by the fruits of karma, constantly in the cycle of birth and death.' 'Furthermore, that Bhikṣu observes the place of the Black Rope Great Hell, called the Fearful Vulture Place, and what karma causes beings to be born in that place? He sees: some people, due to greed for possessions, kill others, either binding them, starving them, or seizing their food and drink. Those people, due to the causes and conditions of these evil deeds, fall into the evil realm of the Black Rope Hell after their bodies break and their lives end, being born in the Fearful Vulture Place, suffering great torment. In that hellish place, the iron ground burns with flames, universally appearing water-colored, with flames rising throughout ten thousand yojanas (a unit of distance); there are iron caltrops, and the hell inmates are beaten urgently with angry staffs by the hell wardens, running constantly day and night; flames, knife-yokes, drawn bows and arrows pursue them from behind; iron awls seek opportunities to stab them, causing them to run constantly and rapidly; the Yama (Yamarāja) people hold iron knives, iron yokes, and iron arrows, all burning with flames, chopping, striking, and shooting them; only'
行彼處，飢渴所逼，命常欲斷，無救無歸，氣息欲絕，有命而已，他人所秉，具受眾苦。」爾時，世尊而說偈言：
「多人共相隨， 造作不善業， 后惡業熟時， 有生獨受果。 火刀怨毒等， 雖害猶可忍， 若自造惡業， 后苦過於是。 親眷皆分離， 唯業不相舍， 善惡未來世， 一切時隨逐。 隨花何處去， 其香亦隨逐； 若作善惡業， 隨逐亦如是。 眾鳥依樹林， 旦去暮還集， 眾生亦如是， 后時還合會。 毀滅他勝事， 自取而陵他， 隨作何惡業， 彼人癡所誑。 若不趣涅槃， 復不向天處， 彼癡第一因， 從闇復入闇。
「彼人如是自作惡業，受地獄苦，乃經無量百千年歲地獄流轉，乃至惡業破壞爛盡爾乃得脫。然後復生畜生、餓鬼；若生人中，為放牧人，若放駱駝、若放余畜、若放牛驢、若放草馬，當象、當狗常驅驢駝，處處治生以自存活；若作圍兵、圍兵主師，貧窮短命。鄙惡作業，余殘業因，相似果報。
「又彼比丘觀察黑繩大地獄處，普遍觀察十六別處，如活地獄。
「又彼比丘觀活地獄、黑繩地獄，既觀察已，知業報法，一切惡業果報堅䩕有：作而集、集而不作、作而不集。作而集者則決
【現代漢語翻譯】 現代漢語譯本：行於彼處，受飢渴逼迫，生命隨時可能斷絕，沒有救助，沒有歸宿，氣息奄奄一息，僅存一絲生命，受他人支配，完全承受各種痛苦。』當時，世尊以偈語說道： 『許多人一起，共同造作不善的惡業，等到惡業成熟時，有的眾生獨自承受果報。 火、刀、怨恨、毒藥等等，即使帶來傷害尚可忍受，如果自己造作惡業，後來的痛苦超過這些。 親人眷屬都會分離，只有業力不會捨棄你，善業惡業在未來世，一切時都會跟隨你。 就像花朵無論飄向何處，它的香味也會跟隨它；如果造作善業或惡業，業力的跟隨也是如此。 眾鳥依傍樹林，早晨離去傍晚歸來，眾生也是這樣，以後還會再次聚合。 毀滅他人美好的事物，掠奪他人來抬高自己，無論造作什麼惡業，那個人都是被愚癡所迷惑。 如果不趣向涅槃（Nirvana，解脫），又不向往天界，這種愚癡是第一因，從黑暗又進入黑暗。 那人像這樣自己造作惡業，承受地獄的痛苦，經歷無量百千年在地獄中流轉，直到惡業破壞殆盡才能脫離。然後又轉生為畜生、餓鬼；如果轉生為人，就成為放牧人，或者放駱駝，或者放其他牲畜，或者放牛驢，或者放草馬，當大象、當狗，經常驅趕驢和駱駝，到處謀生來維持生活；或者成為圍兵、圍兵的頭領，貧窮短命。卑賤惡劣的作業，是剩餘惡業的因，導致相似的果報。 此外，那位比丘觀察黑繩大地獄（Kālasūtra Naraka，又稱黑繩地獄，八熱地獄之一）的景象，普遍觀察十六個別處，如同活地獄一般。 此外，那位比丘觀察活地獄、黑繩地獄，觀察完畢后，瞭解業報之法，一切惡業的果報都是堅固確實的：有作而集、集而不作、作而不集。作而集者，必定會遭受果報。
【English Translation】 English version: 'Walking in that place, oppressed by hunger and thirst, life constantly threatened, without help, without refuge, breath about to cease, only life remaining, controlled by others, fully enduring all kinds of suffering.' At that time, the World Honored One spoke in verse: 'Many people together, jointly creating unwholesome karma, when the evil karma ripens, some beings alone bear the consequences. Fire, knives, resentment, poison, etc., even if they cause harm, can still be endured, but if one creates evil karma, the subsequent suffering exceeds these. Relatives and family will all be separated, only karma will not abandon you, good and evil karma in future lives, will follow you at all times. Just as a flower, no matter where it drifts, its fragrance will follow it; if one creates good or evil karma, the following of karma is also like this. Birds rely on the forest, leaving in the morning and returning in the evening, beings are also like this, they will gather again later. Destroying the good things of others, plundering others to elevate oneself, no matter what evil karma is created, that person is deluded by ignorance. If one does not strive for Nirvana (Nirvana, liberation), nor aspire to the heavens, this ignorance is the primary cause, entering from darkness into darkness again. That person, like this, creates evil karma himself, endures the suffering of hell, experiences countless hundreds of thousands of years of transmigration in hell, until the evil karma is destroyed and exhausted, then he can escape. Then he is reborn as animals, hungry ghosts; if he is reborn as a human, he becomes a shepherd, or herds camels, or herds other livestock, or herds cattle and donkeys, or herds grass-fed horses, becoming elephants, becoming dogs, constantly driving donkeys and camels, making a living everywhere to sustain life; or becoming besiegers, leaders of besiegers, poor and short-lived. Humble and evil deeds are the cause of remaining karma, leading to similar retributions. Furthermore, that Bhiksu (Buddhist monk) observes the scene of the Kālasūtra Naraka (Kālasūtra Naraka, also known as the Black Rope Hell, one of the eight hot hells), universally observing the sixteen separate places, like a living hell. Furthermore, that Bhiksu observes the Living Hell, the Black Rope Hell, having observed them, understands the law of karmic retribution, the consequences of all evil karma are firm and real: there is karma created and accumulated, accumulated but not created, created but not accumulated. Those who create and accumulate will surely suffer the consequences.
定受；集不作者不決定受；作不集者不決定受。彼見聞知三種惡業及業果報，如實知已，重生厭離，觀察業繩迭相縛處；又復觀察無量種業，又復觀察無量種心動轉攀緣。彼比丘如是觀察，見諸眾生心自在已，又復觀察余諸地獄，彼見聞知：第三地獄名合地獄。眾生何業而生於彼？所謂作集惡不善業，燒煮眾生。彼見聞知：眾生三種作集惡業，生合地獄，受惡果報，所謂殺生、偷盜、邪行。如是三種惡不善業，生合地獄。彼上惡業，則生如是根本地獄，中、下惡業則生別處，有上中下三種苦受。又作業時，心力異故，彼中受命有上中下。又作業時，心力攀緣有上中下，于彼受苦有上中下。三種業定，身業三種，口、意三種，謂上中下；又復三種，謂：欲界生、色界中生、無色界生；又復三種，所謂過去、現在、未來；又復三種，所謂現受、生受、后受；又復三種，謂：善、不善及以無記；又復三種：現縛、中縛、異生處縛；又復三種，人非人縛、非人人縛、自處自縛，所謂舍人還得人身。作地獄業，是業勢力相似所作，業相似生。
「如得解脫神通比丘，又復三種：一者作，二者不作，三者縛作。所言作者，初作沙門；言縛作者，后相續縛；言不作者，乃至獲得阿羅漢果。又復作者，作沙門已，作沙門行。又縛
【現代漢語翻譯】 現代漢語譯本：決定受：如果業已積累但未造作，則不決定受；如果業已造作但未積累，則不決定受。那位比丘見到並聽聞知曉這三種惡業以及業的果報，如實知曉后，重新生起厭離之心，觀察業的繩索相互纏繞之處；又進一步觀察無量種業，又進一步觀察無量種心的動轉和攀緣。那位比丘如此觀察，見到諸眾生的心已得自在後，又進一步觀察其餘的地獄。他見到並聽聞知曉：第三地獄名為合地獄。眾生因何種業而生於彼處？是因為造作和積累了惡的不善業，燒煮眾生。他見到並聽聞知曉：眾生三種造作和積累的惡業，導致他們生於合地獄，承受惡果報，這三種惡業是殺生、偷盜、邪行。正是這三種惡的不善業，導致他們生於合地獄。其中，最重的惡業導致他們生於這樣的根本地獄，中等和下等的惡業則導致他們生於其他地方，承受上、中、下三種不同的苦受。此外，由於作業時心力的不同，他們在其中所受的壽命也有上、中、下之分。又由於作業時心力的攀緣有上、中、下之分，他們在那裡所受的痛苦也有上、中、下之分。三種業是確定的，身業有三種，口業和意業也各有三種，即上、中、下；又有三種，即欲界生、色界中生、無色界生；又有三種，即過去、現在、未來；又有三種，即現受、生受、后受；又有三種，即善、不善以及無記；又有三種：現縛、中縛、異生處縛；又有三種，人非人縛、非人人縛、自處自縛，即捨棄人身又獲得人身。造作地獄業，是由於業的勢力相似所致，業相似則果報也相似。 『如得解脫神通的比丘，又有三種：一是作，二是未作，三是縛作。所謂『作者』，是指最初出家為沙門（shā mén）；所謂『縛作者』，是指後來相續被束縛；所謂『不作者』，是指乃至獲得阿羅漢果（ā luó hàn guǒ）。又，所謂『作者』，是指已經出家為沙門，並實踐沙門之行。又，所謂『縛作』
【English Translation】 English version: Determined reception: if karma has been accumulated but not enacted, reception is not determined; if karma has been enacted but not accumulated, reception is not determined. That Bhikshu (Buddhist monk) sees, hears, and knows these three kinds of evil karma and their karmic consequences, and having truly understood them, he is reborn with aversion, observing where the ropes of karma are intertwined; furthermore, he observes countless kinds of karma, and also observes countless kinds of mental movements and attachments. That Bhikshu, having observed in this way and seen that the minds of all beings are free, further observes the other hells. He sees, hears, and knows: the third hell is called Samghata Hell (Crushing Hell). What karma causes beings to be born there? It is the making and accumulating of evil and unwholesome karma, which burns and cooks beings. He sees, hears, and knows: beings who make and accumulate three kinds of evil karma are born in Samghata Hell, suffering evil consequences, namely killing, stealing, and sexual misconduct. It is these three kinds of evil and unwholesome karma that cause them to be born in Samghata Hell. The heaviest of these evil karmas causes them to be born in such a fundamental hell, while medium and lesser evil karmas cause them to be born in other places, suffering three kinds of suffering: superior, medium, and inferior. Furthermore, because of the difference in mental strength at the time of action, the lifespan they receive therein is also superior, medium, and inferior. Also, because the mental attachment at the time of action is superior, medium, and inferior, the suffering they endure there is also superior, medium, and inferior. Three kinds of karma are determined: three kinds of bodily karma, three kinds of verbal karma, and three kinds of mental karma, namely superior, medium, and inferior; and again three kinds, namely birth in the desire realm (kāma-dhātu), birth in the form realm (rūpa-dhātu), and birth in the formless realm (arūpa-dhātu); and again three kinds, namely past, present, and future; and again three kinds, namely presently received, received at birth, and received later; and again three kinds, namely good, unwholesome, and neutral; and again three kinds: present bondage, intermediate bondage, and bondage in a different place of birth; and again three kinds, bondage of human and non-human, bondage of non-human and non-non-human, self-bondage in one's own place, namely abandoning human form and regaining human form. Creating hellish karma is due to the similarity of the power of the karma created, and similar karma leads to similar rebirths. 『A Bhikshu (Buddhist monk) who has attained liberation and supernatural powers also has three aspects: one is 'doing', the second is 'not doing', and the third is 'binding and doing'. The term 'doing' refers to initially becoming a Shramana (ascetic); the term 'binding and doing' refers to being subsequently bound continuously; the term 'not doing' refers to not doing until attaining the fruit of Arhat (enlightened being). Furthermore, the term 'doing' refers to having become a Shramana and practicing the conduct of a Shramana. Also, the term 'binding and doing'
作者，此處退已，于異處生。又復三種：一者禪縛，二者非禪縛，三、無報縛。彼禪縛者如初禪地、二禪縛地，非第三禪、非第四禪；非禪縛者謂施戒等；無報縛者謂阿羅漢，諸漏既盡，決定受業，不得果報。彼比丘觀世間海業網繫縛，迭互因生行業果報，非有作者、非有受者、非無因緣，唯有業力。
「彼比丘如是思惟，破壞魔軍，修集善法，更復勝上觀合地獄業因果報。云何眾生生於根本合大地獄？彼見：有人殺、盜、邪行，樂行多作；如是之業，普遍究竟，樂行多作，是業則生根本地獄並及別處。彼人於是根本地獄受大苦惱，作業如前，若人偷盜及作邪行，是人皆名邪行之人。云何名邪？如是異作，復異分別。若人邪行尊者之妻，彼人生於合大地獄受大苦惱，所謂苦者：鐵炎嘴鷲取其腸已，掛在樹頭而啖食之；彼有大河名饒鐵鉤，彼有鐵鉤皆悉火燃，閻魔羅人執地獄人擲彼河中墮鐵鉤上。又彼河中有熱炎刀，罪人于彼受大苦惱，彼苦無比，無有譬喻，所謂彼處受燃鉤苦，謂以燃鉤，鉤打其身；閻魔羅人取地獄人置彼河中，按令使沒，彼地獄人迭互相沈；既相沈已，唱喚號哭。河中非水，熱赤銅汁，漂彼罪人猶如漂木，流轉不停，如是漂燒受大苦惱。彼鐵鉤河既燒漂已，彼地獄人，或有身如日初出者；有身
【現代漢語翻譯】 現代漢語譯本：作者，從這裡退隱后，會在其他地方出生。又分為三種情況：第一種是禪定束縛，第二種是非禪定束縛，第三種是無報束縛。禪定束縛指的是如初禪天、二禪天這些地方，而不是第三禪天、第四禪天；非禪定束縛指的是佈施、持戒等等；無報束縛指的是阿羅漢，他們的各種煩惱已經斷盡，即使過去有業，也決定不會再承受果報。那位比丘觀察世間，看到業就像一張網一樣互相牽連束縛，彼此之間互相因生，產生行業果報，其中沒有創造者，也沒有承受者，也不是沒有原因，只有業的力量在起作用。
那位比丘這樣思維，摧毀魔的軍隊，修習各種善法，更進一步觀察合大地獄的業因果報。眾生是如何生到根本合大地獄的呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事並且大量去做；這樣的惡業，普遍而徹底，喜歡做並且大量去做，這種業就會使人墮入根本地獄以及其他地獄。那個人在根本地獄中遭受巨大的痛苦，所造的業和之前一樣，如果有人偷盜或者邪淫，這個人就被稱為邪淫之人。什麼叫做邪淫呢？就是以不同的方式去做，並且有不同的想法。如果有人和別人的妻子邪淫，那個人就會生到合大地獄中遭受巨大的痛苦，所受的痛苦是：鐵嘴的鷲鳥用鐵炎的嘴取出他的腸子，掛在樹頭上吃掉；那裡有一條大河叫做饒鐵鉤河，河裡有燃燒的鐵鉤，閻魔羅人抓住地獄中的人，扔到河裡，掉在鐵鉤上。河裡還有熾熱的刀，罪人在那裡遭受巨大的痛苦，那種痛苦是無法比擬的，沒有可以比喻的，在那裡遭受燃燒的鐵鉤的痛苦，用燃燒的鐵鉤鉤打他的身體；閻魔羅人把地獄中的人放在河裡，按壓使他沉沒，那些地獄中的人互相沉沒；沉沒之後，他們哭喊號叫。河裡不是水，而是熾熱的銅汁，漂浮著罪人就像漂浮著木頭一樣，不停地流轉，像這樣漂浮燃燒遭受巨大的痛苦。在鐵鉤河裡被燒漂之後，那些地獄中的人，有的身體像初升的太陽一樣；有的身體
【English Translation】 English version: The author, having retreated from here, is born in another place. Again, there are three types: first, those bound by meditation (dhyana-bandhana), second, those not bound by meditation (adhyana-bandhana), and third, those without retribution (apratigha-bandhana). Those bound by meditation refer to places like the first dhyana (初禪地) and second dhyana (二禪地) realms, not the third (第三禪) or fourth dhyana (第四禪); those not bound by meditation refer to practices like giving (施) and moral discipline (戒); those without retribution refer to Arhats (阿羅漢), whose outflows (漏) are exhausted, and even if they have karma (業), they will definitely not receive its retribution (果報). That Bhikshu (比丘) observes the world, seeing the net of karma (業網) binding beings, with actions and their results arising from mutual causes, without a creator, without a receiver, and not without causes, but only the power of karma (業力).
That Bhikshu, thinking in this way, destroys the army of Mara (魔軍), cultivates good dharmas (善法), and further observes the karmic causes and results of the combined great hells (合大地獄). How do beings come to be born in the fundamental combined great hells (根本合大地獄)? He sees that some people kill, steal, and engage in sexual misconduct (邪行), enjoying and frequently engaging in these actions; such karma (業), pervasive and thorough, enjoyed and frequently engaged in, causes birth in the fundamental hells and other hells as well. That person in the fundamental hells suffers great torment, performing actions as before. If someone steals or engages in sexual misconduct, that person is called a person of sexual misconduct (邪行之人). What is called sexual misconduct (邪行)? It is acting differently and having different thoughts. If someone engages in sexual misconduct with the wife of another, that person is born in the combined great hells and suffers great torment, the torment being: iron-beaked vultures (鐵炎嘴鷲) take out his intestines with their iron beaks and hang them on the tree to eat; there is a great river there called the River of Iron Hooks (饒鐵鉤河), with burning iron hooks, and the Yamaraloka (閻魔羅人) people seize the hell beings and throw them into the river, where they fall onto the iron hooks. Also in that river are hot, burning knives (熱炎刀), and the sinners there suffer great torment, torment that is incomparable and without analogy, suffering the torment of burning hooks, being struck on their bodies with burning hooks; the Yamaraloka people place the hell beings in the river and press them down to make them sink, and those hell beings sink each other; having sunk, they cry out and wail. The river is not water, but hot, red copper liquid (熱赤銅汁), floating the sinners like floating wood, ceaselessly flowing, burning and suffering great torment. Having been burned and floated in the River of Iron Hooks, some of those hell beings have bodies like the newly risen sun; some bodies
沉沒如重石者；有著河岸不沒入者；或有罪人身如水衣；有為炎嘴鐵鷲食之如食魚者；或有身洋，其身猶如生酥塊者；有以鐵磚而打之者；或有身破百千分數如沙摶者；有在河中如洋銅者；有以熱灰燒其身者；有以炎鉗鉗其身已置熱灰中，復以鐵鉗連劖刺者；有擘其身猶如細縷，挽而打者；有挽其頭，令頭在下，在上打者；有置鑊中湯火煮之如熱豆者；有在鑊中迭互上下速翻覆者。有置在鑊偏近一廂，舉手向天而號哭者，有共相近而號哭者，久受大苦無主無救。彼中多有炎嘴鷲鳥、野干狗等，在熱地上，不殺而食；屏處受苦，各不相見。種種因緣、種種受苦，彼受無量百千種苦，自心所誑，十不善本邪行所得，緣殺生得，緣偷盜得。
「又復如是：閻魔羅人以鐵炎杵，筑彼罪人，罪人怖走，四向顧望，望有歸救，作如是言：『何人救我？我何所歸？』四向走望，如是行已，炎杵筑已，置炎燃河、若炎燃樹、山巖石間、窟穴等中極險惡處，受種種苦，謂著樹頭，復推令墮在鐵鉤地，彼身瘡裂如是千到、若百千到。
「又復如是：閻魔羅人取地獄人，置刀葉林——刀葉甚多、火炎熾燃，而此罪人見彼樹頭有好端正嚴飾婦女，如是見已，極生愛染。如是婦女妙鬘莊嚴、末香坌身、涂香涂身，如是身形第一嚴飾，
【現代漢語翻譯】 現代漢語譯本： 有的像沉重的石頭一樣沉沒；有的河岸沒有讓他們沉沒；有罪人的身體像水做的衣服；有的被火焰嘴的鐵鷲吃掉，就像吃魚一樣；有的身體像海洋一樣，他們的身體就像生的酥油塊；有的人用鐵磚打他們；有的人身體破碎成成百上千份，像沙土捏成的團；有的人在河裡像熔化的銅一樣；有的人被熱灰燒身；有的人用燃燒的鉗子夾住身體，放在熱灰中，再用鐵鉗連續刺穿；有的人身體被劈開，像細絲一樣，拉扯著打；有的人拉著他們的頭，讓頭朝下，在上面打；有的人被放在鍋里，用沸騰的湯煮，像煮熱豆子一樣；有的人在鍋里互相上下快速翻滾。有的人被放在鍋邊靠近一側，舉起手向天空號哭，有的人互相靠近著號哭，長期遭受巨大的痛苦，沒有主人，沒有救助。那裡有很多火焰嘴的鷲鳥、野狗等，在熱地上，不殺死他們就吃；在隱蔽的地方受苦，各自不能相見。種種因緣、種種受苦，他們遭受無量百千種痛苦，都是被自己的心欺騙，由十不善的根本邪行所得，由殺生所得，由偷盜所得。
又像這樣：閻魔羅人（Yamaraja，地獄之主）用鐵製的燃燒的杵，擊打那些罪人，罪人害怕逃跑，四處張望，希望有人來救助，這樣說道：『誰來救我？我該歸向哪裡？』四處逃跑張望，這樣做了之後，被燃燒的杵擊打，被放置在燃燒的河流、燃燒的樹木、山巖石縫、洞穴等極其險惡的地方，遭受種種痛苦，比如被掛在樹頭上，又被推下去，落在鐵鉤地上，他們的身體被撕裂成千上萬次。
又像這樣：閻魔羅人抓住地獄中的人，放在刀葉林中——刀葉非常多，火焰熾熱燃燒，而這些罪人看到那些樹上有美好端正、裝飾華麗的婦女，這樣看到之後，極度產生愛慕之情。這些婦女用美妙的花鬘裝飾，用末香塗抹身體，用涂香塗抹身體，這樣的身形是第一等的華麗裝飾。
【English Translation】 English version: Some sink like heavy stones; some are not submerged by the riverbanks; some sinners have bodies like garments of water; some are eaten by iron vultures with flaming beaks, as if eating fish; some have bodies like oceans, their bodies like lumps of fresh ghee; some are beaten with iron bricks; some have their bodies broken into hundreds and thousands of pieces, like clumps of sand; some are in the river like molten copper; some have their bodies burned with hot ashes; some have their bodies seized with flaming tongs and placed in hot ashes, then repeatedly pierced with iron tongs; some have their bodies split like fine threads, pulled and beaten; some have their heads pulled down, so that the head is below, and beaten above; some are placed in cauldrons and boiled in hot liquid like hot beans; some are in cauldrons, rapidly turning over and over. Some are placed near one side of the cauldron, raising their hands to the sky and wailing; some are close to each other and wailing, enduring great suffering for a long time without a master or savior. There are many vultures with flaming beaks, jackals, and dogs there, on the hot ground, eating without killing; suffering in secluded places, unable to see each other. Through various causes and conditions, various sufferings, they endure countless hundreds and thousands of kinds of suffering, deceived by their own minds, obtained from the root evil deeds of the ten non-virtues, obtained from killing, obtained from stealing.
Again, it is like this: the Yamarajas (Yamaraja, Lord of Death) strike those sinners with iron flaming pestles, and the sinners, terrified, flee, looking in all directions, hoping for rescue, saying thus: 'Who will save me? Where shall I turn?' Fleeing and looking in all directions, having done this, they are struck by the flaming pestles and placed in flaming rivers, flaming trees, mountain rock crevices, caves, and other extremely dangerous places, enduring various sufferings, such as being hung on the tops of trees and then pushed down to fall on iron hook grounds, their bodies torn apart thousands or hundreds of thousands of times.
Again, it is like this: the Yamarajas seize the people in hell and place them in a forest of knife-leaves—the knife-leaves are very numerous, and the flames are blazing, and these sinners see beautiful and well-adorned women on the tops of those trees, and having seen this, they develop extreme attachment. These women are adorned with beautiful garlands, their bodies smeared with powdered perfume, their bodies smeared with scented unguents, such that their forms are adorned in the most excellent way.
身極柔軟、指爪纖長、熙怡含笑，以種種寶莊嚴其身，種種欲媚，一切愚癡凡夫之人見則牽心。彼地獄人既見如是端正婦女在樹上已，生如是心：『是我人中本所見者，是我本時先所有者。』彼地獄人自業所誑故如是見；如是見已，即上彼樹，樹葉如刀，割其身肉；既割肉已，次割其筋；既割筋已，次割其骨；既割骨已，次劈其髓。如是劈割一切處已，乃得上樹，欲近婦女，心轉專念，自心所誑，在彼樹上如是受苦。既上樹已，見彼婦女覆在于地。彼人見已，然彼婦女以欲媚眼上看彼人，美聲語喚，先以甜語作如是言：『念汝因緣，我到此處，汝今何故不來近我？何不抱我？』如是地獄，業化所作。罪人見已，欲心熾盛，刀葉樹頭次第復下。彼人既下，刀葉向上——炎火熾燃、利如剃刀，如是利刀先割其肉，次斷其筋，次割其骨，次割其脈，次割其髓，遍體作瘡。彼地獄人如是被割、如是被劈，脈脈斷已，看彼婦女，欲愛燒心；既如是看，炎嘴鷲鳥即啄其眼，火燃刀葉先割其耳，如是被割，唱聲吼喚；刀葉炎燃次割其舌，次割其鼻，如是遍割一切身份，欲愛牽心。如是到地，既到地已，而彼婦女覆在樹頭，彼人見已，而覆上樹，如前所說。彼業力故，如是無量百千年歲，如是無量百千億歲，自心所誑，彼地獄中如是轉
【現代漢語翻譯】 現代漢語譯本： 他們的身體極其柔軟，手指和腳趾纖細修長，面容和藹可親，笑容滿面，用各種珍寶裝飾自身，散發出各種誘人的魅力。所有愚癡的凡夫俗子見到她們，都會心神盪漾。那些地獄中的罪人，一旦見到如此端莊美麗的女子在樹上，便會產生這樣的想法：『這正是我在人間時所見到的，是我原本就擁有的。』這些地獄中的罪人因為自身業力的迷惑，才會產生這樣的錯覺。產生這樣的錯覺后，他們便會爬上那棵樹，樹葉鋒利如刀，切割他們的身體。先是切割他們的肉，然後切割他們的筋，接著切割他們的骨頭，最後劈開他們的骨髓。就這樣切割身體的各個部位后，他們才得以爬上樹，想要接近那女子，心中更加專注，完全被自己的心所迷惑，在那樹上承受著這樣的痛苦。 當他們爬上樹后，卻發現那女子又出現在地上。他們看到后，那女子用充滿魅惑的眼神看著他們，用甜美的聲音呼喚他們，先是用甜言蜜語說道：『因為與你的緣分，我才來到這裡，你為何不來靠近我呢？為何不擁抱我呢？』這都是地獄中業力所幻化出來的景象。罪人看到后，慾望之心更加熾盛，便從刀葉樹的頂端開始往下爬。當他們往下爬時，刀葉便會向上——火焰燃燒，鋒利如剃刀，就這樣鋒利的刀先割他們的肉，然後割斷他們的筋，接著割他們的骨頭，最後割他們的脈，劈開他們的骨髓，全身佈滿瘡痍。這些地獄中的罪人就這樣被切割、被劈開，經脈斷裂，卻仍然看著那女子，慾望之火焚燒著他們的內心。當他們這樣看著時，炎嘴的鷲鳥便會啄食他們的眼睛，燃燒著火焰的刀葉先割他們的耳朵，就這樣被切割著，他們發出慘叫聲。燃燒著火焰的刀葉接著割他們的舌頭，然後割他們的鼻子，就這樣遍割他們身體的各個部位，慾望牽引著他們的內心。就這樣他們到達地面，到達地面后，那女子又出現在樹頂，他們看到后，又再次爬上樹，就像之前所說的那樣。因為業力的緣故，他們就這樣無量百千年歲，就這樣無量百千億歲，被自己的心所迷惑，在這地獄中不斷地輪迴。
【English Translation】 English version: Their bodies are extremely soft, their fingers and toes are slender and long, their faces are kind and smiling, adorned with various treasures, exuding various alluring charms. All foolish and ignorant ordinary people who see them will have their hearts stirred. Those hell beings, once they see such a beautiful woman on the tree, will have such thoughts: 'This is exactly what I saw in the human realm, what I originally possessed.' These hell beings are deluded by their own karma, and that's why they see it that way. Having such a delusion, they climb up that tree, the leaves of which are as sharp as knives, cutting their bodies. First, they cut their flesh, then they cut their tendons, then they cut their bones, and finally they split their marrow. After cutting all parts of their bodies in this way, they manage to climb the tree, wanting to approach the woman, their hearts becoming more focused, completely deluded by their own minds, enduring such suffering on that tree. When they climb the tree, they find that the woman has reappeared on the ground. When they see her, the woman looks at them with seductive eyes, calling them with a sweet voice, first saying with sweet words: 'Because of my connection with you, I have come here, why don't you come closer to me? Why don't you embrace me?' These are all illusions created by karma in hell. When the sinners see this, their desires become even more intense, and they begin to climb down from the top of the knife-leaf tree. As they climb down, the knife-leaves point upwards—flames burning, sharp as razors, and these sharp knives first cut their flesh, then cut their tendons, then cut their bones, and finally cut their veins, splitting their marrow, covering their entire bodies with sores. These hell beings are cut and split in this way, their meridians broken, but they still look at the woman, the fire of desire burning in their hearts. As they look like this, vultures with flaming beaks peck at their eyes, and the flaming knife-leaves first cut their ears, and they are cut in this way, uttering screams. The flaming knife-leaves then cut their tongues, and then cut their noses, cutting all parts of their bodies in this way, desire pulling at their hearts. In this way, they reach the ground, and after reaching the ground, the woman reappears at the top of the tree, and when they see her, they climb the tree again, as described before. Because of the power of karma, they continue in this way for countless hundreds of thousands of years, countless hundreds of thousands of billions of years, deluded by their own minds, constantly revolving in this hell.
行。彼地獄人如是被燒，何因故燒？邪欲為因。彼人如是猶不捨欲，無始來心，如是轉行，在於地獄、餓鬼、畜生。眾生之心不可調順，在地獄中猶故如是，當知是心不可信也。
「又復如是合大地獄，彼中有山名為鷲遍，彼地獄人燒身飢渴走赴彼山，而彼山中處處皆有炎嘴鐵鷲，壯身大肚，而彼鐵鷲，身內肚中有地獄人名為火人。彼地獄人望救、望歸，故赴彼山；既到彼山，彼鐵鷲鳥先破其頭，開髑髏骨而取其腦，復挑其眼；彼地獄人號哭唱喚，然無救者；既破其頭，飲腦盡已，擲頭異處；彼地獄人無頭無眼，而復走向闇冥地獄，罪業力故。復有鐵鷲，其身極大，彼鷲腹中悉有火人，來向罪人，到即吞之。彼地獄人入鷲腹中，即為火人；本侵他妻罪業所致。
「彼殺生因，樂行多作，乃經無量百千年歲，常被燒燃，而復不死。彼邪行因，樂行多作，則見婦女在刀葉林。彼偷盜因，樂行多作，入異地獄在於一處，彼處是河，其河名曰無邊彼岸，熱沸銅汁滿彼河中。地獄罪人見河彼岸，多有種種第一凈食、佉陀尼食、蒲阇尼食，有好敷具、有好樹林，林有邃影，復有陂池、河流清水。彼地獄人如是見已，即發大聲，迭相招喚，作如是言：『汝來，汝來！我今得樂。今有種種佉陀尼食、蒲阇尼食，有好敷具。
【現代漢語翻譯】 現代漢語譯本：那些地獄中的人如此被燒，是什麼原因導致被燒呢？是因為邪欲。那些人即使這樣也不捨棄慾望，從無始以來，他們的心就是這樣運轉，以至於在地獄、餓鬼、畜生道中輪迴。眾生的心難以調伏，即使在地獄中仍然如此，應當知道這顆心是不可信任的。
「又有一種叫做合大地獄（Samghata-naraka）的地獄，其中有一座山名為鷲遍（Vulture-covered），那些地獄中的人被燒灼，飢渴難耐，便跑向那座山，而那座山中到處都有長著火焰嘴的鐵鷲，身軀強壯，肚子很大，而且那些鐵鷲的身體和肚子里還有名為火人的地獄人。那些地獄中的人希望得到救助，希望能夠回去，所以奔向那座山；到達那座山後，那些鐵鷲鳥先啄破他們的頭，打開頭蓋骨取出腦髓，再挖出他們的眼睛；那些地獄中的人號哭呼喊，但是沒有人來救他們；啄破他們的頭，喝光腦髓后，就把頭扔到別處；那些地獄中的人沒有頭，沒有眼睛，卻又走向黑暗的地獄，這是罪業的力量所致。又有鐵鷲，身體非常巨大，那些鷲的腹中全部都是火人，它們向罪人飛來，來到后就吞掉他們。那些地獄中的人進入鷲的腹中，立刻就變成了火人；這是因為生前侵犯他人妻子的罪業所導致的。
「那些因為殺生，喜歡去做，並且大量造作殺業的人，要經過無量百千年的時間，常常被燒灼，卻又不會死去。那些因為邪淫，喜歡去做，並且大量造作邪淫的人，會看到婦女在刀葉林中。那些因為偷盜，喜歡去做，並且大量造作偷盜行為的人，會進入另外的地獄，待在一個地方，那個地方是一條河，那條河的名字叫做無邊彼岸（Ananta-para），熱騰騰的銅汁充滿了那條河。地獄的罪人看到河的對岸，有很多種種第一等的乾淨食物，包括佉陀尼食（khadani-bhojana，硬性食物）、蒲阇尼食（bhojani-bhojana，軟性食物），有很好的臥具，有很好的樹林，樹林有陰涼的樹蔭，還有水池、河流和清澈的水。那些地獄中的人這樣看到后，就發出巨大的聲音，互相招喚，這樣說道：『你來，你來！我現在可以得到快樂了。現在有種種佉陀尼食、蒲阇尼食，有很好的臥具。』
【English Translation】 English version: Those beings in hell are burned in this way. What is the cause of this burning? It is caused by perverse desire. Even in this state, those beings do not abandon their desires. From beginningless time, their minds have been operating in this way, causing them to transmigrate in hells, among hungry ghosts, and as animals. The minds of sentient beings are difficult to tame. Even in hell, it is still like this. One should know that this mind is not to be trusted.
'Furthermore, there is a hell called Samghata-naraka (Combined Great Hell). In it, there is a mountain called Vulture-covered. The beings in that hell, burned and parched with thirst, run towards that mountain. In that mountain, everywhere there are iron vultures with flaming beaks, strong bodies, and large bellies. Moreover, within the bodies and bellies of those iron vultures are hell beings called fire-people. Those hell beings hope for rescue and hope to return, so they rush towards that mountain. Having reached that mountain, those iron vultures first peck open their heads, open their skulls to take out their brains, and then gouge out their eyes. Those hell beings cry out and scream, but there is no one to save them. Having pecked open their heads and drunk all their brains, they throw their heads elsewhere. Those hell beings, without heads and without eyes, then walk towards the dark hell, due to the power of their sinful karma. There are also iron vultures with extremely large bodies. The bellies of those vultures are all filled with fire-people. They fly towards the sinners and swallow them as soon as they arrive. Those hell beings, upon entering the vultures' bellies, immediately become fire-people. This is caused by the sinful karma of having violated others' wives in their previous lives.'
'Those who kill, enjoy doing it, and create a great deal of killing karma, will constantly be burned for countless hundreds of thousands of years, yet they will not die. Those who commit sexual misconduct, enjoy doing it, and create a great deal of sexual misconduct karma, will see women in a forest of sword-leaves. Those who steal, enjoy doing it, and create a great deal of stealing karma, will enter another hell and stay in one place. That place is a river, and the name of that river is Ananta-para (Boundless Shore). Hot, boiling copper liquid fills that river. The sinners in hell see the other shore of the river, where there are many kinds of first-rate clean foods, including khadani-bhojana (hard foods) and bhojani-bhojana (soft foods), good bedding, and good forests. The forests have cool shade, and there are ponds, rivers, and clear water. Having seen this, those hell beings make a loud noise, calling out to each other, saying, 'Come, come! I can now obtain happiness. Now there are all kinds of khadani-bhojana and bhojani-bhojana, and good bedding.'
』如前所說。彼地獄人如是唱喚，餘地獄人既聞聲已，皆共馳走，謂有能救、謂有可歸，和集一處，迭相問言：『我今當於何處得樂？何救何歸？』復有異人，不喚而來，指示之言：『汝今看此無邊彼岸、大河彼岸，如是多有佉陀尼食、蒲阇尼食、敷具樹林、蔭影清涼。』如前所說。彼地獄人，如是一切迭相和集，俱走往赴無邊彼岸、大河彼岸。如是河中熱白镴汁、熱鉛錫汁沫覆其上。彼地獄人既如是走，墮在彼河；既墮彼已，其身有如生酥塊者，有消洋者，有炎嘴烏食啖之者，有熱炎口惡魚食者，有身份散而消洋者。彼地獄人在彼河中，如是一切如是受苦，是彼惡業因緣勢力作集所致，如是受苦。彼地獄人，如是無量百千年歲，燒煮熟爛、分散消洋，乃至作集惡業破壞、無氣腐爛，彼地獄中，爾乃得脫。
「彼地獄中閻魔羅人，責疏罪人而說偈言：
「『妻子罥所縛， 將來地獄舍， 何故為心誑， 造作彼惡業？ 汝本為妻子、 知識親眷等， 造作諸惡業， 非是黠慧人。 汝實不自愛， 今到地獄處， 何故為兒子， 作惡業至此？ 若為妻子誑， 造作諸惡業， 後心不生悔， 彼人入地獄。 汝獨地獄燒， 為惡業所食， 妻子兄弟等
【現代漢語翻譯】 現代漢語譯本： 如前文所說。那些地獄中的人這樣呼喊，其他的地獄眾生聽到聲音后，都一起奔跑，以為有人能夠拯救他們，以為有地方可以歸依，聚集在一處，互相詢問說：『我現在應當在哪裡得到快樂？什麼才是救助？哪裡才是歸宿？』又有其他人，沒有被呼喚也來了，指示他們說：『你們看那無邊的彼岸、大河的彼岸，那裡有很多佉陀尼食（khadani-食，硬的食物）、蒲阇尼食（bhojani-食，軟的食物）、具備樹林、蔭影清涼。』如前文所說。那些地獄眾生，像這樣全部聚集在一起，一起奔向無邊的彼岸、大河的彼岸。像這樣，河中充滿熱的白镴汁、熱的鉛錫汁沫覆蓋在上面。那些地獄眾生這樣奔跑，就墮入那條河中；已經墮入河中后，他們的身體有的像生的酥油塊一樣，有的被融化，有的被炎嘴烏鴉吃掉，有的被熱炎口的惡魚吃掉，有的身體分散而被融化。那些地獄眾生在那條河中，像這樣全部承受痛苦，這是他們過去所作惡業的因緣勢力所導致的，像這樣受苦。那些地獄眾生，像這樣無量百千年歲，被燒煮熟爛、分散融化，直到所作的惡業消盡、氣息斷絕腐爛，他們才能從那個地獄中脫離。 在那地獄中，閻魔羅人（Yamaraja，地獄之王）責備罪人，並用偈頌說道： 『被妻子兒女的羅網所束縛，將來要到地獄的住所，為什麼被心所迷惑，造作那些惡業？你本來爲了妻子、朋友親眷等等，造作各種惡業，這不是聰明人的做法。你實在是不愛惜自己，現在到了地獄這個地方，為什麼爲了兒子，造作惡業到這種地步？如果被妻子所迷惑，造作各種惡業，之後心中不生後悔，那個人就要墮入地獄。你獨自在地獄中被焚燒，被惡業所吞噬，妻子兄弟等等』
【English Translation】 English version: As previously stated. Those beings in hell cry out in this way, and the other hell beings, hearing the sound, all rush together, thinking there is someone who can save them, thinking there is a place to take refuge. They gather in one place and ask each other: 'Where can I find happiness now? What is salvation? Where is refuge?' Then others, unbidden, come and point out: 'Look at that boundless shore, the shore of the great river. There are many khadani-food (hard food), bhojani-food (soft food), groves of trees, and cool shade.' As previously stated. Those hell beings, all gathered together in this way, rush towards the boundless shore, the shore of the great river. In this way, the river is filled with hot molten tin, and hot molten lead and tin froth covers it. As those hell beings run, they fall into that river; once fallen in, their bodies are like lumps of raw ghee, some are dissolved, some are eaten by crows with flaming beaks, some are eaten by evil fish with hot, flaming mouths, and some are scattered and dissolved. Those hell beings in that river, all suffer in this way, due to the power of the causes and conditions of their past evil deeds, and they suffer in this way. Those hell beings, for countless hundreds and thousands of years, are burned, cooked, and dissolved, until the evil deeds they have accumulated are exhausted, their breath is cut off, and they rot, only then can they escape from that hell. In that hell, Yamaraja (the King of Hell) rebukes the sinners and speaks in verses: 'Bound by the nets of wives and children, you will come to the abode of hell. Why were you deluded by your mind, creating those evil deeds? You originally created various evil deeds for the sake of your wives, friends, relatives, and so on; this is not the act of a wise person. You truly do not cherish yourself, now that you have come to this place of hell. Why did you create evil deeds to this extent for the sake of your sons? If you are deluded by your wives, creating various evil deeds, and later do not feel remorse in your heart, that person will fall into hell. You alone are burned in hell, consumed by evil deeds, wives, brothers, and so on.'
， 親眷不能救。 若為癡所誑， 而不作善業， 后則不得樂， 汝今徒悔恨。 若隨順欲瞋， 癡心第一誑， 為妻子樂故， 一切向下行。 自業自與果， 眾生業至此， 作善業生天， 作惡來此處。』
「如是彼處閻魔羅人，如是多多責地獄人，如是如是責疏之言：『若汝自身造作惡業，今欲令誰食如是食？若自作善，還自得善；若作不善，自得不善；不作不得，作則不失。汝本作業，今得此報。』彼地獄人如是久在合大地獄，乃經無量百千年中常被燒煮，乃至惡業未壞未爛、業氣未盡，如是殺生、偷盜、邪行，樂行多作，所得果報，於一切時與苦不止；若惡業盡，彼地獄中爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中貧窮短命，得下劣妻，設得好者，共異人通；若或無妻，得凡鄙身，為他所使。彼業勢力余殘果報，得如是等如是惡業，能誑惑人令入地獄。
「又彼比丘知業果報，次復觀察合大地獄十六別處，何等十六？一名大量受苦惱處；二名割刳處；三名脈脈斷處；四名惡見處；五名團處；六名多苦惱處；七名忍苦處；八名朱誅朱誅處；九名何何奚處；十名淚火出處；十一名一切根滅處；十二名無彼岸受苦處；十三名缽
【現代漢語翻譯】 現代漢語譯本： 親眷不能救。 如果被愚癡所迷惑，而不去做善事， 以後就得不到快樂，你現在徒勞地後悔。 如果順從慾望和嗔恨，愚癡之心是最大的欺騙， 爲了妻子兒女的快樂，一切都向下墮落。 自己的業自己承受果報，眾生的業力導致此地， 做善業的昇天，作惡業的來到此處。』
『像這樣，那裡的閻魔羅人（Yamaraja，冥界之王），這樣多多地責備地獄中的人，像這樣這樣地責備疏遠之言：『如果你們自己造作惡業，現在想讓誰來替你承受這樣的果報？如果自己做善事，還是自己得到善報；如果作不善的事，自己得到不善的果報；不作就沒有得到，作了就不會失去。你們原本所作的業，現在得到這樣的報應。』那些地獄中的人像這樣長久地待在合大地獄中，經歷了無量百千年中常常被燒煮，直到惡業沒有壞滅、沒有腐爛、業的氣息沒有消盡，像這樣殺生、偷盜、邪淫，喜歡做而且多做，所得到的果報，在一切時候都帶來無止境的痛苦；如果惡業消盡，那些地獄中的人才能夠脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生之道；如果生到人中，就會貧窮短命，得到低劣的妻子，即使得到好的妻子，也會和別人私通；如果或者沒有妻子，得到凡庸卑賤的身體，被他人所役使。那些業力的剩餘果報，得到像這樣等等的惡業，能夠迷惑人，使人進入地獄。
『還有那位比丘知道業的果報，接著又觀察合大地獄的十六個不同之處，哪十六個？一名大量受苦惱處；二名割刳處；三名脈脈斷處；四名惡見處；五名團處；六名多苦惱處；七名忍苦處；八名朱誅朱誅處；九名何何奚處；十名淚火出處；十一名一切根滅處；十二名無彼岸受苦處；十三名缽
【English Translation】 English version: Relatives cannot save you. If deluded by ignorance, and not performing good deeds, Later, you will not obtain happiness, and now you regret in vain. If you follow desire and anger, ignorance is the greatest deception, For the sake of the happiness of wife and children, everything goes downward. One's own karma gives its own result, beings' karma leads to this place, Those who do good deeds are born in heaven, those who do evil come to this place.』
『Thus, the Yamaraja (冥界之王, King of the Underworld) people there, in this way, repeatedly rebuke the people in hell, in this way, in this way, rebuke with estranged words: 『If you yourselves create evil karma, who do you want to eat such food now? If you do good deeds yourself, you will still receive good; if you do bad deeds, you will receive bad; if you do not do, you will not receive; if you do, you will not lose. The karma you originally created, you now receive this retribution.』 Those hell beings remain in the Combined Great Hell for a long time, constantly being burned and boiled for countless hundreds of thousands of years, until the evil karma has not decayed, has not rotted, and the breath of karma has not been exhausted. Like this, killing, stealing, and sexual misconduct, liking to do and doing much, the resulting retribution, at all times brings endless suffering; if the evil karma is exhausted, those hell beings can then escape. If in a previous life, in the distant past, there was good karma that ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans, they will be poor and short-lived, obtaining an inferior wife, and even if they obtain a good wife, she will have affairs with others; if they have no wife, they will obtain a vulgar and lowly body, being used by others. The remaining retribution of those karmic forces, obtaining such evil karma, can deceive people, causing them to enter hell.』
『Furthermore, that Bhikshu (比丘, Buddhist monk) knows the retribution of karma, and then observes the sixteen different places of the Combined Great Hell, what are the sixteen? First is the place of greatly receiving suffering; second is the place of cutting and gouging; third is the place of severing veins; fourth is the place of evil views; fifth is the place of lumps; sixth is the place of much suffering; seventh is the place of enduring suffering; eighth is the place of Zhu Zhu Zhu Zhu; ninth is the place of He He Xi; tenth is the place where tears and fire come out; eleventh is the place where all roots are extinguished; twelfth is the place of suffering without a shore; thirteenth is the bowl
頭摩處；十四名大缽頭摩處；十五名火盆處；十六名鐵火末處。合大地獄有如是等十六別處，眾生何業生於彼處？彼比丘思惟觀察：若人三種惡不善業，所謂殺生、偷盜、邪行，樂行多作，彼決定受合大地獄，受苦惱處。
「眾生何業生初大量受苦惱處？彼見：有人不應行淫、不正觀察、樂邪欲行，生彼大量受苦惱處地獄之中，受大苦惱，所謂：炎熱鋒利鐵𥎞刺令穿徹，以彼鐵𥎞從下刺之，背上而出；又復刺之，腹上而出；又復刺之，腰中而出；又復刺之，肩上而出；又復刺之，從脅而出；又復刺之，從咽而出；又復刺之，從口而出；復破髑髏而從其出；又復刺之，從耳而出。彼地獄人如是被𥎞，一切身份皆悉穿破，受大苦惱，若燒若煮一切身份。彼受如是諸苦惱已，又復更與極重苦惱，所謂：復以熱炎鐵鉗，挾拔其卵；若鐵鷲鳥，挽拔其卵而食之者。如是乃至所作集業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，為第三人，謂內官等，彼不善業餘殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知復有異處名割刳處，是合地獄第二別處。眾生何業生於彼處？彼見：有人殺、盜、邪
【現代漢語翻譯】 現代漢語譯本：頭摩處（Tauma）：十四名大缽頭摩處（Mahāpaduma）：十五名火盆處：十六名鐵火末處。合大地獄有如是等十六別處，眾生何業生於彼處？彼比丘思惟觀察：若人三種惡不善業，所謂殺生、偷盜、邪行，樂行多作，彼決定受合大地獄，受苦惱處。 『眾生何業生初大量受苦惱處？彼見：有人不應行淫、不正觀察、樂邪欲行，生彼大量受苦惱處地獄之中，受大苦惱，所謂：炎熱鋒利鐵𥎞刺令穿徹，以彼鐵𥎞從下刺之，背上而出；又復刺之，腹上而出；又復刺之，腰中而出；又復刺之，肩上而出；又復刺之，從脅而出；又復刺之，從咽而出；又復刺之，從口而出；復破髑髏而從其出；又復刺之，從耳而出。彼地獄人如是被𥎞，一切身份皆悉穿破，受大苦惱，若燒若煮一切身份。彼受如是諸苦惱已，又復更與極重苦惱，所謂：復以熱炎鐵鉗，挾拔其卵；若鐵鷲鳥，挽拔其卵而食之者。如是乃至所作集業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，為第三人，謂內官等，彼不善業餘殘果報。 『又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知復有異處名割刳處，是合地獄第二別處。眾生何業生於彼處？彼見：有人殺、盜、邪
【English Translation】 English version: Tauma; fourteenth is Mahāpaduma (Great Lotus); fifteenth is the Fire Basin Place; sixteenth is the Iron Fire Powder Place. The combined great hells have these sixteen separate places. What karma causes beings to be born in those places? That bhikkhu (monk) contemplates: If a person delights in and frequently commits three evil unwholesome deeds, namely killing, stealing, and sexual misconduct, they are destined to suffer in the combined great hells, places of suffering. 『What karma causes beings to be born in the first place of great suffering? He sees: Someone who engages in improper sexual conduct, improper observation, and delights in evil desires is born in that hell, a place of great suffering, where they endure great torment. Specifically, they are pierced through by hot, sharp iron skewers. These iron skewers pierce them from below, exiting through their back; then they are pierced again, exiting through their abdomen; then they are pierced again, exiting through their waist; then they are pierced again, exiting through their shoulders; then they are pierced again, exiting through their ribs; then they are pierced again, exiting through their throat; then they are pierced again, exiting through their mouth, shattering their skull and exiting through it; then they are pierced again, exiting through their ears. The beings in that hell are pierced in this way, with every part of their body completely pierced, enduring great suffering, being burned and boiled in every part of their body. After enduring such suffering, they are subjected to even more severe torment, namely, their testicles are extracted with hot, flaming iron tongs; or iron vultures pluck out their testicles and devour them. Thus, until the accumulated karma they have created is not destroyed or decayed, and the energy of their karma is not exhausted, suffering continues without ceasing at all times. When the evil karma is exhausted, they are then released from that hell. If, in a previous life, a long time ago, good karma has ripened, they are not born in the realm of hungry ghosts or animals; if they are born among humans in a place of similar karma, they become a third gender, such as eunuchs, as a remaining consequence of their unwholesome karma. 『Furthermore, that bhikkhu (monk), knowing the results of karma, next contemplates what other places exist in the combined great hells. He sees and knows that there is another place called the Slicing and Gutting Place, which is the second separate place in the combined hells. What karma causes beings to be born in that place? He sees: Someone who kills, steals, and engages in sexual misconduct…
行，樂行多作，墮合地獄，生割刳處。殺生、偷盜業及果報，如前所說。何者邪行？謂：于婦女不應行處，口中行淫。彼人以是惡業因緣，身壞命終墮于惡處合大地獄，生割刳處，受大苦惱，所謂苦者：閻魔羅人以熱鐵釘，釘其口中，從頭而出，出已急拔。又釘其口，耳中而出；復以鐵缽盛熱銅汁，瀉其口中，銅汁熱炎燒燃其唇，次燒其舌；既燒舌已，次燒其眼，如是燒咽，次燒其心，次燒其肚，如是次第，乃至糞門，從下而出。如是邪行，樂行多作，惡業果報在於地獄，如是如是種種受苦，乃經無量百千億歲，常被燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，口中常臭如爛氣臭，如是熏他一切所惡，是彼惡業余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為脈脈斷處，是合地獄第三別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄脈脈斷處。殺生、偷盜業及果報，如前所說。何者邪行？謂：于婦女非道行淫，彼不隨順，自力強逼。彼人以是惡業因緣，身壞命終墮于惡處合大地獄脈脈斷處，受大苦惱，所謂：熱筒盛熱銅汁
【現代漢語翻譯】 現代漢語譯本 行邪淫，喜歡作惡，就會墮入合大地獄，遭受生割刳剖之苦。殺生、偷盜的業及其果報，如前文所說。什麼是邪淫呢？就是在婦女不應該行淫的地方，比如口中行淫。這個人因為這些惡業的因緣，身死命終后墮入惡處，即合大地獄，遭受生割刳剖之苦，承受巨大的痛苦。所謂的痛苦是：閻魔羅人（Yamaraja，地獄之主）用燒紅的鐵釘，釘他的口中，從頭頂穿出，穿出后立即拔掉。又釘他的口，從耳朵中穿出；又用鐵缽盛滿滾燙的銅汁，傾倒在他的口中，銅汁的熱焰燒灼他的嘴唇，然後燒灼他的舌頭；燒灼舌頭之後，接著燒灼他的眼睛，這樣燒灼咽喉，然後燒灼他的心臟，然後燒灼他的肚子，這樣依次往下，直到肛門，從下面流出。像這樣行邪淫，喜歡作惡，惡業的果報就在地獄之中，像這樣這樣遭受各種痛苦，要經歷無量百千億年， постоянно被燒煮，直到惡業沒有消滅、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，他才能從那個地獄處脫離。如果在前世過去很久以前有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣受報的地方，口中常常發出像腐爛氣味一樣的臭味，這樣薰染他人，一切人都厭惡他，這是他惡業剩餘的果報。
此外，那位比丘瞭解了業的果報，接著又觀察合大地獄，還有什麼地方？他看到並知道：還有不同的地方，那個地方名叫脈脈斷處，是合大地獄的第三個特殊之處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，喜歡作惡，就會墮入合大地獄的脈脈斷處。殺生、偷盜的業及其果報，如前文所說。什麼是邪淫呢？就是在婦女非正常途徑行淫，不順從婦女的意願，用自己的力量強行逼迫。這個人因為這些惡業的因緣，身死命終后墮入惡處，即合大地獄的脈脈斷處，遭受巨大的痛苦，所謂的痛苦是：用燒紅的筒子盛滿滾燙的銅汁
【English Translation】 English version Practicing unrighteous conduct, delighting in evil deeds, one falls into the Combined Great Hell, where they are subjected to being cut and disemboweled alive. The karma and consequences of killing and stealing are as previously described. What is unrighteous conduct? It is engaging in sexual activity in places where it should not be done with women, such as in the mouth. Due to the causes and conditions of these evil deeds, that person, upon the destruction of their body and the end of their life, falls into an evil realm, the Combined Great Hell, where they are subjected to being cut and disemboweled alive, enduring great suffering. The suffering is such that the Yamaraja (地獄之主) people drive hot iron nails into their mouths, piercing through to the top of their heads, and then quickly pull them out. They then nail their mouths again, piercing through their ears. Furthermore, they fill iron bowls with hot molten copper and pour it into their mouths. The heat of the molten copper burns their lips, then burns their tongues. After burning their tongues, it then burns their eyes, and so it burns their throats, then burns their hearts, then burns their stomachs, in such order, even down to their anal openings, flowing out from below. Such is the karma of unrighteous conduct, delighting in evil deeds, the consequences of which are in hell. In this way, they endure various sufferings for countless hundreds of thousands of millions of years, constantly being burned and cooked, until the evil karma is not destroyed, not decayed, and the energy of the karma is not exhausted. At all times, the suffering does not cease. If the evil karma is exhausted, then they are released from that hellish place. If, in a previous life, long ago, good karma ripens, they will not be born into the realms of hungry ghosts or animals. If they are born among humans, in a place where they experience similar consequences, their mouths will constantly emit a foul odor like the stench of decay, which is offensive to everyone. This is the remaining consequence of their evil karma.
Furthermore, that Bhiksu (比丘) knowing the consequences of karma, then observes the Combined Great Hell, asking what other places exist there? He sees and knows that there are different places. That place is called the 'Pulse Severing Place,' which is the third distinct place within the Combined Great Hell. What karma causes beings to be born in that place? He sees that there are people who kill, steal, and engage in unrighteous conduct, delighting in evil deeds, and they fall into the 'Pulse Severing Place' of the Combined Great Hell. The karma and consequences of killing and stealing are as previously described. What is unrighteous conduct? It is engaging in sexual activity with women in an unnatural way, not complying with the woman's wishes, but forcibly coercing her with one's own strength. Due to the causes and conditions of these evil deeds, that person, upon the destruction of their body and the end of their life, falls into an evil realm, the 'Pulse Severing Place' of the Combined Great Hell, enduring great suffering. The suffering is such that hot molten copper is poured into them from a hot tube.
，置口令滿，唱聲吼喚作如是言：『我今孤獨。』如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中，所得妻婦貪愛他人，彼人見之，不能遮障，是彼惡業余殘果報。彼作集業果報不失，猶故須受。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名惡見處，是合地獄第四別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄生惡見處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人取他兒子，強逼邪行，自既力多，令彼啼哭。彼人以是惡業因緣，身壞命終墮于惡處合大地獄，生惡見處，受大苦惱，所謂自見己之兒子：以惡業故，見自兒子在地獄中，于彼兒子生重愛心，如本人中。如是見已，閻魔羅人若以鐵杖、若以鐵錐刺其陰中，若以鐵鉤釘其陰中。既見自子如是苦事，自生大苦，愛心悲絕不可堪忍。此愛心苦，於火燒苦十六分中不及其一。彼人如是心苦逼已，復受身苦，所謂：彼處閻魔羅人之所執持，頭面在下，熱炎鐵缽盛熱銅汁，灌其糞門入其身內、燒其熟藏；燒熟藏已，次燒大腸；燒大腸已，次燒小腸；燒小腸已，次燒其胃；既燒胃
【現代漢語翻譯】 現代漢語譯本：被置於口令已滿之處，發出如是吼叫：『我現在是孤獨的。』這樣經過無量百千年，直到惡業沒有壞滅、沒有腐爛、業力沒有窮盡，在所有時間裡痛苦都不會停止；如果惡業窮盡，他才能從那個地獄處脫離。如果他在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生道；如果生在人中，所娶的妻子貪愛他人，他看見了，卻不能阻止，這是他惡業剩餘的果報。他所造作的業和果報不會消失，仍然需要承受。
『此外，那位比丘知道業的果報，接著觀察合大地獄，還有什麼地方？他看見並知道：還有另一個地方名叫惡見處（指因惡見而受苦之處），是合大地獄的第四個特別之處。眾生因為什麼業而生於那個地方？他看見：有人殺生、偷盜、邪淫，喜歡做這些惡事，墮入合大地獄，生於惡見處。殺生、偷盜的業和果報，如前面所說。什麼是邪淫？就是說：有人抓取別人的兒子，強迫與其進行邪淫，自己仗著力氣大，讓那孩子啼哭。那人因為這個惡業的因緣，身死命終后墮入惡處合大地獄，生於惡見處，遭受巨大的苦惱，就是看見自己的兒子：因為惡業的緣故，看見自己的兒子在地獄中，對那個兒子產生強烈的愛心，如同在人間一樣。這樣看見之後，閻魔羅人（地獄的獄卒）或者用鐵杖、或者用鐵錐刺他的陰部，或者用鐵鉤釘他的陰部。他既然看見自己的兒子遭受這樣的苦事，自己也產生巨大的痛苦，愛心悲絕，無法忍受。這種愛心的痛苦，與火燒的痛苦相比，十六分之一都比不上。那人這樣被內心的痛苦逼迫之後，又遭受身體的痛苦，就是：在那裡被閻魔羅人抓住，頭朝下，用盛滿滾燙銅汁的熾熱鐵缽，從他的糞門灌入他的身體內部，燒他的內臟；燒完內臟之後，接著燒大腸；燒完大腸之後，接著燒小腸；燒完小腸之後，接著燒他的胃；燒完胃
【English Translation】 English version: Placed where the command is full, they roar and cry out, saying: 'I am alone now.' Thus, for immeasurable hundreds of thousands of years, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, suffering will not cease at any time; if the evil karma is exhausted, then they can escape from that hellish place. If in a previous life, long ago, good karma has ripened, they will not be born in the realms of hungry ghosts or animals; if born among humans, the wife they obtain will be greedy for others, and they will see it but be unable to prevent it, which is the remaining karmic retribution of their evil deeds. The karma they have accumulated and its consequences will not disappear; they must still endure them.
Furthermore, that Bhikshu, knowing the consequences of karma, then observes the combined great hells, asking what other places exist. He sees and knows: there is another place called 'Place of Evil Views' (referring to the suffering caused by evil views), which is the fourth special place in the combined great hells. What karma causes beings to be born in that place? He sees: some people kill, steal, and engage in sexual misconduct, enjoying and frequently committing these evil deeds, and they fall into the combined great hells, being born in the Place of Evil Views. The karma and consequences of killing and stealing are as described earlier. What is sexual misconduct? It means: some people seize the sons of others, forcibly engaging in sexual misconduct with them, relying on their superior strength to make the children cry. Because of this evil karma, that person, after death, falls into the evil Place of Evil Views in the combined great hells, suffering great torment, namely, seeing their own sons: because of their evil karma, they see their own sons in hell, and they develop a strong affection for those sons, just as they would in the human realm. Having seen this, the Yamarajas (jailers of hell) either pierce their genitals with iron rods or iron awls, or nail their genitals with iron hooks. Since they see their own sons suffering such torment, they themselves also experience great pain, their love and grief unbearable. This pain of love is not even one-sixteenth as great as the pain of being burned by fire. After that person is tormented by such inner pain, they also suffer physical pain, namely: there, they are seized by the Yamarajas, their heads facing down, and hot copper liquid is poured from a hot iron bowl into their anus, entering their body and burning their internal organs; after burning the internal organs, then the large intestine is burned; after burning the large intestine, then the small intestine is burned; after burning the small intestine, then their stomach is burned; after burning the stomach
已，如是次第：次燒其咽；既燒咽已，次燒其喉；既燒喉已；次燒舌根；燒舌根已，次燒其舌；既燒舌已，次燒其龂；既燒龂已，次燒其頭；既燒頭已，次燒其腦；如是燒已，在下而出。彼邪行人受如是苦，如是無量百千年中，以業化故，見自兒子，自身心苦，具受如是身、心二苦，如是無量百千年中，常受大苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中則無兒息，雖有不凈，不成種子，世人皆言：『此人不男。』一切嫌賤，是彼惡業余殘果報。◎
「◎又彼比丘知業果報，次復觀察合大地獄，為當更有異處以不？彼見聞知：復有異處名為團處，急團相似，是合地獄第五別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄，生於團處。殺生、偷盜及以果報，如前所說。何者邪行？所謂：有人若見牸牛、若草馬等淫道處已，心生分別：『此如是處，與人婦女不應有異。』如是念已，即便生於人婦女想而行淫慾。彼人以是惡業因緣，身壞命終，墮于惡處合大地獄，生於團處，受大苦惱，所謂：見彼若牛、若馬惡業因故，地獄中見，自心分別，如前憶念人婦女想，若本牸牛、若本草馬見已即生
【現代漢語翻譯】 現代漢語譯本：
已如是次第：先燒他的咽喉；燒完咽喉后，接著燒他的喉嚨；燒完喉嚨后；接著燒他的舌根；燒完舌根后，接著燒他的舌頭；燒完舌頭后，接著燒他的牙齦；燒完牙齦后，接著燒他的頭部；燒完頭部后，接著燒他的腦髓；這樣燒完后，從下而出。那些邪見之人遭受這樣的痛苦，這樣無量百千年中，因為業力的變化，看到自己的兒子，自身心都痛苦，完全承受這樣的身、心兩種痛苦，這樣無量百千年中，常常遭受巨大的痛苦，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在一切時候痛苦都不會停止；如果惡業耗盡，他才能從那個地獄處脫離。如果他在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，就沒有兒子，即使有不凈之物，也不能成為種子，世人都說：『這個人沒有生育能力。』所有人都嫌棄輕賤他，這是他惡業剩餘的果報。
『又，那位比丘知道業的果報，接著又觀察合大地獄，想知道是否還有其他地方？他看到並知道：還有其他地方名為團處，像急速旋轉的團一樣，是合地獄的第五個特殊之處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，就會墮入合地獄，生到團處。殺生、偷盜以及它們的果報，就像前面所說的那樣。什麼是邪淫？就是說：如果有人看到母牛、草馬等的淫道之處后，心中產生分別：『這個地方，和人類婦女的那個地方應該沒有什麼不同。』這樣想了之後，就產生了對人類婦女的想法而行淫慾。那個人因為這個惡業的因緣，身死命終后，墮入惡處合大地獄，生到團處，遭受巨大的苦惱，就是說：因為過去對牛、馬的惡業，在地獄中看到，自己心中分別，像之前憶念人類婦女的想法一樣，如果看到原本的母牛、原本的草馬，立刻就產生淫慾。』 English version:
Thus, in this order: first, burn his throat; after burning his throat, then burn his larynx; after burning his larynx; then burn the root of his tongue; after burning the root of his tongue, then burn his tongue; after burning his tongue, then burn his gums; after burning his gums, then burn his head; after burning his head, then burn his brain; after burning in this way, it comes out from below. Those with wrong views suffer such pain, for countless hundreds of thousands of years, due to the transformation of karma, seeing their own sons, their own minds and bodies in pain, fully enduring such physical and mental suffering, for countless hundreds of thousands of years, constantly enduring great suffering, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, at all times the suffering does not cease; if the evil karma is exhausted, then he can escape from that hell. If in a previous life, long ago, good karma has ripened, he will not be born into the realm of hungry ghosts or animals; if born among humans, he will have no offspring, even if there is impurity, it will not become seed, and people will say: 'This man is infertile.' Everyone despises and belittles him, this is the remaining karmic retribution of his evil deeds.
'Furthermore, that Bhiksu (Buddhist monk) knowing the karmic retributions, then observes the combined great hells, wondering if there are other places? He sees and knows: there is another place called Tuan Chu (團處, whirling place), resembling a rapidly spinning ball, which is the fifth special place of the combined hells. What karma causes beings to be born in that place? He sees: someone who kills, steals, commits sexual misconduct, enjoys doing these evil deeds, and frequently does these evil deeds, will fall into the combined hells and be born in Tuan Chu (團處, whirling place). Killing, stealing, and their retributions are as described before. What is sexual misconduct? It means: if someone sees the sexual organs of a cow, a grass horse, etc., and then discriminates in his mind: 'This place should be no different from the sexual organs of a human woman.' After thinking this way, he then generates the thought of a human woman and engages in sexual desire. That person, due to the cause of this evil karma, after his body is destroyed and his life ends, falls into the evil place of the combined great hells, is born in Tuan Chu (團處, whirling place), and suffers great torment, that is to say: because of the past evil karma towards cows and horses, he sees them in hell, and his mind discriminates, like the previous recollection of the thought of a human woman, if he sees the original cow, the original grass horse, he immediately generates sexual desire.'
【English Translation】 Thus, in this order: first, burn his throat; after burning his throat, then burn his larynx; after burning his larynx; then burn the root of his tongue; after burning the root of his tongue, then burn his tongue; after burning his tongue, then burn his gums; after burning his gums, then burn his head; after burning his head, then burn his brain; after burning in this way, it comes out from below. Those with wrong views suffer such pain, for countless hundreds of thousands of years, due to the transformation of karma, seeing their own sons, their own minds and bodies in pain, fully enduring such physical and mental suffering, for countless hundreds of thousands of years, constantly enduring great suffering, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, at all times the suffering does not cease; if the evil karma is exhausted, then he can escape from that hell. If in a previous life, long ago, good karma has ripened, he will not be born into the realm of hungry ghosts or animals; if born among humans, he will have no offspring, even if there is impurity, it will not become seed, and people will say: 'This man is infertile.' Everyone despises and belittles him, this is the remaining karmic retribution of his evil deeds. 'Furthermore, that Bhiksu (Buddhist monk) knowing the karmic retributions, then observes the combined great hells, wondering if there are other places? He sees and knows: there is another place called Tuan Chu (團處, whirling place), resembling a rapidly spinning ball, which is the fifth special place of the combined hells. What karma causes beings to be born in that place? He sees: someone who kills, steals, commits sexual misconduct, enjoys doing these evil deeds, and frequently does these evil deeds, will fall into the combined hells and be born in Tuan Chu (團處, whirling place). Killing, stealing, and their retributions are as described before. What is sexual misconduct? It means: if someone sees the sexual organs of a cow, a grass horse, etc., and then discriminates in his mind: 'This place should be no different from the sexual organs of a human woman.' After thinking this way, he then generates the thought of a human woman and engages in sexual desire. That person, due to the cause of this evil karma, after his body is destroyed and his life ends, falls into the evil place of the combined great hells, is born in Tuan Chu (團處, whirling place), and suffers great torment, that is to say: because of the past evil karma towards cows and horses, he sees them in hell, and his mind discriminates, like the previous recollection of the thought of a human woman, if he sees the original cow, the original grass horse, he immediately generates sexual desire.'
人婦女想，欲心熾盛，即便走向如是牛馬。有鐵炎火滿牛馬內，彼人既近牛馬根門，惡業因故，入彼根門，即入其腹，滿中熱火，彼處受苦，乃經無量百千年中常被燒煮，其身熟爛不能出聲。于彼腹中闇處苦逼，乃至惡業未壞未爛、業氣未盡，於一切時常被燒燃；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則生無禮非仁之國，以己之妻令他侵近，不生妒忌，邪行業因余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，為當更有異處以不？彼見聞知：復有異處名多苦惱，是合地獄第六別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄多苦惱處。殺生、偷盜業及果報，如前所說；何者邪行？謂：男行男。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄多苦惱處，受大苦惱。作集業力，于地獄中見本男子，熱炎頭髮，一切身體皆悉熱炎，其身堅䩕猶如金剛，來抱其身。既被抱已，一切身份皆悉解散，猶如沙摶；死已復活，以本不善惡業因故。于彼炎人，極生怖畏，走避而去，墮于險岸，下未至地，在於空中有炎嘴烏，分分攫斫，令如芥子，尋復還合，然後到地。既到地已，彼地復有炎口野干而啖食之，唯有骨在，復還生肉。
【現代漢語翻譯】 現代漢語譯本：如果一個女人慾念熾盛，她會走向牛或馬。這些牛馬的體內充滿了鐵製的火焰，當這個女人接近它們的生殖器官時，由於她所造的惡業，她會進入這些動物的生殖器官，然後進入它們的腹中，那裡充滿了熱火。她在那裡遭受痛苦，在無數的百千年里不斷被燒煮，身體熟爛，無法發出聲音。她在黑暗的腹中遭受痛苦的逼迫，直到惡業沒有消壞、業氣沒有耗盡，她都會一直被燒燃。如果惡業消盡，她才能從這個地獄中脫身。如果她在前世過去很久以前積累了善業，她就不會轉生到餓鬼或畜生道。如果她轉生為人，並且在同業的地方，她會出生在一個沒有禮義和仁愛的國家，她會允許自己的妻子被他人侵犯，而不會產生嫉妒之心，這是因為她過去邪淫行為所導致的剩餘果報。
『此外，那位比丘瞭解了業的果報，然後進一步觀察合大地獄，想知道是否還有其他地方。他看到並瞭解到：還有另一個地方叫做多苦惱，是合大地獄的第六個特殊之處。眾生因為什麼樣的業而生於彼處呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，因此墮入合大地獄的多苦惱之處。殺生、偷盜的業及其果報，如前所述；什麼是邪淫呢？就是男人與男人發生性行為。這個人因為這種惡業的因緣，身壞命終后墮入惡處——合大地獄的多苦惱之處，遭受巨大的苦惱。由於他所積累的業力，他在地獄中看到一個原本的男子，他的頭髮和整個身體都燃燒著火焰，他的身體堅硬如金剛，前來擁抱他。被擁抱之後，他的一切身體部分都解散了，就像一堆沙子；死後又復活，這是因為他過去所造的不善惡業。對於那個燃燒的人，他極度恐懼，逃避而去，掉入一個危險的懸崖，在下落到地面之前，在空中有一隻長著火焰嘴的烏鴉，將他一點點地啄食，讓他變得像芥菜籽一樣細小，然後又重新合攏，最後才落到地面。到達地面后，那裡又有一隻長著火焰嘴的野干來吞食他，只剩下骨頭，然後又重新長出肉。』
【English Translation】 English version: If a woman's desire is intense, she might approach oxen or horses. These oxen and horses are filled with iron flames inside. When that woman approaches the root of these animals, due to her evil karma, she enters their root and then their bellies, which are filled with hot fire. She suffers there, constantly being burned and cooked for countless hundreds of thousands of years, her body cooked and rotten, unable to make a sound. She suffers the oppression of darkness in that belly, constantly being burned until her evil karma is not destroyed or decayed, and her karmic energy is not exhausted. If her evil karma is exhausted, she can then escape from that hell. If she has accumulated good karma in the distant past, she will not be reborn in the realm of hungry ghosts or animals. If she is reborn as a human, and in a place of similar karma, she will be born in a country without propriety or benevolence, allowing her own wife to be violated by others without jealousy, a remaining karmic consequence of her past evil deeds of sexual misconduct.
'Furthermore, that Bhikshu, knowing the retribution of karma, then further observes the Samghata Great Hell, wondering if there are other places. He sees and knows: there is another place called Much Suffering, which is the sixth special place of the Samghata Great Hell. What karma causes beings to be born in that place? He sees: some people kill, steal, and engage in sexual misconduct, enjoying and frequently doing these evil deeds, and therefore fall into the Much Suffering place of the Samghata Great Hell. The karma of killing, stealing, and their retributions are as previously described; what is sexual misconduct? It refers to men engaging in sexual acts with men. Because of this evil karma, that person, after the destruction of his body and the end of his life, falls into an evil place—the Much Suffering place of the Samghata Great Hell, suffering great torment. Due to the power of accumulated karma, in that hell, he sees the original man, his hair and entire body burning with flames, his body hard and firm like diamond, coming to embrace him. Once embraced, all parts of his body are scattered, like a pile of sand; after death, he is resurrected, because of the evil karma he created in the past. He is extremely frightened of that burning man, fleeing and falling into a dangerous cliff. Before reaching the ground, in the air, there is a crow with a flaming beak, pecking him bit by bit, making him as small as mustard seeds, then reassembling him, and finally he falls to the ground. After reaching the ground, there is a jackal with a flaming mouth that devours him, leaving only bones, and then flesh grows back again.'
既生肉已，閻魔羅人取置炎鼎而復煮之，如是無量百千年歲，煮之食之、分之散之，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，于多苦處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，失無量妻，不得一妻，究竟如是。設自有妻，則厭離之，喜樂他人；邪行業因余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，為當更有異處以不？彼見聞知：復有異處名忍苦處，是合地獄第七別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄，生忍苦處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人破他軍國，得婦女已，若或自行、若自取已給與他人，若依道行、若不依道。彼人以是惡業因緣，身壞命終墮于惡處合大地獄，生忍苦處，受大苦惱，所謂苦者：閻魔羅人懸之在樹，頭面在下，足在於上，下燃大火燒一切身，從面而起。彼地獄火，熱勢甚熾，彼罪人身，危脆衃軟，眼最軟故，燒盡無餘，彼罪人身燒盡復生。彼人如是受極苦惱，堅䩕叵耐。彼人如是地獄中生，彼人如是受大苦惱，唱聲吼喚、呻號啼哭，唱喚口開，彼地獄火從口而入，火既入已，先燒其心；既燒心已，次燒其肺，如是次第至生、熟藏，根及糞門；如是燒已，
【現代漢語翻譯】 現代漢語譯本： 既然身體已經產生，閻魔羅人（Yamaraja，掌管地獄的冥王）就把罪人抓去放在炎熱的鼎中重新烹煮，這樣經過無量百千年，不斷地烹煮、食用、分割、散佈，直到罪惡的業力沒有消壞、腐爛，業的氣息沒有窮盡，在任何時候都持續遭受痛苦。如果罪惡的業力消盡，才能從極度痛苦的地方得到解脫。如果前世過去很久遠的時候有善業成熟，就不會投生到餓鬼、畜生道中；如果投生到人中相同業力的地方，會失去無數的妻子，甚至連一個妻子都得不到，最終都是這樣。即使自己有妻子，也會厭惡離棄她，喜歡和別的女人在一起；這是邪淫行為的業因所導致的剩餘的果報。
『此外，那位比丘瞭解業的果報，接著又觀察合大地獄（Samghata-naraka，眾合地獄），想知道是否還有其他不同的地方。他看到並瞭解到：還有另一個地方叫做忍苦處，是合大地獄的第七個別處。眾生因為什麼樣的業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，就會墮入合大地獄，生到忍苦處。殺生、偷盜的業以及果報，就像前面所說的那樣。什麼是邪淫呢？就是說：有人攻破他人的軍隊和國家，得到婦女之後，自己享用，或者搶來之後送給別人，無論是否符合正道。這個人因為這種罪惡的業因，身死命終之後就會墮入惡處合大地獄，生到忍苦處，遭受巨大的苦惱，所受的苦惱是：閻魔羅人把罪人倒掛在樹上，頭在下面，腳在上面，下面點燃大火焚燒全身，從臉部開始燒起。那地獄的火，熱力非常猛烈，罪人的身體，脆弱而柔軟，眼睛最柔軟，所以最先被燒盡，燒盡之後又會復生。罪人就這樣遭受極度的苦惱，堅硬而難以忍受。罪人就這樣在地獄中出生，罪人就這樣遭受巨大的苦惱，發出聲音吼叫、呻吟號哭，張開口叫喊，地獄的火就從口中進入，火進入之後，先燒他的心臟；燒完心臟之後，接著燒他的肺，就這樣依次燒到生藏、熟藏，以及生殖器和肛門；就這樣焚燒之後，』
【English Translation】 English version: Once the body has been born, the Yamarajas (Yamaraja, the lord of the underworld) seize the being and place them in a fiery cauldron to be cooked again. Thus, for countless hundreds of thousands of years, they are cooked, eaten, divided, and scattered. Until the evil karma is not destroyed or decayed, and the karmic energy is not exhausted, suffering continues at all times. If the evil karma is exhausted, then they are released from that place of great suffering. If, in a past life, good karma has ripened from a long time ago, they will not be born into the realms of hungry ghosts or animals. If they are born among humans in a place of similar karma, they will lose countless wives, and not even gain one wife, ultimately being in such a state. Even if they have a wife, they will despise and abandon her, delighting in other women; this is the remaining karmic consequence of the cause of improper sexual conduct.
'Furthermore, that Bhikshu (Buddhist monk) understands the results of karma, and then observes the Samghata-naraka (Crushing Hell), wondering if there are other different places. He sees and knows that there is another place called the Place of Enduring Suffering, which is the seventh separate place within the Samghata-naraka. What karma causes beings to be born in that place? He sees that those who kill, steal, and engage in improper sexual conduct, delighting in and frequently committing these evil deeds, fall into the Samghata-naraka and are born in the Place of Enduring Suffering. The karma and consequences of killing and stealing are as previously described. What is improper sexual conduct? It is when someone conquers another's army and country, and after obtaining women, either enjoys them themselves, or seizes them and gives them to others, whether in accordance with the Dharma or not. Because of this evil karmic cause, that person, after their body breaks and their life ends, falls into the evil realm of the Samghata-naraka, and is born in the Place of Enduring Suffering, enduring great suffering. The suffering is as follows: the Yamarajas hang the being upside down on a tree, with their head down and feet up, and ignite a great fire below to burn their entire body, starting from the face. That hellfire is extremely fierce, and the body of the sinner is fragile and soft, with the eyes being the softest, so they are burned away first, and then they are reborn. The sinner thus endures extreme suffering, which is hard and unbearable. The sinner is thus born in hell, and the sinner thus endures great suffering, uttering sounds of roaring, groaning, and weeping. When they open their mouth to cry out, the hellfire enters through their mouth, and once the fire enters, it first burns their heart; after burning the heart, it then burns their lungs, and so on in order to the raw and cooked organs, as well as the genitals and anus; after burning in this way,'
次燒其足。既受如是被燒苦已，復有烏來啖食其身。彼受如是二種大苦，唱聲吼喚，而燒不止。如是無量百千年歲，于地獄中受極苦惱。如是苦惱，無異相似。如是無量百千年歲，乃至惡業未爛未壞、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，設得好婦端正無雙，則為官軍破壞劫奪，惡業力故，唱喚號哭，懊惱心碎。彼人如是地獄人中，二時、二處受大苦惱，唱喚號哭、懊惱等苦，邪行業因余殘果報。◎
正法念處經卷第六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第七
元魏婆羅門瞿曇般若流支譯地獄品之三
「◎又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為朱誅朱誅，是合地獄第八別處；殺生、偷盜、邪行，樂行多作，墮合地獄朱誅朱誅。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，墮合地獄，朱誅朱誅地獄處生。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人不善觀察，若羊若驢，以無人女，是故淫之，彼人于佛不生敬重，或在浮圖、或近浮圖。彼人以是惡業因緣，身壞命終墮于惡處合大地獄
【現代漢語翻譯】 現代漢語譯本
他的腳會被燒焦。在承受了這樣被燒的痛苦之後，又會有烏鴉來啄食他的身體。他承受著這兩種巨大的痛苦，發出叫喊和吼叫，但燃燒不會停止。就這樣，在無量百千年的時間裡，他在地獄中遭受極度的苦惱。這樣的苦惱，沒有其他可以相比或類似的。就這樣無量百千年的時間，直到惡業沒有腐爛沒有壞滅、業力之氣沒有消盡，在所有的時間裡痛苦都不會停止；如果惡業消盡，他才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中同樣受業報的地方，即使得到美貌無比的妻子，也會被官兵破壞劫奪，因為惡業的力量，他會唱喚號哭，懊惱心碎。這個人就這樣在地獄和人中，在兩個時間、兩個地方遭受巨大的苦惱，唱喚號哭、懊惱等痛苦，這是邪惡行業所導致的剩餘果報。 ◎又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為朱誅朱誅（地獄名），是合地獄第八別處；殺生、偷盜、邪行，樂行多作，墮合地獄朱誅朱誅。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，墮合地獄，朱誅朱誅地獄處生。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人不善觀察，若羊若驢，以無人女，是故淫之，彼人于佛不生敬重，或在浮圖（佛塔）、或近浮圖。彼人以是惡業因緣，身壞命終墮于惡處合大地獄。
【English Translation】 English version
His feet are burned. After suffering such burning pain, crows come to devour his body. He endures these two great sufferings, crying out and roaring, but the burning does not stop. Thus, for immeasurable hundreds of thousands of years, he suffers extreme torment in hell. Such torment is incomparable and dissimilar to any other. For such immeasurable hundreds of thousands of years, until the evil karma has not decayed or been destroyed, and the energy of the karma has not been exhausted, the pain will not cease at any time; if the evil karma is exhausted, he will then be able to escape from that hellish place. If in a previous life, long ago, good karma has ripened, he will not be born into the realms of hungry ghosts or animals; if he is born among humans in a place where he receives the same karmic retribution, even if he obtains a wife of unparalleled beauty, she will be destroyed and plundered by soldiers, because of the power of evil karma, he will cry out and wail, his heart broken with remorse. This person, in this way, in hell and among humans, at two times and in two places, suffers great torment, crying out and wailing, and the pain of remorse, which are the remaining karmic consequences of evil deeds. ◎ Furthermore, that Bhiksu (Buddhist monk) knowing the karmic consequences, further observes the Samghata (Crushing) Great Hell, where else is there? He sees and knows: there is another place, that place is called Juju Juju (name of a hell), it is the eighth separate place in the Samghata Hell; those who delight in and frequently commit killing, stealing, and sexual misconduct, fall into the Juju Juju Samghata Hell. What karma causes beings to be born in that place? He sees and knows: if people delight in and frequently commit killing, stealing, and sexual misconduct, they fall into the Juju Juju hellish place of the Samghata Hell. The karma and consequences of killing and stealing have been described previously. What is sexual misconduct? It is when someone does not observe properly, and engages in sexual relations with a female animal such as a sheep or a donkey, as if she were a woman without a husband. That person does not generate respect for the Buddha, whether at a stupa (Buddhist shrine) or near a stupa. Because of this evil karma, when his body is destroyed and his life ends, he falls into the evil realm of the Samghata Great Hell.
，朱誅朱誅地獄處生，受大苦惱，所謂：鐵蟻常所唼食，一切身份受大苦惱。彼地獄火滿其腹內，彼地獄人內外燒煮，自種惡業，得此惡報。如是無量百千年歲，常有惡蟲朱誅朱誅，在地獄中啖食其肉，復飲其血；既飲血已，次斷其筋；既斷筋已，次破其骨；既破骨已，次飲其髓；既飲髓已，食大小腸。彼地獄人如是燒已、如是炙已、如是食已，唱喚號哭種種浪語，悲號大哭，如是乃至不可愛樂不善惡業，食受未盡，如是無量百千年歲，常被燒煮炙熟食之，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，多有怨對，雖在王舍而不得力，生常貧窮、資生乏少又不長命。是彼邪行惡業勢力，在於人中受余殘果報。
「又彼比丘知業果報。次復觀察合大地獄，復有何處？彼見聞知：復有異處名何何奚，是合地獄第九別處。是何業報作集之業，普遍究竟，墮合地獄何何奚處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，墮合地獄何何奚處。殺生、偷盜業及果報，如前所說。何者邪行？邊地夷人于姊妹等不應行處，而行淫慾；彼國法爾，生處過惡。彼人以是惡業因緣，身壞命終生合地獄何何奚處，受大苦惱，所謂
【現代漢語翻譯】 現代漢語譯本：朱誅朱誅地獄中的眾生，遭受巨大的痛苦，例如：鐵蟻不斷地啃食他們，全身各處都承受著巨大的苦惱。地獄之火充滿他們的腹內，這些地獄中的人從內到外都被燒煮，這是他們自己種下的惡業，所得到的惡報。就這樣經過無量百千年的時間，總有惡蟲朱誅朱誅，在地獄中啃食他們的肉，又喝他們的血；喝完血后，接著咬斷他們的筋；咬斷筋后，接著破壞他們的骨頭；破壞骨頭后，接著吸食他們的骨髓；吸食完骨髓后，吃他們的大小腸。這些地獄中的人就這樣被燒、被烤、被吃，他們唱叫號哭，發出各種胡言亂語，悲傷地大哭，直到這種令人厭惡的不善惡業的果報沒有受盡，就這樣無量百千年的時間，一直被燒煮、烤熟、吃掉，直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，這些地獄中的眾生才能得以脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在與自己有相同業力的地方，多有怨恨和敵對，即使身在王舍城（Rājagṛha，古印度摩揭陀國的首都），也得不到助力，一生常常貧窮、生活物資缺乏，而且壽命不長。這就是他們邪惡行為的惡業勢力，在人中承受剩餘的果報。 還有，那位比丘知道業的果報。接著又觀察合大地獄，還有什麼地方？他看到並知道：還有另外一個地方名叫何何奚（Hohokhī），是合大地獄的第九個特殊之處。是什麼樣的業報所造作和聚集的業，普遍而徹底地，導致眾生墮入合大地獄的何何奚處？他看到並知道：如果有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，就會墮入合大地獄的何何奚處。殺生、偷盜的業和果報，如前面所說。什麼是邪淫？邊遠地區的野蠻人，對自己的姐妹等不應該發生性關係的人，而行淫慾；那是他們國家的風俗習慣，是他們出生地的過錯。這些人因為這種惡業的因緣，身死命終后，就會生到合大地獄的何何奚處，遭受巨大的痛苦，例如：
【English Translation】 English version: The beings in the Zhuzhu Zhuzhu hell suffer great torment, such as: iron ants constantly gnawing at them, with every part of their bodies enduring immense suffering. The fires of hell fill their bellies, and these hell beings are cooked from the inside out. This is the evil retribution they reap from the evil deeds they have sown. Thus, for countless hundreds of thousands of years, evil insects, Zhuzhu Zhuzhu, constantly devour their flesh in hell, and drink their blood. After drinking their blood, they then sever their tendons; after severing their tendons, they then break their bones; after breaking their bones, they then drink their marrow; after drinking their marrow, they eat their large and small intestines. These hell beings are thus burned, roasted, and eaten. They sing, shout, and cry, uttering all sorts of nonsense, weeping bitterly, until the retribution for these detestable, unwholesome, evil deeds is not exhausted. Thus, for countless hundreds of thousands of years, they are constantly burned, roasted, and eaten, until the evil deeds are not destroyed, not decayed, and the energy of the karma is not exhausted. At all times, the suffering does not cease. If the evil deeds are exhausted, these hell beings can then escape from that hell. If, in a past life, long ago, good deeds have ripened, they will not be born into the realms of hungry ghosts or animals. If they are born among humans, in places with similar karma, there will be much resentment and hostility. Even if they are in Rājagṛha (capital of Magadha in ancient India), they will not receive help, and will often be poor, lack resources, and have short lives. This is the power of their evil deeds of wrong conduct, receiving the remaining retribution among humans. Furthermore, that Bhikshu knows the retribution of karma. Then he observes the combined great hells, what other places are there? He sees and knows: there is another place called Hohokhī, which is the ninth special place in the combined great hells. What kind of karma, created and accumulated, universally and thoroughly, causes beings to fall into the Hohokhī place of the combined great hells? He sees and knows: if people kill, steal, and engage in sexual misconduct, delighting in doing these evil deeds, frequently doing these evil deeds, they will fall into the Hohokhī place of the combined great hells. The karma and retribution of killing and stealing are as described earlier. What is sexual misconduct? Barbarians in remote regions engage in sexual relations with their sisters and others with whom sexual relations are inappropriate. That is the custom of their country, the fault of their birthplace. Because of this evil karma, when these people die, they will be born into the Hohokhī place of the combined great hells, suffering great torment, such as:
：彼處地獄之中常被燒煮，閻魔羅人之所撾打，苦毒吼喚，其聲遍滿五千由旬。彼地獄人未到地獄，在中有中聞彼吼聲。吼聲極惡，不可得聞。彼顛倒故，聞彼啼哭則是歌聲、拍手等聲，種種話聲，惡業力故，聞之愛樂，生如是心：『令我到彼如是聲處。』如是念已，速生彼處。何因緣有？取因緣有。彼中有中，何處何處發心悕取，則生彼。心取彼心已，則生彼處；既生彼處，即于生時得地獄苦，即聞地獄自體惡聲，急惡苦惱無異相似，不可譬喻，受大苦惱。既聞惡聲，心重破壞，受大苦惱，所謂：鐵山名烏丘山，其山炎燃，其炎極高五千由旬在虛空界。彼有鐵樹，樹有鐵烏，烏身炎然滿彼樹上。彼山火然，間無空處，惡業力故，常有炎火熾燃不滅。以惡業故，見蓮花林遍滿彼山，彼地獄人既見蓮花，迭互相喚，作如是言：『汝來，汝來！如是山上多有冷林潤膩之林，今可共往。』閻魔羅人打地獄人，上雨刀石，罪人畏故，走赴彼山，望得救免，望主望歸。如是罪人既到彼山，而彼山上熱炎遍滿，多有炎烏，鐵嘴甚利，彼地獄人如是見已，彼烏疾來向地獄人。彼地獄人有炎烏來破其頭者，復有烏來取其腦者，復有烏來取其眼者，復有烏來取其鼻者，復有烏來取其頰者，復有烏來取其皮者，復有烏來取其脅者，復有烏來
【現代漢語翻譯】 現代漢語譯本：在那地獄之中，罪人經常被燒煮，被閻魔羅人（Yamaraja，地獄之主）鞭打，痛苦地吼叫，那聲音遍佈五千由旬（yojana，古印度長度單位）。那些即將墮入地獄的人，在『中有』（antarabhava，死亡和投生之間的過渡期）階段就能聽到這種吼叫聲。這吼叫聲極其惡劣，令人難以忍受。但由於他們過去的顛倒妄想，聽到這些哭喊聲反而覺得像是歌聲、拍手聲等，各種悅耳的聲音。因為惡業的力量，他們反而喜愛這些聲音，心中生起這樣的念頭：『讓我到那個發出這種聲音的地方去。』一旦產生這樣的念頭，他們就會迅速地投生到那個地方。這是什麼因緣造成的呢？是『取』（upadana，執取）的因緣造成的。在『中有』階段，他們的心在哪裡生起渴望和執取，就會投生到哪裡。心執取了那個地方，就會投生到那裡；一旦投生到那個地方，在出生的那一刻就立即遭受地獄的痛苦，立即聽到地獄本身發出的惡劣聲音，那種急迫的痛苦和煩惱是無法形容和比擬的，承受著巨大的苦惱。 聽到這些惡劣的聲音后，他們的心更加崩潰，承受著巨大的苦惱。那裡有一座鐵山，名叫烏丘山（Uccu-parvata），山上燃燒著火焰，火焰高達五千由旬，直衝虛空。山上還有鐵樹，樹上有鐵烏鴉，烏鴉身上燃燒著火焰，遍佈整棵樹。整座山都燃燒著火焰，沒有一絲空隙，由於惡業的力量，那裡總是燃燒著永不熄滅的火焰。由於惡業的緣故，他們看到蓮花林遍佈山間。那些地獄中的罪人看到蓮花，互相呼喚，這樣說道：『你來，你來！這座山上有很多涼爽潤澤的樹林，我們現在可以一起去。』閻魔羅人鞭打著地獄中的罪人，天上降下刀和石頭，罪人們因為恐懼，奔向那座山，希望得到救免，希望得到庇護和歸宿。當這些罪人到達那座山時，山上卻遍佈著熾熱的火焰，還有許多鐵嘴極其鋒利的燃燒著的烏鴉。地獄中的罪人看到這些景象，那些烏鴉迅速飛來，撲向他們。有的燃燒著的烏鴉啄破他們的頭，有的烏鴉啄食他們的腦髓，有的烏鴉啄食他們的眼睛，有的烏鴉啄食他們的鼻子，有的烏鴉啄食他們的臉頰，有的烏鴉啄食他們的面板，有的烏鴉啄食他們的肋骨。
【English Translation】 English version: In that hell, beings are constantly burned and cooked, beaten by the Yamarajas (Lords of Death), and their cries of agony fill five thousand yojanas (ancient Indian unit of distance). Those hell-bound beings, while still in the 'antarabhava' (intermediate state between death and rebirth), hear these cries. The cries are extremely dreadful and unbearable. However, due to their past delusions, they perceive these cries as songs, clapping, and other pleasant sounds. Because of the power of their evil karma, they find these sounds delightful and develop the thought: 'Let me go to the place where these sounds originate.' Once this thought arises, they quickly take rebirth in that place. What is the cause of this? It is caused by 'upadana' (clinging). In the 'antarbhava' state, wherever their minds arise with desire and clinging, they will be reborn there. When the mind clings to that place, they are reborn there; once reborn there, they immediately experience the suffering of hell at the moment of birth, and immediately hear the dreadful sounds of hell itself. This urgent suffering and affliction are indescribable and incomparable, and they endure immense torment. After hearing these dreadful sounds, their minds collapse even further, and they endure immense torment. There is an iron mountain there, named Uccu-parvata (Uccu Mountain), which is ablaze with flames that reach five thousand yojanas into the sky. There are also iron trees on the mountain, with iron crows on them, their bodies ablaze, covering the entire tree. The entire mountain is ablaze, with no empty space, and due to the power of evil karma, there are always flames burning that never extinguish. Due to evil karma, they see lotus groves covering the mountain. The beings in hell, upon seeing the lotuses, call out to each other, saying: 'Come, come! There are many cool and refreshing forests on this mountain; let us go together now.' The Yamarajas beat the beings in hell, and a rain of knives and stones falls from the sky. The beings, out of fear, run towards the mountain, hoping to be saved, hoping for refuge and a place to return to. When these beings reach the mountain, it is covered with scorching flames, and there are many burning crows with extremely sharp iron beaks. When the beings in hell see this, the crows quickly fly towards them. Some burning crows peck at and break their heads, some peck at and take their brains, some peck at and take their eyes, some peck at and take their noses, some peck at and take their cheeks, some peck at and take their skin, some peck at and take their ribs.
取其足者，復有烏來取其舌者，復有烏來取其項者，復有烏來取頭皮者，復有烏來取其喉者，復有烏來取其心者，復有烏來取其肺者，復有烏來取小大腸者，復有烏來取其腹皮，復有烏來取其臍下陰密處者，復有烏來取其髀者，復有烏來取其踹者，復有烏來取足跟皮，復有烏來取足下皮，復有烏來取其足指，復有烏來分分食之，復有烏來分分取肋，復有烏來取脅骨者，復有烏來唯取其手一廂之骨，復有烏來一切身份具足取者，復有烏來取其髓者，如是眾烏食地獄人，分分皆食，罪業力故，食已還生。于彼炎烏、閻魔羅人生怖畏故，烏丘山中處處馳走，望救望歸，上烏丘山；上彼山已，以惡業故，炎火遍滿來覆其身，如是無量百千年歲燒而復生，是彼作集惡業力故，受大苦惱。若覆上到烏丘山頂，山頭復有火炎極高五千由旬，彼炎吹舉在空而燒，如燒飛蟲。如是無量百千年歲受大苦惱，而常不死，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若彼殺生、偷盜、邪行，樂行多作，惡業受盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，一切身份皆悉爛臭，得惡癩病，若得癡病，多有怨對，恒常貧窮，生惡國土；彼作集業，余殘果報。
「又彼比丘知業果報，次復
【現代漢語翻譯】 現代漢語譯本 取走他們腳的烏鴉，還有來取走他們舌頭的烏鴉，還有來取走他們脖子的烏鴉，還有來取走他們頭皮的烏鴉，還有來取走他們喉嚨的烏鴉，還有來取走他們心臟的烏鴉，還有來取走他們肺的烏鴉，還有來取走他們大小腸的烏鴉，還有來取走他們腹部面板的烏鴉，還有來取走他們肚臍下隱秘部位的烏鴉，還有來取走他們大腿的烏鴉，還有來取走他們小腿的烏鴉，還有來取走他們腳後跟面板的烏鴉，還有來取走他們腳底面板的烏鴉，還有來取走他們腳趾的烏鴉，這些烏鴉將他們分屍而食，還有烏鴉一塊塊地取走他們的肋骨，還有烏鴉取走他們的脅骨，還有烏鴉只取走他們一隻手的骨頭，還有烏鴉將他們全身的各個部分都取走，還有烏鴉取走他們的骨髓。這些烏鴉就這樣吞食地獄中的人，將他們分屍而食，因為罪業的力量，吃完之後他們又復活了。因為害怕那些燃燒的烏鴉和閻魔羅人（Yamarola，地獄的獄卒），他們就在烏丘山（烏鴉聚集的山）中到處奔跑，希望得到救助，希望能夠逃脫，爬上烏丘山；但當他們爬上那座山後，因為惡業的緣故，熊熊的火焰遍佈而來覆蓋他們的身體，就這樣無量百千年歲地燃燒又復活，這是他們造作積累的惡業的力量，使他們遭受巨大的痛苦。如果他們爬到烏丘山頂，山頂上還有高達五千由旬（Yojana，古印度長度單位）的火焰，那火焰將他們吹到空中焚燒，就像焚燒飛蟲一樣。就這樣無量百千年歲地遭受巨大的痛苦，卻總是死不了，直到惡業消滅殆盡，業力之氣消散為止，在任何時候痛苦都不會停止；如果他們過去殺生、偷盜、邪淫，喜歡做這些惡事，惡業受盡之後，才能從地獄中脫身。如果在前世過去很久遠的時候有善業成熟，就不會墮入餓鬼、畜生道；如果轉生為人，也會生在同樣充滿惡業的地方，全身都會腐爛發臭，得惡性癩病，或者得癡呆病，有很多怨家仇敵，總是貧窮，生在惡劣的國土；這些都是他們造作積累的惡業所剩下的果報。 『此外，比丘（Bhikkhu，佛教出家修行者）明白業報的道理，接下來又……』
【English Translation】 English version Some crows come and take their feet, some crows come and take their tongues, some crows come and take their necks, some crows come and take their scalps, some crows come and take their throats, some crows come and take their hearts, some crows come and take their lungs, some crows come and take their small and large intestines, some crows come and take the skin of their bellies, some crows come and take their secret parts below the navel, some crows come and take their thighs, some crows come and take their shanks, some crows come and take the skin of their heels, some crows come and take the skin of the soles of their feet, some crows come and take their toes, and these crows divide them up and eat them. Some crows take their ribs piece by piece, some crows take their costal bones, some crows only take the bones of one side of their hands, some crows take all the parts of their bodies completely, and some crows take their marrow. Thus, these crows eat the people in hell, eating them piece by piece. Because of the power of their sinful karma, they are reborn after being eaten. Fearing those burning crows and the Yamarola (Yamarola, the wardens of hell), they run everywhere in Ukkusa Mountain (Ukkusa, the mountain of crows), hoping for rescue, hoping to escape, and climb Ukkusa Mountain. But when they climb that mountain, because of their evil karma, raging flames spread and cover their bodies. Thus, they are burned and reborn for countless hundreds of thousands of years. This is the power of the evil karma they have created and accumulated, causing them to suffer great pain. If they climb to the top of Ukkusa Mountain, there are flames five thousand Yojana (Yojana, an ancient Indian unit of length) high on the top of the mountain, and those flames blow them up into the sky and burn them, like burning flying insects. Thus, they suffer great pain for countless hundreds of thousands of years, but they never die, until their evil karma is completely destroyed and exhausted, and the energy of their karma is gone. At all times, their suffering does not cease. If they have killed, stolen, or engaged in sexual misconduct in the past, and enjoyed doing these evil deeds, they can only escape from hell after their evil karma is exhausted. If they have accumulated good karma in the distant past, they will not be reborn in the realms of hungry ghosts or animals. If they are reborn as humans, they will be born in places filled with similar evil karma, their bodies will rot and stink, they will suffer from severe leprosy, or they will suffer from dementia, have many enemies, always be poor, and be born in evil lands. These are the remaining consequences of the evil karma they have created and accumulated. 『Furthermore, the Bhikkhu (Bhikkhu, a Buddhist monastic) understands the results of karma, and then...』
觀察合大地獄，復有何處？彼見聞知：復有異處名淚火出，是合地獄第十別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄淚火出處。殺生、偷盜業及果報，如前所說。何者邪行？若比丘尼先共餘人行不凈行，毀破禁戒，若人重犯彼比丘尼，彼人以是惡業因緣，身壞命終墮于惡處——合大地獄淚火出處，受大苦惱，所謂彼處相似受苦，彼苦堅䩕不愛業作，所謂：大火普炎所燒，眼出火淚，彼淚是火即燒其身，彼地獄人受如是等種種苦惱。又復更受余諸苦惱：閻魔羅人劈其眼眶，佉陀羅炭置眼令滿，劈其眼骨猶如劈竹。彼地獄處如是惡畏。復以鐵鉤、鐵杵、鐵枷鉤割打筑，令身份散；以熱鐵鉗劈其糞門，洋熱白镴內之令滿，如是內燒；復有大火外燒其身，內外二種如是極燒，受第一苦，急惡苦惱，受如是等無量種種眾苦具足。
「閻魔羅人說偈責言：
「『內滿熱白镴， 外以大火燒， 極燒受大苦， 地獄惡業人。 若業生苦果， 受惡苦惱報， 彼於三界中， 不可得譬喻。 三種業三果， 於三界中生， 三過三心起， 三處苦報熟。 彼如是業報， 於三界中生， 因緣和合作， 如是異法起。 如心如是行， 如是如是
【現代漢語翻譯】 現代漢語譯本 觀察合大地獄，還有什麼地方？他看見並知道：還有另一個地方叫做淚火出，是合大地獄的第十個特殊之處。什麼樣的眾生會因為什麼業而生在那裡？他看見：有人殺生、偷盜、邪淫，喜歡做這些惡事，就會墮入合大地獄的淚火出處。殺生、偷盜的業及其果報，就像前面所說的那樣。什麼是邪淫呢？如果比丘尼 पहले（bhikṣuṇī，佛教女出家人） पहले（xiān，先前）和別人行不凈的行為，毀壞了戒律，如果有人再侵犯這位比丘尼，這個人因為這個惡業的因緣，身死命終后就會墮入惡處——合大地獄的淚火出處，遭受巨大的痛苦，在那裡所受的痛苦非常相似，這種痛苦非常堅硬難以忍受，都是因為不喜愛善業而造作惡業所致。那裡有大火普遍燃燒，眼睛裡流出火一樣的眼淚，這些眼淚就是火，會燒灼他們的身體，這些地獄中的人會遭受這樣等等各種各樣的痛苦。而且還會遭受其他的痛苦：閻魔羅人（Yamaro，地獄的統治者）劈開他們的眼眶，用佉陀羅炭（Khara charcoal，一種炭）填滿眼睛，劈開他們的眼骨，就像劈竹子一樣。那個地獄的地方就是這樣令人恐懼。又用鐵鉤、鐵杵、鐵枷鉤割、擊打、捶筑，使他們的身體分散；用熱鐵鉗子劈開他們的糞門，把滾燙的白镴（bái là，一種錫合金）灌進去，讓裡面充滿，這樣從內部燃燒；又有大火從外面燒他們的身體，內外兩種火焰這樣極度地燒灼，遭受第一等的痛苦，急速而劇烈的苦惱，遭受這樣等等無量種種的痛苦。 閻魔羅人說偈語責備他們： 『裡面灌滿熱白镴，外面用大火燒，極度燒灼遭受大苦，地獄中的惡業之人。如果業產生痛苦的果報，就要承受惡劣痛苦的報應，這種痛苦在三界（triloka，欲界、色界、無色界）之中，是無法找到比喻的。三種業產生三種果報，在三界中產生，三種過失由三種心而起，在三個地方苦報成熟。這樣的業報，在三界中產生，因緣和合共同作用，這樣不同的法就產生了。心怎樣想，就怎樣行動，就這樣這樣…』
【English Translation】 English version Observing the Saṃghāta Hell (合大地獄), what other places are there? He sees and knows: there is another place called Tear-Fire Emission (淚火出), which is the tenth special place of the Saṃghāta Hell. What kind of beings are born there due to what karma? He sees: those who kill, steal, and engage in sexual misconduct, enjoying and frequently committing these evil deeds, fall into the Tear-Fire Emission place of the Saṃghāta Hell. The karma of killing, stealing, and their consequences are as previously described. What is sexual misconduct? If a Bhikṣuṇī (比丘尼, Buddhist nun) has previously engaged in impure conduct with others, violating the precepts, and if someone then violates that Bhikṣuṇī, that person, due to the cause of this evil karma, will fall into an evil place after death—the Tear-Fire Emission place of the Saṃghāta Hell, suffering great torment. The suffering experienced there is very similar, this suffering is very hard and unbearable, all caused by not liking good deeds and creating evil deeds. There, great fires universally burn, and fiery tears flow from the eyes. These tears are fire, which burns their bodies. These hell beings suffer such various torments. Moreover, they suffer other torments: the Yamaro (閻魔羅人, ruler of hell) split open their eye sockets, fill their eyes with Khara charcoal (佉陀羅炭, a type of charcoal), and split open their eye bones as if splitting bamboo. That hellish place is so terrifying. Furthermore, they use iron hooks, iron pestles, and iron shackles to hook, cut, strike, and pound, causing their bodies to be scattered; they use hot iron tongs to split open their anal openings, pouring molten white lead (白镴, a type of tin alloy) inside to fill them up, burning them from within; and there are great fires burning their bodies from the outside. These two kinds of flames, internal and external, burn them extremely, causing them to suffer the first level of torment, rapid and intense suffering, enduring such countless various sufferings. The Yamaro speaks verses to rebuke them: 'Inside filled with hot white lead, outside burned by great fires, extremely burned, suffering great torment, evil karma people of hell. If karma produces painful consequences, one must endure evil and painful retribution. This suffering in the Triloka (三界, the three realms: desire realm, form realm, and formless realm) cannot be compared. Three kinds of karma produce three kinds of consequences, arising in the three realms. Three faults arise from three minds, and the bitter retribution matures in three places. Such karmic retribution arises in the three realms, causes and conditions come together and work together, and thus different dharmas arise. As the mind thinks, so it acts, thus and thus...'
轉， 善人行善行， 惡人造惡業。 心自在作業， 業自在復有， 此心業所起， 如是愛所誑。 噁心作業惡， 彼人來至此， 若在地獄煮， 彼人愛所誑。 非異人作惡， 異人受苦報， 自業自得果， 眾生皆如是。 汝自心所作， 一切如是誑， 今為大火燒， 何故爾呻喚？』
「閻魔羅人如是責疏地獄人言：『汝自作業，今者自受不可得脫，如是一切業果所縛，彼一切業此中受報。』閻魔羅人如是責之彼地獄人。閻魔羅人如是無量百千年中，如是燒煮地獄罪人，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常有癖病在其腹中，若身焦枯，形貌醜陋，若守門戶，身體狀貌如燒樹林；作集業力余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為一切根滅，是合地獄第十一處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄一切根滅地獄處生。殺生、偷盜業及果報，如前所說；今說邪行，樂行多作。若人多欲，或於口中、若糞門中——非婦女根——
【現代漢語翻譯】 現代漢語譯本 轉， 善人行善事，惡人造惡業。 心隨其意而造業，業力積聚終有果報， 此心所造之業，皆因愛慾所迷惑。 惡念生惡業，此人終將墮入地獄， 在地獄中受煎熬，皆因被愛慾所迷惑。 並非他人作惡，他人受苦果， 自作之業，自食其果，眾生皆是如此。 你自己的心所造作，一切都是虛妄的迷惑， 如今被大火焚燒，為何還要呻吟哀嚎？』
「閻魔羅人（Yamarola，掌管地獄的獄卒）如此責備疏地獄（a type of hell）中的罪人說：『你自作惡業，如今自受其果，無法逃脫，一切都被業果所束縛，所有惡業都要在此受報。』閻魔羅人如此責備那些地獄罪人。閻魔羅人在無量百千年中，如此燒煮地獄罪人，直到他們所造作的惡不善業完全消散，業力之氣完全耗盡，才會停止給予痛苦；如果惡業消盡，他們才能從地獄中解脫。如果在前世過去很久以前有善業成熟，就不會轉生到餓鬼、畜生道；如果轉生到人道，也會在同業之處，常常患有腹中癖病，或者身體焦枯，形貌醜陋，或者只能守著門戶，身體狀貌如同被燒燬的樹林；這些都是作惡業力所剩餘的果報。
「此外，那位比丘（bhikkhu，佛教僧侶）瞭解業果報應，再次觀察合大地獄，還有什麼地方？他看到並瞭解到：還有另一個地方，那個地方名為一切根滅（Sarvarmūlacheda，地獄名），是合大地獄的第十一處。眾生因何種惡業而生於彼處？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，因此墮入合大地獄的一切根滅地獄處受苦。殺生、偷盜的惡業及其果報，如前所述；現在來說邪淫，喜歡做這些惡事。如果有人貪慾強烈，或者在口中、或者在糞門中——而非婦女的根——
【English Translation】 English version Turning, The virtuous perform good deeds, the wicked create evil karma. The mind freely creates karma, and karma accumulates to bring about consequences. The karma created by this mind is all due to the delusion of desire. Evil thoughts create evil deeds, and that person will eventually fall into hell. Suffering torment in hell is all due to being deluded by desire. It is not that others commit evil and others receive the suffering retribution, One's own karma bears its own fruit; all beings are like this. What your own mind has created is all a delusion. Now you are being burned by great fire, why do you groan and wail?'
The Yamarola (jailers of hell) thus rebuke the beings in the Sru Hell (a type of hell), saying, 'You created your own karma, and now you receive the consequences. There is no escape. All are bound by karmic consequences, and all evil karma will be repaid here.' The Yamarola thus rebuke those hell beings. The Yamarola, for countless hundreds of thousands of years, thus burn and cook the hellish sinners, until the evil and unwholesome karma they have accumulated is completely dissipated, the energy of karma is completely exhausted, and the suffering will not cease at all times; if the evil karma is exhausted, they will be released from that hell. If in a previous life, long ago, good karma has matured, they will not be reborn in the realms of hungry ghosts or animals; if they are reborn in the human realm, they will often suffer from chronic illnesses in their abdomen, or their bodies will be withered, their appearance will be ugly, or they will only be able to guard the gate, their bodies and appearance like burnt forests; these are the remaining retributions of the karma they have accumulated.
Furthermore, that bhikkhu (Buddhist monk) understands the retribution of karma and observes again what other places there are in the combined great hells. He sees and knows that there is another place, which is called Sarvarmūlacheda (All Roots Extinguished, name of a hell), which is the eleventh place in the combined great hells. What kind of karma causes beings to be born in that place? He sees that some people kill, steal, and engage in sexual misconduct, enjoying and frequently engaging in these evil deeds, and therefore fall into the Sarvarmūlacheda hell of the combined great hells to suffer. The evil karma of killing, stealing, and their retributions have been described before; now let us talk about sexual misconduct, enjoying and frequently engaging in these evil deeds. If a person has strong desires, whether in the mouth or in the anus—rather than in a woman's genitals—
淫彼婦女。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄一切根滅別異處生，受大苦惱，所謂：以火置口令滿，以熱鐵缽盛赤銅汁。鐵叉擘口，打刺令寬置熱銅汁；彼處復有熱鐵黑蟲，蟲體炎燃，彼十一處皆悉火燃，以為炎鬘，在中燒之，雖燒猶活，如是常燒；熱炎鐵蟻唼食其眼，熱白镴汁置耳令滿，炎熱利刀割截其鼻，復以利刀次割其舌，雨熱利刀燒割其身。一切諸根受大苦惱、受極苦惱，得不樂報，彼地獄人無異相似，不可譬類，今說少分，譬如以燈取況于日，如是地獄受苦亦爾，非有比類。天上樂勝亦無譬喻，彼地獄人受地獄苦亦復如是，無有譬喻。何以故？天上樂勝，地獄苦重，如是苦樂，今說少分。彼地獄處所受苦惱，堅䩕尤重，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道。若生人中同業之處，妻不貞良，他人共通，喚謀他人而共殺之：若告官人，誣枉令殺；若以惡毒和藥而殺；若待其睡以刀等殺。是彼作集惡業勢力余殘果報，作集業力果報未盡，不可得脫，會必受之。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名無彼岸受苦惱處，是合地獄第十二處。眾生何業
【現代漢語翻譯】 現代漢語譯本 如果有人姦淫別人的妻子，這個人因為這種惡業的因緣，身死命終後會墮入惡處——合大地獄中一個名為『一切根滅別異處』的地方，遭受巨大的苦惱。具體來說，就是用火灌滿他的嘴，用燒熱的鐵缽盛滿滾燙的銅汁。用鐵叉撐開他的嘴，用帶刺的器具打刺使其張大，然後灌入熱銅汁。那個地方還有燃燒著火焰的鐵蟲，這十一處地方都被火焰燃燒，形成火焰的環繞，在其中焚燒他，即使被燒仍然活著，就這樣不停地燒。熾熱的鐵蟻啃食他的眼睛，用滾燙的錫汁灌滿他的耳朵，用鋒利的熱刀割斷他的鼻子，接著再割斷他的舌頭，降下熱刀雨燒割他的身體。一切諸根都遭受巨大的苦惱、極度的苦惱，得到不快樂的報應。那個地獄中的人所受的苦難是獨一無二的，無法比擬，現在說的只是少部分，就像用燈光來比擬太陽一樣，地獄所受的痛苦也是如此，沒有可以相比的。天上極樂的殊勝也無法比喻，地獄之人所受的地獄之苦也是一樣，沒有可以比喻的。為什麼呢？因為天上的快樂殊勝，地獄的痛苦深重，這些苦樂，現在說的只是少部分。那個地獄處所遭受的苦惱，堅固而沉重，直到所造作的惡不善業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在任何時候都會不停地給予痛苦；如果惡業耗盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中。如果生到人中，也會在同業之處，遇到妻子不貞良，被他人共同姦淫，或者被他人合謀殺害；或者被誣告給官府，被冤枉處死；或者被用惡毒的藥物毒殺；或者在他睡覺的時候用刀等殺害。這是他所造作的惡業勢力所殘留的果報，所造作的業力果報沒有耗盡，就無法逃脫，一定會承受這些果報。
『還有，那位比丘知道業的果報，接著又觀察合大地獄，還有什麼地方？他看到並知道：還有一個地方名叫『無彼岸受苦惱處』，是合大地獄的第十二處。眾生因為什麼業
【English Translation】 English version If someone commits adultery with another's wife, that person, due to this evil karma, will, after death, fall into an evil realm—specifically, a place in the combined great hell called 'the place where all roots are extinguished and separated,' suffering great torment. Specifically, fire is poured into his mouth until it is full, and a hot iron bowl is filled with molten copper. An iron fork is used to pry open his mouth, and thorny instruments are used to widen it before pouring in the hot copper. In that place, there are also hot iron black insects, their bodies ablaze. All eleven of these places are consumed by flames, forming a fiery halo, burning him within. Though burned, he remains alive, constantly being burned in this way. Hot, fiery iron ants devour his eyes, and molten tin is poured into his ears until they are full. A sharp, hot knife cuts off his nose, and then his tongue is cut off. A rain of hot knives burns and cuts his body. All his senses endure great suffering, extreme torment, and receive unpleasant retribution. The suffering of those in that hell is unique and incomparable. What is described now is only a small portion, like comparing the light of a lamp to the sun. The suffering in that hell is also beyond comparison. The supreme bliss of the heavens is also beyond comparison, and the suffering of those in hell is likewise incomparable. Why? Because the happiness of the heavens is supreme, and the suffering of hell is profound. What is being described now is only a small portion of these joys and sufferings. The torment suffered in that hellish place is firm and heavy, until the evil and unwholesome karma that has been accumulated is not destroyed, not decayed, and the energy of the karma is not exhausted. At all times, it will continuously inflict suffering. Only when the evil karma is exhausted can one escape from that hellish place. If, in a distant past life, good karma has ripened, one will not be born into the realms of hungry ghosts or animals. If born among humans, one will find oneself in circumstances of similar karma, such as having an unfaithful wife who is shared by others, or being conspired against and killed by others; or being falsely accused to officials and unjustly executed; or being poisoned with harmful drugs; or being killed with knives or other weapons while asleep. These are the remaining consequences of the power of the evil karma he has accumulated. The retribution for the accumulated karma is not exhausted, so one cannot escape and will inevitably suffer these consequences.
『Furthermore, that Bhikshu (Buddhist monk) knowing the results of karma, then observes the combined great hell, what other places are there? He sees and knows: there is another place called 'the shoreless place of suffering,' which is the twelfth place in the combined great hell. What karma do beings
生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄生無彼岸受苦惱處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人起淫慾心，憶念自妻，淫他婦女。彼人以是惡業因緣，身壞命終墮于惡處合大地獄，生無彼岸受苦惱處，受大苦惱，作集業力，受如是苦，所謂：彼處受火燒苦、受刀割苦、受熱灰苦、受諸病苦，如是彼岸則不可得、無安慰者。如是所說，受諸苦惱不可譬喻，如說受苦。彼地獄人自心所誑，如是受苦。如是無量百千年中常被燒炙、若煮若打，乃至集作惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則常貧窮，曠野惡處、山中險處為夷人奴，常有病苦。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名缽頭摩，是合地獄第十三處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行作集，墮合地獄缽頭摩處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：沙門自知，沙門本在俗時，先共婦女曾行欲來，得欲滋味，雖為比丘，心猶憶念，夜臥夢中見彼婦女，于淫慾味不善觀察，即共行欲。彼人覺已，心即味著非梵行事，思量憶念心生隨喜，向他
【現代漢語翻譯】 現代漢語譯本 生於彼處？彼見：有人殺生、偷盜、邪淫，喜歡做這些惡事，死後墮入合大地獄，生在沒有彼岸、充滿苦惱的地方。殺生、偷盜的業及其果報，就像前面所說的那樣。什麼是邪淫呢？就是說：有人心生淫慾，思念自己的妻子，卻去和別的婦女發生關係。這個人因為這些惡業的因緣，身死命終后墮入惡處，也就是合大地獄，生在沒有彼岸、充滿苦惱的地方，遭受巨大的苦惱，因為之前所造的惡業，承受這樣的痛苦，比如：在那裡遭受火燒的痛苦、刀割的痛苦、熱灰的痛苦、各種疾病的痛苦，這樣一來，就沒有彼岸可以到達，也沒有人可以安慰。就像所說的那樣，所受的各種苦惱無法用言語來形容，就像所說的那樣受苦。那些地獄中的人被自己的心所欺騙，就這樣受苦。這樣無量百千年中常常被燒烤、被煮、被打，直到所造的惡不善業沒有消滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。如果前世過去很久以前有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣受業報的地方，就會常常貧窮，在荒野惡劣的地方、山中危險的地方做邊遠地區的人的奴隸，常常有疾病的痛苦。
『還有，那位比丘知道業的果報，接著又觀察合大地獄，還有什麼地方？他看到並知道：還有另外一個地方名叫缽頭摩（Paduma，蓮花），是合大地獄的第十三處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，造作這些惡業，死後墮入合大地獄的缽頭摩處。殺生、偷盜的業及其果報，就像前面所說的那樣。什麼是邪淫呢？就是說：沙門自己知道，沙門原本在俗家的時候，曾經和婦女發生過性關係，得到了性慾的滋味，即使已經做了比丘，心中仍然思念，夜晚睡覺做夢時夢見那些婦女，對於淫慾的滋味沒有好好地觀察，就和她們發生了性關係。這個人醒來后，心中就貪戀著非清凈的行為，思量憶念，心中生起隨喜，向他人…
【English Translation】 English version Born in that place? He sees: Some people kill, steal, and engage in sexual misconduct, enjoying and frequently committing these acts, and after death, they fall into the combined great hells, born in a place without a shore, suffering torment. The karma and consequences of killing and stealing are as previously described. What is sexual misconduct? It means: Someone arises with lustful thoughts, remembering his own wife, yet engaging in sexual relations with other women. Because of these evil karmic causes, that person, after the body breaks and life ends, falls into an evil place, the combined great hells, born in a place without a shore, suffering torment, enduring great suffering, accumulating karmic forces, and experiencing such suffering, such as: suffering the pain of being burned by fire, cut by knives, exposed to hot ashes, and afflicted by various diseases. Thus, no shore can be reached, and there is no comforter. As described, the various torments suffered are beyond comparison, as described in the suffering. Those hell beings are deceived by their own minds and suffer in this way. Thus, for countless hundreds of thousands of years, they are constantly burned, boiled, and beaten, until the accumulated evil and unwholesome karma is not destroyed or decayed, and the karmic energy is not exhausted. At all times, the suffering does not cease; if the evil karma is exhausted, then they can escape from that hellish place. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans in a place of similar karmic retribution, they will often be poor, living in desolate and evil places, in dangerous mountain areas as slaves to barbarian peoples, constantly suffering from illness.
『Furthermore, that Bhikshu, knowing the karmic consequences, then observes the combined great hells, what other places are there? He sees and knows: There is another place called Paduma (Lotus), which is the thirteenth place in the combined great hells. What karma causes beings to be born in that place? He sees: Some people kill, steal, and engage in sexual misconduct, accumulating these evil deeds, and after death, they fall into the Paduma place of the combined great hells. The karma and consequences of killing and stealing are as previously described. What is sexual misconduct? It means: A Shramana (ascetic) knows himself, that when he was a layman, he had sexual relations with women, enjoying the taste of sexual desire. Even though he is now a Bhikshu (monk), his mind still remembers, and in his dreams at night, he sees those women, not properly contemplating the taste of sexual desire, and engages in sexual relations with them. After waking up, his mind clings to non-brahmachari (non-celibate) activities, contemplating and remembering, his mind arises with joy, and he tells others…
贊說淫慾功德，喜笑心樂，樂行多作彼彼喜樂。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄缽頭摩處，受大苦惱，所謂苦者：彼地獄處一切皆作缽頭摩色，與缽頭摩色相相似，彼處如是普皆赤色，有赤光明；閻魔羅人取地獄人鑊中煮之，若置鐵函鐵杵搗之。若脫彼處，彼人遠見缽頭摩花在清池中。彼地獄人若於函鑊二苦得脫，于彼清池缽頭摩花，望救望歸，疾走往赴，生如是心：『我往彼處，應得安樂。』彼地獄人飢渴苦惱，望缽頭摩，彼人如是若百過走、若千過走，所走之道多饒鐵鉤傷破其足；既破足已，敷心在地，彼地鐵鉤傷破其心，若揹著地鐵鉤破背，若傍著地鐵鉤破脅，若其坐者鐵鉤上入，彼人如是迭相唱喚，若燒若煮、飢渴身干，迭相唱喚、號哭懊惱；一切罪人如是齊心看缽頭摩，閻魔羅人在其背後，執大利刀，若斧若枷，割斫打之。彼地獄人種種方便求救求歸，到缽頭摩；到已即上望涼冷故，彼缽頭摩如佉陀羅，大火遍滿、金剛堅葉，罪人既上，樹葉鉤卷。彼惡業人以惡業故，在合地獄缽頭摩處，如是無量百千億歲，以惡業故，煮而不死，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業
【現代漢語翻譯】 現代漢語譯本 讚美淫慾的功德，心中充滿喜悅，喜歡並經常進行那些令人快樂的行為。這個人因為這種惡業的因緣，身死命終后墮入惡處——合大地獄的缽頭摩（Padma，蓮花）處，遭受巨大的苦惱。所謂的苦惱是：那個地獄處的一切都呈現缽頭摩的顏色，與缽頭摩的顏色相似，那個地方到處都是紅色，有紅色的光芒；閻魔羅（Yama-rāja，冥王）的人把地獄中的人放在鑊（huò，大鍋）中煮，或者放在鐵函中用鐵杵搗。如果從那裡逃脫，那個人遠遠地看見缽頭摩花在清澈的池塘中。那個地獄中的人如果從函和鑊的兩種痛苦中逃脫，就朝著清澈池塘中的缽頭摩花，希望得到救助和歸宿，快速地跑過去，心中想著：『我到那個地方，應該能夠得到安樂。』那個地獄中的人飢渴難耐，渴望著缽頭摩，那個人就這樣跑了一百次、一千次，所跑的道路上有很多鐵鉤，劃破了他的腳；腳被劃破之後，他把心貼在地上，那些鐵鉤劃破了他的心，如果背部貼著地，鐵鉤就劃破他的背，如果側身貼著地，鐵鉤就劃破他的脅部，如果坐著，鐵鉤就從下面進入身體，那個人就這樣互相呼喊，被燒煮、飢渴難耐，身體乾枯，互相呼喊、號哭懊惱；所有的罪人都齊心協力地看著缽頭摩，閻魔羅的人在他們的背後，拿著鋒利的大刀，或者斧頭，或者枷鎖，砍殺他們。那個地獄中的人想盡各種辦法尋求救助和歸宿，到達缽頭摩；到達之後就往上爬，希望得到涼爽，那個缽頭摩像佉陀羅（khadira，一種樹木），到處都是大火，葉子像金剛一樣堅硬，罪人爬上去之後，樹葉就鉤捲起來。那個作惡業的人因為惡業的緣故，在合大地獄的缽頭摩處，這樣無量百千億歲，因為惡業的緣故，被煮而不死，直到所作所集的惡不善業沒有壞滅、沒有腐爛、業氣沒有消盡，在所有的時間裡痛苦都不會停止；如果惡業消盡，那個地獄處才能得以脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，也是遭受同樣的果報。
【English Translation】 English version Praising the merits of lust, with joy and happiness in their hearts, they delight in and frequently engage in those pleasurable activities. Due to this cause and condition of evil karma, that person, upon the destruction of their body and the end of their life, falls into an evil realm—the Padma (Lotus) realm of the combined great hells, enduring immense suffering. The suffering is such that everything in that hellish place appears in the color of the Padma, resembling the color of the Padma. That place is entirely red, with red light; the Yama-rāja's (Lord of Death) people take the hell beings and boil them in cauldrons, or pound them in iron boxes with iron pestles. If they escape from that place, those people see from afar Padma flowers in a clear pond. If those hell beings escape from the two sufferings of the box and the cauldron, they look towards the Padma flowers in the clear pond, hoping for rescue and refuge, and run quickly towards them, thinking: 'If I go to that place, I should find peace.' Those hell beings, tormented by hunger and thirst, long for the Padma. That person runs like this a hundred times, a thousand times, but the path they run is full of iron hooks that tear their feet; once their feet are torn, they lay their hearts on the ground, and those iron hooks tear their hearts. If their backs touch the ground, the iron hooks tear their backs; if their sides touch the ground, the iron hooks tear their sides; if they sit down, the iron hooks enter from below. Those people cry out to each other in turn, being burned and boiled, hungry and thirsty, their bodies withered, crying out and lamenting in distress; all the sinners look at the Padma with one mind, while the Yama-rāja's people behind them, holding sharp great knives, or axes, or yokes, cut and strike them. Those hell beings seek rescue and refuge in every possible way, reaching the Padma; upon reaching it, they climb up, hoping for coolness, but that Padma is like a Khadira (Acacia catechu) tree, filled with great fire, its leaves as hard as diamonds, and when the sinners climb up, the leaves hook and curl around them. That person who committed evil deeds, due to their evil karma, remains in the Padma realm of the combined great hells for countless hundreds of thousands of millions of years, being boiled but not dying due to their evil karma, until the evil and unwholesome karma they have accumulated has not decayed, has not rotted, and the energy of their karma has not been exhausted, their suffering will not cease at any time; if their evil karma is exhausted, they will then be able to escape from that hellish place. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans, they will suffer the same karmic consequences.
之處，彼人則得雄雌等眼看視不正，無戒貧窮，壽命短促，作集業力之所致也。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名為摩訶缽頭摩處，是合地獄第十四處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄，生於摩訶缽頭摩處。殺生、偷盜業及果報，如前所說。何者邪行？實非沙門，自謂沙門，而戒有缺。何以故？雖行梵行，不求涅槃。如貝聲行、笑涅槃行，如是念言：『我此梵行，愿生天中，若生余處，天相似處，令我生彼天世界中、天女眾中。』如是沙門如是梵行，非梵行愿，乃是愛行、生死因行、愛因緣行、是垢染行。如是梵行，于病老死憂悲啼哭，椎胸拍頭憂苦懊惱，如是等惡，不得解脫。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄大缽頭摩地獄處生，受大苦惱，所謂：有河名曰灰波，廣五由旬、長百由旬，常流不息，無針孔處灰不遍滿。彼地獄人在彼河中，受極堅䩕第一苦惱，既墮彼河，身則分散、骨則為石、發為水衣、肉則為泥，河中水者熱白镴汁，地獄罪人身散還合為河中魚，彼河所漂；漂已則熟，右廂左廂，有炎嘴烏而啖食之，若望歸救走離彼河。閻魔羅人以鐵炎𥎞，𥎞置河中。彼若欲出，足則爛熟，筋熟、髀熟、腨熟、髖
【現代漢語翻譯】 現代漢語譯本：如果有人這樣做，那個人就會像雄性和雌性一樣，眼睛不正地看東西，沒有戒律，貧窮，壽命短促，這是由他所造的業力導致的。
『此外，那位比丘瞭解業的果報，然後進一步觀察合大地獄，還有什麼地方？他看到並知道：還有一個地方叫做摩訶缽頭摩處（Mahāpaduma，大蓮花地獄），是合大地獄的第十四處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，就會墮入合大地獄，生到摩訶缽頭摩處。殺生、偷盜的業和果報，就像前面所說的那樣。什麼是邪淫呢？實際上不是沙門（Śrāmaṇa，出家修行者），卻自稱是沙門，而且戒律有缺失。為什麼呢？雖然修行梵行（brahmacarya，清凈行），卻不追求涅槃（Nirvāṇa，寂滅）。就像貝聲行、笑涅槃行一樣，這樣想：『我修這個梵行，希望能夠生到天界，如果生到其他地方，也要生到像天界一樣的地方，讓我生到那個天界世界中、天女眾中。』像這樣的沙門，像這樣的梵行，不是真正的梵行願望，而是愛慾之行、生死之因行、愛慾因緣之行，是污垢染著的行為。像這樣的梵行，對於疾病、衰老、死亡、憂愁、悲傷、哭泣、捶胸頓足、痛苦懊惱等等惡事，無法解脫。那個人因為這些惡業因緣，身壞命終后墮入惡處——合大地獄的大缽頭摩地獄處，遭受巨大的苦惱，也就是：有一條河叫做灰波，寬五由旬（Yojana，印度長度單位）、長一百由旬，不停地流動，沒有針孔大小的地方沒有灰燼覆蓋。那個地獄中的人在那條河中，遭受極其堅硬的第一種苦惱，一旦墮入那條河，身體就會分散、骨頭變成石頭、頭髮變成水衣、肉變成泥土，河中的水是滾燙的白镴汁，地獄罪人身體分散后又重新組合成河中的魚，被那條河漂流；漂流之後就被煮熟，左右兩邊，有長著火焰嘴的烏鴉來吞食它們，如果希望逃離那條河尋求救助。 閻魔羅人（Yamarāja，閻魔王）用鐵製的火焰矛，將他們刺入河中。如果他們想要出來，腳就會被燒爛，筋被燒熟，大腿被燒熟，小腿被燒熟，髖骨
【English Translation】 English version: If someone does this, that person will, like males and females, look at things with improper eyes, be without precepts, be poor, and have a short lifespan, which is caused by the karmic force they have accumulated.
『Furthermore, that Bhikṣu (比丘, Buddhist monk) understands the retribution of karma, and then further observes the combined great hells. What other places are there? He sees and knows: there is another place called Mahāpaduma (摩訶缽頭摩處, Great Lotus Hell), which is the fourteenth place of the combined great hells. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, enjoy doing these evil deeds, and frequently do these evil deeds, and they will fall into the combined great hells and be born in Mahāpaduma. The karma and retribution of killing and stealing are as described earlier. What is sexual misconduct? In reality, they are not Śrāmaṇas (沙門, ascetic), but they claim to be Śrāmaṇas, and their precepts are deficient. Why? Although they practice brahmacarya (梵行, pure conduct), they do not seek Nirvāṇa (涅槃, liberation). Like the conch-shell sound practice, the laughing Nirvāṇa practice, they think like this: 『I cultivate this brahmacarya, hoping to be born in the heavens. If I am born in other places, I want to be born in places similar to the heavens, let me be born in that heavenly world, among the heavenly women.』 Such Śrāmaṇas, such brahmacarya, are not true brahmacarya aspirations, but rather desires, the cause of birth and death, the cause of desire, and defiled conduct. Such brahmacarya cannot be liberated from sickness, old age, death, sorrow, grief, weeping, beating the chest, and suffering and distress. That person, due to these evil karmic causes, after the body breaks and life ends, falls into an evil place—the Great Paduma Hell of the combined great hells, suffering great distress, namely: there is a river called Ash Wave, five yojanas (由旬, ancient Indian unit of distance) wide and one hundred yojanas long, constantly flowing, with no place the size of a needle hole not covered with ashes. The people in that hell, in that river, suffer extremely hard first suffering. Once they fall into that river, their bodies are scattered, their bones become stones, their hair becomes water clothing, and their flesh becomes mud. The water in the river is hot molten tin. The sinners in hell, after their bodies are scattered, are reassembled into fish in the river, drifting in that river; after drifting, they are cooked, and on the right and left sides, there are crows with flaming beaks eating them. If they hope to escape that river and seek help, The Yamarāja (閻魔羅人, King Yama)'s people use iron flaming spears to stab them into the river. If they want to come out, their feet will be burned, their tendons will be cooked, their thighs will be cooked, their calves will be cooked, their hips
熟，髖骨亦熟、髖皮亦熟、髖肉亦熟，背肉墮落背肉亦熟，頭肉墮落頭肉亦熟，頭骨墮落頭骨亦熟，髑髏墮落髑髏亦熟。彼地獄人如是河中，如是如是燒煮炙等，如是無量百千年歲，彼地獄人彼惡河中受極苦惱，爾乃得脫。雖脫彼處而復更見有清陂池，池有開敷缽頭摩花，彼地獄人望救望歸求安隱樂，走向彼處缽頭摩林。彼鐵蓮花觸如利刀，彼地獄人身若觸之，彼鐵蓮花削割斬斫，身體碎壞，稍墮漸落；閻魔羅人多與苦惱，逼令速上蓮花林上，彼蓮花林滿中熾火，其花鐵葉，罪人既上葉則卷合，彼地獄人在其葉內熾火燒然，如是無量百千年歲，以惡業故。彼中有烏而食其眼、拔其舌根、割截其耳、分散其身；如是烏者，自業果報。彼地獄人于彼摩訶缽頭摩處地獄之中，常被燒煮，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則患疾病、常饑常渴，復多瞋恚，是彼惡業余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處名火盆處，是合地獄第十五處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，墮合地獄生火盆處。殺生、偷盜業及果報，如前所說
【現代漢語翻譯】 現代漢語譯本： 熟爛，髖骨也熟爛、髖部的面板也熟爛、髖部的肉也熟爛，背部的肉腐爛掉落，背部的肉也熟爛，頭部的肉腐爛掉落，頭部的骨頭也熟爛，頭顱腐爛掉落，頭顱也熟爛。那些地獄中的人在這樣的河中，像這樣被燒煮、炙烤等等，像這樣無量百千年歲，那些地獄中的人在那惡河中遭受極大的苦惱，然後才能脫離。即使脫離了那個地方，又再次看到有清澈的池塘，池塘里有盛開的缽頭摩花（padma，蓮花），那些地獄中的人希望得到救助、希望迴歸、尋求安穩快樂，走向那缽頭摩林。那些鐵蓮花觸碰起來像鋒利的刀，那些地獄中的人的身體如果觸碰到它，那些鐵蓮花就會削割斬斫，身體碎裂損壞，一點點地墜落；閻魔羅人（Yamaraja，閻魔王）多加苦惱，逼迫他們快速登上蓮花林上，那蓮花林中充滿熾熱的火焰，那些花是鐵的葉子，罪人登上後葉子就卷合起來，那些地獄中的人在葉子內被熾熱的火焰燃燒，像這樣無量百千年歲，因為惡業的緣故。其中有烏鴉來吃他們的眼睛、拔他們的舌根、割截他們的耳朵、分散他們的身體；像這樣的烏鴉，是他們自己業力的果報。那些地獄中的人在那摩訶缽頭摩（Mahapadma，大蓮花）地獄之中，常常被燒煮，直到所作所集的惡不善業沒有壞滅腐爛、業的氣息沒有消盡，在一切時候給予的痛苦都不會停止；如果惡業消盡，那些地獄之處才能脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中同樣業力的地方，就會患疾病、常常飢餓口渴，又多有嗔恚，這是那些惡業剩餘的果報。
又那位比丘知道業的果報，接著又觀察合大地獄，還有什麼地方？他看到聽到了解到：還有另外一個地方名叫火盆處，是合大地獄的第十五處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡行，墮入合大地獄，生到火盆處。殺生、偷盜的業以及果報，如前面所說。
【English Translation】 English version: Rotten, the hip bones are also rotten, the skin of the hips is also rotten, the flesh of the hips is also rotten, the flesh of the back decays and falls off, the flesh of the back is also rotten, the flesh of the head decays and falls off, the bones of the head are also rotten, the skull decays and falls off, the skull is also rotten. Those hell beings in such a river, like this, are boiled, roasted, and so on, for immeasurable hundreds of thousands of years. Those hell beings in that evil river suffer extreme torment, and then they can escape. Even if they escape from that place, they see again a clear pond, in which there are blooming Padma (padma, lotus) flowers. Those hell beings, hoping for rescue, hoping to return, seeking peace and happiness, walk towards that Padma forest. Those iron lotus flowers feel like sharp knives to the touch. If the bodies of those hell beings touch them, those iron lotus flowers will slice, cut, and chop, their bodies will be shattered and damaged, and they will gradually fall. The Yamaraja (Yamaraja, the King of Death) inflicts much suffering, forcing them to quickly climb onto the lotus flower forest. That lotus flower forest is full of blazing fire, and its flowers are iron leaves. Once the sinners climb onto the leaves, the leaves curl up and close, and those hell beings are burned by the blazing fire inside the leaves, for immeasurable hundreds of thousands of years, because of their evil karma. Among them, there are crows that eat their eyes, pull out their tongues, cut off their ears, and scatter their bodies; such crows are the result of their own karma. Those hell beings in that Mahapadma (Mahapadma, Great Lotus) hell are constantly boiled, until the evil and unwholesome karma they have accumulated has not decayed or rotted, and the energy of their karma has not been exhausted, the suffering given at all times will not cease; if the evil karma is exhausted, then they can escape from those hellish places. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place with similar karma, they will suffer from illnesses, constant hunger and thirst, and much anger. These are the remaining consequences of those evil deeds.
Furthermore, that Bhikshu (bhikkhu, Buddhist monk) knows the results of karma, and then observes the combined great hells, what other places are there? He sees, hears, and understands: there is another place called the Fire Pit, which is the fifteenth place in the combined great hells. What karma causes beings to be born in that place? He sees: some people kill, steal, and engage in sexual misconduct, enjoying and frequently committing these evil deeds, and they fall into the combined great hells and are born in the Fire Pit. The karma and consequences of killing and stealing are as described earlier.
。何者邪行？實非沙門，自謂沙門。作沙門已，憶念在家白衣身時，習近婦女喜笑舞戲。彼人如是不善觀察，憶念喜樂，心生分別，數數如是思惟分別：非善思惟，非是正念證法思惟，非滅苦集正法思惟，非學思惟——于學思惟不作不行，非正憶念調心思惟，非唸佛法眾僧思惟，非念死相，非於生死離欲思惟，非見少罪如微塵許怖畏思惟；不應多取敷具醫藥、看病飲食、資具因緣，彼如是人而便多取敷具醫藥、隨病飲食、資具因緣。彼人如是多取臥具病藥飲食資具因緣，彼人以是惡業因緣，身壞命終墮于惡處——合大地獄生火盆處，受大苦惱，所謂苦者：彼火盆處熱炎遍滿，無毛頭處無炎無熱而不遍者，彼地獄處地獄人身狀如燈樹，彼燈熱炎合為一炎。彼地獄人呻號吼喚，吼喚口開，滿口熱炎。彼地獄人極受大苦，轉復唱喚、呻號啼哭，火炎入耳；既入耳故，轉復呻號、唱聲吼喚，炎復入眼；既入眼故，轉復呻號、唱聲吼喚。彼人如是普身炎燃，熱炎鐵衣復燒其舌。既破戒已，食他飲食，故燒其舌；以犯禁戒不善觀察，看他婦女，故燒其眼；以不護戒，共他婦女歌笑相喚，以愛染心聽其聲故，熱白镴汁滿其耳中；以犯禁戒取僧香薰，故割其鼻，以火燒之。彼人如是五根犯戒墮地獄中，本業相似，受苦果報，惡業行故。
彼地獄中如是無量百千年歲，常被燒煮，多有炎鬘處處普遍滿合地獄，名火盆處。乃至集作惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，得侏儒身，目盲耳聾，貧窮少死，常患飢渴，是彼惡業余殘果報。
「又彼比丘知業果報，次復觀察合大地獄，復有何處？彼見聞知：復有異處，彼處名為鐵末火處，是合地獄第十六處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，墮合地獄鐵末火處。殺生、偷盜業及果報，如前所說。何者邪行？所謂：有人實非沙門，自謂沙門，若聞婦女歌舞戲笑莊嚴具聲，既聞聲已，不善觀察，心生愛染，聞彼歌笑舞戲等聲，漏失不凈，心適味著。彼人以是惡業因緣，身壞命終墮于惡處——合大地獄鐵末火處，受大苦惱，所謂：熱鐵四角地獄，周圍鐵壁五百由旬，常有鐵火熾燃不息燒地獄人，自業所作，從上雨火不曾暫停，如是雨鐵、如是雨火。以雨鐵故，彼地獄人一切身份分散為末；以雨火故，常煮常燒；常受如是二種雨苦。彼地獄人如是受苦，唯地獄人受如是苦，除是以外無可譬喻。彼人如是所受苦惱，堅䩕急惡，如是惡苦一切皆畏，不愛不樂，自業所作
【現代漢語翻譯】 現代漢語譯本：在那地獄中，無數百千年歲，總是被燒煮，到處都有火焰瀰漫，遍佈整個地獄，名為火盆之處。直到所積聚的惡業、不善業沒有消滅、沒有腐爛，業力之氣沒有窮盡，在任何時候都遭受痛苦不止；如果惡業消盡，才能從那地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生道；如果生在人中，在同樣受業報的地方，會得到侏儒之身，眼睛瞎、耳朵聾，貧窮短命，經常遭受飢餓乾渴，這是那惡業殘餘的果報。
『此外，那位比丘知道業的果報，接著又觀察合大地獄，還有什麼地方？他看見並知道：還有另外一個地方，那個地方名為鐵末火處，是合大地獄的第十六處。眾生因為什麼業而生於那個地方？他看見並知道：如果有人殺生、偷盜、邪淫，喜歡做並且經常做，就會墮入合大地獄的鐵末火處。殺生、偷盜的業以及果報，如前面所說。什麼是邪淫？就是說：有的人實際上不是沙門（Śrāmaṇa，出家修行者），卻自稱是沙門，如果聽到婦女歌舞、嬉笑、裝飾的聲音，聽到這些聲音后，不善於觀察，心中產生愛戀染著，聽到那些歌笑、舞蹈嬉戲等聲音，漏失不凈之物，心中感到很滿足。那人因為這種惡業的因緣，身死命終后墮入惡處——合大地獄的鐵末火處，遭受巨大的苦惱，就是說：在熱鐵四角的地域里，周圍是五百由旬（Yojana，長度單位）的鐵壁，經常有鐵火熾盛燃燒不停止，燒著地獄中的人，這是他們自己所造的業，從上面降下火雨，不曾停歇，像這樣降下鐵雨、像這樣降下火雨。因為降下鐵雨的緣故，那些地獄中的人一切身體都分散成粉末；因為降下火雨的緣故，經常被煮燒；經常遭受像這樣的兩種雨的痛苦。那些地獄中的人像這樣受苦，只有地獄中的人才會遭受像這樣的痛苦，除了這些以外沒有可以比喻的。那人像這樣所遭受的苦惱，堅硬、急迫、惡劣，像這樣的惡苦一切眾生都畏懼，不喜愛也不快樂，這是他們自己所造的業。』
【English Translation】 English version: In that hell, for countless hundreds of thousands of years, they are constantly boiled and burned. Flames are everywhere, filling the entire hell, a place called the Fire Pit. Until the accumulated evil and unwholesome karma are not destroyed, not decayed, and the energy of karma is not exhausted, they constantly suffer without ceasing. If the evil karma is exhausted, then they can escape from that hell. If in a previous life, long ago, good karma has matured, they will not be born in the realm of hungry ghosts or animals. If born among humans, in a place of similar karmic retribution, they will have a dwarfish body, be blind and deaf, poor and short-lived, constantly suffering from hunger and thirst. This is the remaining karmic retribution of that evil karma.
'Furthermore, that Bhikṣu (比丘，Buddhist monk) knows the results of karma and then observes the Great Combined Hell. What other places are there? He sees and knows: there is another place called the Iron Dust Fire Pit, the sixteenth place in the Great Combined Hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, and engage in sexual misconduct, enjoying and frequently doing these things, they will fall into the Iron Dust Fire Pit of the Great Combined Hell. The karma of killing and stealing, and their results, are as previously described. What is sexual misconduct? It means: someone who is not actually a Śrāmaṇa (沙門，wandering ascetic or religious mendicant), but claims to be a Śrāmaṇa. If they hear the sounds of women singing, dancing, laughing, and adorned with ornaments, and upon hearing these sounds, they do not observe properly, and their minds become attached and defiled, hearing those sounds of singing, laughing, dancing, and playing, they leak impure substances and their minds are pleased and attached. That person, due to the cause of this evil karma, after their body breaks and life ends, falls into an evil place—the Iron Dust Fire Pit of the Great Combined Hell, suffering great torment. That is to say, in a hot iron four-cornered region, surrounded by iron walls of five hundred Yojana (由旬，an ancient Indian unit of distance), there is constantly blazing iron fire that never ceases, burning the people in hell. This is their own karma, and rain of fire falls from above without stopping, like rain of iron, like rain of fire. Because of the rain of iron, all the body parts of those hell beings are scattered into dust. Because of the rain of fire, they are constantly boiled and burned. They constantly suffer such two kinds of rain-related torments. Those hell beings suffer in this way, and only hell beings suffer such torment. There is no other analogy for it. The suffering endured by that person is firm, urgent, and evil. All beings fear such evil suffering, not liking it or enjoying it. This is their own karma.'
。如是受苦乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常在大河渡人之處，常生怖畏，若身常病，若當象等，雖有惡命而常畏死，是彼惡業余殘果報。
「又彼比丘觀察如是合大地獄一一別處，唯十六處，更不見有第十七處。合大地獄十六別處，多眾常滿，如是觀察實業法報。彼比丘如是觀察彼諸眾生種種惡業自在果報，厭離生死。
「又修行者內心思惟——隨順正法觀察法行，如此比丘諦觀察已，通達業果，如是諦知三大地獄並別處所及業果報。觀察知已，攀緣通達，不樂有中住魔境界。彼地夜叉見彼比丘如是精進，即覆上聞虛空夜叉，虛空夜叉聞四大王，如前所說，次第乃至無量光天，乃至說言：『閻浮提中某國某村，如是次第剃除鬚髮被服法衣，正信出家，彼比丘如是乃至得第九地。』無量光天聞已歡喜，迭相告言：『天等當知！魔分損減，正法朋長。』
「又彼比丘如是觀察三地獄已，次復觀察第四叫喚之大地獄。眾生何業生於彼中？彼見聞知：所謂有人殺生、偷盜、邪行、飲酒，樂行多作，如是四業普遍究竟，作而復集，身壞命終則生如是叫喚大地獄。殺、盜、邪行
【現代漢語翻譯】 現代漢語譯本：像這樣承受痛苦，乃至所造作的聚集的惡業不善業沒有毀壞、沒有腐爛、業力之氣沒有窮盡，在任何時候痛苦都不會停止；如果惡業窮盡，他才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中相同業力的地方，常常在大河邊渡人的地方，常常心生怖畏，或者身體常常生病，或者被大象等等威脅，即使有茍延殘喘的生命也常常畏懼死亡，這是他惡業剩餘的果報。
『此外，那位比丘觀察像這樣聚合的大地獄的每一個不同的地方，只有十六處，再也看不到有第十七處。聚合的大地獄這十六個不同的地方，常常充滿著眾多的受苦者，像這樣觀察真實的業力法則的果報。那位比丘像這樣觀察那些眾生種種惡業所帶來的果報，厭惡離開生死輪迴。
『此外，修行者內心思維——隨順正法觀察法行，這位比丘如此仔細觀察后，通達業果，像這樣仔細地瞭解三大地獄以及各個處所和業力果報。觀察瞭解后，攀緣通達，不樂於在有中停留，不住在魔的境界中。那裡的地夜叉看到那位比丘如此精進，就又向上稟告虛空夜叉，虛空夜叉稟告四大天王，像前面所說的那樣，依次乃至無量光天（Abhasvara Devas），乃至說：『在閻浮提（Jambudvipa）中的某個國家某個村莊，像這樣次第剃除鬚髮、披上法衣，以正信出家，那位比丘像這樣乃至得到第九地。』無量光天聽了后歡喜，互相告知說：『天人們應當知道！魔的力量減弱，正法的力量增長。』
『此外，那位比丘像這樣觀察了三大地獄后，接著又觀察第四個叫喚大地獄（Raurava）。眾生因為什麼業而生到那裡呢？他看到並且知道：所謂有人殺生、偷盜、邪淫、飲酒，喜歡做並且大量地做，像這樣的四種惡業普遍而究竟，做了又不斷地積累，身壞命終后就生到像這樣的叫喚大地獄。殺生、偷盜、邪淫
【English Translation】 English version: Thus, enduring suffering, until the accumulated evil and unwholesome karma is not destroyed, not decayed, and the energy of karma is not exhausted, suffering will not cease at any time. If the evil karma is exhausted, then he can escape from that hellish place. If in a previous life, a long time ago, good karma ripens, he will not be born into the realms of hungry ghosts or animals. If born among humans in a place of similar karma, often near a river crossing, he will constantly feel fear, or be constantly ill, or be threatened by elephants, etc. Even with a wretched life, he will constantly fear death; this is the remaining karmic retribution of his evil deeds.
『Furthermore, that Bhikkhu observes each separate place of the combined great hells in this way, only sixteen places, and sees no seventeenth place. The sixteen separate places of the combined great hells are constantly filled with many beings. Thus, he observes the retribution of the true law of karma. That Bhikkhu, observing in this way the various evil deeds and their resulting retributions of those beings, becomes weary of birth and death.
『Furthermore, the practitioner contemplates inwardly—observing the practice of the Dharma in accordance with the Right Dharma. After this Bhikkhu has carefully observed, he understands the results of karma. Thus, he carefully understands the three great hells and their separate locations and the retributions of karma. Having observed and understood, he grasps and comprehends, not delighting in dwelling in existence, not dwelling in the realm of Mara (demon). When the earth Yaksha (earth spirit) there sees that Bhikkhu is so diligent, he reports it upwards to the sky Yaksha (sky spirit), and the sky Yaksha reports it to the Four Great Kings, as previously described, in order up to the Abhasvara Devas (gods of radiant light), even saying: 『In such and such a country and such and such a village in Jambudvipa (the continent where humans live), in such a sequence, having shaved his head and beard, and wearing the Dharma robes, he has left home with right faith. That Bhikkhu, in this way, even attains the ninth ground.』 The Abhasvara Devas, hearing this, rejoice and tell each other: 『The Devas should know! The power of Mara is diminishing, and the strength of the Right Dharma is increasing.』
『Furthermore, after that Bhikkhu has observed the three hells in this way, he then observes the fourth great hell of Raurava (the howling hell). What karma causes beings to be born there? He sees and knows: namely, some people kill, steal, engage in sexual misconduct, and drink alcohol, delighting in doing and doing much of it. Such four evil deeds are pervasive and ultimate, done and accumulated repeatedly. After the body is destroyed and life ends, they are born into such a great hell of Raurava. Killing, stealing, sexual misconduct
業及果報如前所說，今說飲酒樂行多作，則生叫喚大地獄中。若人以酒與會僧眾，若與戒人——出家比丘、若寂靜人、寂滅心人、禪定樂者，與其酒故，心則濁亂。彼人以是惡業因緣，身壞命終墮于惡處——叫喚大地獄，彼中惡熱，受大苦惱。受何等苦？謂：以鐵鉗強擘其口，洋赤銅汁灌口令飲，初燒其唇；既燒唇已，次燒其齒；既燒齒已，次燒其舌；既燒舌已，次燒其咽；如是燒咽，次燒其肚，如是次第燒其小腸；燒小腸已，復燒大腸，如是生藏，次燒熟藏；燒熟藏已，從下而出。如是彼人酒不善業，得如是報，號啼吼喚，呼嗟大哭。
「彼人如是唱喚吼已，閻魔羅人為責疏之，而說偈言：
「『已作不善業， 今受苦惱果， 自癡心所作， 后則被燒煮； 如是不善業， 已噁心所作， 今受莫呻喚， 何用呼嗟為？ 若人作惡業， 皆得惡果報， 若欲自樂者， 如是莫近惡。 若作少惡業， 地獄多受苦， 癡心自在故， 得脫猶作惡。 惡業不可信， 令人到地獄， 少火能燒山， 及一切林樹。 癡人唸作惡， 不喜樂善法， 見惡行果報， 皆從因緣生。 云何不樂法？ 何故不捨惡？ 若人離惡業，
【現代漢語翻譯】 現代漢語譯本 業和果報如前面所說的那樣，現在說如果喜歡飲酒並且經常這樣做，就會生到叫喚大地獄中。如果有人用酒供養僧眾，或者供養持戒的人——出家的比丘（bhiksu，佛教出家男眾）、或者清凈的人、或者內心寂滅的人、或者喜愛禪定的人，因為供養酒的緣故，使他們的心變得渾濁散亂。這個人因為這種惡業的因緣，身死命終後會墮落到惡處——叫喚大地獄，在那裡遭受極度的酷熱，承受巨大的苦惱。承受什麼樣的苦惱呢？就是：用鐵鉗強行撬開他的嘴，用滾燙的赤銅汁灌進他的口中讓他飲用，首先燒灼他的嘴唇；燒灼嘴唇之後，接著燒灼他的牙齒；燒灼牙齒之後，接著燒灼他的舌頭；燒灼舌頭之後，接著燒灼他的咽喉；這樣燒灼咽喉，接著燒灼他的肚子，這樣依次燒灼他的小腸；燒灼小腸之後，又燒灼他的大腸，這樣燒灼生的內臟，接著燒灼熟的內臟；燒灼熟的內臟之後，從下身排出。像這樣，這個人因為飲酒的不善業，得到這樣的果報，號叫啼哭，呼喊哀嘆。 『這個人這樣唱叫吼叫之後，閻魔羅人（Yamaraja，地獄之主）會責備他，並用偈頌說道：』 『已經做了不善的業，現在承受痛苦的果報， 這是自己愚癡的心所造作的，以後就會被燒煮； 像這樣不善的業，是惡毒的心所造作的， 現在承受痛苦不要呻吟呼叫，呼喊哀嘆又有什麼用呢？ 如果有人造作惡業，都會得到惡的果報， 如果想要自己快樂，就不要接近惡行。 如果造作少許的惡業，在地獄裡也會遭受極大的痛苦， 因為愚癡的心任意妄為，即使有機會脫離惡道仍然作惡。 惡業是不可信任的，會使人墮入地獄， 小小的火星也能燒燬山林和一切樹木。 愚癡的人只想作惡，不喜歡行善， 所見到的惡行果報，都是從因緣而生的。 為什麼不喜歡佛法呢？為什麼不捨棄惡行呢？ 如果有人遠離惡業，』
【English Translation】 English version As previously explained, karma and its consequences lead to rebirth in the Great Hell of Screaming for those who indulge in drinking and make it a frequent practice. If someone offers alcohol to the Sangha (community of monks), or to those who uphold precepts—ordained bhikshus (bhiksu, Buddhist monks), those who are tranquil, those with extinguished minds, or those who delight in meditation—their minds become turbid and disturbed because of the alcohol. Due to this cause of evil karma, such a person, upon the disintegration of their body and the end of their life, falls into an evil realm—the Great Hell of Screaming, where they endure extreme heat and suffer immense torment. What kind of suffering do they endure? It is this: their mouths are forcibly pried open with iron pincers, and molten red-hot copper is poured into their mouths for them to drink, first burning their lips; after burning their lips, then burning their teeth; after burning their teeth, then burning their tongue; after burning their tongue, then burning their throat; after burning their throat, then burning their stomach; in this way, successively burning their small intestine; after burning their small intestine, then burning their large intestine; in this way, burning the raw organs, then burning the cooked organs; after burning the cooked organs, it exits from below. Thus, this person, due to the unwholesome karma of drinking alcohol, receives such retribution, screaming and crying, calling out and lamenting. 『After this person cries out and screams, the Yamaraja (Yamaraja, the lord of hell) rebukes them, saying in verse:』 『Having committed unwholesome deeds, now you suffer the consequences of pain, This is created by your own deluded mind, and later you will be burned and boiled; Such unwholesome deeds are created by a malicious mind, Now endure the suffering without moaning, what use is there in lamenting? If someone commits evil deeds, they will receive evil consequences, If you wish for your own happiness, then do not approach evil. If you commit even a small amount of evil, you will suffer greatly in hell, Because your deluded mind is unrestrained, even when you have the chance to escape, you still commit evil. Evil karma is untrustworthy, leading people to hell, A small fire can burn mountains and all the forests and trees. Deluded people only think of doing evil, and do not delight in wholesome practices, Seeing the consequences of evil actions, all arise from causes and conditions. Why not delight in the Dharma? Why not abandon evil? If someone abandons evil deeds,』
則不見地獄； 若人自心癡， 不知惡業果， 彼人受此惡， 汝今如是受。 惡業生地獄， 為惡業所燒， 惡不到涅槃， 怨不過惡業。 本惡業所誑， 今為惡業燒， 若不作惡業， 終不受苦惱。 若人能制愛， 此道寂靜勝， 如是舍愛人， 則近涅槃住。 已造惡業竟， 不曾修行善， 如是惡業燒， 心勿行惡業。 行惡業之人， 無處得安樂， 若欲自樂者， 應當喜樂法。 若人喜樂惡， 受苦中之苦， 若不能忍苦， 不應作惡業。 善人行善易， 惡人行善難； 惡人造惡易， 善人作惡難。』
「彼地獄中閻魔羅人，如是責疏地獄人已，設種種苦，所謂二山：山甚堅䩕，鐵炎火燃，兩相作勢，一時俱來，拶(嗟末反)地獄人，拶已磨之，其身散盡，無物可見；如是磨已，而復還生，復以二山如前拶磨，如是如是，生已復拶、生已復磨。如是無量百千年歲惡業未盡，彼地獄處若得脫已，走向余處望救望歸，思得解脫。閻魔羅人即復執之，令頭在下，置鐵鑊中，彼人如是在鐵鑊中頭面在下，經百千年湯火煮之，如是惡業猶故不盡。彼鑊湯處若得脫已，走向余處望救望歸，欲求安樂。
【現代漢語翻譯】 現代漢語譯本 那麼就不會看見地獄； 如果有人內心愚癡，不知道惡業的果報， 那個人就會承受這些惡果，你現在就是這樣承受的。 惡業產生地獄，被惡業所焚燒， 作惡不能到達涅槃（Nirvana，解脫），怨恨比不過惡業。 原本被惡業所迷惑，現在被惡業焚燒， 如果不造作惡業，最終就不會遭受苦惱。 如果有人能夠控制貪愛，這條道路寂靜殊勝， 像這樣捨棄貪愛的人，就接近涅槃而住。 已經造作惡業完畢，不曾修行善業， 像這樣被惡業焚燒，內心不要再造作惡業。 造作惡業的人，沒有地方可以得到安樂， 如果想要自己快樂，應當歡喜信樂佛法。 如果有人歡喜作惡，就會承受痛苦中的痛苦， 如果不能忍受痛苦，就不應該造作惡業。 善人行善容易，惡人行善困難； 惡人造惡容易，善人作惡困難。
『在那地獄中，閻魔羅人（Yamaraja，地獄之主）這樣責備疏遠地獄罪人之後，設定種種苦難，就是所謂的兩座山：山非常堅硬，鐵的火焰燃燒著，兩座山相對形成夾擊之勢，同時夾過來，擠壓地獄罪人，擠壓之後磨碎他們，他們的身體散盡，什麼都看不見；這樣磨碎之後，又恢復還生，再次用兩座山像之前那樣擠壓磨碎，像這樣，這樣，生了又擠壓、生了又磨碎。像這樣無量百千年歲，惡業還沒有完結，那些地獄罪人如果從那個地方脫離出來，就走向其他地方，希望得到救助，希望能夠回去，想要得到解脫。閻魔羅人立即又抓住他們，讓他們頭朝下，放置在鐵鍋中，那些罪人像這樣在鐵鍋中頭面朝下，經過百千年用沸湯煮，像這樣惡業仍然沒有完結。那些罪人如果從沸湯中脫離出來，就走向其他地方，希望得到救助，希望能夠回去，想要尋求安樂。
【English Translation】 English version Then one will not see hell; If a person's own mind is foolish, not knowing the consequences of evil deeds, That person will suffer these evil consequences, as you are suffering now. Evil deeds generate hell, being burned by evil deeds, Evil cannot lead to Nirvana (liberation), resentment is no match for evil deeds. Originally deluded by evil deeds, now burned by evil deeds, If one does not commit evil deeds, one will ultimately not suffer. If one can control craving, this path is peaceful and supreme, Such a person who abandons craving dwells near Nirvana. Having completed the creation of evil deeds, never having cultivated good deeds, Thus burned by evil deeds, the mind should not engage in evil deeds. A person who commits evil deeds has nowhere to find peace and happiness, If one desires one's own happiness, one should rejoice in the Dharma (teachings). If one rejoices in doing evil, one will suffer the suffering of sufferings, If one cannot endure suffering, one should not commit evil deeds. It is easy for a good person to do good, difficult for an evil person to do good; It is easy for an evil person to do evil, difficult for a good person to do evil.'
'In that hell, the Yamaraja (Lord of Death) rebukes and alienates the hell inmates in this way, then inflicts various sufferings, namely the so-called two mountains: the mountains are extremely hard, with iron flames burning, the two mountains form a crushing posture against each other, coming together at the same time, squeezing the hell inmates, crushing and grinding them, their bodies are scattered, and nothing can be seen; after being ground like this, they are restored to life, and the two mountains are used again to squeeze and grind them as before, like this, like this, born and then squeezed, born and then ground. Like this, for immeasurable hundreds of thousands of years, the evil karma has not yet ended, and if those hell inmates escape from that place, they go to other places, hoping to be rescued, hoping to return, wanting to be liberated. The Yamaraja immediately seizes them again, making them head downwards, placing them in an iron cauldron, and those inmates are in the iron cauldron with their heads and faces downwards, being boiled in boiling water for hundreds of thousands of years, and like this, the evil karma is still not exhausted. If those inmates escape from the boiling cauldron, they go to other places, hoping to be rescued, hoping to return, wanting to seek peace and happiness.'
彼人面前有大鐵烏，其身炎燃，即執其身，攫斫分散，脈脈節節為百千分，分散食之，分分分散，如是無量百千年歲，而彼惡業猶故不盡。彼鐵烏處若得脫已，望救望歸，走向余處，飢渴苦惱，遠見清水若陂池等，疾走往赴。彼處唯有熱白镴汁滿彼池等，彼欲澡洗，即便入中；既入彼處，以惡業故，即有大黿取而沈之，熱白镴汁煮令極熟，如是無量百千年歲，乃至不善惡業破壞無氣盡已，如是大黿爾乃放之。既得脫已，彼人苦惱，望救望歸，走向余處，面前現見閻魔羅人手執鐵𥎞，其𥎞炎燃，以如是𥎞而𥎞其頭，即便穿徹，或有被刺破背出者，或有被刺破脅出者，或有被刺破頭出者，彼地獄人受大苦惱，唱聲吼喚，餘地獄人罪業力故，聞其吼喚謂是歌聲，皆共走趣望救望歸。閻魔羅人即復執之，鐵𥎞刀斧皆悉炎燃穿刺割斫。如是無量百千年歲，乃至作集惡業破壞無氣爛盡，彼地獄處爾乃得脫。望救望歸，走向余處，遠見有村，屋舍具足，多有河池，專心直進疾走往赴，欲入彼村；彼村一切皆悉炎燃，有金剛口利牙黑蟲，身皆炎燃處處遍滿。既入村已，門即密閉，彼地獄人為金剛口利牙黑蟲之所啖食。如是無量百千年歲，乃至作集惡業破壞、無氣爛盡，得出如是苦惱大海。若於前世過去久遠有善業熟，不生餓鬼、畜生之
道；若生人中同業之處，心則忽忘，貧窮無物，常在道巷、四出巷中賣鄙惡物，治生求利。為諸小兒佯笑戲弄，口齒色惡，腳足劈裂，常患飢渴之所逼切，無有妻子，無父無母兄弟姊妹，此是飲酒與酒惡業，余殘果報。如是戒人與酒罪業則墮如是叫喚大地獄，受苦果報，應如是知。
「又彼比丘知業果報，復觀叫喚之大地獄，有何別處？彼見聞知：叫喚地獄有別異處，名大吼處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒樂行多作，墮彼地獄生大吼處。殺、盜、邪行業及果報，如前所說。何者飲酒？所謂：以酒與齋戒人、清凈之人。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄大吼處生，受大苦惱，所謂苦者：熱白镴汁先置口中，以本持酒與齋戒人、與清凈人惡業所致故，以炎燃鐵缽盛之置其口中，大苦逼惱，發聲大吼。如是吼聲，餘地獄中則不如是。彼諸罪人生大悲苦，唱聲吼喚，大吼之聲遍滿虛空。閻魔羅人本性自瞋，彼地獄人罪業力故，閻魔羅人聞其吼聲，倍更瞋怒。諸飲酒人不護諸惡，一切不善不生慚愧。若與酒者，是則與人一切不善，以飲酒故，心不專正、不護善法，心則錯亂；彼亂心人不識好惡，一切不善不生慚愧；若人與酒則與其因，以有因故，能為不善。如相似因，相似得
【現代漢語翻譯】 現代漢語譯本：如果（罪人）轉生為人，在共同造業的地方，心識就會突然遺忘（前世之事），變得貧窮困苦，一無所有，常常在道路和小巷中，靠出賣低劣的物品來謀生求利。被小孩子們嘲笑戲弄，牙齒和嘴唇顏色難看，腳和足部開裂，經常遭受飢餓和乾渴的逼迫，沒有妻子，也沒有父母、兄弟姐妹。這些都是因為飲酒以及與酒相關的惡業所導致的，是剩餘的果報。像這樣，勸誡人們遠離與酒相關的罪業，否則就會墮入叫喚大地獄，遭受痛苦的果報，應當這樣瞭解。
『此外，那位比丘瞭解了業的果報，又觀察叫喚大地獄，有什麼特別的地方？他看到並瞭解到：叫喚地獄有一個特別的地方，名叫大吼處。眾生因為什麼業而生於那個地方呢？他看到：有人殺生、偷盜、邪淫、飲酒，喜歡作惡多端，就會墮入那個地獄，生於大吼處。殺生、偷盜、邪淫的行業以及果報，如前面所說。什麼是飲酒呢？就是用酒來供養持齋戒的人、清凈的人。那個人因為這種惡業的因緣，身死命終后墮入惡處——叫喚地獄的大吼處，遭受巨大的苦惱，所謂的苦惱是：滾燙的白镴汁先倒入他的口中，這是因為他之前用酒供養持齋戒的人、清凈的人的惡業所導致的，用燃燒著火焰的鐵缽盛著（镴汁）放在他的口中，巨大的痛苦逼迫著他，讓他發出巨大的吼叫聲。這樣的吼叫聲，在其他的地獄中是沒有的。那些罪人產生巨大的悲傷和痛苦，發出吼叫聲，大吼的聲音遍滿虛空。閻魔羅人（Yama，掌管地獄的獄卒）本性就容易發怒，加上地獄中的罪人罪業的力量，閻魔羅人聽到他們的吼叫聲，更加憤怒。那些飲酒的人不守護各種惡行，對一切不善之事不生慚愧之心。如果有人給別人酒喝，那就是把一切不善的東西都給了那個人，因為飲酒的緣故，心不能專一正直，不能守護善法，心就會錯亂；那些心智錯亂的人不能分辨好壞，對一切不善之事不生慚愧之心；如果有人給別人酒喝，那就是給了他作惡的因，因為有了這個因，就能做出不善之事。就像相似的因，得到相似的果。』
【English Translation】 English version: If (the sinner) is reborn as a human, in a place where they share the same karma, their mind will suddenly forget (the past life), becoming poor and destitute, possessing nothing. They will often be in roads and alleys, selling inferior goods to make a living. They will be mocked and ridiculed by children, their teeth and lips will be unsightly, their feet will be cracked, and they will constantly suffer from hunger and thirst. They will have no wife, no parents, no siblings. These are all caused by drinking alcohol and related evil deeds, the remaining karmic retribution. Thus, one should admonish people to stay away from the sins related to alcohol, otherwise they will fall into the Great Hell of Screaming and suffer painful consequences. This is what should be understood.
'Furthermore, that Bhikshu (monk) understands the karmic consequences and observes the Great Hell of Screaming, asking what is special about it? He sees and understands that the Hell of Screaming has a special place called the Place of Great Roaring. What karma causes beings to be born in that place? He sees that those who commit killing, stealing, sexual misconduct, and drinking alcohol, enjoying doing evil deeds, will fall into that hell and be born in the Place of Great Roaring. The actions of killing, stealing, and sexual misconduct, as well as their karmic consequences, are as described earlier. What is drinking alcohol? It is using alcohol to offer to those who observe precepts and are pure. That person, due to this evil karma, after death falls into an evil place—the Place of Great Roaring in the Hell of Screaming, suffering great torment. The torment is that molten white lead is first poured into their mouth. This is because of the evil karma of previously offering alcohol to those who observe precepts and are pure. A burning iron bowl filled with (molten lead) is placed in their mouth, causing great pain and forcing them to roar loudly. Such roaring is not found in other hells. Those sinners experience great sorrow and pain, uttering screams, and the sound of their great roaring fills the void. The Yamarajas (Yama, the jailers who govern hell) are naturally prone to anger, and due to the power of the sinners' karma, the Yamarajas, hearing their roars, become even more enraged. Those who drink alcohol do not guard against various evils and feel no shame for all unwholesome deeds. If someone gives alcohol to others, it is as if they are giving them all unwholesome things. Because of drinking alcohol, the mind cannot be focused and upright, and one cannot guard against good deeds; the mind becomes confused. Those with confused minds cannot distinguish between good and bad and feel no shame for all unwholesome deeds. If someone gives alcohol to others, it is as if they are giving them the cause for evil. Because there is this cause, one can commit unwholesome deeds. Like similar causes, similar results are obtained.'
果。以此因緣，久受大苦，種種苦惱、無量苦惱。何故名曰大吼地獄？以受無量種種苦惱，發聲大吼，是故名曰大吼地獄。如是眾生在如是處，乃至不善惡業破壞、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生則愚鈍，心不黠慧，則多忘失，少時不憶。如是闇鈍愚癡之人，無有資財，人不敬愛，貧窮無物，雖復求財而不可得，若得微病即便命終，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見：如是叫喚地獄有十六處，何等十六？一名大吼；二名普聲；三名發火流；四名火末蟲；五名熱鐵火杵；六名雨炎火石；七名殺殺；八名鐵林曠野；九名普闇；十名閻魔羅遮約曠野；十一名劍林；十二名大劍林；十三名芭蕉煙林；十四名有煙火林；十五名火雲霧；十六名分別苦。此十六處叫喚地獄所有別處。眾生何業報生彼處？彼比丘如是已觀叫喚地獄大吼處已，次觀第二，名普聲處。彼見：有人殺生、偷盜、邪行、飲酒樂行多作，彼人則墮叫喚地獄，生普聲處。殺、盜、邪行業及果報，如前所說。何者飲酒？若人飲酒樂行多作，若於他人初受戒者與酒令飲。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄普聲處生，受大苦惱
【現代漢語翻譯】 現代漢語譯本：因此因緣，長久遭受巨大的痛苦，各種各樣的苦惱，無量的苦惱。為什麼叫做大吼地獄呢？因為遭受無量種種的苦惱，發出大聲的吼叫，所以叫做大吼地獄。像這樣的眾生在這樣的地方，直到不善的惡業消磨殆盡，氣息斷絕腐爛，才能從那地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中同樣業力的地方，生下來就愚笨遲鈍，心不聰慧，常常忘記事情，小時候的事情也記不住。像這樣愚昧遲鈍愚癡的人，沒有資財，人不敬愛，貧窮沒有東西，即使求財也求不到，如果得了小病就會喪命，這是惡業殘留的果報。
『還有，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有哪些地方？他看到：像這樣的叫喚地獄有十六個地方，哪十六個呢？第一個叫做大吼；第二個叫做普聲；第三個叫做發火流；第四個叫做火末蟲；第五個叫做熱鐵火杵；第六個叫做雨炎火石；第七個叫做殺殺；第八個叫做鐵林曠野；第九個叫做普闇；第十個叫做閻魔羅遮約曠野（Yamarajadhvaja-vyavakara，閻魔王的旗幟和審判）；第十一個叫做劍林；第十二個叫做大劍林；第十三個叫做芭蕉煙林；第十四個叫做有煙火林；第十五個叫做火雲霧；第十六個叫做分別苦。這十六個地方是叫喚地獄所有的不同之處。眾生因為什麼業報而生到這些地方呢？那位比丘像這樣觀察了叫喚地獄的大吼處之後，接著觀察第二個，叫做普聲處。他看到：有人殺生、偷盜、邪淫、飲酒，喜歡這樣做而且做得很多，這個人就會墮入叫喚地獄，生到普聲處。殺生、偷盜、邪淫的行業以及果報，像前面所說的那樣。什麼是飲酒呢？如果有人飲酒，喜歡這樣做而且做得很多，如果有人給初次受戒的人酒喝。這個人因為這樣的惡業因緣，身死命終后墮入惡處——叫喚地獄的普聲處，遭受巨大的苦惱。』
【English Translation】 English version: Due to this cause and condition, they endure great suffering for a long time, various kinds of suffering, immeasurable suffering. Why is it called the Great Howling Hell? Because they endure immeasurable kinds of suffering and emit loud howls, therefore it is called the Great Howling Hell. Such beings in such places, until their unwholesome and evil karma is destroyed, their breath is exhausted and they rot away, only then can they escape from that hellish place. If in a previous life, in the distant past, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place of similar karma, they will be born dull and slow, their minds will not be clever and wise, they will often forget things, and will not remember things from their childhood. Such ignorant, dull, and foolish people have no wealth, are not respected or loved by others, are poor and have nothing, and even if they seek wealth, they cannot obtain it, and if they get a minor illness, they will die. This is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhikshu (monk) knowing the results of karma, again observes the Great Howling Hell, what other places are there? He sees: such Howling Hells have sixteen places, what are the sixteen? The first is called Great Howling; the second is called Universal Sound; the third is called Emitting Fire Streams; the fourth is called Fire-Dust Insects; the fifth is called Hot Iron Fire Pestles; the sixth is called Raining Flames and Fire Stones; the seventh is called Killing Killing; the eighth is called Iron Forest Wilderness; the ninth is called Universal Darkness; the tenth is called Yamarajadhvaja-vyavakara Wilderness (Yamaraja's banner and judgment); the eleventh is called Sword Forest; the twelfth is called Great Sword Forest; the thirteenth is called Banana Smoke Forest; the fourteenth is called Smoky Fire Forest; the fifteenth is called Fire Cloud Mist; the sixteenth is called Differentiated Suffering. These sixteen places are all different places within the Howling Hell. What karmic retribution causes beings to be born in these places? That Bhikshu, having observed the Great Howling place of the Howling Hell in this way, then observes the second place, called Universal Sound. He sees: someone who kills, steals, engages in sexual misconduct, and drinks alcohol, enjoys doing these things and does them often, that person will fall into the Howling Hell and be born in the Universal Sound place. The actions of killing, stealing, and sexual misconduct, and their karmic results, are as described before. What is drinking alcohol? If someone drinks alcohol, enjoys doing this and does it often, if someone gives alcohol to someone who has just taken vows. That person, due to this evil karmic cause, after their body breaks and their life ends, falls into an evil place—the Universal Sound place of the Howling Hell, and endures great suffering.'
，所謂杵筑：彼地獄人發聲吼喚，其聲遍滿彼地獄處、若鐵圍山、一切諸河、四天下處、閻浮提等，在彼處者彼吼聲出，一切消盡，彼人啼哭悲號吼聲自業相似。彼地獄人如是吼喚，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則生曠野少水國土。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：喚大地獄復有異處，名發火流，是彼地獄第三別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒樂行多作，彼人則墮叫喚地獄發火流處。殺、盜、邪行業及果報，如前所說。何者飲酒？于優婆塞五戒人邊說酒功德，作如是言：『酒亦是戒？』令其飲酒。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄發火流處，受大苦惱，所謂雨火，彼地獄人常被燒煮，炎燃頭髮，乃至腳足有熱鐵狗啖食其足，炎嘴鐵鷲破其髑髏而飲其腦，熱鐵野干食其身中，如是常燒、如是常食。
「彼人自作不善惡業，悲苦號哭，說偈傷恨，向閻羅人而作是言：
「『汝何無悲心？ 復何不寂靜？ 我是悲心器， 於我何無悲？』
「閻魔羅人答罪人曰：
「『汝為癡所覆，
【現代漢語翻譯】 現代漢語譯本： 所謂杵筑（一種地獄）：彼地獄中的人發出吼叫，那聲音遍佈整個地獄，如同鐵圍山（圍繞世界的山）一般，傳遍所有河流、四大天下（佛教宇宙觀中的四個大陸）之處、閻浮提（我們所居住的南贍部洲）等地，在那裡的人聽到這吼聲，一切都消散殆盡，那些人啼哭悲號，吼叫的聲音與他們自身的業力相似。那些地獄中的人如此吼叫，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，他們才能從地獄中解脫。如果在前世過去很久遠的時候有善業成熟，就不會轉生到餓鬼、畜生道中；如果轉生到人間，在與他們業力相似的地方，就會出生在曠野少水的國家。
『此外，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並知道：叫喚大地獄還有不同的地方，名叫發火流，這是叫喚地獄的第三個特殊之處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫、飲酒作樂，做了很多這樣的事情，這些人就會墮入叫喚地獄的發火流處。殺生、偷盜、邪淫的行業以及果報，如前面所說。什麼是飲酒呢？在優婆塞（在家男居士）受持五戒的人面前說飲酒的功德，說這樣的話：『飲酒也是一種戒律嗎？』引誘他們飲酒。這些人因為這種惡業的因緣，身死命終后墮入惡處——叫喚地獄的發火流處，遭受巨大的苦惱，比如降下火雨，那些地獄中的人經常被燒煮，火焰燃燒他們的頭髮，甚至到腳，有熱鐵狗啃食他們的腳，噴火的鐵鷲啄破他們的頭顱飲用他們的腦髓，熱鐵野干（豺狼）吞食他們的身體，就這樣一直被燒、一直被吃。
『那些人因為自己所造的不善惡業，悲傷痛苦地號哭，吟唱偈頌傷心悔恨，對著閻羅（地獄之主）之人這樣說：
『你為何沒有悲憫之心？又為何不能寂靜？我是悲憫的對象，為何你對我沒有悲憫？』
『閻魔羅（閻羅）之人回答罪人說：
『你被愚癡所矇蔽，』
【English Translation】 English version: So-called Chutuka (a type of hell): The people in that hell emit roars, and that sound pervades the entire hell, like Mount Chakravada (mountains surrounding the world), spreading throughout all rivers, the four great continents (the four continents in Buddhist cosmology), Jambudvipa (the continent we live on), and other places. Those who are there hear this roar, and everything dissipates. Those people weep and wail, and the sound of their roaring is similar to their own karma. Those hell beings roar like this until their evil karma has not been destroyed, has not decayed, and the energy of their karma has not been exhausted. At all times, suffering does not cease. If their evil karma is exhausted, then they can be liberated from that hell. If in a previous life, a long time ago, good karma has matured, they will not be reborn into the realms of hungry ghosts or animals. If they are reborn among humans, in a place similar to their karma, they will be born in a country with wilderness and little water.
『Furthermore, that Bhiksu (monk) understands the retribution of karma and observes the great hell of calling out, what other places are there? He sees and knows: the great hell of calling out has different places, called the Flow of Emitted Fire, which is the third special place in the hell of calling out. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, and indulge in drinking and pleasure, doing many such things. These people will fall into the Flow of Emitted Fire in the hell of calling out. The actions of killing, stealing, and sexual misconduct, as well as their retributions, are as described earlier. What is drinking? Speaking of the merits of drinking in front of Upasakas (male lay practitioners) who observe the five precepts, saying things like, 『Is drinking also a precept?』 and enticing them to drink. These people, due to the causes and conditions of this evil karma, fall into an evil place after death—the Flow of Emitted Fire in the hell of calling out, suffering great torment, such as raining fire. Those hell beings are constantly being burned and cooked, flames burning their hair, even to their feet. There are hot iron dogs devouring their feet, fire-breathing iron vultures pecking open their skulls and drinking their brains, and hot iron jackals eating their bodies. They are constantly being burned and constantly being eaten like this.
『Those people, because of the unwholesome and evil karma they have created, weep in sorrow and pain, chanting verses of regret and resentment, saying to the person of Yama (the lord of hell):
『Why do you have no compassion? And why can't you be silent? I am an object of compassion, why do you have no compassion for me?』
『The person of Yama (the lord of hell) answers the sinners:
『You are covered by ignorance,』
自作多惡業， 今受極重苦， 非我造此因。 癡人不學戒， 作集多惡業， 既有多惡業， 今得如是果。 是汝之所作， 非是我因緣， 若人作惡業， 彼業則是因。 已為愛罥誑， 作惡不善業， 今受惡業報， 何故瞋恨我？ 不作不受殃， 非謂惡無因， 若人意作惡， 彼人則自受。 莫喜樂飲酒， 酒為毒中毒； 常喜樂飲酒， 能殺害善法。 若常樂飲酒， 彼人非正意， 意動法叵得， 故應常舍酒。 酒為失中失， 是智者所說， 如是莫樂酒， 自失令他失。 常喜樂飲酒， 得不愛惡法， 如是得言惡， 故應舍飲酒。 財盡人中鄙， 第一懈怠本， 飲酒則有過， 如是應舍酒。 酒能熾燃欲， 瞋心亦如是， 癡亦因酒盛， 是故應舍酒。』
「如是地獄發火流處，是地獄人自業所得，乃至作集惡業破壞、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人則生一種國土無酒之處，一切資具無色無味，不知色味，是本惡業余殘果報。
正法念處經卷第七 大正藏第 17 冊
【現代漢語翻譯】 現代漢語譯本 自己造作了許多惡業，現在承受極其深重的痛苦，但這並非是我造成的因果。 愚癡的人不學習戒律，造作積聚了許多惡業，既然已經有了許多惡業，現在就得到這樣的果報。 這是你自己所作的，不是我的因緣所致。如果有人造作惡業，那麼這個惡業就是原因。 已經被愛慾的羅網所欺騙，造作了惡劣不善的業，現在承受惡業的報應，為何要對我瞋恨呢？ 不作惡就不會承受災殃，但並非說惡沒有原因。如果有人心裡想著作惡，那麼這個人就會自己承受惡果。 不要喜歡飲酒作樂，酒是毒藥中的毒藥；經常喜歡飲酒，能夠殺害善良的法。 如果經常喜歡飲酒，這個人就沒有正確的意念，意念動搖就無法獲得正法，所以應該經常捨棄酒。 酒是喪失理智的根源，這是智者所說的。因此不要喜歡飲酒，自己迷失也使他人迷失。 經常喜歡飲酒，會得到不喜愛的不良惡習，這樣就會得到惡名，所以應該捨棄飲酒。 錢財耗盡，在人群中被人鄙視，是第一等的懈怠之本。飲酒就會有過失，因此應該捨棄酒。 酒能夠熾盛燃燒慾望，瞋恨心也是這樣，愚癡也因為酒而更加嚴重，所以應該捨棄酒。 像這樣的地獄火焰流淌之處，是地獄中的人自己惡業所得的果報，乃至造作積聚的惡業破壞、沒有氣息、腐爛殆盡，他們才能從地獄中脫離出來。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生在人中同樣業力的地方，那麼這個人就會生在一種沒有酒的國土，一切資生用具都沒有顏色和味道，不知道顏色和味道，這是過去惡業剩餘的果報。 《正法念處經》卷第七 《大正藏》第17冊
【English Translation】 English version Having created many evil deeds myself, I now endure extremely heavy suffering, but I did not create this cause. Foolish people do not learn the precepts, accumulating many evil deeds. Having accumulated many evil deeds, I now receive such a result. This is what you have done, not caused by my circumstances. If someone commits evil deeds, then that karma is the cause. Having been deceived by the snare of love and desire, I committed evil and unwholesome deeds. Now I receive the retribution of evil deeds, why do you hate me? If you do not act, you will not suffer calamity, but it is not that evil has no cause. If someone intends to do evil in their mind, then that person will suffer the consequences themselves. Do not delight in drinking alcohol, alcohol is the most poisonous of poisons; constantly delighting in drinking alcohol can destroy good qualities. If one constantly delights in drinking alcohol, that person does not have right intention. If the mind is disturbed, the Dharma cannot be attained, therefore one should always abandon alcohol. Alcohol is the loss of all losses, as the wise have said. Therefore, do not delight in alcohol, losing yourself and causing others to lose themselves. Constantly delighting in drinking alcohol leads to unwholesome and undesirable habits. Thus, one gains a bad reputation, so one should abandon drinking alcohol. Exhausting wealth and being despised among people is the root of all laziness. Drinking alcohol leads to faults, therefore one should abandon alcohol. Alcohol can ignite desires, and so can anger. Delusion also increases because of alcohol, therefore one should abandon alcohol. 'Such a place where the fires of hell flow is the result of the karma of the beings in hell, until the accumulated evil deeds are destroyed, without breath, and completely decayed, then they can escape from that hell. If in a past life, long ago, good karma ripens, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place of similar karma, then that person will be born in a land without alcohol, where all necessities have no color or taste, and they do not know color or taste, this is the remaining retribution of past evil deeds.' The Sutra on the Establishment of Right Mindfulness, Volume 7 Taisho Tripitaka, Volume 17
No. 0721 正法念處經
正法念處經卷第八
元魏婆羅門瞿曇般若流支譯地獄品之四
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名火末蟲，是彼地獄第四別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄火末蟲處，業及果報如前所說；復賣酒者，加益水等而取酒價，如是賣酒，有偷盜過。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄火末蟲處，受大苦惱，所謂苦者：四百四病。何等名為四百四病？百一風病，百一黃病，百一冷病，百一雜病。彼地獄人相似因果。若閻浮提處、郁單越處、瞿耶尼處、弗婆提處，如是四處，隨若干人一病之力，於一日夜能令皆死。彼地獄處具有如是四百四病，而復更有餘諸苦惱，所謂苦者：彼地獄人自身蟲生，破其皮肉脂血骨髓而飲食之，受如是苦，唱聲大喚，孤獨無救。而復于彼閻魔羅人極生怖畏，復為大火之所燒煮，其身炎燃受種種苦，乃至作集惡業壞散、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮苦惱，是其前世賣酒惡業，余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復
【現代漢語翻譯】 現代漢語譯本
正法念處經 卷第八
元魏婆羅門瞿曇般若流支譯 地獄品之四
『此外，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看見並得知：還有一處名為火末蟲的地獄，是叫喚地獄的第四個特別之處。什麼樣的眾生會生於彼處呢？他看見：如果有人殺生、偷盜、邪淫，喜歡做這些惡事，並且大量地做，那麼這個人就會墮入叫喚地獄的火末蟲處，其業和果報如前所述。還有賣酒的人，在酒中摻水等，卻按原價出售，這樣的賣酒行為，有偷盜的過失。這個人因為這樣的惡業因緣，身死命終後會墮入惡處——叫喚地獄的火末蟲處，遭受巨大的苦惱，所謂的苦惱是：四百四病。什麼叫做四百四病呢？一百零一種風病，一百零一種黃病，一百零一種冷病，一百零一種雜病。那些地獄中的人遭受相似的因果報應。如果在閻浮提（Jambudvipa，我們所居住的大陸）、郁單越（Uttarakuru，四大部洲之一，位於北方）、瞿耶尼（Godaniya，四大部洲之一，位於西方）、弗婆提（Purvavideha，四大部洲之一，位於東方）這四個地方，隨便哪一種病的力量，在一日一夜之間就能讓許多人死亡。那個地獄之處具有這樣的四百四病，而且還有其他的各種苦惱，所謂的苦惱是：那個地獄中的人自身生出蟲子，咬破他們的皮肉、脂肪、血液、骨髓來吃，遭受這樣的痛苦，他們大聲呼叫，孤獨無助。而且他們還極其害怕閻魔羅人（Yamaraja，地獄之主），又被大火燒煮，身體燃燒，遭受種種痛苦，直到所造的惡業消散、身體壞爛、氣息斷絕而死，才能從那個地獄處脫離。如果在前世過去很久遠的時候，有善業成熟，就不會生於餓鬼、畜生道；如果生於人中，也會在相似的境遇中，貧窮困苦，這是他們前世賣酒的惡業所留下的殘餘果報。
『此外，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看見並得知：復 English version
No. 0721 The Sutra on the Establishment of Right Mindfulness
Volume VIII of the Sutra on the Establishment of Right Mindfulness
Translated by the Brahman Gotama Prajnaruchi of the Yuan Wei Dynasty Chapter Four on the Hells
'Furthermore, that Bhikshu, knowing the karmic consequences, again observes the Great Hell of Calling Out, what other places are there? He sees and knows: there is another place called the Hell of Fire-Dust Insects, which is the fourth distinct place in that Hell of Calling Out. What kind of beings are born in that place? He sees: if there are people who kill, steal, engage in sexual misconduct, delight in doing these evil deeds, and do them extensively, then those people will fall into the Hell of Calling Out, in the place of Fire-Dust Insects, their karma and consequences being as described before. Furthermore, those who sell alcohol, adding water and the like while charging the original price, such selling of alcohol involves the transgression of theft. Those people, due to such evil karmic causes, after their bodies break and their lives end, fall into evil places—the Hell of Calling Out, in the place of Fire-Dust Insects, suffering great torment, the so-called torment being: four hundred and four diseases. What are these four hundred and four diseases? One hundred and one wind diseases, one hundred and one bile diseases, one hundred and one cold diseases, and one hundred and one mixed diseases. Those hell beings experience similar causes and consequences. If in Jambudvipa (Jambudvipa, the continent we live on), Uttarakuru (Uttarakuru, one of the four great continents, located in the north), Godaniya (Godaniya, one of the four great continents, located in the west), or Purvavideha (Purvavideha, one of the four great continents, located in the east), in any of these four places, the power of just one disease can cause many people to die in a single day and night. That hellish place possesses such four hundred and four diseases, and furthermore, there are other various torments, the so-called torment being: insects grow from the bodies of those hell beings, breaking their skin, flesh, fat, blood, bones, and marrow to eat, suffering such pain, they cry out loudly, alone and without help. Moreover, they are extremely fearful of the Yamaraja (Yamaraja, the lord of hell), and are also boiled by great fires, their bodies burning, suffering various torments, until the evil karma they have accumulated is exhausted, their bodies decay, their breath ceases, and they die, only then can they escape from that hellish place. If in a past life, long ago, good karma has ripened, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, they will be in similar circumstances, poor and suffering, which is the remaining karmic consequence of their evil deeds of selling alcohol in a past life.
'Furthermore, that Bhikshu, knowing the karmic consequences, again observes the Great Hell of Calling Out, what other places are there? He sees and knows: again
【English Translation】 Modern Chinese Translation
The Sutra on the Establishment of Right Mindfulness, Volume VIII
Translated by the Brahman Gotama Prajnaruchi of the Yuan Wei Dynasty, Chapter Four on Hells
'Furthermore, that Bhikshu, understanding the karmic consequences, again observes the Great Hell of Calling Out, what other places are there? He sees and knows: there is another place called the Hell of Fire-Dust Insects, which is the fourth distinct place in the Hell of Calling Out. What kind of beings are born in that place? He sees: if there are people who kill, steal, engage in sexual misconduct, delight in doing these evil deeds, and do them extensively, then those people will fall into the Hell of Calling Out, in the place of Fire-Dust Insects, their karma and consequences being as described before. Furthermore, those who sell alcohol, adding water and the like while charging the original price, such selling of alcohol involves the transgression of theft. Those people, due to such evil karmic causes, after their bodies break and their lives end, fall into evil places—the Hell of Calling Out, in the place of Fire-Dust Insects, suffering great torment, the so-called torment being: four hundred and four diseases. What are these four hundred and four diseases? One hundred and one wind diseases, one hundred and one bile diseases, one hundred and one cold diseases, and one hundred and one mixed diseases. Those hell beings experience similar causes and consequences. If in Jambudvipa (Jambudvipa, the continent we live on), Uttarakuru (Uttarakuru, one of the four great continents, located in the north), Godaniya (Godaniya, one of the four great continents, located in the west), or Purvavideha (Purvavideha, one of the four great continents, located in the east), in any of these four places, the power of just one disease can cause many people to die in a single day and night. That hellish place possesses such four hundred and four diseases, and furthermore, there are other various torments, the so-called torment being: insects grow from the bodies of those hell beings, breaking their skin, flesh, fat, blood, bones, and marrow to eat, suffering such pain, they cry out loudly, alone and without help. Moreover, they are extremely fearful of the Yamaraja (Yamaraja, the lord of hell), and are also boiled by great fires, their bodies burning, suffering various torments, until the evil karma they have accumulated is exhausted, their bodies decay, their breath ceases, and they die, only then can they escape from that hellish place. If in a past life, long ago, good karma has ripened, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, they will be in similar circumstances, poor and suffering, which is the remaining karmic consequence of their evil deeds of selling alcohol in a past life.'
'Furthermore, that Bhikshu, understanding the karmic consequences, again observes the Great Hell of Calling Out, what other places are there? He sees and knows: again
有異處，彼處名為熱鐵火杵，是彼地獄第五別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄熱鐵火杵別異處生。業及果報如前所說。今復說酒：若人以酒，誑與畜生——師子虎熊，鸜鵒、命命是等鳥獸，令其醉已，則無有力，不能得去，然後捉取，若殺、不殺。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄熱鐵火杵別異處生，受大苦惱。熱炎鐵杵是惡業作，筑令碎末如沙相似，一切身份皆悉散壞，彼受大苦，唱聲號哭，遞相向走；如是走時熱炎鐵杵隨後打筑，普受大苦。閻魔羅人復更執之以利鐵刀削其身體，削已復割，割已復克，克已復劈。乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，得風血病，是彼惡業余殘果報；生惡國土，無有醫藥瞻病使人，貧窮困苦，復生惡國，多有種種惡草刺棘，在於多熱少水之處，常懷怖畏，是彼惡業余殘勢力。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為雨炎火石，是彼地獄第六別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄雨炎火石別異處
【現代漢語翻譯】 現代漢語譯本： 還有一處特別的地方，那個地方叫做熱鐵火杵（用燒熱的鐵製成的杵），是叫喚地獄的第五個特殊場所。什麼樣的眾生會因為什麼業而生到那個地方呢？他看到：如果有人殺生、偷盜、邪淫，並且喜歡做這些惡事，那麼這個人就會墮入叫喚地獄的熱鐵火杵這個特殊場所。他的業和果報就像之前說的那樣。現在再來說說關於酒的罪業：如果有人用酒欺騙獅子、老虎、熊，或者鸜鵒（一種鳥）、命命鳥（傳說中的鳥）等鳥獸，讓它們喝醉，使它們失去力量，無法逃脫，然後捉住它們，無論殺不殺。這個人因為這種惡業的因緣，死後就會墮入惡道——叫喚地獄的熱鐵火杵這個特殊場所，遭受巨大的痛苦。熾熱的鐵杵是由惡業造成的，用來捶打罪人，把他們打成像沙子一樣細碎，全身的各個部分都被打散破壞。他們遭受巨大的痛苦，發出號叫哭喊的聲音，互相奔跑逃竄；在他們逃跑的時候，熾熱的鐵杵會跟在後面捶打，讓他們普遍遭受巨大的痛苦。閻魔羅人（地獄的獄卒）還會用鋒利的鐵刀削他們的身體，削了之後再割，割了之後再刻，刻了之後再劈。直到他們所造作的聚集的惡不善業還沒有消滅、還沒有腐爛、業力之氣還沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業消盡了，他們才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，也會在與之前所造惡業相似的環境中，得風血病（血液循環不暢導致的疾病），這是他們惡業所剩下的果報；會出生在惡劣的國土，沒有醫藥，也沒有照顧病人的人，貧窮困苦，還會出生在充滿各種惡草和帶刺植物的惡劣國家，在炎熱少水的地方，常常懷有恐懼，這是他們惡業所剩下的勢力。
『此外，那位比丘知道業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並知道：還有另外一個地方，那個地方叫做雨炎火石（下著燃燒的火石雨），是叫喚地獄的第六個特殊場所。什麼樣的眾生會因為什麼業而生到那個地方呢？他看到：如果有人殺生、偷盜、邪淫，並且喜歡做這些惡事，那麼這個人就會墮入叫喚地獄的雨炎火石這個特殊場所。
【English Translation】 English version: Furthermore, there is another distinct place called 'Hot Iron Pestle,' which is the fifth special location within the Kākuta Hell (Hell of Screaming). What kind of beings are born in that place due to what kind of karma? He sees: If someone kills, steals, engages in sexual misconduct, and enjoys doing these evil deeds frequently, that person will fall into the special location of the Hot Iron Pestle in the Kākuta Hell. The karma and its consequences are as previously described. Now, let's talk about alcohol: If someone deceives animals such as lions, tigers, bears, or birds like mynas and jīvaṃjīvaka birds (a type of bird), giving them alcohol to make them drunk, so they lose their strength and cannot escape, and then captures them, whether killing them or not. That person, due to this evil karma, will, after death, fall into an evil realm—the special location of the Hot Iron Pestle in the Kākuta Hell—and suffer great torment. The hot, flaming iron pestle, created by evil karma, is used to pound them into fragments like sand, destroying and scattering all parts of their body. They endure great suffering, crying out and running in all directions; as they run, the hot, flaming iron pestle follows and pounds them, causing them to universally suffer greatly. The wardens of Yama (the lord of death) further seize them and use sharp iron knives to shave their bodies, shave and then cut, cut and then carve, carve and then split. Until the accumulated evil and unwholesome karma is not destroyed, not decayed, and the energy of the karma is not exhausted, the suffering will not cease at any time; if the evil karma is exhausted, then they can escape from that hellish place. If, in a past life, long ago, good karma ripens, they will not be born into the realms of hungry ghosts or animals; if born among humans, in a place similar to their past deeds, they will suffer from wind-blood diseases (diseases related to blood circulation), which is the remaining consequence of their evil karma; they will be born in evil countries, without medicine or people to care for the sick, poor and miserable, and they will be born in evil countries filled with various evil grasses and thorny plants, in hot and water-scarce places, constantly filled with fear, which is the remaining power of their evil karma.
『Moreover, that Bhikshu (Buddhist monk), knowing the consequences of karma, further observes the great Kākuta Hell, what other places are there? He sees and knows: There is another place called 'Rain of Flaming Stones,' which is the sixth special location within the Kākuta Hell. What kind of beings are born in that place due to what kind of karma? He sees: If someone kills, steals, engages in sexual misconduct, and enjoys doing these evil deeds frequently, that person will fall into the special location of the Rain of Flaming Stones in the Kākuta Hell.
生，業及果報如前所說。又復若人作如是心：『象若醉時能多殺人，若殺多人，我則得勝。』為令象鬥，與酒令飲。是業報故，墮于惡處——叫喚地獄雨炎火石別異處生，受大苦惱，所謂苦者：罪業力故，彼地獄中有大象生身皆炎燃，一切身份皆能打觸，取彼人已，觸破彼人一切身份，破碎墮落，與大怖畏，彼人如是唱聲大喚，身份散盡。若得脫已，而復更為閻魔羅人執之，置鑊在於熱沸赤銅汁中。如是無量百千年歲常燒常煮，身體爛壞，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人則生殺象之家，為象所殺，常困貧窮，面色不好，手足堅澀，身常澀觸，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名殺殺處，是彼地獄第七別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄生殺殺處，業及果報如前所說。又復若人以酒與他貞良婦女，令其醉已，心亂不正，不守梵行，然後共淫。彼人以是惡業因緣，身壞命終，墮于惡處——叫喚地獄生殺殺處，受大苦惱。所謂苦者：熱炎鐵鉤拔其男根，拔已復生，拔已復生，新生濡
【現代漢語翻譯】 現代漢語譯本：生、業以及果報如同前面所說的那樣。再者，如果有人這樣想：『大象如果喝醉了，就能殺死很多人，如果殺死很多人，我就能獲勝。』爲了讓大象爭鬥，就給它們喝酒。因為這種業報，會墮入惡處——叫喚地獄中一個名為『雨炎火石別異處』的地方，遭受巨大的苦惱。所謂的苦惱是：因為罪業的力量，那個地獄裡會生出巨大的、全身燃燒的大象，它們身體的各個部分都能用來擊打和觸碰。它們抓住那個人，觸碰並破壞那個人身體的各個部分，使其破碎墮落，帶來巨大的恐怖。那個人就這樣慘叫和大喊，身體分散殆盡。如果僥倖逃脫，又會被閻魔羅人抓住，放在沸騰的赤銅汁的鑊中。就這樣無量百千年地常燒常煮，身體腐爛壞掉，直到惡業沒有壞滅、沒有腐爛、業氣沒有消盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在與之前惡業相似的地方，那個人會生在殺象的家庭，被大象所殺，常常困於貧窮，面色不好，手腳粗糙，身體常常感到粗澀，這是他惡業剩餘的果報。 此外，那位比丘瞭解了業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並瞭解到：還有另一個地方叫做『殺殺處』，是那個地獄的第七個特殊之處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，那個人就會墮入叫喚地獄的『殺殺處』，業和果報如同前面所說的那樣。再者，如果有人給貞潔善良的婦女喝酒，讓她們喝醉后，心神錯亂不正，不能遵守梵行，然後與她們發生淫亂。那個人因為這種惡業的因緣，身死命終后，會墮入惡處——叫喚地獄的『殺殺處』，遭受巨大的苦惱。所謂的苦惱是：用熾熱的鐵鉤拔出他的男根，拔出后又重新長出來，拔出后又重新長出來，新生的男根還很柔軟。
【English Translation】 English version: Life, karma, and its consequences are as previously described. Furthermore, if a person thinks, 'If an elephant is drunk, it can kill many people, and if it kills many people, I will be victorious,' and gives elephants alcohol to make them fight, due to this karmic retribution, they will fall into an evil realm—the 'Rain of Flames and Stones' in the Screaming Hell, suffering great torment. The torment is as follows: due to the power of their sinful karma, large elephants, their bodies entirely ablaze, will be born in that hell. Every part of their bodies can strike and touch. They seize that person, touching and breaking every part of their body, causing them to shatter and fall, bringing great terror. That person cries out and screams as their body is torn apart. If they manage to escape, they are seized again by the Yama wardens and placed in a cauldron of boiling, red-hot copper liquid. They are constantly burned and boiled for countless hundreds of thousands of years, their bodies rotting and decaying, until their evil karma is not destroyed, not decayed, and the karmic energy is not exhausted. At all times, the suffering does not cease. If the evil karma is exhausted, they can then escape from that hell. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals. If they are born among humans, in a place similar to their previous evil deeds, that person will be born into a family of elephant killers, be killed by elephants, constantly suffer from poverty, have a bad complexion, rough hands and feet, and a constantly rough feeling to their body. This is the remaining karmic retribution of their evil deeds. Furthermore, that Bhikshu, knowing the consequences of karma, observes the Great Screaming Hell and asks, 'What other places are there?' He sees and knows that there is another place called 'Killing Place,' which is the seventh distinct place in that hell. What karma causes beings to be born in that place? He sees that those who kill, steal, and engage in sexual misconduct, enjoying and frequently engaging in these evil deeds, will fall into the 'Killing Place' of the Screaming Hell. Their karma and its consequences are as previously described. Moreover, if a person gives alcohol to virtuous and chaste women, causing them to become drunk, their minds confused and disordered, unable to maintain their pure conduct, and then engages in sexual relations with them, that person, due to this evil karmic cause, will, upon the destruction of their body and the end of their life, fall into an evil realm—the 'Killing Place' of the Screaming Hell, suffering great torment. The torment is as follows: hot, fiery iron hooks will be used to pull out their male organ, and after it is pulled out, it will grow back again, and after it is pulled out, it will grow back again, the newly grown organ still tender.
嫩，而復更拔，極受大苦，唱聲叫喚。彼惡業人脫如是處，走向異處，既如是走，當其面前見有險岸，見有烏鷲獯狐鴟雕身皆是鐵，熱炎嘴爪，處處遍有在彼險岸。彼地獄人如是見已，生大怖畏，皺面喎口，望救望歸，墮險岸處，熱炎嘴爪鐵身烏鷲獯狐鴟雕，分分分散而啖食之，食已復生。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道，如是次第如前所說，王法所縛，身體惡色，面貌醜陋，繫獄而死，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為鐵林曠野，是彼地獄第八別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄鐵林曠野，業及果報如前所說。又若有人毒藥和酒，與怨令飲。彼人以是惡業因緣，身壞命終墮極惡處——叫喚地獄鐵林曠野，受大苦惱。所謂：鐵輪熱炎疾轉，閻魔羅人以熱鐵繩縛地獄人，在彼鐵輪速疾急轉。閻魔羅人以熱鐵箭射其身份，體無完處，如芥子許。罪業力故，而復不死。彼鐵輪處因緣若盡，走向余處，罪業力故，復為鐵蛇之所執持，于百千年而啖食之。乃至惡業未壞未爛、業氣未
【現代漢語翻譯】 現代漢語譯本 那些罪人再次被拔出，承受巨大的痛苦，發出慘叫聲。那些作惡之人從這樣的地方脫離后，走向另一個地方。當他們這樣走的時候，看到面前有危險的懸崖，看到有烏鷲（一種鳥，象徵地獄的折磨者）、獯狐（一種野獸，象徵地獄的折磨者）、鴟（一種鳥，象徵地獄的折磨者）、雕（一種鳥，象徵地獄的折磨者），它們的身體都是鐵做的，嘴和爪子都燃燒著火焰，遍佈在那個危險的懸崖上。那些地獄之人這樣看到后，產生巨大的恐懼，皺著眉頭，歪著嘴巴，希望得到拯救，希望能夠回去，但卻掉入了懸崖。那些燃燒著火焰的嘴和爪子，鐵做的身體的烏鷲、獯狐、鴟、雕，將他們分屍，一塊一塊地吃掉，吃完后他們又復活了。就這樣經過無量百千年的時間，直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止。如果惡業耗盡，他們才能從那個地獄處脫離。如果在前世過去很久遠的時候，有善業成熟，就不會生到餓鬼、畜生道中。像這樣依次如前面所說，被王法束縛，身體顏色難看，面貌醜陋，被關在監獄裡而死，這是他們惡業剩餘的果報。 『此外，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方，那個地方叫做鐵林曠野，是那個地獄的第八個特殊之處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫，喜歡做這些惡事，經常做這些惡事，這些人就會墮入叫喚地獄的鐵林曠野，他們的業和果報如前面所說。此外，如果有人用毒藥和酒混合，給自己的仇人喝。這個人因為這個惡業的因緣，身壞命終後會墮入極惡之處——叫喚地獄的鐵林曠野，承受巨大的苦惱。那裡有鐵輪燃燒著火焰快速地旋轉，閻魔羅人（地獄的獄卒）用燃燒的鐵繩捆綁著地獄之人，在那個鐵輪上快速地旋轉。閻魔羅人用燃燒的鐵箭射他們的身體，身體沒有完整的地方，像芥菜籽那麼小的地方都沒有。因為罪業的力量，他們又不會死去。當那個鐵輪處的因緣結束時，他們走向其他地方，因為罪業的力量，又會被鐵蛇抓住，經過百千年被鐵蛇吃掉。直到惡業沒有消壞、沒有腐爛、業力之氣沒有』
【English Translation】 English version Again, they are pulled out, enduring great suffering, crying out and screaming. Those evil-doers, escaping from such a place, proceed to another. As they go, they see before them a perilous cliff, and they see ravens, vultures, wild foxes, owls, and eagles, all with bodies of iron, with flaming mouths and claws, everywhere on that perilous cliff. Seeing this, those hell-beings experience great fear, their faces wrinkled and mouths twisted, hoping for rescue and return, but they fall into the perilous cliff. The ravens, vultures, wild foxes, owls, and eagles with flaming mouths and claws and iron bodies tear them apart, scattering them piece by piece to be eaten, and after being eaten, they are reborn. Thus, for countless hundreds and thousands of years, until the evil karma is not destroyed, not decayed, and the energy of karma is not exhausted, suffering does not cease at any time. If the evil karma is exhausted, then they can escape from that hellish place. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals. In this way, in sequence as previously described, bound by the laws of the king, with bodies of ugly color and faces of ugliness, they are imprisoned and die, which is the remaining karmic retribution of their evil deeds. 『Furthermore, that Bhiksu (Buddhist monk) knowing the retribution of karma, again observes the Great Hell of Crying Out, what other places are there? He sees and knows: there is another place, that place is called the Iron Forest Wilderness, it is the eighth special place of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, delight in doing these evil deeds, and frequently do them. These people will fall into the Iron Forest Wilderness of the Crying Out Hell, their karma and retribution as previously described. Furthermore, if someone mixes poison with wine and gives it to their enemy to drink, that person, due to the cause and condition of this evil karma, will fall into an extremely evil place after their body is destroyed and their life ends—the Iron Forest Wilderness of the Crying Out Hell, enduring great suffering. There, iron wheels burn with flames and spin rapidly, and the Yamarājas (wardens of hell) bind the hell-beings with burning iron ropes, spinning them rapidly on those iron wheels. The Yamarājas shoot their bodies with burning iron arrows, leaving no part of their bodies whole, not even as small as a mustard seed. Because of the power of their sinful karma, they do not die. When the conditions of that iron wheel place are exhausted, they proceed to other places, and because of the power of their sinful karma, they are again seized by iron snakes, and are eaten by the iron snakes for hundreds and thousands of years. Until the evil karma is not destroyed, not decayed, and the energy of karma is not』
盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生捉蛇家，喜捉蛇頭，以彼惡業余殘勢力，蛇螫而死，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名普闇火，是彼地獄第九別處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄普闇火處，業及果報如前所說。又復若人賣酒活命，有買酒人不知酒價，彼賣酒人少酒貴賣而取多物。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄普闇火處，受大苦惱。所謂苦者：普闇火處地獄之中，閻魔羅人不識不知為是何人而闇打之，彼地獄人受大苦惱，不知誰打；入闇火中，彼火乃無微少光明如毛頭許，彼地獄人于彼火中燒煮爛壞；復有鐵鋸解劈其身，從頭而起裂為兩分。罪人苦惱，唱聲大喚，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常患飢渴之所逼惱，無有財物，生隘迮處、生常儉處、非正人類相似處生，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？
【現代漢語翻譯】 現代漢語譯本：如果（眾生的）惡業窮盡，在任何時候痛苦都不會停止；如果惡業窮盡，他們才能從那個地獄處脫離。如果前世過去很久遠的善業成熟，他們就不會生於餓鬼、畜生之道；如果生於人中相同業力的地方，會生在捉蛇人家，喜歡捉蛇頭，因為他們惡業殘餘的勢力，被蛇咬而死，這是他們惡業殘餘的果報。
又那位比丘知道業的果報，又觀察叫喚大地獄，還有什麼地方？他看見並知道：還有另外一個地方名叫普闇火（普遍黑暗的火焰），那是叫喚地獄的第九個特別之處。眾生因為什麼業而生於那個地方？他看見：有人殺生、偷盜、邪淫，喜歡做這些惡行，這些人就會墮入叫喚地獄的普闇火處，他們的業和果報如前面所說。又如果有人賣酒為生，有買酒的人不知道酒的價格，那些賣酒的人就用少量的酒賣出高價來獲取更多的財物。這些人因為這種惡業的因緣，身壞命終后墮入惡處——叫喚地獄的普闇火處，遭受巨大的苦惱。所謂的苦惱是：在普闇火地獄之中，閻魔羅人（地獄的管理者）不認識也不知道是誰，就在黑暗中毆打他們，那些地獄的人遭受巨大的苦惱，不知道是誰在打他們；進入黑暗的火焰中，那火焰沒有絲毫的光明，連像毛髮尖端那麼細小的光亮都沒有，那些地獄的人在那火焰中被燒煮爛壞；又有鐵鋸鋸開劈裂他們的身體，從頭開始裂成兩半。罪人苦惱，發出大聲呼喊，直到他們所作的聚集的惡不善業沒有壞滅、沒有腐爛、業的氣息沒有窮盡，在任何時候痛苦都不會停止；如果惡業窮盡，他們才能從那個地獄處脫離。如果前世過去很久遠的善業成熟，他們就不會生於餓鬼、畜生之道；如果生於人中相同業力的地方，常常被飢餓口渴所逼迫惱亂，沒有財物，生在狹隘的地方、生在常常貧乏的地方、生在不正當的人類相似的地方，這是他們惡業殘餘的果報。
又那位比丘知道業的果報，又觀察叫喚大地獄，還有什麼地方？
【English Translation】 English version: If (beings') evil karma is exhausted, suffering will not cease at any time; if evil karma is exhausted, they can then escape from that hellish place. If good karma from a distant past life ripens, they will not be born in the realms of pretas (hungry ghosts), or animals; if they are born among humans in a place of similar karma, they will be born into a snake-catching family, fond of catching snake heads, and because of the remaining power of their evil karma, they will be bitten by snakes and die, this is the remaining karmic retribution of their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) knows the karmic retributions, and again observes the great Krouchana (crying) hell, what other places are there? He sees and knows: there is another place called Pura Andha Agni (utterly dark fire), which is the ninth special place in the Krouchana hell. What karma causes beings to be born in that place? He sees: some people kill, steal, commit sexual misconduct, and enjoy doing these evil deeds, these people will fall into the Pura Andha Agni place of the Krouchana hell, their karma and retribution are as described before. Furthermore, if someone makes a living by selling alcohol, and there are buyers who do not know the price of the alcohol, those who sell alcohol sell a small amount of alcohol at a high price to obtain more wealth. Because of this evil karma, after their bodies break and their lives end, they fall into an evil place—the Pura Andha Agni place of the Krouchana hell, suffering great torment. The so-called torment is: in the Pura Andha Agni hell, the Yamarajas (the rulers of hell) do not recognize or know who they are, and beat them in the darkness, those hell beings suffer great torment, not knowing who is beating them; they enter the dark fire, and that fire has no light at all, not even a tiny bit of light like the tip of a hair, those hell beings are burned, cooked, and destroyed in that fire; and there are iron saws that saw and split their bodies, starting from the head and splitting them in two. The sinners suffer, crying out loudly, until the accumulated evil and unwholesome karma they have done has not been destroyed, has not decayed, and the energy of the karma has not been exhausted, suffering will not cease at any time; if evil karma is exhausted, they can then escape from that hellish place. If good karma from a distant past life ripens, they will not be born in the realms of pretas (hungry ghosts), or animals; if they are born among humans in a place of similar karma, they are often tormented by hunger and thirst, have no wealth, are born in narrow places, born in places of constant poverty, born in places similar to illegitimate humans, this is the remaining karmic retribution of their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) knows the karmic retributions, and again observes the great Krouchana (crying) hell, what other places are there?
彼見聞知：復有異處名閻魔羅遮約曠野，是彼地獄第十別處。眾生何業生於彼處？彼見：有人殺盜邪行，樂行多作，彼人則墮叫喚地獄，生閻魔羅遮約曠野，業及果報如前所說。今復說酒：若人以酒強與病人、新產婦女，若為財物、若為衣服、飲食等故，如是與酒，若取財物、若取衣服、若飲食等。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄生閻魔羅遮約曠野，受大苦惱。所謂苦者：從足甲燃乃至燃頭；閻魔羅人熱炎鐵刀，從足至頭若斫若刺，既斫刺已，又復更與極大苦惱，所謂火燃炎利鐵戟。如是無量百千年歲，常一切時燒斫劈打，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人則生惡國惡處邊地之處，下賤放豬，如是處生，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名劍林處，是彼地獄第十一處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄生劍林處，業及果報如前所說。今復說酒：若人以酒誑他欲行曠野之人言：『是第一阿娑婆酒，令人不醉。』而與惡酒，彼將酒去，既入曠野險處飲之，飲已極醉無
【現代漢語翻譯】 現代漢語譯本：他所見所聞所知：又有另一處地方名為閻魔羅遮約曠野（Yamarolocāyakāntāra，閻魔的荒野），那是叫喚地獄的第十個特殊之處。什麼樣的眾生會因何種業力而生於此處呢？他看到：如果有人殺生、偷盜、邪淫，並且樂於去做這些惡事，那麼這個人就會墮入叫喚地獄，生於閻魔羅遮約曠野，其業力及果報如前所述。現在再來說說酒：如果有人用酒強迫病人、剛生產的婦女飲用，或者爲了財物、衣服、飲食等原因而這樣做，像這樣給人酒喝，並從中獲取財物、衣服、飲食等。這個人因為這種惡業的因緣，身壞命終後會墮入惡處——叫喚地獄，生於閻魔羅遮約曠野，遭受巨大的苦惱。所謂的苦惱是：從腳趾甲開始燃燒，一直燒到頭部；閻魔羅人拿著熾熱的鐵刀，從腳到頭不斷地砍斫和刺殺，砍斫刺殺之後，又給予極大的苦惱，用燃燒著火焰的鋒利鐵戟。就這樣無量百千年歲，常常不停地燒、砍、劈、打，直到惡業消壞、腐爛，業氣消盡為止，在所有的時間裡不停地給予痛苦；如果惡業消盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生道；如果生於人中，在與他同業的地方，這個人就會生於惡劣的國家、惡劣的地方、邊遠的地方，**放豬，像這樣出生，這是他惡業剩餘的果報。
他又以比丘的身份瞭解業的果報，再次觀察叫喚大地獄，還有什麼地方？他所見所聞所知：又有另一處地方名為劍林處（Asipatravana，劍葉林），那是叫喚地獄的第十一個地方。什麼樣的眾生會因何種業力而生於此處呢？他看到：如果有人殺生、偷盜、邪淫，並且樂於去做這些惡事，那麼這個人就會墮入叫喚地獄，生於劍林處，其業力及果報如前所述。現在再來說說酒：如果有人用酒欺騙想要去曠野的人，說：『這是最好的阿娑婆酒（āsava，一種酒），喝了不會醉。』然後給他劣質的酒，那個人帶著酒走了，進入了曠野的危險之處飲用，喝了之後非常醉，失去了...
【English Translation】 English version: He sees, hears, and knows: Furthermore, there is another place called Yamarolocāyakāntāra (the wilderness of Yama's gaze), which is the tenth distinct place in the Kākola hell. What kind of beings are born in that place due to what karma? He sees: If someone kills, steals, commits sexual misconduct, and enjoys doing these evil deeds, then that person will fall into the Kākola hell and be born in Yamarolocāyakāntāra, with karma and retribution as previously described. Now, let's talk about alcohol: If someone forces alcohol upon a sick person or a newly delivered woman, or does so for the sake of wealth, clothing, food, etc., giving alcohol in this way and taking wealth, clothing, food, etc., in return, that person, due to this cause of evil karma, will fall into an evil place after the destruction of their body and the end of their life—the Kākola hell, born in Yamarolocāyakāntāra, suffering great torment. The so-called torment is: burning from the toenails all the way to the head; the Yamarola people use hot, flaming iron knives to continuously chop and stab from foot to head. After chopping and stabbing, they inflict even greater torment with flaming, sharp iron halberds. In this way, for countless hundreds of thousands of years, they are constantly burned, chopped, split, and beaten, until the evil karma is destroyed and decayed, and the karmic energy is exhausted. At all times, the suffering does not cease; if the evil karma is exhausted, then they can escape from that hellish place. If, in a distant past life, good karma has matured, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, in a place of similar karma, that person will be born in an evil country, an evil place, a border region, **herding pigs. Such a birth is the remaining retribution of their evil karma.
Furthermore, that Bhikshu, knowing the retribution of karma, observes again the great Kākola hell: What other places are there? He sees, hears, and knows: Furthermore, there is another place called Asipatravana (sword-leaf forest), which is the eleventh place in that hell. What kind of beings are born in that place due to what karma? He sees: If someone kills, steals, commits sexual misconduct, and enjoys doing these evil deeds, then that person will fall into the Kākola hell and be born in Asipatravana, with karma and retribution as previously described. Now, let's talk about alcohol: If someone deceives a person intending to travel in the wilderness with alcohol, saying, 'This is the finest āsava (a type of liquor), it won't make you drunk,' and then gives them inferior alcohol, and that person takes the alcohol, enters a dangerous place in the wilderness, drinks it, and becomes extremely drunk, losing...
所覺知，如是醉人所有財寶悉為賊取或奪其命。阿娑婆酒味如酪漿、有如美水、有如馬酪，以好妙藥和而作之。彼人不與，而與惡酒，故令使醉；彼與酒者，世人皆言：如捉咽賊，最是惡賊。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄生劍林處，彼作集業，受大苦惱。所謂苦者：雨炎火石甚多稠密，普身被燒，如是劈斫，倒地吐舌。彼處有河名熱沸河，熱血洋水，常生怖畏。彼河熱沸以熱銅汁、熱白镴汁和雜其中，如是無量百千年歲常被燒煮。閻魔羅人以炎刀枷，若斫若打，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人黑色與墨無異，多瞋多妒，性慳常貧，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名大劍林，是彼地獄第十二處。眾生何業生於彼處？彼見：有人殺、盜、邪行，樂行多作，彼人則墮叫喚地獄大劍林處，業及果報如前所說。今復說酒：曠野之中無人居處，唯有道路多人所行，若人于中賣酒求利。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄大劍林處，受大苦惱。所謂：多有大利劍樹高一由旬，刀葉甚利、樹莖炎燃、
【現代漢語翻譯】 現代漢語譯本： 所覺知，就像醉漢的所有財寶都被盜賊搶走，甚至被奪去性命。阿娑婆酒的味道像乳酪、像美水、像馬奶，用好的妙藥調和而成。那人不給好酒，卻給惡酒，使人喝醉；給惡酒的人，世人都說：像抓住了咽喉的強盜，是最惡毒的盜賊。那人因為這種惡業因緣，身死命終后墮入惡道——叫喚地獄的劍林處，在那裡承受巨大的苦惱。所謂的苦惱是：降下炎熱的火石，非常稠密，全身都被燒灼，像這樣劈砍，倒在地上吐出舌頭。那裡有一條河名叫熱沸河，河水是熱血和沸騰的液體，常常讓人感到恐懼。那條河裡混合著熱銅汁和熱錫汁，無量百千年都一直被燒煮。閻魔羅人拿著燃燒的刀枷，或砍或打，直到惡業消盡、腐爛、業氣消散為止，一直不停地給予痛苦；如果惡業消盡，才能從那個地獄處脫身。如果前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同業之處，那人面板黝黑像墨一樣，多嗔恨多嫉妒，天性慳吝，常常貧窮，這是他惡業的剩餘果報。
『還有，那位比丘知道業的果報，又觀察叫喚大地獄，還有什麼地方？他看見並知道：還有另一個地方名叫大劍林，是那個地獄的第十二處。眾生因為什麼業而生到那個地方？他看見：有人殺生、偷盜、邪淫，喜歡做這些惡事，那人就會墮入叫喚地獄的大劍林處，業和果報就像前面所說的那樣。現在再說酒：在曠野之中，沒有人居住的地方，只有道路很多人行走，如果有人在那裡賣酒求取利益。那人因為這種惡業因緣，身死命終后墮入惡道——叫喚地獄的大劍林處，承受巨大的苦惱。所謂的苦惱是：有很多巨大的利劍樹，高一由旬（Yojana，古印度長度單位），刀葉非常鋒利，樹幹燃燒著火焰』
【English Translation】 English version: 'What is perceived is like all the treasures of a drunkard being stolen by thieves or even their life being taken. The taste of Asava (a type of alcoholic beverage) wine is like cheese, like fine water, like mare's milk, made by mixing it with good and wonderful medicines. That person does not give good wine, but gives bad wine, causing people to get drunk; those who give bad wine, people all say: it's like seizing the throat of a robber, the most vicious of thieves. That person, because of this evil karma, after their body breaks and life ends, falls into an evil realm—the Kakkola Hell (Screaming Hell), in the place of the Sword Forest, where they endure great suffering. The so-called suffering is: rain of fiery stones, very dense, the whole body is burned, chopped like this, falling to the ground and sticking out the tongue. There is a river there called the Hot Boiling River, with hot blood and boiling liquid, constantly causing fear. That river is mixed with hot copper juice and hot tin juice, and is constantly being boiled for countless hundreds of thousands of years. The Yama (God of Death) people use burning knife racks to chop or beat, until the evil karma is destroyed, rotted, and the karmic energy is exhausted, giving suffering without ceasing at all times; if the evil karma is exhausted, then they can escape from that hellish place. If in a previous life, long ago, good karma has matured, they will not be born into the realms of hungry ghosts or animals; if born among humans, in a place of similar karma, that person's skin is as black as ink, full of anger and jealousy, naturally stingy, and always poor, this is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhikkhu (Buddhist monk) knows the karmic retribution, and observes the Great Kakkola Hell, what other places are there? He sees and knows: there is another place called the Great Sword Forest, which is the twelfth place of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, enjoy doing these evil deeds, then that person will fall into the Great Sword Forest of the Kakkola Hell, the karma and retribution are as described before. Now, let's talk about alcohol: in the wilderness, in places where no one lives, only roads where many people travel, if someone sells alcohol there to seek profit. That person, because of this evil karma, after their body breaks and life ends, falls into an evil realm—the Great Sword Forest of the Kakkola Hell, enduring great suffering. The so-called suffering is: there are many huge sword trees, one Yojana (ancient Indian unit of distance) high, the knife leaves are very sharp, the tree trunks are burning with flames.'
煙毒熾盛，是本與酒惡業所作。若一由旬未到樹所，身已熟爛而復不死。如是如是近大劍林，彼林周廣三千由旬，火煙毒刀有百千重，受大苦惱而復不死。若地獄人到大劍林，閻魔羅人打蹴令入，有在樹下普遍雨刀，一切身份、一切筋脈、一切諸節、一切骨髓皆悉破裂，分分分散。復有刀枷，閻魔羅人手執刀枷，周圍劍林。罪人若出，見則還入。彼大劍樹鐵林之中罪人，若見閻魔羅人極生怖畏，有映樹者、有上樹者、有被捉者；既捉得已，以刀斬斫，有頭破者是本與酒惡業果報；若映樹者有鐵鷲鳥啄，破其眼而飲其汁，是本與酒惡業果報；若上樹者則墮樹枝在於地上，身為百段、若一千段，是本與酒惡業果報。若有罪人不依樹者則墮灰河，熱灰所漂，身骨洋爛。如是無量百千年歲受大苦惱，此說少分，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，心則不正，報得惡病、若得大病、若心痛病、只羅娑病、若腳腫病、若目盲病，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為芭蕉煙林，是彼地獄第十三處。眾生何業生於彼處？彼見聞知：若人殺生
、偷盜、邪行，樂行多作，彼人則生叫喚地獄芭蕉煙林別異處生，業及果報如前所說。今復說酒：若人慾心，是故持酒，陰密與他貞良婦女，欲令彼醉，不住威儀、心動變異，望行非法。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄芭蕉煙林別異處生，受大苦惱。所謂苦者：彼地獄處周圍縱廣五千由旬，普煙遍滿，有惡焦火而復黑闇。彼闇火中有炎鐵塊厚三居賒，皆是火炭，闇覆不見。彼地獄人速疾沒入黑闇火覆，不能唱喚，如是罪人一切根門皆悉火滿，是彼與酒惡業果報。若脫彼處，則芭蕉煙滿其根門，既受煙苦，還復憶前火中之樂，如是煙氣勢力嚴利。若脫彼處，復有鐵鳥名菸葉鬘，其嘴甚利，啄破其骨，取髓而飲。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，則多脅病，貧窮短命，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為煙火林處，是彼地獄第十四處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，彼人則墮叫喚地獄煙火林處，業及果報如前所說。今復說酒：若人慾令怨家衰惱，以酒與賊、若與官人，
【現代漢語翻譯】 現代漢語譯本：如果有人殺生、偷盜、邪淫，並且樂於去做這些惡事，那麼這個人就會墮入叫喚地獄的芭蕉煙林等特殊地方受生，其業報和果報與之前所說的一樣。現在再來說說酒：如果有人心懷邪念，故意把酒給貞潔的婦女，想讓她們喝醉后失去儀態、心神動搖，從而做出不法之事。這個人因為這種惡業因緣，死後會墮入惡道——叫喚地獄的芭蕉煙林等特殊地方受生，遭受巨大的痛苦。所謂的痛苦是：那個地獄周圍縱橫五千由旬（Yojana，長度單位），到處瀰漫著煙霧，還有惡毒的焦火，一片黑暗。在那黑暗的火焰中，有厚達三居賒（Kusha，長度單位）的鐵塊，都是燃燒的炭火，被黑暗籠罩著看不見。那些地獄中的人迅速地沒入黑暗的火焰中，無法呼喊，這些罪人的一切根門（指眼、耳、鼻、舌、身、意）都被火焰充滿，這就是他們飲酒作惡的果報。如果僥倖脫離那個地方，芭蕉煙就會充滿他們的根門，在遭受煙燻的痛苦后，又會回憶起之前在火焰中的快樂，這種煙氣的威力非常厲害。如果脫離那個地方，又會有名叫菸葉鬘（Yan Yeman）的鐵鳥，它們的嘴非常鋒利，啄破罪人的骨頭，吸取骨髓。直到惡業沒有消滅、沒有腐爛、業氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人間，也會在與之前惡業相似的地方受報，經常生病，貧窮短命，這是惡業殘留的果報。 又，那位比丘知道業報的道理，又觀察叫喚大地獄，還有什麼地方？他看到並知道：還有其他地方，那個地方叫做煙火林處（Yan Huo Lin Chu），是叫喚地獄的第十四處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫，並且樂於去做這些惡事，那麼這個人就會墮入叫喚地獄的煙火林處，其業報和果報與之前所說的一樣。現在再來說說酒：如果有人想讓仇家衰敗惱怒，就用酒送給盜賊或者官人。
【English Translation】 English version: If someone engages in killing, stealing, and sexual misconduct, delighting in performing these evil deeds, that person will be born in the Howling Hell, in special places like the Banana Smoke Forest, and will experience karmic retribution as previously described. Now, let's talk about alcohol: If someone has evil intentions and deliberately gives alcohol to chaste women, hoping that they will become drunk and lose their composure, causing their minds to become agitated and leading them to commit unlawful acts, that person, due to this evil karmic cause, will fall into evil realms after death—being born in special places like the Banana Smoke Forest of the Howling Hell, suffering great torment. The so-called torment is: that hellish place is five thousand Yojana (Yojana, a unit of distance) in circumference, filled with smoke everywhere, and there are also vicious burning fires, all in darkness. In that dark flame, there are iron blocks as thick as three Kusha (Kusha, a unit of distance), all burning embers, covered by darkness and unseen. Those hell beings quickly sink into the dark flame, unable to cry out, and all the sense organs (referring to eyes, ears, nose, tongue, body, and mind) of these sinners are filled with fire. This is the karmic retribution for their evil deeds of drinking alcohol. If they are fortunate enough to escape that place, banana smoke will fill their sense organs, and after suffering the torment of smoke, they will recall the pleasure they experienced in the fire before. The power of this smoke is extremely fierce. If they escape that place, there will also be iron birds named Yan Yeman (Yan Yeman), whose beaks are very sharp, pecking open the bones of the sinners and drinking their marrow. Until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, the suffering will not cease at any time; only when the evil karma is exhausted can they escape from that hell. If, in a distant past life, good karma has matured, they will not be born into the realms of hungry ghosts or animals; if they are born among humans, they will also receive retribution in places similar to their previous evil deeds, often becoming ill, poor, and short-lived. This is the remaining karmic retribution of their evil deeds. Furthermore, that Bhikkhu, knowing the principle of karmic retribution, observes the Great Howling Hell again, asking what other places exist there. He sees and knows: there are other places, and that place is called the Smoke and Fire Forest (Yan Huo Lin Chu), which is the fourteenth place in the Howling Hell. What karma causes beings to be born in that place? He sees and knows: if someone engages in killing, stealing, and sexual misconduct, delighting in performing these evil deeds, that person will fall into the Smoke and Fire Forest of the Howling Hell, and will experience karmic retribution as previously described. Now, let's talk about alcohol: If someone wants to cause their enemies to decline and become annoyed, they give alcohol to thieves or officials.
令與怨苦。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄煙火林處，受大苦惱。所謂：熱風如刀如火，彼惡業故，作如是風，吹彼罪人在於空中勢相打觸，不得自在，身體碎壞猶如沙摶，惡業力故，身復還生。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，受一切苦。所謂苦者：火苦、刀苦、利刀劈苦、病苦、鐵苦、熱灰等苦，受如是等第一極苦、第一極惡、第一極急。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，項上三堆極高隆出，常患癃病，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，復有何處？彼見聞知：復有異處名云火霧，是彼地獄第十五處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，生彼地獄云火霧處，業及果報如前所說。今復說酒：若人以酒與持戒人、若與外道，令其醉已，調戲弄之令彼羞恥，自心喜樂。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄云火霧處，受大苦惱。所謂苦者：彼地獄中地獄火滿，厚二百肘，閻魔羅人捉地獄人令行火中，從足至頭一切洋消，舉之還生；以惡業故有火風起，吹地獄人如
【現代漢語翻譯】 現代漢語譯本 令人感到怨恨和痛苦。那個人因為這些惡業的因緣，身死命終后墮入惡處——叫喚地獄的煙火林中，遭受巨大的苦惱。那裡有熱風像刀像火一樣，因為他所造的惡業，產生這樣的風，吹打那些罪人在空中，使他們無法自主，身體破碎得像沙土一樣，但由於惡業的力量，身體又會重新復生。就這樣經歷無量百千年歲，直到惡業消盡、業氣耗盡為止，一直承受各種痛苦。所謂的痛苦包括：火燒的痛苦、刀割的痛苦、利刀劈砍的痛苦、疾病的痛苦、鐵刑的痛苦、熱灰燙灼的痛苦等等，承受著這樣第一等極度的痛苦、第一等極度的罪惡、第一等極度的急迫。就這樣經歷無量百千年歲，直到惡業消盡、業氣耗盡為止，在所有的時間裡，痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。如果前世過去很久遠的時候有善業成熟，就不會轉生到餓鬼、畜生道中；如果轉生到人中，在同樣受業報的地方，脖子上會有三個極高隆起的肉堆，經常患有小便不通的疾病，這是他所造惡業剩餘的果報。
還有，那位比丘瞭解業的果報，又觀察叫喚大地獄，還有什麼地方？他看到並知道：還有另外一個地方名叫云火霧，是那個地獄的第十五處。眾生因為什麼業而生到那個地方呢？他看到並知道：如果有人殺生、偷盜、邪淫，喜歡做這些惡事，就會生到云火霧地獄，所受的業報和前面所說的一樣。現在再說關於酒的罪業：如果有人用酒給持戒的人，或者給外道飲用，讓他們喝醉之後，戲弄他們，使他們感到羞恥，自己內心卻感到快樂。那個人因為這些惡業的因緣，身死命終后墮入惡處——叫喚地獄的云火霧處，遭受巨大的苦惱。所謂的痛苦是：那個地獄中充滿了地獄之火，火的厚度有二百肘（古代長度單位），閻魔羅（Yamaraja，地獄之主）的人抓住地獄中的人，讓他們在火中行走，從腳到頭全部被燒化，然後又舉起來使他們復生；因為惡業的緣故，有火風颳起，吹動地獄中的人，像...
【English Translation】 English version It causes resentment and suffering. That person, due to the karmic causes of these evil deeds, after the destruction of their body and the end of their life, falls into an evil place—the fiery forest of the Krouchana Hell (Calling-out Hell), enduring great suffering. There, hot winds are like knives and fire. Because of their evil deeds, such winds arise, blowing and striking those sinners in the air, making them unable to control themselves. Their bodies are shattered like clumps of sand, but due to the power of their evil karma, their bodies are reborn again. Thus, they experience countless hundreds of thousands of years, until their evil karma is destroyed and decayed, and their karmic energy is exhausted, enduring all kinds of suffering. The so-called suffering includes: the suffering of fire, the suffering of knives, the suffering of being split by sharp knives, the suffering of disease, the suffering of iron implements, the suffering of being burned by hot ashes, and so on, enduring such first-class extreme suffering, first-class extreme evil, and first-class extreme urgency. Thus, they experience countless hundreds of thousands of years, until their evil karma is destroyed and decayed, and their karmic energy is exhausted, with suffering unceasing at all times. If their evil karma is exhausted, they will then be able to escape from that hellish place. If, in a previous life, long ago, good karma has ripened, they will not be reborn in the realms of hungry ghosts or animals. If they are reborn among humans in a place of shared karma, they will have three extremely high humps on their necks and will constantly suffer from urinary retention. This is the remaining karmic retribution for their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) understands the retribution of karma and observes the great Krouchana Hell (Calling-out Hell) again, asking what other places exist there. He sees and knows that there is another place called Cloud of Fire and Mist, which is the fifteenth place in that hell. What karma causes beings to be born in that place? He sees and knows that if people kill, steal, engage in sexual misconduct, and enjoy doing these evil deeds, they will be born in the Cloud of Fire and Mist Hell, and the karmic retribution they receive is as described earlier. Now, let's talk about the sin of alcohol: If someone gives alcohol to a person who upholds the precepts or to a non-Buddhist, causing them to become drunk, and then teases and mocks them, causing them to feel ashamed, while feeling happy in their own heart. That person, due to the karmic causes of these evil deeds, after the destruction of their body and the end of their life, falls into an evil place—the Cloud of Fire and Mist Hell of the Krouchana Hell (Calling-out Hell), enduring great suffering. The so-called suffering is: that hell is filled with hellfire, which is two hundred cubits (ancient unit of length) thick. The Yamaraja's (Lord of Death) people grab the people in hell and make them walk in the fire, from their feet to their heads, everything is burned away, and then they are lifted up and reborn; because of the evil karma, a fire wind arises, blowing the people in hell like...
葉集散，十方轉回猶如捩繩；彼地獄人如是被燒，乃至無有灰末可得，而復還生。如是無量百千年歲常如是燒，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人則生閻魔羅國、婆離迦國，常負人故，項則常腫，彼酒惡業餘殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄復有何處？彼見聞知：復有異處名分別苦，是彼地獄第十六處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行，樂行多作，彼人則墮叫喚地獄分別苦處，業及果報如前所說。今復說酒，所謂：有人慾行因緣，以酒與奴及作人等，令彼飲酒身力不乏，若行獵時能速疾走、能殺鹿等。彼人以是惡業因緣，身壞命終墮于惡處——叫喚地獄分別苦處，受大苦惱。所謂苦者：隨彼罪人，如是如是種種分別，閻魔羅人如是如是與大苦惱百倒、千倒、若百千倒、億百千倒，若干種種異異苦惱，如前所說，餘地獄中種種苦惱，彼一切苦此中倍受。
「閻魔羅人責疏罪人而說偈言：
「『以三種惡業， 遍在九處熟， 四十重受苦， 惡業行所得。 酒為惡根本， 被笑入地獄， 一切根失滅， 不利益因緣。
【現代漢語翻譯】 現代漢語譯本： 葉子被吹散，十方旋轉就像擰繩子一樣；那些地獄中的人就像這樣被焚燒，直到沒有灰燼可以找到，然後又復活。這樣無量百千年中常常這樣被焚燒，直到惡業沒有消壞、沒有腐爛、業力沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，那些地獄之處才能得以脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生之道；如果生到人中相同業力的地方，那個人就會生到閻魔羅國（Yamaraja，掌管地獄的國王的國度）、婆離迦國（Balhika，古代印度西北部的地區），因為常常負債於人，脖子常常腫脹，這是飲酒惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察叫喚大地獄還有什麼地方？他看到並知道：還有另外一個地方名叫分別苦，是那個地獄的第十六處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫，喜歡做並且大量做這些惡事，那個人就會墮入叫喚地獄的分別苦處，業和果報就像前面所說的。現在再說飲酒，就是說：如果有人爲了某種因緣，把酒給奴隸和工人等喝，讓他們飲酒後身體更有力氣，如果在打獵的時候能夠快速奔跑、能夠殺死鹿等。那個人因為這種惡業的因緣，身壞命終后墮入惡處——叫喚地獄的分別苦處，遭受巨大的苦惱。所謂的苦惱是：隨著罪人所犯的罪行，這樣這樣地進行種種區分，閻魔羅人（Yamaraja，掌管地獄的國王）就那樣那樣地給予巨大的苦惱，百倍地、千倍地、或者百千倍地、億百千倍地，各種各樣不同的苦惱，就像前面所說的，其他地獄中的各種苦惱，在這裡要加倍承受。
『閻魔羅人（Yamaraja，掌管地獄的國王）責備罪人並用偈語說：』
『以三種惡業，遍在九處成熟， 四十重受苦，惡業行為所得。 酒為惡根本，被嘲笑入地獄， 一切根失滅，不利益因緣。』
【English Translation】 English version: Scattered like leaves, revolving in all directions like a twisted rope; those beings in hell are burned in this way until no ashes can be found, and then they are reborn. Thus, for immeasurable hundreds of thousands of years, they are constantly burned in this way, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted. At all times, the suffering does not cease; if the evil karma is exhausted, then they can escape from those hellish places. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place of similar karma, that person will be born in the country of Yamaraja (Yamaraja, the king who rules hell), or the country of Balhika (Balhika, an ancient region in northwestern India), constantly owing debts to others, and their necks will often be swollen, which is the remaining karmic retribution of the evil karma of drinking.
Furthermore, that Bhiksu (Bhiksu, a Buddhist monk) knows the retribution of karma and observes what other places exist in the Great Hell of Screaming? He sees and knows that there is another place called 'Separation of Suffering,' which is the sixteenth place in that hell. What karma causes beings to be born in that place? He sees and knows that if someone kills, steals, or engages in sexual misconduct, enjoying and frequently committing these evil deeds, that person will fall into the 'Separation of Suffering' place in the Hell of Screaming, and the karma and retribution are as described earlier. Now, let's talk about drinking alcohol: if someone, for some reason, gives alcohol to slaves and workers, etc., so that they have more strength after drinking, and if they can run quickly and kill deer, etc., when hunting, that person, due to this evil karma, will fall into the evil place—the 'Separation of Suffering' place in the Hell of Screaming—after their body breaks and their life ends, suffering great torment. The so-called torment is: according to the crimes committed by the sinner, in this way and that way, making various distinctions, the Yamaraja (Yamaraja, the king who rules hell) inflicts great torment in this way and that way, a hundredfold, a thousandfold, or a hundred thousandfold, an immeasurable hundred thousandfold, various different kinds of torment, as described earlier. All the various torments in other hells are endured doubly here.
The Yamaraja (Yamaraja, the king who rules hell) rebukes the sinner and speaks in verse:
'With three kinds of evil karma, ripening in nine places, Suffering fortyfold, obtained through evil deeds. Alcohol is the root of evil, laughed at and entering hell, All roots are lost and destroyed, a cause of no benefit.'
太喜多語言， 增貪令他畏， 口過自誇誕， 兩舌第一處。 酒能亂人心， 令人如羊等， 不知作不作， 如是應舍酒。 若酒醉之人， 如死人無異， 若欲常不死， 彼人應舍酒。 酒是諸過處， 恒常不饒益， 一切惡道階， 黑闇所在處。 飲酒到地獄， 亦到餓鬼處， 行於畜生業， 是酒過所誑。 酒為毒中毒， 地獄中地獄， 病中之大病， 是智者所說。 酒失智失根， 能盡滅法寶， 酒為第一胎， 是破梵行怨。 飲酒令人輕， 王等尚不重， 何況余凡人， 為酒之所弄。 諸法之大斧， 令人無羞慚， 若人飲酒者， 一切所輕賤。 無智無方便， 身口皆無用， 一切皆不知， 以酒劫心故。 若人飲酒者， 無因緣歡喜， 無因緣而瞋， 無因緣作惡。 于佛所生癡， 壞世出世事， 燒解脫如火， 所謂酒一法。 若人能捨酒， 正行於法戒， 彼到第一處， 無死無生處。 汝舍離善行， 為酒之所誑， 墮地獄惡處， 何用呼嗟為？ 飲酒初雖甜， 受報第一苦， 過如金波迦
【現代漢語翻譯】 現代漢語譯本 喜歡說太多話，會增長貪慾，使他人畏懼你；口頭上的過失在於自誇和說謊，其中兩舌是最嚴重的。 酒能擾亂人的心智，使人像羊一樣愚昧；不知道該做什麼不該做什麼，所以應該戒酒。 如果醉酒的人，和死人沒有什麼區別；如果想要常保不死的狀態，那個人就應該戒酒。 酒是產生各種過錯的根源，總是不能帶來利益；是通往一切惡道的階梯，是黑暗的所在之處。 飲酒會墮入地獄，也會墮入餓鬼道，做出畜生般的行為，都是被酒的過失所迷惑。 酒是毒藥中的毒藥，是地獄中的地獄，是疾病中的大病，這是智者所說的。 酒會使人失去智慧和根本，能夠完全毀滅佛法寶藏；酒是導致墮胎的第一因素，是破壞清凈行為的怨敵。 飲酒會使人變得輕浮，連國王等都不尊重你，更何況是其他的凡人，都會被酒所玩弄。 酒是破壞諸法的大斧，使人沒有羞恥之心；如果有人飲酒，會被所有人輕賤。 沒有智慧，沒有方便，身口的行為都沒有用處，一切都不知道，因為心被酒劫持了。 如果有人飲酒，會無緣無故地歡喜，無緣無故地發怒，無緣無故地作惡。 對於佛法產生愚癡，破壞世間和出世間的事情，像火一樣燒燬解脫，這就是所謂的酒的危害。 如果有人能夠戒酒，以正念奉行戒律，他就能到達第一的境界，沒有死亡也沒有出生的地方。 你捨棄了善行，被酒所迷惑，墮入地獄等惡劣的地方，現在呼喊後悔又有什麼用呢？ 飲酒開始時覺得甜美，但承受的果報卻是最痛苦的，過失就像金波迦（一種有毒的水果）。
【English Translation】 English version Excessive talking increases greed and causes others to fear you; verbal faults lie in boasting and lying, with divisive speech being the worst. Alcohol can disturb the mind, making people as foolish as sheep; not knowing what to do or not to do, one should abstain from alcohol. If a drunken person is no different from a dead person; if one wishes to remain in a state of constant non-death, that person should abstain from alcohol. Alcohol is the source of all faults, constantly bringing no benefit; it is the ladder to all evil paths, the place where darkness dwells. Drinking alcohol leads to hell and also to the realm of hungry ghosts, engaging in animalistic behaviors, all due to being deluded by the faults of alcohol. Alcohol is the poison among poisons, the hell within hell, the greatest disease among diseases, as the wise have said. Alcohol causes loss of wisdom and root, capable of completely destroying the treasures of the Dharma; alcohol is the primary cause of abortion, the enemy that destroys pure conduct (Brahmacharya). Drinking alcohol makes one frivolous, disrespecting even kings, let alone ordinary people, all being manipulated by alcohol. Alcohol is the great axe that destroys all Dharmas, causing one to lose shame; if someone drinks alcohol, they will be despised by everyone. Without wisdom, without skillful means, the actions of body and speech are useless, knowing nothing at all, because the mind is hijacked by alcohol. If someone drinks alcohol, they rejoice for no reason, become angry for no reason, and commit evil for no reason. Generating ignorance towards the Buddha's teachings, destroying worldly and otherworldly matters, burning liberation like fire, such is the harm of alcohol. If someone can abstain from alcohol, practicing the precepts with right mindfulness, they can reach the foremost state, a place without death or birth. You have abandoned good deeds, deluded by alcohol, falling into hell and other evil places, what use is there in crying out in regret now? Drinking alcohol may seem sweet at first, but the retribution suffered is the most painful, its faults like the Kimshuka (a poisonous fruit).
， 是智者所說。 智者不信酒， 不能壞其意， 觸冷果報熱， 由酒到地獄。 若作惡業者， 意輕則心喜， 報則第一苦， 後悔是癡人。 不樂欲中意， 欲第一誑人， 縛在生死惡， 一切地獄因。 若人喜樂欲， 彼人苦無邊， 為欲所嚙者， 樂則不可得。 汝本意樂欲， 來此惡地獄， 受極惡苦惱， 今者徒生悔。 汝本作惡業， 為欲癡所誑， 彼時何不悔， 今悔何所及？ 作集業堅牢， 今見惡業果， 本不應作惡， 作惡今受苦。 惡業得惡報， 作惡者自受， 惡不殃善者， 如是應舍惡。 若舍惡之人， 于惡則不畏， 自作自受苦， 非餘人所食。』
「閻魔羅人如是責疏地獄罪人。既責疏已，復與無量種種苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，身體乾枯，第一瞋心，難可調順，是彼惡業余殘果報。
「又彼比丘知業果報，復觀叫喚之大地獄，彼大地獄唯有此處，更無別有異處可見，亦無別有業果可得。如是叫喚之大地獄，
【現代漢語翻譯】 現代漢語譯本： 這是智者所說。 智者不相信酒能亂性，不能破壞他們的意志，接觸寒冷卻得到熱的果報，都是因為飲酒而墮入地獄。 如果作惡業的人，因為覺得罪業輕微而心生歡喜，那麼果報到來時將是極大的痛苦，事後後悔真是愚癡之人。 不要貪戀慾望，慾望是第一等的騙子，它把人束縛在生死輪迴的苦難中，是一切地獄的根源。 如果有人喜歡享樂慾望，那麼他的痛苦將無邊無際，被慾望啃噬的人，快樂是無法得到的。 你原本貪圖享樂慾望，才來到這惡劣的地獄，遭受極端的痛苦，現在後悔也只是徒勞。 你原本造作惡業，被慾望和愚癡所迷惑，那時為什麼不後悔，現在後悔又有什麼用呢？ 造作積累的惡業堅固難摧，現在看到了惡業的果報，本來就不應該作惡，作惡了現在就要受苦。 惡業得到惡報，作惡的人自己承受，惡不會殃及善人，所以應該捨棄惡行。 如果捨棄惡行的人，就不會畏懼惡報，自己作的惡自己承受痛苦，不是別人來承擔。』
閻魔羅人（Yamaraja，掌管地獄的判官）這樣責備疏地獄的罪人。責備完畢后，又給予無量種種的苦惱，直到惡業消盡，業力消散，在這期間不停地給予痛苦；如果惡業消盡，才能脫離地獄。如果在前世過去很久遠的時候有善業成熟，就不會墮入餓鬼、畜生道；如果轉生到人間，也會在同樣的環境中，身體乾枯，充滿瞋恨心，難以調伏，這是惡業殘留的果報。
此外，那位比丘（bhikkhu，佛教僧侶）瞭解業的果報，又觀察叫喚大地獄（Mahāraurava-naraka，八熱地獄之一），這個大地獄只有這個地方有，沒有其他地方可以見到，也沒有其他地方可以得到這樣的業果。像這樣的叫喚大地獄，
【English Translation】 English version: These are the words spoken by the wise. The wise do not trust in wine, for it cannot corrupt their minds. Touching cold brings a hot retribution; it is through wine that one goes to hell. If one commits evil deeds and rejoices in their lightness, the retribution will be the greatest suffering. Regret is for fools. Do not delight in desires; desire is the greatest deceiver, binding one to the evils of birth and death, the cause of all hells. If one delights in desires, their suffering will be boundless. Those gnawed by desire cannot find joy. You originally delighted in desires, and thus came to this terrible hell, enduring extreme suffering. Now, your regret is in vain. You originally committed evil deeds, deceived by desire and delusion. Why did you not regret it then? What use is regret now? The accumulated karma is firm; now you see the result of evil deeds. You should not have committed evil; having done so, you now suffer. Evil deeds bring evil retribution; the one who commits evil suffers it themselves. Evil does not harm the good; thus, one should abandon evil. If one abandons evil, they will not fear evil. One's own actions bring suffering, not to be consumed by another.』
The Yamaraja (閻魔羅人, the King of Hell) thus rebukes the sinners in the Sparse Hell. Having rebuked them, he inflicts upon them immeasurable suffering of various kinds, until their evil karma is destroyed and decayed, and the energy of their karma is exhausted. At all times, suffering is inflicted without ceasing; if their evil karma is exhausted, they may then escape from that hell. If, in a past life long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a similar environment, their bodies will be withered, their minds filled with anger, and difficult to tame. This is the remaining karmic result of their evil deeds.
Furthermore, that bhikkhu (比丘, Buddhist monk), knowing the retribution of karma, observes the Great Hell of Crying (叫喚大地獄, Mahāraurava-naraka, one of the eight hot hells). This great hell exists only in this place; there is no other place where it can be seen, nor is there any other place where such karmic results can be obtained. Such is the Great Hell of Crying,
如是十六眷屬之處，如活、黑繩、合等地獄種種苦惱，此中具足，轉重轉勝。彼地獄中所受苦惱，彼一切苦此地獄中皆悉十倍。何以故？以作惡業堅重多故，殺、盜、邪行、與持戒人酒，四倍惡業，此地獄受堅䩕多重種種苦惱，壽命延長彼四倍業果報苦惱。彼比丘觀察如是四倍惡業苦惱果報，既思惟已，則于生死十倍厭離。
「又修行者內心思惟——隨順正法觀察法行，彼比丘觀察如是諸地獄已，深畏生死，得第十地。彼地夜叉知已歡喜，如是復聞虛空夜叉，如前所說，次第乃至梵迦夷天、梵不流天、大梵天等，彼梵天等聞已歡喜，如前所說：『生死魔分皆悉損減，正法增長。』
「又彼比丘知業果報，次復觀察余大地獄，彼見聞知：復有地獄名大叫喚。眾生何業生彼地獄？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，增上滿足，如是之人生大叫喚大地獄中。殺生、偷盜、邪行、飲酒，業及果報如前所說。今說妄語：增上滿足第一極惡，一切善人之所憎賤，一切惡道所由之門。如是業者，所謂有人，若王、王等、軍眾等中謂為正直，二人諍對，與作證人，言如是事：『是我所知，此事正爾，我則是量。』彼二諍人，各各說已，如是證人內心實知，口不正說，或得財物、或知識朋友、或染欲
【現代漢語翻譯】 現代漢語譯本：像這樣十六眷屬之處，如同活地獄、黑繩地獄、合大地獄等種種苦惱，這裡都完全具備，而且更加嚴重、更加厲害。那些地獄中所受的苦惱，所有這些苦惱在這個地獄中都要十倍地承受。為什麼呢？因為造作的惡業堅固而沉重，殺生、偷盜、邪淫、給持戒的人飲酒，這四種惡業是四倍的惡業，因此在這個地獄中承受堅固、沉重、多種多樣的苦惱，壽命也延長，是那四倍惡業的果報苦惱。那位比丘觀察像這樣四倍惡業的苦惱果報，思考之後，就對生死產生十倍的厭離。 『此外，修行者內心思維——隨順正法觀察法行，那位比丘觀察像這樣各種地獄之後，深深畏懼生死，證得第十地。那裡的夜叉知道后非常歡喜，像這樣又聽到虛空夜叉，像前面所說的那樣，依次乃至梵迦夷天（Brahmakayika-deva，色界初禪天），梵不流天（Brahmaparisadya-deva，梵眾天），大梵天（Mahabrahma-deva，大梵天）等，那些梵天等聽到后非常歡喜，像前面所說的那樣：『生死魔的力量都減少了，正法增長了。』 『此外，那位比丘知道業的果報，接著又觀察其他大地獄，他看見並知道：又有地獄名叫大叫喚地獄。眾生因為什麼業而生到那個地獄呢？他看見並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做而且大量地做，不斷地增加，像這樣的人就生在大叫喚大地獄中。殺生、偷盜、邪淫、飲酒的業和果報像前面所說的那樣。現在說妄語：不斷地增加，是最極惡的，一切善良的人都憎恨鄙視，是一切惡道的門戶。像這樣的業，就是說有人，如果在國王、王族、軍隊等之中被認為是正直的人，兩個人爭論對質，讓他做證人，他說這件事：『這是我知道的，這件事是正確的，我就是標準。』那兩個爭論的人，各自說完之後，像這樣的證人內心明明知道實情，口裡卻不正當地說，或者爲了得到財物、或者因為是認識的朋友、或者因為貪染情慾。
【English Translation】 English version: In places like these sixteen dependent realms, such as the Avici (Avici, the hell of incessant suffering), Kalasutra (Kalasutra, the Black Thread Hell), and Samghata (Samghata, the Crushing Hell) hells, all kinds of suffering are fully present, becoming even more severe and overwhelming. The suffering experienced in those hells is tenfold in this hell. Why? Because the evil deeds committed are firm and heavy. Killing, stealing, sexual misconduct, and giving alcohol to those who uphold precepts are fourfold evil deeds. Therefore, in this hell, one endures firm, heavy, and various kinds of suffering, and the lifespan is prolonged, being the karmic retribution of those fourfold evil deeds. That Bhiksu (Bhiksu, a Buddhist monk) observes the suffering and karmic retribution of such fourfold evil deeds, and after contemplating, develops a tenfold aversion to Samsara (Samsara, the cycle of birth and death). 『Furthermore, the practitioner contemplates inwardly—observing the Dharma (Dharma, the teachings of the Buddha) and practicing accordingly. That Bhiksu (Bhiksu, a Buddhist monk), having observed such various hells, deeply fears Samsara (Samsara, the cycle of birth and death) and attains the tenth Bhumi (Bhumi, stage of enlightenment). The Yakshas (Yakshas, a type of nature spirit) there rejoice upon knowing this, and similarly, the Yakshas (Yakshas, a type of nature spirit) in the sky hear this, as previously described, sequentially up to the Brahmakayika-devas (Brahmakayika-deva, gods of the first Dhyana heaven in the realm of form), Brahmaparisadya-devas (Brahmaparisadya-deva, attendants of Brahma), Mahabrahma-devas (Mahabrahma-deva, the Great Brahma), etc. Those Brahma (Brahma, a creator god) beings rejoice upon hearing this, as previously described: 『The power of the Mara (Mara, demon) of Samsara (Samsara, the cycle of birth and death) is diminished, and the True Dharma (Dharma, the teachings of the Buddha) is increasing.』 『Furthermore, that Bhiksu (Bhiksu, a Buddhist monk), knowing the karmic retribution, then observes other great hells. He sees and knows: there is another hell called the Great Shrieking Hell. What karma causes beings to be born in that hell? He sees and knows: if someone kills, steals, engages in sexual misconduct, drinks alcohol, and lies, enjoying and doing these things excessively and increasingly, such a person is born in the Great Shrieking Hell. The karma and retribution of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. Now, regarding lying: it is extremely evil when done excessively, hated and despised by all good people, and is the gateway to all evil paths. Such karma is when someone, considered upright among kings, royalty, or armies, is asked to be a witness in a dispute between two people, and he says about the matter: 『This is what I know, this matter is correct, I am the standard.』 After the two disputants have each spoken, such a witness, knowing the truth inwardly, speaks dishonestly, either to gain wealth, because they are friends, or because of lustful desires.
心，自誑破壞，如前所說。如是證人作如是心：『彼先時語如是如是，我於今者如是異說。我此妄語，如是妄語，竟有何罪？』彼妄語人心謂無罪，起如是心：『我當無罪。』彼人異說於二人中，得妄語罪。一人得罰，或時致死、或時畏死、或時得罰、或輸舍宅，如彼法制，相似得罰。如是惡人，以是妄語惡業因緣，身壞命終墮于惡處，謂大叫喚大地獄中。
「彼處命長，以何為量？如化樂天八千年壽，依此人中若八千年，于彼天中為一日夜，彼三十日以為一月，彼十二月以為一歲；于彼天中若八千年，彼地獄中為一日夜。彼大叫喚大地獄中，是惡業人妄語人處，以誑自他，能破一切第一善根，如大黑闇，大眾不信。如是妄語，善人不許，一切聖人聲聞、緣覺、正遍知者之所呵責，一切世間、出世間道皆不相應；一切善根橋樑大斧，常惱他人、如爛死屍、破壞不堅、如惡毒起；世間生死，惡道因緣；如屎無異，能令口中生爛臭氣；常生苦網，不可愛樂，是大地獄大怖畏使；臨欲死時，心則大驚，閻魔羅人境界所攝；是大怨家，能令人墮餓鬼、畜生證明惡業；貧窮因緣；能與地獄大怖畏事；能作畜生相食因緣；無始來轉生死種子。「妄語果報，于彼處生，彼大地獄有十八處。何等十八？一名吼吼；二名受苦無有數
【現代漢語翻譯】 現代漢語譯本 心，自我欺騙，自我破壞，就像前面所說的那樣。這樣，證人就產生這樣的想法：『他先前說的是這樣這樣，我現在卻這樣不同地說。我這句謊話，這樣一句謊話，究竟有什麼罪呢？』這說謊的人心裡認為沒有罪，就產生這樣的想法：『我應當沒有罪。』這個人對兩個人說不同的說法，就犯了說謊的罪。一個人因此受到懲罰，有時甚至被處死、有時害怕被處死、有時受到懲罰、有時輸掉房屋，就像那裡的法律制度一樣，受到相似的懲罰。像這樣的惡人，因為這說謊的惡業因緣，身死命終后墮落到惡處，就是大叫喚大地獄中。 那裡的壽命很長，以什麼來衡量呢？就像化樂天（Nirmana-rati Deva，六慾天之一）的壽命是八千年，依據人間的八千年，在化樂天中才是一日一夜，化樂天的三十日算作一個月，化樂天的十二個月算作一年；在化樂天中的八千年，才是大地獄中的一日一夜。在大叫喚大地獄中，這些作惡業的人，說謊的人所處的地方，用謊言欺騙自己和他人，能夠破壞一切第一等的善根，就像巨大的黑暗一樣，大眾不相信。像這樣的謊言，善良的人不允許，一切聖人，聲聞（Sravaka，聽聞佛陀教誨而證悟的修行者）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）、正遍知者（Samyaksambuddha，佛陀的稱號，指真正覺悟一切法的人）都呵斥它，一切世間、出世間的道路都與它不相應；它是所有善根的橋樑和巨大的斧頭，常常惱害他人，就像腐爛的死屍一樣，破壞不堅固的東西，就像惡毒的升起一樣；是世間生死的惡道因緣；就像糞便一樣，能讓口中產生腐爛的臭氣；常常產生痛苦的羅網，不可愛樂，是大地獄中巨大的恐怖使者；臨近死亡的時候，心中會非常驚恐，被閻魔羅人（Yamaraja，掌管地獄的冥王）的境界所攝；是巨大的怨家，能讓人墮落到餓鬼、畜生道，證明惡業；是貧窮的因緣；能給予地獄巨大的恐怖事件；能作為畜生互相吞食的因緣；是無始以來流轉生死的種子。『說謊的果報，就在那裡產生，那大地獄有十八個地方。哪十八個地方？第一個叫做吼吼；第二個叫做受苦無有數。
【English Translation】 English version The mind deceives and destroys itself, as previously stated. Thus, a witness forms such a thought: 'He spoke thus and so before, but now I speak differently. What sin is there in this lie of mine, this single lie?' That lying person thinks there is no sin and arises with such a thought: 'I should be without sin.' That person speaks differently to two people and commits the sin of lying. One person receives punishment, sometimes even death, sometimes fears death, sometimes receives a penalty, or sometimes loses their house, just like the legal system there, receiving similar punishment. Such an evil person, due to the karmic cause of this lying evil deed, falls into an evil place after death, namely the Great Crying Great Hell (Maharaurava Naraka, one of the eight hot hells). How long is life there, by what measure? Like the lifespan of the Gods of the Pleasure Transformation Heaven (Nirmana-rati Deva, one of the six heavens of desire) which is eight thousand years; according to the human world, eight thousand years is one day and night in that heaven, thirty days of that heaven are considered a month, and twelve months of that heaven are considered a year; eight thousand years in that heaven is one day and night in that hell. In the Great Crying Great Hell, the place where those who commit evil deeds, those who lie, deceive themselves and others, can destroy all the foremost roots of goodness, like great darkness, the masses do not believe. Such lies are not permitted by good people, and are rebuked by all sages, Sravakas (Sravaka, disciples who attain enlightenment by listening to the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without a teacher), and Samyaksambuddhas (Samyaksambuddha, a title of the Buddha, referring to one who is truly enlightened to all dharmas); all worldly and supramundane paths are not in accordance with it; it is a bridge and a great axe to all roots of goodness, constantly afflicting others, like a rotten corpse, destroying what is not firm, like the arising of evil poison; it is the karmic cause of evil paths in worldly life and death; like excrement, it can cause a rotten and foul odor to arise in the mouth; it constantly produces a net of suffering, is not lovable, is a great and fearful messenger of the great hell; when approaching death, the mind is greatly terrified, being encompassed by the realm of Yamaraja (Yamaraja, the lord of the underworld who judges the dead); it is a great enemy, capable of causing one to fall into the realms of hungry ghosts and animals, proving evil deeds; it is the cause of poverty; it can give great and fearful events of hell; it can act as the cause of animals devouring each other; it is the seed of beginningless transmigration in samsara. 'The karmic retribution of lying arises in that place, that great hell has eighteen places. What are the eighteen places? The first is called Howl Howl; the second is called Suffering Without Number.'
量；三名受堅苦惱不可忍耐；四名隨意壓；五名一切闇；六名人間煙；七名如飛蟲墮；八名死活等；九名異異轉；十名唐悕望；十一名雙逼惱；十二名迭相壓；十三名金剛嘴烏；十四名火鬘；十五名受鋒苦；十六名受無邊苦；十七名血髓食；十八名十一炎。此十八處是大叫喚之大地獄所有別處。
「彼大叫喚大地獄者，眾生何業而生於彼？作集業道普遍究竟，樂行多作，墮大叫喚根本自體極大怖畏大地獄中，受大苦惱。所謂苦者：其舌甚長，三居賒量，其體柔軟如蓮花葉，從口中出，閻魔羅人執熱鐵犁，其犁炎然，耕破作道；熱炎銅汁其色甚赤，以灑其舌；舌中生蟲，其蟲炎口，還食其舌，彼妄語人罪業力故，舌受大苦不能入口。彼地獄人口中有蟲名曰碓蟲，而拔其齒。又惡業故，風散其龂，碎粖如沙，有利刀風削割其咽，炎嘴鐵蟲啖食其心。彼大叫喚根本地獄，如是極燒妄語人身；以惡業故，身中生蟲，還食其身，蟲身炎燃，彼地獄人身內蟲食，受急病苦；如是內外二種苦惱。彼地獄中閻魔羅人，復與罪人種種苦惱，謂鐵鉤打筋脈骨髓，一切身份破壞碎散。又復更受余異苦惱，所謂斤斧斤其身體一切身份乃至骨等。彼妄語人以他因緣，作如是說：『不依一切法橋而行，乃是一切不饒益門，復是一切善谷之雹。
【現代漢語翻譯】 現代漢語譯本：量（衡量）；三名受堅苦惱不可忍耐；四名隨意壓；五名一切闇（黑暗）；六名人間煙；七名如飛蟲墮；八名死活等；九名異異轉；十名唐悕望（徒勞希望）；十一名雙逼惱；十二名迭相壓；十三名金剛嘴烏；十四名火鬘（火焰花環）；十五名受鋒苦；十六名受無邊苦；十七名血髓食；十八名十一炎。此十八處是大叫喚之大地獄所有別處。
『彼大叫喚大地獄者，眾生何業而生於彼？作集業道普遍究竟，樂行多作，墮大叫喚根本自體極大怖畏大地獄中，受大苦惱。所謂苦者：其舌甚長，三居賒量，其體柔軟如蓮花葉，從口中出，閻魔羅人（Yamaraja，冥界之王）執熱鐵犁，其犁炎然，耕破作道；熱炎銅汁其色甚赤，以灑其舌；舌中生蟲，其蟲炎口，還食其舌，彼妄語人罪業力故，舌受大苦不能入口。彼地獄人口中有蟲名曰碓蟲，而拔其齒。又惡業故，風散其龂，碎粖如沙，有利刀風削割其咽，炎嘴鐵蟲啖食其心。彼大叫喚根本地獄，如是極燒妄語人身；以惡業故，身中生蟲，還食其身，蟲身炎燃，彼地獄人身內蟲食，受急病苦；如是內外二種苦惱。彼地獄中閻魔羅人（Yamaraja，冥界之王），復與罪人種種苦惱，謂鐵鉤打筋脈骨髓，一切身份破壞碎散。又復更受余異苦惱，所謂斤斧斤其身體一切身份乃至骨等。彼妄語人以他因緣，作如是說：『不依一切法橋而行，乃是一切不饒益門，復是一切善谷之雹。』
【English Translation】 English version: Measure; the third is called 'suffering firm affliction, unbearable'; the fourth is called 'arbitrary pressure'; the fifth is called 'all darkness'; the sixth is called 'human smoke'; the seventh is called 'falling like a flying insect'; the eighth is called 'equal to life and death'; the ninth is called 'different and different transformations'; the tenth is called 'vain hope'; the eleventh is called 'double pressing affliction'; the twelfth is called 'successive mutual pressure'; the thirteenth is called 'vajra-mouthed crow'; the fourteenth is called 'fire garland'; the fifteenth is called 'suffering from sharp edges'; the sixteenth is called 'suffering from boundless suffering'; the seventeenth is called 'blood marrow eating'; the eighteenth is called 'eleven flames'. These eighteen places are separate locations within the Great Hell of Great Crying.
『Those beings, due to what karma, are born in that Great Hell of Great Crying? They accumulate karmic paths universally and completely, delight in practicing and doing much, and fall into the Great Hell of Great Crying, which is the fundamental self, extremely fearful, and suffer great affliction. The suffering is such that their tongues are very long, measuring three 'ju she' (a unit of measurement), their bodies are soft like lotus leaves, coming out from their mouths. Yamaraja (冥界之王) holds a hot iron plow, the plow blazing, plowing and breaking the path of action; hot, fiery copper juice, very red in color, is sprinkled on their tongues; worms are born in their tongues, the worms' mouths are fiery, and they eat their tongues. Because of the power of the sinful karma of those who lie, their tongues suffer great pain and cannot enter their mouths. In the mouths of those in that hell, there are worms called 'pestle worms' that pull out their teeth. Also, due to evil karma, the wind scatters their gums, crushing them like sand, sharp knife-like winds cut and slice their throats, and fiery-mouthed iron worms devour their hearts. That fundamental hell of Great Crying thus intensely burns the bodies of those who lie; due to evil karma, worms are born in their bodies, which eat their bodies, the worms' bodies blazing. Those in that hell are eaten by worms within their bodies, suffering acute and painful illness; thus, there are two kinds of suffering, internal and external. In that hell, Yamaraja (冥界之王) again inflicts various kinds of suffering on the sinners, such as striking their tendons, veins, bones, and marrow with iron hooks, destroying and scattering all parts of their bodies. Furthermore, they suffer other different afflictions, such as axes chopping their bodies, all parts of their bodies, even their bones. Those who lie, due to other causes and conditions, say such things as: 'Not relying on the bridge of all Dharma to walk, but rather being the gate of all non-benefit, and also the hail of all good grains.'
如是妄語亦是一切惡道之門，亦是一切苦惱之藏、一切眾生之所不信、一切聖人棄捨如屎，諸佛世尊、聲聞、緣覺、阿羅漢等舍之如毒；若行世間、出世間道如大黑闇；人無愛者；乃是地獄第一因緣，無異相似如大黑闇。有如是等種種諸惡。若人已說、今說、當說，如是業因，相似得果。』彼大叫喚之大地獄復有火燒如生酥者，炎燃鐵鋸以鋸其體，身心苦惱，彼大地獄大火煮之，是見知者大悲因緣地獄相似；一切重病，如是病者名尚叵說，受如是病，極大苦惱；如是所說二種大苦，乃有無量百千億數億那由他地獄苦惱，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄中爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮短命，亂心不男，一切惡賤，人所不信，是彼殺生、偷盜、邪行、飲酒、妄語余殘果報。」
爾時，世尊而說偈言：
「若人過一法， 如是妄語人， 破壞未來世， 無惡而不造。 莫作妄語說， 一切惡因緣， 能繫縛生死， 善道不可見。 二世不饒益， 一切相憎惡， 妄語者能令， 一切法空曠。 若人即生時， 口中有大斧， 如是能自割， 所謂妄語說。 一切惡之幡， 一
【現代漢語翻譯】 現代漢語譯本 如果說虛妄之語，這也是通往一切惡道的門戶，也是一切苦惱的儲藏之處，是一切眾生所不信任的，一切聖人像丟棄糞便一樣拋棄它，諸佛世尊（Buddha-World Honored One）、聲聞（Śrāvaka-voice-hearer）、緣覺（Pratyekabuddha-Solitary Realizer）、阿羅漢（Arhat-worthy one）等像躲避毒藥一樣躲避它；如果行走於世間道或出世間道，就如同身處一片巨大的黑暗之中；沒有人會喜愛這樣的人；虛妄之語是墮入地獄的第一因緣，它帶來的結果就像巨大的黑暗一樣。有像這樣等等的種種惡果。如果有人已經說了、現在說、將來說虛妄之語，像這樣的業因，會得到相似的果報。』在那大叫喚地獄中，又有像剛出生的酥油一樣被火燒，燃燒的鐵鋸鋸開他們的身體，身心都感到苦惱，在那大地獄中用大火煮他們，這是見知者因大悲心而示現的地獄景象；一切重病，像這樣的疾病，連名字都難以說出口，承受這樣的疾病，極其苦惱；像這樣所說的兩種大苦，乃至於有無量百千億數億那由他（nayuta-a large number）的地獄苦惱，乃至所作所集的惡不善業沒有壞滅、沒有腐爛、業的氣息沒有消盡，在一切時候都持續不斷地給予痛苦；如果惡業消盡，他們才能從地獄中脫離。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生之道；如果生於人中，也會在同業之處，遭受貧窮短命，內心混亂，沒有男子氣概，一切惡人都不信任，這是殺生、偷盜、邪淫、飲酒、妄語所剩餘的果報。」
那時，世尊（Buddha-World Honored One）說了偈語：
『如果有人違背了一條法，像這樣虛妄說話的人，破壞未來的世代，沒有哪種惡事不做的。 不要說虛妄之語，因為這是一切惡的因緣，能夠束縛于生死輪迴，善道是無法看見的。 虛妄之語對今生來世都沒有益處，一切人都憎恨厭惡，虛妄之語能使一切法變得空虛。 如果有人在出生的時候，口中就有一把大斧頭，像這樣能自己割傷自己，說的就是虛妄之語。 虛妄之語是一切罪惡的旗幟，是第一'"
【English Translation】 English version 'Such false speech is the gate to all evil paths, the storehouse of all suffering, distrusted by all beings, abandoned by all sages like excrement, shunned by all Buddhas, World Honored Ones (Buddha-World Honored One), Śrāvakas (Śrāvaka-voice-hearer), Pratyekabuddhas (Pratyekabuddha-Solitary Realizer), Arhats (Arhat-worthy one), and others like poison; walking the paths of the world or beyond the world is like being in great darkness; no one loves such a person; it is the primary cause for falling into hell, no different from great darkness. There are such various evils. If someone has spoken, is speaking, or will speak such false speech, such karmic causes will yield similar results.』 In that Great Crying Hell, there is also fire burning like fresh ghee, and flaming iron saws cut their bodies, causing suffering to body and mind. In that Great Hell, they are boiled in great fires. This is the hell-like appearance shown by those who have knowledge due to great compassion; all severe illnesses, illnesses so terrible that their names are unspeakable, are suffered with extreme agony; such two great sufferings, as described, extend to countless hundreds of thousands of millions of nayutas (nayuta-a large number) of hellish torments, until the evil and unwholesome karma that has been accumulated has not decayed, has not rotted, and the energy of the karma has not been exhausted, constantly giving rise to suffering at all times; if the evil karma is exhausted, then they can escape from that hell. If, in a distant past life, good karma has ripened, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, they will be in places of similar karma, suffering poverty and short lives, confused minds, lack of masculinity, distrusted by all evil people, these are the remaining karmic retributions of killing, stealing, sexual misconduct, drinking alcohol, and false speech.」
At that time, the World Honored One (Buddha-World Honored One) spoke in verse:
『If a person transgresses one Dharma, such a person who speaks falsely destroys future generations, committing every evil. Do not speak falsely, for it is the cause of all evil, able to bind one to the cycle of birth and death, the path of goodness cannot be seen. False speech is not beneficial in this life or the next, everyone hates and despises it, false speech can make all dharmas empty. If a person is born with a great axe in their mouth, like this they can cut themselves, this refers to false speech. False speech is the banner of all evil, it is the first'
切惡處繩， 癡闇之藏處， 所謂妄語說。 若人離實語， 一切善人舍， 今世猶如草， 後世惡處燒。 健者勿妄語， 妄語甚為惡， 口中氣爛臭， 後身則生悔。 若舍離實語， 彼人法叵得， 如是離法人， 生世苦無邊。 實為諸法燈， 善人愛如實， 得天道中勝， 離熱者所說。 實道得生天， 實道得解脫， 若人離實者， 善人說如狗。 若人無實語， 小人中小人， 實是法之階， 明中第一明。 實是解脫道， 財中第一財， 救中第一救， 是智者所說。 明中第一明， 眼中第一眼， 無物猶為富， 莊嚴之莊嚴。 實為第一藏， 王等不能奪， 若實說之人， 行到第一道。 種種莊嚴者， 端正不如是； 若人實莊嚴， 端正則如天。 非父母財物， 非知識非親， 能救護後世， 唯實語能救。 聖人說妄語， 火中第一火， 毒中第一毒， 惡道第一階。 妄語能燒人， 名為第一燒， 如毒火燒觸， 故應舍妄語。 如是一切惡， 慎勿妄語說， 一切畏等惡， 智者說妄語。
「彼比丘如是諦觀妄語業果，無障礙見，亦復諦見實語功德，
【現代漢語翻譯】 現代漢語譯本 斷絕惡道的繩索， 是愚癡黑暗的藏身之處， 那就是虛妄的言語。 如果有人遠離真實的言語， 一切善良的人都會捨棄他， 今生就像野草一樣， 死後會在惡道中被焚燒。 有力量的人不要說謊， 妄語是非常惡劣的， 口中氣息腐爛惡臭， 來世將會後悔。 如果捨棄真實的言語， 那個人就無法獲得佛法， 像這樣遠離佛法的人， 生生世世的痛苦沒有邊際。 真實是諸法的明燈， 善良的人喜愛真實， 在通往天道的道路中最為殊勝， 這是遠離煩惱的人所說的。 真實的道路能夠通往天界， 真實的道路能夠獲得解脫， 如果有人遠離真實， 善良的人會說他像狗一樣。 如果一個人沒有真實的言語， 就是小人中的小人， 真實是通往佛法的階梯， 是光明中最明亮的光明。 真實是解脫的道路， 是財富中第一等的財富， 是救護中最上等的救護， 這是有智慧的人所說的。 光明中最明亮的光明， 眼睛中最銳利的眼睛， 即使一無所有也是富有， 是莊嚴中最殊勝的莊嚴。 真實是第一等的寶藏， 國王等都不能夠搶奪， 如果說真實話的人， 走在第一等的道路上。 各種各樣的莊嚴裝飾， 都不如真實那樣端正； 如果一個人用真實來莊嚴自己， 他的端正就像天人一樣。 不是父母的財物， 不是知識，也不是親人， 能夠救護來世的， 只有真實的話語能夠救護。 聖人說虛妄的言語， 就像火中第一等的火， 毒藥中第一等的毒藥， 是通往惡道的第一等階梯。 虛妄的言語能夠焚燒人， 被稱為第一等的焚燒， 就像毒火燒灼身體一樣， 所以應當捨棄虛妄的言語。 像這樣一切的罪惡， 謹慎不要說虛妄的言語， 一切恐懼等等的罪惡， 智者都說是虛妄的言語。
那位比丘這樣仔細觀察虛妄言語的業報，沒有障礙地看見，也同樣仔細地看見真實言語的功德。
【English Translation】 English version Cutting off the rope of evil destinies, Is the hiding place of ignorance and darkness, That is so-called false speech. If a person departs from truthful speech, All virtuous people will abandon him, This life is like grass, After death, it will be burned in evil destinies. A strong person should not lie, False speech is extremely evil, The breath in the mouth is rotten and foul, In the next life, there will be regret. If one abandons truthful speech, That person cannot obtain the Dharma, Like this, a person who departs from the Dharma, The suffering of life after life is boundless. Truth is the lamp of all dharmas, Virtuous people love truth, It is the most excellent in the path to heaven, This is what those who have left behind defilements say. The path of truth can lead to heaven, The path of truth can attain liberation, If a person departs from truth, Virtuous people will say he is like a dog. If a person has no truthful speech, He is the lowest among the petty people, Truth is the ladder to the Dharma, It is the brightest among the lights. Truth is the path to liberation, It is the foremost among wealth, It is the supreme among saviors, This is what the wise say. The brightest among the lights, The sharpest among the eyes, Even having nothing is wealth, It is the most excellent among adornments. Truth is the foremost treasure, Kings and others cannot seize it, If a person speaks truthfully, He walks on the foremost path. Various kinds of adornments, Are not as upright as truth; If a person adorns himself with truth, His uprightness is like that of a deva (god). Not the wealth of parents, Not knowledge, nor relatives, What can protect the next life, Only truthful words can protect. A sage speaking false words, Is like the foremost fire among fires, The foremost poison among poisons, It is the foremost ladder to evil destinies. False speech can burn people, It is called the foremost burning, Like poisonous fire burning the body, Therefore, one should abandon false speech. Like this, all evils, Be careful not to speak false words, All fears and other evils, The wise say are false words.
That Bhikkhu (monk) thus contemplates the karmic result of false speech, seeing without obstruction, and also carefully sees the merits of truthful speech.
如是諦觀善惡業道，觀大叫喚大地獄處，彼見有處名為吼吼，是彼地獄第一別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，生於彼處，業及果報如前所說。復有妄語：親舊因緣，一朋所攝，于對諍時作妄語說，后不懺悔、不厭不毀，樂行多作。彼人以是惡業因緣，身壞命終墮彼地獄生吼吼處，受大苦惱。所謂苦者：以舌妄語，還受舌罰。閻魔羅人以利鐵刀穿其頷下，挽出其舌，以惡泥水用涂其舌，口中炎燃、舌根爛臭，炎口黑蟲啖食其舌，身受大苦，如前活等地獄中說。苦惱之狀，彼前一切諸地獄中所受苦惱，皆悉和合如前略說。乃至彼人妄語惡業壞爛無氣，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮顛狂，無心失心，短命、根缺，世所嫌賤，皆是一切不饒益器。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名為受苦無數量處，是彼地獄第二別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，作而復集，墮彼地獄名為受苦無數量處，業及果報如前所說。復有妄語。何者妄語？若人因欲或因瞋心作妄語說，若他所遣，作如是言：『彼人是我第一知識、是我所愛，汝若愛我，彼是我友，可為我故與彼
【現代漢語翻譯】 現代漢語譯本： 像這樣如實觀察善惡業的道路，觀察大叫喚大地獄的處所，他看見有一個地方名叫吼吼（Raurava，地獄名），那是那個地獄的第一處特別之處。眾生因為什麼業而生到那個地方呢？他看見並且知道：如果有人殺生、偷盜、邪淫、飲酒，就會生到那個地方，他們的業和果報就像前面所說的那樣。還有一種是妄語：親戚朋友因為某種因緣，被同一夥人所控制，在爭論的時候說妄語，之後不懺悔、不厭惡也不譭謗，喜歡做並且經常做。這個人因為這種惡業的因緣，身死命終之後墮入那個地獄，生在吼吼之處，遭受巨大的苦惱。所謂的苦惱是：因為用舌頭說妄語，所以要受到舌頭的懲罰。閻魔羅人（Yamaraja，冥界之王）用鋒利的鐵刀穿透他的下巴，拉出他的舌頭，用污濁的泥水塗抹他的舌頭，口中燃燒著火焰，舌根腐爛發臭，燃燒的口中的黑色蟲子啃食他的舌頭，身體遭受巨大的痛苦，就像前面活地獄等中所說的那樣。苦惱的樣子，他之前在一切地獄中所受的苦惱，全部都混合在一起，就像前面簡略說的那樣。直到這個人因為妄語的惡業而壞爛沒有氣息，他才能從那個地獄處脫離。如果在前世過去很久以前有善業成熟，就不會生到餓鬼、畜生之道；如果生到人間，也會在同樣業力的地方，貧窮顛狂，沒有心智或者失去心智，短命、殘疾，被世人嫌棄，都是一切沒有利益的器具。 還有，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方呢？他看見並且知道：還有另外一個地方名叫受苦無數量處（Avici，無間地獄），那是那個地獄的第二處特別之處。眾生因為什麼業而生到那個地方呢？他看見並且知道：如果有人殺生、偷盜、邪淫、飲酒，做了之後又不斷積累，就會墮入那個地獄，名叫受苦無數量處，他們的業和果報就像前面所說的那樣。還有一種是妄語。什麼妄語呢？如果有人因為貪慾或者因為嗔恨心而說妄語，如果被別人指使，就說這樣的話：『那個人是我最好的朋友、是我所愛的人，你如果愛我，那個人是我的朋友，可以爲了我的緣故給他……』
【English Translation】 English version: Thus, he truthfully observes the paths of good and evil karma, observing the places of the Great Shrieking Great Hell. He sees a place called Raurava (Raurava, name of a hell), which is the first distinct place in that hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, or drink alcohol, they are born in that place, and their karma and retribution are as previously described. Furthermore, there is false speech: relatives and friends, due to some connection, being controlled by the same group, speak falsely during disputes, and afterwards do not repent, do not detest or slander it, enjoying doing it and doing it often. Because of this evil karma, that person, after their body breaks and life ends, falls into that hell, born in the place of Raurava, suffering great torment. The so-called torment is: because they used their tongue to speak falsely, they receive punishment of the tongue. The Yamaraja (Yamaraja, King of the Underworld) pierces their lower jaw with a sharp iron knife, pulls out their tongue, smears their tongue with filthy mud and water, flames burn in their mouth, the root of their tongue rots and stinks, and black worms in the burning mouth eat their tongue, their body suffering great pain, as described in the previous hells such as the Living Hell. The state of torment is that all the torments they suffered in all the previous hells are combined together, as briefly described before. Only when that person's evil karma of false speech has decayed and they have no breath, can they escape from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the paths of hungry ghosts or animals; if they are born among humans, they will be in places of similar karma, poor and insane, without mind or losing their mind, short-lived, disabled, despised by the world, all being unprofitable vessels. Furthermore, that Bhiksu (Bhiksu, Buddhist monk) knows the retribution of karma, observing the Great Shrieking Great Hell, what other places are there? He sees and knows: there is another place called Avici (Avici, uninterrupted hell), which is the second distinct place in that hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, or drink alcohol, doing it and accumulating it repeatedly, they fall into that hell called Avici, and their karma and retribution are as previously described. Furthermore, there is false speech. What false speech? If someone speaks falsely because of greed or anger, if they are instructed by others, they say such words: 'That person is my best friend, is someone I love, if you love me, that person is my friend, you can for my sake give them...'
怨對，作不饒益方便語說。』若人如是妄語言說，身壞命終墮于惡處，在彼地獄生受苦惱無數量處，受大苦惱。所謂苦者如前所說，活等地獄所受苦惱，彼一切苦皆悉和合，是此地獄一處苦惱。何以故？以業重故受苦亦重，以受苦重，示業果報。如是受苦無有休止，業與煩惱，生死輪轉無有邊際猶如旋環。如是妄語一切惡業，異異因緣、異異轉行，種種惡業，多作多受，皆由妄語。又復妄語能割斷滅滿善根柱，如相似因，得相似果。以是因緣，此地獄處名為受苦無有數量，彼不可說。彼受苦惱，不可具說，無異相似，乃是一切地獄人中之地獄人受惡苦惱。所謂苦者：受蟲生苦、受飢渴苦、受大火苦、無悕望苦、無安慰苦、受黑闇苦、受相觸苦、受不愛觸色聲香苦，受見本生怨家人來鐵刀割苦，渡灰河苦、鐵鉤破苦，受墮險岸、大火燒苦，受拔草苦。拔草苦者：打斫作瘡，著草瘡上，待相著已，然後掣發。受金剛拶磨令碎苦，受周遍火炎鬘炙苦。受如是等地獄相應無邊苦惱，與彼受處地獄相應墮大險處所受苦果——妄語——相似。如是乃至彼妄語人妄語惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，彼人常病，若患咽
【現代漢語翻譯】 現代漢語譯本 『懷著怨恨，用不饒益的言語來表達。』如果有人這樣妄語，身死命終後會墮入惡道，在那地獄中遭受無數的苦惱，承受巨大的痛苦。這些痛苦就像前面所說的活地獄等所受的苦惱一樣，所有這些痛苦全部加在一起，才是這個地獄一處的苦惱。為什麼呢？因為業力深重，所以受到的痛苦也更加深重，因為承受的痛苦深重，這顯示了業的果報。這樣受苦沒有停止的時候，業和煩惱推動著生死輪迴，沒有邊際，就像旋轉的圓環一樣。這樣的妄語會引發各種各樣的惡業，不同的因緣，不同的運轉，種種惡業，多作多受，都是因為妄語。而且，妄語能夠割斷和毀滅圓滿善根的支柱，就像相似的因，得到相似的果。因為這個原因，這個地獄被稱為受苦沒有數量，那是不可說的。那裡所受的苦惱，無法完全說盡，沒有不同，相似的，乃是一切地獄和人中地獄的人所受的惡苦惱。所謂的苦惱有：遭受蟲子啃噬的痛苦、遭受飢渴的痛苦、遭受大火焚燒的痛苦、沒有希望的痛苦、沒有安慰的痛苦、遭受黑暗的痛苦、遭受互相接觸的痛苦、遭受不喜歡的觸覺、色、聲、香的痛苦，看到前世的仇人或家人用鐵刀割裂身體的痛苦，渡過灰河的痛苦、被鐵鉤撕裂的痛苦，遭受墮入險峻的岸邊、被大火焚燒的痛苦，遭受拔草的痛苦。拔草的痛苦是：打、砍造成傷口，把草放在傷口上，等到草和傷口長在一起后，然後猛力拔出。遭受金剛杵碾磨成碎末的痛苦，遭受週身被火焰形成的鬘炙烤的痛苦。遭受像這樣等地獄相應的無邊苦惱，與那些受苦之處的地獄相應，墮入巨大危險之處所受的苦果——妄語——相似。像這樣乃至那個妄語的人，妄語的惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在一切時候痛苦都不會停止；如果惡業耗盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣業力的地方，那個人經常生病，或者患有咽喉疾病。
【English Translation】 English version 'With resentment, speaking in a way that does not benefit.' If a person speaks such falsehoods, after their body breaks and life ends, they will fall into evil realms, and in that hell, they will suffer countless torments, enduring immense pain. These pains are like the torments suffered in the hells of the living, as described earlier. All these pains combined are but one torment in this hell. Why? Because the karma is heavy, so the suffering is also heavier. Because the suffering is heavy, it demonstrates the retribution of karma. Thus, suffering continues without ceasing, and karma and afflictions drive the cycle of birth and death, without end, like a spinning wheel. Such falsehoods give rise to all kinds of evil deeds, different causes and conditions, different operations, various evil deeds, done and received in abundance, all due to falsehoods. Moreover, falsehoods can sever and destroy the pillars of complete good roots, like similar causes leading to similar effects. For this reason, this hell is called a place where suffering is without measure, which is unspeakable. The torments suffered there cannot be fully described, without difference, similar to the evil torments suffered by all hell beings and hell beings among humans. The so-called torments include: suffering from being eaten by worms, suffering from hunger and thirst, suffering from being burned by great fires, suffering from hopelessness, suffering from no comfort, suffering from darkness, suffering from mutual contact, suffering from unpleasant touch, sight, sound, and smell, suffering from seeing enemies or family members from past lives cutting the body with iron knives, suffering from crossing the river of ashes, suffering from being torn by iron hooks, suffering from falling into dangerous shores and being burned by great fires, suffering from pulling grass. The suffering of pulling grass is: striking and cutting to create wounds, placing grass on the wounds, waiting for the grass to grow together with the wounds, and then forcefully pulling it out. Suffering from being ground into powder by vajra pestles, suffering from being scorched by garlands of flames all over the body. Suffering from such hell-related boundless torments, corresponding to the hells where suffering is experienced, falling into great dangerous places, the suffering resulting from—falsehood—is similar. Thus, until that person's evil karma of falsehoods is not destroyed, not decayed, and the energy of karma is not exhausted, the suffering will not cease at any time; if the evil karma is exhausted, then they can escape from that hell. If in a past life, long ago, good karma ripens, they will not be born into the realms of hungry ghosts or animals; if born among humans, in a place of similar karma, that person will often be sick or suffer from throat ailments.
病、若患口病，如是等苦，貧窮困苦，常從富人、能捨之人乞求不得，一切皆知、皆言：『汝是妄語舌人。』是故不與，惡病而死，是彼前世妄語惡業余殘果報。
正法念處經卷第八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第九
元魏婆羅門瞿曇般若流支譯地獄品之五
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為受堅苦惱不可忍耐，是彼地獄第三別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，樂行多作，墮彼地獄生受堅苦不可忍處，業及果報如前所說。復有妄語。何者妄語？若王、王等、官人執持，若因於他、若自因緣、若因與物得脫怖畏，若餘人證、若為生活如是妄語。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生受堅苦不可忍處，受大苦惱。所謂苦者：以惡業故，自身生蛇，一切身中處處遍行，遍挽其筋，地獄因緣遍食身份、食脾腸等，在內宛轉，如是苦惱重於火苦。如是彼處受大蛇苦、受惡毒苦，嚴利於火，受如是苦無有邊際。彼地獄處所受苦惱堅䩕叵耐，不可具說。彼地獄苦不可忍耐，而復不死，於一切時受極重苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼
【現代漢語翻譯】 現代漢語譯本：如果患有疾病，或者患有口舌方面的疾病，像這樣的痛苦，以及貧窮困苦，總是向富人、能夠佈施的人乞求卻得不到，所有人都知道、都說：『你是個說謊的人。』因此不給與，最終因惡病而死，這是他前世說妄語的惡業所剩餘的果報。
正法念處經卷第八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第九
元魏婆羅門瞿曇般若流支譯地獄品之五
『此外，那位比丘瞭解業的果報，觀察大叫喚大地獄，還有什麼地方？他看見並知道：還有另外的地方，那個地方名為受堅苦惱不可忍耐，是那個地獄的第三個特別之處。眾生因為什麼業而生到那個地方？他看見並知道：如果有人殺生、偷盜、邪淫、飲酒，喜歡做這些惡事，就會墮入那個地獄，承受堅固的痛苦，無法忍受，其業和果報如前面所說。還有一種是妄語。什麼是妄語呢？如果是國王、王族等、官人被拘禁，或者因為他人、或者因為自己的緣故、或者因為給予財物而得以脫離恐懼，或者有其他人作證、或者爲了生活而說這樣的妄語。那個人因為這種惡業的因緣，身死命終后墮入惡道，在那地獄中承受堅固的痛苦，無法忍受，遭受巨大的苦惱。所說的苦惱是：因為惡業的緣故，自身生出蛇，在全身各處遊走，拉扯他的筋脈，因為地獄的因緣而遍食身體的各個部分、吃掉脾臟腸子等，在身體內部翻滾，這樣的苦惱比火燒的痛苦還要嚴重。像那樣，在那地方承受大蛇的痛苦、承受惡毒的痛苦，比火燒還要厲害，承受這樣的痛苦沒有邊際。那個地獄處所承受的苦惱堅固難忍，無法完全說盡。那個地獄的痛苦無法忍受，卻又死不了，在所有的時間裡都承受著極重的痛苦，直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡痛苦都不會停止；如果惡業耗盡，他
【English Translation】 English version: If one suffers from illness, or diseases of the mouth and tongue, such suffering, as well as poverty and hardship, always begging from the rich and those who are able to give but not receiving, everyone knows and says: 'You are a liar.' Therefore, they do not give, and eventually die from a terrible illness. This is the remaining karmic retribution from the evil deeds of lying in their previous life.
The Sutra on the Foundation of Mindfulness, Volume 8 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Foundation of Mindfulness
The Sutra on the Foundation of Mindfulness, Volume 9
Translated by the Brahman Gautama Prajnaruchi of the Northern Wei Dynasty, Chapter 5 on the Hells
'Furthermore, that Bhikshu (monk) understands the karmic consequences, observing the Great Shrieking Great Hell, what other places are there? He sees and knows: there are other places, that place is called Suffering Firm Torment Unbearable, it is the third special place of that hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, drink alcohol, enjoy doing these evil deeds, they will fall into that hell, enduring firm suffering, unable to bear it, their karma and retribution are as previously described. There is also lying. What is lying? If a king, royalty, or official is imprisoned, or because of others, or because of their own reasons, or because of giving wealth to escape fear, or if other people testify, or to make a living, they tell such lies. That person, because of this evil karmic cause, after their body breaks and life ends, falls into an evil realm, in that hell enduring firm suffering, unable to bear it, suffering great torment. The suffering is: because of evil karma, snakes are born from their own body, wandering throughout the entire body, pulling their tendons, because of the hellish conditions, eating all parts of the body, eating the spleen, intestines, etc., writhing inside the body, such suffering is heavier than the suffering of fire. Like that, in that place they endure the suffering of great snakes, endure the suffering of evil poison, more severe than fire, enduring such suffering without end. The suffering endured in that hellish place is firm, difficult to endure, impossible to fully describe. The suffering of that hell is unbearable, yet they cannot die, at all times enduring extremely heavy suffering, until the evil karma has not decayed, has not rotted, the karmic energy has not been exhausted, at all times the suffering will not stop; if the evil karma is exhausted, they'
地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，既在母胎，母即常病。惡業力故，從初在胎乃至出時，母病不差，若得出胎，即生即病，一切醫師所不能治。是本惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名隨意壓，是彼地獄第四別處。眾生何業生於彼處？是作集業生於彼處，彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄隨意壓處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人認他田地、奪他田地，斗諍妄語，曲回而說、不正直說；劫他田地，言語壓他，自取道理。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄隨意壓處，受壓苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。活等地獄諸地獄人見此地獄，皆悉指言：『彼是地獄！』所謂苦者：二鐵韛囊，風滿其中，閻魔羅人置彼罪人在鐵爐中，亦如置鐵，以韛極吹，鐵鉗鉗之在鐵砧上鐵椎打之，如是打已，復置爐中，以二鐵韛吹之如前。以罪業故，惡熱甚熾，吹已復吹，吹已鉗出置鐵砧上，以熱鐵椎極打、連打、多打、急打，如是打已，猶活不死。又復鉗之置鑊湯中，豎之令堅，一切時爾不曾暫停。
【現代漢語翻譯】 現代漢語譯本 從地獄中才能脫身。如果前世過去很久以前有善業成熟，就不會生於餓鬼、畜生道；如果生於人中相同業力的地方，在母胎中時，母親就會經常生病。因為惡業的力量，從最初在胎中直到出生時，母親的病都不會好轉，如果能夠出生，出生后立即生病，一切醫生都無法醫治。這是原本惡業殘留的果報。
『此外，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？』他看見並知道：還有另一個地方名叫隨意壓（Samudghāta，意為粉碎），是那個地獄的第四個特殊之處。眾生因為什麼業而生於那個地方？是因為造作聚集的惡業而生於那個地方。他看見：有人殺生、偷盜、邪淫、飲酒以及說妄語，喜歡做並且經常做這些事，就會墮入那個地獄隨意壓處。殺生、偷盜、邪淫、飲酒的業及其果報，如前面所說。什麼是妄語？就是：有人侵佔他人的田地、奪取他人的田地，爭鬥時說妄語，彎曲迴旋地說、不正直地說；搶劫他人的田地，用言語壓迫他人，自己強行取理。那人因為這些惡業的因緣，身死命終后墮入惡道，在那個地獄隨意壓處，遭受壓迫的苦惱。所說的苦惱，就像前面所說的活等地獄所受的苦惱，那裡的一切苦惱這裡都完全承受。活等地獄的那些地獄眾生看見這個地獄，都指著說：『那是地獄！』所說的苦惱是：兩個鐵風箱，充滿風在其中，閻魔羅（Yamarāja，意為閻王）人把罪人放在鐵爐中，就像放置鐵一樣，用風箱極力吹風，用鐵鉗夾住放在鐵砧上用鐵錘敲打，這樣敲打之後，又放回爐中，用兩個鐵風箱像之前一樣吹風。因為罪業的緣故，熱得非常厲害，吹完又吹，吹完用鉗子夾出來放在鐵砧上，用熱鐵錘極力敲打、連續敲打、多次敲打、急速敲打，這樣敲打之後，仍然活著沒有死去。又用鉗子夾住放在鑊湯中，豎立起來使之堅固，一切時候都是這樣，不曾停止。
【English Translation】 English version Only from hell can one escape. If in a previous life, long ago, good karma has ripened, one will not be born into the realms of pretas (hungry ghosts) or animals; if born among humans in a place of similar karma, while in the mother's womb, the mother will be constantly ill. Due to the power of evil karma, from the beginning in the womb until birth, the mother's illness will not improve, and if one is born, one will be immediately ill, incurable by any physician. This is the remaining retribution of the original evil karma.
'Furthermore, that Bhikshu (monk) knows the retribution of karma, observing the Great Shrieking Great Hell, what other places are there?' He sees and knows: there is another place called Samudghāta (Crushing), which is the fourth special place of that hell. What karma causes beings to be born in that place? It is the karma of accumulating evil deeds that causes birth in that place. He sees: some people kill, steal, commit sexual misconduct, drink alcohol, and lie, enjoying and frequently doing these things, and they fall into that hell, the place of Crushing. The karma and retribution of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. What is lying? It is when someone claims another's land, seizes another's land, and in disputes, speaks falsely, speaking crookedly and dishonestly; robbing another's land, oppressing others with words, and forcibly taking what they want. That person, due to these evil karmic causes, after death falls into an evil realm, in that hell, the place of Crushing, suffering the torment of being crushed. The suffering described is like the suffering endured in the Hell of Reviving, as previously described; all the sufferings there are fully endured here. Those hell beings in the Hell of Reviving, seeing this hell, all point and say: 'That is hell!' The suffering described is: two iron bellows, filled with wind inside, the Yamarāja (Lord of Death) people place the sinner in an iron furnace, just as one would place iron, and blow with the bellows with great force, clamp them with iron tongs, place them on an iron anvil, and strike them with an iron hammer. After striking them like this, they are placed back in the furnace, and the two iron bellows are used to blow as before. Because of sinful karma, the heat is extremely intense, blowing again and again, and after blowing, they are clamped out and placed on the iron anvil, and struck with a hot iron hammer with great force, continuously, repeatedly, and rapidly. After striking them like this, they are still alive and have not died. Then they are clamped again and placed in a cauldron of boiling water, stood upright to make them firm, and this is done at all times without stopping.
乃至惡業壞爛無氣，彼地獄中爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常渴、多瞋，人所不信，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名一切闇，是彼地獄第五別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄一切闇處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人奸他婦女，于眾人前、若於王前妄語說言：『如是婦女，我實不犯。』令彼女家，返得殃罰。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄一切闇處，受大苦惱。所謂苦者：劈頭出舌，出已刀割，割已復生，復以炎刀苦痛割之。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生盲耳聾，常在道頭、若四出巷乞索活命。自身如是，得如是人以為父母，經無量家乞求而活，壽命不長，無妻無子。是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名人闇煙，是彼地獄第六別處。眾生何業生於彼處？彼見聞
【現代漢語翻譯】 現代漢語譯本 乃至惡業壞爛無氣，他們才能從那個地獄中解脫。如果前世過去很久以前有善業成熟，就不會轉生到餓鬼、畜生道；如果轉生到人中，在同樣業力的地方，會常常口渴、充滿嗔恨，不被人信任，這是那些惡業殘留的果報。 『此外，那位比丘瞭解業的果報，觀察大叫喚大地獄，還有什麼地方？』他看到並瞭解到：『還有另一個地方名叫一切闇（黑暗），那是那個地獄的第五個特殊之處。』眾生因為什麼業而生到那個地方？他看到：『有人殺生、偷盜、邪淫、飲酒以及說謊，喜歡做並且經常做這些事，就會墮入那個地獄的一切闇處。』殺生、偷盜、邪淫、飲酒的業和果報，如前面所說。什麼是妄語呢？就是：『有人姦污別人的妻子，在眾人面前、或者在國王面前說謊說：「我確實沒有侵犯這個婦女。」』導致那個婦女的家庭，反而遭受災禍和懲罰。那個人因為這個惡業的因緣，身死命終后墮入惡道，在那個地獄的一切闇處，遭受巨大的苦惱。』所謂的苦惱是：『劈開頭顱，拉出舌頭，拉出來後用刀割，割掉后又重新長出來，再用燃燒的刀痛苦地割它。』這樣無量百千年，直到惡業沒有壞爛、業氣沒有消盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處解脫。如果前世過去很久以前有善業成熟，就不會轉生到餓鬼、畜生道；如果轉生到人中，在同樣業力的地方，會生來就是瞎子聾子，常常在路口或者四通八達的巷子里乞討為生。自身如此，會遇到這樣的人作為父母，經過無數家乞討而活，壽命不長，沒有妻子沒有兒子。這是那些惡業殘留的果報。 『此外，那位比丘瞭解業的果報，觀察大叫喚大地獄，還有什麼地方？』他看到並瞭解到：『還有另一個地方名叫人闇煙（人的黑暗煙霧），那是那個地獄的第六個特殊之處。』眾生因為什麼業而生到那個地方？他看到並瞭解到
【English Translation】 English version Even when the evil karma is decayed, rotten, and without energy, they can then be liberated from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans in a place of similar karma, they will be constantly thirsty, full of anger, and not trusted by others, which are the remaining consequences of those evil deeds. 『Furthermore, that Bhikshu, knowing the retribution of karma, observes the Great Shrieking Great Hell, what other places are there?』 He sees and knows: 『There is another place called Sarva-andha (All Darkness), which is the fifth distinct place in that hell.』 What karma causes beings to be born in that place? He sees: 『Those who kill, steal, engage in sexual misconduct, drink alcohol, and lie, delight in doing and frequently commit these acts, will fall into the Sarva-andha place of that hell.』 The karma and retribution of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. What is false speech? It is: 『When someone violates another's wife and falsely says before a crowd or before the king, 「I did not violate this woman.」』 Causing that woman's family to suffer calamity and punishment in return. That person, due to the cause and condition of this evil karma, falls into an evil realm after death, suffering great torment in the Sarva-andha place of that hell.』 The so-called torment is: 『Splitting the head open, pulling out the tongue, cutting it with a knife after it is pulled out, and then it grows back again, and then painfully cutting it with a burning knife.』 Thus, for countless hundreds of thousands of years, until the evil karma is not decayed or rotten, and the karmic energy is not exhausted, the suffering will not cease at any time; if the evil karma is exhausted, they can then be liberated from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans in a place of similar karma, they will be born blind and deaf, constantly begging for a living at crossroads or in alleys. Their own situation is such that they will have such people as parents, begging for a living through countless homes, with a short lifespan, without a wife or children. These are the remaining consequences of those evil deeds.』 『Furthermore, that Bhikshu, knowing the retribution of karma, observes the Great Shrieking Great Hell, what other places are there?』 He sees and knows: 『There is another place called Nara-dhuma (Human Smoke), which is the sixth distinct place in that hell.』 What karma causes beings to be born in that place? He sees and knows
知：若人殺、盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄人闇煙處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人治生活命，共他立要，香火為契，異處治生，實得財物，妄語說言：『我不得物。』而不共分。彼人如是即是大賊，劫他財物。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄人闇煙處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：此中一切身份皆悉遍割；割已復生，生則軟嫩，彼復更割；割已復生，生更軟嫩，而復更割，是彼惡業苦報粗報，一切肉盡，唯有骨在；自身生蟲，蟲金剛嘴，其蟲炎然種種雜色，而食其身；受種種苦，唱聲大喚。彼地獄人如是無量百千年歲，乃至作集惡業破壞、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，一切身份皆悉爛臭，頭生濕蟲，常無衣服貧窮困苦，設有少者，一切補納，所有語言一切不信，人所不愛，不知治生，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為如飛蟲墮，是彼地獄第七別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作
【現代漢語翻譯】 現代漢語譯本：知：如果有人殺生、偷盜、邪淫、飲酒以及說謊，並且樂於去做，經常這樣做，就會墮入地獄中的人闇煙處（地獄名）。關於殺生、偷盜、邪淫、飲酒的業及其果報，就像前面所說的那樣。什麼是說謊呢？就是說：有人爲了生活而營生，與他人立下約定，以香火為憑證，在異地謀生，實際上得到了財物，卻說謊說：『我沒有得到財物。』而不與他人分。這個人就像是大盜一樣，搶劫他人的財物。這個人因為這樣的惡業因緣，身死命終后墮入惡處，在地獄的人闇煙處，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，那裡的一切苦惱這裡都完全承受。而且還有更厲害的，就是說：這裡的一切身體部分都被完全割裂；割裂之後又重新生長，生長出來后又變得柔軟嬌嫩，他們又再次割裂；割裂之後又重新生長，生長出來后更加柔軟嬌嫩，然後又再次割裂，這是他們惡業的粗略果報，一切的肉都被割盡，只剩下骨頭；自身生出蟲子，蟲子有金剛一樣的嘴，這些蟲子燃燒著火焰，呈現各種雜色，啃食他們的身體；他們遭受各種各樣的痛苦，發出巨大的叫喊聲。這些地獄中的人在這樣無量百千年的時間裡，直到所作所集的惡業破壞、沒有氣息、腐爛殆盡，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣受報的地方，一切身體部分都會腐爛發臭，頭上生出濕蟲，經常沒有衣服，貧窮困苦，即使有少許衣服，也都是補丁摞補丁，所說的話沒有人相信，不被人喜愛，不知道如何謀生，這是他們惡業剩餘的果報。 又，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看見聽見知道：還有另外一個地方，那個地方叫做如飛蟲墮（地獄名），是那個地獄的第七個別處。眾生因為什麼業而生到那個地方呢？他看見：有人殺生、偷盜、邪淫、飲酒以及說謊，並且樂於去做，經常這樣做。
【English Translation】 English version: He knows: If a person commits killing, stealing, sexual misconduct, drinking alcohol, and lying, and delights in doing so, frequently engaging in these actions, they will fall into the Nirayamukha-dhuma (name of a hell) in hell. The karma and consequences of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. What is lying? It is when someone makes a living and enters into an agreement with another, using incense as a pledge, to make a living in a different place. They actually obtain wealth but falsely say, 'I have not obtained anything,' and do not share it with the other person. That person is like a great thief, robbing others of their wealth. Because of this evil karma, that person, after their body breaks and their life ends, falls into an evil place, in the Nirayamukha-dhuma hell, suffering great torment. The suffering is as previously described, like the suffering experienced in the Jiva hells, all that suffering is fully experienced here. Moreover, there is even greater suffering, which is that all parts of the body are completely cut apart; after being cut apart, they grow back, and when they grow back, they are soft and tender, and they are cut apart again; after being cut apart, they grow back, and they are even softer and more tender, and then they are cut apart again. This is the coarse retribution for their evil karma. All the flesh is cut away, leaving only bones; worms are born from their own bodies, worms with diamond-like mouths, these worms burn with flames of various colors, and they eat their bodies; they endure all kinds of suffering, crying out loudly. Those hell beings remain in this way for countless hundreds of thousands of years, until the accumulated evil karma is destroyed, without breath, and completely decayed, only then can they escape from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans, in a place where they experience similar retribution, all parts of their body will rot and stink, wet worms will grow on their head, they will constantly have no clothes, and be poor and miserable. Even if they have a few clothes, they will be patched upon patched, no one will believe anything they say, they will not be loved by others, and they will not know how to make a living. This is the remaining retribution for their evil karma. Furthermore, that Bhiksu, knowing the consequences of karma, observes the great Maha-Raurava hell, and what other places are there? He sees, hears, and knows: there is another place, that place is called Patanga-patana (name of a hell), it is the seventh separate place in that hell. What karma causes beings to be born in that place? He sees: there are people who commit killing, stealing, sexual misconduct, drinking alcohol, and lying, and delight in doing so, frequently engaging in these actions.
，墮彼地獄如飛蟲墮別異處生。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人取眾僧物，若谷、若衣，隨何物等處處販賣，賤買貴賣；既得利已，不與眾僧，言不得利，欺誑眾僧。如是之人貪心妄語，作如是言：『我唯得此，更無有餘。我所治生唯得爾許。』如是之人治生妄語。如是癡人，貪心所作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄如飛蟲墮別異處生，受大苦惱。所謂苦者：彼有鐵狗嚙破其腹，破已食之——食腸、食背，閻魔羅人手執斤斧，斧熱炎熾，斤其身肉以稱稱之，一兩、半兩與狗令食；斤斧甚利，復斤其骨，為取其髓，用與狗故；熱炎鐵鉤，鉤其頷下，既令破已，熱炎鐵鉗拔舌令出，驅令使起，熱炎鐵鉤，鉤其身體，肉皆破裂，如是拔筋，一切身份皆悉遍鉤。如是妄語行惡業人，自作惡業，自如是食。彼妄語人如是業熟，既得免離閻魔羅人，有大熾火滿地獄中，間無空處，妄語罪人入火地獄如飛蟲墮，如是常燒，燒已復生，生已復燒。如是無量百千年歲，乃至作集惡業破壞、無氣爛盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生在貧窮下賤之家，生便被燒，設有多人嚴峻防備，而必被燒，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名死活等，是彼地獄第八別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，復有妄語，樂行多作，墮彼地獄死活等處。如前所說，活等地獄所受苦惱，彼一切苦此中具足，復有異苦，謂：以杖打即死，卻杖即活。如是無量百千年歲，死已復活，活已復死，彼人如是以惡業故。若得脫已，次復更見優缽羅林，疾走往向，望救望歸，見優缽羅滿中青花。是何妄語所得果報？所謂：有人非出家人，為作賊故，著出家服，見有多人慾行曠野而問之言：『彼曠野處為有賊不？』彼知有賊，即答言：『無。』彼人到已，為賊劫奪，亡失財物。妄語誑他，彼信因緣，如業相似，相似得果。見優缽羅滿中青光，而悉是火。閻魔羅人執之，扶著優缽羅中，以火燒之，以無足故不能得下。如是惡業相似勢力，令彼罪人手足眼目，一切皆無。如是地獄，優缽羅中大火充滿，如是無量百千年歲常被燒煮，死而復活。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，所有言語不依道理，自出心語，曲回言說；設得財物，為王所奪，繫獄而死。是彼惡業
【現代漢語翻譯】 現代漢語譯本 『此外，那位比丘瞭解業的果報，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做死活等，那是大地獄的第八個別處。眾生因為什麼業而生於那個地方？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒，還有說妄語，喜歡做這些惡事，就會墮入死活等地獄。就像前面所說的活等地獄所受的苦惱，這裡全部都有，而且還有其他的苦，就是用棍子打就會死，停止打就活過來。這樣無量百千年，死了又活，活了又死，那個人因為惡業的緣故受苦。如果得以脫離，接著又看到優缽羅（Utpala，青蓮花）林，快速跑過去，希望得到救助和歸宿，看到優缽羅林中長滿了青色的花。這是什麼妄語所得的果報呢？就是：有個人不是出家人，爲了做賊，穿著出家人的衣服，看到很多人要到曠野去，就問他們：『那個曠野有沒有賊？』他明明知道有賊，卻回答說：『沒有。』那些人到了曠野，就被賊搶劫，失去了財物。因為妄語欺騙他人，他人相信了他，因為業力相似，所以得到相似的果報。他看到優缽羅林中充滿了青色的光芒，但那些光芒全部都是火焰。閻魔羅（Yama-rāja，閻魔王）的人抓住他，把他扔進優缽羅林中，用火燒他，因為沒有腳，所以無法逃脫。因為惡業相似的力量，讓那個罪人的手、腳、眼睛全部消失。這樣的地獄，優缽羅林中充滿了大火，這樣無量百千年都被燒煮，死了又活。直到惡業沒有消滅、沒有腐爛、業氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道；如果生到人中，也會在與他同業的地方受報，所說的話不合道理，隨心所欲，歪曲事實；即使得到財物，也會被國王奪走，被關在監獄裡死去。這就是他所造的惡業。』
【English Translation】 English version 『Furthermore, that Bhiksu (monk) knows the karmic consequences and observes the great screaming hells. What other places are there? He sees and knows: there is another place called 'Death and Revival,' which is the eighth separate location within those hells. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, drink alcohol, and also lie, enjoying and frequently engaging in these evil deeds, they will fall into the 'Death and Revival' hell. As described earlier, all the sufferings experienced in the 'Revival' hell are fully present here, and there are additional sufferings: being beaten with a stick until death, and then reviving when the beating stops. In this way, for countless hundreds and thousands of years, they die and revive, revive and die, suffering because of their evil karma. If they manage to escape, they then see a grove of Utpala (blue lotus) flowers and run towards it, hoping for rescue and refuge, seeing the Utpala grove full of blue flowers. What is the karmic consequence of this lie? It is this: someone who is not a renunciant, wearing the robes of a renunciant in order to commit theft, sees many people about to travel into the wilderness and asks them, 'Are there thieves in that wilderness?' Knowing there are thieves, he replies, 'No.' When those people arrive, they are robbed by thieves and lose their possessions. Because of lying and deceiving others, and because they believed him, due to the similarity of karma, they receive a similar result. They see the Utpala grove full of blue light, but all that light is fire. The Yama-rāja (King Yama)'s people seize them and throw them into the Utpala grove, burning them with fire. Because they have no feet, they cannot escape. Due to the similar power of their evil karma, the hands, feet, and eyes of those sinners all disappear. Such a hell, the Utpala grove is filled with great fire, and they are constantly burned and cooked in this way for countless hundreds and thousands of years, dying and reviving. Until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, the suffering will not cease at any time; if the evil karma is exhausted, then they can escape from that hell. If, in a distant past life, good karma ripens, they will not be born in the realms of hungry ghosts or animals; if they are born among humans, they will suffer in places with similar karma, their words will be unreasonable, they will speak from their own minds, distorting the truth; even if they acquire wealth, it will be seized by the king, and they will die in prison. This is the evil karma they have created.』
余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名異異轉，是彼地獄第九別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄異異轉處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人諂曲妄語，欲令他人勝負、衰利、死活等故。所謂：有人若陰陽師，善知卜術，卜事皆當，若有德人，常出實語，世人所信，復有因緣，他人所問，作如是意：『我不妄語，一切皆知，一切人信。我今妄語，人皆謂實。』如是念已，即作妄語。以妄語故，能令國土一切亡失，若勝人死，令他怨者迭相劫奪亡失財物。彼妄語人，一切所信，信其妄語。彼妄語人正行形服，而實是賊。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄異異轉處，受大苦惱。所謂苦者：彼地獄處遠見父母奴僕知識、香火善友，是本人中先所見者，于地獄中而安慰之，彼地獄人既聞愛語，疾走往赴，望救望歸。彼人如是走赴異處，入灰火中，如石墮水，沒已復出，一切身份受大苦惱，唱聲大喚。復見父母妻子、香火善友知識，復更走赴，以惡業故，道生鐵鉤，鉤攫其體，既到復為閻魔羅人之所執持，炎燃鐵鋸，解劈其身猶如劈木。如是罪人若脫彼處，唯
【現代漢語翻譯】 余殘果報。
『又彼比丘知業果報，觀大叫喚之大地獄，復有何處？』彼見聞知：『復有異處名異異轉（地獄名），是彼地獄第九別處。』眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄異異轉處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？所謂：有人諂曲妄語，欲令他人勝負、衰利、死活等故。所謂：有人若陰陽師（占卜者），善知卜術，卜事皆當，若有德人，常出實語，世人所信，復有因緣，他人所問，作如是意：『我不妄語，一切皆知，一切人信。我今妄語，人皆謂實。』如是念已，即作妄語。以妄語故，能令國土一切亡失，若勝人死，令他怨者迭相劫奪亡失財物。彼妄語人，一切所信，信其妄語。彼妄語人正行形服，而實是賊。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄異異轉處，受大苦惱。所謂苦者：彼地獄處遠見父母奴僕知識、香火善友，是本人中先所見者，于地獄中而安慰之，彼地獄人既聞愛語，疾走往赴，望救望歸。彼人如是走赴異處，入灰火中，如石墮水，沒已復出，一切身份受大苦惱，唱聲大喚。復見父母妻子、香火善友知識，復更走赴，以惡業故，道生鐵鉤，鉤攫其體，既到復為閻魔羅人（地獄的獄卒）之所執持，炎燃鐵鋸，解劈其身猶如劈木。如是罪人若脫彼處，唯
【English Translation】 Residual karmic retribution.
『Furthermore, that Bhikshu (Buddhist monk) knows the karmic consequences and observes the Great Hell of Great Cries. Where else is there?』 He sees and knows: 『There is another place called Different Transformations (name of a hell), which is the ninth separate place of that hell.』 What karma causes beings to be born in that place? He sees: Some people indulge in and frequently commit killing, stealing, sexual misconduct, drinking alcohol, and lying, and they fall into that hell of Different Transformations. The karma and consequences of killing, stealing, sexual misconduct, and drinking alcohol have been described earlier. What is lying? It refers to someone who deceitfully lies to cause others to win or lose, prosper or decline, live or die. For example, there are Yin-Yang masters (diviners) who are skilled in divination and whose predictions always come true. There are virtuous people who always speak the truth and are trusted by the world. If there is a reason why others ask them questions, they think: 『I do not lie, I know everything, and everyone trusts me. If I lie now, people will think it is the truth.』 After thinking this, they then lie. Because of lying, they can cause the entire country to be lost. If a superior person dies, they cause his enemies to rob and plunder his wealth. These liars are trusted by everyone, who believe their lies. These liars behave and dress properly, but they are actually thieves. Because of this evil karma, these people fall into evil realms after their bodies break and their lives end, and they suffer great torment in that hell of Different Transformations. The suffering is as follows: In that hell, they see their parents, servants, acquaintances, incense-fire friends, and good friends from afar, who are people they had seen before in the human realm. These people comfort them in hell. When the hell-dwellers hear loving words, they rush towards them, hoping for rescue and return. As these people rush to different places, they enter ash and fire, sinking and emerging like stones falling into water, with all parts of their bodies suffering great torment, and they cry out loudly. They see their parents, wives, incense-fire friends, and acquaintances again and rush towards them again. Because of their evil karma, iron hooks grow on the road and seize their bodies. When they arrive, they are seized by the Yama (judge of the dead) wardens, and their bodies are sawn apart with burning iron saws, like splitting wood. If such sinners escape from that place, they only
有骨在，一切身份皆悉破裂，走向異處，更為其餘閻魔羅人執著炎火鐵刀輪中。彼鐵刀輪上下皆有。以惡業故，如是鐵輪利刀遍滿，彼輪疾轉，炎火熾燃，磨彼妄語惡業之人碎如麨末，末已復生。彼地獄人輪處得脫，復見父母妻子、香火善友知識，望救望歸，疾走往赴，以惡業故，既如是走，道上多生熱炎鐵鉤，有惡師子——惡業所生——執彼罪人置於口中，在牙齒間，閻魔羅人熱炎鐵鉤鉤之令出，出已思念而復更走。既如是走，其足破裂，火炎極燒，一切身份皆悉破壞，燒燃焦爛，猶走不止，遍身是瘡，彼罪人身骨脈皆盡。是彼妄語樂行多作，相似業因，相似得果。如彼人說：『我實語人。』而作妄語、諂曲心語、抂謗他語，如是彼人見有父母妻子、香火善知識等。彼妄語人如是久受無邊苦惱堅䩕利苦，如是無量百千年歲常煮常燒、常劈常打，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮下賤，根闕常病，一切眾人之所憎嫉，一切不信，一切污惡，一切所作唐勞其功，所求不得，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名唐悕望，是彼地獄
【現代漢語翻譯】 現代漢語譯本：如果罪人的骨頭還在，他/她的整個身體就會被徹底撕裂，分散到不同的地方，然後被其他的閻魔羅人（Yamaraja，冥界之王）用燃燒著火焰的鐵刀輪折磨。鐵刀輪的上下都有刀刃。因為罪人的惡業，這些鐵輪利刀布滿各處，鐵輪快速旋轉，火焰熊熊燃燒，將那些說謊作惡的人磨成粉末，粉末消散后，他們又會復生。那些從鐵輪處逃脫的地獄之人，再次看到自己的父母妻子、祭祀用的香火、善良的朋友和熟人，他們渴望得到拯救，渴望回家，於是快速跑過去，但因為他們的惡業，在奔跑的路上會生出許多燃燒著火焰的鐵鉤。還會出現兇惡的獅子——由惡業所生——抓住這些罪人，把他們放在嘴裡，在牙齒間撕咬，閻魔羅人用燃燒的鐵鉤把他們鉤出來，出來之後他們又開始思念親人，再次奔跑。這樣奔跑的時候，他們的腳被撕裂，被火焰炙烤，整個身體都被破壞，燒焦腐爛，但仍然無法停止奔跑，全身都是瘡。這些罪人的身體，骨頭和血脈都耗盡。這是因為他們喜歡說謊，經常這樣做，相似的業因導致相似的果報。就像有些人說：『我是個說實話的人。』但卻說謊，說諂媚虛偽的話，誹謗他人。這樣的人會看到自己的父母妻子、祭祀用的香火、善良的朋友和熟人等，這些說謊的人會長期遭受無邊的痛苦，堅硬而鋒利的痛苦，這樣無量百千年的時間裡，他們會被不斷地煮、燒、劈、打，直到他們的惡業被摧毀、腐爛，業力消散，在任何時候痛苦都不會停止；如果惡業消盡，他們才能從地獄中解脫。如果在前世過去很久以前有善業成熟，他們就不會轉生到餓鬼、畜生道；如果轉生到人間，也會在與他們惡業相似的地方，貧窮殘缺，身體虛弱多病，被所有人憎恨嫉妒，不被信任，一切都污穢不堪，一切努力都白費，所求都無法得到，這是他們惡業殘留的果報。 「此外，比丘（bhiksu，佛教出家男眾）瞭解業報，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方，名叫唐悕望，那是地獄。
【English Translation】 English version: If the bones of the sinner remain, his/her entire body will be completely torn apart, scattered to different places, and then tormented by other Yamarajas (Yamaraja, the King of the Underworld) with burning iron wheels. The iron wheels have blades on both the top and bottom. Because of the sinner's evil karma, these iron wheels and sharp blades are everywhere. The iron wheels spin rapidly, and the flames burn fiercely, grinding those who lie and do evil into powder. After the powder dissipates, they are reborn. Those hell beings who escape from the iron wheels see their parents, wives, sacrificial incense, kind friends, and acquaintances again. They long to be saved and to go home, so they run quickly, but because of their evil karma, many burning iron hooks appear on the road. There are also ferocious lions—born from evil karma—that seize these sinners, put them in their mouths, and tear them apart between their teeth. The Yamarajas use burning iron hooks to pull them out, and after they come out, they miss their relatives again and run again. As they run, their feet are torn apart, scorched by flames, and their entire bodies are destroyed, burned, charred, and rotten, but they still cannot stop running, and their whole bodies are covered in sores. The bodies of these sinners, their bones and veins, are exhausted. This is because they like to lie and do so often. Similar causes lead to similar effects. It's like some people say, 'I am a truthful person,' but they lie, speak flattering and false words, and slander others. Such people will see their parents, wives, sacrificial incense, kind friends, and acquaintances, etc. These liars will suffer endless pain for a long time, hard and sharp pain. For countless hundreds of thousands of years, they will be constantly boiled, burned, split, and beaten until their evil karma is destroyed, rotted, and their karmic force dissipates. At any time, the pain will not stop; if the evil karma is exhausted, they can be liberated from hell. If in a previous life, long ago, good karma has matured, they will not be reborn into the realms of hungry ghosts or animals; if they are reborn into the human realm, they will also be in places similar to their evil karma, poor and disabled, physically weak and sickly, hated and envied by everyone, not trusted, everything is filthy and unbearable, all efforts are in vain, and what they seek cannot be obtained. This is the remaining retribution of their evil karma. 「Furthermore, the bhiksu (bhiksu, a Buddhist monk) understands karmic retribution and observes the Great Shrieking Great Hell. What other places are there? He sees and knows: there is another place called Tang Xi Wang, which is a hell.
第十別處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，復有妄語，樂行多作，墮彼地獄唐悕望處，業及果報如前所說。今說妄語。何者妄語？于苦惱人，若有病人、饑人渴人、貧窮孤獨、下賤癡儜如是等人，若粳米等一切食具、若食若飲、若衣若敷臥具舍等一切皆無，若乞、不乞，許而不與，彼常悕望，后時息心。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄唐悕望處，受大苦惱。以本許食而後不與，彼惡業故，見地獄中有好種種佉陀尼食、蒲阇尼食，種種妙好莊嚴之處，彼地獄人極大飢渴，疾疾而走趣彼食處，遠見彼食極好甚愛，清潔具足，到已即無，唯見鐵汁熱炎熾燃。既趣彼食，疾疾而走，以惡業故，滿道鐵鉤，鉤攫其體，乃到彼處，如前所說次第乃至到彼處已，彼所見食，悉為洋鐵熱炎熾燃、大臭色惡，是彼妄語惡業所作。既近見之，即便墮中，若嗅彼氣，燒鼻墮落。若身觸之，一切身份皆悉炎燃如螢火蟲，鐵汁燒唇。既燒唇已，次燒其咽；既燒咽已，次燒其心；既燒心已，次燒其脾；既燒脾已，次燒其腸。如是次第燒生藏已，次燒熟藏；燒熟藏已，從下而出。又復敷具及臥具等，許佈施已，后時不與，彼妄語業，寒熱所逼受大苦惱，無所悕望。彼地獄中熱銅板地，罪人坐已，一切身份皆
【現代漢語翻譯】 現代漢語譯本 第十處是別處地獄。眾生因何種業而生於此處？他們所見所聞所知是：如果有人殺生、偷盜、邪淫、飲酒，又喜歡妄語，經常這樣做，就會墮入唐悕望處地獄（Tang Xi Wang Chu Di Yu，因希望落空而受苦的地獄），其業報和果報如前所述。現在來說妄語。什麼是妄語呢？對於那些受苦惱的人，比如病人、飢餓的人、口渴的人、貧窮孤獨的人、愚笨遲鈍的人等等，這些人如果缺少粳米等一切食物，沒有吃的、喝的、穿的、鋪蓋臥具和住所等等，無論他們乞討與否，答應給他們東西卻不給，讓他們一直懷著希望，最終卻失望。這些人因為這種惡業因緣，身死命終后墮入惡道，就在唐悕望處地獄，遭受巨大的苦惱。因為之前答應給食物卻不給，由於這種惡業，他們會看到地獄中有各種美味的食物（佉陀尼食，Qie Tuo Ni Shi，可咀嚼的食物）、飲料（蒲阇尼食，Pu She Ni Shi，可飲用的食物），以及各種美妙莊嚴的地方。這些地獄中的人極度飢渴，快速地跑向那些食物的地方，遠遠地看到那些食物非常好，非常喜愛，覺得很乾凈，很完備，但到達之後，食物卻消失了，只看到鐵汁在熾熱地燃燒。當他們跑向食物時，因為惡業的緣故，滿路上都是鐵鉤，鉤住他們的身體。他們掙扎著到達那裡，就像前面所說的那樣，直到到達那個地方，他們所看到的食物，全都變成了滾燙的鐵水，散發著惡臭，顏色難看，這是他們妄語惡業所造成的。當他們靠近看到這些時，立刻就掉進鐵水中。如果聞到那氣味，鼻子就會被燒掉。如果身體接觸到鐵水，全身都會像螢火蟲一樣燃燒，鐵汁燒灼嘴唇。燒灼嘴唇之後，接著燒灼他們的喉嚨；燒灼喉嚨之後，接著燒灼他們的心臟；燒灼心臟之後，接著燒灼他們的脾臟；燒灼脾臟之後，接著燒灼他們的腸子。就這樣依次燒灼完內臟之後，接著燒灼熟臟；燒灼完熟臟之後，鐵水從下面流出。此外，對於鋪蓋和臥具等，答應佈施之後，後來又不給，因為這種妄語的惡業，他們會受到寒冷和炎熱的逼迫，遭受巨大的苦惱，沒有任何希望。在那地獄中，有熱的銅板地面，罪人坐在上面，全身都會...
【English Translation】 English version The tenth place is the Other Place Hell. What karma causes beings to be born in this place? They see, hear, and know: if someone kills, steals, commits sexual misconduct, drinks alcohol, and also enjoys lying, frequently engaging in these actions, they will fall into the Tang Xi Wang Chu Hell (Tang Xi Wang Chu Di Yu, Hell of Disappointed Hopes), the karma and its consequences being as previously described. Now, let's talk about lying. What is lying? To those who are suffering, such as the sick, the hungry, the thirsty, the poor and lonely, the foolish and dull, and so on, if they lack everything like rice and other foods, have no food, drink, clothing, bedding, or shelter, whether they beg or not, promising to give them things but not giving them, causing them to constantly have hope but ultimately be disappointed. These people, due to this evil karma, after death fall into evil realms, specifically into the Tang Xi Wang Chu Hell, suffering great torment. Because of promising food but not giving it, due to this evil karma, they will see in hell various delicious foods (Khādaniya food, Qie Tuo Ni Shi, chewable food), drinks (Bhojanīya food, Pu She Ni Shi, drinkable food), and various beautiful and adorned places. These hell beings, extremely hungry and thirsty, quickly run towards those food places, seeing from afar that the food is very good, very desirable, clean, and complete, but upon arrival, the food disappears, and they only see molten iron burning fiercely. As they run towards the food, due to their evil karma, the road is full of iron hooks, hooking their bodies. They struggle to reach there, as described before, until they arrive at that place, the food they saw has all turned into molten iron, burning fiercely, emitting a foul odor, and having a terrible color, all caused by their lying karma. When they approach and see this, they immediately fall into the molten iron. If they smell the odor, their noses will be burned off. If their bodies touch the molten iron, their entire bodies will burn like fireflies, the molten iron burning their lips. After burning their lips, it then burns their throats; after burning their throats, it then burns their hearts; after burning their hearts, it then burns their spleens; after burning their spleens, it then burns their intestines. In this way, after burning the internal organs, it then burns the digested organs; after burning the digested organs, the molten iron flows out from below. Furthermore, regarding bedding and sleeping mats, promising to give them but not giving them later, due to this lying karma, they will be tormented by cold and heat, suffering great torment, without any hope. In that hell, there is a hot copper plate ground, and when the sinners sit on it, their entire bodies will...
悉消洋，洋已燒燃，后復更生。若人屋舍欲施客人，許而不與，彼妄語業，置歡喜鑊、隨喜鑊中，如是鑊量五十由旬，熱沸鐵汁滿彼鑊中。彼惡業人頭在下入，既入鑊中，或上或下皆悉爛熟，未熟則沈，熟已則浮；既浮出已，復沈在下。如是沸熱，既爛熟已，一切身份皆悉肉脫，筋皮骨散，一切諸節損少減盡。彼鑊甚闇，沸鐵滿中，生燒其身，唱喚號哭。彼既煮已，復入余鑊，鑊中煮熟，熟則浮出，如初鑊煮，此中亦爾。如是上下，或出或入，彼諸罪人或合一處、或時分散，若相近時極熱相觸，如是相觸一百千倒，身體破為一百千段而復更生。又復更與余諸罪人極熱相觸，如是相觸一百千倒，身體破為一百千段，是本妄語惡業罥縛，於一切時受如是苦。如是乃至彼妄語人惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，生則為奴，屬本前世所誑之人，以前世時許而不與，是故如是。或復系屬餘人為奴，彼人異業。何以故？以無始來生生輪轉，無始以來造作種種惡不善業，如是世間生死所攝，處處流轉，難相值故，喜愛業繩之所繫縛，是故輪轉處處異故，不可相值。以此因緣，或時復與異人為奴，常離飲食臥具屋舍
【現代漢語翻譯】 現代漢語譯本： 悉消洋（地獄名），洋已燒燃，然後又重新產生。如果有人答應給客人房屋卻不給，這種妄語的業報，會使其墮入歡喜鑊、隨喜鑊中。這種鑊的容量有五十由旬（古印度長度單位），裡面充滿沸騰的鐵汁。作惡之人頭朝下被投入鑊中，在鑊中或上或下，全身都被煮爛。沒熟透的就沉下去，煮熟了就浮上來；浮上來之後，又再次沉下去。就這樣在沸騰的熱液中，身體被煮爛，所有身軀的肉都脫落，筋、皮、骨頭散開，所有的關節都損壞減少直至消失。鑊中非常黑暗，充滿沸騰的鐵汁，不斷焚燒罪人的身體，他們慘叫號哭。被煮過後，又被投入其他的鑊中，在鑊中煮熟，熟了就浮上來，就像在第一個鑊中一樣。就這樣上下沉浮，或出或入，這些罪人有時聚集在一起，有時分散開來，如果靠近時，極熱的液體互相接觸，這樣接觸一百千次，身體破碎成一百千段，然後又重新產生。又和其他罪人極熱地互相接觸，這樣接觸一百千次，身體破碎成一百千段，這是因為之前妄語的惡業所束縛，在任何時候都要承受這樣的痛苦。就這樣，直到妄語之人的惡不善業沒有消滅、沒有腐爛、業力之氣沒有耗盡，在任何時候都要不停地承受痛苦；如果惡業消盡，才能從地獄中解脫。如果在前世過去很久遠的時候有善業成熟，就不會墮入餓鬼、畜生道；如果轉生為人，在相同業力的地方，出生后就會成為奴隸，隸屬於前世被他欺騙的人，因為前世答應了卻不給予，所以才會這樣。或者被其他人束縛成為奴隸，這是因為其他不同的業力。為什麼呢？因為從無始以來，生死輪迴，無始以來造作種種惡不善業，所以被世間的生死所束縛，在各處流轉，難以相遇，被喜愛的業力之繩所束縛，所以在各處輪迴，因為處境不同，所以難以相遇。因為這個因緣，有時又會成為其他人的奴隸，經常缺乏飲食、臥具、房屋。
【English Translation】 English version: Siyang (name of a hell) is consumed, the cauldron is already burning, and then it regenerates. If someone promises to give a house to a guest but does not, the karmic consequence of this false speech will cause them to fall into the Cauldron of Joy and the Cauldron of Delight. This cauldron has a capacity of fifty yojanas (an ancient Indian unit of length), filled with boiling iron liquid. The evil-doer is thrown into the cauldron headfirst, and in the cauldron, they go up and down, their whole body being boiled rotten. Those not fully cooked sink, and those cooked float up; after floating up, they sink again. Thus, in the boiling hot liquid, the body is boiled rotten, all the flesh of the body falls off, the tendons, skin, and bones scatter, and all the joints are damaged, reduced, and disappear. The cauldron is very dark, filled with boiling iron liquid, constantly burning the body of the sinner, who screams and cries. After being boiled, they are thrown into other cauldrons, boiled in the cauldrons, and when cooked, they float up, just like in the first cauldron. Thus, sinking and floating, going in and out, these sinners sometimes gather together, sometimes scatter, and if they get close, the extremely hot liquid touches each other, and this contact happens a hundred thousand times, the body breaking into a hundred thousand pieces, and then regenerating. Then they come into extremely hot contact with other sinners, and this contact happens a hundred thousand times, the body breaking into a hundred thousand pieces. This is because of the bondage of the evil karma of previous false speech, and at any time they must endure such suffering. Thus, until the evil and unwholesome karma of the liar has not been destroyed, has not rotted, and the energy of the karma has not been exhausted, they must constantly endure suffering at all times; if the evil karma is exhausted, then they can be liberated from hell. If in a previous life, a long time ago, good karma has matured, they will not fall into the realm of hungry ghosts or animals; if they are reborn as humans, in the same karmic place, they will be born as slaves, belonging to the person they deceived in the previous life, because they promised but did not give in the previous life, that is why it is like this. Or they are bound to others as slaves, this is because of other different karmas. Why? Because from beginningless time, there is the cycle of birth and death, and from beginningless time, various evil and unwholesome karmas are created, so they are bound by the birth and death of the world, wandering everywhere, difficult to meet, bound by the ropes of beloved karma, so they are in the cycle of rebirth in various places, because the circumstances are different, so it is difficult to meet. Because of this cause, sometimes they become slaves to others, often lacking food, bedding, and housing.
、隨病醫藥，常為大家之所罵辱，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名雙逼惱，是彼地獄第十一處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒，樂行多作，墮彼地獄雙逼惱處，業及果報如前所說。復有妄語。何者妄語？謂：邑子中、社等會中，若我慢心、若因瞋心、若相憎嫉或相鬥諍，妄語而說，自他俱誑、自他破壞，以作如是妄語因緣，彼處眾中令他得罰，心生歡喜。彼如是業多作究竟，作而復集。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄雙逼惱處，受大苦惱。彼人如是社會等中，妄語惡說，以如是因、如是因緣，身壞命終墮彼地獄，在雙逼惱別異處生，受大苦惱。所謂苦者：如活、黑繩、合、叫喚等諸地獄中前所說者，此中轉勝。以惡業故，彼處則有炎牙師子。彼惡師子取彼妄語地獄罪人，如前所說種種苦惱。既得脫已，為彼師子舉而食之，舉食則死，下之則活。又復食其一切身份，食已復生，生已復食。以惡業故令彼師子齒機關中炎火充滿，以如是齒食彼罪人，罪業力故，師子口中被嚙被燒，受兩種苦。如是無量百千年歲常被燒壓，受大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾
【現代漢語翻譯】 現代漢語譯本：
對病人施藥，卻常常被大家謾罵侮辱，這是他過去惡業所剩餘的果報。 『此外，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看見並知道：還有另一個地方名叫雙逼惱，那是大地獄的第十一處。眾生因為什麼業而生到那個地方？他看見：有人殺生、偷盜、邪淫、飲酒，喜歡做並且大量做這些惡事，就會墮入雙逼惱地獄，其業和果報如前所述。還有妄語。什麼是妄語？就是在村落中、社團集會中，因為我慢心、因為嗔恨心、因為相互憎恨嫉妒或者相互爭鬥，說虛妄的話，欺騙自己也欺騙他人、破壞自己也破壞他人，因為做了這樣的妄語，在那些人群中使他人受到懲罰，自己心裡卻感到歡喜。他像這樣的惡業做得很多並且最終完成，做了又不斷積累。這個人因為這些惡業的因緣，身死命終后墮入惡道，在雙逼惱地獄中，遭受巨大的苦惱。這個人像這樣在社會集會中，惡意的說妄語，因為這樣的因、這樣的因緣，身死命終后墮入那個地獄，在雙逼惱這個特別的地方出生，遭受巨大的苦惱。所說的苦惱：就像活地獄、黑繩地獄、合大地獄、叫喚地獄等前面所說的那些苦惱，在這裡更加嚴重。因為惡業的緣故，那個地方會有長著火焰牙齒的獅子。那些惡獅子抓住那些因為妄語而下地獄的罪人，像前面所說的遭受種種苦惱。好不容易得以脫身，又被那些獅子舉起來吃掉，舉起來吃掉就死了，放下就活了。又吃掉他們全身的各個部分，吃完后又復活，復活后又被吃掉。因為惡業的緣故，使得那些獅子的牙齒機關中充滿了火焰，用這樣的牙齒吃那些罪人，因為罪業的力量，在獅子的口中被咬被燒，遭受兩種痛苦。像這樣無量百千年歲常常被燒被壓，遭受巨大的苦惱，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，那個地獄的地方才……』
【English Translation】 English version:
'Administering medicine to the sick, yet constantly being scolded and insulted by everyone, this is the remaining karmic retribution from his past evil deeds.' 'Furthermore, that Bhiksu (Buddhist monk) knows the karmic consequences, observing the Great Shrieking Hell, what other places are there? He sees and knows: there is another place called Double Torment, which is the eleventh place of the great hells. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, and drink alcohol, enjoying and excessively engaging in these evil deeds, they will fall into the Double Torment Hell, their karma and retribution as previously described. Also, false speech. What is false speech? It is in villages, community gatherings, due to arrogance, due to anger, due to mutual hatred and jealousy or mutual strife, speaking falsely, deceiving oneself and deceiving others, destroying oneself and destroying others, because of making such false speech, causing others to be punished in those gatherings, while feeling happy in one's heart. He does such evil deeds extensively and ultimately completes them, doing them and accumulating them repeatedly. This person, because of these evil karmic causes, after death and the end of life, falls into evil realms, in the Double Torment Hell, suffering great distress. This person, in such social gatherings, maliciously speaks falsely, because of such causes, such conditions, after death and the end of life, falls into that hell, born in that particular place of Double Torment, suffering great distress. The suffering spoken of: like the Living Hell, Black Rope Hell, Crushing Hell, Shrieking Hell, etc., those sufferings previously described, here they are even more severe. Because of evil karma, in that place there will be lions with flaming teeth. Those evil lions seize those sinners who fell into hell because of false speech, suffering all kinds of distress as previously described. Having barely escaped, they are then lifted up and eaten by those lions, lifted up and eaten then they die, put down then they live. And they eat every part of their entire body, after eating they are resurrected, after resurrecting they are eaten again. Because of evil karma, causing the teeth mechanisms of those lions to be filled with flames, using such teeth to eat those sinners, because of the power of sin, being bitten and burned in the mouths of the lions, suffering two kinds of pain. Like this, for countless hundreds and thousands of years, constantly being burned and crushed, suffering great distress, until the evil karma has not decayed, has not rotted, the energy of the karma has not been exhausted, at any time the pain will not stop; if the evil karma is exhausted, that hellish place will...'
乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，惡業力故，或為蛇螫而致命終，或為師子虎熊所殺而啖食之，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名迭相壓，是彼地獄第十二處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒及以妄語，樂行多作，墮彼地獄迭相壓處。殺生、偷盜、邪行、飲酒業及果報，如前所說。何者妄語？有兄弟等，有近有遠，兩朋諍對。彼兄弟者或同一父、或同一祖、或異兄弟、或是伯叔，分物斗諍。有同種姓極遠乃至二十一世，如是人來為作證明，如是等中，為益近者作妄語說，自知非實而故教之以受曲意，方便計挍作妄語說。彼業普遍究竟和集，彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄迭相壓處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，彼人妄語誑親惡業，于地獄處有鐵鉸刀，見本人中所誑親者，鉸其身肉，著其口中，驅踧令食，以惡業故自肉不消。
「閻魔羅人說偈責之，而作是言：
「『實語得安樂， 實語得涅槃， 妄語生苦果， 今來在此受。 若不捨妄語， 則得一切苦， 實語不須買，
【現代漢語翻譯】 現代漢語譯本：
才能得以解脫。如果前世過去很久以前有善業成熟，就不會生於餓鬼、畜生道中；如果生在人中同樣受惡業影響的地方，因為惡業的力量，或者被蛇咬而喪命，或者被獅子、老虎、熊所殺而吃掉，這是他們惡業剩餘的果報。 『此外，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方名叫迭相壓，是那個地獄的第十二處。眾生因為什麼業而生於那個地方？他看到：有人殺生、偷盜、邪淫、飲酒以及說謊，喜歡做這些惡事，就墮入迭相壓地獄。殺生、偷盜、邪淫、飲酒的業和果報，如前面所說。什麼是妄語呢？比如兄弟等人，有親近的也有疏遠的，分成兩派爭鬥。這些兄弟或者同父、或者同祖、或者不是同一個父母所生，或者是伯叔，爲了分財產而爭鬥。有同一種姓的人，即使相隔很遠，甚至二十一代，這樣的人來作證，在這些人中，爲了幫助親近的人而說謊，明知不是事實卻故意教唆別人接受錯誤的意見，用各種方法巧言狡辯而說謊。這種惡業普遍、徹底、聚集在一起，這個人因為這種惡業的因緣，身死命終后墮入惡道，在迭相壓地獄中，遭受巨大的苦惱。所說的苦惱，就像前面所說的活地獄所受的苦惱一樣，那裡的一切苦惱這裡都全部承受。更有甚者，這個人因為說謊欺騙親人的惡業，在地獄裡有鐵鉤刀，看到自己生前欺騙的親人，用鉤刀鉤他的肉，塞進他的嘴裡，驅趕著他吃，因為惡業的緣故，自己的肉無法消化。 閻魔羅人（Yamaraja，冥界之王）用偈語責備他們，這樣說道： 『說實話能得到安樂，說實話能得到涅槃（Nirvana，解脫）， 說謊會產生痛苦的果報，現在來到這裡受苦。 如果不捨棄妄語，就會得到一切痛苦， 說實話不需要花錢買，』
【English Translation】 English version:
will then be liberated. If in a previous long distant past, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if born among humans in places affected by similar bad karma, due to the power of that bad karma, they may die from snake bites, or be killed and eaten by lions, tigers, or bears, which are the remaining karmic retributions of their evil deeds. 『Furthermore, that Bhikkhu (Buddhist monk) knows the karmic consequences and observes the Great Shrieking Hell, wondering if there are other places. He sees and knows: there is another place called Interlocking Pressure, which is the twelfth location of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, drink alcohol, and lie, enjoying and frequently engaging in these evil deeds, and thus fall into the Interlocking Pressure Hell. The karma and consequences of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. What is lying? For example, brothers and others, both close and distant, are divided into two factions and fight. These brothers may share the same father, the same ancestor, or not be born of the same parents, or they may be uncles, fighting over the division of property. There are people of the same lineage, even from as far as twenty-one generations, who come to testify, and among these people, they lie to help those who are close to them, knowingly teaching others to accept wrong opinions, using various methods of sophistry and deception to lie. This evil karma is pervasive, thorough, and accumulated, and because of this evil karma, the person dies and falls into evil realms, suffering great torment in the Interlocking Pressure Hell. The suffering is as described earlier in the Living Hell, where all the suffering is fully endured here. Even worse, because of the evil karma of lying and deceiving relatives, there are iron hooks and knives in hell, and they see the relatives they deceived in their previous lives, their flesh is hooked out with the knives, stuffed into their mouths, and they are driven to eat it, but because of their evil karma, their own flesh cannot be digested. The Yamaraja (Lord of Death) rebukes them with verses, saying: 『Speaking truthfully brings happiness, speaking truthfully leads to Nirvana (liberation), Lying produces painful consequences, and now you come here to suffer. If you do not abandon lying, you will receive all suffering, Speaking truthfully does not need to be bought,』
易得而不難。 實非異國來， 非從異人來， 何故舍實語， 喜樂妄語說？ 實為勝濟口， 因實得諸法， 實為燈中最， 如來如是說。 實為藥中勝， 常能破壞苦， 作惡非我教， 汝自癡心造。 汝自作惡業， 汝今還自受， 業盡乃得脫， 唱喚何所解？ 己為惡業誑， 今者徒叫喚， 自誑是愚癡， 叫喚非黠慧。』
「閻魔羅人如是責疏地獄人已，復與無量百種苦惱，如前所說與大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常為他人之所誑惑，所有財物常為他人之所劫奪，如是苦惱，得財物已而覆亡失，為一切人之所不信，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為金剛嘴烏，是彼地獄第十三處。眾生何業生於彼處？彼見聞知：若何等人殺生、偷盜、邪行、飲酒，復有妄語，樂行多作，墮彼地獄金剛嘴烏別異處生。彼前活等諸地獄中所受苦惱，彼一切苦此中具受。殺生、偷盜、邪行、飲酒業及果報，如前所說。今說妄語，所謂：若人
【現代漢語翻譯】 現代漢語譯本 容易得到卻不難理解。 真理並非來自異國，也不是從其他人那裡傳來。 為何捨棄真實之語，反而喜歡說虛妄之言？ 真實是最好的渡口，因為真實可以獲得一切法。 真實是燈中最明亮的，如來（Tathagata）就是這樣說的。 真實是藥物中最好的，常常能夠破除痛苦。 作惡不是我的教導，是你自己癡心妄為。 你自作惡業，現在還要自己承受， 業報盡了才能解脫，叫喊有什麼用呢？ 自己被惡業欺騙，現在徒勞地叫喊， 自欺欺人是愚癡，叫喊不是聰明的做法。'
閻魔羅人（Yamaraja）這樣責備疏地獄的人後，又給予無量百種的苦惱，像前面所說的那樣給予巨大的苦惱，直到惡業沒有壞滅、沒有腐爛、業氣沒有消盡，在任何時候都不斷地給予痛苦；如果惡業消盡，他們才能從那個地獄處解脫。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中同樣受業報的地方，常常被其他人欺騙迷惑，所有的財物常常被其他人搶奪，像這樣的苦惱，得到財物后又會失去，不被任何人信任，這是他們惡業剩餘的果報。
此外，那位比丘（bhiksu）知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看見並知道：還有其他地方，那個地方名叫金剛嘴烏，是那個地獄的第十三處。眾生因為什麼業而生到那個地方？他看見並知道：如果有人殺生、偷盜、邪淫、飲酒，還有說妄語，喜歡做這些惡事，就會墮入金剛嘴烏這個特別的地獄中。他們之前在其他地獄中所受的苦惱，在這裡全部都要承受。殺生、偷盜、邪淫、飲酒的業和果報，像前面所說的那樣。現在說妄語，就是說：如果有人
【English Translation】 English version Easy to obtain and not difficult to understand. Truth does not come from a foreign land, nor does it come from a different person. Why abandon the words of truth and delight in speaking falsehoods? Truth is the best ferry, because through truth one obtains all dharmas (teachings). Truth is the brightest among lamps, as the Tathagata (the thus-gone one) has said. Truth is the best among medicines, constantly able to destroy suffering. Doing evil is not my teaching; it is your own foolish creation. You created your own evil karma (actions), and now you must bear it yourself. Only when your karma is exhausted will you be liberated; what good does shouting do? Deceived by your own evil deeds, you now cry out in vain. Deceiving oneself is foolish; shouting is not wise.'
Yamaraja (the lord of death), having rebuked the beings in the Sparse Hell in this way, inflicts upon them countless hundreds of kinds of suffering, as previously described, giving them great torment until their evil karma is not destroyed, not decayed, and the energy of their karma is not exhausted. At all times, suffering is given to them without ceasing; if their evil karma is exhausted, they will then be liberated from that hell. If, in a past life long ago, good karma has ripened, they will not be born into the realms of hungry ghosts or animals; if they are born among humans in a place subject to the same karma, they are often deceived and confused by others, and all their possessions are constantly robbed by others. Such suffering is that, having obtained possessions, they lose them again, and they are not trusted by anyone. This is the remaining karmic retribution for their evil deeds.
Furthermore, that bhiksu (monk) knows the results of karma and observes the Great Shrieking Hell. What other places are there? He sees and knows: there are other places. That place is called Vajra-Beaked Crows, and it is the thirteenth place in that hell. What karma causes beings to be born in that place? He sees and knows: if anyone kills, steals, engages in sexual misconduct, drinks alcohol, and also lies, delighting in doing these evil deeds, they will fall into that special hell of Vajra-Beaked Crows. All the suffering they endured in the previous hells, they must endure completely here. The karma and results of killing, stealing, sexual misconduct, and drinking alcohol are as previously described. Now, concerning lying: if a person
于眾僧中，許與病者隨病醫藥而後不與。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄金剛嘴烏別異處生，受大苦惱。所謂苦者：本許不與惡業所作，金剛嘴烏啄其身肉而啖食之。既啄肉已，即彼啄處還復更生，生則軟嫩猶如蓮華，以軟嫩故極受大苦。如是更啄，啄已復生，軟嫩於前而復更啄，受苦轉增。彼地獄人如是無量百千年歲為烏所食。既脫彼處，次第復生熾火炎燃鐵沙之中，彼地獄人足蹈熱沙，為沙所燒，一切身份，灰亦叵得。又復更生，自食其舌，食已復生；食已復生，舌妄語故，為人所食。彼妄語人妄語說故，還自食舌。」
爾時，世尊而說偈言：
「甘露及毒藥， 皆在人舌中， 實語成甘露， 妄言則為毒。 若人須甘露， 彼人住實語； 若人須毒者， 彼人妄語說。 毒不決定死， 妄語則決定， 若人妄語說， 彼得言死人。 妄語不自利， 亦不益他人， 若自他不樂， 云何妄語說？ 若人惡分別， 喜樂妄語說， 蜚墮火刀上， 得如是苦惱。 毒害雖甚惡， 唯能殺一身， 妄語惡業者， 百千身破壞。 智者說實語， 是凡人正法， 戒人為莊嚴， 能示解脫道。 眾生自作業， 為愛水所漂， 善逝
【現代漢語翻譯】 現代漢語譯本： 在眾僧之中，答應給生病的人醫藥，之後卻不給。那個人因為這種惡業的因緣，身死命終后墮入惡道，在那地獄的金剛嘴烏（一種地獄中的鳥）的特殊地方出生，遭受巨大的苦惱。所謂的苦惱是：因為之前答應給藥卻不給的惡業所致，金剛嘴烏啄食他的身體，吃他的肉。啄食完肉之後，被啄的地方立刻又重新長出來，長出來的肉柔軟鮮嫩如同蓮花，因為柔軟鮮嫩的緣故，他極度痛苦。就這樣再次被啄食，啄食之後又重新長出來，比之前更加柔軟鮮嫩，然後再次被啄食，所受的痛苦更加劇烈。那個地獄中的人就這樣無量百千年歲被烏鴉啄食。脫離那個地方之後，依次又生在熾熱燃燒的鐵沙之中，那個地獄中的人腳踩在熱沙上，被沙子燒灼，全身都被燒成灰燼，連灰都找不到。又再次出生，自己吃自己的舌頭，吃完之後又重新長出來；吃完之後又重新長出來，因為舌頭妄語的緣故，被人所食。那個妄語的人因為妄語的緣故，還要自己吃自己的舌頭。
這時，世尊說了偈語：
『甘露和毒藥，都在人的舌頭中， 說實話就像甘露，說謊話就像毒藥。 如果有人需要甘露，那人就應該說實話； 如果有人需要毒藥，那人就應該說謊話。 毒藥不一定致人死地，但妄語一定會， 如果有人說謊話，那他就是個活死人。 妄語對自己沒有好處，對他人也沒有益處， 如果自己和他人都不快樂，為什麼要說謊話呢？ 如果有人喜歡惡意分別，喜歡說謊話， 就像飛蛾撲火，自取滅亡，得到這樣的苦惱。 毒藥的危害雖然很惡劣，但只能殺死一個人的身體， 而妄語的惡業，會破壞百千個身體。 智者說實話，這是凡人的正法， 以戒律作為莊嚴，能夠指示解脫的道路。 眾生自己造業，被愛慾的洪水所漂流，' 善逝
【English Translation】 English version: Among the assembly of monks, he promised medicine to the sick but then did not give it. Due to this evil karma, that person, after death, fell into an evil realm, born in a special place of the Vajra-mouthed crows (a type of bird in hell) in that hell, suffering great torment. The torment is: due to the evil karma of promising medicine but not giving it, Vajra-mouthed crows pecked at his body and ate his flesh. After the flesh was pecked away, the pecked area immediately grew back, the flesh growing back soft and tender like a lotus flower, and because it was soft and tender, he suffered extreme pain. Thus, he was pecked again, and after being pecked, it grew back again, even softer and more tender than before, and then he was pecked again, and the suffering increased. That hell being was eaten by crows for immeasurable hundreds of thousands of years. After escaping that place, he was born again in the midst of blazing, burning iron sand, that hell being stepped on the hot sand, and was burned by the sand, all parts of his body were burned to ashes, not even ashes could be found. And again, he was born again, eating his own tongue, and after eating it, it grew back again; after eating it, it grew back again, because the tongue spoke falsely, he was eaten by others. That liar, because of speaking falsely, had to eat his own tongue.
At that time, the World Honored One spoke in verse:
'Nectar and poison, both are in the tongue of man, Truthful words are like nectar, false words are like poison. If someone needs nectar, that person should abide in truthful speech; If someone needs poison, that person should speak falsely. Poison does not necessarily cause death, but false speech certainly does, If someone speaks falsely, he is a living dead man. False speech does not benefit oneself, nor does it benefit others, If neither oneself nor others are happy, why speak falsely? If someone delights in evil discrimination, delights in speaking falsely, Like a moth drawn to a flame, he brings about his own destruction, obtaining such suffering. The harm of poison, though very evil, can only kill one body, But the evil karma of false speech destroys hundreds of thousands of bodies. The wise speak truthfully, this is the proper Dharma for ordinary people, Using precepts as adornment, one can show the path to liberation. Beings create their own karma, and are carried away by the flood of desire,' The Well-Gone One
說實語， 為第一船筏。 無始終世間， 愛罥之所縛， 唯實能救解， 法主如是說。 實能斬煩惱， 斧能斬斫樹， 刀斧斬猶生， 實語斬不爾。 實能益二世， 故說不盡財， 出處不可盡， 一切法中勝。 說此實功德， 能生大樂果， 智者舍妄語， 諦見人皆舍。
「捨實語人，金剛嘴烏如是無量百千年歲常燒常食，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，數數斗諍，常墮負處，一切世人不信其語，是彼惡業余殘果報。
「具足妄語不實之人，到極苦惱地獄惡處，受惡果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名火鬘處，是彼地獄第十四處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒，業及果報如前所說。復有妄語，所謂：有人于吉會中違制犯法，眾人皆言：『汝有所犯。』彼人畏罰，妄語說言：『我實不犯。』彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生火鬘處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：鐵板熾火炎燃
【現代漢語翻譯】 現代漢語譯本 說實話，是最好的渡河工具。 沉溺於世間，被愛慾的羅網束縛， 只有真誠能解救，佛陀是這樣說的。 真誠能斬斷煩惱，就像斧頭能砍伐樹木， 刀斧砍伐后還能再生長，但真誠斬斷後就不會復發。 真誠能利益今生來世，所以說是用不盡的財富， 其價值取之不盡，用之不竭，在一切法中最為殊勝。 宣說真誠的功德，能產生巨大的快樂果報， 智者應捨棄虛妄之語，有智慧的人都應遠離。
『捨棄真誠的人，會像金剛嘴烏鴉一樣，無量百千年中 постоянно被焚燒和吞噬，直到惡業消盡。如果惡業沒有消盡，業力之氣沒有消失，那麼他將一直遭受痛苦。只有當惡業消盡時，才能脫離地獄。如果在前世有善業成熟，就不會墮入餓鬼或畜生道；如果轉生為人，也會在充滿爭鬥的地方， постоянно失敗，世人也不相信他的話，這是他惡業的殘餘果報。』
『充滿虛妄不實之語的人，會墮入極度痛苦的地獄惡處，承受惡果報。』
『此外，比丘瞭解業果報應，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做火鬘處，那是地獄的第十四處。眾生因為什麼業而生於彼處？他看到：有人殺生、偷盜、邪淫、飲酒，其業及果報如前所述。還有妄語，例如：有人在吉慶的場合違反禁令，觸犯法律，眾人指責說：『你犯了罪。』那人害怕懲罰，就說謊說：『我沒有犯罪。』此人因為這個惡業的因緣，身死命終后墮入惡道，生於火鬘地獄，遭受巨大的痛苦。所受的痛苦，就像前面所說的活地獄所受的苦惱一樣，那裡的一切痛苦，在這裡都要全部承受。而且還有更厲害的，就是鐵板被火燒得通紅，火焰熊熊燃燒。』
【English Translation】 English version Speaking truthfully is the foremost raft. Entangled in the world, bound by the net of love, Only truth can liberate, so says the Lord of Dharma (Dharmaraja). Truth can sever afflictions, as an axe can chop down trees, Trees can regrow after being chopped by axes, but truth severs without return. Truth benefits both this life and the next, hence it is said to be inexhaustible wealth, Its value is endless, surpassing all other dharmas. Proclaiming the merits of truth, it can generate great joy as its fruit, The wise should abandon false speech, those with insight all forsake it.
'Those who abandon truthful speech, like the Vajra-mouthed crows (creatures in hell with adamantine beaks), are constantly burned and devoured for countless hundreds and thousands of years, until their evil karma is exhausted. If the evil karma is not exhausted, and the energy of karma has not dissipated, they will constantly suffer. Only when the evil karma is exhausted can they escape from that hell. If in a previous life, good karma ripens, they will not be born into the realms of hungry ghosts or animals; if reborn as humans, they will be in places full of strife, constantly failing, and people will not believe their words, which is the remaining karmic retribution of their evil deeds.'
'Those who are full of false and untrue speech will fall into extremely painful hellish realms, enduring evil karmic retributions.'
'Furthermore, the Bhikshu (Buddhist monk) knowing the retribution of karma, observes the Great Crying Hell (Maharorava), what other places are there? He sees and knows: there is another place called Fire Garland Place (Jvalamala), which is the fourteenth place of hell. What karma causes beings to be born in that place? He sees: some people commit killing, stealing, sexual misconduct, and drinking alcohol, their karma and retribution are as previously described. There is also false speech, for example: someone violates prohibitions and breaks the law during auspicious gatherings, and everyone says: 'You have committed an offense.' That person, fearing punishment, falsely says: 'I did not commit an offense.' Because of this evil karma, when that person's body breaks and life ends, they fall into evil realms, born in the Fire Garland Hell, suffering great torment. The suffering they endure is like the suffering endured in the Reviving Hell (Sanjiva), all the suffering there is fully endured here. Moreover, there is something even more severe, which is an iron plate blazing with fire.'
，閻魔羅人執地獄人置鐵板上，復以鐵板置罪人上，努力揩磨，一切身份為血肉泥，其色甚赤如金舒迦炎色赤樹。鐵板壓之故令如是。若彼地獄閻魔羅人發卻鐵板，彼地獄人脂血肉末遍滿身體。既受此苦，是故於彼閻魔羅人生大怖畏，走向異處望救望歸，見有大河，若受苦時，滿中熱灰。於前與苦閻魔羅人生怖畏故，直入彼河。既入河已，筋節機關一切身份皆悉消洋，如生酥塊而復不死，是彼惡業之勢力故。彼地獄處竹林稠密，一切火燃，如此人間，大風起時，火燒乾林，不燒眾生。彼火鬘處，眾生遍滿被燒熾燃，無針頭許而不燒處。既被燒煮，大聲叫喚，四出馳走望救望歸。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，語言遲難而復不正，自眷屬中少少語言尚不辨了，何況眾中善巧言說，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名受鋒苦，是彼地獄第十五處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒，業及果報如前所說。復有妄語，所謂：有人先心憶念，隨何等物若多若少，若於佛所、若於眾僧、若於法中許佈施已，后時復言：
【現代漢語翻譯】 現代漢語譯本：閻魔羅人（Yamaraja，地獄的統治者）抓住地獄中的罪人，將他們放在鐵板上，再用另一塊鐵板壓在罪人身上，用力摩擦，使他們的身體變成血肉模糊的泥漿，顏色非常紅，像金舒迦（Kimsuka）樹燃燒時的紅色。這是因為鐵板的擠壓造成的。當閻魔羅人掀開鐵板時，地獄罪人的脂肪、血和肉末會遍佈全身。因為遭受這樣的痛苦，他們對閻魔羅人產生極大的恐懼，四處逃竄，希望得到救助和歸宿。他們看到一條大河，在受苦時，河中充滿了滾燙的灰燼。由於害怕之前的閻魔羅人，他們直接跳入河中。一旦進入河中，他們的筋骨關節和身體的所有部分都會融化，就像一塊融化的酥油一樣，但卻不會死去，這是因為他們惡業的力量。那個地獄的地方竹林茂密，到處燃燒著火焰，就像人間大風颳起時，火燒乾枯的樹林，卻不燒眾生一樣。在火焰蔓延的地方，眾生遍佈，被燒得熾熱燃燒，沒有一丁點地方沒有被燒到。他們被燒煮，大聲叫喊，四處奔跑，希望得到救助和歸宿。直到惡業沒有消滅、沒有腐爛、業力沒有耗盡，他們所受的痛苦就不會停止；如果惡業耗盡，他們才能從那個地獄中解脫。如果他們在前世過去很久以前有成熟的善業，就不會轉生到餓鬼或畜生道；如果轉生到人道，也會出生在有類似業報的地方，說話遲緩困難，而且不正確，甚至連自己親屬之間很少的語言都聽不明白，更何況在眾人面前善巧地說話，這是他們惡業殘留的果報。 『此外，比丘通過了解業報，觀察大叫喚大地獄，還有什麼地方？』他看到並瞭解到：還有另一個地方叫做受鋒苦地獄（Suffering the Sharp Edge Hell），是地獄的第十五處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫、飲酒，他們的業和果報如前所述。還有妄語，例如：有人事先心中想著，無論多少，在佛、僧或法前許諾佈施，之後卻說：
【English Translation】 English version: The Yamaraja (Lord of Death) grabs the hell beings and places them on an iron plate, then puts another iron plate on top of the sinners and rubs them vigorously, turning their entire bodies into a bloody, fleshy pulp, the color of which is very red, like the red of a Kimsuka tree burning. This is caused by the pressure of the iron plates. When the Yamaraja lifts the iron plate, the fat, blood, and flesh of the hell beings are scattered all over their bodies. Because of suffering such pain, they develop great fear of the Yamaraja and flee in all directions, hoping for rescue and refuge. They see a great river, which, when they are suffering, is full of hot ashes. Because of their fear of the previous Yamaraja, they jump directly into the river. Once they enter the river, their tendons, joints, and all parts of their bodies melt away, like a lump of melted ghee, but they do not die, because of the power of their evil karma. That hellish place is densely covered with bamboo forests, and flames are burning everywhere, just like when a great wind rises in the human world and fire burns the dry forests, but does not burn sentient beings. In the place where the flames spread, sentient beings are everywhere, being burned and blazing, with not even a needle's point left unburned. They are burned and boiled, shouting loudly, running in all directions, hoping for rescue and refuge. Until their evil karma is not destroyed, not decayed, and their karmic energy is not exhausted, their suffering will not cease; if their evil karma is exhausted, they will then be liberated from that hell. If in a previous life, long ago, they had good karma that has ripened, they will not be reborn in the realm of hungry ghosts or animals; if they are reborn in the human realm, they will be born in a place with similar karmic consequences, speaking slowly and with difficulty, and incorrectly, and they will not even understand the few words spoken among their own relatives, let alone speak skillfully in public; this is the remaining karmic result of their evil deeds. 『Furthermore, the Bhikkhu, knowing the results of karma, observes the Great Shrieking Hell, and what other places are there?』 He sees and knows: there is another place called the Suffering the Sharp Edge Hell, which is the fifteenth place of hell. What karma causes beings to be born in that place? He sees: there are those who kill, steal, engage in sexual misconduct, and drink alcohol, their karma and its results as described before. There are also those who lie, for example: someone who first thinks in their heart, whatever it may be, whether much or little, having promised to give alms to the Buddha, the Sangha, or the Dharma, later says:
『我實不許。』眾僧常有悕望之心，而後不與，妨廢眾僧；若於餘人許而不與，與彼為妨。彼妄語人作集罪過，身壞命終墮于惡處，在彼地獄受鋒苦處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處熱鐵針鋒纖細而長、炎燃極利，閻魔羅人執此利針刺彼罪人，如是罪人受一切苦，發聲大喚。既大喚已，針則滿口，並舌俱刺，譬如步靫，滿中插箭。既受此苦，不能叫喚、不能啼哭。彼受如是針鋒苦惱更無過者，無異相似，自心妄語得如是苦，自他誑故，地獄受苦，一切身份皆悉豎鋒，數如毛根，身份皆壞。彼受苦人既受鋒苦，隨傾而倒，如是如是隨傾倒地，眾針競刺，彼人如是更受針苦，轉覆蔽氣，努力唱喚不得出聲，若其拔針則能叫喚，若不拔針不能出聲。彼既受苦，臥炎鐵地，宛轉翻覆，起而復倒，擾動不停；閻魔羅人手執大斧，復執鐵𥎞、鐵枷鐵杵斫刺打筑。如是無量百千億歲受大苦惱，食彼妄語惡業果報，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮困苦，所有語言人不信受，處處乞求，許者不與，彼人如是極大貧窮，是彼惡業余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處，彼處名為受無邊苦，是彼地獄第十六處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒，業及果報如前所說。復有妄語，所謂：多人海中治生，而彼導者與賊同心，彼諸賊人語導者言：『勿著彼道，當行此路，令我得物共汝分之。』彼諸商人雇導者言：『汝將我等令到寶所，我與汝物。』彼導者言：『我當如是，我當如是！』相許決定，而彼導者將諸商人，不著寶路而行賊道。賊先有謀，豎竿懸幡，其幡青色，導者見之不言有賊。彼諸商人見青幡已，問導者言：『彼青幡處，應當是賊。』而彼導者答言非賊，彼諸商人謂其語實，皆不遮防。既到賊處，所有財物悉為賊奪，導者亦取。以是妄語惡業因緣，身壞命終墮于惡處，在彼地獄受無邊苦別異處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處閻魔羅人熱炎鐵鉗拔出其舌，拔已即生，生則軟嫩而復更拔；復有以鉗拔其眼者，拔已復生，生則軟嫩而復更拔；復有以刀遍削其身，刀甚薄利如剃頭刀；彼處有蟲，名為斷蟲，復食其腸。彼地獄中復有異處，其地普青而復黑闇，罪人入中，以惡業故，有摩竭魚內外火燃食彼罪人；彼摩竭
【現代漢語翻譯】 現代漢語譯本： 『此外，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看見並知道：還有別的地方，那個地方名叫受無邊苦，是那個地獄的第十六處。眾生因為什麼業而生在那裡？他看見：有人殺生、偷盜、邪淫、飲酒，這些業以及果報如前面所說的那樣。還有妄語，例如：許多人在海上謀生，而帶路的人與盜賊同心，那些盜賊對帶路的人說：『不要走那條路，應當走這條路，讓我們得到財物分給你一份。』那些商人僱傭帶路的人說：『你帶我們到有寶物的地方，我們給你財物。』那帶路的人說：『我應當這樣做，我應當這樣做！』互相答應確定后，那帶路的人卻帶著商人們，不走有寶物的路而走盜賊的路。盜賊事先有預謀，豎起竿子懸掛旗旛，那旗旛是青色的，帶路的人看見了卻不說有盜賊。那些商人看見青色的旗旛后，問帶路的人說：『那青色旗旛的地方，應當是有盜賊。』而那帶路的人回答說不是盜賊，那些商人認為他說的是實話，都不加以防備。等到到達盜賊的地方，所有的財物都被盜賊搶走，帶路的人也分得一份。因為這種妄語的惡業因緣，身死命終后墮入惡道，在那地獄中受無邊苦的別處出生，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，那些所有的苦惱在這裡全部都要承受。還有更厲害的，就是：在那裡，閻魔羅人（Yama，地獄之主）用熾熱的鐵鉗拔出他們的舌頭，拔出后立刻又長出來，長出來后又軟又嫩，再次被拔出；還有用鉗子拔出他們眼睛的人，拔出后立刻又長出來，長出來后又軟又嫩，再次被拔出；還有用刀遍削他們的身體，刀非常薄而鋒利，就像剃頭刀一樣；那裡有蟲子，名叫斷蟲，啃食他們的腸子。在那地獄中還有別的地方，那裡的地面普遍是青色的而且黑暗，罪人進入其中，因為惡業的緣故，有摩竭魚（Makara，一種海怪）內外燃燒著火焰吞食那些罪人；那摩竭魚 '
【English Translation】 English version: 『Furthermore, that Bhikshu (Buddhist monk) knows the karmic consequences, observing the Great Shrieking Great Hell. Where else is there? He sees and knows: there is another place, that place is called Receiving Boundless Suffering, it is the sixteenth place of that hell. What karma causes beings to be born in that place? He sees: there are people who kill, steal, engage in sexual misconduct, and drink alcohol, their karma and consequences are as previously described. There is also false speech, for example: many people make a living at sea, and the guide is of one mind with the thieves. Those thieves say to the guide: 『Do not take that road, you should take this road, so that we can get the goods and share them with you.』 Those merchants hire the guide, saying: 『You take us to the place with treasures, and we will give you goods.』 The guide says: 『I will do so, I will do so!』 After agreeing and deciding, that guide leads the merchants, not taking the road with treasures but taking the road of thieves. The thieves have a pre-arranged plan, erecting poles and hanging banners, the banners are blue, the guide sees them but does not say there are thieves. Those merchants see the blue banners and ask the guide: 『That place with the blue banners, there should be thieves.』 But that guide answers that there are no thieves, those merchants think he is telling the truth, and do not take precautions. When they arrive at the place of the thieves, all the property is taken by the thieves, and the guide also gets a share. Because of this false speech and evil karma, after death they fall into evil realms, born in a separate place in that hell of boundless suffering, suffering great torment. The suffering that is spoken of, is like the suffering experienced in the Living Hell and others, all those sufferings are fully experienced here. There is also something even worse, which is: in that place, Yama (Lord of Death) people use hot iron tongs to pull out their tongues, after pulling them out they immediately grow back, and after growing back they are soft and tender, and are pulled out again; there are also people who use tongs to pull out their eyes, after pulling them out they immediately grow back, and after growing back they are soft and tender, and are pulled out again; there are also people who use knives to shave their bodies all over, the knives are very thin and sharp, like razors; there are insects there, called cutting insects, that eat their intestines. In that hell there is another place, the ground there is generally blue and dark, sinners enter into it, because of their evil karma, there are Makara (sea monster) fish burning with fire inside and out, devouring those sinners; that Makara fish'
魚金剛炎口、金剛炎爪、金剛炎齒，攫嚙罪人，一切身份破散碎末。若脫魚口則入其腹，腹中炎燃，在彼腹中乃經無量百千億歲常被燒燃，氣未通暢或復少氣常被燒煮，受堅䩕苦，是本妄語惡業所作。是彼自舌妄語因故，在摩竭魚腹中極燒，身體破壞，后復更為地獄火燒，后復更為青火所燒。「如是燒已，閻魔羅人復為說偈，責疏之言：
「『妄語言說者， 是地獄因緣， 因緣前已作， 唱喚何所益？ 妄語第一火， 尚能燒大海， 況燒妄語人， 猶如燒草木。 若人捨實語， 而作妄語說， 如是癡惡人， 棄寶而取石。 若人不自愛， 而愛于地獄， 自身妄語火， 此處自燒身。 實語甚易得， 莊嚴一切人， 捨實語妄說， 癡故到此處。 功德中實勝， 是毒之甘露， 何癡舍功德， 而取毒中毒？ 造過得惡果， 常在於地獄， 壞自身功德， 到極惡地獄。 智者說妄語， 一切苦種子， 樂根實第一， 故不應妄語。 實語言說人， 一切人所愛， 妄語皆不愛， 故不應妄語。 若人實語說， 如天常喜樂； 若人妄語說， 常受地獄苦。 若不作善業，
【現代漢語翻譯】 現代漢語譯本 魚金剛炎口（擁有金剛火焰之口的魚）、金剛炎爪（擁有金剛火焰之爪的魚）、金剛炎齒（擁有金剛火焰之齒的魚），攫取撕咬罪人，使他們全身破裂，粉碎成末。如果罪人脫離魚口，則會進入魚腹，腹中充滿火焰燃燒，在魚腹中經歷無量百千億年， постоянно被燒灼，氣息難以暢通，或者僅存少許氣息， постоянно被燒煮，承受極度痛苦，這是因為他們生前妄語所造的惡業。因為他們自己的舌頭妄語的緣故，在摩竭魚（一種巨大的海魚）腹中被極度燒灼，身體破壞，之後又被地獄之火燒灼，之後又被青色火焰燒灼。 這樣燒灼之後，閻魔羅人（Yamaraja，地獄之主）又為他們說偈語，責備疏遠之言： 『妄語之人啊，這是地獄的因緣。 因緣已經造下，呼喊又有什麼用呢？ 妄語是第一大火，甚至能燒燬大海， 何況燒燬妄語之人，就像燒燬草木一樣。 如果有人捨棄實語，而說妄語， 這樣的愚癡惡人，就像丟棄寶物而撿取石頭。 如果有人不愛惜自己，卻喜愛地獄， 自身妄語之火，就在此處燒灼自身。 實語很容易得到，能莊嚴一切人， 捨棄實語而說妄語，因為愚癡才來到此處。 功德之中，真實最為殊勝，如同毒藥中的甘露， 為何愚癡地捨棄功德，而選取毒藥中的劇毒？ 造作罪過，得到惡果， постоянно在地獄之中， 毀壞自身功德，到達極其惡劣的地獄。 智者說，妄語是一切痛苦的種子， 快樂的根本是真實，所以不應該說妄語。 說實語的人，被一切人所愛戴， 妄語的人，大家都不會喜愛，所以不應該說妄語。 如果有人說實語，就像天人一樣 постоянно喜悅快樂； 如果有人說妄語， постоянно遭受地獄的痛苦。 如果不做善業，
【English Translation】 English version The fish with Vajra Flame Mouth (Vajra flame mouth fish), Vajra Flame Claws (Vajra flame claw fish), and Vajra Flame Teeth (Vajra flame teeth fish) seize and gnaw at the sinners, breaking and crushing their entire bodies into dust. If they escape the fish's mouth, they enter its belly, which is filled with burning flames. Inside the belly, they are constantly burned for countless hundreds of thousands of millions of years. Their breath is obstructed, or they have very little breath, and they are constantly boiled, enduring intense suffering. This is the result of the evil karma created by their false speech in their previous lives. Because of the false speech of their own tongues, they are intensely burned in the belly of the Makara fish (a large sea creature), their bodies are destroyed, and then they are burned by the fire of hell, and then they are burned by blue flames. After being burned in this way, the Yamaraja (Lord of Death) speaks verses to them, words of rebuke and estrangement: 'Those who speak falsely, this is the cause of hell. The cause has already been created, what is the use of shouting? False speech is the greatest fire, it can even burn the great ocean, How much more so will it burn the false speaker, just like burning grass and trees. If someone abandons truthful speech and speaks falsely, Such a foolish and evil person is like discarding treasure and picking up stones. If someone does not cherish themselves but loves hell, The fire of their own false speech burns their own body here. Truthful speech is very easy to obtain, it adorns all people, Abandoning truthful speech and speaking falsely, they come here because of foolishness. Among merits, truth is the most supreme, like nectar in poison, Why foolishly abandon merit and choose the most deadly poison in poison? Creating transgressions and obtaining evil results, constantly in hell, Destroying one's own merits, reaching the most evil hell. The wise say that false speech is the seed of all suffering, The root of happiness is truth, so one should not speak falsely. Those who speak truthfully are loved by all people, No one loves those who speak falsely, so one should not speak falsely. If someone speaks truthfully, they are constantly joyful like the gods; If someone speaks falsely, they constantly endure the suffering of hell. If one does not perform good deeds,
作無量種惡， 受無量苦惱， 今悔何所及？ 善果從善得， 作惡受惡果， 黠慧人舍惡， 喜樂行善法。 實為第一善， 妄語第一惡， 舍過取功德， 是人人中勝。』
「閻魔羅人如是責疏地獄人已，復與種種無量苦惱。如是無量百千億歲，乃至惡業破壞無氣、腐爛盡滅，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮常困，於一切人常生畏懼，若為奴僕、若苦作人，人中下賤，所有語言人不信受。彼業因緣常受苦惱，實語相對，妄語果報。
正法念處經卷第九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十
元魏婆羅門瞿曇般若流支譯地獄品之六
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名血髓食，是彼地獄第十七處。眾生何業生於彼處？彼見聞知：若人殺、盜、邪行、飲酒，業及果報如前所說。復有妄語作集惡業，謂：王、王等、若聚落主諸自在者，賦稅物已，後言未足，而復更取、若或長取，違王舊法。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄血髓食處，受大苦惱。所謂苦者，如前所說，活、黑繩等諸地獄中所
【現代漢語翻譯】 現代漢語譯本 『造作無量種惡業，承受無量苦惱，現在後悔又有什麼用呢？ 善果從善行中獲得，作惡就會承受惡果，聰明的人會捨棄惡行，歡喜地奉行善法。 真實是第一善，妄語是第一惡，捨棄過錯而獲取功德，這樣的人是人中的勝者。』
閻魔羅人（Yamaraja，冥界之王）這樣責備疏地獄（loose hell）的罪人後，又給予種種無量的苦惱。這樣經過無量百千億年，直到惡業消散、氣息斷絕、腐爛殆盡，他們才能從那個地獄處脫離。如果他們在前世過去很久遠的時候有善業成熟，就不會轉生到餓鬼、畜生道；如果轉生到人間，也會在同業的地方，貧窮困苦，對所有人都常懷畏懼，或者成為奴僕、苦工，在人群中卑微，所說的話沒有人相信。他們因為這樣的業力因緣而經常遭受苦惱，這是實語和妄語相對的果報。
《正法念處經》卷第九 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十
元魏婆羅門瞿曇般若流支（Gautama Prajnaruchi）譯《地獄品》之六
『此外，那位比丘知道業的果報，觀察大叫喚大地獄（Maharorava，Great Shrieking Hell），還有什麼地方？他看見並知道：還有另一個地方名叫血髓食地獄（Blood and Marrow Eating Hell），是那個地獄的第十七處。眾生因為什麼業而生到那個地方？他看見並知道：如果有人殺生、偷盜、邪淫、飲酒，其業和果報如前所述。還有人造作妄語，聚集惡業，比如國王、諸王等、或者聚落的首領等有權勢的人，徵收賦稅之後，又說不夠，再次徵取，或者過度徵取，違背了國王原有的法令。這些人因為這樣的惡業因緣，身死命終后墮入惡道，在血髓食地獄中，遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄（Reviving Hell）、黑繩地獄（Black Rope Hell）等各種地獄中所受的苦惱。』
【English Translation】 English version 『Having committed countless kinds of evil deeds, Suffering immeasurable pain and distress, what use is there in regretting now? Good results come from good deeds, committing evil brings evil consequences, Wise people abandon evil, and joyfully practice good Dharma.
Truthfulness is the foremost good, falsehood is the foremost evil, Abandoning faults and acquiring merit, such a person is the best among people.』
Having rebuked the beings in the Loose Hell in this way, Yamaraja (Lord of Death) inflicts upon them various immeasurable sufferings. After countless hundreds of thousands of millions of years, when their evil karma is exhausted, their breath ceases, and they are completely decayed, they are then released from that hell. If in their past lives they had accumulated good karma that ripens, they will not be reborn in the realms of hungry ghosts or animals; if they are reborn among humans, they will be in places of similar karma, constantly poor and distressed, always fearful of everyone, or as slaves or laborers, insignificant among people, and no one will believe what they say. They constantly suffer because of these karmic causes, the result of falsehood in contrast to truth.
The Sutra on the Establishment of Right Mindfulness, Volume 9 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 10
Translated by the Brahmin Gautama Prajnaruchi of the Northern Wei Dynasty, Chapter 6 on Hells
『Furthermore, that Bhikshu, knowing the results of karma, observes the Great Shrieking Hell (Maharorava). Where else is there? He sees and knows: there is another place called the Blood and Marrow Eating Hell, which is the seventeenth place in that hell. What karma causes beings to be born in that place? He sees and knows: if people kill, steal, engage in sexual misconduct, or drink alcohol, their karma and results are as previously described. Furthermore, there are those who create falsehoods, accumulating evil karma, such as kings, rulers, or leaders of villages who, after collecting taxes, say it is not enough and take more, or take excessively, violating the old laws of the king. Because of these evil karmic causes, when these people die, they fall into evil realms, into the Blood and Marrow Eating Hell, where they suffer great distress. The suffering is as previously described, like that suffered in the Reviving Hell (Sanjiva), the Black Rope Hell (Kalasutra), and other hells.』
有苦惱，彼一切苦此中具受。復有勝者，所謂：彼處炎燃樹葉，閻魔羅人以炎鐵繩縛彼罪人，頭下足上懸在彼樹，金剛嘴烏有金剛爪，先食其足，足上血出，下入其口，彼地獄人即自食之，而常不死。何以故？一切苦中饑苦最大，處處皆說，一切皆知、一切皆誦。彼飲自血受二種苦，既受大苦，復受饑苦。」
爾時，世尊而說偈言：
「非如熱風燒， 風吹火燒苦， 業風之所吹， 飢渴苦甚重。
「彼地獄人如是無量百千年歲自食血髓，頭面在下，為第一火之所燒燃，如是無量百千年中，於一切時，彼地獄處常被燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，貧窮困苦人所不信，鼻常有血，若嚼楊枝。鼻中齒間常有血出，是彼地獄余殘果報。
「又彼比丘知業果報，觀大叫喚之大地獄，復有何處？彼見聞知：復有異處名十一炎，是彼地獄第十八處。眾生何業生於彼處？彼見聞知：若何等人殺生、偷盜、邪行、飲酒，業及果報如前所說。復有妄語，謂：王、王等、若可信人、能斷事者，若或長者、或於兩人、若於兩朋相對諍事而為斷之。或因取物、或因相識、或欲或瞋，隨情
【現代漢語翻譯】 現代漢語譯本 『有苦惱，他們的一切苦難都在這裡完全承受。還有更厲害的，就是：在那裡，燃燒的樹葉像火焰一樣，閻魔羅人（Yamaraja，冥界之主）用燃燒的鐵繩捆綁那些罪人，頭朝下腳朝上地懸掛在樹上，長著金剛嘴和金剛爪的烏鴉，先吃他們的腳，從腳上流出的血，又流進它們的嘴裡，那些地獄之人就自己吃自己的血，卻總是死不了。為什麼呢？因為一切苦難中，飢餓的痛苦最大，到處都在說，大家都知道、大家都念誦。他們喝自己的血，承受兩種痛苦，既承受巨大的痛苦，又承受飢餓的痛苦。』
當時，世尊說了偈語：
『不像熱風燒灼，風吹火燒的痛苦，業力之風所吹動，飢渴的痛苦更沉重。』
『那些地獄之人就這樣無量百千年地吃自己的血和骨髓，頭朝下，被第一層火焰燒灼，就這樣無量百千年中，在所有的時間裡，那個地獄之處總是被燒煮，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業耗盡，他們才能從那個地獄之處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣業力的地方，就會貧窮困苦，不被人信任，鼻子經常出血，即使嚼楊枝，鼻子和牙齒之間也經常有血流出，這是他們地獄剩餘的果報。
『還有，那位比丘知道業的果報，觀察大叫喚大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做十一炎，是那個地獄的第十八處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒，他們的業和果報就像前面所說的那樣。還有妄語，比如：國王、國王等、或者可以信任的人、能夠決斷事情的人，或者長者，或者在兩個人、或者在兩方之間，爲了爭論的事情而進行決斷。或者因為拿取財物、或者因為互相認識、或者因為慾望或者嗔恨，隨著自己的感情』
【English Translation】 English version 'There is suffering, and all their suffering is fully endured here. And there is even greater suffering, namely: in that place, the burning leaves are like flames, and the Yamarajas (Yamaraja, Lord of the Underworld) bind those sinners with burning iron ropes, hanging them upside down on the trees, and the crows with vajra beaks and vajra claws first eat their feet, and the blood flowing from their feet flows into their mouths, and those hell beings eat their own blood, but they never die. Why? Because among all sufferings, the suffering of hunger is the greatest, it is said everywhere, everyone knows it, everyone recites it. They drink their own blood and endure two kinds of suffering, both great suffering and the suffering of hunger.'
At that time, the World Honored One spoke in verse:
'Not like the burning of hot wind, the suffering of wind blowing fire, blown by the wind of karma, the suffering of hunger and thirst is even heavier.'
'Those hell beings thus eat their own blood and marrow for immeasurable hundreds of thousands of years, with their heads down, burned by the first layer of fire, and thus for immeasurable hundreds of thousands of years, at all times, that hellish place is always being burned and boiled, until the evil karma has not been destroyed, has not decayed, and the energy of karma has not been exhausted, at all times, the suffering will not stop; if the evil karma is exhausted, they will be able to escape from that hellish place. If in a previous life, a long time ago, good karma has matured, they will not be born into the realm of hungry ghosts or animals; if they are born among humans, in the same karmic place, they will be poor and miserable, and not trusted by people, and their noses will often bleed, and even if they chew on willow branches, blood will often flow from their noses and between their teeth, which is the remaining karmic retribution from hell.
'Furthermore, that Bhikshu knows the karmic consequences, and observes the Great Shrieking Great Hell, where else is there? He sees and knows: there is another place called Eleven Flames, which is the eighteenth place of that hell. What karma do beings have to be born in that place? He sees and knows: if someone commits killing, stealing, sexual misconduct, and drinking alcohol, their karma and consequences are as described earlier. There is also false speech, such as: kings, kings, etc., or trustworthy people, people who can make decisions, or elders, or between two people, or between two parties, making decisions for matters of dispute. Or because of taking things, or because of knowing each other, or because of desire or hatred, following their own feelings.'
偏斷不依道理，作妄語說。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄十一炎處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受十倍更重。朋妄語人，更復偏重。何者為重？以惡業故。十一炎處有火聚生，十方為十，內飢渴燒是第十一。內火飢渴，炎從口出。彼妄語人舌朋妄語，是惡業故，唸唸燒舌，燒已復生，受燒舌苦，為十六分十火聚苦不及其一。以惡業故受是舌苦。彼地獄人受如是等十一炎聚極重苦惱，乃至無量百千年歲常燒常煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道；若生人中同業之處，常患飢渴，一切身份常被熱燒，貧窮短命，所有語言人所不信；性甚愚癡、懵鈍醜陋，手足劈裂，衣裳破碎，常在道路若四出巷、若三角巷，恒常乞求；若常治生，賣微賤物；從生至終受第一苦；于對諍中常墮負朋。是彼惡業余殘果報。
「又彼比丘知業果報，觀察大喚大地獄處，唯有此處更無異處。
「又修行者內心思惟——隨順正法觀察法行，見彼比丘欲入寂靜不老不死、不盡不滅涅槃之道。彼地夜叉見彼比丘勤精進已，心大歡喜，轉覆上聞虛空夜叉，虛空夜叉如是次第至少光天
【現代漢語翻譯】 現代漢語譯本： 如果有人偏頗武斷，不依據道理，說虛妄不實的話。這個人因為這種惡業的因緣，身死命終後會墮入惡道，在那地獄的十一處火焰之地，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，他在這裡全部都要承受，而且還要加重十倍。因為說謊的人，罪業更加嚴重。什麼更加嚴重呢？因為他的惡業。在十一處火焰之地，會生起火聚，十方為十處，內在的飢渴焚燒是第十一處。內在的火焰飢渴，火焰從口中冒出。那個說謊的人，因為用舌頭說謊，這是惡業的緣故，唸唸都在焚燒他的舌頭，燒了之後又復生，承受焚燒舌頭的痛苦，十六分中的十分火聚的痛苦都比不上他所受的舌頭之苦。因為惡業的緣故，承受這樣的舌頭之苦。那些地獄中的人，承受像這樣十一處火焰聚集的極其嚴重的苦惱，乃至無量百千年歲都在不停地焚燒和煮熬，直到惡業沒有壞滅、沒有腐爛、業氣沒有消盡，在任何時候痛苦都不會停止；如果惡業消盡了，才能從那個地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中；如果生到人中，在同樣受業報的地方，常常患有飢渴，全身常常被熱火焚燒，貧窮短命，所說的話沒有人相信；性格非常愚癡、遲鈍醜陋，手腳開裂，衣裳破爛，常常在道路上，或者四通八達的巷子里，或者三角形的巷子里，不停地乞討；或者常常做些營生，賣些微薄低賤的物品；從生到死都承受著極大的痛苦；在爭論訴訟中常常失敗。這是他惡業剩餘的果報。 『此外，那位比丘瞭解業的果報，觀察大喚大地獄之處，只有這個地方，沒有其他地方。』 『此外，修行者內心思維——隨順正法，觀察法行，看見那位比丘想要進入寂靜不老不死、不盡不滅的涅槃之道。那地夜叉看見那位比丘勤奮精進之後，內心非常歡喜，轉而向上稟告虛空夜叉，虛空夜叉像這樣依次稟告到少光天。』
【English Translation】 English version: If someone is biased and does not follow reason, and speaks false words. That person, due to this cause of evil karma, will fall into an evil realm after death, suffering great torment in the eleven fiery places of that hell. The suffering mentioned is like the suffering experienced in the Living Hell and others, which they will endure completely here, but intensified tenfold. Because the liar's sins are even more severe. What is more severe? Because of their evil karma. In the eleven fiery places, clusters of fire will arise, ten directions being ten places, and internal hunger and thirst burning is the eleventh place. Internal fire, hunger, and thirst cause flames to erupt from the mouth. That liar, because of lying with their tongue, which is evil karma, is constantly burning their tongue, and after burning, it regenerates, enduring the pain of a burning tongue. The pain of the ten fire clusters, even a tenth of it, cannot compare to the suffering of their tongue. Because of evil karma, they endure such tongue pain. Those hell beings endure such extremely severe torment from the eleven fiery clusters, constantly burning and boiling for countless hundreds of thousands of years, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, at which time the suffering will not cease; if the evil karma is exhausted, then they can escape from that hell. If in a previous life, long ago, good karma has ripened, they will not be born into the realm of hungry ghosts or animals; if born among humans, in a place where they receive similar karmic retribution, they will often suffer from hunger and thirst, their entire body constantly burned by heat, poor and short-lived, their words not believed by anyone; their nature is very foolish, dull, and ugly, their hands and feet cracked, their clothes torn, constantly begging on the roads, or in alleys with four exits, or in triangular alleys; or constantly engaging in business, selling meager and cheap goods; from birth to death, they endure the greatest suffering; in disputes and lawsuits, they constantly lose. This is the remaining karmic retribution of their evil deeds. 『Furthermore, that Bhikshu, knowing the results of karma, observes the Great Crying Hell, and there is only this place, no other place.』 『Furthermore, the practitioner contemplates inwardly—following the Right Dharma, observing the practice of the Dharma, seeing that Bhikshu desiring to enter the path of quietude, non-aging, non-death, non-exhaustion, and non-extinction, the Nirvana. That Earth Yaksha, seeing that Bhikshu diligently striving, is greatly pleased in heart, and in turn reports upwards to the Space Yaksha, and the Space Yaksha reports in this order to the Abhassara Heaven.』
，說如是言：『閻浮提中某甲種姓，略而言之，次第乃至得第十地，心不樂住魔之境界，亦不樂與愛心共行，舍離染法。』彼少光天聞已歡喜，而作是言：『魔分損減，正法朋長。』
「又彼比丘知業果報，勤斷世間生死繫縛，如是憶念：此諸眾生受大苦惱，為愛所誑，癡結所縛，心使相應，三時中煮而於生死無心欲斷。此諸眾生豈可無心，若其有心則應有知，若有知者何不離欲？又復眾生久在天中受勝樂者，猶尚離欲，何況地獄久受大苦而不離欲？彼眾生心如是堅䩕，受如是等無量種種一切苦惱而不疲倦，長夜眠睡而不寤寤，如是心者有五種過，如是無量謂老、病、死、怨憎合會、恩愛別離。
「又復更有十種苦惱。十者所謂：飢渴過患、愛離過患、彼此國土斗諍過患、退生過患、他毀過患、求他過患、寒熱過患、兩人相憎共鬥過患、失財過患、所求念中不得過患。如是略說心有如是十種過患。眾生之心受如是等多種過患猶不離欲，此諸眾生無始無終，怨心所誑。如是心者常動不住，無耳無心如石金剛，多吉祥處能為妨礙，不住正法、不曾喜樂、一切時渴，色聲香觸味等境界未曾飽足，如毒刀火，五境界毒六入大賊，不知不覺七菩提分，亦不安忍八分聖道，又亦不知九眾生居，乃至不知十善業道。於十
【現代漢語翻譯】 現代漢語譯本： 那比丘這樣說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）中，某甲種姓的人，簡略地說，次第修行乃至證得第十地（菩薩修行所證的果位），內心不樂於安住于魔的境界，也不樂於與愛慾之心共同行事，捨棄遠離染污之法。』少光天（Abhasvara，色界二禪天之一）的天人聽了之後歡喜，並且這樣說：『魔的力量減弱了，正法的隊伍增長了。』 此外，那位比丘瞭解業報的道理，勤奮地斷除世間生死的束縛，這樣憶念：這些眾生承受著巨大的苦惱，被愛慾所迷惑，被愚癡的結縛所束縛，心與煩惱相應，在過去、現在、未來三時中被煎煮，卻對生死沒有想要斷除的心。這些眾生難道沒有心嗎？如果他們有心，就應該有知覺；如果有知覺，為什麼不離開慾望呢？而且，眾生即使長久在天界中享受殊勝的快樂，尚且還會離開慾望，更何況在地獄中長久遭受巨大痛苦而不離開慾望呢？這些眾生的心是如此的堅硬頑固，承受著這樣無量種種的一切苦惱而不感到疲倦，長夜昏睡而不醒悟，這樣的心有五種過失，即老、病、死、怨憎相會、恩愛別離這無量的痛苦。 此外，還有十種苦惱。這十種苦惱是：飢渴的過患、愛別離的過患、彼此國土之間爭鬥的過患、從善道退墮的過患、被他人譭謗的過患、向他人乞求的過患、寒冷的過患、炎熱的過患、兩人互相憎恨共同爭鬥的過患、失去財產的過患、所求的事情不能如願的過患。簡略地說，心有這樣的十種過患。眾生的心承受著這樣多種的過患，仍然不離開慾望，這些眾生從無始以來就被怨恨之心所迷惑。這樣的心常常動搖不定，沒有聽聞佛法的耳朵，沒有覺悟的心，像石頭金剛一樣頑固，在很多吉祥的地方也能製造障礙，不願安住于正法，不曾有過喜樂，一切時候都感到渴求，對於色、聲、香、味、觸等境界從來沒有滿足的時候，如同毒藥、刀、火一樣危險，五種境界的毒害如同六根所入的大盜，不知道不覺悟七菩提分（七種覺悟的因素），也不能安忍八正道（八種正確的修行道路），也不知道九眾生居（九種眾生居住的處所），乃至不知道十善業道（十種善良的行爲準則）。對於十善業道
【English Translation】 English version: The Bhikshu spoke thus: 'In Jambudvipa (the world we live in), a person of such and such a lineage, briefly speaking, gradually cultivates until attaining the tenth Bhumi (the stage attained by Bodhisattvas), and whose mind does not delight in dwelling in the realm of Mara (the demon), nor does it delight in acting together with the mind of desire, abandoning and departing from defiled dharmas.' The Devas of Abhasvara (the Heaven of Streaming Radiance, one of the heavens in the second Dhyana of the Form Realm) hearing this, rejoiced and said: 'The power of Mara is diminished, and the company of the Right Dharma is growing.' Furthermore, that Bhikshu understands the principle of karmic retribution, diligently severing the bonds of Samsara (the cycle of birth and death) in the world, and recollects thus: 'These sentient beings endure great suffering, being deluded by love and desire, bound by the knots of ignorance, their minds in accordance with afflictions, being cooked in the three times (past, present, and future), yet having no desire to sever Samsara. Do these sentient beings have no mind? If they have a mind, then they should have awareness; if they have awareness, why do they not depart from desire? Moreover, sentient beings, even those who have long enjoyed supreme bliss in the heavens, still depart from desire; how much more so should those in hell, who have long endured great suffering, not depart from desire? The minds of these sentient beings are so hard and stubborn, enduring such immeasurable and various sufferings without feeling weary, sleeping deeply through the long night without awakening. Such a mind has five faults, namely, old age, sickness, death, meeting with those whom one hates, and separation from those whom one loves, these immeasurable sufferings.' Furthermore, there are also ten kinds of sufferings. These ten are: the suffering of hunger and thirst, the suffering of separation from loved ones, the suffering of strife between countries, the suffering of falling from virtue, the suffering of being slandered by others, the suffering of begging from others, the suffering of cold, the suffering of heat, the suffering of two people hating each other and fighting together, the suffering of losing wealth, and the suffering of not getting what one desires. Briefly speaking, the mind has these ten kinds of faults. The minds of sentient beings endure such various sufferings, yet still do not depart from desire. These sentient beings have been deluded by hatred since beginningless time. Such a mind is constantly moving and unstable, without ears to hear the Dharma, without an awakened mind, as hard as stone or diamond, able to create obstacles even in many auspicious places, unwilling to abide in the Right Dharma, never having had joy, always feeling thirsty, never being satisfied with the realms of form, sound, smell, taste, and touch, as dangerous as poison, knives, and fire. The poison of the five realms is like the great thieves that enter through the six sense organs, not knowing or being aware of the seven factors of enlightenment (seven aspects of awakening), nor being able to endure the Eightfold Noble Path (eight correct paths of practice), nor knowing the nine abodes of sentient beings (nine places where sentient beings reside), and not even knowing the ten wholesome paths of action (ten virtuous guidelines for behavior). Regarding the ten wholesome paths of action
一地不能思量，於十二入生住行等不能諦知，十三地上不能思量，十四心緣常共相隨，於十七垢心不思量，於十八受穿穴流行，於十九行、十五因緣不能安忍，十六惡行和合相應，穿穴而行近二十處。彼二十邊，心常亂行。
「比丘如是觀察心已，于彼眾生起憐愍心，諦觀思量業果報法。又彼比丘如是精勤，復更生心欲斷魔縛，作是思惟：為當更有勝地獄不？彼見聞知：更復有餘勝大地獄，于大叫喚之大地獄十倍勝惡，惡業苦惱，勢力極惡，名為焦熱，有十六處。何等十六？一名大燒；二名分荼梨迦；三名龍旋；四名赤銅彌泥魚旋；五名鐵鑊；六名血河漂；七名饒骨髓蟲；八名一切人熟；九名無終沒入；十名大缽頭摩；十一名惡險岸；十二名金剛骨；十三名黑鐵繩𢶏刃解受苦；十四名那迦蟲柱惡火受苦；十五名闇火風；十六名金剛嘴蜂。此是焦熱之大地獄十六別處，彼大地獄壽命長遠無有算數。眾生何業生彼地獄？彼見聞知：若人堅重殺生、偷盜、邪行、飲酒、妄語言說，復有邪見，樂行多作，惡業普遍而復究竟樂行多作。彼人以是惡業因緣，身壞命終墮在焦熱大地獄中。殺、盜、邪行、飲酒、妄語業及果報，如前所說。今說邪見：若人邪見，樂行多作，向他人說所謂：『世間無施無會、無善無惡及以果報，無
此世間、無他世間、無父無母。』如是斷說，自失業果，向他人說，安住他人、隨喜他人，自身增長他人邪見，說言：『無因、無業、無道。』如是之人雖有形服而是大賊。彼人以是惡業因緣，身壞命終墮于惡處，在彼焦熱大地獄中受大苦惱。
「彼不信人實業果報：彼不信人臨欲死時，未到中有，惡相已現，謂：彼病時眼中自見險惡闇處，多有師子虎蛇熊羆，高大如山。既如是見，生大怖畏，見彼惡獸疾來向已，速行不住逼近其身。彼重病人聞彼師子虎等吼聲，生大怖畏，悲苦懊惱。復見異人皺面喎口，復見在上有黑色火，聞野干鳴作種種聲。又復更見閻魔羅人身作種種可畏形狀，生大怖畏。彼邪說人說惡因人、說惡朋人、說惡見人、說惡法人、樂說不信業果之人所作言說，是墮險岸惡處。因人自他皆誑，造作最大惡業之人。彼如是業，樂行多作，作而復集，得果時至，見如是等不善影相，生大怖畏，諸根戰動、狀相外彰、失屎失尿，或復呻喚，踧聲不出，或復皺面、或復張口、或復以手摩挽床敷，或自見身山頭墮地；如是見已，手欲拒拓，瞻病之人見如是已，作如是言：『如是病人挽摩虛空。』如是病者或見自身欲有所墮，以手摩觸一切身份。如是邪見惡業行人，于業果報不生信心，如是種種在地獄中受報
【現代漢語翻譯】 現代漢語譯本： 『此世間、無他世間、無父無母。』像這樣斷言，自己失去善業的果報，還向他人宣說，使他人安住于邪見、隨喜邪見，自身也增長了邪見，宣揚說：『沒有原因、沒有業報、沒有正道。』這樣的人雖然穿著僧人的服裝，卻是大盜。這個人因為這些惡業的因緣，身死命終后墮入惡道，在那焦熱的大地獄中遭受巨大的苦惱。
那些不相信善惡業報的人：當他們臨終時，還未進入中陰階段，惡相就已經顯現。比如：病重時，眼中會看到險惡黑暗的地方，那裡有很多獅子、老虎、蛇、熊等猛獸，高大如山。看到這些景象，就會產生極大的恐懼，看到那些惡獸快速地向自己逼近，不停地逼近自己的身體。重病的人聽到獅子、老虎等的吼叫聲，會產生極大的恐懼、悲傷和懊惱。還會看到面容醜陋、嘴角歪斜的異人，還會看到上方有黑色的火焰，聽到野干發出各種各樣的叫聲。又會看到閻魔羅（Yama，掌管地獄的冥王）的人，身體呈現各種可怕的形狀，產生極大的恐懼。那些宣揚邪說的人、宣揚惡因的人、宣揚惡友的人、宣揚邪見的人、宣揚惡法的人、喜歡宣揚不相信業果的人所說的話，都是墮入險惡之地的原因。這些人欺騙自己也欺騙他人，是造作最大惡業的人。他們樂於做這些惡業，經常做，做了又不斷積累，等到惡果成熟的時候，就會看到這些不好的景象，產生極大的恐懼，全身顫抖，醜態外露，大小便失禁，或者呻吟，或者發出微弱的聲音，或者皺著眉頭，或者張著嘴巴，或者用手抓撓床鋪，或者看到自己從山頂墜落到地上；看到這些景象后，會用手去抵擋。照顧病人的人看到這些情況，會說：『這個病人正在胡亂抓撓空氣。』這樣的病人或者看到自己要墜落，就用手去觸控身體的各個部分。像這樣持有邪見、造作惡業的人，對於業果報應不生信心，這樣的人會在地獄中遭受各種各樣的報應。
【English Translation】 English version: 'This world, no other world, no father, no mother.' Uttering such assertions, one loses the fruits of one's own actions, speaks to others, causes others to abide in and rejoice in wrong views, increases one's own wrong views, and says: 'There is no cause, no action, no path.' Such a person, though wearing the robes of a monk, is a great thief. That person, due to these evil deeds, after the body breaks and life ends, falls into evil realms, suffering great torment in that scorching great hell.
Those who do not believe in the reality of karmic consequences: When they are about to die, before reaching the intermediate state (bardo), evil signs already appear. For example, when severely ill, they see in their eyes dangerous and dark places, where there are many lions, tigers, snakes, bears, and other fierce beasts, as tall as mountains. Seeing these sights, they experience great fear, seeing those evil beasts quickly approaching them, relentlessly closing in on their bodies. The severely ill person, hearing the roars of lions, tigers, etc., experiences great fear, sorrow, and regret. They also see strange people with wrinkled faces and crooked mouths, and they see black fire above, hearing the cries of jackals making various sounds. Furthermore, they see the people of Yama (the lord of death), their bodies taking on various terrifying shapes, causing great fear. The words spoken by those who preach false doctrines, preach evil causes, preach evil companions, preach wrong views, preach evil dharmas, and delight in preaching disbelief in karmic consequences, are the cause of falling into dangerous and evil places. These people deceive themselves and others, and are the creators of the greatest evil deeds. They delight in performing these deeds, do them frequently, and accumulate them repeatedly. When the time comes for the fruition of these evil deeds, they see such inauspicious shadows, experiencing great fear, their limbs trembling, their ugly state outwardly manifested, losing control of their bowels and bladder, or moaning, or uttering faint sounds, or frowning, or opening their mouths wide, or using their hands to clutch at the bedsheets, or seeing themselves falling from a mountaintop to the ground; having seen these sights, they try to resist with their hands. Those attending to the sick person, seeing these things, say: 'This patient is grasping at empty space.' Such a patient may see themselves about to fall, and use their hands to touch all parts of their body. Such people with wrong views and evil deeds do not have faith in the consequences of karma, and such people will suffer various retributions in hell.
相生，譬如屎堆，人雖未到已聞其臭。如是如是，未到地獄而見地獄惡處生相，極大恐怖，一切邪見不信之人如是驚怖。愚癡之人作集惡業，不善業價，買得地獄苦惱財物，彼處受報。如是地獄多有惡風，所謂斜風、卑波羅風，彼風嚴利，觸其身份，若拍若劈，彼風急惡，彼受身心二種苦惱。此身欲盡將至中有，臨死殘命，而心不能攀緣善法。
「彼邪見人於人世間如是空過，不得利益，于中有中，未入地獄，地獄相現，自業邪見惡業所致，謂心戰動，有不可愛惡色聲觸、諸味香等一切皆得，聞不可愛、可怖可畏地獄罪人啼哭之聲，有惡風觸如極利刀，得極苦味，見惡炎色、臭惡臭氣。彼人如是一切境界生大怖畏，心甚驚恐。如是惡人顛倒說法，惡業力故見地獄色皆悉顛倒，如是顛倒見地獄處莊嚴殊妙，故於地獄極生愛心，起意悕望：『我今云何得生彼處？』彼邪見人于有分中不得受苦，要生地獄，取因緣故生地獄中，取心即生，更無中間。既彼處生，即于生時，如前所說，活等地獄所受諸苦，彼一切苦此中具受十倍更重，四百四病，如地獄中極惡相似，無異譬喻，諸怖畏中此畏最勝，惡業果報皆悉平等。一種火生，如是惡火以胡麻許，若置山林、若國若洲，能速燒盡一閻浮提，何況地獄受罪人身。如是惡火燒
【現代漢語翻譯】 現代漢語譯本 相生，就像糞堆一樣，人還沒到就能聞到它的臭味。像這樣，像這樣，還沒到地獄就能看到地獄惡劣之處顯現的景象，極其恐怖，一切邪見不信之人都會如此驚恐。愚癡之人造作聚集惡業，用不善業的代價，買來地獄苦惱的財物，在那裡受報。 像這樣的地獄裡，有很多惡風，比如斜風、卑波羅風（意為破壞之風），這些風非常尖利，觸碰到身體，就像拍打、劈砍一樣，這些風又急又惡，使受罪之人身心都感到痛苦。這個身體快要死亡，將要進入中陰身（意為死亡和投胎之間的過渡狀態）階段，臨死前殘存的生命，卻無法攀緣善法。 那些持有邪見的人在人世間就這樣空虛度過，得不到任何利益，在中陰身階段，還沒進入地獄，地獄的景象就已經顯現，這是自己所造的惡業和邪見導致的，內心戰慄動搖，感受到不可喜愛的惡劣的色、聲、觸、味、香等一切，聽到不可喜愛、可怕可畏的地獄罪人的啼哭之聲，有像極利刀一樣的惡風觸碰，感受到極其痛苦的味道，看到惡劣的火焰顏色、臭惡的氣味。這個人對所有這些境界都感到極大的恐懼，內心非常驚恐。像這樣的惡人顛倒說法，因為惡業的力量，看到的地獄景象都是顛倒的，像這樣顛倒地看到地獄之處莊嚴殊妙，因此對地獄產生極大的愛心，生起念頭希望：『我現在要怎樣才能生到那個地方去呢？』這些持有邪見的人在中陰身階段無法避免受苦，一定要生到地獄中，因為他們已經種下了這樣的因緣，取心（意為執取的心念）即生，沒有中間的過渡。既然已經生到那裡，就在出生的那一刻，像前面所說的那樣，活地獄等所受的各種痛苦，在這裡都要承受，而且比之前重十倍，四百四病（意為各種疾病），就像地獄中極其惡劣的情況一樣，沒有其他的比喻可以形容，在各種怖畏之中，這種怖畏最為強烈，惡業的果報都是平等的。一種火生（意為地獄之火），像這樣的惡火，即使只有胡麻那麼大，如果放在山林、國家或者洲上，也能迅速燒盡整個閻浮提（意為我們所居住的這個世界），更何況是焚燒地獄受罪人的身體呢。像這樣的惡火燒
【English Translation】 English version Conditioned arising is like a pile of excrement; even before one arrives, one can smell its stench. Thus, thus, even before reaching hell, one sees the signs of the evil realms of hell arising, causing extreme terror. All those with wrong views and disbelief are terrified in this way. Foolish people create and accumulate evil karma, using the price of unwholesome deeds to buy the suffering and torment of hell, where they receive their retribution. In such hells, there are many evil winds, such as the oblique wind and the Vipula wind (meaning destructive wind). These winds are extremely sharp and, when they touch the body, they strike and cleave. These winds are swift and evil, causing the suffering beings to experience both physical and mental torment. As the body is about to perish and enter the intermediate state (antarabhava, meaning the transitional state between death and rebirth), the remaining life force at the point of death is unable to cling to wholesome dharmas. Those with wrong views pass through human existence in vain, without gaining any benefit. In the intermediate state, before entering hell, the signs of hell appear, caused by their own karma and wrong views. Their minds tremble and shake, and they experience all kinds of undesirable and unpleasant sights, sounds, touches, tastes, and smells. They hear the undesirable, terrifying, and dreadful cries of the hell beings. There are evil winds that touch like extremely sharp knives, and they experience extremely bitter tastes, see evil flames, and smell foul odors. Such a person experiences great fear from all these conditions, and their mind is greatly terrified. Such evil people speak perversely, and due to the power of their evil karma, the sights of hell they see are all inverted. In this inverted way, they see the hell realms as beautifully adorned, and therefore develop great affection for hell, giving rise to the thought and hope: 'How can I be born in that place?' These people with wrong views cannot avoid suffering in the intermediate state; they must be born in hell, because they have planted the causes and conditions for it. The moment they grasp (take hold of the thought), they are born, without any intermediate transition. Once they are born there, at the very moment of birth, as described earlier, all the sufferings experienced in the hells, such as the hell of revival, are fully experienced here, ten times more intensely. The four hundred and four diseases (meaning all kinds of diseases) are like the extremely evil conditions in hell, and there is no other analogy to describe it. Among all fears, this fear is the most supreme, and the results of evil karma are all equal. A single fire arises (meaning the fire of hell), and such an evil fire, even if it were only the size of a sesame seed, if placed in a forest, country, or continent, could quickly burn up the entire Jambudvipa (meaning the world we live in), let alone burn the bodies of the hell beings. Such an evil fire burns
罪人身，如生酥塊，洋已復生。在大闇處，無有晝夜差別之相，如是無量百千年歲。苦惱海中、一切闇中，邪見最闇，作集而說得如是果，于無數年時節長遠常被燒煮，所受苦惱不可譬喻。於一切時如是受苦，乃至惡業破壞無氣、腐爛盡滅，彼地獄中爾乃得脫。既得脫已，於五百世生餓鬼中，名黃餓鬼。彼人彼處既得脫已，於五百世生多苦惱畜生之中。彼處脫已，難得人身，如龜遇孔。若於前世過去久遠有善業熟，得生人中，在於邊處夷人中生，常病常貧，目盲少命，所有語言人所不信，是彼邪見余殘果報。
「又彼比丘知業果報，次觀焦熱之大地獄，有何異處？彼見聞知：有別異處名大燒處，是彼地獄最初別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，業及果報如前所說。復有邪見，樂行多作，得惡業果。云何邪見？所謂有人作如是見：殺生因緣得生天中。如是惡業得惡果報。何以故？以死苦者，苦中最重；諸道中樂，天樂為最。殺生之業，非彼樂因；殺生與苦，故非樂因。如是既作惡因業果，為他人說如是邪見，得惡業果而不懺悔。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生大燒處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受十倍更重。復
【現代漢語翻譯】 現代漢語譯本：罪人的身體，就像一塊剛做好的酥油，融化后又重新凝固。在極度黑暗的地方，沒有白天和黑夜的區別，就這樣度過無數的百年千年。在痛苦的海洋中，一切黑暗之中，邪見最為黑暗，造作聚集而說會得到這樣的果報，在無數年的漫長歲月中，經常被燒煮，所受的苦惱無法比喻。在所有的時間裡都這樣受苦，直到惡業消散，氣息斷絕，腐爛消滅，才能從那個地獄中脫離。脫離之後，會在五百世中轉生為餓鬼，名字叫做黃餓鬼。那個人在那裡脫離之後，會在五百世中轉生到充滿痛苦的畜生道中。從那裡脫離之後，很難得到人身，就像烏龜遇到浮木的孔洞一樣困難。如果在前世過去很久以前有善業成熟，能夠轉生為人，也會出生在邊遠地區，成為野蠻人，經常生病，經常貧窮，眼睛瞎了，壽命很短，所說的話沒有人相信，這是邪見所剩下的果報。 『此外，那位比丘瞭解業的果報，接著觀察焦熱大地獄，有什麼不同的地方？他看到並知道：有一個特別的地方叫做大燒處，是那個地獄最初的特殊之處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語，這些業以及果報就像前面所說的那樣。還有邪見，喜歡去做，經常去做，會得到惡業的果報。什麼是邪見？就是有人產生這樣的見解：殺生是因為可以轉生到天界。這樣的惡業會得到惡果報。為什麼呢？因為死亡的痛苦，是所有痛苦中最重的；所有道中的快樂，天界的快樂是最好的。但是殺生的行為，不是獲得快樂的原因；殺生帶來痛苦，所以不是快樂的原因。像這樣造作惡因惡果，還為他人宣說這樣的邪見，得到惡業的果報而不懺悔。這個人因為這樣的惡業因緣，身死命終后墮入惡道，在大燒處地獄中受極大的苦惱。所說的苦惱，就像前面所說的活地獄等所受的苦惱一樣，所有那些苦惱在這裡都要承受，而且要加重十倍。』
【English Translation】 English version: The body of a sinner is like a lump of fresh ghee, which melts and then reforms. In a place of great darkness, there is no distinction between day and night, and so it continues for countless hundreds and thousands of years. In the ocean of suffering, among all darkness, wrong views are the darkest. Accumulating and speaking of such views leads to such a result. For countless years, one is constantly burned, and the suffering endured is beyond comparison. One suffers in this way at all times, until the evil karma is destroyed, the breath ceases, and it decays and is extinguished. Only then can one escape from that hell. Having escaped, one is reborn as a hungry ghost for five hundred lifetimes, named the Yellow Hungry Ghost. Having escaped from that place, one is reborn into the animal realm, full of suffering, for five hundred lifetimes. Having escaped from there, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a floating log. If, in a distant past life, good karma has ripened, one may be born among humans, but in a remote place, among barbarians, constantly sick, constantly poor, blind, with a short life, and one's words are not believed. This is the remaining karmic result of wrong views. 『Furthermore, that Bhikshu (Buddhist monk) understands the karmic results and then observes the Scorching Great Hell, what are its different aspects? He sees and knows: there is a special place called the Great Burning Place, which is the initial special place of that hell. What karma causes beings to be born in that place? He sees and knows: if a person kills, steals, engages in sexual misconduct, drinks alcohol, lies, these actions and their karmic results are as previously described. Furthermore, having wrong views, enjoying and frequently engaging in them, one obtains the karmic result of evil. What are wrong views? That is, someone holds such a view: killing leads to rebirth in the heavens. Such evil karma leads to evil results. Why? Because the suffering of death is the heaviest of all sufferings; among all realms of happiness, the happiness of the heavens is the greatest. However, the act of killing is not the cause of happiness; killing brings suffering, therefore it is not the cause of happiness. Thus, creating evil causes and evil results, and also proclaiming such wrong views to others, one obtains the karmic result of evil without repentance. That person, due to such evil karma, after the body breaks and life ends, falls into evil realms, and in the Great Burning Place hell, endures great suffering. The suffering spoken of, like the suffering endured in the Living Hell and others as previously described, all those sufferings are endured here, and are intensified tenfold.』
有勝者：以惡業故，自身生火，其火極熱。餘地獄火於此地獄極熱大火，十六分中唯是一分。此地獄人見餘地獄所有諸火猶如霜雪。此地獄人內外炎燃，而復更有第三熾火，謂心悔熱。如是異生而復更燒。彼地獄人自知邪見，如是苦果苦報苦味，以邪見故如是火燒，無一念間暫時得樂。如是焦熱大地獄處名大燒處，彼惡邪見惡業行人，長遠時煮。云何長時？無人知數。彼地獄人於一切時燒煮散壞，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生餓鬼中，於二百世生畜生中。彼人彼處既得脫已，若生人中同業之處，則于父母不生敬重，無慚無愧、無羞無恥，食人糞屎，于諸國土處處遊行離聞正法，為一切人之所嫌賤，與狗同食、與狗同行，手足粗捩，常依他食，盡其身命空無福德；舍此身已，次第還入不可愛道，如前邪見不愛中下。彼比丘既觀察已，隨喜正見、正意諦觀，行於正道，得涅槃行，相應觀察。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為分荼離迦，是彼地獄第二別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說，復有邪見，如是一種樂行多作，
【現代漢語翻譯】 現代漢語譯本 有勝者（Youshengzhe）：由於惡業的緣故，自身生起火焰，那火焰極其熾熱。其他地獄的火焰與這個地獄極其熾熱的大火相比，只有它的十六分之一。這個地獄中的人看到其他地獄的所有火焰，就像看到霜雪一樣。這個地獄中的人內外都被火焰燃燒，而且還有第三種熾熱的火焰，叫做心懷悔恨的熱惱。像這樣，異樣的痛苦不斷地燃燒他們。那些地獄中的人自己知道是邪見導致了這樣的苦果、苦報、苦味，因為邪見的緣故，他們被火焰燃燒，沒有一念之間能夠得到暫時的快樂。像這樣焦熱的大地獄，名為大燒之處，那些懷有惡邪見、造作惡業的人，要在這裡被長久地煮熬。什麼是長久呢？沒有人能夠知道它的具體數字。那些地獄中的人在一切時候都被燒煮、散壞，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有窮盡，在一切時候，痛苦都不會停止；如果惡業窮盡了，他們才能從那個地獄處脫離。脫離之後，還要在三百世中轉生為餓鬼，在二百世中轉生為畜生。那些人在那些地方脫離之後，如果轉生到人間，在與他們過去所造惡業相似的地方，就會對父母不生起敬重之心，沒有慚愧之心、沒有羞恥之心，吃人的糞便，在各個國土處處都遠離聽聞正法的機會，被所有的人嫌棄鄙賤，與狗一同飲食、與狗一同行走，手腳粗大扭曲，常常依靠他人供養才能生存，耗盡一生也沒有任何福德；捨棄這個身體之後，依次還會進入不可喜愛的惡道，就像之前那樣，因為邪見而落入不喜愛的低下境地。那位比丘在觀察了這些之後，隨喜正見、以正確的意念仔細觀察，行走在正道上，獲得涅槃的修行，相應地進行觀察。
『此外，那位比丘知道了業的果報，又觀察焦熱的大地獄，還有什麼地方？他看到並且知道：還有另外一個地方，那個地方叫做分荼離迦（Fentuolijia），是那個地獄的第二個特殊之處。眾生因為什麼業而生到那個地方呢？他看到並且知道：如果有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做並且大量地做這些惡行，那麼他們的業和果報就像前面所說的那樣，而且還懷有邪見，像這樣喜歡做並且大量地做這些惡行，'
【English Translation】 English version Youshengzhe (The Victorious One): Due to evil karma, fire arises from within oneself, and that fire is extremely hot. The fire of other hells is only one-sixteenth of this extremely hot great fire in this hell. The people in this hell see all the fires of other hells as if they were frost and snow. The people in this hell are burning inside and out, and there is also a third burning fire, called the heat of remorse. In this way, different sufferings continue to burn them. Those in hell know that it is wrong views that lead to such bitter fruits, bitter retributions, and bitter tastes. Because of wrong views, they are burned by fire, without a single moment of temporary happiness. Such a scorching great hell is called the place of great burning, where those with evil views and evil deeds are cooked for a long time. How long is long? No one knows the number. Those in hell are burned, scattered, and destroyed at all times, until the evil karma has not been destroyed, has not decayed, and the energy of karma has not been exhausted. At all times, suffering does not cease; if evil karma is exhausted, then they can escape from that hell. After escaping, they will be reborn as hungry ghosts for three hundred lifetimes and as animals for two hundred lifetimes. After escaping from those places, if they are reborn among humans, in places similar to their past evil deeds, they will not have respect for their parents, have no shame, eat human feces, and be far from hearing the Dharma in all countries. They are despised by all people, eat with dogs, walk with dogs, have rough and twisted hands and feet, and always rely on others for food, wasting their lives without any merit. After abandoning this body, they will successively enter the undesirable evil paths, just as before, falling into undesirable and lowly states because of wrong views. After observing these things, that Bhiksu rejoices in right views, observes carefully with right intention, walks on the right path, attains the practice of Nirvana, and observes accordingly.
『Furthermore, that Bhiksu, knowing the retribution of karma, observes the great hell of scorching heat again, where else is there? He sees and knows: there is another place, that place is called Fentuolijia (Pundarika), which is the second special place of that hell. What karma causes beings to be born in that place? He sees and knows: if a person kills, steals, engages in sexual misconduct, drinks alcohol, lies, likes to do and does a lot of these evil deeds, then their karma and retribution are as described before, and they also have wrong views, liking to do and doing a lot of these evil deeds like this,』
所謂：有人自餓而死，望得生天，彼人如是復教他人、若隨喜他令住邪見，惡因所縛，心惡思惟，造作惡論，復教他人令住惡論，彼人如是自餓而死。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄分荼梨迦別異處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受兩倍更重。復有勝者，所謂：彼人一切身份炎鬘無間，如是罪人一切身份，無芥子許中間無火、無炎燃處，彼人惡業相似因果，火熱甚熾不可譬喻，無有相似。如彼邪見，一切業中最第一惡，如彼相似，其火熱極，一切火中此火最熱。一切惡業相似得果，是故彼火不可譬喻，無有相似。彼業力故，於一切時常燒不停。如是燒已，復見開敷分荼梨迦，無量鳥眾喜樂池流，清水具足。異地獄人如是說言：『汝疾走來，汝疾走來。我此間有分荼梨迦，池林清軟，有水可飲，林有潤影近在不遠。』彼地獄人喚邪見人而安慰之，相隨走趣分荼梨迦池林水所。既如是走，火炭滿道，道上有坑滿中熾火。罪人入已，一切身份皆悉燒盡。燒已復生，生已復燒。渴欲飲水，走猶不息。既如是走，鞞多羅杖生在道上，杖有火炎拘捩罪人，一切身份皆悉作瘡，骨髓散盡，盡已復生。以熱渴故，猶故走趣分荼梨迦池水樹林，以惡業故，有食肉蟲遍其身體，啄
【現代漢語翻譯】 現代漢語譯本 所謂：有人自己餓死，希望能夠昇天，這個人如果這樣教導他人，或者隨喜他人而使其持有邪見，就會被惡因所束縛，心中懷有惡劣的思惟，製造出邪惡的理論，又教導他人使其持有邪惡的理論，這個人就像這樣自己餓死一樣。這個人因為這種惡業的因緣，身死命終後會墮入惡道，在那地獄的分荼梨迦（一種地獄）特別之處出生，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活等地獄所受的苦惱，他在這裡全部都要承受，而且還要加倍的嚴重。還有更勝的苦惱，就是：這個人的全身都被火焰所覆蓋，沒有間斷，就像這樣的罪人，全身沒有像芥子那麼大的地方是沒有火、沒有火焰燃燒的，這個人的惡業所導致的相似的因果，火焰的熱度非常熾盛，無法用比喻來形容，沒有任何事物可以與之相比。就像那邪見，在一切的惡業中是最為惡劣的，就像那邪見一樣，那火焰的熱度也是極其熾熱的，在一切的火焰中，這種火焰是最為熾熱的。一切的惡業所導致的相似的果報就是這樣，所以這種火焰是無法用比喻來形容的，沒有任何事物可以與之相比。因為這種業力的緣故，這種火焰會一直燃燒，不會停息。像這樣燃燒之後，又會看到開滿鮮花的分荼梨迦（蓮花），無數的鳥兒在其中快樂地嬉戲，池塘里流水潺潺，清澈的水源充足。其他的地獄之人會這樣說：『你快點過來，你快點過來。我這裡有分荼梨迦（蓮花），池塘和樹林都很清涼柔軟，有水可以飲用，樹林有陰涼，離這裡不遠。』那些地獄之人呼喚持有邪見的人，安慰他們，一起走向分荼梨迦（蓮花）的池塘和樹林以及水源之處。像這樣走著，道路上滿是燃燒的炭火，道路上有坑，坑裡充滿了熾熱的火焰。罪人進入之後，全身都被燒盡。燒盡之後又會復生，復生之後又會被燒盡。因為口渴想要喝水，所以不停地走著。像這樣走著，鞞多羅（一種刑具）杖出現在道路上，杖上有火焰，扭曲著罪人，使罪人的全身都佈滿瘡痍，骨髓都散盡，散盡之後又會復生。因為又熱又渴，所以仍然走向分荼梨迦（蓮花）的池水和樹林，因為惡業的緣故，有吃肉的蟲子遍佈他的身體，啄食他的身體。
【English Translation】 English version It is said: If someone starves himself to death, hoping to be reborn in heaven, and then teaches others to do the same, or rejoices in others holding wrong views, he will be bound by evil karma. With evil thoughts in his mind, he creates evil theories and teaches others to hold them. This person starves himself to death in this way. Because of this evil karma, when his body breaks and his life ends, he will fall into an evil realm, being born in a special place in the Pundarika (a type of hell) hell, suffering great torment. The suffering is as described before, the suffering experienced in the hells like the 'Living' hell, he will experience all of that here, but twice as severely. Furthermore, there is even greater suffering: every part of this person's body is continuously covered in flames, without interruption. For such a sinner, there is not even a space the size of a mustard seed on his body that is without fire or burning flames. The similar cause and effect resulting from this person's evil karma is that the heat of the flames is extremely intense, beyond comparison, and nothing can be likened to it. Just as wrong view is the most evil of all evil deeds, similarly, the heat of those flames is extremely intense, the hottest of all fires. The similar result of all evil deeds is like this, so these flames are beyond comparison, and nothing can be likened to them. Because of the power of this karma, it burns constantly at all times without ceasing. After being burned like this, he then sees the Pundarika (lotus flower) in full bloom, countless birds joyfully playing, and streams of water flowing in the ponds, with abundant clear water. Other hell beings say to him: 'Come quickly, come quickly. Here I have Pundarika (lotus flowers), the ponds and forests are cool and soft, there is water to drink, and the forest has shade, not far from here.' Those hell beings call out to the person holding wrong views, comforting him, and together they walk towards the Pundarika (lotus flower) ponds, forests, and water sources. As they walk, the road is full of burning coals, and there are pits filled with blazing flames. When the sinner enters, his entire body is burned to ashes. After being burned, he is reborn, and after being reborn, he is burned again. Because of thirst, he continues to walk without stopping. As he walks, the Vetarani (a type of weapon) staff appears on the road, with flames on the staff, twisting the sinner, causing sores all over his body, and his marrow is scattered. After being scattered, he is reborn. Because of the heat and thirst, he still walks towards the Pundarika (lotus flower) ponds and forests, and because of his evil karma, flesh-eating worms cover his body, pecking at it.
其兩眼而啖食之。啄已復生，生已復啄。彼人無眼而復熱渴，如是走趣分荼梨迦池水樹林，復有異蟲生在其身，彼盲眼人一切身份為蟲所食，唱聲大喚。又複眼生，蟲復啄食。如是無量百千年歲，食已復生，生已復食。若復走趣分荼梨迦池水樹林，既到彼已，悕望涼冷，便前進入。既入彼處分荼梨迦，炎燃高火五百由旬，彼地獄人惡業所誑，各各別上分荼梨迦。既上樹已，多有炎鬘普遍身份，如是上已，受第一惡極重苦惱。飢渴所逼，如是彼處所有熾火，其色猶如分荼離迦，彼火燒炙，死而復活，一切身份皆悉遍燒，如甄叔迦樹色相似，於一切時受大苦惱。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於四百世生餓鬼中，受飢渴苦。既得脫已，於三百世生畜生中。既得脫已，難得人身，如龜遇孔。若生人中同業之處，彼人則生畏刀鐵處、儉處、賊處、多惡人處國土中生，又彼生處常貧常病，僕使下賤諸根不具。是彼邪見惡行惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名為龍旋，是彼地獄第三別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見，樂行
【現代漢語翻譯】 現代漢語譯本： 然後（地獄的罪人）被（鐵嘴鳥）啄食他們的雙眼。啄食之後眼睛又重新長出來，長出來之後又被啄食。那個人沒有眼睛，而且又熱又渴，就這樣跑向分荼梨迦池（Punḍarīka，白蓮花池）的水邊樹林，又有其他的蟲子生在他的身上，那個瞎眼人的全身都被蟲子吃掉，發出巨大的叫喊聲。然後眼睛又重新長出來，蟲子又重新啄食。就這樣經過無量百千年，吃掉之後又重新長出來，長出來之後又被吃掉。如果跑向分荼梨迦池的水邊樹林，到達那裡之後，希望得到涼爽，便向前進入。進入那個分荼梨迦池，那裡燃燒著高達五百由旬（Yojana，古印度長度單位）的火焰，那些地獄的罪人被惡業所迷惑，各自爬上分荼梨迦樹。爬上樹之後，身上到處都是火焰，就這樣爬上去，承受第一等的極重苦惱。被飢渴所逼迫，那裡所有的熾熱火焰，顏色猶如分荼離迦花，被火燒烤，死了又活過來，全身都被燒遍，像甄叔迦樹（Kiṃśuka，火焰樹）的顏色一樣，時時刻刻都在承受巨大的苦惱。直到惡業沒有消滅、沒有腐爛、業力沒有耗盡，時時刻刻都在不停地受苦；如果惡業消盡，才能從那個地獄中脫離。脫離之後，在四百世中生於餓鬼道，承受飢渴的痛苦。脫離之後，在三百世中生於畜生道。脫離之後，很難得到人身，就像烏龜遇到木板上的孔洞一樣困難。如果生在人道中，在共同業力的地方，那個人就會出生在畏懼刀兵鐵器的地方、貧困的地方、盜賊出沒的地方、多惡人的國家中，而且他出生的地方常常貧窮多病，僕人殘缺不全，諸根不具足。這是邪見、惡行、惡業所剩下的果報。
『此外，那位比丘知道業的果報，又觀察焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方叫做龍旋（Dragon Whirlwind），那是這個地獄的第三個特殊之處。眾生因為什麼業而生到那個地方？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做這些事情，那麼他的業和果報就像前面所說的那樣。此外，如果有人持有邪見，喜歡做這些事情……』
【English Translation】 English version: Then (the sinners in hell) have their eyes pecked out by (iron-beaked birds). After being pecked, the eyes grow back, and after growing back, they are pecked again. That person has no eyes and is also hot and thirsty, so he runs towards the water and trees of the Puṇḍarīka (white lotus) pond, and other insects grow on his body. The whole body of that blind person is eaten by insects, and he cries out loudly. Then the eyes grow back again, and the insects peck them again. This goes on for immeasurable hundreds of thousands of years, eaten and then regrowing, regrowing and then being eaten. If he runs towards the water and trees of the Puṇḍarīka pond, and arrives there, hoping to find coolness, he goes forward and enters. Entering that Puṇḍarīka pond, there burns a fire five hundred Yojanas (ancient Indian unit of length) high. Those hell beings, deluded by their evil karma, each climb up the Puṇḍarīka tree. After climbing the tree, flames cover their entire bodies. Having climbed up in this way, they endure the first and most severe suffering. Driven by hunger and thirst, all the blazing fire there is the color of the Puṇḍarīka flower. They are burned by the fire, die and are revived, and their entire bodies are burned all over, resembling the color of the Kiṃśuka (flame tree) tree. At all times they endure great suffering. Until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted, they suffer without ceasing at all times. If the evil karma is exhausted, then they can escape from that hell. After escaping, they are born in the realm of hungry ghosts for four hundred lifetimes, enduring the suffering of hunger and thirst. After escaping, they are born in the animal realm for three hundred lifetimes. After escaping, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a plank of wood. If they are born in the human realm, in a place of shared karma, that person will be born in a place where they fear knives and iron weapons, a place of poverty, a place where thieves roam, a country with many evil people, and the place where they are born is often poor and sick, with servants who are incomplete and faculties that are not whole. These are the remaining karmic results of wrong views, evil deeds, and evil karma.
『Furthermore, that Bhikṣu (Buddhist monk) knows the results of karma, and observes the scorching great hell, what other places are there? He sees and knows: there is another place called Dragon Whirlwind, which is the third special place in this hell. What karma causes beings to be born in that place? He sees and knows: if a person kills, steals, commits sexual misconduct, drinks alcohol, lies, and enjoys doing these things, then their karma and results are as described before. Furthermore, if someone holds wrong views and enjoys doing these things...』
多作，所謂：有人形相不正，或有常𨀛不曾正坐，若常合掌、常手支頰、常舐手食，有如是等諸外道輩，彼有說言：『斷欲瞋癡得涅槃者，是則不然。寂靜根者是亦不得。』彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生龍旋處，受大苦惱。所謂苦者：彼處多饒炎頭惡龍，瞋怒毒盛，在彼地獄。彼龍身量若一居賒有一由旬，惡毒熾盛普身遍體，有見毒者、有觸毒者、有牙毒者，滿彼地獄。彼地獄人生龍群中，眾龍迴轉拶磨罪人碎如麨摶。復有生在龍口中者，彼牙毒炎連急速嚼，有無量到、若百千到，死已復生，生已復嚼，嚼已復死，死已復生。彼諸罪人三種火燒：一是毒火；二、地獄火；三、飢渴火。彼諸罪人生三火中受堅䩕苦，自業相似；復有第四病火煮之，病重苦惱，不可具說。如是罪人惡業行者，常一切時在火中生，燒煮拶磨乾燥碎散，乃至惡業破壞無氣、腐爛盡滅，彼地獄處爾乃得脫。既得脫已，百五十世生在針咽餓鬼之中；於二百世生畜生中，飢渴燒身，離水無水，謂師子虎熊羆等身，在於曠野十二由旬無水之處。若得脫已，難得人身，如龜遇孔。若生人中則為野人，眼不見食，何況食之？唯食藥草及諸果等，以自存活。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，更有何處
【現代漢語翻譯】 現代漢語譯本
要多加註意，比如：如果有人形貌不端正，或者經常懶散不端正地坐著，如果經常合掌、經常用手托著臉頰、經常舔手吃東西，像這些外道之輩，他們有人說：『斷除貪慾、嗔恨、愚癡就能得到涅槃』，這是不對的。想要通過寂靜六根來達到涅槃也是不可能的。』這些人因為這些惡業的因緣，身死命終後會墮入惡道，在那地獄中，生在龍旋轉的地方，遭受巨大的苦惱。所謂的苦惱是：那個地方有很多炎頭惡龍，嗔怒和毒性很強，在那地獄中。那些龍的身量，如果一個居賒（Kusha，長度單位）有一由旬（Yojana，長度單位），惡毒熾盛遍佈全身，有的龍有見毒、有的龍有觸毒、有的龍有牙毒，遍佈整個地獄。那些地獄中的眾生在龍群中，被眾龍迴旋擠壓，磨碎得像炒麵一樣。還有的眾生生在龍的口中，被牙齒的毒火迅速地咀嚼，無數次、或者成百上千次，死了又生，生了又被咀嚼，咀嚼了又死，死了又生。那些罪人被三種火焚燒：一是毒火；二是地獄火；三是飢渴火。那些罪人在三種火中遭受堅硬的痛苦，這是他們自己所造的惡業所導致的相似果報；還有第四種病火來煮他們，病痛沉重苦惱，無法詳細訴說。像這樣的罪人，因為惡業的行為，經常在火中出生，被燒煮擠壓，乾燥碎散，直到惡業破壞，沒有氣息、腐爛消滅，才能從那地獄處脫離。即使脫離了地獄，還要在一百五十世中，生在針咽餓鬼之中；在二百世中，生在畜生道中，被飢渴焚燒身體，沒有水，遠離水源，比如獅子、老虎、熊、羆等身體，在曠野十二由旬沒有水的地方。如果能夠脫離畜生道，就很難得到人身，就像烏龜遇到木孔一樣困難。即使生在人中，也是野人，眼睛看不見食物，更何況吃到食物呢？只能吃藥草和各種果實等，來維持生存。這是他們惡業的剩餘果報。
『此外，那位比丘知道業的果報，又觀察焦熱的大地獄，還有什麼地方呢？』 English version
One should be mindful of many things, for example: if someone's appearance is not proper, or if they are often lazy and do not sit properly, if they constantly put their palms together, constantly support their cheeks with their hands, constantly lick their hands while eating, like these heretics, some of them say: 'Eliminating desire, anger, and ignorance will attain Nirvana,' this is not correct. Achieving Nirvana through quieting the six senses is also impossible.' These people, due to the causes and conditions of these evil deeds, will fall into evil realms after death, into that hell, born in the place where dragons spin, suffering great torment. The so-called torment is: that place has many flaming-headed evil dragons, with strong anger and venom, in that hell. The size of those dragons, if one Kusha (Kusha, a unit of length) is one Yojana (Yojana, a unit of length), their venom is intense and covers their entire bodies, some dragons have venom in their gaze, some have venom in their touch, some have venom in their teeth, filling the entire hell. Those beings in hell are among the dragon hordes, being squeezed and ground by the spinning dragons, crushed like fried flour. Some beings are born in the mouths of the dragons, being quickly chewed by the venomous fire of their teeth, countless times, or hundreds and thousands of times, dying and being reborn, being reborn and being chewed again, being chewed and dying again, dying and being reborn. Those sinners are burned by three fires: one is venomous fire; the second is hellfire; the third is the fire of hunger and thirst. Those sinners suffer firm torment in the three fires, this is the similar retribution caused by their own evil deeds; there is also a fourth fire of disease to cook them, the pain of illness is heavy and tormenting, impossible to describe in detail. Such sinners, because of their evil deeds, are constantly born in fire, being burned, squeezed, dried, crushed, and scattered, until the evil deeds are destroyed, without breath, rotten and annihilated, only then can they escape from that hell. Even if they escape from hell, they must be born as needle-throated hungry ghosts for one hundred and fifty lifetimes; for two hundred lifetimes, they are born in the animal realm, their bodies burned by hunger and thirst, without water, far from water sources, such as the bodies of lions, tigers, bears, and grizzlies, in a wilderness twelve Yojanas without water. If they can escape the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a piece of wood. Even if they are born among humans, they are savages, their eyes cannot see food, let alone eat it? They can only eat herbs and various fruits, etc., to sustain themselves. This is the remaining retribution of their evil deeds.
'Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma, and observes the scorching great hell, what other places are there?'
【English Translation】 English version
One should be mindful of many things, for example: if someone's appearance is not proper, or if they are often lazy and do not sit properly, if they constantly put their palms together, constantly support their cheeks with their hands, constantly lick their hands while eating, like these heretics, some of them say: 'Eliminating desire, anger, and ignorance will attain Nirvana,' this is not correct. Achieving Nirvana through quieting the six senses is also impossible.' These people, due to the causes and conditions of these evil deeds, will fall into evil realms after death, into that hell, born in the place where dragons spin, suffering great torment. The so-called torment is: that place has many flaming-headed evil dragons, with strong anger and venom, in that hell. The size of those dragons, if one Kusha (Kusha, a unit of length) is one Yojana (Yojana, a unit of length), their venom is intense and covers their entire bodies, some dragons have venom in their gaze, some have venom in their touch, some have venom in their teeth, filling the entire hell. Those beings in hell are among the dragon hordes, being squeezed and ground by the spinning dragons, crushed like fried flour. Some beings are born in the mouths of the dragons, being quickly chewed by the venomous fire of their teeth, countless times, or hundreds and thousands of times, dying and being reborn, being reborn and being chewed again, being chewed and dying again, dying and being reborn. Those sinners are burned by three fires: one is venomous fire; the second is hellfire; the third is the fire of hunger and thirst. Those sinners suffer firm torment in the three fires, this is the similar retribution caused by their own evil deeds; there is also a fourth fire of disease to cook them, the pain of illness is heavy and tormenting, impossible to describe in detail. Such sinners, because of their evil deeds, are constantly born in fire, being burned, squeezed, dried, crushed, and scattered, until the evil deeds are destroyed, without breath, rotten and annihilated, only then can they escape from that hell. Even if they escape from hell, they must be born as needle-throated hungry ghosts for one hundred and fifty lifetimes; for two hundred lifetimes, they are born in the animal realm, their bodies burned by hunger and thirst, without water, far from water sources, such as the bodies of lions, tigers, bears, and grizzlies, in a wilderness twelve Yojanas without water. If they can escape the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a piece of wood. Even if they are born among humans, they are savages, their eyes cannot see food, let alone eat it? They can only eat herbs and various fruits, etc., to sustain themselves. This is the remaining retribution of their evil deeds.
'Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma, and observes the scorching great hell, what other places are there?'
？彼見聞知：復有異處名為赤銅彌泥旋處，是彼地獄第四別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，所謂：計言一切世間命無命物，一切皆是魔醯首羅之所化作，非是業果。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生於赤銅彌泥旋處，受大苦惱。所謂苦者：彼地獄處赤炎銅汁滿中如海，其中多有鐵彌那魚，惡業所作，復有樹葉利如剃刀。生在赤銅彌泥旋處諸地獄人，在彼處生，生已復死，死已復生，一切身份皆悉散壞，爛熟浮出，在銅汁上出已覆沒，受大苦惱，迭相走奔，更互唱聲。彼邪見人邪見說者，唱喚既走，惡業所作，惡彌那魚張口疾走，向地獄人。彼魚既到，即以涎罥攝縛罪人，令入口中，以牙機關嚼之令碎。彼罪人身半在魚口，半在口外，熱炎赤銅沸汁煮之，受是二種堅急苦惱。彼人如是半在魚口常被咀嚼，半在熱炎赤銅汁煮，經無數時。既得脫已，更復入余異赤銅汁。既入彼處，多有惡蟲，蟲金剛嘴，牙復甚利無量熾毒。如是惡蟲在彼闇處赤銅汁中，取彼罪人嚼之令破，碎末如沙，然後食之。彼地獄人既受苦惱，若欲唱喚而張口者，彼赤銅汁滿其口中，不能出聲。彼赤銅汁遍滿九竅，滿已極煮，一切身份皆悉消洋。又復彼處時節長久，煮之下沉，沈已
【現代漢語翻譯】 現代漢語譯本 ？他見聞得知：還有一處地方名叫赤銅彌泥旋處（赤紅色的銅泥旋轉之處），是那個地獄的第四個特殊場所。眾生因為什麼業而生於那個地方呢？他見聞得知：如果有人殺生、偷盜、邪淫、飲酒、妄語，並且喜歡做這些惡事，聲稱一切世間的有情和無情之物，都是魔醯首羅（Maheshvara，印度教主神濕婆的別名）所化作的，不是業報的結果。這個人因為這些惡業的因緣，身死命終后墮入惡道，在那地獄的赤銅彌泥旋處出生，遭受巨大的苦惱。所謂的苦惱是：那個地獄到處充滿著像大海一樣多的赤紅沸騰的銅汁，其中有很多鐵彌那魚（Iron Mina fish，地獄中的鐵魚），都是由惡業所化現的，還有樹葉像剃刀一樣鋒利。生在赤銅彌泥旋處的那些地獄罪人，在那裡出生，出生后又死去，死去後又出生，全身都被摧毀，腐爛后浮出，在銅汁上浮出又沉沒，遭受巨大的苦惱，互相奔跑，互相呼喊。那些邪見之人，宣揚邪見的人，一邊呼喊一邊奔跑，因為惡業所致，兇惡的彌那魚張開大口迅速地衝向地獄罪人。那些魚一到，就用口中的粘液纏繞捆綁罪人，讓他們進入口中，用牙齒像機關一樣將他們嚼碎。那些罪人的身體一半在魚口中，一半在口外，被滾燙的赤銅汁煮著，遭受這兩種劇烈而痛苦的折磨。那些人就這樣一半在魚口中被不斷咀嚼，一半在滾燙的赤銅汁中被煮，經過無數的時間。好不容易脫離了魚口，又進入其他的赤銅汁中。進入那裡后，有很多惡蟲，這些蟲子有金剛石般的嘴，牙齒非常鋒利，帶有無量的劇毒。這些惡蟲在那黑暗的赤銅汁中，將那些罪人咬碎，磨成沙子一樣，然後吃掉。那些地獄罪人遭受苦惱，如果想要呼喊而張開嘴，赤銅汁就會灌滿他們的口中，無法發出聲音。赤銅汁遍佈他們的九竅，灌滿后劇烈地煮著，全身都被融化。而且那個地方的時間非常漫長，被煮后沉入底部，沉入后
【English Translation】 English version ? He sees, hears, and knows: Furthermore, there is another place called the Red Copper Mud Whirlpool, which is the fourth special location in that hell. What karma causes beings to be born in that place? He sees, hears, and knows: If people kill, steal, engage in sexual misconduct, drink alcohol, lie, and enjoy doing these evil deeds, claiming that all sentient and insentient things in the world are created by Maheshvara (another name for the Hindu god Shiva), and not the result of karma. Because of these evil karmic causes, such people fall into evil realms after death, being born in the Red Copper Mud Whirlpool of that hell, suffering great torment. The torment is as follows: that hell is filled with red, boiling copper liquid like an ocean, in which there are many Iron Mina fish (hellish iron fish), created by evil karma, and leaves as sharp as razors. The hell-dwellers born in the Red Copper Mud Whirlpool are born there, die, and are reborn, their entire bodies destroyed, rotting and floating, emerging and submerging in the copper liquid, suffering great torment, running and shouting to each other. Those with wrong views, those who propagate wrong views, shout and run, and because of their evil karma, the fierce Mina fish open their mouths and rush towards the hell-dwellers. When the fish arrive, they ensnare and bind the sinners with their saliva, forcing them into their mouths, and crushing them with their teeth like machines. Half of the sinners' bodies are in the fish's mouth, and half are outside, being boiled by the hot, red copper liquid, suffering these two kinds of intense and painful torment. In this way, half of their bodies are constantly chewed in the fish's mouth, and half are boiled in the hot, red copper liquid, for countless eons. After finally escaping, they enter other red copper liquids. Upon entering, there are many evil insects with diamond-like mouths, extremely sharp teeth, and immeasurable burning poison. These evil insects, in the dark red copper liquid, seize the sinners, chew them to pieces, grind them into sand, and then devour them. When those hell-dwellers suffer and try to shout, the red copper liquid fills their mouths, preventing them from making a sound. The red copper liquid fills their nine orifices, boiling them intensely, melting their entire bodies. Moreover, the duration of time in that place is very long, being boiled and sinking to the bottom, sinking and
浮出，既浮出已，惡業所作，多有風刀而甚毒利，碎割其身。彼不實語、不信業果邪見之人，常一切時燒煮散壞，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生餓鬼中，彼鬼名為悕望悕望。若得脫已，於三百世生畜生中，作象、作熊、作蟻子等，常患飢渴，寒熱所逼，風吹日炙，忍耐叵堪。彼畜生中既得脫已，難得人身，如龜遇孔。若於前世過去久遠有善業熟，得生人中，在多怖畏險惡之處、常斫木處、常取魚處，常生怖畏，是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，更有何處？彼見聞知：復有異處名鐵鑊處，是彼地獄第五別處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，業及果報如前所說；復有邪見，樂行多作，所謂：外道邪見齋中殺于丈夫，而作是言：『我今作會而殺丈夫，彼得生天，我亦生天。彼若生天，與我為證。』或有取龜殺證因緣後世生天；或復教他一生如是、種姓如是。妨礙正道安住邪道。如是惡業邪見之人，身壞命終墮于惡處，在彼地獄生鐵鑊處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受十倍更重。復有勝者：有六鐵鑊十由旬量，六者所謂平等受苦無力無救；火
【現代漢語翻譯】 現代漢語譯本 浮出水面，一旦浮出水面，由於惡業所致，會有許多風刀極其鋒利，切割他們的身體。那些說謊、不相信業果、持有邪見的人，總是不斷地被燒煮、擊散和破壞，直到惡業消盡、腐爛，業力之氣消散為止，他們會一直遭受痛苦。如果惡業消盡，他們才能從地獄中解脫。一旦解脫，他們會在三百世中轉生為名為『悕望悕望』的餓鬼。如果從餓鬼道解脫，他們會在三百世中轉生為畜生，變成象、熊、螞蟻等，經常遭受飢渴、寒冷和炎熱的折磨，被風吹日曬，難以忍受。從畜生道解脫后，很難獲得人身，就像烏龜遇到孔洞一樣困難。如果前世過去很久以前有善業成熟，他們可能會轉生為人，但會生在充滿恐懼和危險的地方，如經常砍伐樹木的地方、經常捕魚的地方，總是生活在恐懼之中，這是他們惡業的剩餘果報。 此外，那位比丘瞭解業的果報，又觀察焦熱的大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做鐵鑊處，那是地獄的第五個特殊場所。眾生因為什麼業而生於那個地方？他看到：有人殺生、偷盜、邪淫、飲酒、妄語，他們的業和果報如前所述。還有人持有邪見，喜歡並經常這樣做，例如：外道邪見的人在齋戒期間殺害男子，並說：『我現在舉行祭祀並殺害男子，他可以昇天，我也可以昇天。如果他昇天，可以為我作證。』或者有人爲了證明來世可以昇天而殺龜；或者教導他人一生這樣做，或者說他們的種姓就是如此。他們妨礙正道，安住于邪道。像這樣作惡業、持有邪見的人，身壞命終後會墮入惡道，在鐵鑊地獄中遭受巨大的痛苦。所謂的痛苦，就像前面所說的活地獄所受的痛苦一樣，他們在這裡要承受十倍更重的痛苦。更有甚者：有六個鐵鑊，每個都有十由旬那麼大，這六個鐵鑊意味著平等地承受痛苦，無力自救；火焰...
【English Translation】 English version Emerging, once emerged, due to evil deeds, there are many wind-knives that are extremely sharp, cutting their bodies. Those who speak untruthfully, do not believe in karmic consequences, and hold wrong views are constantly burned, scattered, and destroyed, until the evil deeds are exhausted, decayed, and the karmic energy is dissipated, they will continuously suffer. If the evil deeds are exhausted, they will be liberated from that hell. Once liberated, they will be reborn as hungry ghosts named 'Hope Hope' for three hundred lifetimes. If liberated from the hungry ghost realm, they will be reborn as animals for three hundred lifetimes, becoming elephants, bears, ants, etc., constantly suffering from hunger and thirst, cold and heat, being blown by the wind and scorched by the sun, unbearable to endure. After being liberated from the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If in a previous life, long ago, good deeds have matured, they may be reborn as humans, but will be born in places full of fear and danger, such as places where trees are constantly being cut down, places where fish are constantly being caught, always living in fear, which is the remaining karmic retribution of their evil deeds. Furthermore, that Bhikshu, knowing the karmic consequences, observes the scorching great hell, what other places are there? He sees and knows: there is another place called the Iron Cauldron Place, which is the fifth special place of that hell. What deeds cause beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, drink alcohol, and lie, their deeds and consequences are as previously described. There are also those who hold wrong views, like and frequently do such things, for example: those with externalist wrong views kill men during fasts, and say: 'I am now holding a sacrifice and killing men, he can be born in heaven, and I can also be born in heaven. If he is born in heaven, he can testify for me.' Or some kill turtles to prove that they can be born in heaven in the next life; or teach others to do so throughout their lives, or say that their lineage is like this. They hinder the right path and abide in the wrong path. Those who commit evil deeds and hold wrong views like this, after their bodies are destroyed and their lives end, will fall into evil realms, suffering great torment in the Iron Cauldron Hell. The so-called suffering is like the suffering experienced in the Living Hell as previously described, they will suffer ten times more severely here. Even more so: there are six iron cauldrons, each measuring ten yojanas, these six cauldrons mean equally enduring suffering, powerless to save themselves; the flames...
常熱沸；鋸葉水生；極利刀鬘；極熱沸水；多饒惡蛇。平等受苦無力鑊者：罪人入中，詳聚一處，作一身聚猶如麨摶，被煮無力而復更煮，轉復無力。如是惡處，身不能救、心不能救，如是無法惡道之人無法可救，離能救人，以無救故，長久時煮。火常熱沸熱鐵鑊者：罪人入中，熱沸赤銅煮之身散，灰亦叵得，盡已復生，生而常煮。鋸葉水生熱鐵鑊者：罪人入中，赤銅色水鋸割其身，彼處火炎，頭在下入。既入彼處，或沈或浮，常為鋸割，熱沸銅汁割其身體，脈脈分散，如是劈裂，又復沉沒，沒已更浮，浮已復沈。如是鋸水，常割常裂，皆悉熟爛猶如熟豆，身體分裂或浮或沈，于長久時常煮割劈。極利刀鬘熱鐵鑊者：罪人入中所受苦惱，有利刀鬘在彼鑊中，利如剃刀，劈其身份。若置罪人極熱沸水、多饒惡蛇。此二鑊者罪人入中所受苦惱，有熱沸水極沸勇沫，高半由旬，沫中有蛇，牙甚嚴利，若觸若見，皆有熾火燒地獄人，觸如刀割，肉盡骨在，煮之則熟，身皆爛盡，沸沫煮之，身份皆洋。若在水中苦毒煎煮，受第一苦，堅䩕重苦。彼地獄人，閻魔羅人若來到者起如是意：『作何方便，閉塞鑊門，令彼罪人不能走出？』閻魔羅人起如是意：『當以金剛堅塞其口，合之在地則不能走，種種苦惱在中具受。』閻魔羅人既發
此意，一切鐵鑊合口在下，復炎鬘火兩倍熾炎，彼地獄人受如是苦。閻魔羅人極有瞋意，復更思惟：『云何方便，更與異苦？』既思惟已，復取鐵薪，兩重炎燃。若地獄人意欲向上，熱沸銅汁，迭互相著，有身散者，有蛇嚴毒火燒其身已爛熟者。常一切時受種種苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處熱鐵鑊中爾乃得脫。既得脫已，於三百世生食臭氣餓鬼之中。彼處脫已，於三百世生畜生中。彼處脫已，若生人中同業之處，作癡論師說惡因論，心意顛倒：或望富樂，一月不食；有望生天，一日不食，愛使所縛。彼人如是，為苦所縛，如是如是復更受苦，是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名血河漂，是彼地獄第六別處。眾生何業生於彼處？所謂邪見惡業眾生，生於彼處。彼見有人違犯禁戒，多犯戒已，如是思惟：『我若苦行，罪則消滅，有多福德。』彼人既作如是思惟，入樹林中，懸腳著樹，頭面在下，以刀破鼻或自破額，作瘡血出，以火燒血，望得生天。是惡道行，譬如有人沙中求油，油不可得，彼人血盡而致命終。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄血河漂處，受大苦惱。所謂苦者，如前所說，活
【現代漢語翻譯】 現代漢語譯本： 此意是說，所有的鐵鑊（鐵製大鍋）都是合著口的，底部朝下，而且火焰的熾熱程度是普通火焰的兩倍。那些地獄中的人遭受著這樣的痛苦。閻魔羅人（掌管地獄的官）懷著極大的嗔恨之心，又在思考：『用什麼方法，才能再給他們增加不同的痛苦呢？』 思考之後，又拿來鐵柴，用兩重的火焰燃燒。如果地獄中的人想要向上爬，就會有滾燙的銅汁，互相潑灑，有些人身體被燒散，有些人被毒蛇纏繞，毒火焚燒他們的身體，直到爛熟。他們總是時時刻刻遭受各種各樣的痛苦，直到惡業沒有消滅、沒有腐爛，業力的氣息沒有耗盡，在任何時候都不會停止給予他們痛苦；如果惡業消盡，他們才能從地獄的熱鐵鑊中脫身。脫身之後，會在三百世中轉生到以食用臭氣為生的餓鬼之中。從餓鬼道脫身之後，會在三百世中轉生為畜生。從畜生道脫身之後，如果轉生到人道，會在與之前惡業相似的地方，成為愚癡的論師，宣說錯誤的因果理論，心意顛倒：或者希望得到財富和快樂，一個月不吃飯；或者希望昇天，一天不吃飯，被愛慾所束縛。這樣的人，被痛苦所束縛，就這樣一次又一次地遭受痛苦，這是他們惡業所剩下的果報。
『此外，那位比丘（出家的修行者）瞭解業的果報，又觀察焦熱的大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做血河漂，那是大地獄的第六個特殊之處。眾生因為什麼樣的業而生到那個地方呢？是那些持有邪見、造作惡業的眾生，會生到那個地方。他看到有人違犯了戒律，多次犯戒之後，這樣想：『我如果進行苦行，罪業就會消滅，就會有很多的福德。』 那個人這樣想了之後，就進入樹林中，把腳懸掛在樹上，頭朝下，用刀割破鼻子或者自己割破額頭，讓傷口流血，用火燒血，希望能夠昇天。這是錯誤的修行方式，就像有人在沙子中尋找油一樣，油是不可能得到的，那個人血流盡了，也就丟掉了性命。那個人因為這樣的惡業因緣，身死命終之後墮入惡道，在那地獄的血河漂處，遭受巨大的苦惱。所謂的苦惱，就像前面所說的那樣，活生生地...
【English Translation】 English version: The meaning of this is that all the iron cauldrons (large iron pots) are sealed shut, with the bottom facing down, and the flames are twice as intense as ordinary flames. Those hell beings suffer such torment. The Yamarajas (officials who govern hell) harbor great hatred and are constantly thinking: 'What means can I use to inflict different torments upon them?' After contemplating, they take iron firewood and burn it with double flames. If the hell beings try to climb upwards, boiling hot copper liquid is splashed upon them, scattering some bodies, while others are entwined by venomous snakes, and their bodies are burned by venomous fire until they are completely rotten. They constantly endure all kinds of suffering at all times, until their evil karma is not destroyed, not decayed, and the energy of their karma is not exhausted. At all times, the suffering will not cease. If their evil karma is exhausted, they can escape from the hot iron cauldron in that hell. After escaping, they will be reborn as hungry ghosts who feed on foul odors for three hundred lifetimes. After escaping from the hungry ghost realm, they will be reborn as animals for three hundred lifetimes. After escaping from the animal realm, if they are reborn as humans, they will become foolish teachers in places similar to their previous evil karma, proclaiming false theories of cause and effect, with their minds inverted: either hoping to gain wealth and happiness by not eating for a month, or hoping to be reborn in heaven by not eating for a day, bound by the desires of love. Such people are bound by suffering, and in this way, they suffer again and again. This is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhiksu (ordained monastic) understands the karmic consequences and observes the scorching great hell. What other places are there? He sees and knows: there is another place called the Blood River Drift, which is the sixth special place in the great hell. What karma causes beings to be born in that place? It is those beings who hold wrong views and create evil karma who will be born in that place. He sees someone violating the precepts, repeatedly breaking the precepts, and thinking: 'If I practice asceticism, my sins will be eliminated, and I will have much merit.' After thinking in this way, that person enters the forest, hangs his feet on a tree, with his head facing down, cuts his nose or his forehead with a knife, causing the wound to bleed, and burns the blood with fire, hoping to be reborn in heaven. This is a wrong way of practice, like someone trying to find oil in the sand. Oil cannot be obtained, and that person loses his life when his blood runs out. Because of this evil karma, that person falls into the evil realms after death, suffering great torment in the Blood River Drift of that hell. The so-called torment is as described before, being alive...
等地獄所受苦惱，彼一切苦此中具受五倍更重。復有勝者，所謂：彼處閻魔羅人手執熱炎枷刀𥎞石，散之為末，流血成河，此河急漂餘地獄人，多饒發骨。在彼河中復有第二赤銅河流，其河名曰惡水可畏，彼河有蟲，名為丸蟲，其觸如火，彼地獄處觸彼罪人，燒而食之。如是地獄血河所漂，年歲無數時節久遠受大苦惱。彼血河漂地獄之處，常一切時受惡苦惱，如是乃至彼邪見人惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世食煙活命，餓鬼中生。既得脫已，於四百世生畜生中，而作海鳥，或在海畔河口處生，彼鳥赤頭，是彼前業餘殘果報。若生人中同業之處，貧窮多病，是本惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為饒骨髓蟲，是彼地獄第七別處。眾生何業生於彼處？彼見聞知：若人多作惡不善業——身不善業、口不善業、意不善業，復離正聞，如是癡人望生梵世，惡行離戒、本性無戒。此諂曲人與他苦惱，遠離正戒，以干牛屎而自燒身。彼人現世燒身受苦，如是人中人火所燒，身壞命終墮于惡處——饒骨髓蟲地獄處生，受大苦惱。所謂苦者：鐵椎打頭乃至腳足，唱聲大喚，一切身份如蜜蠟摶不
【現代漢語翻譯】 現代漢語譯本
地獄中所受的苦惱，在這裡要承受五倍還要重的苦。還有更厲害的，閻魔羅人（Yamaraja，地獄之主）手持熾熱的枷刀和鐵錘，將罪人擊打成粉末，流出的血匯成河流，這條血河急速地衝刷著其他地獄的罪人，河中充滿了頭髮和骨頭。在這條河中還有第二條赤銅色的河流，這條河的名字叫做惡水可畏，河裡有蟲子，名字叫做丸蟲，它們的觸碰就像火焰一樣，在地獄裡觸碰那些罪人，焚燒併吞食他們。就這樣，被血河沖刷的地獄，年復一年，經受著無盡的苦難。血河沖刷的地獄之處，時時刻刻都在遭受著惡劣的苦惱，直到這些邪見之人所造的惡業沒有消散、沒有腐爛，業力之氣沒有耗盡，這種痛苦才會停止；如果惡業消盡，他們才能從地獄中解脫。解脫之後，他們會在五百世中以煙為食，轉生為餓鬼。再次解脫后，他們會在四百世中轉生為畜生，成為海鳥，或者生在海邊河口，這些鳥的頭是紅色的，這是他們前世惡業所剩下的果報。如果轉生為人，也會在同樣的地方貧窮多病，這是他們過去惡業所剩下的果報。 還有，這位比丘瞭解業報，又觀察焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方，那個地方叫做饒骨髓蟲，是這個地獄的第七個特殊之處。什麼樣的眾生會生到那個地方呢？他看到並知道：如果有人做了很多惡的不善業——身不善業、口不善業、意不善業，又遠離正確的教導，像這樣愚癡的人卻希望轉生到梵天世界，他們的行為邪惡，沒有戒律，本性就沒有戒律。這些諂媚虛偽的人給他人帶來痛苦，遠離正確的戒律，用干牛糞來焚燒自己的身體。這些人今生焚燒自己的身體遭受痛苦，像這樣的人在人間被火燒死，身壞命終后墮入惡道——生到饒骨髓蟲地獄，遭受巨大的苦難。所受的苦難是：用鐵錘擊打他們的頭，直到腳，他們大聲慘叫，整個身體像蜜蠟一樣柔軟不堪。
【English Translation】 English version
The suffering endured in those hells is experienced here five times more severely. Furthermore, there are even worse torments: Yamaraja's (Lord of Death) people, holding hot, flaming shackles, knives, and hammers, pulverize the sinners into dust, and the flowing blood forms a river. This blood river rapidly washes away other hell-beings, and is filled with hair and bones. Within this river, there is also a second river of red copper, named 'Terrible Foul Water.' In this river, there are worms called 'Maru worms,' whose touch is like fire. In that hellish place, they touch the sinners, burning and devouring them. Thus, the hells washed by the blood river endure immense suffering for countless years. The places in hell washed by the blood river constantly suffer evil torments, and this suffering continues until the evil and unwholesome karma of these heretical people is not destroyed or decayed, and the energy of their karma is not exhausted. If their evil karma is exhausted, they will then be released from that hell. After being released, they will live on smoke for five hundred lifetimes, being born among the hungry ghosts (pretas). After being released again, they will be born among animals for four hundred lifetimes, becoming seabirds, or being born at the mouths of rivers by the sea. These birds have red heads, which is the remaining result of their previous karma. If they are born as humans in similar circumstances, they will be poor and sickly, which is the remaining result of their original evil karma. Furthermore, this Bhikshu, knowing the results of karma, observes the scorching great hells and asks, 'What other places are there?' He sees and knows: there is another place, called 'Abundant Marrow Worms,' which is the seventh distinct place in that hell. What kind of beings are born in that place? He sees and knows: if people commit many evil and unwholesome deeds—evil deeds of body, evil deeds of speech, evil deeds of mind—and are far from right hearing (correct teachings), such foolish people hope to be born in the Brahma world, but their actions are evil, they have no precepts, and their nature is without precepts. These deceitful and crooked people cause suffering to others, are far from right precepts, and burn their own bodies with dried cow dung. These people suffer in this life by burning their bodies, and after being burned to death in this human world, they fall into evil realms—being born in the hell of 'Abundant Marrow Worms,' enduring great suffering. The suffering they endure is: their heads are struck with iron hammers, down to their feet, they cry out loudly, and their entire bodies are as soft and pliable as beeswax.
可分別，而復不死，是彼邪見惡業力故。彼地獄處曠三由旬，高五由旬，地獄人身廣長亦爾，遍滿其中以為肉山。彼地獄處饒濕生蟲，皆是眾生。如是蟲者，何業所致？若何丈夫、若何婦女，自身、他身有蟲虱等，本殺彼蟲——或殺蟻子、或黑蟲等、或殺蜱等，彼人以是惡業因緣，身壞命終彼處作蟲，名機關蟲。如是罪蟲生在彼山，自業所作，自業果生，以惡業故，饒骨髓蟲地獄之處，更復有餘閻魔羅人以火燒之。彼邪見者本人中時，以干牛糞燒身業故，與機關蟲一處合燒，受大苦惱。彼山既燒，火炎上出高十由旬。彼地獄人自罪業故，大火燒身，共機關蟲一處被燒，彼蟲身小，受苦亦少；彼地獄人身塊甚大，受苦亦多。彼火炎鬘迭互相燒，時節長遠年歲無數，不可窮盡。乃至彼人邪見惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生在針咽山傍止住餓鬼之中。彼處脫已，於五百世生畜生中，受海魚身，在於大海大波浪處，極冷水中、灰水之中。既得脫已，難得人身，如龜遇孔。若生人中同業之處，常在林行，在林中住或荒榛處資生活命，貧窮困苦，如是之人，彼荒榛中野火所燒。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼
【現代漢語翻譯】 現代漢語譯本： 可以分別，卻又不會死去，這是因為他們邪見惡業的力量所致。那地獄之處廣闊三由旬（約45公里），高五由旬（約75公里），地獄中人的身軀也同樣廣闊高大，遍佈其中，形成一座肉山。那地獄之處充滿濕生蟲，這些都是眾生。這些蟲子，是什麼業力導致的呢？如果有什麼男子、什麼女子，自身或他人身上有蟲虱等，原本殺害那些蟲子——或者殺害螞蟻、或者黑色的蟲子等、或者殺害蜱蟲等，那人因為這些惡業因緣，身壞命終后在那處變成蟲子，名叫機關蟲。這些罪蟲生在那座山上，是自己所作的業，自己業的果報所生，因為惡業的緣故，在那充滿骨髓蟲的地獄之處，更有閻魔羅人（掌管地獄的獄卒）用火焚燒他們。那些邪見者在人中時，因為用干牛糞燒身的緣故，與機關蟲一起被焚燒，遭受巨大的苦惱。那座山被焚燒時，火焰向上冒出高達十由旬（約150公里）。那些地獄之人因為自己的罪業，被大火焚燒身體，與機關蟲一起被焚燒，那些蟲子身體小，受到的痛苦也少；那些地獄之人身體巨大，受到的痛苦也多。那些火焰相互交織焚燒，時間長遠，年歲無數，無法窮盡。直到那些人的邪見惡業沒有壞滅、沒有腐爛、業氣沒有消盡，在一切時候痛苦都不會停止；如果惡業消盡，他們才能從那地獄之處脫離。脫離之後，在五百世中生在針咽山（一種地獄）旁邊止住的餓鬼之中。從那處脫離之後，在五百世中生在畜生中，受海魚之身，在大海波浪之處，極冷的水中、灰水之中。脫離之後，難以得到人身，就像烏龜遇到孔洞一樣困難。如果生在人中，也在同樣業力的地方，常常在林中行走，在林中居住或者在荒榛之處依靠這些生活，貧窮困苦，這樣的人，會被荒榛中的野火所燒。這是他們惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察焦熱的大地獄，還有什麼地方？』 English version: They can be separated, yet they do not die; this is due to the power of their evil deeds and wrong views. That hellish place is three yojanas (approximately 45 kilometers) in extent and five yojanas (approximately 75 kilometers) in height. The bodies of the hell beings are also of the same size, filling the place and forming a mountain of flesh. That hellish place is full of moisture-born insects, all of which are sentient beings. What karma leads to the existence of these insects? If any man or woman has lice or other insects on their own body or on the bodies of others, and originally killed those insects—or killed ants, or black insects, or killed ticks, etc.—that person, due to these evil karmic causes, will be reborn as an insect in that place after their body breaks and their life ends, and they are called 'Mechanism Insects'. These sinful insects are born on that mountain, created by their own karma, born from the fruits of their own karma. Because of their evil karma, in that hellish place full of marrow-eating insects, there are also Yama's (the lord of death) people who burn them with fire. Those with wrong views, when they were among humans, burned their bodies with dried cow dung, and so they are burned together with the Mechanism Insects, suffering great torment. When that mountain is burned, the flames rise up to a height of ten yojanas (approximately 150 kilometers). Those hell beings, because of their own sinful karma, have their bodies burned by the great fire, and are burned together with the Mechanism Insects. The bodies of those insects are small, so they suffer less; the bodies of those hell beings are huge, so they suffer more. Those flames burn each other in turn, for a long time, for countless years, without end. Until those people's evil deeds and wrong views are destroyed and decayed, and their karmic energy is exhausted, their suffering will not cease at any time. If their evil karma is exhausted, then they will be able to escape from that hellish place. After escaping, they will be reborn for five hundred lifetimes among the hungry ghosts dwelling near Needle Throat Mountain (a type of hell). After escaping from that place, they will be reborn for five hundred lifetimes among animals, taking the form of sea fish, in the waves of the great ocean, in extremely cold water, in ash-water. After escaping from that, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If they are born among humans, in a place of similar karma, they will often walk in the forests, dwell in the forests, or live in the wilderness, living a life of poverty and hardship. Such people will be burned by wildfires in the wilderness. This is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhikshu (Buddhist monk), knowing the results of karma, observes the Scorching Great Hell, what other places are there?'
【English Translation】 English version: They can be separated, yet they do not die; this is due to the power of their evil deeds and wrong views. That hellish place is three yojanas (approximately 45 kilometers) in extent and five yojanas (approximately 75 kilometers) in height. The bodies of the hell beings are also of the same size, filling the place and forming a mountain of flesh. That hellish place is full of moisture-born insects, all of which are sentient beings. What karma leads to the existence of these insects? If any man or woman has lice or other insects on their own body or on the bodies of others, and originally killed those insects—or killed ants (antzi), or black insects, or killed ticks (pi) etc.—that person, due to these evil karmic causes, will be reborn as an insect in that place after their body breaks and their life ends, and they are called 'Mechanism Insects' (jiguan chong). These sinful insects are born on that mountain, created by their own karma, born from the fruits of their own karma. Because of their evil karma, in that hellish place full of marrow-eating insects, there are also Yama's (yanmoluo ren) (the lord of death) people who burn them with fire. Those with wrong views, when they were among humans, burned their bodies with dried cow dung, and so they are burned together with the Mechanism Insects, suffering great torment. When that mountain is burned, the flames rise up to a height of ten yojanas (approximately 150 kilometers). Those hell beings, because of their own sinful karma, have their bodies burned by the great fire, and are burned together with the Mechanism Insects. The bodies of those insects are small, so they suffer less; the bodies of those hell beings are huge, so they suffer more. Those flames burn each other in turn, for a long time, for countless years, without end. Until those people's evil deeds and wrong views are destroyed and decayed, and their karmic energy is exhausted, their suffering will not cease at any time. If their evil karma is exhausted, then they will be able to escape from that hellish place. After escaping, they will be reborn for five hundred lifetimes among the hungry ghosts dwelling near Needle Throat Mountain (zhen yan shan) (a type of hell). After escaping from that place, they will be reborn for five hundred lifetimes among animals, taking the form of sea fish, in the waves of the great ocean, in extremely cold water, in ash-water. After escaping from that, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If they are born among humans, in a place of similar karma, they will often walk in the forests, dwell in the forests, or live in the wilderness, living a life of poverty and hardship. Such people will be burned by wildfires in the wilderness. This is the remaining karmic retribution of their evil deeds.
'Furthermore, that Bhikshu (biqiu) (Buddhist monk), knowing the results of karma, observes the Scorching Great Hell (jiaore da diyu), what other places are there?'
見聞知：復有異處，彼處名為一切人熟，是彼地獄第八別處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說；復有邪見，所謂：有人愚癡邪見聽聞邪法，如是癡人身業顛倒、口業顛倒、意業顛倒，如是三業常顛倒行。彼邪見人修邪見行，若於樹林、若山若榛、若兩村間、若洲潬上，如是等處放火燒之，彼邪見人有如是心：『若火飽滿，天則歡喜，天若歡喜，我則生天。』如是癡人聞惡法故，惡法所誑，作如是計，喂火令飽，當得生天，如是放火。彼人以是惡業因緣，身壞命終墮于惡處，一切人熟地獄處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受五倍更重。復有勝者：既生彼處，見本人中男女妻妾、所愛知識、若父若母，一切所愛親友之人皆被燒煮。彼地獄處男女妻妾、所愛善友、父母知識皆是人中業化所作，見在地獄而被燒煮，彼人見已心大憂悲，極受大苦，見彼一切所敬愛者被燒被煮，彼地獄處愛火自燒、憂悲苦重，十六分中彼地獄火不及一分，地獄人中一切苦惱，愛火苦勝。彼愛火者火中之火；彼愛罥者，罥中之罥；彼愛縛者，縛中之縛，繫縛一切愚癡凡夫。彼人邪見不善業故，于地獄中見所愛敬親善等人被燒被煮，彼地獄人
【現代漢語翻譯】 現代漢語譯本：見聞知（Jian Wen Zhi）：還有另外一個地方，那個地方叫做一切人熟（Yiqie Ren Shu），是一切地獄中的第八個特殊之處。眾生因為什麼樣的業而生到那個地方呢？見聞知：如果有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做並且經常做這些事情，他們的業和果報就像之前所說的那樣；還有就是持有邪見，也就是：有些人愚癡並且持有邪見，聽聞邪法，這些愚癡的人身業顛倒、口業顛倒、意業顛倒，這樣他們的身口意三業常常顛倒行事。那些持有邪見的人修行邪見，如果在樹林、山、灌木叢、兩個村莊之間、或者沙洲上等等地方放火焚燒，那些持有邪見的人有這樣的想法：『如果火燒得旺盛，天神就會歡喜，天神如果歡喜，我就可以昇天。』這些愚癡的人因為聽聞了惡法，被惡法所迷惑，就做出這樣的盤算，餵飽火焰，就能得到昇天的機會，所以就放火。這些人因為這種惡業的因緣，身死命終后墮入惡道，生於一切人熟地獄，遭受巨大的苦惱。所受的苦惱，就像之前所說的，活等地獄所受的苦惱，他們在這裡全部都要承受，而且還要加重五倍。更加可怕的是：他們生到那個地方之後，會看到自己在人間的男女妻妾、所愛的朋友、父親母親，所有自己所愛的親友都被燒煮。那些地獄中的男女妻妾、所愛的朋友、父母親友，都是因為他們自己在人間的業力所化現出來的，他們看到這些人在地獄中被燒煮，內心感到極度的憂愁和悲傷，承受巨大的痛苦，看到所有自己尊敬和愛戴的人被燒被煮，在地獄中被愛火焚燒，憂愁和悲傷的痛苦，是地獄之火的十六倍都比不上的，地獄中的一切苦惱，愛火帶來的痛苦最為強烈。那愛火是火中之火；那愛慾的束縛，是束縛中的束縛；那愛慾的捆綁，是捆綁中的捆綁，它束縛著一切愚癡的凡夫。那些人因為邪見和不善業，在地獄中看到自己所愛戴和尊敬的親友等人被燒被煮，那些地獄中的人
【English Translation】 English version: Jian Wen Zhi (Knower of Seeing and Hearing): Furthermore, there is another place, that place is called Yiqie Ren Shu (All People Ripening), it is the eighth special place among all hells. What kind of karma causes sentient beings to be born in that place? Jian Wen Zhi: If people kill, steal, commit sexual misconduct, drink alcohol, lie, enjoy doing and frequently do these things, their karma and retribution are as previously described; furthermore, there are those with wrong views, that is: some people are ignorant and hold wrong views, listen to evil teachings, these ignorant people's body karma is inverted, their speech karma is inverted, their mind karma is inverted, thus their three karmas are constantly acting in a perverse manner. Those who hold wrong views practice wrong views, if they set fires in forests, mountains, thickets, between two villages, or on sandbars, etc., those who hold wrong views have such thoughts: 'If the fire burns vigorously, the gods will be pleased, if the gods are pleased, I can be reborn in heaven.' These ignorant people, because they have heard evil teachings, are deluded by evil teachings, and make such calculations, feeding the flames to satiety, they will obtain the opportunity to be reborn in heaven, so they set fires. These people, because of this cause of evil karma, after their bodies break and their lives end, fall into evil realms, are born in the Yiqie Ren Shu hell, and suffer great torment. The suffering they endure, as previously described, is like the suffering endured in the Huo Zuo hell, they must endure all of it here, and it is five times more severe. Even more terrible is that: after they are born in that place, they will see their wives and concubines, beloved friends, fathers and mothers, all their beloved relatives and friends in the human realm being burned and boiled. Those wives and concubines, beloved friends, parents and relatives in hell are all manifestations of their own karma in the human realm, they see these people being burned and boiled in hell, and their hearts feel extreme sorrow and grief, enduring great suffering, seeing all those they respect and love being burned and boiled, being burned by the fire of love in hell, the suffering of sorrow and grief is greater than even sixteen times the fire of hell, all the suffering in hell, the suffering brought by the fire of love is the most intense. That fire of love is the fire among fires; that snare of love is the snare among snares; that bond of love is the bond among bonds, it binds all ignorant ordinary people. Those people, because of wrong views and unwholesome karma, see their beloved and respected relatives and friends being burned and boiled in hell, those hell beings
愛火自燒——彼地獄火于愛心火猶如霜雪——聞妻子眾、父母等眾悲號大喚，作如是言：『汝來救我，可來救我！』彼地獄人為地獄火之所燒煮，不得自在，云何能救？彼地獄處常一切時受如是等身心火燒，時節長遠年歲無數，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生餓鬼中，唯食解等所棄飲食。彼處脫已，於五百世生畜生中，常作水蟲，多饒兒子，如是兒子為漁獵人常所殺害。既脫彼處，難得人身，如龜遇孔。若生人中同業之處，貧窮短命，諸根不具，無妻無子，常作賤人、天祀奴等。是彼惡業余殘果報。
正法念處經卷第十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十一
元魏婆羅門瞿曇般若流支譯地獄品之七
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為無終沒入，是彼地獄第九別處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見身、口、意業，業業普遍，作業究竟，樂行多作。彼人以是惡業因緣，身壞命終墮彼地獄無終沒入別異處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，
【現代漢語翻譯】 現代漢語譯本 愛火自焚——那地獄之火與愛慾之火相比，就像霜雪一般微不足道——（地獄中的眾生）聽到妻子、父母等親人悲慘的呼喊，他們這樣說道：『你來救救我，快來救救我！』那些在地獄中的人被地獄之火焚燒煎熬，自身都不得自由，又怎麼能救別人呢？他們在地獄中時時刻刻都遭受著身心之火的焚燒，時間漫長，年歲無數，直到惡業消盡、業力消散，這種痛苦才會停止；如果惡業消盡，他們才能從地獄中解脫。脫離地獄之後，還要在三百世中轉生為餓鬼，只能吃別人丟棄的食物。脫離餓鬼道之後，還要在五百世中轉生為畜生，常常變成水中的蟲子，有很多後代，但這些後代常常被漁民獵人殺害。脫離畜生道之後，很難得到人身，就像烏龜遇到木板上的孔洞一樣困難。即使轉生為人，也會在與之前惡業相似的環境中，貧窮短命，諸根不全，沒有妻子沒有兒子，常常做低賤的奴僕。這些都是之前惡業所剩下的果報。
《正法念處經》卷第十 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十一
元魏 婆羅門 瞿曇般若流支（Gotama Prajñāruci） 譯 地獄品之七
『此外，那位比丘知道業的果報，又觀察焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方，那個地方叫做無終沒入（Avici Niraya），是那個地獄的第九個特殊之處。眾生因為什麼業而生到那個地方呢？他看到：有人殺生、偷盜、邪淫、飲酒、說謊，喜歡做這些惡事，並且經常做，他們的業和果報就像前面所說的那樣。還有人有邪見，他們的身、口、意都造作惡業，這些惡業普遍存在，並且最終完成，他們喜歡做這些惡事並且經常做。這些人因為這些惡業的因緣，在身死命終之後，墮入那個叫做無終沒入的特殊地獄，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所遭受的苦惱一樣。』
【English Translation】 English version The fire of love burns itself out—that hellfire is like frost and snow compared to the fire of love—hearing the sorrowful cries of wives, children, parents, and others, they say, 'Come and save me, come and save me!' Those in hell are burned and tormented by the hellfire, unable to control themselves, how can they save others? In that hell, they constantly endure the burning of body and mind, for a long time, countless years, until the evil karma is destroyed and decayed, and the karmic energy is exhausted, the suffering will not cease at all times; if the evil karma is exhausted, then they can escape from that hell. After escaping, they will be reborn as hungry ghosts for three hundred lifetimes, only eating discarded food. After escaping that place, they will be reborn as animals for five hundred lifetimes, often becoming water insects, with many offspring, but these offspring are often killed by fishermen and hunters. After escaping that place, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a plank. If they are reborn as humans, they will be in the same environment as their previous evil deeds, poor and short-lived, with incomplete faculties, without wife or children, often working as lowly servants. These are the remaining karmic retributions of their previous evil deeds.
The Sutra on the Establishment of Right Mindfulness, Volume 10 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 11
Translated by the Brahman Gotama Prajñāruci (Gotama Prajñāruci) of the Yuan Wei Dynasty, Chapter 7 on Hell
'Furthermore, that Bhikshu, knowing the retribution of karma, observes the scorching great hell, what other places are there? He sees and knows: there is another place, that place is called Avici Niraya (Avici Niraya), which is the ninth special place of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, commit sexual misconduct, drink alcohol, lie, enjoy doing these evil deeds, and do them often, their karma and retribution are as described before. There are also those who have wrong views, their body, speech, and mind create evil karma, these evil karmas are pervasive and ultimately completed, they enjoy doing these evil deeds and do them often. These people, because of these evil karmic causes, after their body dies and their life ends, fall into that special hell called Avici Niraya, suffering great torment. The suffering that is spoken of is like the suffering endured in the hells of rebirth and so on, as described before.'
彼一切苦此中具足五倍更重。邪見所作：以不正聞他人所教，有如是心：『若以蟲蟻、蛇蟒、鹿馬而著火中，火既歡喜，我得大福，生勝世間。火所燒者，魔醯首羅世界中生。若人以火燒眾生者，則得無量勝大福德。』如是愚癡邪法所誑，邪見之人身壞命終墮于惡處，在彼地獄無終沒入別異處生，受大苦惱。所謂苦者：彼有鐵山，火焰甚熾廣五由旬，其山普遍地獄火燃，閻魔羅人驅地獄人令上彼山，燒腳腰髖、背臂頭項、手足耳眼乃至頭腦，燒已復生，生已復燒，時節長遠無有年數，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。彼邪見人既脫彼處，於五百世生於食屎餓鬼之中，一切身份皆悉焰燃，于夜中行眾人所見。彼惡業人，如是鬼中既得脫已，生在畜生作螢火蟲，身有火焰，于夜中行一切人見。白日風吹，日光所炙，身則內燒。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為大缽頭摩，是彼地獄第十別處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作。以要言之：身、口、意業普遍究竟，作而復集。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄大缽頭摩別異處生，業及果報如前所
【現代漢語翻譯】 現代漢語譯本 彼一切痛苦在這裡具備，而且是五倍的加重。這是由於邪見所造成的：因為聽信了不正當的教導，心中產生這樣的想法：『如果把蟲蟻、蛇蟒、鹿馬投入火中焚燒，火神會感到歡喜，我因此可以得到巨大的福報，往生到殊勝的世界。被火燒死的眾生，會往生到魔醯首羅（Maheśvara，大自在天）的世界中。如果有人用火焚燒眾生，就能得到無量殊勝的巨大福德。』像這樣被愚癡邪法所迷惑，持有邪見的人，身死命終後會墮入惡道，在那地獄中無有終結地沉淪，往生到其他不同的地方，遭受巨大的痛苦。所謂的痛苦是：那裡有鐵山，火焰非常熾盛，廣達五由旬（Yojana，古印度長度單位），那座山普遍燃燒著地獄之火，閻魔羅人（Yamaraja，閻羅王）驅趕地獄眾生登上那座山，焚燒他們的腳、腰、髖部、背部、手臂、頭頸、手足、耳朵眼睛乃至頭腦，燒完之後又復活，復活之後又被燒，時間漫長沒有年數，直到惡業沒有消壞磨滅、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，他們才能從那地獄處脫離。那些持有邪見的人，從那地獄脫離后，會在五百世中投生到食糞餓鬼之中，全身都在燃燒火焰，在夜晚行走，被眾人所見。那些作惡業的人，從餓鬼道脫離后，會投生到畜生道中做螢火蟲，身上帶有火焰，在夜晚行走，被所有人看見。白天被風吹，被日光照射，身體內部燃燒。這是他們惡業所剩餘的果報。
『此外，比丘如果瞭解業的果報，再次觀察焦熱大地獄，還有什麼地方？』他看見並且知道：還有其他地方，那個地方名為大缽頭摩（Mahāpadma，大紅蓮地獄），那是大地獄的第十個別處。眾生因為什麼業而生到那個地方？他看見：有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做這些惡行並且大量去做。總而言之：身、口、意三業普遍而徹底地作惡，做了又不斷積累。這些人因為這些惡業的因緣，身死命終後會墮入惡道，在那地獄的大缽頭摩別處出生，他們所造的業以及所受的果報和前面所說的一樣。
【English Translation】 English version All their sufferings are fully present here, five times heavier. This is caused by wrong views, arising from improperly hearing the teachings of others, leading to thoughts such as: 'If insects, ants, snakes, deer, and horses are thrown into the fire, the fire will rejoice, and I will gain great merit, being reborn in a superior world. Those burned by the fire will be reborn in the world of Maheśvara (Maheśvara, The Great Lord). If someone burns living beings with fire, they will obtain immeasurable and great merit.' Deluded by such foolish and heretical teachings, those with wrong views, upon the destruction of their bodies and the end of their lives, fall into evil realms, endlessly sinking in that hell, being reborn in different places, and suffering great torment. The suffering is such that there are iron mountains there, with extremely blazing flames extending five Yojana (Yojana, ancient Indian unit of distance). These mountains are universally ablaze with hellfire, and the Yamaraja (Yamaraja, the Lord of Death) drives the hell beings to climb those mountains, burning their feet, waists, hips, backs, arms, heads, necks, hands, feet, ears, eyes, and even their brains. After being burned, they are reborn, and after being reborn, they are burned again. The duration is long, without any count of years, until their evil karma is not destroyed or decayed, and the energy of their karma is not exhausted. At all times, the suffering does not cease. If their evil karma is exhausted, they will then be able to escape from that hell. Those with wrong views, after escaping from that place, will be reborn for five hundred lifetimes as feces-eating ghosts, with all parts of their bodies ablaze, walking at night, seen by all.
Those who have committed evil deeds, after escaping from the realm of ghosts, will be reborn as fireflies in the animal realm, with flames on their bodies, walking at night, seen by all. During the day, they are blown by the wind and scorched by the sunlight, causing their bodies to burn internally. This is the remaining karmic retribution of their evil deeds.
'Furthermore, if a Bhiksu (Bhiksu, Buddhist monk) understands the retribution of karma and observes the great burning hell again, what other places are there?' He sees and knows that there are other places, and that place is called Mahāpadma (Mahāpadma, Great Lotus Hell), which is the tenth separate place in that great hell. What karma causes beings to be born in that place? He sees that there are those who kill, steal, engage in sexual misconduct, drink alcohol, and lie, delighting in doing these evil deeds and doing them in great quantities. In short, their actions of body, speech, and mind are universally and thoroughly evil, doing them repeatedly and accumulating them. Because of these evil karmic causes, upon the destruction of their bodies and the end of their lives, they fall into evil realms, being born in the separate place of Mahāpadma in that hell. Their karma and the resulting retribution are as described before.'
說；復有邪見：彼邪見人有如是心：『于大齋中，若殺丈夫，得稱意處。』造作如是邪見惡業，身壞命終墮于惡處，在彼地獄大缽頭摩別異處生，受大苦惱。所謂苦者：彼地獄處，如缽頭摩在彼須中，金剛棘須五百由旬。地獄罪人缽頭摩金剛棘中，彼金剛棘破壞彼人一切身份，無針頭許不被刺處，無地獄火不遍燒處，身瘡焰燃。如是久時常燒常煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於二百世生於食屎餓鬼之中。彼處脫已，於五百世生畜生中，作孔雀等，常食惡毒。既得脫已，難得人身，如龜遇孔。若生人中同業之處，常困貧窮，系屬他人；若作伎兒，以戲為業而自活命，若如是戲而活命者，世間下賤乃至命盡。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名惡險岸，是彼地獄第十一處，眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，業及果報如前所說。復有邪見，樂行多作，所謂：有人作如是見：『入水死者，一切罪滅。死已生於八臂世界，彼處不退。』如是癡人望生彼處，復教他人，亦隨喜他，入水而死。彼人如是入水死已，墮于惡處，在彼地獄惡險岸處，受大苦惱。破壞身業、口業
【現代漢語翻譯】 現代漢語譯本：佛說：『還有一種邪見：那些持有邪見的人心中想著：『在大齋日裡，如果殺害男子，就能得到稱心如意的地方。』他們造作這樣的邪見惡業，死後墮入惡道，在地獄中的大缽頭摩（Great Padma hell）的特殊地方出生，遭受巨大的痛苦。那裡的痛苦是：那個地獄的地方，就像缽頭摩花在花蕊中一樣，佈滿金剛刺，長達五百由旬（Yojana，古印度長度單位）。地獄罪人在缽頭摩花的金剛刺中，那些金剛刺破壞他們全身的每一部分，沒有一根針尖大小的地方不被刺穿，沒有一處不被地獄之火遍佈燃燒，身體瘡痍，火焰燃燒。這樣長久地燃燒和煎熬，直到惡業消盡，業力消散，業報之氣消失，在所有的時間裡痛苦都不會停止；如果惡業消盡，才能從那個地獄中解脫。解脫之後，有二百世會出生在吃屎的餓鬼之中。從那裡脫離之後，有五百世會出生在畜生道中，變成孔雀等，經常吃有毒的東西。脫離畜生道之後，很難得到人身，就像烏龜遇到木孔一樣困難。如果轉生為人，也會在與之前惡業相似的地方，經常困於貧窮，受制於他人；或者成為戲子，以表演為職業來維持生計，如果以這樣的表演來活命，就會遭受世間的**，直到生命結束。這些都是之前惡業所剩下的果報。』 『此外，那位比丘知道業的果報，又觀察焦熱的大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做惡險岸（Evil Precipice），是那個地獄的第十一處，眾生因為什麼業而生在那裡？他看到：有人殺生、偷盜、邪淫、飲酒、妄語，他們的業和果報如前面所說。還有一種邪見，喜歡實行並大量造作，那就是：有人持有這樣的見解：『跳入水中死去，一切罪業都會消滅。死後就能生於八臂世界（Eight-Armed World），在那裡不會退轉。』這些愚癡的人希望生到那裡，還教導他人，也隨喜他人，跳入水中而死。這些人這樣跳入水中死去之後，墮入惡道，在地獄的惡險岸處，遭受巨大的痛苦。破壞身業、口業。
【English Translation】 English version: The Buddha said: 'Furthermore, there is a wrong view: those who hold wrong views think in their minds: 'If one kills a man during the Great Fast, one will obtain a satisfactory place.' They create such evil deeds of wrong view, and after death, they fall into evil realms, being born in a special place of the Great Padma (Great Lotus) hell, suffering great torment. The torment there is: that place of hell, like the Padma flower in its stamen, is full of diamond thorns, five hundred Yojanas (ancient Indian unit of distance) long. The hellish criminals are in the diamond thorns of the Padma flower, and those diamond thorns destroy every part of their bodies, with no place the size of a needle tip not being pierced, and no place not being burned by the hellfire, their bodies covered in sores, flames burning. They are burned and boiled in this way for a long time, until the evil karma is exhausted, the karmic force dissipates, and the karmic energy disappears, and the suffering does not cease at all times; if the evil karma is exhausted, then they can be liberated from that hell. After being liberated, they will be born among the feces-eating hungry ghosts for two hundred lifetimes. After being liberated from there, they will be born in the animal realm for five hundred lifetimes, becoming peacocks and the like, constantly eating poisonous things. After being liberated from the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a piece of wood. If they are reborn as humans, they will often be trapped in poverty in places similar to their previous evil deeds, and be subject to others; or they will become actors, making a living by performing, and if they make a living by performing in this way, they will suffer worldly ** until the end of their lives. These are the remaining karmic retributions of their previous evil deeds.' 'Moreover, that Bhikkhu (Buddhist monk) knows the karmic retributions, and observes the scorching Great Hell, what other places are there? He sees and knows: there is another place called the Evil Precipice, which is the eleventh place of that hell, and what karma do beings have to be born there? He sees: some people kill, steal, commit sexual misconduct, drink alcohol, and lie, and their karma and retributions are as described earlier. There is also a wrong view, which they like to practice and create in large quantities, that is: some people hold such a view: 'If one dies by jumping into the water, all sins will be extinguished. After death, one will be born in the Eight-Armed World, where one will not regress.' These foolish people hope to be born there, and also teach others, and rejoice with others, who jump into the water and die. After these people die by jumping into the water in this way, they fall into evil realms, suffering great torment in the Evil Precipice of hell. Destroying bodily karma, verbal karma.'
、意業，于彼處生受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者：彼地獄處極利刃石遍滿其中，多有惡山，處處遍滿巖崖險峻，高千由旬鳥飛不得到，何況罪人而能往到？焰火普遍一切熾燃，彼地獄處一地獄人，為餘一切地獄罪人說如是言：『君等可來，過此山已，更無地獄。若過此山，我等得樂。』諸地獄人以惡業故，聞見彼人作如是說。如是說已，諸地獄人走赴彼山。以惡業故，到彼巖崖險岸之處，彼處普燒火焰熾燃，既走往至，不能得上，有墮墜者，有在火中極被燒者，有怖畏故手抱焰石而被燒者，有驚畏故望救望歸走回還者。彼地獄處閻魔羅人手捉鐵椎，極打連打。彼地獄人身業、口業、意業邪故，長久遠時如是燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生於食血餓鬼之中，同業處生。彼處脫已，於三百世生於有毒畜生之中，是彼惡業余殘果報。若生人中同業之處，貧窮多病，惡國土生諸根不具，常有怖畏惡國土中。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名金剛骨，是彼地獄第十二處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，如
【現代漢語翻譯】 現代漢語譯本： 意業（指思想上的惡行），導致眾生在那處所遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，那裡的一切苦難這裡都完全具備。還有更甚的：那地獄之處，極其鋒利的刀刃和石頭遍佈其中，有很多險惡的山，處處遍佈著巖石和陡峭的懸崖，高有千由旬（古印度長度單位），鳥都飛不到，更何況罪人能夠到達？火焰普遍地燃燒著。在那地獄之處，一個地獄之人，對其他所有的地獄罪人說這樣的話：『你們可以來，過了這座山，就沒有地獄了。如果過了這座山，我們就能得到快樂。』 那些地獄之人因為惡業的緣故，聽見並看見那人這樣說。這樣說完之後，那些地獄之人就跑向那座山。因為惡業的緣故，到達那巖石和陡峭的岸邊，那裡到處燃燒著火焰，已經跑過去了，卻不能上去，有的墜落下去，有的在火中被極度地燒灼，有的因為害怕，雙手抱著燃燒的石頭而被燒灼，有的因為驚恐，希望得到救助，希望能夠回去而跑回。在那地獄之處，閻魔羅人（掌管地獄的神）手拿著鐵錘，極力地捶打，連續地捶打。那些地獄之人因為身業（身體上的惡行）、口業（語言上的惡行）、意業（思想上的惡行）的邪惡，長久的時間裡這樣被燒煮，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業耗盡，那些地獄之人才能夠脫離。脫離之後，在三百世中，生於食血餓鬼之中，在相同業力的地方出生。從那裡脫離之後，在三百世中，生於有毒的畜生之中，這是那些惡業剩餘的果報。如果生在人中相同業力的地方，就會貧窮多病，出生在惡劣的國土，諸根不全，常常在充滿恐怖的惡劣國土中。 又那位比丘知道業的果報，又觀察焦熱的大地獄，還有什麼地方？他看見並知道：還有另外一個地方名叫金剛骨（地獄名），是那地獄的第十二處。眾生因為什麼業而生在那處所？他看見：有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做這些惡行，經常做這些惡行，比如
【English Translation】 English version: Due to karma of mind, beings are born there and suffer great distress. The suffering, as previously described, is like the suffering experienced in the hells of the living, etc. All the suffering there is fully present here. Moreover, that hellish place is filled with extremely sharp blades and stones, with many evil mountains, everywhere covered with rocks and steep cliffs, a thousand yojanas (ancient Indian unit of distance) high, where even birds cannot fly, let alone sinners be able to reach. Flames universally blaze. In that hellish place, one hell-being says to all the other hell-beings: 'You may come, and after passing this mountain, there will be no more hell. If we pass this mountain, we will attain happiness.' Those hell-beings, due to their evil karma, hear and see that person saying this. After saying this, those hell-beings run towards that mountain. Due to their evil karma, they reach the rocky and steep shores, where flames are burning everywhere. Having run there, they cannot get up; some fall down, some are extremely burned in the fire, some, out of fear, embrace the burning stones and are burned, and some, out of terror, hope for rescue and run back hoping to return. In that hellish place, the Yamarajas (gods who rule hell) hold iron clubs in their hands and strike forcefully and continuously. Those hell-beings, due to the evil of their karma of body, speech, and mind, are burned and cooked in this way for a long time, until the evil karma is not destroyed, not rotten, and the energy of karma is not exhausted. At all times, the suffering does not stop; if the evil karma is exhausted, those hell-beings are then able to escape from that hellish place. After escaping, for three hundred lifetimes, they are born among the blood-eating hungry ghosts, born in the same karmic place. After escaping from there, for three hundred lifetimes, they are born among poisonous animals; this is the remaining karmic retribution of those evil deeds. If they are born among humans in the same karmic place, they will be poor and sick, born in evil lands, with incomplete faculties, and constantly live in fear in evil lands. Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma, and again observes the scorching great hell. Where else is there? He sees and knows: there is another place called Vajra Bone (name of a hell), which is the twelfth place of that hell. What karma causes beings to be born in that place? He sees: there are those who kill, steal, commit sexual misconduct, drink alcohol, lie, enjoy doing these evil deeds, and frequently do these evil deeds, such as
前所說。復有邪見，樂行多作，所謂：有人作如是心：『一切世間命、無命物，自然而生、自然而滅，如棘刺針、孔雀毛色，如鹿愛焰、乾闥婆城，無因緣有、無因緣滅。一切諸法皆亦如是，無因緣生、無因緣滅，自然如是。』復教他人、安住他人，令如是信，破壞身業、口業、意業。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄金剛骨處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者：閻魔羅人取地獄人，以嚴利刀削其身肉，皆悉令盡，唯有骨在。見本怨家執諸骨人，以此打彼，以彼打此。以惡業故，骨為金剛，有頭破者、身中破者，或有罪人一切身份皆悉破者，有作孔者、有骨乾者，或有罪人失身份者，復有以骨更互打者，有以焰石而打之者。彼地獄人惡業因緣，無數年歲，彼地獄中見本怨家如是執持，更互而打。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生自食腦餓鬼之中。彼處脫已，於五百世生畜生中而作蝎虎，或作瞿陀。彼處脫已，難得人身，如龜遇孔。若生人中同業之處，生於邊地樹林國土，陀羅毗羅、安陀羅等惡國土中，貧窮多病，系屬於他。是彼惡業余殘果報。
「又彼比丘知業果報，復觀
【現代漢語翻譯】 現代漢語譯本 前面所說的邪見之外，還有一種邪見，人們樂於奉行並廣泛傳播，那就是：有人這樣認為：『世間一切有生命和無生命的物體，都是自然產生、自然消滅的，就像棘刺的尖銳、孔雀羽毛的顏色，像海市蜃樓、乾闥婆城（虛幻的城市），沒有原因地產生，沒有原因地消滅。一切事物都是這樣，沒有原因地產生，沒有原因地消滅，自然而然就是這樣。』他們還教導他人、使他人相信這些，從而破壞了身業、口業、意業。這些人因為這些惡業，死後會墮入惡道，在地獄的金剛骨處，遭受巨大的痛苦。這些痛苦，就像前面所說的活地獄所受的苦惱一樣，他們在這裡全部都要承受。更甚的是，閻魔羅（Yama，冥王）的手下會用鋒利的刀削掉地獄罪人的肉，直到只剩下骨頭。然後，他們會讓罪人的仇家拿著這些骨頭互相毆打。因為惡業的緣故，這些骨頭變得像金剛一樣堅硬，有的頭被打碎，有的身體被打碎，有的罪人全身都被打得粉碎，有的被打成孔洞，有的骨頭乾枯，有的罪人失去了身體的一部分，還有的互相用骨頭毆打，或者用燃燒的石頭毆打。這些地獄罪人因為惡業的緣故，在無數年歲里，在地獄中看到他們的仇家這樣拿著骨頭互相毆打。直到惡業消盡，業力耗盡，這種痛苦才會停止；如果惡業消盡，他們才能從地獄中解脫。解脫之後，他們會在五百世中轉生為自食腦髓的餓鬼。從餓鬼道脫離后，他們會在五百世中轉生為蝎子、老虎或蜥蜴等畜生。從畜生道脫離后，他們很難獲得人身，就像烏龜遇到木板上的孔洞一樣困難。即使轉生為人，也會在與他們惡業相似的地方，比如邊遠地區的樹林國土，陀羅毗羅（Dravida，南印度）、安陀羅（Andhra，古印度地區）等惡劣的國土中出生，貧窮多病，受人奴役。這些都是他們惡業的剩餘果報。 『此外，比丘（Bhikkhu，佛教僧侶）瞭解業的果報，進一步觀察。
【English Translation】 English version As previously mentioned, there is another kind of wrong view that people delight in practicing and widely propagating. That is, some people think like this: 'All things in the world, animate and inanimate, arise naturally and perish naturally, like the sharpness of a thorn, the colors of a peacock's feathers, like a mirage, a Gandharva city (a phantom city), arising without cause and perishing without cause. All dharmas are like this, arising without cause and perishing without cause, naturally so.' They also teach others and make others believe these things, thereby destroying bodily karma, verbal karma, and mental karma. These people, because of these evil deeds, will fall into evil realms after death, in the Vajra Bone place of hell, suffering great pain. These pains, like the sufferings experienced in the living hell mentioned earlier, they will have to endure all of them here. What's worse, the servants of Yama (the King of Death) will use sharp knives to cut off the flesh of the hellish criminals until only bones remain. Then, they will have the criminals' enemies hold these bones and beat each other. Because of evil karma, these bones become as hard as Vajra, some heads are shattered, some bodies are shattered, some criminals are completely shattered, some are beaten into holes, some bones are dried up, some criminals lose parts of their bodies, and some beat each other with bones, or beat them with burning stones. These hellish criminals, because of evil karma, for countless years, see their enemies holding bones and beating each other in hell. Until the evil karma is exhausted, the karmic force is exhausted, this suffering will not stop; if the evil karma is exhausted, they can be liberated from hell. After liberation, they will be reborn as hungry ghosts who eat their own brains for five hundred lifetimes. After escaping from the hungry ghost realm, they will be reborn as animals such as scorpions, tigers, or lizards for five hundred lifetimes. After escaping from the animal realm, it is difficult for them to obtain a human body, as difficult as a turtle encountering a hole in a plank of wood. Even if they are reborn as humans, they will be born in places similar to their evil karma, such as remote forest countries, evil countries such as Dravida (South India), Andhra (ancient Indian region), poor and sick, and enslaved by others. These are the remaining consequences of their evil karma. 'Furthermore, a Bhikkhu (Buddhist monk) understands the retribution of karma and further observes.'
焦熱之大地獄，復有何處？彼見聞知：復有異處名黑鐵繩刀解受苦，是彼地獄第十三處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見，所謂：有人作如是見：『一切罪福在因緣中，所因之處皆得罪福。』喜為他說，樂行多作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄名黑鐵繩刀解受苦別異處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受五倍更重。復有勝者，所謂：彼處閻魔羅人以黑鐵繩鎖其身體，以惡業故如是鎖已，以利鐵刃，火焰熾燃，從足至頭而解劈之。彼地獄人既被鎖劈，悲號大叫、唱喚啼哭，而復更以鐵繩鎖之，焰燃利鐵極細分解，如芥子許亦不可得，而更和合，還復更生；和合生已，而復更割，割已復割。彼人如是彼地獄處於長久時受大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生餓鬼中，食人所棄蕩器惡水。彼處脫已，於一百世生畜生中，作蛭、作蝎、若蜣螂等種種諸蟲，是彼惡業余殘果報。若生人中同業之處，所生常為飢渴所逼；若有異人違犯王法，橫誣抂押，令其入罪。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大
【現代漢語翻譯】 現代漢語譯本 焦熱大地獄之後還有什麼地方？他（指有天眼者）看見並知道：還有一個地方叫做黑鐵繩刀解受苦，那是焦熱大地獄的第十三處。什麼樣的眾生會生到那個地方呢？他看見：有人殺生、偷盜、邪淫、飲酒、說謊，喜歡做這些惡事，他們的業和果報就像之前說的那樣。還有人持有邪見，他們認為：『一切罪和福都是由因緣決定的，所因之處都能得到罪和福。』他們喜歡把這種觀點告訴別人，並且樂於奉行。這些人因為這些惡業的因緣，死後墮入惡道，生在黑鐵繩刀解受苦這個特別的地獄裡，遭受巨大的痛苦。所受的痛苦，就像之前活地獄裡所說的那些苦惱一樣，而且在這裡要承受五倍的痛苦。更可怕的是，那裡的閻魔羅人會用黑鐵繩索鎖住他們的身體，因為他們過去的惡業，所以要這樣鎖住他們，然後用鋒利的鐵刀，燒得通紅，從腳到頭把他們劈開。那些地獄裡的人被鎖住劈開后，悲慘地大叫、哭喊，然後又被鐵繩鎖住，用燒紅的利刃極其細緻地分解，即使像芥菜籽那麼小的一塊也無法留下，然後又重新組合，再次復生；組合復生后，又再次被割，割了又割。那些人在那個地獄裡長時間遭受巨大的痛苦，直到惡業消盡，業力耗盡，才會停止受苦；如果惡業消盡，他們才能從那個地獄裡脫身。脫身後，他們會在五百世里轉生為餓鬼，吃人們丟棄的髒水。從餓鬼道脫身後，他們會在一百世里轉生為畜生，變成水蛭、蝎子、蜣螂等各種各樣的蟲子，這是他們惡業的剩餘果報。如果轉生為人，也會因為同樣的業力而常常遭受飢渴的折磨；如果他們觸犯了王法，就會被人誣陷，被冤枉地投入監獄。這是他們惡業的剩餘果報。 此外，那位比丘瞭解業的果報，又觀察焦熱大地獄。
【English Translation】 English version After the Scorching Great Hell, what other places are there? He (referring to someone with divine eyes) sees and knows: there is another place called Black Iron Rope Knife Dismemberment Suffering, which is the thirteenth place in the Scorching Great Hell. What kind of beings are born in that place? He sees: some people kill, steal, engage in sexual misconduct, drink alcohol, and lie, enjoying and frequently engaging in these evil deeds, and their karma and retribution are as previously described. There are also those with wrong views, who believe: 'All sins and blessings are determined by conditions, and sin and blessing are obtained in all places where conditions arise.' They enjoy telling others about this view and are happy to practice it. These people, due to the causes and conditions of these evil deeds, fall into evil realms after death and are born in a special hell called Black Iron Rope Knife Dismemberment Suffering, enduring great suffering. The suffering they endure is like the suffering described earlier in the Living Hell, and here they endure five times the suffering. Even more terrifying is that the Yamarajas there will lock their bodies with black iron ropes, and because of their past evil deeds, they are locked up in this way, and then use sharp iron blades, burning red-hot, to split them from foot to head. Those in that hell, after being locked up and split, cry out in misery, and then are locked up again with iron ropes, and dissected extremely finely with red-hot sharp blades, so that even a piece as small as a mustard seed cannot be left, and then they are reassembled and reborn again; after being reassembled and reborn, they are cut again and again. Those people suffer great pain for a long time in that hell, and the suffering does not stop until the evil karma is exhausted and the karmic force is depleted; if the evil karma is exhausted, they can escape from that hell. After escaping, they will be reborn as hungry ghosts for five hundred lifetimes, eating the dirty water discarded by people. After escaping from the hungry ghost realm, they will be reborn as animals for one hundred lifetimes, becoming leeches, scorpions, dung beetles, and various other insects, which is the remaining retribution of their evil karma. If they are reborn as humans, they will often suffer from hunger and thirst due to the same karma; if they violate the laws of the king, they will be framed and wrongly imprisoned. This is the remaining retribution of their evil karma. Furthermore, that Bhikkhu, knowing the retribution of karma, observes the Scorching Great Hell again.
地獄，復有何處？彼見聞知：復有異處，彼處名為那迦蟲柱惡火受苦，是彼地獄第十四處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見，樂行多作，所謂：有人如是邪見言：『無此世，亦無彼世、殺、盜、邪行、飲酒、妄語業及果報，如前所說。此世間常、一切法常，常不破壞。』彼人如是顛倒邪見。邪見之人復教他人令住邪見，數數為說、大眾中說，惡因譬喻為他人說，令彼前人取惡邪見。于大眾中。于相似法，非法說法。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄那迦蟲柱惡火苦處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處有鐵柱生釘其頭上，從下而出，如是出已，半下入地，半在頭上。如是穿已，有那迦蟲在彼罪人皮肉脂中一切處生，飲食罪人一切身份：先啄其脈，飲血令盡；次食其肉，次破其骨，次飲其髓，次斷其筋，次斷其脈，次燒其竅，次拔其毛，抖擻其皮。次入身內在叢筋中，次破其心；既破心已，而飲其汁，次破其肺，次入背中而飲其汁，次散其脈；次以焰鉗破其頷下而拔其舌，拔已與狗，以其舌根本說惡語、說顛倒因、非法譬喻和合說故。彼地獄人如是舌罪故受如是一切苦網。
彼邪見人曲見教他，以大惡心教化餘人，令住邪見，身業、口業、意業破壞。于長久時在地獄中常被燒燃，無有年數不可窮盡，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於三百世生食死屍餓鬼之中。既得脫已，難得人身，如龜遇孔。若生人中同業之處，他犯王法，橫得其殃，以惡業故，貧窮多病，系屬他人不得自在，啖食人肉而複名人。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處名闇火風，是彼地獄第十五處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業業普遍，作業究竟。以是惡業墮彼地獄闇火風處，業及果報如前所說。復有邪見，樂行多作，所謂：有人作如是見：『一切諸法有常、無常。無常者身；常者四大。』彼邪見人如是二見，惡因惡喻為他人說，令住邪見，復生隨喜，于大眾中、于非法中相似法說。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄闇火風處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受五倍更重。復有勝者：彼既得脫，閻魔羅人所作苦惱難脫脫已，惡業所作，后復更入闇火急風受苦之處，惡風所吹，彼地獄人在虛空中，無
【現代漢語翻譯】 現代漢語譯本： 那些懷有邪見的人，以扭曲的見解教導他人，用極大的惡意教化其他人，使他們安住于邪見之中，導致他們的身業、口業、意業都遭到破壞。他們將在地獄中長久地被燒灼，時間之長無法計算，直到惡業消盡、腐爛，業力之氣消散為止，在所有時間裡痛苦都不會停止；如果惡業消盡，他們才能從地獄中解脫。即使解脫之後，也會在三百世中轉生為以食用屍體為生的餓鬼。即使從餓鬼道解脫，也難以獲得人身，就像烏龜遇到浮木上的孔洞一樣困難。如果轉生為人，也會在充滿惡業的地方，因為他人觸犯王法而遭受牽連，因為惡業的緣故，貧窮多病，受制於他人而不得自由，甚至以人肉為食，卻還被稱為人。這些都是他們惡業所剩餘的果報。
『此外，那位比丘瞭解業的果報，又觀察焦熱的大地獄，還有什麼地方？』他看到並知道：『還有另一個地方叫做闇火風（黑暗火焰之風），那是地獄的第十五處。』眾生因為什麼業而生於那個地方呢？他看到：『有人殺生、偷盜、邪淫、飲酒、妄語，喜歡做這些惡行，並且經常做，各種惡業普遍存在，最終完成了這些惡業。』因為這些惡業，他們墮入闇火風地獄，所受的業和果報如前所述。還有人懷有邪見，喜歡做這些事情，並且經常做，例如：『有人產生這樣的見解：一切諸法有常，也有無常。無常的是身體；常的是四大。』那些懷有邪見的人，持有這兩種錯誤的見解，用惡劣的原因和比喻為他人宣說，使他人安住于邪見之中，並且還隨喜讚歎，在大眾之中，用類似於佛法的非法之說進行宣講。』這些人因為這些惡業的因緣，身壞命終后墮入惡道，在闇火風地獄中遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄所遭受的苦惱，他們在這裡全部承受，而且還要加重五倍。』還有更嚴重的：『他們即使從閻魔羅（Yama，冥王）那裡所受的苦惱中解脫出來，也很難真正解脫，因為惡業所致，之後又會再次進入闇火急風中遭受痛苦，被惡風吹動，那些地獄中的人在虛空中，無處可去。
【English Translation】 English version: Those with wrong views, distorting the teachings, instruct others, educating them with great malice, causing them to dwell in wrong views, leading to the destruction of their body, speech, and mind karma. They will be burned in hell for a long time, for countless years, until their evil karma is exhausted, decayed, and the energy of their karma is dissipated. Their suffering will not cease at any time. If their evil karma is exhausted, they will then be released from that hellish place. After being released, they will be reborn as corpse-eating hungry ghosts for three hundred lifetimes. After being released from that, it will be difficult to obtain a human body, as difficult as a turtle encountering a hole in a floating log. If they are born among humans in a place of similar karma, they will be implicated in others' violations of the king's law and suffer misfortune. Because of their evil karma, they will be poor and sickly, bound to others and unable to be free, even eating human flesh and still being called human. These are the remaining karmic retributions of their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) understands the results of karma and observes the scorching great hell. 'What other places are there?' He sees and knows: 'There is another place called Andha-agni-vata (Dark Fire Wind), which is the fifteenth place of hell.' What karma causes beings to be born in that place? He sees: 'Some people kill, steal, engage in sexual misconduct, drink alcohol, and lie, enjoying and frequently engaging in these evil deeds, with various evil karmas being pervasive, ultimately completing these evil deeds.' Because of these evil karmas, they fall into the Andha-agni-vata hell, and the karma and its results are as previously described. There are also those who hold wrong views, enjoying and frequently engaging in them, such as: 'Some people hold such views: All dharmas (teachings, phenomena) are both permanent and impermanent. The body is impermanent; the four great elements are permanent.' Those with wrong views hold these two erroneous views, using evil reasons and metaphors to explain them to others, causing them to dwell in wrong views, and also rejoicing and praising them, speaking of non-dharma (non-teachings) that resembles the Dharma (teachings) in the assembly.' These people, because of these evil karmic causes, fall into evil realms after the destruction of their bodies and the end of their lives, suffering great torment in the Andha-agni-vata hell. The suffering, as previously described, is like the suffering experienced in the hells of the living, and they endure all of that suffering here, but five times more severely.' There is something even more severe: 'Even if they are released from the suffering inflicted by Yama-raja (the King of Death), it is difficult to truly be released, because of their evil karma, they will once again enter the Andha-agni-vata hell and suffer in the rapid winds, being blown by the evil winds, those hell beings are in the empty space, with no place to go.'
所依處，如輪疾轉，身不可見。彼人如是如輪轉已，異刀風生碎割其身，令如沙摶分散十方，又復更生，生已復散，散已復生。恒常如是無有年數，受如是等堅急苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生於食吐餓鬼之中。彼處脫已，復生飢渴畜生之中，是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為金剛嘴蜂，是彼地獄第十六處。眾生何業生於彼處？彼見：有人殺、盜、邪行、飲酒、妄語，樂行多作，業及果報如前所說。復有邪見，所謂：有人作如是見：『世間有始，因緣而生，有常、無常，一切皆是因緣所作。』彼不實語，邪因譬喻，于非法中相似法說，令他餘人安住邪法、退失正法，障礙正法而作邪見。彼不正說，常法非因、常法不動、常法不異、常不能作猶如虛空，彼邪見人不實分別。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生金剛嘴蜂鎧鉀處，受大苦惱。彼邪見人身業、口業、意業破壞。下賤之人，眾生中劣。障礙正法，住不善法。以愚癡故作惡道行，自謂有智，恃智我慢，自意分別，不實語說，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此
【現代漢語翻譯】 現代漢語譯本： 所依據之處，就像輪子快速旋轉一樣，身體都看不見了。那個人就像輪子一樣旋轉之後，異刀風產生，將他的身體切割粉碎，像沙土一樣分散到四面八方，然後又重新產生，產生之後又被分散，分散之後又重新產生。總是這樣沒有盡頭，承受這樣堅硬急迫的苦惱，直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，他才能從那個地獄處脫離。脫離之後，在五百世中投生到食吐餓鬼之中。從那裡脫離之後，又投生到飢渴的畜生之中，這是他惡業剩餘的果報。 「此外，那位比丘知道業的果報，又觀察焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方，那個地方叫做金剛嘴蜂地獄（Vajra-mouthed Bee Hell），是那個地獄的第十六處。眾生因為什麼業而投生到那個地方？他看到：有人殺生、偷盜、邪淫、飲酒、說謊，喜歡做這些惡事，他們的業和果報就像前面所說的那樣。還有人持有邪見，比如：有人這樣認為：『世界有開始，因為因緣而產生，有常、無常，一切都是因緣所造成的。』他們說不真實的話，用邪惡的譬喻，在不是正法的事情中說得好像是正法一樣，讓其他人安住在邪法中、退失正法，障礙正法而產生邪見。他們不正當地說，常法不是原因、常法不動搖、常法不改變、常法不能造作，就像虛空一樣，這些持有邪見的人不真實地分別。這些人因為這些惡業的因緣，身壞命終之後墮落到惡道，在那個地獄的金剛嘴蜂鎧甲處出生，承受巨大的苦惱。這些持有邪見的人，他們的身業、口業、意業都破壞了。這樣的人，是眾生中最差的。他們障礙正法，安住在不善法中。因為愚癡而走上惡道，還自以為有智慧，憑藉智慧而傲慢，用自己的想法來分別，說不真實的話，承受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄等所承受的苦惱，那些所有的苦惱這裡...
【English Translation】 English version: The place of reliance, like a rapidly spinning wheel, the body cannot be seen. That person, having spun like a wheel, the wind of different knives arises, shattering and cutting their body, scattering it like sand in all directions, and then they are reborn again, scattered after being born, and reborn again after being scattered. Constantly like this without end, enduring such firm and urgent suffering, until the evil karma has not been destroyed, has not decayed, and the energy of karma has not been exhausted, the pain will not stop at any time; if the evil karma is exhausted, then they can escape from that hell. After escaping, they are reborn in the realm of vomit-eating hungry ghosts for five hundred lifetimes. After escaping from there, they are reborn among hungry and thirsty animals, which is the remaining karmic retribution of their evil deeds. 『Furthermore, that Bhikshu, knowing the karmic consequences, observes the scorching great hell, what other places are there? He sees and knows: there is another place, that place is called Vajra-mouthed Bee Hell (Vajra-mouthed Bee Hell), which is the sixteenth place of that hell. What karma causes beings to be born in that place? He sees: some people kill, steal, engage in sexual misconduct, drink alcohol, lie, enjoy doing these evil deeds, their karma and consequences are as described earlier. There are also those who hold wrong views, such as: some people think like this: 『The world has a beginning, it arises from conditions, there is permanence, impermanence, everything is made by conditions.』 They speak untruthful words, use evil metaphors, and speak of things that are not the Dharma as if they were the Dharma, causing others to dwell in wrong Dharma, lose the right Dharma, obstruct the right Dharma, and generate wrong views. They speak improperly, saying that the permanent Dharma is not a cause, the permanent Dharma is unmoving, the permanent Dharma is unchanging, the permanent Dharma cannot create, like empty space, these people with wrong views make unreal distinctions. These people, because of the causes and conditions of these evil deeds, fall into evil realms after their bodies are destroyed and their lives end, and are born in the Vajra-mouthed Bee armor place of that hell, enduring great suffering. These people with wrong views, their body karma, speech karma, and mind karma are all destroyed. Such people are the worst among beings. They obstruct the right Dharma and dwell in unwholesome Dharma. Because of ignorance, they walk the path of evil, yet they think they are wise, relying on their wisdom and arrogance, using their own ideas to make distinctions, speaking untruthful words, and enduring great suffering. The so-called suffering is like the suffering endured in the living hell and other places mentioned earlier, all those sufferings here...』
中具受五倍更重。復有勝者，所謂：彼處閻魔羅人以極細鉗稍拔其肉，如毛根許，拔已復拔，如是連拔，置其口中，驅令自食。彼處多有金剛嘴蜂，觸罪人身有熱血出，味咸如鹽，閻魔羅人取彼咸血置罪人口，驅令食之，彼既食已，十倍飢渴，燒其身心。惡業所誑，復自食肉，食已更生。惡業因緣，作集惡業之所誑惑，受大苦惱無有年數，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於四百世生餓鬼中，食不凈食。彼處脫已，於五百世生畜生中，而作曲蟮蜣螂等蟲，飢渴燒身。是彼惡業余殘果報。
「又彼比丘知業果報，復觀焦熱之大地獄，如是觀已，彼更不見第十七處。如是焦熱之大地獄，如是等處如是盡邊，彼邪見人如是業作，惡業住處。彼比丘如是觀察六大地獄，如實而知。彼修行者內心思惟——隨順正法觀察法行，如是見已心生歡喜，作如是言：『此比丘第一精進，得十一地，彼人則能斷生死道。』彼地夜叉知已歡喜，轉覆上聞虛空夜叉，如前所說次第乃至聞不少天，作如是言：『某國某村某善男子，如前所說，得十一地，不共魔王同一處住，心不樂與煩惱共戲，離生死欲非境界處，一切世界無邊苦中不肯住止。』
「又彼比丘觀活、黑繩、合、
【現代漢語翻譯】 現代漢語譯本： 受五倍更重的罪。還有更厲害的，就是：那裡的閻魔羅人（Yamaraja，地獄之主）用極細的鉗子一點點拔罪人的肉，像拔毛根一樣，拔了一點又拔一點，這樣連續拔，然後放在罪人的口中，強迫他們自己吃。那裡有很多金剛嘴的蜂，碰到罪人的身體，就會流出熱血，味道鹹得像鹽，閻魔羅人就把這些咸血放在罪人的口中，強迫他們吃，他們吃了之後，飢渴增加十倍，燒灼他們的身心。因為被惡業迷惑，又自己吃自己的肉，吃了之後肉又重新長出來。因為惡業的因緣，造作聚集惡業而被迷惑，遭受巨大的苦惱沒有年數，直到惡業沒有壞掉、沒有腐爛、業力沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，他們才能從地獄中脫離。脫離地獄之後，會在四百世中轉生為餓鬼，吃不乾淨的食物。從餓鬼道脫離之後，會在五百世中轉生為畜生，變成曲蟮（蚯蚓）、蜣螂（屎殼郎）等蟲子，被飢渴燒灼身體。這些都是他們惡業剩餘的果報。 又那位比丘知道業的果報，又觀察焦熱大地獄，這樣觀察之後，他再也看不到第十七處。像這樣焦熱大地獄，像這樣等等的地方，像這樣直到盡頭，那些邪見之人像這樣造作惡業，惡業就住在那裡。那位比丘像這樣觀察六大地獄，如實地知道。那位修行者內心思考——隨順正法觀察法行，像這樣看到之後心中生起歡喜，這樣說：『這位比丘非常精進，得到十一地，這個人就能斷除生死之道。』那裡的夜叉（Yaksa，一種守護神）知道后很高興，轉而向上稟告虛空夜叉，像前面所說的那樣依次上傳，乃至傳到不少天神那裡，這樣說：『某國某村的某位善男子，像前面所說的那樣，得到十一地，不和魔王（Mara，佛教中的惡魔）住在同一個地方，心裡不喜歡和煩惱一起玩耍，遠離生死慾望不是境界所能到達的地方，在一切世界無邊痛苦中不肯停留。』 又那位比丘觀察活地獄、黑繩地獄、合大地獄、...
【English Translation】 English version: They receive five times heavier suffering. Furthermore, there is something even worse: the Yamarajas (Yamaraja, lord of hell) there use extremely fine pliers to slowly pull out the flesh of the sinners, like pulling out the root of a hair, pulling it out bit by bit, repeatedly, and then placing it in the sinners' mouths, forcing them to eat it themselves. There are many vajra-beaked bees there, and when they touch the bodies of the sinners, hot blood flows out, tasting as salty as salt. The Yamarajas take this salty blood and place it in the sinners' mouths, forcing them to eat it. After they eat it, their hunger and thirst increase tenfold, burning their bodies and minds. Because they are deluded by their evil karma, they eat their own flesh, and after they eat it, the flesh grows back again. Because of the causes and conditions of evil karma, they are deluded by creating and accumulating evil karma, and they suffer great torment without end, until the evil karma is not destroyed, not decayed, and the karmic energy is not exhausted. At all times, the suffering does not cease. If the evil karma is exhausted, then they can escape from that hell. After escaping from hell, they will be reborn as hungry ghosts for four hundred lifetimes, eating impure food. After escaping from the realm of hungry ghosts, they will be reborn as animals for five hundred lifetimes, becoming worms such as earthworms and dung beetles, their bodies burned by hunger and thirst. These are the remaining karmic retributions of their evil deeds. Moreover, that Bhiksu (Buddhist monk) knows the karmic retributions of deeds, and he observes the scorching great hell. After observing in this way, he no longer sees the seventeenth place. Like this scorching great hell, like these places and so on, like this until the end, those with wrong views create evil karma in this way, and evil karma dwells there. That Bhiksu observes the six great hells in this way, knowing them as they truly are. That practitioner contemplates within his mind—observing the practice of Dharma in accordance with the true Dharma. After seeing this, joy arises in his heart, and he says: 'This Bhiksu is extremely diligent, attaining the eleventh ground. This person can cut off the path of birth and death.' The Yaksa (Yaksa, a type of guardian deity) there, knowing this, is very happy, and in turn reports upwards to the space Yaksa, passing it on in sequence as described before, until it is heard by many devas (deva, a type of god), who say: 'A certain good man in a certain country and a certain village, as described before, has attained the eleventh ground, does not dwell in the same place as Mara (Mara, the demon in Buddhism), does not like to play with afflictions in his heart, is far from the desires of birth and death, a place that cannot be reached by the realm, and is unwilling to dwell in the boundless suffering of all worlds.' Furthermore, that Bhiksu observes the hell of revival, the hell of black ropes, the hell of crushing,...
喚、大喚及焦熱等並別處已，復更觀察，為當更有餘地獄不？彼見聞知，有大地獄名大焦熱。眾生何業生彼地獄？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，墮彼地獄，業及果報如前所說，復于持戒不犯禁戒具足不缺凈行童女、善比丘尼，未曾行欲、未曾犯戒如來法中如法行者，令其退壞。如是之人不信佛法，如是心言：『佛者，則非一切智人。佛既非是一切智者，何況弟子比丘尼僧有清凈行？如是一切皆是妄語，虛誑不實。如是佛法乃是惡處，非佈施此能生福德，非佈施此能得涅槃。此凡人僧，如是和合比丘女尼毀破禁戒，則不得罪。』彼人如是惡思惟已，壞彼童女、比丘尼戒，令退僧行、令其犯戒。彼人身業、口業、意業惡不善行，身壞命終墮于惡處，在大焦熱大地獄中受大苦惱。一由旬身，身極柔軟軟于生酥，如是眼軟，更軟于身，如是五根皆悉壞軟，聲觸色香猶尚能殺，何況余苦？如彼作惡，惡業重故，如是身心皆悉壞軟。彼惡業人惡業力故受極苦惱，彼惡業人臨欲死時，現受業報，有大苦惱，如前所說，活地獄中所有苦惱皆悉具受。如此罪人臨欲死時，于先三日如是受苦乃至命盡，失音不語，想大怖畏，行劣識驚，如是次第四大色怒，極受苦惱。地界堅䩕，身體強怒，一切身份筋脈骨髓
【現代漢語翻譯】 現代漢語譯本： 喚地獄、大喚地獄以及焦熱地獄等處觀察完畢后，又繼續觀察，是否還有其他的地獄。他看見並得知，有一個大地獄名為大焦熱地獄（Mahātapana）。眾生因何種惡業而生於此地獄？他看見：有人殺生、偷盜、邪淫、飲酒、妄語、持邪見，喜歡做這些惡事，因此墮入此地獄，其惡業和果報如前所述。此外，如果有人使持戒清凈、未曾違犯禁戒、具足清凈梵行（Brahmacarya）的童女（Kumari）、善良的比丘尼（Bhikkhuni），她們未曾行淫慾、未曾違犯戒律，在如來的教法中如法修行，卻使她們退失道心。這樣的人不相信佛法，心中這樣想：『佛（Buddha）不是一切智者。既然佛不是一切智者，更何況他的弟子比丘尼僧團會有清凈的行為？這一切都是妄語，虛假不實。這樣的佛法是惡劣的地方，佈施給他們不能產生福德，佈施給他們不能得到涅槃（Nirvana）。這些凡夫僧，像這樣和合的比丘尼，即使毀壞禁戒，也不會有罪。』那人這樣惡劣地思惟后，破壞那些童女、比丘尼的戒律，使她們退失僧團的修行，使她們違犯戒律。那人以身、口、意造作惡業，身壞命終后墮入惡道，在大焦熱大地獄中遭受巨大的苦惱。身體有一由旬（Yojana）那麼大，身體極其柔軟，比生酥還要柔軟，眼睛也是如此柔軟，比身體還要柔軟，這樣五根（Indriya）都完全壞死柔軟，聲音、觸覺、顏色、氣味尚且能殺人，更何況其他的痛苦？因為他造作惡業，惡業深重，所以身心都完全壞死柔軟。那作惡業的人因為惡業的力量而遭受極大的苦惱，那作惡業的人臨死的時候，顯現出所受的業報，有巨大的苦惱，如前面所說，活地獄中所有的苦惱都全部承受。這樣的罪人臨死的時候，在死前三天就開始這樣受苦，直到命終，失音不能說話，心中充滿巨大的恐怖，行為卑劣，意識驚慌，這樣依次四大（Mahabhuta）憤怒，極其痛苦。地界的堅硬，身體變得僵硬憤怒，一切身份筋脈骨髓 English version: Having observed the Hells of Hūhūva, Mahāhūhūva, and Tapana, etc., in separate locations, he further observes whether there are any other hells. He sees and knows that there is a great hell called Mahātapana (Great Burning). What deeds cause beings to be born in that hell? He sees that some people commit killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, delighting in and frequently engaging in these actions, and thus fall into that hell. Their karma and retribution are as previously described. Furthermore, if someone causes a virtuous girl (Kumari), a fully ordained female monastic (Bhikkhuni) who upholds the precepts without violation, who is complete and without deficiency in pure conduct (Brahmacarya), who has never engaged in sexual activity, who has never broken the precepts, and who practices the Dharma in accordance with the Tathagata's (Tathāgata) teachings, to regress from their practice. Such a person does not believe in the Buddha's (Buddha) teachings, thinking in this way: 'The Buddha is not omniscient. Since the Buddha is not omniscient, how much less can his disciples, the Bhikkhuni Sangha (community), have pure conduct? All of this is false speech, deceptive and untrue. Such a Dharma is an evil place; giving alms to them cannot generate merit, giving alms to them cannot attain Nirvana (Nirvana). This Sangha of ordinary people, these assembled Bhikkhunis, even if they break the precepts, will not incur any sin.' Having thought in this evil way, that person destroys the precepts of those girls and Bhikkhunis, causing them to regress from their monastic practice, causing them to violate the precepts. That person, through evil and unwholesome actions of body, speech, and mind, after the body breaks and life ends, falls into an evil destination, suffering great torment in the great hell of Mahātapana. The body is one Yojana (Yojana) in size, and the body is extremely soft, softer than fresh butter. The eyes are also so soft, even softer than the body. In this way, all five senses (Indriya) are completely destroyed and softened. Even sounds, touch, colors, and smells can kill, how much more so other sufferings? Because he committed evil deeds, and because his evil karma is heavy, both body and mind are completely destroyed and softened. That evil-doing person suffers extreme torment because of the power of his evil karma. When that evil-doing person is about to die, the retribution of his actions manifests, and he experiences great torment, as previously described. All the torments of the living hell are fully experienced. When such a sinner is about to die, he begins to suffer in this way three days before death, until the end of his life, losing his voice and unable to speak, imagining great fear, acting basely, and with a startled consciousness. In this way, in sequence, the four great elements (Mahabhuta) become enraged, and he suffers extreme torment. The earth element becomes hard and stiff, the body becomes rigid and enraged, and all parts of the body, sinews, veins, bones, and marrow
【English Translation】 Hūhūva, Mahāhūhūva, and Tapana, etc., in separate locations, he further observes whether there are any other hells. He sees and knows that there is a great hell called Mahātapana (Great Burning). What deeds cause beings to be born in that hell? He sees that some people commit killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, delighting in and frequently engaging in these actions, and thus fall into that hell. Their karma and retribution are as previously described. Furthermore, if someone causes a virtuous girl (Kumari), a fully ordained female monastic (Bhikkhuni) who upholds the precepts without violation, who is complete and without deficiency in pure conduct (Brahmacarya), who has never engaged in sexual activity, who has never broken the precepts, and who practices the Dharma in accordance with the Tathagata's (Tathāgata) teachings, to regress from their practice. Such a person does not believe in the Buddha's (Buddha) teachings, thinking in this way: 'The Buddha is not omniscient. Since the Buddha is not omniscient, how much less can his disciples, the Bhikkhuni Sangha (community), have pure conduct? All of this is false speech, deceptive and untrue. Such a Dharma is an evil place; giving alms to them cannot generate merit, giving alms to them cannot attain Nirvana (Nirvana). This Sangha of ordinary people, these assembled Bhikkhunis, even if they break the precepts, will not incur any sin.' Having thought in this evil way, that person destroys the precepts of those girls and Bhikkhunis, causing them to regress from their monastic practice, causing them to violate the precepts. That person, through evil and unwholesome actions of body, speech, and mind, after the body breaks and life ends, falls into an evil destination, suffering great torment in the great hell of Mahātapana. The body is one Yojana (Yojana) in size, and the body is extremely soft, softer than fresh butter. The eyes are also so soft, even softer than the body. In this way, all five senses (Indriya) are completely destroyed and softened. Even sounds, touch, colors, and smells can kill, how much more so other sufferings? Because he committed evil deeds, and because his evil karma is heavy, both body and mind are completely destroyed and softened. That evil-doing person suffers extreme torment because of the power of his evil karma. When that evil-doing person is about to die, the retribution of his actions manifests, and he experiences great torment, as previously described. All the torments of the living hell are fully experienced. When such a sinner is about to die, he begins to suffer in this way three days before death, until the end of his life, losing his voice and unable to speak, imagining great fear, acting basely, and with a startled consciousness. In this way, in sequence, the four great elements (Mahabhuta) become enraged, and he suffers extreme torment. The earth element becomes hard and stiff, the body becomes rigid and enraged, and all parts of the body, sinews, veins, bones, and marrow
處處閉塞，皆悉破壞生大苦惱，如新生酥，摶押磨打，地界如是。又覆水界：一切身份筋脈繫縛，本自堅燥，能令爛緩，殺蟲氣臭，一切漏門皆悉閉塞，咽不通利、舌縮入喉，諸竅受苦，遍體汗出。又復火界：一切身體所有筋脈皆悉燒煮，受大苦惱，身體面板如赤銅色，內外皆熱，口乾大渴燒心熾熱。又復風界：輕相更增，以身干故如升虛空，復下墮地，一切身份一切皆干，一切身份、一切脈中風行不住。有風名為必波羅針，如焰針刺乃至遍身如毛根等，乃至精髓皆悉乾燒；卑波羅風能割皮肉脂骨精髓，如斤斧斫，吹一切根，一切身份皆悉閉塞，大小便利擁隔不通，息不調利、咽喉不正、眼目損減，耳中則聞不可愛聲，鼻不聞香、舌不知味，鼻柱傾倒、人根縮入，糞門苦痛如火所觸，受大苦惱，面板腫起、毛髮不牢。此等唯說惡業行人臨欲死時，彼人如是三夜三日，四大怒盛，苦惱所逼。若命盡時，他世相現，所謂自見一切屋舍如黑帳幕，見有黑焰，如夢見色，如是惡相不曾暫住。復見惡色師子虎等不可愛色，一切極惡皆悉具見，聞惡虎聲生大恐怖鐵磨身皮，殘有欲盡。彼風上行始起足甲，離足甲已，次行足趺；離足趺已，次行其踹；如是離踹，次行其膝；如是離膝，次行其髀；如是離髀，次行其髖；如是離髖，次行
【現代漢語翻譯】 現代漢語譯本 處處閉塞，全部都被破壞，產生巨大的苦惱，就像新生酥油，被擠壓磨打一樣，這是地界的表現。還有水界：身體的所有部分，筋脈的連線束縛，原本是堅硬幹燥的，現在變得腐爛鬆弛，散發著蟲子的氣味和臭味，所有的排泄孔道都被堵塞，咽喉不通暢，舌頭萎縮排入喉嚨，各個孔竅都感到痛苦，全身冒汗。 還有火界：身體的所有筋脈都被燒煮，承受巨大的苦惱，身體面板呈現赤銅色，內外都感到灼熱，口乾舌燥，內心像被火燒一樣熾熱。 還有風界：輕飄的特性更加明顯，因為身體乾燥的緣故，感覺像升到空中，又像墜落到地上，身體的各個部分都變得乾燥，所有的身體部分、所有的脈絡中，風在不停地流動。有一種風叫做必波羅針（Bīpōluó zhēn），像火焰針刺一樣，從毛髮根部到全身，甚至到精髓都被燒乾；卑波羅風（Bēipōluó fēng）能夠割裂皮肉脂肪骨髓，像用斧頭砍一樣，吹動所有的根部，身體的各個部分都被堵塞，大小便不通暢，呼吸不順暢，咽喉不正，眼力減弱，耳朵里聽到令人厭惡的聲音，鼻子聞不到香味，舌頭嘗不出味道，鼻柱傾斜倒塌，人根萎縮排入體內，肛門疼痛像被火燒一樣，承受巨大的苦惱，面板腫脹隆起，毛髮不牢固。 這些描述的只是作惡之人臨死時的景象，這個人這樣持續三夜三天，四大（地、水、火、風）怒盛，被苦惱所逼迫。如果壽命終結時，來世的景象就會顯現，也就是自己看到所有的房屋都像黑色的帳幕，看到黑色的火焰，像在夢中看到景像一樣，這樣的惡相不會暫時停止。還會看到惡色的獅子老虎等令人厭惡的景象，一切極其醜惡的景象都全部顯現，聽到惡虎的吼叫聲，產生巨大的恐怖，感覺像被鐵磨碾壓面板，殘存的慾望也快要耗盡。那風向上行走，首先從腳趾甲開始，離開腳趾甲后，接著行走于腳背；離開腳背後，接著行走于小腿；這樣離開小腿，接著行走于膝蓋；這樣離開膝蓋，接著行走于大腿；這樣離開大腿，接著行走于髖部；這樣離開髖部，接著行走于...
【English Translation】 English version Everywhere is blocked, all is destroyed, causing great suffering, like freshly churned butter being squeezed and ground. This is the manifestation of the earth element. Furthermore, the water element: all parts of the body, the tendons and veins are bound together, originally firm and dry, now becoming rotten and loose, emitting the smell of insects and foul odors, all the excretory passages are blocked, the throat is not clear, the tongue shrinks into the throat, all the orifices feel pain, and sweat pours out all over the body. Furthermore, the fire element: all the tendons and veins in the body are burned and cooked, enduring great suffering, the skin of the body appears reddish-copper in color, both inside and outside feel hot, the mouth is dry and thirsty, and the heart is burning with intense heat. Furthermore, the wind element: the characteristic of lightness increases even more, because the body is dry, it feels like ascending into the sky, and then falling to the ground, all parts of the body become dry, in all parts of the body, in all the veins, the wind flows without stopping. There is a wind called Bipola needle (Bīpōluó zhēn), like a flame needle piercing from the roots of the hair to the whole body, even to the marrow is burned dry; the Beipola wind (Bēipōluó fēng) can cut through the skin, flesh, fat, bones, and marrow, like being chopped with an axe, blowing all the roots, all parts of the body are blocked, bowel movements are obstructed, breathing is not smooth, the throat is not straight, eyesight is diminished, the ears hear unpleasant sounds, the nose does not smell fragrance, the tongue does not taste flavors, the nasal septum collapses, the human root shrinks inward, the anus is painful as if touched by fire, enduring great suffering, the skin swells up, and the hair is not firm. These describe only the scenes of evil-doers at the time of death, this person continues like this for three nights and three days, the four elements (earth, water, fire, wind) are raging, and is forced by suffering. If the life ends, the scenes of the next life will appear, that is, one sees all the houses like black tents, sees black flames, like seeing scenes in a dream, such evil appearances will not stop temporarily. One will also see evil-colored lions, tigers and other unpleasant scenes, all extremely ugly scenes will appear, hearing the roar of evil tigers, producing great terror, feeling like being ground by an iron mill, and the remaining desires are almost exhausted. That wind moves upward, starting first from the toenails, after leaving the toenails, then moving on the instep; after leaving the instep, then moving on the calf; thus leaving the calf, then moving on the knee; thus leaving the knee, then moving on the thigh; thus leaving the thigh, then moving on the hip; thus leaving the hip, then moving on...
其肚；如是離肚，次行其心；如是離心，咽喉不利、口乾唾盡，一眼則陷，見虛空中閻魔羅人手執鐵棒。既如是見，以手摩托，知識諸親見如是已，皆言此人手摩虛空。氣息閉塞，遍吹身份於是氣斷，如彼燈炷燒已而滅，舍此世間，生在中有，如因相似，相似得果。彼惡業人于中有中，受中有苦，彼見自身如長命時人壽八萬四千年歲，年始八歲小兒之身。自見自身，餘一切人皆所不見，四大微細，不見、不對，鉆須彌山能穿能過而不妨礙，自身不障、須彌不障，何況余山？彼中有中，如是自見黑闇鐵城，自身入中。以惡業故，見自己身一切諸毛皆悉焰燃。又復自見閻魔羅人以黑鐵繩反縛其手，復縛其足。彼黑鐵繩毒堅觸惡，其色可畏。次纏身中，遍體普急，不容毛頭。惡業行人如是自見，既為鐵繩堅急縛已，有不可愛色聲香味觸等境界，謂惡業故，眼見惡色甚可怖畏，閻魔羅人眼則焰燃多種惡色，努臂極瞋，心不喜見。又復耳聞不可愛語，心不樂聞，所謂說言：『此人乃是惡業行者，身業、口業、意業不善，造作惡行。人中善處寶洲之地，自誑其身不正思惟十善業道，作不善行，常虛妄行，不得善寶。一切欲行如刀火毒，墮在險岸。此人如是為欲所誑、他妻所誑，如是惡行。此人如是不善觀察，造作三種不善惡業，如
【現代漢語翻譯】 現代漢語譯本 他的腹部；像這樣離開腹部，接著執行到他的心；像這樣離開心，咽喉不利、口乾唾液耗盡，一隻眼睛陷落，看見虛空中閻魔羅人（Yama，冥界之王）手執鐵棒。既然這樣看見，用手撫摩，認識的親友看見這種情況，都說這個人用手撫摩虛空。氣息閉塞，遍佈全身，於是氣息斷絕，像那燈芯燒盡而熄滅一樣，捨棄這個世間，生在中陰（Bardo，死亡和轉世之間的過渡狀態）中，像原因相似，相似而得到結果。那個造惡業的人在中陰中，承受中陰的痛苦，他看見自身像長壽時代的人，壽命八萬四千年歲，年齡是八歲小孩的身體。只有他自己看見自身，其餘一切人都看不見，四大（四大元素：地、水、火、風）微細，看不見、不對立，鉆須彌山（Mount Sumeru，佛教宇宙論中的聖山）能穿過而不妨礙，自身不阻礙、須彌山不阻礙，何況其餘的山？他在中陰中，這樣看見黑暗的鐵城，自身進入其中。因為惡業的緣故，看見自己身上一切的毛髮都燃燒著火焰。又看見閻魔羅人用黑鐵繩反綁他的手，又綁他的腳。那黑鐵繩有毒、堅硬、觸感惡劣，顏色可怕。接著纏繞身體，遍佈全身，緊迫得不容一根毛髮。造惡業的人這樣看見，已經被鐵繩堅固地捆綁，有不可愛的色、聲、香、味、觸等境界，因為惡業的緣故，眼睛看見惡劣的顏色，非常恐怖，閻魔羅人的眼睛燃燒著火焰，呈現多種惡劣的顏色，怒目圓睜，非常憤怒，心裡不喜悅看見。又聽到不可愛的話語，心裡不樂意聽見，所說的話是：『這個人是造惡業的人，身業、口業、意業不善，造作惡行。在人中善處寶洲之地，自己欺騙自己，不正思惟十善業道（遵循十種善行），作不善的行為，常常虛妄行事，得不到善的珍寶。一切慾望像刀、火、毒藥一樣，墮落在危險的岸邊。這個人像這樣被慾望所欺騙、被他人的妻子所欺騙，像這樣造作惡行。這個人像這樣不善於觀察，造作三種不善的惡業，像
【English Translation】 English version His abdomen; having departed from the abdomen in this way, then it proceeds to his heart; having departed from the heart in this way, his throat becomes constricted, his mouth dries up, and his saliva is exhausted, one eye sinks in, and he sees the Yama (Lord of Death) people in the empty space holding iron rods. Once he sees this, he touches himself with his hands, and his relatives and acquaintances, seeing this, all say that this person is touching empty space with his hands. His breath becomes blocked, spreading throughout his body, and then his breath is cut off, like a lamp wick that has burned out and extinguished, he abandons this world and is born in the Bardo (intermediate state between death and rebirth), like cause and effect being similar, similar results are obtained. That person who has committed evil deeds, in the Bardo, experiences the suffering of the Bardo, he sees himself as if he were a person from a long-lived era, with a lifespan of eighty-four thousand years, and the body of an eight-year-old child. Only he sees himself, and no one else can see him, the four great elements (earth, water, fire, and wind) are subtle, unseen, and non-opposing, he can drill through Mount Sumeru (the central mountain in Buddhist cosmology) and pass through without hindrance, his own body does not obstruct, Mount Sumeru does not obstruct, let alone other mountains? In that Bardo, he sees a dark iron city, and his own body enters into it. Because of his evil deeds, he sees all the hairs on his body burning with flames. He also sees the Yama people binding his hands and feet with black iron ropes. Those black iron ropes are poisonous, hard, and have a terrible touch, and their color is frightening. Then they wrap around his body, spreading throughout, so tightly that there is no room for even a single hair. The person who has committed evil deeds sees himself in this way, having been firmly bound by the iron ropes, and there are undesirable sights, sounds, smells, tastes, and tactile sensations, because of his evil deeds, his eyes see evil colors that are very frightening, the eyes of the Yama people are burning with flames, displaying various evil colors, glaring with extreme anger, and his heart is not pleased to see them. He also hears undesirable words, and his heart is not pleased to hear them, the words spoken are: 'This person is a doer of evil deeds, his actions of body, speech, and mind are unwholesome, he has committed evil actions. In the land of the precious island, a good place among humans, he has deceived himself, not properly contemplating the ten virtuous paths (following the ten virtuous actions), doing unwholesome deeds, constantly acting falsely, and not obtaining the treasures of goodness. All desires are like knives, fire, and poison, he has fallen on a dangerous shore. This person has been deceived by desires, deceived by the wives of others, and has committed such evil deeds. This person has not observed well, and has committed three kinds of unwholesome evil deeds, like'
是癡人自行惡業，我於今者，置大焦熱大地獄中與種種苦，無量百千種種苦惱皆悉具與，令使后時更不復作惡行惡業。』
「閻魔羅人，為呵中有——離妻子人——大憂愁者，而說偈言：
「『女色為知識， 不利益如怨， 破壞人世界， 到闇地獄處。 一切怨惡中， 更無如業怨， 三惡業縛束， 我今送地獄。 獨造作惡業， 獨受惡果報， 獨自到惡處， 世間無同伴。 若人多作惡， 因緣於他人， 自作還自受， 彼人不能救。 汝何故愚癡， 為妻子所誑？ 于比丘尼等， 癡誑故造惡。 此世未來世， 怨常隨後行， 怨中第一怨， 一切惡處示。 自所作惡業， 如毒如刀火， 汝自作惡業， 汝如是自食。 非此人作業， 餘人受果報， 非初非中后， 非此世他世。 若人散亂意， 心不正觀察， 貪受樂味故， 造作不善業。 愚癡亂心人， 增長不善法， 不知正觀察， 造作諸惡業。 心能誑眾生， 心能令人貪， 令人向地獄， 闇中闇處去。 闇覆生死中， 難得佛正法， 若人不愛法， 從苦到苦處。 若人寂
【現代漢語翻譯】 現代漢語譯本： 『這是愚蠢之人自己造作的惡業，我現在將他安置在大焦熱大地獄中，給予他種種痛苦，無數百千種苦惱全都給予他，讓他以後再也不敢作惡行惡業。』
閻魔羅人（Yamaraja，冥界之主），爲了呵斥那些——離開妻子的人——極度憂愁的人，而說了這樣的偈語：
『女色如同知識，卻像怨敵一樣毫無益處，破壞人的世界，使人到達黑暗的地獄之處。 一切怨恨罪惡之中，沒有比業力更可怕的怨恨，被身口意三惡業束縛，我現在將你送往地獄。 獨自造作惡業，獨自承受惡果報應，獨自前往惡劣之處，世間沒有同伴。 如果有人多作惡事，是因為其他人的緣故，自己造作還要自己承受，其他人不能救你。 你為什麼如此愚癡，被妻子所欺騙？對於比丘尼（bhikkhuni，佛教女出家人）等等，因為愚癡迷惑而造作惡業。 此生來世，怨恨常常跟隨在後，怨恨之中最可怕的怨恨，指示一切惡劣之處。 自己所作的惡業，如同毒藥、刀劍和火焰，你自己造作的惡業，你就要這樣自己吞食。 不是這個人作業，其他人承受果報，不是開始、不是中間、不是最後，不是此世、不是他世。 如果有人心意散亂，內心不能正確觀察，因為貪圖享樂的滋味，而造作不善的業。 愚癡心亂的人，增長不善的法，不知道正確觀察，造作各種惡業。 心能欺騙眾生，心能使人貪婪，使人走向地獄，前往黑暗中的黑暗之處。 在被黑暗覆蓋的生死輪迴中，難以得到佛的正法，如果人不喜愛佛法，就會從痛苦走向痛苦之處。 如果人寂'
【English Translation】 English version: 『It is the fool who creates evil karma himself. I now place him in the Great Burning Hot Hell, giving him all kinds of suffering, countless hundreds of thousands of torments, so that he will never again commit evil deeds or evil karma.』
Yamaraja (冥界之主), to rebuke those—separated from their wives—who are greatly sorrowful, spoke this verse:
『Woman's beauty is like knowledge, yet as unprofitable as an enemy, destroying the world of men, leading to the dark hellish realms. Among all hatreds and evils, there is no hatred like that of karma; bound by the three evil karmas of body, speech, and mind, I now send you to hell. Alone you create evil karma, alone you receive the retribution of evil consequences, alone you go to the evil place; in this world, there is no companion. If a person commits many evil deeds, because of others, he creates it himself and must bear it himself; others cannot save him. Why are you so foolish, deceived by your wife? Towards bhikkhunis (佛教女出家人) and others, because of foolish delusion, you commit evil deeds. In this life and the next, hatred constantly follows behind; the most terrible of all hatreds points out all evil places. The evil karma you have created is like poison, a sword, or fire; you yourself have created evil karma, and you must consume it yourself. It is not that this person creates karma and another receives the retribution; it is not at the beginning, not in the middle, not at the end, not in this world, not in another world. If a person's mind is scattered, and his heart does not observe correctly, because he craves the taste of pleasure, he creates unwholesome karma. A foolish and confused person increases unwholesome dharmas, does not know how to observe correctly, and creates all kinds of evil karma. The mind can deceive sentient beings, the mind can make people greedy, leading them to hell, going to the darkest of dark places. In the cycle of birth and death covered by darkness, it is difficult to obtain the Buddha's true Dharma; if a person does not love the Dharma, he will go from suffering to suffering. If a person is at peace'
靜心， 境界不破壞， 彼人到善處， 汝今者至此。』
「如是造作惡業行人，自身、口、意造不善業，閻魔羅人既呵責已，送大焦熱大地獄去。鼻嗅不凈臭爛惡屎，舌嘗堅熱不凈惡味，得不可愛香味之色，身則當觸最重惡觸，有惡風來如刀如火。此五境界極惡可畏，心怖畏故則生恐怯，于先已見大地獄相。閻魔羅人堅系其咽，業風所吹，將向地獄，不得自在。閻魔羅人面有惡狀，手足極熱，捩身努肚，罪人見之極大恾怖。閻魔羅人聲如雷吼，罪人聞之恐怖更增。閻魔羅人手執利刀，腹肚甚大如黑雲色，眼焰如燈、狗牙鋒利，臂手皆長，搖動作勢，肩闊長爪鋒利焰燃，臂粗脈脹，一切身份皆悉粗起，如是種種可畏形狀，執惡業人如是將去，過六十八百千由旬地海洲城，在海外邊，復行三十六億由旬，漸漸向下十億由旬，業風所吹，如是遠去。彼如是處業風力吹，非心思量，不可譬喻。彼處境界，日月風力所不能到，唯業風力。一切風中，業風第一，更無過者。如是業風將惡業人去到彼處，既到彼已，閻魔羅王呵責如前。閻魔羅王既呵責已，惡業罥縛出向地獄，以惡業故，彼處見有閻魔羅人，謂是眾生，將惡業人向大焦熱大地獄去。如是罪人，闇中遠見彼大焦熱大地獄中普火焰燃。彼地獄量五千由旬，
【現代漢語翻譯】 現代漢語譯本： 『若人靜心，不破壞既有之境界，此人終將到達善處，而你現在也來到了這裡。』
『像這樣造作惡業的人，以自身、口、意造作不善之業，閻魔羅人（Yama，冥界之王）呵斥之後，便將其送往大焦熱大地獄（Mahatapana，八大地獄之一）去。在那裡，他們鼻嗅污穢腐爛的惡臭，舌嘗堅硬灼熱的不凈惡味，所見皆是令人厭惡的色相與香味，身體感受到的則是最沉重惡劣的觸感，還有如刀如火的惡風吹襲。這五種境界極其惡劣可怖，罪人心生恐懼，對於先前所見的大地獄景象更加畏懼。閻魔羅人緊緊扼住罪人的咽喉，業風（Karma wind，由業力產生的風）吹動著他們，將他們帶往地獄，使其不得自由。閻魔羅人面目猙獰，手腳滾燙，扭曲著身體，怒睜著雙眼，罪人見了，極度驚慌恐懼。閻魔羅人的聲音如雷霆般怒吼，罪人聽了，恐懼更加劇增。閻魔羅人手執鋒利的刀，腹部巨大，顏色如黑雲，眼睛像燈籠般閃著光，狗牙般鋒利的牙齒外露，手臂很長，搖動著，擺出各種姿勢，肩膀寬闊，長長的指甲鋒利且燃燒著火焰，手臂粗壯，血管膨脹，全身的每個部分都顯得粗大隆起，以這樣種種可怕的形狀，將造惡業的人帶走，經過六十八百千由旬（Yojana，古印度長度單位）的地海洲城，在海外的邊緣，又行走了三十六億由旬，漸漸向下十億由旬，被業風吹動著，如此遙遠地離去。在那裡，業風的力量吹動，非心思所能衡量，不可用言語比喻。那個地方的境界，日月的光輝和風的力量都無法到達，只有業風的力量才能到達。在所有的風中，業風最為強大，沒有其他風可以超過它。就這樣，業風將造惡業的人帶到那個地方，到達之後，閻魔羅王像之前一樣呵斥他們。閻魔羅王呵斥完畢，用惡業之網束縛著他們，將他們帶向地獄，因為惡業的緣故，在那裡他們看到閻魔羅人，誤以為是其他的眾生，便將造惡業的人帶往大焦熱大地獄。像這樣的罪人，在黑暗中遠遠地看到那大焦熱大地獄中火焰燃燒。那地獄的面積有五千由旬。』
【English Translation】 English version: 『With a tranquil mind, not destroying the existing state, that person will reach a good place, and you have now arrived here.』
『Those who commit evil deeds, creating unwholesome karma through their body, speech, and mind, are rebuked by Yama (the Lord of Death) and sent to the Great Burning Hell (Mahatapana, one of the eight great hells). There, they smell the foul stench of rotten filth, taste the hard, hot, impure flavors, and perceive only unpleasant sights and smells. Their bodies experience the heaviest and most terrible sensations, and evil winds, like knives and fire, blow upon them. These five experiences are extremely vile and terrifying, causing fear in their hearts, and they are even more afraid of the great hell they have already seen. Yama tightly grips the sinners' throats, and the karma wind (the wind generated by karma) blows them towards hell, leaving them no freedom. Yama's face is hideous, his hands and feet are burning hot, his body is twisted, and his eyes are wide with anger. The sinners are extremely frightened upon seeing him. Yama's voice roars like thunder, increasing the sinners' terror. Yama holds a sharp knife, his belly is huge and black like a cloud, his eyes blaze like lamps, his dog-like teeth are sharp, his arms are long, waving and gesturing, his shoulders are broad, his long nails are sharp and burning, his arms are thick, and his veins are bulging. Every part of his body is large and protruding. In this terrifying form, he takes the evildoers away, passing through sixty-eight hundred thousand yojanas (an ancient Indian unit of distance) of land, sea, continents, and cities, to the edge of the ocean. They travel another thirty-six billion yojanas, gradually descending ten billion yojanas, blown by the karma wind, traveling far away. There, the power of the karma wind blows beyond the measure of thought, beyond comparison. The realm of that place is beyond the reach of the sun, moon, and wind; only the power of karma wind can reach it. Among all winds, the karma wind is the strongest, with none surpassing it. Thus, the karma wind carries the evildoers to that place, and upon arrival, Yama rebukes them as before. After Yama rebukes them, he binds them with the net of evil karma and leads them towards hell. Because of their evil deeds, they see Yama there, mistaking him for other beings, and he leads the evildoers to the Great Burning Hell. Such sinners, in the darkness, see from afar the flames burning in the Great Burning Hell. That hell spans five thousand yojanas.』
不增不減。去彼地獄三千由旬，聞地獄人啼哭之聲悲愁恐魄，極大憂惱。已受無量種種苦惱，堅惡叵耐。如是無量百千萬億無數年歲，聞大焦熱大地獄中，地獄罪人啼哭之聲。既聞啼哭，十倍恐魄，心驚怖畏，閻魔羅人如是將送向大焦熱大地獄去。
「閻魔羅人呵責之故，而說偈言：
「『汝聞地獄聲， 已如是怖畏， 何況地獄燒， 如燒乾薪草。 火燒非是燒， 惡業乃是燒， 火燒則可滅， 業燒不可滅。 火不地獄燒， 火不隨逐行， 汝作惡業火， 須臾當燒汝。 若作惡業火， 彼在燒獄燒， 若舍惡業火， 則不畏地獄。 若人自愛身， 復畏於地獄， 彼人則舍惡， 不受大苦惱。 舍離惡業人， 心常善觀察， 身口意皆善， 去涅槃不遠。 若人常噁心， 癡心常自在， 故得惡地獄， 何須眼出淚？ 造苦得苦報， 苦滅得樂報， 初中后惡業， 眾生不受樂。 汝人中造惡， 惡業已多作， 如是惡業果， 今者將欲受。 若人作惡業， 則向惡處去， 若人作善業， 則去向善處。 非是作惡業， 而得於樂果， 樂果非惡得， 以不顛
【現代漢語翻譯】 現代漢語譯本 不增不減。從那個地方到地獄有三千由旬（yóu xún，古印度長度單位），聽到地獄裡的人們啼哭的聲音，悲傷恐懼，魂魄不安，極其憂愁煩惱。已經承受了無量種種的苦惱，堅固邪惡難以忍受。這樣無量百千萬億無數年歲，聽到大焦熱大地獄中，地獄罪人啼哭的聲音。既然聽到了啼哭聲，更加十倍的恐懼，內心驚慌害怕，閻魔羅人（Yán mó luó rén，地獄的管理者）就這樣將他們送往大焦熱大地獄去。 閻魔羅人（Yán mó luó rén，地獄的管理者）呵斥的緣故，而說了這樣的偈語： 『你聽到地獄的聲音，就已經如此的怖畏， 更何況在地獄中被燒灼，就像燒乾枯的柴草一樣。 火燒不是真正的燒灼，惡業才是真正的燒灼， 火燒還可以熄滅，業力的燒灼卻無法熄滅。 火不會在地獄中燒灼，火也不會跟隨你行走， 你所造作的惡業之火，很快就要燒灼你了。 如果造作了惡業之火，那就在燒灼的地獄中被燒灼， 如果捨棄了惡業之火，就不會畏懼地獄。 如果有人珍愛自己的身體，又畏懼地獄， 那這個人就會捨棄惡行，不承受巨大的苦惱。 捨棄惡業的人，內心常常善於觀察， 身口意都行善，離涅槃（niè pán，佛教修行的最終目標，指解脫生死輪迴的狀態）就不遠了。 如果有人常常心懷惡念，愚癡的心常常放任自流， 所以才會墮入惡地獄，又何必流眼淚呢？ 造作苦因就會得到苦果，滅除苦因就會得到樂果， 起初、中間、最後都造作惡業，眾生是不會得到快樂的。 你們在人間造作惡業，已經做了很多惡事， 像這樣的惡業果報，現在將要承受了。 如果有人造作惡業，就會走向惡的地方， 如果有人造作善業，就會走向善的地方。 不是造作惡業，而能得到快樂的果報， 快樂的果報不是通過惡業得到的，因為不是顛倒的。'
【English Translation】 English version Without increase or decrease. From that place, going three thousand yojanas (yojanas, ancient Indian unit of distance) to the hells, they hear the sounds of the hell beings crying, sorrowful and fearful, their spirits terrified, experiencing extreme worry and distress. They have already endured immeasurable kinds of suffering, which are firm, evil, and unbearable. For such immeasurable hundreds of thousands of millions of countless years, they hear the sounds of the hellish criminals crying in the Great Burning Hell. Having heard the crying, they are ten times more terrified, their hearts alarmed and fearful. The Yama (Yán mó, the lord of death) wardens then send them to the Great Burning Hell. Because of the Yama (Yán mó, the lord of death) wardens' rebuke, they speak this verse: 『You hear the sounds of hell, And are already so afraid, What then of being burned in hell, Like burning dry grass and straw? The fire is not the true burning, Evil karma is the true burning, Fire can be extinguished, But karmic burning cannot be extinguished. Fire does not burn in hell, Fire does not follow you, The fire of evil karma you created, Will soon burn you. If you create the fire of evil karma, Then you will be burned in the burning hell, If you abandon the fire of evil karma, Then you will not fear hell. If a person cherishes their body, And also fears hell, That person will abandon evil, And not endure great suffering. A person who abandons evil karma, Their mind is always observant of goodness, Their body, speech, and mind are all good, They are not far from Nirvana (Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death). If a person always has evil thoughts, And their foolish mind is always unrestrained, Therefore, they attain evil hells, Why then shed tears? Creating suffering yields suffering results, Extinguishing suffering yields joyful results, If evil karma is created in the beginning, middle, and end, Sentient beings will not experience joy. You created evil in the human realm, You have done much evil karma, Such is the result of evil karma, Which you are now about to receive. If a person creates evil karma, Then they will go to an evil place, If a person creates good karma, Then they will go to a good place. It is not by creating evil karma, That one obtains joyful results, Joyful results are not obtained through evil, Because it is not inverted.』
倒受。 無始世界來， 作善得樂果， 若作惡業者， 如是得苦果。 因緣則相似， 顛倒不相應， 已作因於前， 如是得果報。』
「如是罪人惡業所作，閻魔羅人于中有中苦呵責已，將向地獄。彼惡業人既聞呵責怖畏毛豎，何況眼見？彼中有人既見地獄焰火熾燃，色等諸陰極受寒苦，戰動難忍。于彼地獄熱焰熾火，心生貪著，起心即取。取因緣有，一切有分法皆如是，有因緣生。彼惡業人不善業因：殺生、偷盜、邪行、飲酒、妄語、邪見，復有邪行，于彼凈行無慾染心凈戒相應善比丘尼，強逼行欲。彼不善業作而復集，勢力堅䩕，所得果報，有大火聚，其聚舉高五百由旬，其量寬廣二百由旬，焰燃熾盛，彼人所作惡業勢力，急擲其身墮彼火聚，如大山崖推在險岸，無有坎蹬挽摸之處。如是罪人直入大火，彼地獄中如是勢推惡業行人，入大地獄熾燃火中，以惡業故，有熱鐵鉤先鉤其足，令頭在下而入火中。彼惡業人，既如是入地獄熾火，先燒其眼，既燒眼已，次燒頭皮；燒頭皮已，次燒頭骨；燒頭骨已，次燒頰骨；燒頰骨已，次燒其齒；既燒齒已，次燒牙床；燒牙床已，次燒項骨；燒項骨已，次燒背骨；燒背骨已，次燒胸骨；燒胸骨已，次燒咽筒；燒咽筒已，次燒其心；既燒心
【現代漢語翻譯】 現代漢語譯本 倒受。 自無始以來，行善者得樂果，若作惡業者，則得苦果。 因與果的聯繫是相似的，但顛倒的認知是不相應的。已經造下的因在前，隨後自然會得到相應的果報。 『如此罪人因所作的惡業，閻魔羅人（Yamaraja，冥界之王）在中陰界嚴厲呵責后，將其帶往地獄。那作惡之人聽到呵責，驚恐萬分，毛髮豎立，更何況親眼見到地獄景象？地獄中的眾生見到熾盛的火焰，以及色、受、想、行、識（五蘊）所帶來的極度寒冷和痛苦，戰慄不已，難以忍受。面對地獄中熾熱的火焰，心中卻生起貪戀，一起心就想去抓取。一切有為法（saṃskṛta，有生滅變化的事物）的產生都是如此，由因緣而生。這作惡之人所造的不善業包括：殺生、偷盜、邪淫、飲酒、妄語、邪見，還有一種邪行，即對那些持守清凈梵行、無慾念、持守清凈戒律的比丘尼（bhikkhuni，佛教女出家人）強行逼迫行淫。 這些不善業不斷積累，變得非常強大，所得到的果報就是巨大的火聚，那火聚高五百由旬（yojana，古印度長度單位），寬二百由旬，火焰燃燒得非常猛烈。由於這人所作的惡業的力量，他會被迅速地拋入那火聚之中，就像從高山懸崖上被推下，沒有任何可以攀援或抓摸的地方。這罪人就這樣直接進入大火之中。在地獄中，惡業的執行者會以這樣的方式將作惡之人推入大地獄熾燃的火焰中。因為他所造的惡業，會有燒紅的鐵鉤先鉤住他的腳，使他頭朝下進入火中。這作惡之人就這樣進入地獄的火焰中，首先燃燒他的眼睛，眼睛燒完后，接著燃燒頭皮；頭皮燒完后，接著燃燒頭骨；頭骨燒完后，接著燃燒頰骨；頰骨燒完后，接著燃燒牙齒；牙齒燒完后，接著燃燒牙床；牙床燒完后，接著燃燒頸骨；頸骨燒完后，接著燃燒背骨；背骨燒完后，接著燃燒胸骨；胸骨燒完后，接著燃燒咽喉；咽喉燒完后，接著燃燒他的心臟；心臟燃燒完后
【English Translation】 English version Inverted Retribution. From the beginningless world, doing good brings joyful results; if one commits evil deeds, one receives bitter consequences. The connection between cause and effect is similar, but inverted perceptions are not in accordance. The cause that has been made is in the past, and thus the corresponding result is obtained. 『Thus, because of the evil deeds committed by such a sinner, the Yamaraja (冥界之王) severely rebukes him in the intermediate state and leads him to hell. That evildoer, hearing the rebuke, is terrified and his hair stands on end, let alone when he sees the hellish scenes with his own eyes. The beings in that hell, seeing the blazing flames and the extreme cold and suffering arising from the skandhas (五蘊), tremble and find it unbearable. Facing the blazing flames of hell, they develop greed and desire to grasp them. The arising of all conditioned phenomena (saṃskṛta) is like this, arising from causes and conditions. The evil deeds committed by this evildoer include: killing, stealing, sexual misconduct, drinking alcohol, lying, and wrong views. There is also a kind of evil conduct, namely, forcibly engaging in sexual acts with bhikkhunis (佛教女出家人) who maintain pure conduct, are free from desire, and uphold pure precepts. These unwholesome deeds accumulate and become very powerful, and the resulting retribution is a great mass of fire, five hundred yojanas (古印度長度單位) high and two hundred yojanas wide, with flames burning fiercely. Due to the power of the evil deeds committed by this person, he is quickly thrown into that mass of fire, as if pushed off a high mountain cliff, with no place to climb or grasp. This sinner thus enters directly into the great fire. In hell, the executors of evil deeds push the evildoer into the blazing flames of the great hell in this way. Because of the evil deeds he has committed, red-hot iron hooks first hook his feet, causing him to enter the fire headfirst. This evildoer thus enters the flames of hell, first burning his eyes; after his eyes are burned, then burning his scalp; after his scalp is burned, then burning his skull; after his skull is burned, then burning his cheekbones; after his cheekbones are burned, then burning his teeth; after his teeth are burned, then burning his gums; after his gums are burned, then burning his neck bones; after his neck bones are burned, then burning his back bones; after his back bones are burned, then burning his chest bones; after his chest bones are burned, then burning his throat; after his throat is burned, then burning his heart; after his heart is burned
已，次燒其肚；既燒肚已，次燒大腸；燒大腸已，次燒小腸；燒小腸已，次燒其髖；既燒髖已，次燒其根；既燒根已，次燒髀骨；燒髀骨已，次燒其踹；既燒踹已，次燒腳腕；燒腳腕已，次燒足指。如是如是，彼惡業人以惡業故，最初先入大火盆中，如是極燒一切身份，燒已復生，受苦不斷，如彼人中上上作業，如是如是上上受苦。彼地獄人如是具受焰鬘火盆，如是極燒，然後墮在金剛火地，以怖畏故伸手努臂，既倒地已，即復建上，如毬著地，即上不停。如是速建，連上連下，伸手努臂吼喚號哭墮地覆上，如是唱喚，大火焰鬘普覆身體，建在空中，常亦被燒，如前所燒入火焰中。如是無量百千年歲，彼大地獄大火盆中，燒已復燒，連燒不止，一切身份燒已復生，乃至時盡。若出火盆，以惡業故而復更見閻魔羅人，非是眾生，罪人見之謂是眾生，手中執持焰燃鐵鉗。彼鉗極熱，于彼火聚二倍更熱。以何因緣彼鉗極熱？以殺生故，火盆所燒；殺生、偷盜二惡業故，彼鉗極熱二倍更熱，以此因緣，彼焰鐵鉗二倍更熱。閻魔羅人非是眾生，以如是鉗，鉗取罪人置熱鐵地，焰鐵鉤上提令使坐，焰燃鐵鉤從糞門入，背上而出或卵上出，廣說如前。彼既坐已三倍受苦，熱焰利鐵割其人根，並卵俱割。何因何緣三倍受苦？所謂殺生、
偷盜、邪行，以此因緣，三倍受苦。譬如鐵師、若其弟子鐵作之處以韛吹之，風滿皮韛，如是風吹彼火焰燃。如是如是，作惡業人以作惡業究竟滿故，名惡業人。作惡業人、惡業弟子，業業普遍故名為風，所謂業風；共婦女淫，名為鍛作爐中熱沸。謂地獄人唱聲叫喚，如是多吹、如是多然，多不善業如是多燒不善業人，受極苦惱。以此因緣，彼地獄中三倍受苦，殺、盜、邪行，樂行多作，彼果應知。閻魔羅人問彼地獄極大怖畏皺面唱喚不善業人、大火煮人作如是言：『汝何所患？汝何所苦？』彼受苦人即復報答閻魔羅人作如是言：『我今如是極受大苦。如是大苦猶尚可忍，渴苦叵耐。』閻魔羅人如是聞已，復有惡河名可畏波，彼河唯有極熱勇沸銅汁、镴汁和合滿中，又復多有焰燃鐵塊，彼河岸險。若見彼河，極大怖畏；若聞其聲，極生恐怕。閻魔羅人以熱鐵缽盛取熱銅熱白镴汁，持向罪人而語之言：『汝可飲之。』彼人渴故，兩手執取謂之是水，取已而飲。彼地獄人以惡業故，先燒其唇，既燒唇已，次燒其舌乃至咽筒皆悉被燒，次第乃至燒身遍已，從下而出。如是罪人四倍焰然，四倍受苦。何業果報？所謂殺生、偷盜、邪行及以飲酒。戒人自飲，復與戒人、出家比丘，此業果報于地獄中，熱渴須水，而飲熱沸赤焰銅汁
【現代漢語翻譯】 現代漢語譯本： 偷盜、邪淫，因為這些原因，要承受三倍的痛苦。譬如鐵匠或他的弟子在鍛鐵的地方用風箱吹風，風充滿風箱，這樣風吹動火焰燃燒。像這樣，作惡業的人因為作惡業究竟圓滿的緣故，被稱為作惡業的人。作惡業的人、作惡業的弟子，業力普遍的緣故被稱為風，也就是業風；與婦女邪淫，就像在鍛造爐中被加熱沸騰。地獄中的人慘叫呼喚，像這樣多吹風、像這樣多燃燒，更多的不善業像這樣更多地焚燒不善業的人，承受極大的苦惱。因為這個原因，那些地獄中要承受三倍的痛苦，殺生、偷盜、邪淫，喜歡做而且多做，他們的果報應當知道。閻魔羅人（Yamaraja，冥界之王）問那些在地獄中極其怖畏、皺著眉頭慘叫呼喚的不善業人、被大火煮的人，這樣說道：『你有什麼痛苦？你有什麼苦惱？』那些受苦的人就回答閻魔羅人說：『我現在這樣極其受大苦。像這樣的大苦尚且可以忍受，但渴的痛苦難以忍受。』閻魔羅人這樣聽了之後，又有一條惡河名叫可畏波（Kharodaka River，充滿恐怖的河流），那條河裡只有極熱的沸騰的銅汁、錫汁混合充滿其中，又有很多燃燒的鐵塊，那條河的岸邊很危險。如果看見那條河，會極其怖畏；如果聽到它的聲音，會極其恐怕。閻魔羅人拿著熱鐵缽盛取熱銅汁熱錫汁，拿著走向罪人對他們說：『你們可以喝這個。』那些人因為口渴，兩手拿著，以為是水，拿起來就喝。那些地獄中的人因為惡業的緣故，先燒他們的嘴唇，燒了嘴唇之後，接著燒他們的舌頭乃至咽喉都被燒，然後次第乃至燒遍全身，從下身而出。像這樣的罪人四倍地燃燒，四倍地受苦。這是什麼業的果報呢？就是殺生、偷盜、邪淫以及飲酒。受戒的人自己飲酒，又給受戒的人、出家的比丘飲酒，這種業的果報就是在地獄中，熱渴需要水，卻喝熱的沸騰的赤焰銅汁。 English version: Stealing and sexual misconduct, for these reasons, one suffers threefold. For example, a blacksmith or his apprentice uses bellows to blow air in the ironworking place; the air fills the bellows, and thus the wind blows the flames to burn. Likewise, a person who commits evil deeds is called an evil-doer because their evil deeds are ultimately complete. The evil-doer, the evil apprentice, is called 'wind' because the karma is pervasive, that is, the wind of karma; engaging in sexual misconduct with women is like being heated and boiling in a forging furnace. The people in hell scream and shout; in this way, much blowing and much burning, more unwholesome karma burns the unwholesome people, causing them to suffer extreme distress. For this reason, those in hell suffer threefold; killing, stealing, and sexual misconduct, enjoying doing and doing much of these, their consequences should be known. Yamaraja (冥界之王) asks those unwholesome people in hell who are extremely fearful, with wrinkled faces, screaming and shouting, and being boiled in great fire, saying: 'What is your suffering? What is your distress?' Those who suffer then reply to Yamaraja, saying: 'I am now suffering greatly. Such great suffering is still bearable, but the suffering of thirst is unbearable.' After hearing this, Yamaraja presents another evil river called Kharodaka River (充滿恐怖的河流), which is filled only with extremely hot, boiling molten copper and tin, and also has many burning iron blocks; the banks of that river are dangerous. If one sees that river, one will be extremely fearful; if one hears its sound, one will be extremely terrified. Yamaraja takes hot molten copper and tin in a hot iron bowl, brings it to the sinners, and says to them: 'You may drink this.' Because they are thirsty, those people take it with both hands, thinking it is water, and drink it. Because of their evil deeds, those people in hell first burn their lips; after burning their lips, they then burn their tongues and even their throats, and then gradually burn their entire bodies, coming out from below. Such sinners burn fourfold and suffer fourfold. What is the karmic consequence of this? It is killing, stealing, sexual misconduct, and drinking alcohol. If a person who has taken vows drinks alcohol himself, and also gives it to others who have taken vows, such as ordained monks, the karmic consequence of this is that in hell, being hot and thirsty for water, they must drink hot, boiling, red-flaming molten copper.
【English Translation】 English version: Stealing and sexual misconduct, for these reasons, one suffers threefold. For example, a blacksmith or his apprentice uses bellows to blow air in the ironworking place; the air fills the bellows, and thus the wind blows the flames to burn. Likewise, a person who commits evil deeds is called an evil-doer because their evil deeds are ultimately complete. The evil-doer, the evil apprentice, is called 'wind' because the karma is pervasive, that is, the wind of karma; engaging in sexual misconduct with women is like being heated and boiling in a forging furnace. The people in hell scream and shout; in this way, much blowing and much burning, more unwholesome karma burns the unwholesome people, causing them to suffer extreme distress. For this reason, those in hell suffer threefold; killing, stealing, and sexual misconduct, enjoying doing and doing much of these, their consequences should be known. Yamaraja (冥界之王) asks those unwholesome people in hell who are extremely fearful, with wrinkled faces, screaming and shouting, and being boiled in great fire, saying: 'What is your suffering? What is your distress?' Those who suffer then reply to Yamaraja, saying: 'I am now suffering greatly. Such great suffering is still bearable, but the suffering of thirst is unbearable.' After hearing this, Yamaraja presents another evil river called Kharodaka River (充滿恐怖的河流), which is filled only with extremely hot, boiling molten copper and tin, and also has many burning iron blocks; the banks of that river are dangerous. If one sees that river, one will be extremely fearful; if one hears its sound, one will be extremely terrified. Yamaraja takes hot molten copper and tin in a hot iron bowl, brings it to the sinners, and says to them: 'You may drink this.' Because they are thirsty, those people take it with both hands, thinking it is water, and drink it. Because of their evil deeds, those people in hell first burn their lips; after burning their lips, they then burn their tongues and even their throats, and then gradually burn their entire bodies, coming out from below. Such sinners burn fourfold and suffer fourfold. What is the karmic consequence of this? It is killing, stealing, sexual misconduct, and drinking alcohol. If a person who has taken vows drinks alcohol himself, and also gives it to others who have taken vows, such as ordained monks, the karmic consequence of this is that in hell, being hot and thirsty for water, they must drink hot, boiling, red-flaming molten copper.
。如是比丘、持戒之人于眾僧中不知是酒，謂是凈飲，而實是酒。酒者是毒，手既執已，不能棄捨，畏眾僧故而自飲之。此業果報，于地獄中赤焰銅汁不能捨棄，渴急而飲，此是酒果。所謂沙門在檀越家，惜檀越意，不能棄卻而便飲之，此業果報。閻魔羅人又復更問地獄人曰：『汝何所患？』彼地獄人即復答言：『我今患饑。我之所受如是苦中，饑苦為勝。』如是答已，閻魔羅人于可畏波熱焰河中取鐵揣來，五倍焰燃，語罪人曰：『此則是食。』彼地獄人惡業癡故，起如是意：『今食已至。』即取食之，先燒其唇如前廣說，次第乃至從下而出，惡業力故而常不死，作集業故，舌還更生，更生柔軟過蓮華葉，身復更生，更生軟嫩，惡業果報。彼比丘如是觀察，何業果報，新生更軟？彼見聞知：如來如燈，如是說言：『若人殺生偷、盜、邪行、飲酒、與酒，復有妄語，彼業果報。若人犯戒，若貝聲行言：「我持戒。」如是比丘如是心意，食眾僧食，得如是果。』閻魔羅人又復更問地獄人曰：『汝燒舌耶？』彼地獄人、惡業癡人，出舌示之。彼舌極軟如蓮華葉，廣半由旬，妄語業故。閻魔羅人犁耕其舌，無量百倒傷壞破裂，發聲呻喚，妄語業故。如是無量百千億歲，出於算數，時節久遠受大苦惱，是彼作集惡業果報，如是受
【現代漢語翻譯】 如是，持戒的比丘在僧團中，不知道那是酒，以為是乾淨的飲料，但實際上是酒。酒是毒藥，既然已經拿在手裡，又不能丟棄，因為害怕僧團的責備而自己喝了下去。這種行為的果報是，在地獄中，面對赤紅的銅汁，想捨棄卻不能，因為極度口渴而飲用，這就是飲酒的果報。還有一種情況，沙門在施主家，爲了顧及施主的心意，不能拒絕而喝了酒，這也是一種惡業果報。 閻魔羅人（Yama，地獄之主）又問地獄中的罪人：『你有什麼痛苦？』那地獄罪人回答說：『我現在感到飢餓。在我所受的各種痛苦中，飢餓是最難忍受的。』回答完畢，閻魔羅人從可怕的、燃燒著火焰的河中取出燒紅的鐵塊，火焰是平時的五倍，對罪人說：『這就是你的食物。』那地獄罪人因為惡業所致的愚癡，產生了這樣的想法：『現在食物來了。』於是就去吃，先燒焦了他的嘴唇，如前面所詳細描述的那樣，然後依次燒遍全身，直到從下身而出。因為惡業的力量，他總是死不了。因為造作了惡業，他的舌頭又重新長出來，重新長出的舌頭比蓮花葉還要柔軟。他的身體也重新長出來，重新長出的身體非常嬌嫩，這都是惡業的果報。那比丘這樣觀察，是什麼樣的業報，導致新生之物更加柔軟？他通過見聞得知：如來（Tathagata，佛陀）就像明燈一樣，因此這樣說：『如果有人殺生、偷盜、邪淫、飲酒、販酒、以及妄語，這就是他們的業報。如果有人犯戒，卻假裝說：「我持戒。」像這樣的比丘，懷著這樣的心思，食用僧團的食物，就會得到這樣的果報。』 閻魔羅人又問地獄罪人：『你的舌頭被燒了嗎？』那地獄罪人，因為惡業所致的愚癡，伸出舌頭給他看。那舌頭極其柔軟，像蓮花葉一樣，寬達半由旬（Yojana，古印度長度單位），這是因為妄語的業報。閻魔羅人用犁耕他的舌頭，無數次地翻耕，使之傷痕累累、破裂不堪，罪人發出呻吟和慘叫，這也是因為妄語的業報。就這樣，經過無數百千億年，時間長得無法計算，長期遭受巨大的痛苦，這就是他們造作惡業的果報，他們就這樣受苦。
【English Translation】 Thus, a Bhikshu (Buddhist monk), who is virtuous, in the Sangha (Buddhist community) does not know that it is alcohol, thinking it is a pure drink, but it is actually alcohol. Alcohol is poison, and once he has it in his hand, he cannot discard it, fearing the Sangha's disapproval, and drinks it himself. The karmic consequence of this action is that in hell, he cannot abandon the red-hot copper liquid, and drinks it due to extreme thirst; this is the fruit of drinking alcohol. Furthermore, if a Shramana (wandering ascetic) is at a donor's house and, out of consideration for the donor's feelings, cannot refuse and drinks alcohol, this is also a karmic consequence. Yama (Lord of Death) further asks the hell-being: 'What is your suffering?' The hell-being replies: 'I am suffering from hunger. Among the sufferings I endure, hunger is the most unbearable.' After this reply, Yama takes a lump of iron from the terrifying, fiery river, burning five times as intensely, and says to the sinner: 'This is your food.' The hell-being, due to the delusion caused by evil karma, thinks: 'Now the food has arrived.' He takes it to eat, first burning his lips, as described in detail earlier, and then successively burning his entire body until it exits from below. Due to the power of evil karma, he never dies. Because of accumulating evil deeds, his tongue grows back, and the newly grown tongue is softer than a lotus leaf. His body also grows back, and the newly grown body is very tender; these are the consequences of evil karma. The Bhikshu observes in this way, what kind of karmic consequence causes the newly grown things to be even softer? He learns through hearing and seeing that the Tathagata (Buddha) is like a lamp, and thus says: 'If someone kills, steals, commits sexual misconduct, drinks alcohol, sells alcohol, and lies, these are their karmic consequences. If someone violates the precepts but pretends to say, "I uphold the precepts," such a Bhikshu, with such intentions, eats the food of the Sangha, and will receive such consequences.' Yama further asks the hell-being: 'Is your tongue burned?' The hell-being, deluded by evil karma, shows his tongue. The tongue is extremely soft, like a lotus leaf, and half a Yojana (ancient Indian unit of distance) wide, due to the karma of lying. Yama plows the tongue with a plow, turning it over countless times, causing injuries and ruptures, and the sinner groans and cries out, also due to the karma of lying. Thus, for countless hundreds of thousands of millions of years, a time beyond calculation, he endures great suffering; this is the karmic consequence of accumulating evil deeds, and he suffers in this way.
已，而於地獄未得解脫。
「閻魔羅人復為說偈呵責之言：
「『如汝護惜命， 他心亦如是， 汝如是殺生， 作惡業故來。 世人寧捨命， 而聚集財物， 何故取他物， 以為己所有？ 一切人愛妻， 勝於愛自身， 汝癡欲染人， 何故強侵逼？ 若人飲酒者， 于佛所癡生， 法中第一過， 汝何故飲酒？ 舌中出惡毒， 一切人不信， 汝妄語惡人， 何故不捨離？ 如是五種惡， 汝心所喜樂， 今者應忍受， 徒生此憂惱。 惡業法如毒， 汝如是不捨， 故到此地獄， 焰鬘大畏處。』
「閻魔羅人如是呵責地獄罪人，既呵責已，自所作業，彼業如印，常受大苦晝夜不息，種種堅硬有無量種。如無量種不善業行，如是無量種種受苦，如因相似，得相似果。如是苦果似種子故，在大焦熱大地獄中滿足惡業。不善業人受苦果報；善滿足者，樂果滿足。彼惡業人如是受苦，如是無量百千年歲，如是惡業如怨無異，大不饒益。如是燒煮彼地獄人。如是罪人若脫彼處，望救望歸走向異處，遠見樹林極大黑闇，如是闇處多有大狗，彼狗名為張口大力。如是狗者，能急疾走，口是金剛，彼狗吼聲甚可怖畏。如
【現代漢語翻譯】 現代漢語譯本 已經這樣了，但仍然沒有從地獄中解脫。
『閻魔羅人（Yamaraja，冥界之主）』又說了偈語來呵責他們：
『你如何保護珍惜自己的生命，他人也是一樣。 你這樣殺生，是因為做了惡業才來到這裡。 世人寧願捨棄生命，也要聚集財物， 你為何要拿取他人的東西，作為自己所有？ 所有人都愛自己的妻子，勝過愛自己， 你這愚癡貪慾之人，為何要強行侵犯？ 如果有人飲酒，那是因為對佛（Buddha）的愚癡而生， 飲酒是佛法（Dharma）中最嚴重的過錯，你為何要飲酒？ 你的舌頭說出惡毒的話語，沒有人會相信你， 你這說謊的惡人，為何不捨棄妄語？ 像這樣五種惡行，都是你心中所喜愛的， 現在你應該忍受這些，白白地增加憂愁煩惱。 惡業就像毒藥，你這樣不捨棄， 所以才來到這地獄，這焰鬘（Yama，冥王）所管轄的可怕之處。』
『閻魔羅人（Yamaraja，冥界之主）』這樣呵責地獄的罪人，呵責完畢后，他們自己所造的業，就像印記一樣，讓他們持續不斷地承受巨大的痛苦，日夜不停，各種堅硬的東西有無量種。就像無量種不善的業行，就有無量種的痛苦，就像原因相似，得到的結果也相似。就像這痛苦的結果像種子一樣，在大焦熱大地獄中滿足了惡業。不善業的人承受痛苦的果報；善業滿足的人，快樂的果報也滿足。那些惡業的人就這樣受苦，這樣無量百千年歲，這樣的惡業就像仇人一樣，沒有絲毫益處。就這樣燒煮那些地獄的人。這些罪人如果逃脫那個地方，希望得到救助，希望迴歸，走向其他地方，遠遠地看見樹林極其黑暗，像這樣的黑暗之處有很多大狗，那些狗的名字叫『張口大力』。這些狗，能夠快速奔跑，口是金剛，那些狗的吼叫聲非常可怕。
【English Translation】 English version Having done this, they are still not liberated from hell.
The 『Yamaraja』 (Lord of Death) again speaks verses to rebuke them:
『As you protect and cherish your own life, so do others. You come here because you committed evil deeds by killing. People would rather give up their lives than accumulate wealth, Why do you take what belongs to others and claim it as your own? Everyone loves their wife more than themselves, You foolish and lustful person, why do you forcibly violate others? If someone drinks alcohol, it is because of their ignorance towards the Buddha. Drinking is the most serious transgression in the Dharma, why do you drink? Your tongue utters venomous words, no one will believe you, You lying evil person, why don't you abandon falsehood? Like these five evil deeds, are what you delight in your heart, Now you should endure these, vainly increasing sorrow and vexation. Evil karma is like poison, you do not abandon it, Therefore, you come to this hell, this dreadful place governed by 『Yama』 (Lord of Death).』
The 『Yamaraja』 (Lord of Death) thus rebukes the sinners in hell. After rebuking them, their own actions, like a seal, cause them to continuously endure great suffering, day and night without ceasing, with countless kinds of hard things. Just as there are countless kinds of unwholesome actions, there are countless kinds of suffering. Like similar causes, similar results are obtained. Like the result of this suffering is like a seed, fulfilling evil karma in the Great Burning Hell. Those who perform unwholesome deeds endure the results of suffering; those who fulfill wholesome deeds, the results of happiness are fulfilled. Those who perform evil deeds suffer in this way, for countless hundreds of thousands of years. Such evil karma is like an enemy, without any benefit. In this way, those hell beings are burned and cooked. If these sinners escape from that place, hoping for rescue, hoping to return, they head towards another place, seeing from afar a forest that is extremely dark. In such dark places, there are many large dogs, and the names of those dogs are 『Open-mouthed Strength』. These dogs are able to run quickly, their mouths are like diamonds, and the sound of those dogs' roars is very frightening.
是張口大力狗者，于彼林中處處遍有。彼地獄人見彼林已，疾走往入，彼諸惡狗，一切皆來逐彼罪人，先嚙其卵、肉皮筋根、脈及脈穴、骨及骨節，一切身份皆悉遍食，如芥子許遺余不盡，后復更生，長久遠時惡狗所食。此何業果？謂殺生業。為食肉故而殺眾生，得如是果。
正法念處經卷第十一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十二
元魏婆羅門瞿曇般若流支譯地獄品之八
「又偷盜果：以惡業故，彼地獄中見自己物，他人劫奪，即便走逐。既如是走，閻魔羅人以利鐵刀執取斫割，脈脈皆斷，斷已復生。又復更有餘地獄人疾走而來，閻魔羅人亦復捉取，刀戟杵枷皆悉焰燃，斫刺筑打，是彼偷盜惡業果報。如是無量百千年歲，乃至偷盜不善業果破壞無氣、腐爛盡滅，彼人彼處爾乃得脫。
「又邪行者：見本婦女灰河所漂，極大唱喚，惡波所推或有出者、或有沒者，喚地獄人而作是言：『我今在此灰河惡處，無導無救，汝今可來救我此難？』彼地獄人既聞啼哭，惡業癡心入彼灰河，即于入時，一切身份為灰所爛，乃至無有芥子許在，唯有殘骨后復肉生。肉既生已，而復更見曏者婦女稍遠於前，在灰河中而復唱喚，作如是言：『救我，救我！』彼
【現代漢語翻譯】 現代漢語譯本： 『張口大力狗』（指地獄中的一種惡狗）遍佈于那片林中。地獄中的罪人看到那片林子，便快速跑進去。那些惡狗全都追趕罪人，先是啃咬他們的卵、肉、皮、筋、根、脈以及脈穴、骨頭和骨節，將全身都吃個遍，連芥子那麼一點都不剩下。之後罪人又復活，長時間被惡狗啃食。這是什麼業的果報呢？是殺生之業。爲了吃肉而殺害眾生，就會得到這樣的果報。
《正法念處經》卷第十一 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十二
元魏婆羅門瞿曇般若流支譯 地獄品之八
『又偷盜的果報：因為惡業的緣故，地獄中的罪人看到自己的東西被別人搶奪，便會跑去追趕。這樣追趕時，閻魔羅人（掌管地獄的獄卒）用鋒利的鐵刀抓住罪人並砍割，經脈都被砍斷，斷了之後又會復生。又有其他的地獄罪人快速跑來，閻魔羅人也抓住他們，用刀、戟、杵、枷等燃燒著火焰的刑具，砍、刺、筑、打他們。這就是偷盜惡業的果報。這樣無量百千年，直到偷盜的不善業果破壞、無力、腐爛、消滅，那個人才能從那裡脫離。
『又邪淫者的果報：他們會看到原本的婦女被灰河（地獄中的一種河流）漂流，大聲呼喊，被惡浪推著，有的浮上來，有的沉下去，呼喚地獄罪人說：『我現在在這灰河惡處，沒有引導，沒有救助，你現在可以來救我脫離這個苦難嗎？』那些地獄罪人聽到哭喊聲，被惡業和愚癡矇蔽，進入那灰河，剛一進去，全身就被灰燼腐爛，甚至連芥子那麼一點都不剩下，只剩下殘骨，之後又重新生出肉。肉生出來之後，又看到之前的婦女稍微遠了一些，在灰河中再次呼喊，說：『救我，救我！』
【English Translation】 English version: Those 'wide-mouthed, powerful dogs' (referring to a type of hell-hound) are everywhere in that forest. When the hell-beings see that forest, they run quickly into it. All those evil dogs come chasing after the sinners, first biting their testicles, flesh, skin, tendons, roots, veins, and pulse points, bones, and joints, eating every part of their bodies completely, leaving not even a mustard seed's worth behind. Afterward, the sinners are reborn, and for a long time, they are eaten by the evil dogs. What is the karmic result of this? It is the karma of killing. Killing living beings for the sake of eating meat results in such a consequence.
The Sutra on the Foundation of Mindfulness, Volume 11 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Foundation of Mindfulness
The Sutra on the Foundation of Mindfulness, Volume 12
Translated by the Brahman Gautama Prajnaruchi of the Northern Wei Dynasty, Chapter 8 on Hells
'Furthermore, the result of stealing: Due to evil karma, the hell-beings see their own possessions being robbed by others, and they run to chase after them. As they are running, the Yama-lords (jailers who manage hell) seize them with sharp iron knives and chop them up, severing all their veins. After being severed, they are reborn. Then, other hell-beings come running quickly, and the Yama-lords also seize them, using knives, halberds, pestles, and yokes, all ablaze with flames, to chop, stab, pound, and beat them. This is the karmic result of the evil deed of stealing. In this way, for countless hundreds of thousands of years, until the unwholesome karmic result of stealing is destroyed, powerless, decayed, and extinguished, only then can that person escape from that place.'
'Furthermore, the result of sexual misconduct: They see the original women being carried away by the ash river (a type of river in hell), crying out loudly, being pushed by evil waves, some emerging, some sinking. They call out to the hell-beings, saying: 'I am now in this evil place of the ash river, without guidance, without help. Can you come now and save me from this difficulty?' When those hell-beings hear the cries, blinded by evil karma and delusion, they enter that ash river. As soon as they enter, their entire bodies are rotted by the ashes, leaving not even a mustard seed's worth behind, only remaining bones. Afterward, flesh grows again. Once the flesh has grown, they see the previous women a little further ahead, in the ash river, calling out again, saying: 'Save me, save me!'
人即前，而彼婦女疾走往赴，既前到已，欲抱婦女。婦女抱之，彼婦女身皆是熱鐵，焰起熾燃，鋒利鐵爪，既抱得已，即便攫之身體碎壞，無芥子許全處可得，唯有骨在。如是罪人普身皆血，唯有筋網。彼地獄人慾心所覆，見彼婦女而復走往彼灰河中，乃經無量百千年歲，如是惡漂、如是惡燒，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止，彼處業盡，爾乃得脫。如是復生，飢渴燒身，處處浪走，復見有河陂池清水，望冷水故，疾走往赴。既走到已，彼河池等洋白镴汁皆悉充滿，饒惡毒蛇普遍其中，彼地獄人熱渴甚急，即飲如是毒蛇和合洋白镴汁。彼惡毒蛇罪業所作，極甚微細，入罪人口，既入腹已，即便粗大，地獄人肚亦復增長，如是惡蛇在其身內，所有一切皆悉遍嚙，先嚙小腸而唼食之，是破戒人飲酒罪過。如是無量百千年歲，惡業所誑，彼蛇所嚙、白镴所燒，如是燒嚙，死已復生，戒人飲酒破戒罪過。又復妄語惡業果故，被蛇嚙舌，如是無量百千年歲受大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止，彼處業盡，爾乃得脫。
「脫彼處已，處處浪走而復更見不慈心果。彼地獄人，業作眾生如是說言：『汝等云何無辜被燒，更可無處而住於此？我示汝處，令汝得樂。』閻魔羅人如是語已，取
【現代漢語翻譯】 現代漢語譯本：那人剛一靠近，那個婦女就迅速跑來迎接，來到近前後，想要擁抱那人。當婦女擁抱他時，她的身體全是熾熱的鐵，火焰升騰燃燒，還有鋒利的鐵爪。一旦抱住，就立刻抓撓，將那人的身體撕碎破壞，沒有像芥菜籽那樣大小的完整地方可以找到，只剩下骨頭。這樣，罪人的全身都是血，只剩下筋脈連線。那個地獄中的人被慾望矇蔽，見到那個婦女又跑向那灰河中，經歷了無量百千年的時間，像這樣遭受惡劣的漂流、惡劣的燒灼，直到惡業沒有消壞、沒有腐爛，業力之氣沒有耗盡，在任何時候痛苦都不會停止，在那裡業力耗盡，才能得以解脫。像這樣又再次出生，被飢渴燒灼身體，到處亂跑，又看到有河流、水池，裡面有清水，因為渴望冷水，就迅速跑去。到達后，那些河流、水池等都充滿了熔化的錫汁，其中遍佈著惡毒的蛇。那個地獄中的人非常口渴，就喝下那些毒蛇和熔化的錫汁混合物。那些惡毒的蛇是罪業所化，極其微小，進入罪人的口中，進入腹部后，立刻變得粗大，地獄人的肚子也隨之增長。像這樣，惡蛇在他的身體內，將所有一切都遍佈啃噬，先啃噬小腸併吞食，這是破戒之人飲酒的罪過。像這樣無量百千年的時間，被惡業所欺騙，被蛇所啃噬、被錫汁所燒灼，這樣燒灼啃噬，死後又復生，這是戒律之人飲酒破戒的罪過。又因為妄語的惡業果報，舌頭被蛇啃噬，像這樣無量百千年的時間遭受巨大的苦惱，直到惡業沒有消壞、沒有腐爛，業力之氣沒有耗盡，在任何時候痛苦都不會停止，在那裡業力耗盡，才能得以解脫。 脫離那個地方后，到處亂跑，又看到了不慈悲心的果報。那些地獄中的人，被業力所造的眾生這樣說道：『你們為什麼無辜地被燒灼，難道沒有其他地方可以居住在這裡嗎？我告訴你們一個地方，讓你們得到快樂。』閻魔羅人（Yamaraja，掌管地獄的獄卒）這樣說完，就...
【English Translation】 English version: As soon as the person approached, that woman quickly ran to meet him. Upon arriving, she desired to embrace him. As the woman embraced him, her body was entirely of hot iron, flames rising and burning, with sharp iron claws. Once she embraced him, she immediately clawed at him, tearing and destroying his body, leaving no place as whole as a mustard seed; only bones remained. Thus, the sinner's entire body was covered in blood, with only sinews connecting it. That hell-being, obscured by desire, upon seeing the woman, ran again towards that ash river, enduring countless hundreds of thousands of years, suffering such terrible drifting and burning, until the evil karma was not destroyed, not decayed, and the energy of karma was not exhausted. At all times, suffering would not cease. Only when the karma was exhausted there could he be liberated. Thus, he was born again, his body burned by hunger and thirst, wandering everywhere. He then saw rivers and ponds with clear water, and desiring the cool water, he quickly ran towards them. Upon arriving, those rivers and ponds were filled with molten tin, teeming with venomous snakes. That hell-being, extremely thirsty, drank the mixture of venomous snakes and molten tin. Those venomous snakes, created by sinful karma, were extremely tiny, entering the sinner's mouth. Once inside the belly, they immediately grew large, and the hell-being's belly also grew. Thus, the evil snakes inside his body gnawed at everything, first gnawing at the small intestine and devouring it. This was the sin of a precept-breaker drinking alcohol. For countless hundreds of thousands of years, deceived by evil karma, gnawed by snakes, burned by molten tin, suffering such burning and gnawing, he died and was reborn, this was the sin of a precept-holder drinking alcohol and breaking the precepts. Furthermore, due to the karmic consequence of the evil deed of lying, the tongue was gnawed by snakes. For countless hundreds of thousands of years, he endured great suffering, until the evil karma was not destroyed, not decayed, and the energy of karma was not exhausted. At all times, suffering would not cease. Only when the karma was exhausted there could he be liberated. Having escaped from that place, wandering everywhere, he then saw the consequence of unkindness. Those hell-beings were told by beings created by karma: 'Why are you being burned innocently? Is there nowhere else you can live here? I will show you a place where you can find happiness.' Yamaraja (閻魔羅人, the judge of the underworld) having said this, then...
地獄人于地獄中更置余處，彼處別異別異苦惱多多更與。閻魔羅人如是更與地獄罪人種種苦惱，所謂在於一切方處大火所燒受種種苦，周匝險岸處處遍燒。又復更入大身惡吼可畏之處常燒常煮，如是受苦，身大極軟十由旬量。又復更入名火髻處，于彼處生受大苦惱，彼火髻處大火甚熱於一切火，此火最勝更無相似。彼火髻處常雨火沙而燒煮之，彼沙稠浚如夏時雨。復有異處名內沸熱，彼處闇火常燒常煮，令彼罪人身體脹滿猶如皮囊。復更有處，彼處名為吒吒吒嚌，彼地獄地，一切罪人以諸身份迭相揩割，受大苦惱。復有別處，彼處名為普受一切資生苦惱，彼處惡煮受大苦惱，彼如是處，多有可畏惡狗師子、烏鷲豬蛇，一切與苦。復有惡河，彼河名為鞞多羅尼，惡燒惡漂，彼處燒煮皆悉爛熟，彼河熱灰、赤銅白镴焰燃沸熱，百種千種惡漂燒煮，如是燒煮。復有別處名無間闇，罪人入中闇火燒煮受種種苦。復更有處名苦鬘處，罪人入中燒煮受苦，熱焰鐵輪轉在其頭，一切身份鋸割劈裂。若得脫已，復入異處名雨縷鬘抖擻，更燒更煮普身焰燃，如是燒已，閻魔羅人百到千到焰刀刺割。若得脫已，而復更入鬘塊烏處而燒煮之，彼處骨身，如雪相似，自身生火，彼地獄人各執利刀，迭相割削，如是無量百千年歲。若得脫已，而復
【現代漢語翻譯】 現代漢語譯本 地獄中的眾生會被轉移到其他地方，那裡有各種各樣、更多的痛苦。閻魔羅（Yama，冥界之王）會這樣給予地獄罪人各種各樣的痛苦，例如在各個方向和地方被大火焚燒，遭受各種痛苦，周圍險峻的岸邊處處燃燒。他們還會進入巨大、發出可怕吼叫的地方，在那裡不斷地被焚燒和烹煮，這樣受苦，身體變得非常柔軟，達到十由旬（Yojana，古印度長度單位）的長度。他們還會進入名為火髻（Fire Crest）的地方，在那裡遭受巨大的痛苦，那個火髻地方的火焰非常熾熱，勝過一切火焰，沒有其他火焰可以與之相比。那個火髻地方經常降下火沙來焚燒和烹煮他們，那些沙子稠密而深沉，就像夏天的雨水。還有另一個地方名為內沸熱（Inner Boiling Heat），那裡黑暗的火焰不斷地焚燒和烹煮，使罪人的身體膨脹得像皮囊一樣。還有另一個地方，那個地方名為吒吒吒嚌（Tata Tajji），那個地獄的地上，所有的罪人互相摩擦和切割身體的各個部分，遭受巨大的痛苦。還有另一個地方，那個地方名為普受一切資生苦惱（Universally Receiving All Sustenance of Suffering），在那裡被惡毒地烹煮，遭受巨大的痛苦，那個地方有很多可怕的惡狗、獅子、烏鷲、豬和蛇，一切都帶來痛苦。還有一條惡河，那條河名為鞞多羅尼（Vaitarani，地獄之河），惡毒地焚燒和漂流，在那裡焚燒和烹煮，一切都被煮得稀爛，那條河裡有熱灰、赤銅和白镴的火焰在沸騰，成百上千種惡毒的方式漂流和焚燒，就這樣焚燒和烹煮。還有另一個地方名為無間闇（Uninterrupted Darkness），罪人進入其中，被黑暗的火焰焚燒和烹煮，遭受各種痛苦。還有另一個地方名為苦鬘處（Garland of Suffering），罪人進入其中被焚燒和烹煮，遭受痛苦，熾熱的鐵輪在他們的頭上旋轉，身體的各個部分被鋸割和劈裂。如果得以逃脫，又會進入另一個地方，名為雨縷鬘抖擻（Rain Thread Garland Trembling），在那裡被進一步焚燒和烹煮，全身被火焰點燃，這樣焚燒之後，閻魔羅的人會用燃燒的刀刃刺割他們成百上千次。如果得以逃脫，又會進入鬘塊烏處（Garland Lump Crow Place）而被焚燒和烹煮，那個地方的骨骼身體像雪一樣，自身產生火焰，那個地獄中的人各自拿著鋒利的刀，互相割削，就這樣無量百千年歲。如果得以逃脫，又會...
【English Translation】 English version The beings in hell are further placed in other locations within hell, where there are various and more sufferings. Yama (the Lord of Death) thus inflicts various sufferings upon the sinners in hell, such as being burned by great fires in all directions and places, enduring various torments, with perilous shores burning everywhere. They are also made to enter places that are vast and emit terrifying roars, where they are constantly burned and cooked, suffering in this way, their bodies becoming extremely soft, reaching a length of ten yojanas (an ancient Indian unit of distance). They are also made to enter a place called Fire Crest, where they endure great suffering, the flames in that Fire Crest place being extremely hot, surpassing all other fires, with no other fire comparable to it. That Fire Crest place constantly rains down fiery sand to burn and cook them, the sand being dense and deep, like summer rain. There is also another place called Inner Boiling Heat, where dark flames constantly burn and cook, causing the bodies of the sinners to swell up like leather bags. There is yet another place, that place being called Tata Tajji, on the ground of that hell, all the sinners rub and cut each other's body parts, enduring great suffering. There is also another place, that place being called Universally Receiving All Sustenance of Suffering, where they are viciously cooked, enduring great suffering, that place having many terrifying fierce dogs, lions, vultures, pigs, and snakes, all bringing suffering. There is also a wicked river, that river being called Vaitarani (the River of Hell), wickedly burning and drifting, where they are burned and cooked, everything being cooked to a pulp, that river having hot ashes, red copper, and white lead flames boiling, drifting and burning in hundreds and thousands of wicked ways, thus burning and cooking. There is also another place called Uninterrupted Darkness, the sinners entering it, being burned and cooked by dark flames, enduring various sufferings. There is also another place called Garland of Suffering, the sinners entering it being burned and cooked, enduring suffering, hot iron wheels rotating on their heads, all parts of their bodies being sawn and split. If they manage to escape, they will enter another place called Rain Thread Garland Trembling, where they are further burned and cooked, their entire bodies being ignited by flames, after being burned in this way, Yama's people will stab and cut them with burning blades hundreds and thousands of times. If they manage to escape, they will enter the Garland Lump Crow Place and be burned and cooked, the bones of their bodies in that place being like snow, flames arising from their own bodies, the people in that hell each holding sharp knives, cutting and slicing each other, thus for immeasurable hundreds and thousands of years. If they manage to escape, they will...
更入悲苦吼處，在彼惡處常燒常煮，既如是煮，發聲大吼，如是吼聲，自餘一切諸地獄中無如是吼。
「若得脫已，而復更入名大悲處，彼人邪見，非法惡法贊說為法，彼邪見人以惡業故，見所愛色或父或子、或兄或弟，在大悲處而被燒煮，捩身受苦，啼哭喚言：『我今孤獨，可來救我？』彼父子等，極大悲苦，伸臂向上大聲唱喚。彼地獄人如是見已，憂悲火生，燒燃愛薪，憂悲火熱形，地獄火猶如冰雪。如是二種大火所燒，極受苦惱，發聲唱喚。
「閻魔羅人而為說偈，呵責之言：
「『愛火熱於火， 餘火則如冰， 此中地獄火， 愛火三界中。 如是地獄火， 蓋少不足言， 若愛因生火， 饒焰而毒熱。 惡行地獄人， 業盡乃得脫， 愛火燒三界， 未有得脫期。 愛能繫縛人， 在無始生死， 愛火是地獄， 非地獄生火。 地獄火雖熱， 唯能燒于身， 愛火燒眾生， 身心俱被燒。 愛因緣生火， 火中最為上， 地獄火不普， 愛火一切遍。 三因三處行， 三種業顯現， 於三時中生， 皆是愛心火。 天中慾火燒， 畜生瞋火燒， 地獄癡火燒， 愛火一切燒。 如是愛
【現代漢語翻譯】 現代漢語譯本 更進一步進入悲苦吼叫之處，在那惡劣的地方經常被燒煮，像這樣被煮，發出巨大的吼叫聲，這樣的吼叫聲，在其他一切地獄中都沒有像這樣的。
『如果得以脫離，又再次進入名為大悲之處，那裡的人持有邪見，將非法和惡法讚揚為正法，這些持有邪見的人因為惡業的緣故，看到自己所愛的人，或許是父親、兒子、兄長或弟弟，在大悲之處被燒煮，扭動身體承受痛苦，啼哭呼喊道：「我現在孤獨無助，誰能來救我？」他們的父親、兒子等，極其悲痛，伸出手臂向上大聲呼喊。那些地獄中的人看到這樣的情景后，憂愁悲傷之火燃起，燒燃愛慾的柴薪，憂愁悲傷之火熱烈燃燒，地獄之火如同冰雪一般。像這樣被兩種大火所燒，極其痛苦，發出呼喊聲。
閻魔羅人（Yamaraja，冥界之王）為他們說偈語，呵斥他們說：
『愛慾之火比其他火更熱，其他的火就像冰一樣，這地獄中的火，愛慾之火遍佈三界（Trailokya，欲界、色界、無色界）。這樣的地獄之火，覆蓋的範圍少，不足以談論，如果因為愛慾而生火，火焰旺盛且劇毒熾熱。作惡的地獄之人，業報盡了才能脫離，愛慾之火燃燒三界，沒有脫離的期限。愛慾能夠束縛人，在無始的生死輪迴中，愛慾之火就是地獄，並非地獄才產生火。地獄之火雖然熱，只能燒灼身體，愛慾之火燃燒眾生，身心都被燒灼。因為愛慾因緣而生的火，是火中最為厲害的，地獄之火不普遍，愛慾之火遍佈一切。三因（貪、嗔、癡）在三個地方執行，三種業（善業、惡業、無記業）顯現，在三個時間（過去、現在、未來）中產生，都是愛慾之心火。天道中被嫉妒之火燃燒，畜生道中被嗔恨之火燃燒，地獄道中被愚癡之火燃燒，愛慾之火燃燒一切。』 像這樣的愛
【English Translation】 English version Further entering into the place of sorrowful cries, in that evil place they are constantly burned and boiled. Being boiled in this way, they emit great roars. Such roars are unlike any others in all the other hells.
『If they manage to escape, they then enter a place called Great Sorrow. There, people hold wrong views, praising unlawful and evil things as the Dharma. Because of their evil deeds, these people with wrong views see their loved ones—perhaps a father, son, brother, or younger brother—being burned and boiled in the Great Sorrow place, writhing in pain, weeping and crying out, 「I am alone and helpless now, who can save me?」 Their fathers, sons, and others, in extreme sorrow, stretch out their arms upward and cry out loudly. When those in hell see this, the fire of sorrow and grief arises, burning the fuel of attachment. The fire of sorrow and grief burns intensely, making the hellfire feel like ice and snow. Burned by these two great fires, they suffer greatly and cry out.
Yamaraja (閻魔羅人, the lord of death) then speaks verses to them, rebuking them, saying:
『The fire of love is hotter than fire; other fires are like ice. This hellfire, the fire of love, pervades the three realms (Trailokya). Such hellfire covers little and is not worth mentioning. If fire arises from love, its flames are abundant and poisonous. Evil-doing hell beings can only escape when their karma is exhausted. The fire of love burns the three realms, with no end in sight. Love can bind people in beginningless birth and death. The fire of love is hell itself, not fire born from hell. Though hellfire is hot, it can only burn the body. The fire of love burns sentient beings, burning both body and mind. The fire born from the cause of love is the highest among fires. Hellfire is not universal, but the fire of love pervades everything. The three causes (greed, hatred, delusion) operate in three places, and three kinds of karma (good, bad, neutral) manifest, arising in three times (past, present, future), all from the fire of the mind of love. In the heavens, they are burned by the fire of jealousy; in the animal realm, they are burned by the fire of anger; in hell, they are burned by the fire of delusion; the fire of love burns everything.』 Such love
心火， 三界皆焰燃， 見何不樂法？ 今如是心悔。』
「閻魔羅人于彼地獄大悲之處，如是呵責地獄罪人。既呵責已，而復更與種種苦惱。如是罪人彼處得脫，而復更于無悲闇處地獄中煮，彼處普火燒地獄人，其色猶如甄叔迦樹。如是罪人若脫彼處，復于木轉地獄中煮，彼地獄人在彼地獄十六處煮，邪見所攝，犯比丘尼，惡業罪過。彼人彼處於無數年久時長燒，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄中爾乃得脫。雖脫彼處，復生餓鬼、畜生之中，無量千世飢渴燒煮，迭互相食，食百千身。如是畜生以惡邪見，復犯凈行比丘尼戒，彼人如是難得人身，如龜遇孔。若生人中同業之處，於五百世作不能男，犯比丘尼不善惡業餘殘果報。
「又彼比丘知業果報，觀大焦熱大地獄處。彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語、邪見業果如前所說，又復若人毀犯清凈優婆夷戒，身壞命終墮于惡處，在彼地獄，在一切方焦熱處生，受大苦惱。所謂苦者：彼地獄處，一切無間乃至虛空皆悉焰燃，無針孔許不焰燃處。彼人火中伸手向上，發聲唱喚第一急惡，大力堅苦熾火所燒，灰亦叵得，又復更生，如是無量百千年歲常燒不止。彼處若脫，望救望歸走向異處，既如是走，閻
【現代漢語翻譯】 現代漢語譯本： 『心中燃起熊熊烈火，三界都籠罩在火焰之中，見到什麼才能不為此感到悲傷，如今我才如此後悔。』
閻魔羅人（Yama，地獄之主）在那悲慘的地獄中，如此呵斥地獄罪人。呵斥完畢后，又給予種種苦惱。這些罪人從那裡脫身後，又被放到沒有一絲光明的黑暗地獄中烹煮，那裡的大火焚燒著地獄中的人，他們的顏色如同甄叔迦樹（Butea monosperma，一種紅色植物）。如果這些罪人從那裡脫身，又會被放到木轉地獄中烹煮，這些地獄中的人在那個地獄的十六個地方被烹煮，他們被邪見所控制，侵犯了比丘尼（bhikkhuni，佛教女尼），犯下了罪惡的罪業。這些人會在那裡被燒無數年，直到惡業消散殆盡，業力耗盡，在所有時間裡痛苦都不會停止；如果惡業結束，他們才能從地獄中脫身。即使脫離了那裡，他們還會轉生到餓鬼、畜生之中，在無數千世中遭受飢渴的煎熬，互相吞食，吞食百千次身體。這些畜生因為邪惡的見解，再次侵犯了持守清凈戒律的比丘尼，這些人很難獲得人身，就像烏龜遇到木板上的孔洞一樣困難。即使轉生為人，也會在同業之處，在五百世中成為不能人道的男子，這是侵犯比丘尼的不善惡業所剩下的果報。
此外，那位比丘（bhikkhu，佛教僧侶）瞭解業果報應，觀察大焦熱大地獄。他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語、持有邪見，其業果報應如前所述。此外，如果有人毀犯清凈優婆夷戒（upāsikā，在家女居士），身死命終後會墮入惡道，在那地獄中，在所有方向的焦熱之處出生，遭受巨大的苦惱。所謂的苦惱是：那個地獄，一切地方沒有間隙，乃至虛空都被火焰燃燒，沒有針尖大小的地方沒有被火焰燃燒。那些人在火中伸手向上，發出第一聲淒厲的慘叫，被大力、堅固的熾熱火焰焚燒，連灰燼都找不到，然後又再次出生，這樣無量百千年中不停地燃燒。如果從那裡脫身，他們會渴望被拯救，渴望迴歸，走向其他地方，當他們這樣奔跑時，閻
【English Translation】 English version: 'The fire in my heart blazes fiercely, the three realms are enveloped in flames. Seeing what can one not feel sorrow? Only now do I feel such regret.'
The Yama (Lord of Death) rebukes the sinners in that place of great sorrow in hell in this way. After rebuking them, he inflicts various kinds of suffering upon them. After these sinners escape from that place, they are cooked in a dark hell without light, where the fire burns the people in hell, their color like the Butea monosperma tree. If these sinners escape from that place, they are cooked in the wooden turning hell, where the people in hell are cooked in sixteen places in that hell, controlled by wrong views, violating bhikkhunis (Buddhist nuns), committing evil deeds. These people are burned there for countless years, until the evil karma is destroyed and decayed, and the karmic energy is exhausted, and the suffering does not stop at all times; if the evil karma ends, they can escape from hell. Even if they escape from that place, they will be reborn among the pretas (hungry ghosts) and animals, suffering from hunger and thirst for countless thousands of lifetimes, devouring each other, devouring hundreds of thousands of bodies. These animals, because of their evil views, again violate the pure precepts of bhikkhunis, and it is difficult for these people to obtain a human body, as difficult as a turtle encountering a hole in a plank. Even if they are reborn as humans, they will be in the same karmic place, becoming impotent men for five hundred lifetimes, which is the remaining retribution for the evil deeds of violating bhikkhunis.
Furthermore, that bhikkhu (Buddhist monk) understands the retribution of karma and observes the great burning hell. He sees and knows that if a person kills, steals, commits sexual misconduct, drinks alcohol, lies, or holds wrong views, the retribution of their karma is as described above. Furthermore, if a person violates the pure precepts of an upāsikā (female lay devotee), they will fall into evil realms after death, and be born in the burning places in all directions in that hell, suffering great torment. The so-called torment is that in that hell, everything is without gaps, and even the void is burned by flames, and there is no place the size of a needle tip that is not burned by flames. Those people reach out their hands upwards in the fire, uttering the first shrill cry, burned by the powerful, strong, and blazing fire, not even ashes can be found, and then they are born again, burning continuously for countless hundreds of thousands of years. If they escape from that place, they will yearn to be saved, yearn to return, and walk to other places, and as they run, Yama
魔羅人復更執之，普焰鐵繩從腳而纏乃至於頭，次第急纏，血皆上流集在頭中，然後復以焰燃鐵鉤釘其頂上，頷下而出。復捉鐵鉤急轉急捩，而復抽掣罪人血出，如赤銅汁熱焰熾燃，灌其身體。如是無量百千年中，血灌其身而燒煮之，死而復生、死而復生。惡業力故，常一切時如是燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫，復于無量百千年歲，生於餓鬼、畜生之中。若生餓鬼，受飢渴苦；于畜生中，迭相食苦，乃于無量百千世中，為他所殺而啖食之。彼惡業人受彼苦已，難得人身，如龜遇孔。若生人中同業之處，貧窮多病，於他人所常得熱惱，心亂不止，復不長命，於四百世作不男人。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱大地獄處。彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語、邪見業果如前所說，又復若人毀犯凈行沙彌戒故，身壞命終墮于惡處，在彼地獄大身惡吼可畏處生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦大身惡吼可畏之處皆悉具受。復有勝者：彼罪人身一由旬量，第一柔軟如生酥塊，閻魔羅人執持其身，以微細鉗遍拔其毛，合肉拔之，從足至頭皆悉遍拔，無芥子許而不拔處。彼人如是極受碎苦，唱聲大喚，余
【現代漢語翻譯】 現代漢語譯本：魔羅人再次抓住罪人，用燃燒的鐵繩從腳開始纏繞，一直纏到頭部，逐漸收緊，使血液都向上涌，聚集在頭部。然後又用燃燒的鐵鉤釘在罪人的頭頂上，從下巴穿出。再次抓住鐵鉤，急速旋轉、扭動，並且反覆抽拉，罪人的血流出，如同赤紅色的銅汁，熾熱燃燒，澆灌在他的身體上。這樣經過無量百千年中，血液澆灌他的身體並燒煮他，死了又活，活了又死。因為惡業的力量，常常在一切時候都這樣燒煮，直到惡業沒有消壞、沒有腐爛、業氣沒有耗盡，在一切時候都遭受無盡的痛苦；如果惡業消盡，他才能從那個地獄處脫離，又在無量百千年歲中，投生到餓鬼、畜生之中。如果投生到餓鬼，遭受飢餓乾渴的痛苦；在畜生中，互相殘食，在無量百千世中，被他人所殺而吃掉。那些作惡業的人受了這些苦后，很難得到人身，就像烏龜遇到木孔一樣困難。如果生在人中，也在同樣惡業的地方，貧窮多病，常常被他人惱怒，心煩意亂不得安寧，而且不長壽，在四百世中做不男之人。這是他們惡業剩餘的果報。
『還有，那位比丘知道業的果報，觀察大焦熱大地獄之處。他見到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語、邪見，其業果如前面所說。又如果有人毀犯了清凈修行的沙彌戒，身死命終后墮入惡道，在那地獄中，生於巨大身軀、發出惡吼的可怕之處，遭受巨大的苦惱。所受的苦，如前面所說，活等地獄所受的苦惱，那些一切苦惱，在這個巨大身軀、發出惡吼的可怕之處全部都要承受。還有更厲害的：那些罪人的身體有一由旬（Yojana，長度單位）那麼大，非常柔軟，像生的酥油塊一樣，閻魔羅人抓住他們的身體，用細小的鉗子遍拔他們的毛髮，連著肉一起拔，從腳到頭全部拔光，沒有芥菜籽那麼大的地方沒有被拔到。那些人這樣極度地遭受破碎的痛苦，發出巨大的叫喊聲，剩餘的...
【English Translation】 English version: The Yama's servants then seize him again, and fiery iron ropes are wrapped around him from his feet up to his head, gradually tightening, causing all the blood to flow upwards and gather in his head. Then, they pierce his crown with a burning iron hook, pulling it out from under his chin. Again, they seize the iron hook, rapidly twisting and wrenching it, and repeatedly pulling, causing the sinner's blood to flow out like molten copper, hot and blazing, pouring over his body. Thus, for countless hundreds of thousands of years, his body is drenched and boiled in blood, dying and being reborn, dying and being reborn. Due to the power of his evil deeds, he is constantly boiled in this way at all times, until the evil deeds are not destroyed, not decayed, and the karmic energy is not exhausted. At all times, he suffers ceaseless pain. If the evil deeds are exhausted, he will then be released from that hell, and for countless hundreds of thousands of years, he will be born among the pretas (hungry ghosts) and animals. If born as a preta, he will suffer the pain of hunger and thirst; among the animals, he will suffer the pain of devouring each other. For countless hundreds of thousands of lifetimes, he will be killed and eaten by others. After those who committed evil deeds have suffered these pains, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If born among humans in a place of similar karma, he will be poor and sickly, constantly troubled by others, his mind will be disturbed and restless, and he will not live long, becoming a eunuch for four hundred lifetimes. These are the remaining karmic retributions of his evil deeds.
'Furthermore, that Bhiksu (Buddhist monk) knows the karmic retributions and observes the Great Burning Hell. He sees and knows that if a person commits killing, stealing, sexual misconduct, drinking alcohol, lying, or holds wrong views, the karmic consequences are as previously described. Moreover, if a person violates the pure conduct of a Sramanera (novice monk), after the body is destroyed and life ends, he will fall into an evil realm, being born in that hell in a place of great body and terrible roars, suffering great torment. The suffering is as previously described, the suffering experienced in the hells like the hell of revival, all those sufferings are fully experienced in that place of great body and terrible roars. There is even greater suffering: the body of those sinners is one Yojana (a unit of distance) in size, extremely soft like a lump of fresh ghee. The Yama's servants seize their bodies and use fine pincers to pluck out their hairs one by one, pulling them out with the flesh, from foot to head, plucking them all out, leaving no place as small as a mustard seed unplucked. Those people thus suffer extreme and shattering pain, crying out loudly, the remaining...
地獄人聞之心破開裂分散，心怨所誑造作惡業，自業所誑，如是聲出。
「地獄罪人如是受苦，閻魔羅人為呵責故，而說偈言：
「『欲心出甜語， 聞甜語欲發， 欲語是大惡， 今受如是果。 欲語最利刃， 彼刃自割身， 寧自割其舌， 不說淫慾語。 欲所誑眾生， 瞋心急熾燃， 癡心所秉故， 說淫慾甜語。 淫慾樂至少， 作惡業甚多， 癡人慾心秉， 從苦而得苦。 欲樂一念頃， 非樂亦非常， 轉身受極苦， 如是應舍欲。 為欲覆之人， 住于地獄舍， 若不屬欲者， 則不畏地獄。 若人作惡業， 決定受苦惱， 悲苦凡鄙人， 何故今唱喚？ 惡行地獄人， 業盡乃得脫， 無有多唱喚， 而得解脫理。 若人慾自在， 作不愛惡業， 癡人今受苦， 唱喚何所益？ 若見未來果， 現在喜樂善， 彼人不唱喚， 如汝今朝日。』
「閻魔羅人如是責疏惡業行人。既呵責已，復與種種無量苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，無量千世生於餓鬼、畜生之中。彼處脫已，難得人身，如
【現代漢語翻譯】 現代漢語譯本 地獄中的眾生聽到這種聲音，心都破碎開裂分散，這是因為他們被內心的怨恨所迷惑，造作了種種惡業，又被自己的業力所迷惑，才發出這樣的哀嚎。
地獄罪人就這樣遭受痛苦，閻魔羅人（Yamaraja，冥界之王）爲了呵斥他們，就用偈語說道：
『貪慾之心說出甜蜜的言語，聽到甜言蜜語就想引發慾望，貪慾的言語是大惡，如今才會受到這樣的果報。貪慾的言語是最鋒利的刀刃，那刀刃會自己割傷自己，寧可割掉自己的舌頭，也不要說淫慾的言語。眾生被淫慾所迷惑，嗔恨之心像火焰一樣急速燃燒，因為被愚癡之心所控制，才會說出淫慾的甜言蜜語。淫慾的快樂非常短暫，所造的惡業卻非常多，愚癡的人被貪慾之心所驅使，從痛苦中得到更多的痛苦。淫慾的快樂只在一念之間，既不是真正的快樂，也不是永恒的，轉身就會遭受極大的痛苦，所以應該捨棄貪慾。被貪慾矇蔽的人，只能住在地獄之中，如果不被貪慾所束縛，就不會畏懼地獄。如果有人造作惡業，必定會遭受痛苦，可悲可嘆的凡夫俗子，現在呼喊又有什麼用呢？在地獄中受苦的惡人，只有等惡業消盡才能得到解脫，沒有多餘的呼喊，可以讓他們得到解脫。如果人放縱自己的慾望，造作令人厭惡的惡業，愚癡的人現在受苦，呼喊又有什麼用呢？如果能預見到未來的果報，現在就應該歡喜地行善，這樣的人就不會像你今天這樣哀嚎。』
閻魔羅人（Yamaraja）就這樣責罵那些造作惡業的人。呵斥完畢后，又給予他們種種無量無邊的苦惱，直到惡業消滅、腐爛，業力之氣消盡為止，在所有的時間裡不停地給予他們痛苦；如果惡業消盡，他們才能從地獄中脫離。脫離地獄后，還要在無量千世中轉生為餓鬼、畜生。從餓鬼、畜生道脫離后，很難再得到人身，就像……
【English Translation】 English version The beings in hell, hearing this sound, have their hearts broken, split apart, and scattered. This is because they are deluded by resentment in their hearts, creating all kinds of evil karma, and are also deluded by their own karma, thus emitting such wails.
The sinners in hell suffer in this way. Yamaraja (冥界之王, the King of the Underworld), in order to rebuke them, speaks in verses:
'The mind of desire utters sweet words, hearing sweet words, desire arises. The words of desire are great evils, and now one receives such consequences. The words of desire are the sharpest blade; that blade cuts oneself. Rather cut off one's own tongue than speak lustful words. Beings are deluded by lust, the mind of anger blazes rapidly. Because they are controlled by the mind of ignorance, they speak sweet words of lust. The pleasure of lust is minimal, but the evil karma created is immense. Foolish people are driven by the mind of desire, obtaining suffering from suffering. The pleasure of lust is but a moment, neither true pleasure nor permanent. Turning around, one suffers extreme pain; thus, one should abandon desire. Those covered by desire dwell in the abode of hell. If one is not bound by desire, then one does not fear hell. If one commits evil deeds, one will surely suffer. Pitiful and base people, why do you cry out now? Evil-doing hell-dwellers can only be liberated when their karma is exhausted. There is no amount of crying out that can lead to liberation. If one indulges in desires and commits hateful evil deeds, foolish people suffer now. What is the benefit of crying out? If one sees the future consequences, one should rejoice in doing good now. Such people do not cry out like you do today.'
Yamaraja (冥界之王) rebukes those who commit evil deeds in this way. After rebuking them, he inflicts upon them various immeasurable sufferings until the evil karma is destroyed, decayed, and the energy of karma is exhausted. At all times, he continuously inflicts suffering upon them. If the evil karma is exhausted, they can then be liberated from hell. After being liberated from hell, they will be reborn as hungry ghosts and animals for countless thousands of lifetimes. After being liberated from those realms, it is difficult to obtain a human body again, like...
龜遇孔。若生人中同業之處，短命貧窮，心亂不正，所有語言一切不信，於四千世作不能男。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱大地獄處。彼見聞知：復有異處名火髻處，是彼地獄第三別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說，若復有人于攝威儀正行婦女，行其非道。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生火髻處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受十倍更重。復有勝者：如是地獄火髻之處，以惡業故，多有惡蟲名為似髻，在地獄處，長似弓弦，其毒甚嚴、其齒極利。閻魔羅人執地獄人，縛其手足、敷其身體在熱鐵鉤極熱鐵地。彼地獄人如是受苦，唱喚啼哭，先燒其背，受極苦惱。閻魔羅人取似髻蟲置其糞門，彼似髻蟲形如弓弦，入其身中，能作第一堅毒急苦，其觸如火，初燒糞門，燒已而食；食糞門已，次覆上行入其熟藏，燒已而食；食熟藏已，次覆上行入其生藏，即燒生藏而復食之；如是食已，次第復入小腸大腸燒嚙而食，如是食盡在其身內，處處遍走罪人身內如白鴿兒，猶故不死。如是惡蟲走向咽筒，走而未到，燒煮其心，燒已遍食。彼地獄人如是受苦，唱喚號哭，彼人
【現代漢語翻譯】 現代漢語譯本 龜遇孔：若眾生因前世惡業，轉生為人，則會出生在業力相同之處，短命貧窮，內心混亂不正，不相信任何言語，並且在四千世中變為不能人道的男子。這是他們惡業所剩餘的果報。
『此外，比丘通過業果報應的觀察，看到大焦熱大地獄。他見聞到：還有一個地方叫做火髻處，是這個地獄的第三個特殊之處。什麼樣的眾生會因為什麼業而生到那裡呢？他看到：如果有人殺生、偷盜、邪淫、飲酒、妄語、持邪見，並且樂於去做這些惡事，那麼他們的業和果報就如前面所說的那樣。如果有人對遵守威儀、行為端正的婦女，做出非禮之事。這個人因為這些惡業的因緣，身死命終後會墮入惡道，生到火髻地獄中遭受巨大的苦惱。所受的苦，就像前面所說的活地獄所受的苦惱一樣，而且在這裡所受的一切苦，要比那裡重十倍。更有甚者：因為惡業的緣故，在火髻地獄中，有很多惡蟲，名字叫做似髻，它們在地獄裡，身體像弓弦一樣長，毒性非常強烈，牙齒極其鋒利。閻魔羅人抓住地獄中的罪人，捆綁他們的手腳，把他們的身體平鋪在熾熱的鐵鉤和極熱的鐵地上。這些地獄中的罪人這樣受苦，慘叫啼哭，先是背部被燒，遭受極大的苦惱。閻魔羅人取出似髻蟲，放入罪人的肛門，這些似髻蟲形狀像弓弦，進入他們的身體，能產生最劇烈、最痛苦的毒害，它們的觸感就像火焰一樣，先燒灼肛門，燒灼之後就開始吞食；吞食了肛門之後，接著向上進入熟藏（消化器官），燒灼之後繼續吞食；吞食了熟藏之後，接著向上進入生藏（未消化的食物），燒灼生藏然後吞食；這樣吞食之後，依次進入小腸和大腸，燒嚙吞食，這樣吃盡了罪人身體內的所有東西，在罪人的身體內到處亂竄，就像白鴿一樣，但罪人仍然不會死去。這些惡蟲向上爬到咽喉，在爬到咽喉之前，先燒煮罪人的心臟，燒煮之後遍食心臟。這些地獄中的罪人這樣受苦，慘叫號哭，』
【English Translation】 English version Turtle meets hole: If sentient beings, due to past evil karma, are reborn as humans, they will be born in places with similar karmic forces, leading to short lives, poverty, chaotic and unjust minds, disbelief in all words, and transformation into impotent men for four thousand lifetimes. This is the remaining retribution of their evil karma.
'Furthermore, the Bhikshu, through the observation of karmic retribution, sees the Great Burning Hell. He sees and knows: there is another place called the Fire Crest Place, which is the third special place in this hell. What kind of beings are born there due to what karma? He sees: if someone commits killing, stealing, sexual misconduct, drinking alcohol, lying, holds wrong views, and enjoys doing these evil deeds, then their karma and retribution will be as described earlier. If someone commits indecent acts against women who observe decorum and conduct themselves properly. This person, due to these evil karmic causes, will fall into evil realms after death, being born in the Fire Crest Hell to suffer great torment. The suffering they endure is like the suffering in the Living Hell described earlier, and all the suffering they endure here is ten times heavier than there. Even more so: due to evil karma, in the Fire Crest Hell, there are many evil insects called Crest-like, which are as long as bowstrings in hell, extremely poisonous, and with extremely sharp teeth. The Yama wardens seize the sinners in hell, bind their hands and feet, and lay their bodies flat on scorching iron hooks and extremely hot iron ground. These sinners in hell suffer in this way, screaming and crying, first their backs are burned, suffering extreme torment. The Yama wardens take out the Crest-like insects and insert them into the sinners' anuses. These Crest-like insects are shaped like bowstrings, entering their bodies, able to produce the most intense and painful poison, their touch is like fire, first burning the anus, and after burning, they begin to devour; after devouring the anus, they then move upwards into the cooked organs (digestive organs), burning and continuing to devour; after devouring the cooked organs, they then move upwards into the raw organs (undigested food), burning the raw organs and then devouring them; after devouring in this way, they successively enter the small and large intestines, burning and gnawing, eating up everything inside the sinner's body, running around everywhere inside the sinner's body like white doves, but the sinner still does not die. These evil insects crawl upwards to the throat, and before reaching the throat, they first burn and cook the sinner's heart, and after burning, they devour the heart completely. These sinners in hell suffer in this way, screaming and wailing,'
如是二火所燒，身內則有似髻蟲食，身外則有地獄大火。彼似髻蟲食咽筒已，次走向面，既到面已，先燒舌根；燒舌根已，嚙而食之；如是食已，走向耳根，復食其耳；食耳根已，走向髑髏，次食其腦；既食盡已，破頭而出。彼地獄人猶故不死，是彼惡業之勢力故，遍身有孔，如是惡蟲復入孔內，復為地獄大火所燒，普身內外一切焰燃，惡業行故。如是無量百千年歲食復食食，食已復生，生已復食，死已復活，如是罪人受大苦惱，是彼惡業作集勢力。彼地獄人彼處脫已，走向異處，見大蛇眾一時俱來，彼人見已，極大怖畏走向余處。如是蛇眾，惡業所作，走疾如風向彼罪人。到已纏絞普身周遍，其牙甚利，有大惡毒，嚙彼罪人，受百千種最大苦惱。彼地獄人如是具有三火所燒：一、飢渴火；二、蛇毒火；三、地獄火。如是無量百千年歲常如是燒，無有年數時節長遠，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，無量千世生在餓鬼、畜生之中，于餓鬼中飢渴極燒；遍生一切畜生之中，生生常為他所殺害，殺已而食。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，於五百世為第三人，所謂不男。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱大地獄處。
彼見聞知：復有異處名雨沙火，是彼地獄第四別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪行：于沙彌尼作惡行已，心生歡喜，猶故喜樂。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄雨沙火處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處五百由旬大火充滿，一切焰燃，有金剛沙遍滿其中，柔軟如水，能燒之人猶尚畏沒，況重惡業地獄之人。彼地獄人入中則沒，猶如沒水，惡業因故，沒已復出。彼金剛沙有三角塊刃火極利，揩罪人身乃至骨盡，盡已復生；生復更揩，揩已復盡；盡已復生，死而復活，無能救者。墮焰沙中唱喚號哭、呼嗟涕泣，以惡業故，于彼苦處不能自脫，時節長久；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，無量千世生於餓鬼、畜生之中。若生餓鬼，飢渴燒煮；畜生之中，迭相啖食，於一千世常被他殺。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，常貧常病，人所不信，為不男人。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名內熱沸，是彼地獄第五別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行
【現代漢語翻譯】 現代漢語譯本：他見聞知曉：還有另一個地方叫做雨沙火（Raining Ash Fire），是那個地獄的第四個特殊之處。什麼樣的眾生會因為什麼業力而生到那個地方呢？他看到：有人殺生、偷盜、邪淫、飲酒、妄語、持邪見，喜歡做這些惡事，並且經常做，他們的業力以及果報就像之前所說的那樣。還有一種邪淫：對沙彌尼（novice nun）做了惡行之後，心裡還感到歡喜，仍然樂在其中。這個人因為這些惡業的因緣，身死命終之後墮入惡道，在那雨沙火地獄中遭受巨大的苦惱。所說的苦惱，就像之前所說的，活地獄等所受的苦惱，那裡的一切苦惱這裡全部都要承受。還有更厲害的，就是：那個地方有五百由旬（yojana，古印度長度單位）大的火充滿，一切都在燃燒，有金剛沙（diamond sand）遍佈其中，雖然柔軟如水，但是能燒人，即使是健康的人都害怕沉沒，更何況是那些罪業深重的地獄之人。那些地獄之人進入其中就會沉沒，就像沉入水中一樣，因為惡業的緣故，沉沒之後又會浮出來。那些金剛沙有三角形的塊狀，像刀刃一樣鋒利，火燒得非常厲害，刮罪人的身體，直到骨頭都刮盡，刮盡之後又會重新長出來；長出來之後又會再次被刮，刮盡之後又會重新長出來，死了又活過來，沒有人能夠救他們。墮入火焰沙中，他們會唱叫、號哭、呼喊、嘆息、流淚，因為惡業的緣故，在那個痛苦的地方無法自己解脫，時間非常長久；如果惡業消盡了，才能從那個地獄處脫離。即使脫離了那個地方，在無數千世中也會生於餓鬼、畜生之中。如果生為餓鬼，就會被飢餓和乾渴所折磨；如果生為畜生，就會互相吞食，在一千世中常常被其他動物所殺。如果脫離了畜生道，就很難得到人身，就像烏龜遇到木板上的孔洞一樣困難。如果生到人間，也會在和之前所造惡業相似的地方，常常貧窮，常常生病，不被人信任，或者成為不男之人。這些都是他們惡業所剩下的果報。 他又知道業的果報，觀察大焦熱大地獄，還有什麼地方？他見聞知曉：還有另一個地方叫做內熱沸（Inner Heat Boiling），是那個地獄的第五個特殊之處。什麼樣的眾生會因為什麼業力而生到那個地方呢？他看到：有人殺生、偷盜、邪淫
【English Translation】 English version: He sees, hears, and knows: there is another place called Raining Ash Fire, which is the fourth distinct location of that hell. What beings are born in that place due to what karma? He sees: some people commit killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, delighting in doing these evil deeds and doing them frequently. Their karma and its consequences are as previously described. There is also a type of sexual misconduct: after committing evil deeds with a Shramanerika (novice nun), they feel happy in their hearts and continue to enjoy it. Because of these evil karmic causes, that person, after the destruction of their body and the end of their life, falls into an evil realm, suffering great torment in that Raining Ash Fire hell. The suffering mentioned is like the suffering experienced in the Living Hell and other hells, and all the suffering there is fully experienced here. Furthermore, there is something even more severe: that place is filled with a great fire spanning five hundred yojanas (ancient Indian unit of distance), everything is ablaze, and diamond sand is scattered throughout it. Although it is as soft as water, it can burn people, and even healthy people fear sinking into it, let alone those hell beings with heavy evil karma. Those hell beings sink into it as if sinking into water, and because of their evil karma, they sink and then rise again. The diamond sand has triangular, blade-like, extremely sharp edges, and the fire burns intensely. It scrapes the bodies of the sinners until their bones are completely scraped away, and after they are scraped away, they grow back again; after they grow back, they are scraped again, and after they are scraped away, they grow back again. They die and are reborn, and no one can save them. Falling into the flaming sand, they sing, cry, wail, lament, and weep. Because of their evil karma, they cannot free themselves from that place of suffering, and the time is very long. If their evil karma is exhausted, then they can escape from that hell. Even if they escape from that place, they will be born as hungry ghosts or animals for countless thousands of lifetimes. If they are born as hungry ghosts, they will be tormented by hunger and thirst; if they are born as animals, they will devour each other, and they will be killed by other animals for a thousand lifetimes. If they escape from the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a plank of wood. If they are born as humans, they will often be poor, often be sick, not be trusted by others, or become eunuchs in places similar to where they committed their evil deeds. These are the remaining karmic consequences of their evil deeds. Furthermore, that Bhikshu (monk) knows the consequences of karma and observes the Great Burning Hot Great Hell. What other places are there? He sees, hears, and knows: there is another place called Inner Heat Boiling, which is the fifth distinct location of that hell. What beings are born in that place due to what karma? He sees: some people commit killing, stealing, sexual misconduct
、飲酒、妄語、邪見，樂行多作，業及果報如前所說。又復有人邪見邪行：于持五戒優婆夷邊，強行非法，污其梵行，令戒缺壞。彼作是意——破戒無罪，不信業果。彼人以是惡意惡行業因緣故，身壞命終墮于惡處，在彼地獄內熱沸處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處有五火山皆內熱沸，如是五山普遍地獄皆悉熱沸，一名普燒，二名極深無底，三名闇火聚觸，四名割截，五名業證，遍彼地獄一千由旬。如是五山，去普輪山及大輪山道理極遠，彼地獄人見彼五山優缽羅華，于彼山中多有樹林、陂池具足，悕望彼處，欲得安樂，疾走往赴。以惡業故，彼山內火惡風所吹，吹已熾燃，燒地獄人普身捩轉。如是燒已，復見有山，青色而大，既燒受苦，復更走趣望救望歸。既到彼山，勢墮其中，猶如弩弦所放鐵箭射入蟻封，如是入已，不知所在。如是如是，彼地獄人在內熱沸火山之中，沒無處所。彼地獄人在於彼處如是燒已、煮已、炙已，又復更入闇火聚觸惡山之中，諸根閉塞受一切苦，如埵納箭，具受一切惡業果報。如是罪人作集惡業，闇火聚觸惡山之中，受如是果苦惱急惡，無主無救、無有伴侶，食自業果，久受極苦，常燒常煮，業風所吹，彼熱沸處，一切身熟
【現代漢語翻譯】 現代漢語譯本：如果有人飲酒、說謊、邪淫、持邪見，並且喜歡這樣做，經常這樣做，那麼他的行為和結果就像前面說的那樣。還有一種人，他們有邪惡的見解和行為：對於遵守五戒的優婆夷（Upasika，女居士）進行強暴的非法行為，玷污她們的清凈行為，使她們的戒律破損。他們心裡想著——破戒沒有罪，不相信業報。這些人因為這種惡意的行為，在死後會墮入惡道，在地獄裡充滿熱和沸騰的地方遭受巨大的痛苦。這些痛苦就像前面說的那樣，像活地獄等等所受的痛苦，他們在這裡全部都要承受。還有更厲害的，就是：那個地方有五座火山，裡面都充滿熱和沸騰，這五座山遍佈整個地獄，都充滿熱和沸騰，第一座山叫做普燒（Pushao，普遍燃燒），第二座山叫做極深無底（Jishenwudi，極其深且沒有底），第三座山叫做闇火聚觸（Anhuojuchu，黑暗的火焰聚集接觸），第四座山叫做割截（Gejie，切割），第五座山叫做業證（Yezheng，業力證明），遍佈整個地獄一千由旬（Youxun，古印度長度單位）。這五座山，距離普輪山（Pulunshan）和大輪山（Dalunshan）非常遙遠。那些地獄裡的人看到這五座山像優缽羅華（Youpoluo Hua，藍色蓮花），認為山裡有很多樹林和水池，希望到那裡去，想要得到安樂，就快速地跑過去。因為他們惡業的緣故，山裡的火焰被惡風吹動，吹動后就燃燒起來，燒得地獄裡的人全身扭曲。這樣燒過之後，他們又看到有山，是青色的而且很大，他們已經被燒得痛苦不堪，又跑向那座山，希望得到救助和歸宿。等到他們到了那座山，就會像被弓箭射出的鐵箭一樣，掉進蟻穴里，進去之後，就不知道在哪裡了。就這樣，地獄裡的人在充滿熱和沸騰的火山之中，沉沒下去，無處可逃。這些地獄裡的人在那裡被燒、被煮、被烤之後，又進入黑暗的火焰聚集接觸的惡山之中，所有的感覺都封閉了，承受一切痛苦，就像被箭射中的土堆一樣，完全承受一切惡業的果報。這些罪人因為造作了惡業，在黑暗的火焰聚集接觸的惡山之中，承受這樣的果報，痛苦、緊急、惡劣，沒有主人、沒有救助、沒有同伴，吃著自己業力的果實，長期遭受極大的痛苦，經常被燒、經常被煮，被業力的風吹動，在充滿熱和沸騰的地方，全身都被燒熟。 English version: If someone indulges in drinking, lying, sexual misconduct, and holding wrong views, and enjoys doing so, frequently engaging in these actions, then their deeds and consequences will be as described earlier. Furthermore, there are those who hold wrong views and engage in wrong conduct: they forcibly commit unlawful acts against Upasikas (female lay practitioners) who observe the five precepts, defiling their pure conduct and causing their precepts to be broken. They think to themselves—breaking precepts is not a sin, and they do not believe in karmic retribution. Because of these malicious intentions and evil actions, these individuals, after their bodies break down and their lives end, will fall into evil realms, suffering great torment in hellish places filled with heat and boiling. These sufferings are as described earlier, like the torments suffered in the Living Hell and other hells; they will experience all of these sufferings in full. Moreover, there are even greater sufferings: in that place, there are five volcanoes, all filled with heat and boiling. These five mountains are spread throughout the hell, all filled with heat and boiling. The first mountain is called Pushao (Universally Burning), the second is called Jishenwudi (Extremely Deep and Bottomless), the third is called Anhuojuchu (Dark Fire Cluster Contact), the fourth is called Gejie (Cutting), and the fifth is called Yezheng (Karmic Proof), spanning a thousand Youxun (ancient Indian unit of length) throughout the hell. These five mountains are extremely far from Pulunshan (Universal Wheel Mountain) and Dalunshan (Great Wheel Mountain). The hell beings see these five mountains as resembling Utpala flowers (blue lotuses), believing that there are many forests and ponds in those mountains, hoping to go there and find peace and happiness, so they run quickly towards them. Because of their evil karma, the flames in the mountains are blown by evil winds, and after being blown, they ignite, burning the hell beings, causing their entire bodies to twist. After being burned in this way, they see another mountain, which is blue and large. Having already suffered from the burning, they run towards that mountain, hoping for rescue and refuge. When they reach that mountain, they fall into it like an iron arrow shot from a bow into an anthill, and after entering, they do not know where they are. In this way, the hell beings sink into the volcanoes filled with heat and boiling, with nowhere to escape. After being burned, boiled, and roasted in that place, these hell beings enter the evil mountain of Dark Fire Cluster Contact, where all their senses are blocked, and they endure all kinds of suffering, like a mound pierced by arrows, fully experiencing the karmic consequences of all their evil deeds. Because these sinners have accumulated evil karma, they endure such karmic consequences in the evil mountain of Dark Fire Cluster Contact, suffering pain, urgency, and wickedness, without a master, without rescue, without companions, eating the fruits of their own karma, enduring extreme suffering for a long time, constantly being burned and constantly being boiled, blown by the winds of karma, in that place filled with heat and boiling, their entire bodies are cooked.
【English Translation】 English version: If someone indulges in drinking, lying, sexual misconduct, and holding wrong views, and enjoys doing so, frequently engaging in these actions, then their deeds and consequences will be as described earlier. Furthermore, there are those who hold wrong views and engage in wrong conduct: they forcibly commit unlawful acts against Upasikas (female lay practitioners) who observe the five precepts, defiling their pure conduct and causing their precepts to be broken. They think to themselves—breaking precepts is not a sin, and they do not believe in karmic retribution. Because of these malicious intentions and evil actions, these individuals, after their bodies break down and their lives end, will fall into evil realms, suffering great torment in hellish places filled with heat and boiling. These sufferings are as described earlier, like the torments suffered in the Living Hell and other hells; they will experience all of these sufferings in full. Moreover, there are even greater sufferings: in that place, there are five volcanoes, all filled with heat and boiling. These five mountains are spread throughout the hell, all filled with heat and boiling. The first mountain is called 'Pushao' ('Universally Burning'), the second is called 'Jishenwudi' ('Extremely Deep and Bottomless'), the third is called 'Anhuojuchu' ('Dark Fire Cluster Contact'), the fourth is called 'Gejie' ('Cutting'), and the fifth is called 'Yezheng' ('Karmic Proof'), spanning a thousand 'Youxun' (ancient Indian unit of length) throughout the hell. These five mountains are extremely far from 'Pulunshan' ('Universal Wheel Mountain') and 'Dalunshan' ('Great Wheel Mountain'). The hell beings see these five mountains as resembling 'Utpala' flowers (blue lotuses), believing that there are many forests and ponds in those mountains, hoping to go there and find peace and happiness, so they run quickly towards them. Because of their evil karma, the flames in the mountains are blown by evil winds, and after being blown, they ignite, burning the hell beings, causing their entire bodies to twist. After being burned in this way, they see another mountain, which is blue and large. Having already suffered from the burning, they run towards that mountain, hoping for rescue and refuge. When they reach that mountain, they fall into it like an iron arrow shot from a bow into an anthill, and after entering, they do not know where they are. In this way, the hell beings sink into the volcanoes filled with heat and boiling, with nowhere to escape. After being burned, boiled, and roasted in that place, these hell beings enter the evil mountain of 'Dark Fire Cluster Contact', where all their senses are blocked, and they endure all kinds of suffering, like a mound pierced by arrows, fully experiencing the karmic consequences of all their evil deeds. Because these sinners have accumulated evil karma, they endure such karmic consequences in the evil mountain of 'Dark Fire Cluster Contact', suffering pain, urgency, and wickedness, without a master, without rescue, without companions, eating the fruits of their own karma, enduring extreme suffering for a long time, constantly being burned and constantly being boiled, blown by the winds of karma, in that place filled with heat and boiling, their entire bodies are cooked.
。得出彼處，無足力故不能得走，閻魔羅人而復更執，置割截山，以鐵焰鋸割其人根，割已復生，新生軟嫩而復更割，如是無量百千鋸割受大苦惱。
「又復更入業證山中受大苦惱，唱喚偈言：
「『如我自作業， 我如是受果， 欲怨燒我故， 今到此地獄。 放逸地不善， 慾火燒人身， 彼罥繫縛我， 是故到此處。 我先時不知， 欲果如是苦， 為癡之所誑， 自作今自受。 無悲心惡人， 將我在此處， 無邊苦惱海， 云何可得脫？ 業為苦中苦， 我今如是受， 不曾見有樂， 地獄苦不盡。』
「彼地獄人灰火地獄受第一苦，如是唱喚。彼地獄人常一切時受大苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若得脫已，復于無量百千世中，生於餓鬼、畜生之道：于餓鬼中，迭互相見，飢渴燒身；于畜生中，迭相食啖，于百千世死而復生。彼人彼處既得脫已，難得人身，如龜遇孔。若生人中同業之處，惡業力故，貧窮多病，身份不具。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為吒吒吒嚌，是彼地獄第六別處。眾
【現代漢語翻譯】 現代漢語譯本：到達那個地方后，因為沒有腳力而無法行走，閻魔羅人（Yamaraja，冥界之王）再次抓住他們，把他們放置在割截山上，用鐵焰鋸子鋸割他們的生殖器。割掉后又重新生長，新生的部分柔軟稚嫩，又再次被鋸割。像這樣無量百千次地鋸割，承受巨大的苦惱。 他們又進入業證山中，遭受巨大的苦惱，唱著偈頌說： 『正如我自作的業，我就這樣承受果報。因為想要怨恨焚燒我，所以今生來到這地獄。放縱懈怠所造的不善業，焚燒人的身體，那羅網束縛了我，所以我才來到此處。我先前不知道，慾望的果報是如此痛苦，被愚癡所欺騙，自己造作現在自己承受。沒有悲心的惡人，將我帶到此處，這無邊苦惱的海洋，要怎樣才能脫離？業是苦中之苦，我現在就這樣承受，不曾見過有快樂，地獄的苦難沒有盡頭。』 那些地獄眾生在灰火地獄中承受第一重的苦難，像這樣唱喚。那些地獄眾生常常在一切時候承受巨大的苦惱，乃至惡業沒有消壞、沒有腐爛、業氣沒有窮盡，在一切時候苦難都不會停止；如果惡業窮盡了，他們才能從那地獄處脫離。如果得以脫離，又要在無量百千世中，生於餓鬼、畜生之道：在餓鬼道中，互相看見，被飢渴焚燒身體；在畜生道中，互相吞食，在百千世中死去又復活。那些人在那些地方脫離后，很難得到人身，就像盲龜遇到浮木孔一樣困難。如果生在人間，在同樣造業的地方，因為惡業的力量，會貧窮多病，身體殘缺不全。這是他們惡業剩餘的果報。 那位比丘又知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看見並知道：還有其他地方，那個地方名為吒吒吒嚌（Tatahajaji，地獄名），是那地獄的第六個別處。眾多
【English Translation】 English version: Having arrived at that place, they cannot walk because they have no strength in their feet. The Yamaraja (冥界之王, King of the Underworld) then seizes them again and places them on the Mountain of Cutting. They are sawn at their roots with iron saws of flame. After being cut, they grow again, and the newly grown parts are soft and tender, and they are cut again. In this way, they are sawn countless hundreds and thousands of times, enduring great suffering. Again, they enter the Mountain of Karma-Witnessing, enduring great suffering, chanting these verses: 『As I have made my own karma, so I receive the result. Because I desired to resentfully burn, I have now come to this hell. Careless and unwholesome deeds burn the human body. That net has bound me, therefore I have come to this place. I did not know before that the result of desire is such suffering. Deceived by ignorance, I made it myself, now I suffer it myself. Heartless and evil people have brought me to this place. How can I escape this boundless ocean of suffering? Karma is the worst of sufferings, and I now endure it in this way. I have never seen any happiness; the suffering of hell is endless.』 Those hell beings in the Ash-Fire Hell endure the first suffering, chanting in this way. Those hell beings constantly endure great suffering at all times, until their evil karma is not destroyed, not decayed, and the energy of their karma is not exhausted. At all times, suffering does not cease. If their evil karma is exhausted, then they can escape from that hell. If they escape, they will be born in the realms of hungry ghosts and animals for countless hundreds and thousands of lifetimes. In the realm of hungry ghosts, they see each other, their bodies burned by hunger and thirst. In the realm of animals, they devour each other, dying and being reborn for hundreds and thousands of lifetimes. After those people escape from those places, it is difficult to obtain a human body, as difficult as a blind turtle encountering a hole in a floating log. If they are born among humans, in the same places where they created karma, due to the power of evil karma, they will be poor and sickly, with incomplete bodies. This is the remaining result of their evil karma. Furthermore, that Bhiksu (比丘, Buddhist monk), knowing the results of karma, observes the Great Burning Hot Great Hell. What other places are there? He sees and knows: there are other places. That place is called Tatahajaji (地獄名, name of a hell), which is the sixth separate place of that hell. Many
生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪行，謂：于受戒正行婦女，行非梵行，或時一到、二到、三到、四到、五到，彼人如是不相應行，或於姊妹、或於同姓、或於香火、或香火婦、或知識婦，誑誘邪行。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄吒吒吒嚌別異中生，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，謂：有惡風第一勢觸，極飄極吹，令彼地獄罪人之身，分分分解猶如劫貝，急惡抖擻如彈羊毛。如是勢急極惡大風吹罪人身，毛塊毛塊，分分分散猶如細毛，毛亦叵見。如何者毛？劫貝沙毛。彼毛既散，還復聚合，彼罪人身亦復如是。惡風所吹分散十方。彼罪人身於地獄中，惡風如刀，分分割裂碎散如沙，乃至無有一物可見，如是身份，毛亦叵見。以惡業故，一切身份而復更生，生已復散，欲力故爾。欲如前說。如是無量百千年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止。若脫此苦，彼處復有金剛惡鼠，食其人根，分令破碎如芥子許，受苦唱喚。食人根已，次食其腸；既食腸已，次食熟藏；食熟藏已，從背而出，次食其背；既食背已，次食背骨。彼惡業人以惡業故，如是無量百千年歲
受地獄苦，于長久時，得脫彼處所受苦惱。既得脫已，走向異處，復有黑蟲纏絞其身，先纏人根燒而食之，受極苦惱，唱聲大喚。如是黑蟲常纏常食，乃至彼人作集惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，復于無量百千世中，于食自肉餓鬼中生，自食身肉。雖自食肉而復不死，以作業時，自姊妹等行非梵行，自受樂故，于餓鬼中自食身肉。若脫彼處，生畜生中常作牝豬，自食其子，如人中時，于親等中行淫業故。彼人彼處若得脫已，難得人身，如龜遇孔。若生人中同業之處，彼人常有人根惡病，如是人根惡病急故，自割人根。彼業因緣，若自有妻，為下賤人之所侵逼，不相應人共行淫慾，以作業時犯他妻故。一切惡中，邪見邪行最為深重，此不善業於世、出世皆不相應。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處，彼處名為普受一切資生苦惱，是彼地獄第七別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪行，所謂：比丘貪染心故不相應行，以酒誘誑持戒婦人，壞其心已，然後共行或與財物。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄普受一切資生苦處，
【現代漢語翻譯】 現代漢語譯本 遭受地獄的痛苦，在漫長的時間裡，才能脫離那裡所受的苦惱。脫離之後，走向別處，又有黑蟲纏繞啃食他的身體，先纏繞啃食他的生殖器，承受極大的痛苦，大聲呼喊。這樣的黑蟲不斷地纏繞啃食，直到這個人所造作的惡業沒有消滅、沒有腐爛，業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。脫離之後，又在無數百千世中，生於食用自己肉的餓鬼之中，自己吃自己的肉。雖然自己吃肉卻不會死去，因為造業的時候，與自己的姐妹等行不正當的性行為，自己享受快樂，所以在餓鬼中自己吃自己的肉。如果脫離那個地方，會轉生到畜生道中，常常做母豬，自己吃自己的孩子，就像在人道中時，與親屬等行淫業一樣。那個人如果從那裡脫離，很難得到人身，就像烏龜遇到孔洞一樣困難。如果生在人道中，在同類業報的地方，那個人常常有生殖器方面的惡病，因為生殖器方面的惡病緊急，自己割掉生殖器。這樣的業力因緣，如果自己有妻子，會被惡人侵犯逼迫，與不應該的人發生性關係，因為造業的時候侵犯別人的妻子。一切惡業中，邪見邪行最為深重，這種不善的業在世間和出世間都是不相應的。
『此外，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有別的地方，那個地方名為普受一切資生苦惱，是那個地獄的第七個特殊之處。眾生因為什麼業而生在那裡？他看到：有人殺生、偷盜、邪淫、飲酒、妄語、邪見，喜歡做並且大量做這些惡業，業和果報如前面所說。還有邪淫，就是：比丘因為貪染的心而不做相應的行為，用酒來誘騙欺騙持戒的婦女，破壞她的心之後，然後與她發生性關係或者給她財物。那個人因為這樣的惡業因緣，身死命終后墮入惡道，在那地獄中普遍承受一切資生之苦。
【English Translation】 English version Suffering the torments of hell, for a long time, one can escape the suffering endured there. Having escaped, one goes to another place, where black insects entwine and devour his body, first entangling and consuming his genitals, enduring extreme pain, and crying out loudly. Such black insects constantly entwine and devour, until the evil deeds that person has accumulated have not been destroyed or decayed, and the energy of karma has not been exhausted; at all times, the suffering will not cease. If the evil karma is exhausted, then one can escape from that hellish place. Having escaped, one is reborn for countless hundreds of thousands of lifetimes among the hungry ghosts who eat their own flesh, consuming their own flesh. Although one eats one's own flesh, one does not die, because when creating karma, one engaged in improper sexual conduct with one's own sisters and others, enjoying pleasure oneself, so in the realm of hungry ghosts, one eats one's own flesh. If one escapes from that place, one will be reborn in the animal realm, often as a sow, eating one's own offspring, just as in the human realm, one engaged in sexual misconduct with relatives and others. If that person escapes from there, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If one is born in the human realm, in a place of similar karmic retribution, that person often has a terrible disease of the genitals, and because of the urgency of the terrible disease of the genitals, one cuts off one's own genitals. Because of this karmic cause, if one has a wife, she will be violated and forced by evil people, engaging in sexual relations with inappropriate people, because when creating karma, one violated the wives of others. Among all evils, wrong views and wrong conduct are the most profound; this unwholesome karma is incompatible with both the worldly and the transcendental.
『Furthermore, that Bhikshu, knowing the retribution of karma, observes the Great Burning Hell, what other places are there? He sees and knows: there is another place, that place is called Universally Receiving All Suffering of Livelihood, it is the seventh special place of that hell. What karma causes beings to be born in that place? He sees: there are those who kill, steal, engage in sexual misconduct, drink alcohol, lie, and have wrong views, enjoying and doing these evil deeds in large quantities, the karma and retribution are as described earlier. There is also sexual misconduct, namely: a Bhikshu, because of a greedy and defiled mind, engages in inappropriate conduct, using alcohol to deceive and trick a precept-holding woman, destroying her mind, and then engaging in sexual relations with her or giving her wealth. That person, because of such evil karmic causes, after the destruction of the body and the end of life, falls into an evil realm, in that hell universally enduring all the suffering of livelihood.』
受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。彼人常恒修習苦栽而舍善行修習惡道，如是不善惡業行人，習不善道，喜樂習行，以惡業行之因緣故，于彼地獄受更重苦，極急堅惡大重苦惱，活等地獄所受苦惱，彼一切苦此中具受，所謂：彼處自從足指乃至於頭，焰刀剝割一切身皮，不侵其肉，如是剝削一切身份與大苦惱，既剝其皮，與身相連，敷在熱地以火燒之。身既無皮，閻魔羅人以熱鐵缽盛熱沸灰，灌其身體，彼人如是被燒烝煮受大苦惱，唱聲大喚、呼嗟號哭。如是無量百千年歲受大苦惱，年歲無數不可得脫，常受如是堅硬苦惱，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道，難得人身，如龜遇孔。若生人中同業之處，常貧常病，得極惡病，海畔眾生，同業生人形體不具，所謂一腳、一眼、一臂，其身獨短，命則不長，或一日壽，如是處生。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處，所謂有河，其河名曰鞞多羅尼惡燒惡漂，是彼地獄第八別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報
【現代漢語翻譯】 現代漢語譯本 遭受巨大的苦惱。所謂的苦惱，就像前面所說的，如同活地獄所受的苦惱一樣，那裡的一切苦難這裡都完全承受。那個人經常不斷地修習苦惱之因，捨棄善行而修習惡道。像這樣不善良的惡業之人，習慣於不善之道，喜歡並樂於實行，因為惡業行為的因緣，在那地獄中遭受更加沉重的苦難，極其急迫、堅硬、惡劣、巨大的苦惱，如同活地獄所受的苦惱一樣，那裡的一切苦難這裡都完全承受。例如：在那裡，從腳趾到頭頂，用燃燒的刀剝割全身的面板，但不傷及肌肉。像這樣剝削身體的各個部分，帶來巨大的苦惱。剝掉面板后，又與身體相連，鋪在熾熱的地面上用火焚燒。身體既然沒有了面板，閻魔羅人（Yamaraja，冥界之王）用熱鐵缽盛滿沸騰的熱灰，澆灌他的身體。那個人像這樣被燒烤蒸煮，遭受巨大的苦惱，發出大聲的叫喊、呼號哭泣。像這樣無量百千年的時間裡遭受巨大的苦惱，年歲無數，無法脫離，經常承受這樣堅硬的苦惱，直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在一切時間裡苦難都不會停止；如果惡業耗盡，他才能從那地獄處脫離。如果在前世過去很久遠的時候有善業成熟，就不會生於餓鬼、畜生之道，難以得到人身，就像烏龜遇到孔洞一樣困難。如果生在人中，也在同樣惡業的地方，經常貧窮、經常生病，得極惡之病，如同海邊眾生，因為同樣的惡業而生出形體不全的人，例如只有一隻腳、一隻眼睛、一隻手臂，身體非常矮小，壽命也不長，或者只有一天的壽命，像這樣處境中出生。這是那惡業剩餘的果報。
『此外，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有另外的地方，那裡有一條河，那條河名叫鞞多羅尼（Vaitarani，地獄之河），是惡燒惡漂之河，是那地獄的第八個特殊之處。眾生因為什麼業而生於那個地方？』他看到：有人殺生、偷盜、邪淫、飲酒、妄語、邪見，喜歡實行並大量造作，（這是他們的）業以及果報。
【English Translation】 English version They suffer great torment. The so-called torment is as previously described, like the torment suffered in the Living Hell, all those sufferings are fully endured here. That person constantly cultivates the causes of suffering, abandoning good deeds and cultivating evil paths. Such an unkind person of evil deeds, accustomed to unkind paths, delights in practicing them, and because of the causes of evil deeds, they suffer even greater torment in that hell, extremely urgent, firm, evil, and great torment, like the torment suffered in the Living Hell, all those sufferings are fully endured here. For example, there, from the toes to the head, the flaming knives peel off all the skin of the body, without harming the flesh. In this way, the various parts of the body are peeled, bringing great torment. After the skin is peeled off, it is connected to the body and spread on the hot ground to be burned with fire. Since the body has no skin, the Yamaraja (冥界之王) people fill hot iron bowls with boiling hot ashes and pour them over his body. That person is burned and steamed in this way, suffering great torment, uttering loud cries, wailing and weeping. In this way, for immeasurable hundreds of thousands of years, they suffer great torment, the years are countless, and they cannot escape, constantly enduring such firm torment, until the evil karma has not been destroyed, has not decayed, and the energy of the karma has not been exhausted, the suffering will not cease at all times; if the evil karma is exhausted, then they can escape from that hell. If in a previous life, in the distant past, there was good karma that matured, they will not be born in the realm of hungry ghosts or animals, and it will be difficult to obtain a human body, as difficult as a turtle encountering a hole. If they are born among humans, in the same place of evil karma, they are often poor, often sick, and suffer from extremely evil diseases, like the beings on the seashore, because of the same evil karma, they are born with incomplete bodies, such as having only one foot, one eye, one arm, their bodies are very short, and their lives are not long, or they only live for one day, being born in such circumstances. This is the remaining karmic retribution of that evil karma.
『Furthermore, that Bhikshu (比丘) knows the karmic retribution, observing the Great Burning Hot Great Hell, what other places are there? He sees and knows: there are other places, where there is a river, that river is called Vaitarani (鞞多羅尼), the river of evil burning and evil drifting, it is the eighth special place of that hell. What karma causes beings to be born in that place?』 He sees: there are people who kill, steal, engage in sexual misconduct, drink alcohol, lie, and have wrong views, delight in practicing and doing a lot of these things, (this is their) karma and retribution.
如前所說。復有邪行，所謂：有人燒香索婦，把手相付，彼婦無過，心生厭賤，強與作過，既與過已，猶故喜樂而共行欲。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄鞞多羅尼惡燒惡漂大河之處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，謂：于闇聚虛空之中，雨熱鐵杖，惡業所作，其杖極利入在地獄罪人身中，入已極燒，一切身份普皆作孔，劈割燒煮，一切身份皆悉分離，內外火燒受極苦惱。焰燃鐵杖如是劈已，極受大苦，彼苦堅硬不可譬喻，彼地獄人既受大苦，處處馳走墮在險岸，岸下有河，其河名曰鞞多羅尼惡燒惡漂。以惡業故，滿中惡蛇，罪人見之驚怖極苦，如是惡蛇，焰牙惡毒，碎其身體分分如塵而啖食之，極受大苦，唱聲號哭。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止，年歲無數；若惡業盡，彼地獄處爾乃得脫。若其不墮餓鬼、畜生，難得人身，如龜遇孔。若生人中同業之處，常貧常病、常有悲苦，為他所使，諸根不具，生在邊地凍山雪山，其面極醜如草馬面，唯食根果以存性命，不曾知有稻粟等食。是彼本業餘殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名無間闇，是彼地獄第九別處。眾生何業生
【現代漢語翻譯】 現代漢語譯本：如前所說，還有一種邪淫行為，就是：有人爲了娶妻而燒香祈求，（媒人）把男女雙方的手拉在一起，如果那女子並沒有過錯，（男方）卻心生厭惡輕賤，硬說她有什麼過錯，即使已經說了她的過錯，（男方）仍然高興地和她行淫。這個人因為這種惡業的因緣，身死命終後會墮入惡道，在那地獄中的鞞多羅尼（Vaitarani，意為惡燒惡漂）大河之處，遭受巨大的苦惱。所說的苦惱，就像前面所說的活地獄等所受的苦惱一樣，那裡的一切苦惱，在這裡全部都要承受。還有更厲害的，就是在黑暗聚集的虛空之中，降下熱鐵杖雨，這是惡業所造成的。那些鐵杖非常鋒利，刺入地獄罪人的身體中，刺入后就劇烈燃燒，將全身都燒成孔洞，劈割燒煮，全身都被分離，內外都被火焰焚燒，遭受極大的苦惱。燃燒的鐵杖這樣劈開身體后，（罪人）極度痛苦，那種痛苦堅硬無比，無法比喻。那些地獄中的人遭受極大的痛苦，到處奔跑，掉落在危險的岸邊，岸下有一條河，那條河名叫鞞多羅尼（Vaitarani，意為惡燒惡漂）。因為惡業的緣故，河中充滿了惡毒的蛇，罪人看到后驚恐萬分，極其痛苦。這些惡蛇，長著燃燒的牙齒，毒性猛烈，將罪人的身體咬碎，一點點地像灰塵一樣吃掉，（罪人）遭受極大的痛苦，發出哭喊聲。直到惡業消壞、腐爛，業力氣息消盡，在所有的時間裡，痛苦都不會停止，要經歷無數年歲；如果惡業消盡，才能從那地獄中脫離。如果他們沒有墮入餓鬼、畜生道，就很難得到人身，就像烏龜遇到木孔一樣困難。如果他們轉生為人，在同樣業力的地方，常常貧窮、常常生病、常常有悲傷痛苦，被他人奴役，諸根不全，出生在邊遠地區，冰凍雪山，面容極其醜陋，像草馬的面容一樣，只能靠吃樹根野果來維持生命，從來不知道稻米等食物。這是他們過去惡業所剩餘的果報。 「還有，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有另一個地方名叫無間闇（Avici，意為無間），那是大地獄的第九個特殊之處。眾生因為什麼業而生在那裡呢？
【English Translation】 English version: As previously stated, there is another form of wrong conduct, namely: someone burns incense to seek a wife, (the matchmaker) joins the hands of the man and woman, and if the woman has done no wrong, (the man) develops aversion and contempt, falsely accusing her of some fault. Even after accusing her, (the man) still happily engages in sexual relations with her. Due to this evil karma, that person, after death, will fall into an evil realm, into the Vaitarani (meaning 'evil burning, evil drifting') great river in that hell, suffering immense torment. The torment described is like the torment suffered in the living hells mentioned earlier; all the torments there are fully experienced here. Furthermore, there is an even greater torment: in the dark, clustered void, a rain of hot iron rods falls, created by evil karma. These rods are extremely sharp, piercing the bodies of the hellish beings, and upon entering, they burn intensely, creating holes throughout their bodies. They are split, cut, burned, and boiled, with every part of their bodies separated, and they are burned by fire both inside and out, enduring extreme suffering. After being split by the burning iron rods, (the beings) suffer greatly, a suffering so hard and incomparable. Those hellish beings, enduring immense suffering, run everywhere, falling onto dangerous banks. Below the banks is a river named Vaitarani (meaning 'evil burning, evil drifting'). Due to their evil karma, the river is filled with venomous snakes. The beings, seeing them, are terrified and suffer greatly. These venomous snakes, with flaming teeth and potent venom, crush their bodies, devouring them bit by bit like dust, causing extreme suffering, and they cry out in agony. Until the evil karma is destroyed and decayed, and the karmic energy is exhausted, the suffering will not cease at any time, lasting for countless years. If the evil karma is exhausted, then they can escape from that hell. If they do not fall into the realms of hungry ghosts or animals, it is difficult to obtain a human body, as rare as a turtle finding a hole in a piece of wood. If they are reborn as humans, in places of similar karma, they are constantly poor, constantly sick, and constantly filled with sorrow and suffering, enslaved by others, with incomplete faculties, born in remote regions, frozen mountains, and snowy mountains, with extremely ugly faces like those of grass horses, surviving only by eating roots and fruits, never knowing foods like rice. This is the remaining karmic retribution from their past deeds. 「Furthermore, that Bhikshu, knowing the retribution of karma, observes the great burning hell, and what other places are there? He sees and knows: there is another place called Avici (meaning 'uninterrupted'), which is the ninth special place of the great hell. What karma causes beings to be born there?
于彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。又復有人于離外染境界繫縛貪慾、瞋、癡三煩惱，軟修善之人，而遣婦女勸誘令退。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄無間闇處受大苦惱。所謂苦者，如前所說，活等地獄一切所受堅惡苦惱，彼一切苦此中具受。復有勝者：彼地獄處有地盆蟲，口嘴極利能破金剛，令如水沫。罪人惡業有如是蟲，于彼惡蟲所得苦惱勝地獄苦，若受蟲苦，彼地獄苦則為大樂。彼地盆蟲破罪人骨而食其髓，彼地獄中一切諸苦皆悉和合，于受蟲苦百分之中不及其一，于千分中不及其一，百千分中亦不及一。于彼惡蟲不能得脫，處處遍走，隨彼彼處皆不得脫。如是無量百千年歲常燒常煮，于餘一切地獄罪人所受苦惱最惡最重，受如是苦。於一切時，彼地獄處如是燒煮而亦不死。以彼惡業作集勢力，地獄和集常如是燒、常如是煮，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於前世過去久遠有善業熟，不生餓鬼、畜生之道，難得人身，如龜遇孔。若生人中同業之處，生淫女家為彼作奴，顏色不好，手足破裂，恒常負水。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，
【現代漢語翻譯】 現代漢語譯本： 在那裡（地獄中）嗎？他（比丘）看到：有人殺生、偷盜、邪淫、飲酒、說謊、持邪見，喜歡做這些惡事，他們所造的業和得到的果報如前面所說的那樣。此外，還有人對於那些遠離外在染污境界，被貪慾、瞋恨、愚癡三種煩惱束縛，稍微修習善行的人，派遣婦女去勸誘他們退失道心。這些人因為這些惡業的因緣，身死之後墮入惡道，在那無間地獄的黑暗之處遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等一切地獄所受的堅硬而可怕的苦惱，所有這些苦惱都在這裡全部承受。還有更厲害的：那個地獄裡有地盆蟲，它們的口和嘴非常鋒利，能夠將金剛咬碎，使其像水沫一樣。罪人因為惡業的緣故，有這樣的蟲子，被這些惡蟲所帶來的苦惱勝過地獄之苦，如果受的是蟲子的苦，那麼地獄的苦就顯得像是極大的快樂。那些地盆蟲咬碎罪人的骨頭，吃他們的骨髓，那個地獄中一切的苦都混合在一起，蟲子帶來的痛苦，地獄中的其他痛苦連百分之一都比不上，千分之一也比不上，百千分之一也比不上。罪人無法從那些惡蟲的折磨中逃脫，到處奔走，無論走到哪裡都無法逃脫。就這樣無量百千年歲都在被燒煮，在所有地獄罪人所受的苦惱中，這是最惡最重的，遭受這樣的痛苦。在任何時候，那個地獄都在這樣燒煮，但罪人卻死不了。因為他們所造作和積聚的惡業的力量，地獄的刑罰總是這樣燒煮，直到他們所造作和積聚的惡不善業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在任何時候，痛苦都不會停止；如果惡業耗盡，他們才能從那個地獄中脫離。如果在前世過去很久遠的時候有善業成熟，就不會生到餓鬼、畜生道中，很難得到人身，就像盲龜遇到浮木的孔洞一樣。如果生到人間，在與他們過去所造惡業相似的地方，會出生在**家做奴隸，容貌醜陋，手腳破裂，經常挑水。這是他們惡業所剩下的果報。
『此外，比丘瞭解業的果報，觀察大焦熱大地獄，』
【English Translation】 English version: Where is that place (in hell)? He (the Bhikkhu) sees: There are beings who kill, steal, engage in sexual misconduct, drink alcohol, lie, and hold wrong views, delighting in and frequently engaging in these evil deeds. Their actions (karma) and the resulting consequences are as previously described. Furthermore, there are those who, in relation to individuals who are detached from external defiled realms, bound by the three afflictions of greed, hatred, and delusion, and who are gently cultivating goodness, send women to tempt them and cause them to regress from their path. Due to the causes and conditions of these evil deeds, these individuals, after the disintegration of their bodies and the end of their lives, fall into evil realms, suffering great torment in the dark place of Avici Hell (無間地獄, the hell of incessant suffering). The suffering, as previously described, is like that experienced in the Living Hell (活地獄) and all other hells, with all the harsh and terrible torments fully endured here. Even more severe is that in that hellish place, there are earthworm-like creatures (地盆蟲), whose mouths and beaks are extremely sharp, capable of breaking diamonds as if they were water foam. Due to the evil karma of the sinners, there are such creatures, and the suffering inflicted by these evil worms surpasses the suffering of hell itself. If one is enduring the suffering of the worms, then the suffering of hell seems like great pleasure. These earthworm-like creatures break the bones of the sinners and eat their marrow. All the sufferings in that hell are combined, yet the suffering caused by the worms is not even comparable to one percent of the other hellish torments, not even one-thousandth, not even one hundred-thousandth. The sinners cannot escape from the torment of these evil worms, running everywhere, but they cannot escape no matter where they go. Thus, for countless hundreds of thousands of years, they are constantly burned and boiled, enduring the most evil and severe suffering among all the hellish beings. At all times, that hellish place is constantly burning and boiling in this way, yet the sinners do not die. Due to the power of the accumulated evil deeds, the hellish punishments are always burning and boiling in this way, until the accumulated evil and unwholesome karma is not destroyed, not decayed, and the energy of the karma is not exhausted. At all times, the suffering does not cease; only when the evil karma is exhausted can they escape from that hell. If, in a distant past life, good karma has ripened, they will not be born into the realms of hungry ghosts or animals. It is difficult to obtain a human body, like a blind turtle encountering a hole in a floating log. If they are born among humans, in circumstances similar to their past evil deeds, they will be born into a ** family as slaves, with ugly appearances, cracked hands and feet, and constantly carrying water. This is the remaining karmic retribution of their evil deeds.
『Furthermore, the Bhikkhu, understanding the karmic consequences, observes the Great Burning Hell (大焦熱大地獄).』
復有何處？彼見聞知：復有異處名苦鬘處，是彼地獄第十別處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有惡淫：有善比丘持戒正行，于律無犯。種姓有事故生怖畏，入所信家，而彼舍主邪淫婦人，語言：『比丘共我行欲。若不肯者，我則舉告，必令比丘于王得罰。或語我夫，作如是言：「比丘侵我。」若共我欲，多與比丘佉陀尼食、種種美飲，我與比丘二人極樂，更無人知。我向人說：「此好比丘，第一持戒。有多臥具、病藥因緣具足檀越，我能教化，必令比丘事事皆得。」』彼人如是誑善比丘，令退正道。如是婦女惡業因緣，身壞命終墮于惡處，在彼地獄生苦鬘處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處閻魔羅人取彼婦女，以利鐵刷，刷其皮肉，肉盡骨在而復更生，生則軟嫩而復更刷；刷已復生，生已復刷。閻魔羅人取彼婦女，肉生轉多而復壞嫩，鐵刷焰燃遍刷其身而復火燒。如是婦女極受苦惱，唱喚啼哭，作集惡業，常一切時如是受苦，處處馳走。以惡業故，見本比丘來向其身，欲意所誑，疾走往趣，業怨難捨。如是惡處，欲心猶在，見彼比丘抱其身體，則入火盆，普火焰燃。如是無量百千
年歲，于苦鬘處受極堅硬第一大苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於五百世生畜生中。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，則為婦女，在於城中常除糞屎；城中所有一切人中最為凡鄙，貧窮醜陋、手足劈裂、唇口兔缺、面色甚惡，無父無母、無有諸親兄弟姊妹，常從他人乞食活命，衣裳破壞，垢穢不凈，身闕一廂；于顯現處身有傷破，為諸童子之所打擲，受苦而活。是彼惡業余殘果報。
正法念處經卷第十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十三
元魏婆羅門瞿曇般若流支譯地獄品之九
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名雨縷鬘抖擻之處，是彼地獄第十一處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪淫，所謂：侵近善比丘尼，或時荒亂，國土不安，于比丘尼正行持戒而是童女，因時不安，強逼侵犯，污其凈行。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生雨縷鬘抖擻之處，受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復
【現代漢語翻譯】 現代漢語譯本： 年老時，在苦鬘（地獄名）處遭受極其堅硬的第一大苦，乃至惡業沒有損壞、沒有腐爛、業力之氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業耗盡，他才能從那個地獄處脫離。即使脫離了那個地方，也要在五百世中轉生為畜生。如果脫離了畜生道，就很難得到人身，就像烏龜遇到孔洞一樣困難。如果轉生為人，在相同業力的地方，就會成為婦女，在城市中經常清除糞便；在城市中的所有人中最為卑賤，貧窮醜陋、手腳開裂、嘴唇豁裂、面色非常難看，沒有父親沒有母親、沒有兄弟姐妹，經常向他人乞討食物維持生命，衣裳破爛，污穢不乾淨，身體殘缺；在顯眼的地方身體有傷痕，被孩子們打來打去，在痛苦中生活。這是他惡業剩餘的果報。
《正法念處經》卷第十二 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十三
元魏婆羅門瞿曇般若流支譯《地獄品》之九
『此外，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有另外一個地方名叫雨縷鬘抖擻之處（地獄名），是那個地獄的第十一處。眾生因為什麼業而生到那個地方？他看到：有人殺生、偷盜、邪淫、飲酒、妄語、邪見，喜歡做這些惡事，他們的業和果報如前面所說。還有邪淫，也就是：侵犯接近善良的比丘尼（出家女眾），或者在社會動盪、國家不安的時候，對於正在持戒修行的比丘尼，而且是童女，因為時局動盪，強行逼迫侵犯，玷污她們的清凈行為。那個人因為這種惡業的因緣，身死命終后墮入惡道，在雨縷鬘抖擻之處地獄中受大苦惱。所受的苦，就像前面所說的，活等地獄所受的苦惱，那裡的一切苦這裡都全部承受。』
【English Translation】 English version: In old age, at Kusamala (Kuśamāla) (name of a hell), one suffers the extremely hard first great suffering, until the evil karma is not destroyed, not decayed, and the energy of karma is not exhausted. At all times, the suffering does not stop; if the evil karma is exhausted, then one can escape from that hell. Even if one escapes from that place, one will be reborn as an animal for five hundred lifetimes. If one escapes from the animal realm, it is difficult to obtain a human body, as difficult as a turtle encountering a hole. If one is reborn as a human, in the same karmic place, one will be a woman who constantly removes feces in the city; among all the people in the city, one will be the most lowly, poor, ugly, with cracked hands and feet, a cleft lip, a very ugly face, without father or mother, without brothers or sisters, constantly begging for food from others to survive, with tattered clothes, dirty and unclean, with a missing limb; in conspicuous places, the body has wounds, and one is beaten by children, living in suffering. This is the remaining karmic retribution of evil deeds.
The Sutra of the Establishment of Right Mindfulness, Volume 12 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 13
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 9 on Hells
'Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma, observing the Great Burning Hot Great Hell, what other places are there? He sees and knows: there is another place called Rain Thread Garland Shaking Place (name of a hell), which is the eleventh place of that hell. What karma causes beings to be born in that place? He sees: some people commit killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, enjoying doing these evil deeds, their karma and retribution are as described before. There is also sexual misconduct, namely: approaching virtuous Bhikshunis (Buddhist nuns), or during times of chaos and national unrest, forcibly violating Bhikshunis who are practicing and upholding the precepts, and who are virgins, because of the turbulent times, defiling their pure conduct. That person, due to the cause of this evil karma, after death falls into evil realms, and is born in the Rain Thread Garland Shaking Place hell, suffering great torment. The suffering is as described before, the suffering experienced in hells like the Living Hell, all the suffering there is fully experienced here.'
有勝者，謂：于彼處，復有無量金剛利刀以為刀網，處處遍覆，隨所迴轉，身動則割，遍體普割，如是刀網金剛刃縷罥縛罪人，如此間蠅在毛綿中，彼處罪人在彼網中生而復死，死而復生。閻魔羅人以焰鐵箭射其身份，一切普遍。如是罪人，金剛網縛、焰箭所射，受極堅硬第一苦惱，唱聲呻喚悲號啼哭，受大苦惱，普身破壞，一切堅縛。若彼罪人得脫彼處，惡業因緣所受苦極，處處馳走，復入熾燃普火炭聚，身體消洋，燒身唱喚，孤獨無伴。遠見大門，門有光明，疾走往赴。既到彼已，復有大蟒，毒乃甚熾，入其口中，彼地獄人于彼內燒，不能唱喚。如是業蟒，如彼惡業如是迴轉，彼地獄人一切身份碎散如沙，不能唱喚，一切筋脈皆悉碎壞，如是無量百千萬億阿僧祇歲，在蟒腹中燒捩破壞。如是罪人若出蟒口，一切身中筋脈皆緩，處處馳走，而復更見閻魔羅人來取其身，以利鐵刀一切身份遍切遍割，如膾鳠魚。如是無量百千年歲亦不可數，常一切時受大苦惱，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖得脫已，於五百世生於餓鬼、畜生之中。彼處脫已，難得人身，如龜遇孔。若生人中同業之處，貧窮常病，身體色惡，身體常有惡瘡毒瘡，恒受苦惱。是彼惡業余殘果報
【現代漢語翻譯】 現代漢語譯本： 有勝者說：在那地方，還有無量金剛利刀形成的刀網，處處覆蓋，隨著罪人的轉動而切割他們的身體。身體一動就被切割，全身都被切割。這樣的刀網，用金剛刀刃的細絲纏繞束縛罪人，就像蒼蠅被困在毛線中一樣。那裡的罪人在刀網中生了又死，死了又生。閻魔羅人（Yamaraja，冥界之王）用燃燒的鐵箭射他們的身體，箭矢遍佈全身。像這樣的罪人，被金剛網束縛，被燃燒的鐵箭射擊，承受著極其堅硬的第一等苦惱，發出呻吟、悲號和啼哭的聲音，承受著巨大的苦惱，全身都被破壞，一切都被牢牢束縛。如果那些罪人能夠逃脫那個地方，由於惡業的因緣，所受的痛苦到了極點，便到處奔走，又進入熾熱的火炭堆中，身體消融，燃燒身體並呼喊，孤獨無伴。遠遠地看見一扇大門，門上有光明，便快速跑過去。到達那裡之後，又有一條大蟒蛇，毒性非常強烈，進入它的口中，那些地獄中的人在蟒蛇的腹內被焚燒，無法呼喊。像這樣的業蟒，就像他們的惡業一樣不斷迴轉，那些地獄中的人全身碎裂如沙，無法呼喊，所有的筋脈都碎裂損壞。就這樣，無量百千萬億阿僧祇年（asamkhya，極大的數字單位），在蟒蛇的腹中被焚燒、扭曲和破壞。如果這些罪人從蟒蛇口中出來，全身的筋脈都鬆弛了，便到處奔走，又看見閻魔羅人來抓捕他們的身體，用鋒利的鐵刀將他們的身體切割成碎片，就像切膾魚一樣。就這樣，無量百千年歲也無法數清，常常一直承受著巨大的苦惱，直到所造作的惡不善業沒有壞滅、沒有腐爛、業氣沒有消盡，在一切時都持續不斷地承受痛苦；如果惡業消盡，才能從那個地獄處脫離。即使脫離了地獄，還要在五百世中轉生為餓鬼、畜生。從那些地方脫離之後，很難得到人身，就像烏龜遇到浮木孔一樣困難。如果轉生為人，在共同業力的地方，會貧窮多病，身體醜陋，身上常常有惡瘡毒瘡，一直承受著苦惱。這些是他們惡業所剩餘的果報。
【English Translation】 English version: The Victorious One said: In that place, there are also countless Vajra (diamond) sharp knives forming a net, covering every place. As they turn, they cut the bodies of the sinners. The body moves and is cut, the whole body is cut all over. Such a knife net, with fine threads of Vajra blades, entangles and binds the sinners, just like a fly trapped in wool. The sinners there are born and die in the net, die and are born again. The Yamaraja (Lord of Death) people shoot their bodies with burning iron arrows, which spread all over. Such sinners, bound by the Vajra net and shot by burning arrows, endure extremely hard and first-class suffering, uttering groans, wails, and cries, enduring great suffering, their whole bodies are destroyed, and everything is tightly bound. If those sinners can escape that place, due to the causes and conditions of their evil karma, the suffering they endure reaches its extreme, and they run around everywhere, then enter a pile of burning charcoal, their bodies melt away, burning their bodies and shouting, alone and without companions. From afar, they see a large gate, with light on the gate, and they quickly run towards it. After arriving there, there is also a large serpent, whose venom is extremely strong, entering its mouth, those hell beings are burned inside the serpent's belly, unable to shout. Such karma serpents, just like their evil karma, constantly turn, the bodies of those hell beings are shattered like sand, unable to shout, all their tendons and veins are shattered and destroyed. In this way, for countless hundreds of thousands of millions of asamkhya (incalculable number) years, they are burned, twisted, and destroyed in the serpent's belly. If these sinners come out of the serpent's mouth, all the tendons and veins in their bodies are relaxed, and they run around everywhere, then they see the Yamaraja people coming to capture their bodies, using sharp iron knives to cut their bodies into pieces, like slicing fish. In this way, countless hundreds of thousands of years cannot be counted, they constantly endure great suffering at all times, until the evil and unwholesome karma they have created has not been destroyed, has not rotted, and the karmic energy has not been exhausted, they continue to endure suffering at all times; if the evil karma is exhausted, then they can escape from that hell. Even if they escape from hell, they will be reborn as hungry ghosts and animals for five hundred lifetimes. After escaping from those places, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a floating log. If they are reborn as humans, in places of shared karma, they will be poor and sick, their bodies will be ugly, and they will often have malignant sores and poisonous sores on their bodies, constantly enduring suffering. These are the remaining karmic retributions of their evil deeds.
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「又彼比丘知業果報，觀大焦熱之大地獄。復有何處？彼見聞知：復有異處名發愧烏，是彼地獄第十二處。眾生何業生於彼處？彼見：有人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。復有邪淫：或因酒醉、或復欲盛，淫姊、淫妹。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄發愧烏處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：墮在熱焰銅爐，身則消洋，還復和合，而更消洋于彼爐中，生已復死，死已復生，常受大苦。如是爐中，閻魔羅人兩韛吹之，爐火、罪人不可分別，如是無量百千年歲爐中煮之，如此人中煮金無異，如是如是彼地獄中如是燒煮。惡業行人若得脫彼爐中惡業出彼銅爐，閻魔羅人置鐵鈧上鐵椎打之，如鍛鐵師椎打鐵塊，如是打時，打則命終，舉椎還活。彼地獄人於一切時，常被燒煮年歲無數。若脫彼處，閻魔羅人置之鼓中，既置鼓中，以惡業故，鼓出畏聲，聞則心破，散已更生，生已復散，彼人如是死已復活，活已復死。乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於六百世生畜生中。若生人中同業之處，心常驚恐，如野鹿等心驚不安，常畏官人橫抂
繫縛，壽命極短，心初不安。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名悲苦吼，是彼地獄第十三處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語及邪見等，樂行多作，業及果報如前所說。復有邪淫，所謂：有人于女姊妹，在齋會中見惡邪法，而共行欲。從婆羅門聞是邪法：『女若憶男，而男不取，則得大罪。』彼婆羅門作如是計：『若不爾者，破法得罪。』如是邪聞惡法所誑，而行邪行。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄悲苦吼處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處閻魔羅人，熱焰鐵杵極勢搗筑，遍身破壞，體無完處如米豆許，遍身是瘡，彼人身份一切是瘡，普受熱苦，孤獨無伴，受堅硬苦，年歲久遠，無有算數。若業因盡，得脫如是熱焰鐵杵，處處馳走，復入鐵地。其鐵焰燃，入已則墮，受大苦惱，唱聲吼喚。復見大林相去不遠，色如青雲、普林寂靜、饒鳥音聲，去其不遠有大池水清凈可愛。彼地獄人起如是意：『彼是第一寂靜樹林、清凈池水，我于彼處應得安樂。』望救望歸走向樹林，焰火集聚、熱焰鐵地，罪人在中，見彼樹林相去不遠，多有眾鳥
【現代漢語翻譯】 現代漢語譯本：被束縛，壽命極其短暫，內心最初是不安寧的。這是那些惡業所剩餘的果報。
『此外，那位比丘瞭解業的果報，觀察大焦熱大地獄，還有什麼地方呢？』他看見並知道：『還有另一個地方名叫悲苦吼，那是大地獄的第十三處。』眾生因為什麼業而生在那裡呢？他看見並知道：『如果有人殺生、偷盜、邪淫、飲酒、妄語以及持有邪見等等，喜歡做這些惡事，那麼他的業和果報就如前面所說的那樣。』還有一種邪淫，就是：『如果有人對自己的姐妹，在齋戒法會中看到邪惡的法，就和她發生性關係。』從婆羅門那裡聽到這樣的邪法：『如果女子思念男子，而男子不娶她，就會犯下大罪。』那位婆羅門這樣盤算：『如果不是這樣，就會破壞法而獲罪。』像這樣被邪惡的傳聞和惡法所迷惑，而做出邪淫的行為。那個人因為這種惡業的因緣，身死命終后墮入惡道，在那悲苦吼地獄中遭受巨大的苦惱。』所謂苦惱，就像前面所說的，活地獄等所受的苦惱，那裡的一切苦惱這裡都完全承受。還有更厲害的，就是：『那裡的閻魔羅人，用熾熱的鐵杵極力地搗打，全身都被破壞，沒有一處是完整的，像米粒豆子那麼大，全身都是瘡，那個人身體的每一部分都是瘡，普遍地遭受熱的痛苦，孤獨無伴，承受堅硬的痛苦，時間長久，無法計算。如果惡業結束，才能脫離這種熾熱的鐵杵，到處奔走，又進入鐵地。那鐵地燃燒著火焰，進入后就墮落下去，遭受巨大的苦惱，發出吼叫的聲音。』又看見一片大森林，相距不遠，顏色像青色的云，整個森林寂靜，有很多鳥的叫聲，離森林不遠的地方有一個大池塘，水清澈可愛。那些地獄的人產生這樣的想法：『那裡是第一寂靜的樹林、清凈的池水，我在那裡應該可以得到安樂。』盼望得到救助，盼望迴歸，走向樹林，火焰聚集、熾熱的鐵地，罪人在其中，看見那片樹林相距不遠，有很多鳥類
【English Translation】 English version: Being bound, life is extremely short, and the initial state of mind is uneasy. This is the remaining retribution of those evil deeds.
'Furthermore, that Bhiksu (Buddhist monk) understands the karmic consequences, observing the great scorching hot hell, what other places are there?' He sees and knows: 'There is another place called 'Sorrowful Roar', which is the thirteenth place of the great hell.' What karma causes beings to be born there? He sees and knows: 'If someone commits killing, stealing, sexual misconduct, drinking alcohol, lying, and holding wrong views, etc., enjoying and frequently engaging in these evil deeds, then their karma and retribution will be as previously described.' There is also a type of sexual misconduct, which is: 'If someone has sexual relations with their sister in a fasting assembly after seeing evil and perverse teachings.' Hearing such perverse teachings from a Brahmin (priest): 'If a woman remembers a man, and the man does not take her, he will commit a great sin.' That Brahmin calculates: 'If it is not like this, then one will be guilty of breaking the law.' Being deceived by such evil rumors and evil teachings, they commit perverse acts. That person, due to the cause and condition of this evil karma, falls into an evil realm after death, suffering great torment in that Sorrowful Roar hell.' The so-called torment is like the torment suffered in the Living Hell, as previously described, all the torments there are fully endured here. There is also something even more severe, which is: 'The Yamarajas (judge of the dead) there forcefully pound with hot iron pestles, destroying the entire body, leaving no place intact, as small as grains of rice or beans, the whole body is covered in sores, every part of that person's body is a sore, universally suffering from heat, lonely and without companions, enduring hard suffering, for a long time, beyond calculation. If the evil karma ends, one can escape from this hot iron pestle, running everywhere, and enter the iron ground again.' That iron ground is burning with flames, and after entering, one falls down, suffering great torment, uttering roaring sounds.' They also see a large forest, not far away, the color like blue clouds, the entire forest is quiet, with many bird sounds, and not far from the forest is a large pond, the water clear and lovely. Those hell beings have such thoughts: 'That is the most peaceful forest, the clear pond, I should be able to find peace there.' Hoping for rescue, hoping to return, they walk towards the forest, flames gather, the hot iron ground, the sinners are in it, seeing that forest not far away, with many birds
，彼地獄人馳走向林望有安樂、望救望歸。彼人如是極受大苦乃到樹林，一切所見與本見異，一切皆惡極大怖畏，所謂彼處大口惡龍，龍有千頭其眼焰燃，惡毒甚熾，皆是曏者所見之樹；曏者所聞眾鳥聲音，今則皆是地獄罪人遍身焰燃唱喚之聲；曏者遠聞謂是眾鳥，如是惡龍取地獄人而啖食之，與種種苦。如是罪人受大苦惱，唱聲大喚。彼龍焰口如是食已，于龍口中而復還活，自業所作，在龍口中死而復活，活而復死，如是常食，年歲甚多無有算數，食已復生，食已復生。若於口中業盡得脫，熱渴甚急，復見池水在於異處，疾走而往。彼處池水，闇火遍覆滿彼池中，地獄熾火深一由旬，彼地獄人到已入中，入則沉沒受極苦惱，自業相似，餘業非喻，所受苦惱無異相似。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於七百世生於餓鬼、畜生之中。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，貧窮多病，為他所使，在巷乞求，身形矬短。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名大悲處，是彼地獄第十四處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語及邪見等，樂行多作，業及
【現代漢語翻譯】 現代漢語譯本：那些地獄中的罪人奔向樹林，希望找到安樂、得到救助、得以歸宿。他們極度痛苦地到達樹林，所見一切都與之前的想像不同，一切都極其邪惡、令人恐懼。他們所見的是長著千個頭、眼睛燃燒著火焰的惡龍，毒焰極其熾盛，而之前他們以為那是樹木；之前他們聽到的鳥鳴聲，現在全是地獄罪人遍身燃燒發出的慘叫聲；之前他們遠遠聽到的鳥鳴，實際上是惡龍正在吞食地獄罪人，讓他們遭受各種痛苦。這些罪人遭受巨大的苦惱，發出巨大的叫喊聲。惡龍用火焰般的嘴吞食他們后，他們又在龍的口中復活，這是他們自己業力所致。他們在龍口中死去又復活，活了又死去，就這樣不斷被吞食，時間漫長得無法計算，被吃掉后又復生，被吃掉后又復生。如果有人在龍口中業力耗盡得以逃脫，會感到極度乾渴，又看到遠處有池水，便迅速跑過去。那裡的池水被黑暗的火焰覆蓋，地獄的熾熱火焰深達一由旬（Yojana，古印度長度單位）。這些地獄罪人到達后跳入池中，沉沒其中，遭受極大的苦惱，這是他們自己業力所致，其他業力無法比擬，所受的苦惱也無異於此。直到惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，他們會一直不停地遭受痛苦；如果惡業耗盡，才能從地獄中脫身。即使脫離了地獄，還要在七百世中轉生為餓鬼、畜生。即使脫離了餓鬼、畜生道，也很難獲得人身，就像烏龜遇到浮木上的孔洞一樣困難。即使轉生為人，也會在與之前惡業相似的環境中，貧窮多病，受人驅使，在街巷乞討，身形矮小。這些都是之前惡業所殘留的果報。 『此外，比丘通過了解業的果報，觀察大焦熱地獄，還有什麼地方？他看到並瞭解到：還有另一個地方叫做大悲處（Mahākaruṇāsthāna），那是地獄的第十四處。什麼樣的眾生會轉生到那裡？他看到並瞭解到：如果有人殺生、偷盜、邪淫、飲酒、妄語以及持有邪見等，喜歡做這些惡行，並且經常做，他們的業力以及……』
【English Translation】 English version: Those hell beings rush towards the forest, hoping to find peace, to be rescued, and to return home. Suffering greatly, they arrive at the forest, but everything they see is different from what they imagined. Everything is extremely evil and terrifying. What they see is a terrible dragon with a thousand heads, its eyes burning with flames, its venom extremely fierce, which they previously thought were trees. The sounds of birds they heard before are now the cries of hell beings whose bodies are engulfed in flames. The bird sounds they heard from afar were actually the sounds of the dragon devouring hell beings, causing them all kinds of suffering. These beings suffer great distress and cry out loudly. After the dragon devours them with its fiery mouth, they are revived in the dragon's mouth, due to their own karma. They die and are revived in the dragon's mouth, live and die again, and are constantly devoured in this way. The time is so long that it cannot be calculated. They are eaten and reborn, eaten and reborn. If someone's karma is exhausted in the dragon's mouth and they manage to escape, they feel extremely thirsty and see a pool of water in the distance, so they rush towards it. That pool of water is covered with dark flames, and the hell's blazing fire is one Yojana (ancient Indian unit of length) deep. When these hell beings arrive, they jump into the pool, sink into it, and suffer extreme distress. This is due to their own karma, which cannot be compared to other karmas, and the suffering they endure is no different from this. Until the evil karma is not destroyed, not decayed, and the energy of the karma is not exhausted, they will continue to suffer without end. If the evil karma is exhausted, they can then escape from that hell. Even if they escape from hell, they will be reborn as hungry ghosts and animals for seven hundred lifetimes. Even if they escape from the realms of hungry ghosts and animals, it is difficult to obtain a human body, as difficult as a turtle encountering a hole in a floating log. Even if they are reborn as humans, they will be in an environment similar to their previous evil karma, poor and sick, driven by others, begging in the streets, and short in stature. These are the remaining consequences of their previous evil karma. 『Furthermore, the Bhikshu (Buddhist monk) knows the results of karma and observes the great burning hell. What other places are there? He sees and knows: there is another place called Mahākaruṇāsthāna (Place of Great Compassion), which is the fourteenth place in hell. What kind of beings are born there? He sees and knows: if people kill, steal, engage in sexual misconduct, drink alcohol, lie, and hold wrong views, etc., enjoy doing these evil deeds, and do them often, their karma and...』
果報如前所說。復有善人，從他人邊讀誦經論，或復從其聞有經論，彼人多欲淫其妻妾，教師等婦而實貞良，誘誑行淫，常向人說：『彼是我母。』以教師婦，母相似故，癡心違信，如是行欲。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生大悲處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者，所謂：彼處有熱鐵床，床有利刀狀如磨齒，罪人在中恒常急磨，一切身份皮肉筋脈、骨髓血汁皆悉和合。既如是磨，悲號啼哭，餘地獄人既聞其聲，生大苦惱，于自身苦不復覺知。雖如是磨而常不死，如是無量百千年歲磨而常活，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。於六千世生於餓鬼、畜生之中。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，或胎中死、或生已死，或有生已未坐而死，或有生已未行而死，或有生已能行而死，或有行走而便死者；隨其所生，諸根不具。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名無非闇，是彼地獄第十五處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語、邪見，樂行多作，業及果報如前所說。又復有人淫自子妻，彼人
【現代漢語翻譯】 現代漢語譯本： 果報就像前面所說的那樣。還有一種善人，從其他人那裡讀誦經論，或者聽聞其他人講述經論，這個人常常想要強姦他人的妻妾，特別是老師等的妻子，而這些女子實際上貞潔善良。他誘騙、欺詐，與她們發生性關係，並且經常對人說：『她是我母親。』因為老師的妻子與他的母親相貌相似，他癡迷糊塗，相信了這種謊言，就這樣行淫。這個人因為這種惡業因緣，身死命終后墮入惡道，在那大地獄的悲慘之處遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄等所受的苦惱，那裡的一切苦惱，他在這裡全部都要承受。還有更厲害的苦，那就是：那個地方有熱鐵床，床上有利刀，形狀像磨齒一樣。罪人在床上不停地被快速磨動，全身的皮肉筋脈、骨髓血汁全部混合在一起。這樣被磨，他悲號啼哭，其他地獄的人聽到他的聲音，都感到極大的苦惱，甚至忘記了自己正在受的苦。雖然這樣被磨，卻總是死不了，就這樣無量百千年歲地磨，卻總是活著，直到惡業消盡為止，惡業的氣息沒有消失，在任何時候，痛苦都不會停止；如果惡業消盡，他才能從那個地獄脫身。之後六千世都要在餓鬼、畜生中輪迴。如果能脫離這些惡道，想要得到人身非常困難，就像烏龜遇到木板上的孔洞一樣。即使轉生為人，也會在同業的地方受報，或者在胎中就死去，或者剛出生就死去，或者出生后還沒來得及坐下就死去，或者出生后還沒來得及行走就死去，或者出生后能行走就死去，或者走著路就死去；無論轉生到哪裡，諸根都不健全。這些都是他惡業所剩餘的果報。 還有，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方呢？他看到並知道：還有另外一個地方，名叫無非闇（無有光明之處），是那個地獄的第十五處。眾生因為什麼業會生到那個地方呢？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語、邪見，喜歡做這些惡事，並且經常做，那麼他的業和果報就像前面所說的那樣。還有人與自己的兒媳發生性關係，這個人...
【English Translation】 English version: The retribution is as previously described. Furthermore, there are virtuous people who read and recite scriptures and treatises from others, or hear others speak of scriptures and treatises. These people often desire to violate the wives and concubines of others, especially the wives of teachers, etc., who are actually chaste and virtuous. They deceive and seduce them into sexual relations, and constantly say to others, 'She is my mother.' Because the teacher's wife resembles his mother in appearance, he is deluded and believes this lie, and thus engages in sexual misconduct. Due to this evil karma, when this person's body breaks and life ends, he falls into an evil realm, into a place of great sorrow in that great hell, suffering immense torment. The suffering, as previously described, is like the suffering experienced in the hells of the living, etc. All the suffering there is fully experienced here. Furthermore, there is even greater suffering, namely: in that place, there is a hot iron bed, and on the bed are sharp knives shaped like grinding teeth. The sinner is constantly and rapidly ground on the bed, and all parts of his body—skin, flesh, tendons, veins, bone marrow, and blood—are all mixed together. As he is ground in this way, he cries out in sorrow, and the other hell beings, hearing his voice, experience great torment, even forgetting their own suffering. Although he is ground in this way, he never dies, and he is ground for countless hundreds of thousands of years, yet he remains alive, until his evil karma is exhausted, until the energy of his karma is depleted. At all times, the suffering does not cease; if his evil karma is exhausted, then he can escape from that hell. For six thousand lifetimes, he will be reborn among hungry ghosts and animals. If he escapes from these evil realms, it is difficult to obtain a human body, like a turtle encountering a hole in a plank. Even if he is reborn as a human, he will suffer retribution in places of similar karma, either dying in the womb, or dying immediately after birth, or dying before he can sit, or dying before he can walk, or dying after he can walk, or dying while walking; wherever he is reborn, his faculties will be incomplete. These are the remaining retributions of his evil karma. Moreover, that Bhikshu (Buddhist monk) knows the retribution of karma, and observes the great burning hell, and where else is there? He sees and knows: there is another place called Nirabhra Andha (place without light), which is the fifteenth place in that hell. What karma causes beings to be born in that place? He sees and knows: if a person kills, steals, engages in sexual misconduct, drinks alcohol, lies, and holds wrong views, enjoys doing these evil deeds, and does them frequently, then his karma and retribution are as previously described. Furthermore, if a person has sexual relations with his own son's wife, that person...
以是惡業因緣，身壞命終墮于惡處，在彼地獄無非闇處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一切苦此中具受。復有勝者：彼處鐵地焰燃熱沸，閻魔羅人執地獄人，在彼熱地上下翻覆，令彼罪人迭互在上、迭互在下百到千到，和集同煮合為一塊，不容毛頭，彼此如是合為一塊。閻魔羅人以杵搗筑，復作異塊，密於前塊，如是細搗，細密和合不可分別。如是無量百千年歲受堅硬苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於九百世生於餓鬼、畜生之中。若脫彼處，難得人身，如龜遇孔。若生人中同業之處，貧窮常疾，常為怨對之所破壞，生惡國土、海中夷人，一切人中最為鄙劣又不長命。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄，復有何處？彼見聞知：復有異處名木轉處，是彼地獄第十六處。眾生何業生於彼處？彼見聞知：若人殺生、偷盜、邪行、飲酒、妄語及邪見等，樂行多作，業及果報如前所說。又復有人，他救其命，有于病等臨欲命盡為他所救，或被殺者為他所救，彼則有恩而不識恩，反淫其妻。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生木轉處受大苦惱。所謂苦者，如前所說，活等地獄所受苦惱，彼一
【現代漢語翻譯】 現代漢語譯本： 因為這些惡業因緣，此人身死命終後會墮入惡道，在那地獄中，到處都是黑暗，承受巨大的苦惱。所說的苦惱，就像前面所說的活地獄等所受的苦惱一樣，那裡的一切苦難這裡都完全承受。而且還有更厲害的：那裡的鐵地被火焰燒得滾燙沸騰，閻魔羅人（Yamaraja，冥界之王）抓住地獄中的人，在那熱鐵地上上下翻滾，讓那些罪人輪流在上面、輪流在下面，成百上千次，混合在一起煮，合成一塊，連一根毛髮都容不下，彼此就這樣合成一塊。閻魔羅人（Yamaraja，冥界之王）用杵搗打，又做成不同的塊，緊密地壓在之前的塊上，這樣細細地搗，細密地混合在一起，無法分辨。就這樣無量百千年地承受堅硬的痛苦，直到惡業沒有消壞、沒有腐爛、業力沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那地獄中脫離。即使脫離了那裡，還要在九百世中轉生為餓鬼、畜生。如果脫離了那裡，很難得到人身，就像烏龜遇到孔洞一樣困難。如果轉生為人，也會在同樣業力的地方，貧窮多病，經常被仇敵破壞，生在惡劣的國土、海中的野蠻人中，在所有人中最卑賤，而且壽命不長。這些都是惡業殘留的果報。
此外，那位比丘知道業的果報，觀察大焦熱大地獄，還有什麼地方？他看到並知道：還有另一個地方叫做木轉處，是那地獄的第十六處。眾生因為什麼業而生在那裡？他看到並知道：如果有人殺生、偷盜、邪淫、飲酒、妄語以及邪見等，喜歡做這些惡事，那麼他的業和果報就像前面所說的那樣。還有，如果有人，別人救了他的命，比如在生病等臨近死亡時被別人所救，或者被殺時被別人所救，他卻不知恩圖報，反而姦淫救命恩人的妻子。這個人因為這些惡業因緣，身死命終後會墮入惡道，在那地獄的生木轉處承受巨大的苦惱。所說的苦惱，就像前面所說的活地獄等所受的苦惱一樣，那裡的一切苦難這裡都完全承受。
【English Translation】 English version: Due to these causes and conditions of evil karma, when the body is destroyed and life ends, one falls into evil realms. In that hell, there is nothing but darkness, and one suffers great torment. The suffering is as described earlier, like the torment suffered in the hells such as the Reviving Hell; all those sufferings are fully experienced here. Moreover, there is something even worse: the iron ground there is burning hot and boiling. The Yamarajas (冥界之王) seize the beings in hell and turn them over and over on that hot ground, making those sinners alternately on top and alternately on the bottom, hundreds and thousands of times. They are mixed together and boiled, fused into one mass, with not even a hair's breadth of space between them. The Yamarajas (冥界之王) pound them with pestles, and then make different masses, pressing them tightly onto the previous masses. They are pounded so finely and mixed so intimately that they cannot be distinguished. In this way, they endure solid suffering for countless hundreds and thousands of years. Until the evil karma is not destroyed, not decayed, and the force of the karma is not exhausted, the suffering does not cease at any time. If the evil karma is exhausted, then one can escape from that hell. Even after escaping from there, one is reborn as a hungry ghost or an animal for nine hundred lifetimes. If one escapes from there, it is difficult to obtain a human body, as difficult as a turtle finding a hole. If one is reborn as a human, one will be in a place of similar karma, poor and constantly ill, constantly destroyed by enemies, born in an evil country, among the barbarians in the sea, the most vile of all people, and not long-lived. These are the remaining karmic retributions of that evil karma.
Furthermore, that Bhikshu (比丘) knows the karmic retributions and observes the Great Burning Hell. What other places are there? He sees and knows that there is another place called the Wood-Turning Place, which is the sixteenth place in that hell. What karma causes beings to be born in that place? He sees and knows that if someone kills, steals, engages in sexual misconduct, drinks alcohol, lies, and holds wrong views, enjoying and frequently engaging in these evil deeds, then their karma and retributions are as described earlier. Moreover, if someone is saved by another, such as being saved from the brink of death due to illness or being saved from being killed, but they do not recognize the kindness and instead commit adultery with the wife of their savior. Due to these causes and conditions of evil karma, when the body is destroyed and life ends, one falls into evil realms. In that hell, in the Wood-Turning Place, one suffers great torment. The suffering is as described earlier, like the torment suffered in the hells such as the Reviving Hell; all those sufferings are fully experienced here.
切苦此中具受。復有勝者：彼處有河名大叫喚，在彼河中熱白镴汁，燒煮漂流無量百千。地獄罪人在彼河中如是漂煮，彼地獄人同在其中為河所漂，以急漂故，頭在下入，入中則沈，與餘罪人翻覆相壓，不可分別。如是上下地獄以壓罪人在下，熱沸白镴燒煮唱喚，受無間苦。彼地獄人如是受苦，以惡業故，而復更有魔竭大魚食其身份，食已復生。彼木轉處受大苦惱，如是受苦，時節久遠，自惡業故如是受苦。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於五百世生於餓鬼、畜生之中。既得脫已，若生人中同業之處，一切女人之所憎賤，于自父母兄弟、妻子悉皆嫌惡，五百世中不能行欲。是彼惡業余殘果報。
「又彼比丘知業果報，觀大焦熱之大地獄唯有如是十六別處，更不見有第十七處，普觀一切唯十六處，此大極惡極大焦熱極大地獄如是無邊。此自業果，地獄中受，燒煮罪人受大苦惱，如業相似，非異人作異人受苦，自作不失，不作不得。如自作業，相似得果，自作業生。眾生如是，如業所作，自業所得若善、不善，如業得果。彼比丘如是思惟地獄果報、地獄行業，既思惟已，厭離生死，不見有樂、不見有常、不見有我、不見有凈，如是唯見一切生死皆悉無常
【現代漢語翻譯】 現代漢語譯本 此處的痛苦全部都要承受。還有更厲害的：那裡有一條河名叫大叫喚（Mahākrauśā），河中充滿沸騰的熔融錫，無數百千的地獄罪人在其中被燒煮漂流。地獄罪人在河中就這樣被漂煮，他們一同被河水沖刷，因為水流湍急，頭朝下沉入水中，與其他罪人翻滾擠壓，無法分辨。就這樣上下翻滾，地獄用熔融的錫壓在罪人身上燒煮，他們慘叫呼號，承受無間斷的痛苦。這些地獄罪人因為惡業而受苦，而且還有魔竭大魚（Makara）吞食他們的身體，吞食后又復生。他們在木輪轉動之處遭受巨大的苦惱，這樣受苦的時間非常漫長，都是因為自己的惡業。直到惡業消盡，業力耗盡，痛苦才會停止；如果惡業消盡，才能從地獄中解脫。即使脫離地獄，還要在五百世中轉生為餓鬼、畜生。即使轉生為人，也會在與之前惡業相似的地方，被所有女人憎恨厭惡，甚至被自己的父母兄弟妻子嫌棄，五百世都無法行房事。這些都是惡業殘留的果報。 這位比丘瞭解業報的道理，觀察大焦熱地獄（Mahātapanā）只有這十六個不同的地方，再也看不到第十七個地方，普遍觀察一切只有這十六個地方，這個極其邪惡、極其焦熱、極其巨大的地獄就是這樣無邊無際。這是自作業的果報，在地獄中受苦，燒煮罪人，讓他們遭受巨大的苦惱，就像自己所造的業一樣，不是別人造業而由別人受苦，自己造的業不會消失，不造業就不會有果報。就像自己所造的業，會得到相似的果報，由自作業而生。眾生就是這樣，按照業力所為，自己得到善業或惡業，按照業力得到果報。這位比丘這樣思惟地獄的果報、地獄的行業，思惟之後，厭惡生死輪迴，看不到快樂、看不到永恒、看不到自我、看不到清凈，只看到一切生死都是無常的。
【English Translation】 English version Here, all suffering is fully endured. Furthermore, there is a place where a river named Mahākrauśā (Great Shrieking) flows, filled with molten tin, boiling and carrying countless hundreds of thousands of hell beings. These hell beings are boiled and carried in the river, swept along by the rapid current, their heads submerged, sinking and colliding with other sinners, indistinguishable from one another. They are pressed down by the molten tin, boiled, and cry out in agony, enduring uninterrupted suffering. These hell beings suffer due to their evil deeds, and furthermore, great Makara (sea monster) fish devour their bodies, only for them to be reborn again. They endure great torment where the wooden wheels turn, suffering for a long time due to their own evil karma. Until their evil karma is destroyed, decayed, and exhausted, their suffering will not cease. Only when their evil karma is exhausted can they escape from that hell. Even after escaping, they will be reborn as hungry ghosts and animals for five hundred lifetimes. Even if they are reborn as humans, they will be in places similar to their previous evil deeds, hated and despised by all women, and even disliked by their own parents, siblings, and spouses, unable to engage in sexual activity for five hundred lifetimes. These are the remaining consequences of their evil karma. Furthermore, this Bhiksu (monk) understands the consequences of karma, observing that the Mahātapanā (Great Burning) hell has only these sixteen distinct places, and no seventeenth place can be seen. Observing everything, there are only these sixteen places. This extremely evil, extremely burning, extremely great hell is thus boundless. This is the result of one's own karma, suffering in hell, boiling sinners, causing them great torment, just like the karma they created. It is not that others create karma and others suffer the consequences. One's own actions do not disappear; without action, there is no result. Just as one's own actions will yield similar results, born from one's own actions. Sentient beings are like this, acting according to their karma, receiving good or bad karma, and obtaining results according to their karma. This Bhiksu contemplates the consequences of hell, the actions that lead to hell, and having contemplated this, he becomes disgusted with the cycle of birth and death, seeing no joy, no permanence, no self, and no purity, only seeing that all of birth and death are impermanent.
、苦、空、無我。如是見已，離一切欲，離於欲結、離於欲行、離於欲意、離於欲因，見欲過惡，轉復增上更生怖畏。如是正攝身、口、意行，三業勝行，魔不得便，不繫屬魔。彼如是修，緩于生死，惡相續鎖破壞離散。
「又修行者內心思惟——隨順正法觀察法行——作如是意：『彼比丘甚為希有，有增上力，得十一地。』彼地夜叉見彼比丘不惓精進，有增上力，心生歡喜，轉覆上聞虛空夜叉，虛空夜叉聞四大王，如前所說，次第乃至向大梵天，如是說言：『閻浮提中某國某村某善男子，如是種姓名字某甲，剃除鬚髮被服法衣，正信出家，心不樂住魔之境界，不樂喜欲愛心共住，于煩惱蛇不生喜樂、見他苦惱，則於世間一切生死深生厭離。』彼梵身天聞已歡喜，說如是言：『魔分損減，正法朋長。』彼修行者以天眼觀見彼比丘，如是已得第十一地，見於正道，如是諦見知業報法，諦見身業、口業、意業。
「諸比丘！如是三種微細身業、口業、意業分分細知，若天世間、若魔世間、若梵世間、若沙門界、婆羅門界，如是天人不能如是分分細知，何況外道遮羅迦波利婆阇迦而能得知？唯我能知，及我弟子若從我聞能如是知，微細三業分細分細如是皆知。汝等比丘，若有餘人、若彼外道遮羅迦波利婆阇迦如
【現代漢語翻譯】 現代漢語譯本：苦、空、無我。像這樣觀察后，就能遠離一切慾望，脫離對慾望的束縛、擺脫慾望的行為、捨棄慾望的念頭、斷絕慾望的根源，看到慾望的過失和罪惡，從而更加增長對慾望的恐懼。這樣端正地攝持身、口、意三方面的行為，使這三種行為都達到卓越的境界，魔就無法得逞，不能束縛他。他這樣修行，就能減緩生死輪迴，使惡的相續鎖鏈破壞離散。
『此外，修行者內心思考——順應正法觀察法的修行——這樣想：『那位比丘非常稀有，具有強大的力量，證得了十一地。』那裡的夜叉看到那位比丘不懈怠地精進，具有強大的力量，內心歡喜，轉而向上稟告虛空夜叉，虛空夜叉稟告四大天王，像前面所說的那樣，依次乃至稟告到大梵天，這樣說道：『在閻浮提（Jambudvipa，指我們所居住的這個世界）的某個國家某個村莊，有位善良的男子，姓氏和名字是某某，剃除了鬚髮，穿上了法衣，以真正的信心出家，內心不喜歡住在魔的境界里，不喜歡和慾望愛戀的心共同居住，對於煩惱的毒蛇不生起喜樂，看到他人的苦惱，就對世間的一切生死深深地厭惡。』那些梵身天（Brahma-kayika Devas，色界天的眾生）聽了之後歡喜，說道：『魔的力量減弱了，正法的隊伍壯大了。』那位修行者用天眼觀察看到那位比丘，像這樣已經證得了第十一地，見到了正道，像這樣如實地見到，知道了業報的法則，如實地見到身業、口業、意業。
『諸位比丘！像這樣三種微細的身業、口業、意業，細緻地一一知曉，無論是天界、魔界、梵天界，還是沙門（Sramana，指佛教出家人）界、婆羅門（Brahmana，指印度教祭司）界，像這樣的天人和人都不能像這樣細緻地一一知曉，更何況外道遮羅迦（Caraka，古印度遊行苦行者）波利婆阇迦（Parivrajaka，古印度出家遊行者）能夠得知？只有我能夠知道，以及我的弟子如果從我這裡聽聞，才能夠像這樣知道，微細的三業，細緻又細緻地全部知曉。你們這些比丘，如果有其他人，或者那些外道遮羅迦波利婆阇迦像……』
【English Translation】 English version: Suffering, emptiness, non-self. Having seen thus, one departs from all desires, detaches from the bonds of desire, abandons the actions of desire, relinquishes the thoughts of desire, and severs the causes of desire, seeing the faults and evils of desire, and thereby increasingly generates fear. Thus, rightly restraining the actions of body, speech, and mind, with these three actions being supremely practiced, Mara (the demon) cannot find an opportunity and cannot bind him. Practicing thus, he slows down the cycle of birth and death, and the chain of evil continuity is broken and scattered.
'Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the Right Dharma—thinking thus: 'That Bhikshu (monk) is extremely rare, possessing great strength, and has attained the eleventh stage.' The Yaksha (a type of spirit) of that place, seeing that Bhikshu unweariedly striving with great strength, rejoices in his heart and reports upwards to the aerial Yakshas, and the aerial Yakshas report to the Four Great Kings, as previously described, in order up to the Great Brahma (the highest deity in the realm of form), saying thus: 'In Jambudvipa (the continent where we live), in a certain country and a certain village, there is a virtuous man, with the surname and given name of so-and-so, who has shaved his head and beard, donned the Dharma robes, and left home with true faith, his heart not delighting in dwelling in the realm of Mara, not delighting in dwelling together with a mind of desire and love, not finding joy in the serpent of afflictions, and seeing the suffering of others, he deeply renounces all birth and death in the world.' The Brahma-kayika Devas (beings of the Brahma realm) hearing this, rejoice and say thus: 'The power of Mara is diminished, and the ranks of the Right Dharma are growing.' That practitioner, using his divine eye, sees that Bhikshu, who has thus attained the eleventh stage, and sees the Right Path, and thus truly sees and knows the law of karmic retribution, truly seeing the karma of body, speech, and mind.
'Monks! Thus, these three subtle karmas of body, speech, and mind, are known in detail, part by part. Whether in the world of gods, the world of Mara, the world of Brahma, or the realm of Sramanas (ascetics), or the realm of Brahmanas (priests), such gods and humans cannot know them in such detail, part by part, let alone the heretical Carakas (wandering ascetics) and Parivrajakas (wandering mendicants). Only I can know, and my disciples, if they hear from me, can know thus, knowing the subtle three karmas in fine detail, part by part. You monks, if there are others, or those heretical Carakas and Parivrajakas like...'
是問者，汝如是答；若如是問彼諸外道遮羅迦波利婆阇迦，心則迷沒，不能答汝。何以故？諸比丘！一切生死所攝眾生，非其所行、非境界故，彼人粗知，不能正知，忽知、垢知、微劣少知彼三種業身、口、意業。彼人所說，為他破壞，不能斷絕生老病死、憂悲啼哭一切苦惱，不證聖法、不到涅槃，非究竟道、非寂靜法、非安樂法、非生天道，彼人思惟三種業道身、口、意業，唯有慢心。諸比丘！彼外道遮羅迦波利婆阇迦，自意歡喜，心不思惟諸過功德，彼人如是此三種業身業、口業、意業大惡。彼人於我無少相似，譬如涅槃之與生死，乃至無有少分相似；理相玄遠，彼知三業，我知三業，無少相似。諸比丘！汝等應知彼外道問，唯有言語，佛有正道寂滅涅槃，一切生死無常敗壞皆苦無樂。諸比丘！應如是知：無有物常、無物不動、無物不變、無物不異。諸比丘！彼修行者見彼比丘，如是身業、口業、意業種種諦見，趣涅槃城。
「又復觀察：云何彼比丘得十二地？彼修行者如是觀察，見彼比丘不惓精進，復更諦觀惡業因果七大地獄並及別處，如業報法，諦觀察已，彼見聞知：又復更有最大地獄，名曰阿鼻。七大地獄並及別處以為一分，阿鼻地獄一千倍勝。眾生何業生彼地獄？彼見聞知：若人重心殺母、殺父，
【現代漢語翻譯】 現代漢語譯本：提問者，你應該這樣回答。如果那些外道遮羅迦波利婆阇迦（流浪的苦行僧）這樣提問，他們的心就會迷失，無法回答你。為什麼呢？諸位比丘！一切被生死所包含的眾生，不是他們所能理解和達到的境界。那些人只能粗略地瞭解，不能正確地瞭解，只能片面地瞭解，只能帶著污垢地瞭解，只能微弱地、少量地瞭解這三種業，即身業、口業、意業。他們所說的話，會被他人駁倒，不能斷絕生老病死、憂愁悲傷啼哭等一切苦惱，不能證得聖法，不能到達涅槃（寂滅），不是究竟的道路，不是寂靜的法，不是安樂的法，不是通往天界的道路。那些人思惟這三種業道，即身業、口業、意業，只會增長傲慢之心。諸位比丘！那些外道遮羅迦波利婆阇迦，只是自以為是，心中不思惟過失和功德。他們認為這三種業，即身業、口業、意業，是大惡。他們與我沒有絲毫相似之處，就像涅槃與生死一樣，乃至沒有絲毫相似之處；道理和現象相差甚遠。他們瞭解三種業，我瞭解三種業，但沒有絲毫相似之處。諸位比丘！你們應當知道，那些外道的提問，只是空洞的言語。佛陀擁有正道，通往寂滅涅槃，一切生死都是無常敗壞的，充滿痛苦而沒有快樂。諸位比丘！應當這樣認識：沒有什麼是永恒不變的，沒有什麼是靜止不動的，沒有什麼是不會變化的，沒有什麼是不會差異的。諸位比丘！那些修行者看到那位比丘，以這樣的身業、口業、意業種種如實地觀察，走向涅槃之城。
又進一步觀察：那位比丘如何獲得十二地？那位修行者這樣觀察，看到那位比丘不懈怠地精進，又進一步如實地觀察惡業的因果，包括七大地獄以及其他地方，按照業報的法則，如實地觀察之後，他見聞並知道：還有最大的地獄，名叫阿鼻地獄（無間地獄）。七大地獄以及其他地方加起來作為一份，阿鼻地獄比它們強大一千倍。眾生因為什麼業而生到那個地獄呢？他見聞並知道：如果有人以極重的惡意殺害母親、殺害父親，
【English Translation】 English version: Questioner, you should answer in this way. If those non-Buddhist wanderers, the Celakas and Paribbajakas (wandering ascetics), ask in this way, their minds will be lost and unable to answer you. Why is that? Monks! All beings encompassed by birth and death are not within their realm of practice or understanding. Those people can only understand coarsely, cannot understand correctly, can only understand superficially, can only understand with defilement, can only understand weakly and slightly these three karmas, namely body karma, speech karma, and mind karma. What they say will be refuted by others, unable to cut off birth, old age, sickness, death, sorrow, lamentation, weeping, and all suffering. They cannot attain the Holy Dharma, cannot reach Nirvana (extinction), it is not the ultimate path, not the Dharma of tranquility, not the Dharma of peace and happiness, not the path to be reborn in heavens. Those people contemplate these three paths of karma, namely body karma, speech karma, and mind karma, only increasing their arrogance. Monks! Those non-Buddhist Celakas and Paribbajakas are only pleased with themselves, not contemplating faults and merits in their minds. They consider these three karmas, namely body karma, speech karma, and mind karma, as great evils. They have no similarity to me, just like Nirvana and birth and death, not even a slight similarity; the principles and phenomena are vastly different. They understand the three karmas, and I understand the three karmas, but there is no similarity at all. Monks! You should know that the questions of those non-Buddhists are only empty words. The Buddha possesses the right path, leading to the extinction of Nirvana, all birth and death are impermanent and decaying, full of suffering and without happiness. Monks! You should understand in this way: there is nothing that is permanent and unchanging, nothing that is still and unmoving, nothing that will not change, nothing that will not be different. Monks! Those practitioners see that monk, with such body karma, speech karma, and mind karma, observing truthfully in various ways, heading towards the city of Nirvana.
Furthermore, observe: How does that monk attain the twelve grounds? That practitioner observes in this way, seeing that monk diligently striving without weariness, and further truthfully observing the causes and effects of evil karma, including the seven great hells and other places, according to the law of karmic retribution. After truthfully observing, he sees and knows: there is also the greatest hell, called Avici Hell (uninterrupted hell). The seven great hells and other places combined as one part, Avici Hell is a thousand times stronger than them. What karma causes beings to be born in that hell? He sees and knows: if someone kills their mother or father with extremely malicious intent,
復有噁心出佛身血、破和合僧、殺阿羅漢。彼人以是惡業因緣，則生阿鼻大地獄中，經一劫住。若減劫住，業既平等而減劫住，以劫中間造作惡業墮阿鼻故，彼人減劫，阿鼻燒煮。何以故？時節已過，不可令回，是故於彼減劫燒煮，苦惱堅硬，以多惡業少時受故。如是造作阿鼻之業，有悲堅心、軟中心作，受苦不重。如人造作一阿鼻業，若重心作，彼受勝苦。一切作業及業果報，一切皆是心心數法，皆心自在、皆心和合、心隨順行，復有六結繫縛眾生，若心寂靜，眾生解脫。如彼次第，在於阿鼻地獄之中，苦因緣故，所受苦惱身有軟粗，若五逆人于地獄中其身長大五百由旬，若四逆人四百由旬，若三逆人三百由旬，若二逆人二百由旬，若一逆人一百由旬。
「又彼比丘觀察阿鼻大地獄處，此名毛起最大地獄凡有幾處？彼見聞知：普此地獄有十六處，何等十六？一名烏口；二名一切向地；三名無彼岸常受苦惱；四名野干吼；五名鐵野干食；六名黑肚；七名身洋；八名夢見畏；九名身洋受苦；十名兩山聚；十一名閻婆叵度；十二名星鬘；十三名苦惱急；十四名臭氣覆；十五名鐵鍱；十六名十一焰。普彼阿鼻最大地獄，有如是等十六別處。
「又彼比丘如是觀察人慾死時，乃至中有，云何阿鼻地獄行人此中受苦
【現代漢語翻譯】 現代漢語譯本 此外，如果有人懷著惡意使佛陀流血、破壞僧團的和合、殺害阿羅漢（已證得解脫的聖者），這個人因為這些惡業的因緣，就會墮入阿鼻大地獄（無間地獄）中，經歷一個劫（極長的時間單位）的時間。如果是減劫（時間縮短的劫），因為所造的惡業性質相同，所以也是經歷減劫的時間。因為在劫的中間造作惡業而墮入阿鼻地獄，這個人即使是減劫，也要在阿鼻地獄中被燒煮。為什麼呢？因為時間已經過去，無法使其倒流，所以即使是減劫，也要在那裡被燒煮，所受的苦惱非常劇烈。這是因為在短時間內承受了大量的惡業。像這樣造作阿鼻地獄之業，如果懷著悲傷但堅定的心，或者內心比較柔軟的狀態下造作，所受的痛苦不會很重。如果一個人造作了一個阿鼻地獄之業，如果是以非常沉重的心情造作，那麼他所受的痛苦會更加劇烈。一切的造作以及業的果報，一切都是心和心所法（心理活動），一切都由心所主宰，一切都由心所和合，心隨順著業而行。還有六種結（貪、嗔、癡、慢、疑、惡見）束縛著眾生，如果心能夠寂靜，眾生就能解脫。就像那樣的次第，在阿鼻地獄之中，因為痛苦的因緣，所受的苦惱使得身體有軟有粗，如果是犯了五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人，在地獄中他的身體會長大到五百由旬（長度單位），如果是犯了四逆罪的人，身體長到四百由旬，如果是犯了三逆罪的人，身體長到三百由旬，如果是犯了二逆罪的人，身體長到二百由旬，如果是犯了一逆罪的人，身體長到一百由旬。
此外，那位比丘觀察阿鼻大地獄的各個地方，這個名為『毛起』的最大地獄總共有幾處？他看到並瞭解到：整個地獄共有十六處，是哪十六處呢？第一處名為烏口；第二處名為一切向地；第三處名為無彼岸常受苦惱；第四處名為野干吼；第五處名為鐵野干食；第六處名為黑肚；第七處名為身洋；第八處名為夢見畏；第九處名為身洋受苦；第十處名為兩山聚；第十一處名為閻婆叵度；第十二處名為星鬘；第十三處名為苦惱急；第十四處名為臭氣覆；第十五處名為鐵鍱；第十六處名為十一焰。整個阿鼻最大地獄，有像這樣的十六個不同的地方。
此外，那位比丘這樣觀察人臨死的時候，乃至中陰身（死亡到投胎之間的狀態），阿鼻地獄的行人在其中如何受苦
【English Translation】 English version Furthermore, if someone with an evil mind draws blood from the body of the Buddha, disrupts the harmony of the Sangha (community of monks), or kills an Arhat (one who has attained enlightenment), that person, due to the causes and conditions of these evil deeds, will be born into the Avici Great Hell (the hell of incessant suffering), where they will remain for one kalpa (an extremely long unit of time). If it is a reduced kalpa, because the nature of the evil deeds is the same, they will still remain for the duration of the reduced kalpa. Because they committed evil deeds in the middle of a kalpa and fell into Avici Hell, that person, even in a reduced kalpa, will be burned and cooked in Avici. Why is this so? Because the time has already passed and cannot be turned back, therefore, even in a reduced kalpa, they will be burned and cooked there, and the suffering will be extremely intense. This is because they are enduring a large amount of evil karma in a short period of time. If one commits the deeds of Avici Hell with a sorrowful but firm mind, or with a relatively soft heart, the suffering they experience will not be as severe. If a person commits one deed that leads to Avici Hell, and they do so with a very heavy heart, then the suffering they experience will be even greater. All actions and their karmic consequences, all are mental activities (mind and mental factors), all are governed by the mind, all are united by the mind, and the mind follows along with the karma. Furthermore, there are six fetters (greed, hatred, delusion, pride, doubt, and wrong views) that bind sentient beings. If the mind can be tranquil, sentient beings can be liberated. Just like that order, in the Avici Hell, because of the causes and conditions of suffering, the suffering they endure causes their bodies to be sometimes soft and sometimes coarse. If they are people who have committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, drawing blood from the body of the Buddha, and disrupting the harmony of the Sangha), in hell their bodies will grow to be five hundred yojanas (a unit of distance) in length. If they are people who have committed four heinous crimes, their bodies will grow to be four hundred yojanas in length. If they are people who have committed three heinous crimes, their bodies will grow to be three hundred yojanas in length. If they are people who have committed two heinous crimes, their bodies will grow to be two hundred yojanas in length. If they are people who have committed one heinous crime, their bodies will grow to be one hundred yojanas in length.
Furthermore, that Bhikshu (monk) observes the various places in the Avici Great Hell. How many places are there in this greatest hell called 'Hair-Raising'? He sees and knows that throughout this hell there are sixteen places. What are these sixteen? The first place is called 'Crow's Mouth'; the second place is called 'All-Facing Ground'; the third place is called 'No Shore, Constant Suffering'; the fourth place is called 'Jackal's Howl'; the fifth place is called 'Iron Jackal Eats'; the sixth place is called 'Black Belly'; the seventh place is called 'Body Ocean'; the eighth place is called 'Dreaming of Fear'; the ninth place is called 'Body Ocean Enduring Suffering'; the tenth place is called 'Two Mountains Gather'; the eleventh place is called 'Yambha Difficult to Cross'; the twelfth place is called 'Star Garland'; the thirteenth place is called 'Suffering Urgency'; the fourteenth place is called 'Foul Odor Covers'; the fifteenth place is called 'Iron Armor'; the sixteenth place is called 'Eleven Flames'. Throughout the Avici Great Hell, there are these sixteen different places.
Furthermore, that Bhikshu observes in this way how people suffer when they are about to die, and even in the intermediate state (the state between death and rebirth), how the inhabitants of Avici Hell suffer within it.
，復生苦處？彼見：眾生貪慾、瞋恚、愚癡所覆，造作惡業，成就阿鼻地獄惡行。如是造作阿鼻地獄：惡業行人有為生天故，以大火燒殺其母。又復有人高山險岸推母令墮，如是殺母。又復有人置母水中，如是殺母。又復有人餓殺其母。惡道癡人，惡聞所誑是故殺母。貪心悕天，如是殺母。或有餓殺，或在山上、險處推殺，或火燒殺、或水中殺，為得天故，彼人愛天，而殺自母。有以瞋心毒等而殺，有輕心故、心因緣故、心自在故，是故殺母，如是殺父，以三毒過故如是殺。或復有人以癡心故，不知如來是大福田，生瞋噁心，出其身血。如是破僧、殺阿羅漢，以多瞋故。彼人如是一切因緣、一切作業皆悉遠離，生於阿鼻大地獄中。彼惡業人臨欲死時，有人即身阿鼻地獄大火已生，或復有人臨欲死時，及中有中彼中間生，得阿鼻苦。彼如是等，隨於何時造作阿鼻地獄惡業，即時燒燃一切善業，所有出家決定受業、解脫分業一切燒燃，不得受戒。如是燒已，不善惡業燒彼人身。過去久遠所作勝業，以作五逆，彼如是業決定不受。何處決定？地獄決定能令命短，若百年命，二十年盡，思念所求皆不可得，譬如下種在於咸地。彼惡業人如是乃至自隨身天即時捨去，一切所作不得果利，諸根頑鈍，于境界中數見惡夢，常得一切不
【現代漢語翻譯】 現代漢語譯本： 那麼，是什麼導致眾生再次遭受痛苦呢？他們看到：眾生被貪慾（Lobha，強烈的渴望或貪婪）、瞋恚（Dosa，厭惡或憤怒）、愚癡（Moha，無明或錯覺）所覆蓋，造作惡業，最終墮入阿鼻地獄（Avīci，無間地獄）承受惡果。他們如此造作阿鼻地獄的業：有些作惡之人爲了能夠昇天，用大火燒死自己的母親。還有些人將母親推下高山或懸崖，以此方式殺害母親。還有些人將母親置於水中淹死，以此方式殺害母親。還有些人讓母親飢餓而死。這些愚癡之人被邪說所迷惑，因此殺害母親。他們貪圖昇天，所以如此殺害母親。有些人讓母親飢餓而死，有些人在山上或危險的地方將母親推下摔死，有些人用火燒死，有些人將母親淹死在水中，都是爲了能夠昇天，這些人愛慕天界，卻殺害了自己的母親。有些人因為瞋恨之心，用毒藥等方式殺害母親，有些人因為輕視母親、因為內心的因緣、因為內心的放縱，所以殺害母親。他們也以同樣的方式殺害父親，都是因為貪、瞋、癡這三種毒素的緣故。或者有些人因為愚癡，不知道如來（Tathāgata，佛陀的稱號）是最大的福田（Puṇyakṣetra，積功德之處），生起瞋恨之心，使佛陀流血。他們也破壞僧團（Saṃgha，佛教僧侶的社團）、殺害阿羅漢（Arhat，已證悟的聖者），都是因為極度的瞋恨。這些人因為這些因緣、因為這些行為，都將遠離善果，最終墮入阿鼻大地獄中。這些作惡之人臨死之時，就會看到阿鼻地獄的大火已經在身邊燃起。或者有些人在臨死之時，或者在中陰身（Antarābhava，死亡與再生之間的狀態）階段，就會感受到阿鼻地獄的痛苦。這些人無論何時造作了阿鼻地獄的惡業，都會立即燒燬一切善業，包括所有出家受戒的功德、決定解脫的功德，都將被燒燬，無法再受戒。如此燒燬之後，不善的惡業會焚燒他們的身體。過去久遠所積累的殊勝善業，因為造作了五逆重罪（Ānantarika-karma，弒父、弒母、殺阿羅漢、出佛身血、破和合僧），這些善業都將無法發揮作用。在何處會受到這樣的果報呢？在地獄中必定會遭受短命的果報，原本可以活到一百年，卻只能活到二十年，心中所求都無法得到，就像將種子播撒在鹽堿地裡一樣。這些作惡之人，甚至連隨身的天神也會立即離去，一切所作所為都無法得到好的結果，諸根變得遲鈍，在境界中經常看到惡夢，總是得不到安寧。
【English Translation】 English version: Furthermore, what are the painful rebirths? They see: beings are covered by greed (Lobha, intense desire or avarice), hatred (Dosa, aversion or anger), and delusion (Moha, ignorance or illusion), creating evil karma, and ultimately falling into Avīci (the hell of incessant suffering) to bear the evil consequences. They create the karma of Avīci in this way: some evildoers, in order to be reborn in heaven, burn their mothers to death with great fire. Others push their mothers off high mountains or cliffs, killing them in this way. Still others place their mothers in water and drown them, killing them in this way. Still others starve their mothers to death. These foolish people are deceived by evil teachings, and therefore kill their mothers. They crave rebirth in heaven, so they kill their mothers in this way. Some starve their mothers to death, some push them off mountains or dangerous places to their deaths, some burn them to death, some drown them in water, all in order to be reborn in heaven. These people admire the heavens, yet they kill their own mothers. Some kill their mothers with poison or other means because of hatred, some kill them because of contempt, because of the causes of their minds, because of the freedom of their minds. They also kill their fathers in the same way, all because of the three poisons of greed, hatred, and delusion. Or some people, because of delusion, do not know that the Tathāgata (the title of the Buddha) is the greatest field of merit (Puṇyakṣetra, a place for accumulating merit), and they generate hatred, causing the Buddha to bleed. They also destroy the Saṃgha (the community of Buddhist monks), and kill Arhats (enlightened saints), all because of extreme hatred. These people, because of these causes and conditions, because of these actions, will all be far from good results, and will ultimately fall into the great hell of Avīci. When these evildoers are about to die, they will see the great fire of Avīci already burning around them. Or some, at the time of death, or in the intermediate state (Antarābhava, the state between death and rebirth), will experience the suffering of Avīci. Whenever these people create the evil karma of Avīci, they will immediately burn all their good karma, including all the merits of ordination, the merits of determined liberation, all will be burned, and they will not be able to receive precepts again. After being burned in this way, the unwholesome evil karma will burn their bodies. The excellent good karma accumulated in the distant past, because of committing the five heinous crimes (Ānantarika-karma, patricide, matricide, killing an Arhat, causing a Buddha to bleed, and creating schism in the Saṃgha), these good karmas will not be able to take effect. Where will they receive such retribution? In hell, they will certainly suffer the retribution of a short life. Originally they could have lived to be a hundred years old, but they will only live to be twenty years old, and all that they seek will be unattainable, just like sowing seeds in salty soil. These evildoers, even the deities that accompany them will immediately leave, and all that they do will not yield good results, their senses will become dull, they will often see nightmares in their experiences, and they will never find peace.
饒益事，所有妻子及奴婢等皆悉捨去，常患飢渴，若遇美食不得本味，聲已破壞，一切惡觸面色甚惡，心常驚恐，人中鄙劣，一切諸親兄弟等眾無惡因緣而生驚畏，一切世界處處見煙。此人身中諸界不調，遠見惡色，洗浴速干，身恒患熱、喜患黃病、口常咸苦；床敷雖軟，得堅惡觸；吹笛打鼓琵琶等聲，聞之猶惡，況余鄙聲。又復彼人鼻識破壞，於好香物嗅則惡臭，一切身份皆悉臭爛，一切發毛墮落不堅，齒色變壞、手足破裂，一切算數盡皆忘失；天常怖嚇，夢則心驚，以心驚故，常瘦不肥；若以好花置頭及身，則速萎干；衣裳健破，喜生垢穢，澡浴浣衣而速有垢；于道中行，無因緣倒，既倒地已，壞身作瘡，于其身體瘡更多出，而復難差；臥睡咽乾，常喜多飲；城邑聚落實自饒人，而見皆空；不睹日月星宿實色；微軟風來，覺有堅觸，如鐵觸身；如欲近火，身則被燒，兩重熱觸；于月覺溫，于極冷水亦覺其暖；極好樹林，見為惡處；先時所聞可愛鳥聲，聞如野干；見一切人如冢無異，常一切時聞不喜聲；雖復飲酒，心亦不喜；不曾作惡而得罪罰；于大巷中、四出巷中、三角巷中放屎放尿。如是之人，諸天舍離，常得一切不饒益事。彼人身色如被燒林，一切世人憎而不愛。
「彼惡業人于現在世先有如是阿鼻之
【現代漢語翻譯】 現代漢語譯本： 饒益事：他的所有妻子和奴婢等都會離他而去，他經常忍受飢餓和口渴的折磨，即使吃到美味的食物也品嚐不出本來的味道。他的名聲已經敗壞，一切不好的觸感都讓他感到難受，面色非常難看，內心總是充滿驚恐。他在人群中顯得卑微低下，即使沒有惡劣的因緣，所有的親戚兄弟等也會對他感到驚慌畏懼，他所看到的一切世界都處處瀰漫著煙霧。此人身體內的地、水、火、風四大不調和，遠處看到的是令人厭惡的景象，洗完澡後身體很快就乾燥，身上總是感到發熱，容易患黃疸病，口中常常感到又鹹又苦；即使睡在柔軟的床上，也感覺接觸到的是堅硬粗糙的東西；吹笛子、打鼓、彈琵琶等美妙的聲音，聽起來都覺得刺耳難聽，更何況是其他粗俗的聲音。此外，此人的鼻子的嗅覺也已喪失，聞到好的香氣也會覺得是惡臭，全身的各個部分都散發著腐爛的臭味，所有的頭髮和體毛都脫落且不牢固，牙齒的顏色也變得難看，手腳出現破裂，所有的算術計算能力都完全喪失；天空經常出現恐怖的景象來嚇唬他，做夢時也總是心驚膽戰，因為內心經常感到驚恐，所以總是瘦弱而不肥胖；如果把美好的鮮花放在頭頂或身上，花朵會很快枯萎凋謝；衣服經常破損，容易沾染污垢，即使洗澡換洗衣物，也會很快變得髒污；在道路上行走時，無緣無故地跌倒，跌倒在地后，身體受傷並生出瘡，而且身體上的瘡越來越多，難以痊癒；睡覺時咽喉乾燥，總是喜歡大量飲水；居住在城邑或村落里，明明人口眾多，卻覺得空無一人；看不到太陽、月亮和星星本來的顏色；即使是輕微的風吹來，也感覺像是堅硬的東西觸碰到身體，如同鐵器觸身一般；想要靠近火，身體卻感覺被燒灼，感受到雙重的熱感；在月光下感到溫暖，即使在極冷的水中也覺得溫暖；極好的樹林，在他看來卻是令人厭惡的地方；以前聽起來很動聽的鳥鳴聲，現在聽起來卻像是野獸的叫聲；看到所有的人都如同墳墓一般毫無生氣，總是聽到令人不悅的聲音；即使喝酒，內心也不會感到快樂；不曾做過壞事卻受到罪罰；在大街上、四通八達的巷子里、三角形的巷子里隨地大小便。像這樣的人，諸天神都會捨棄他，他總是遇到一切不好的事情。此人的身體顏色如同被燒焦的森林一般，一切世人都厭惡而不喜歡他。
『這種作惡的人在現在世就會先有像阿鼻地獄（Avici hell）一樣的果報。』
【English Translation】 English version: Rao Yi Shi (Beneficial Matters): All his wives, servants, and maids will leave him. He will constantly suffer from hunger and thirst, and even when he encounters delicious food, he cannot taste its true flavor. His reputation will be ruined, and all unpleasant sensations will be unbearable. His complexion will be extremely unsightly, and his heart will always be filled with fear. He will appear base and inferior among people, and even without any evil cause, all his relatives and brothers will be terrified of him. Everywhere he looks, the world will be filled with smoke. The elements in this person's body will be imbalanced, he will see repulsive sights from afar, his skin will dry quickly after bathing, he will constantly feel hot, be prone to jaundice, and his mouth will always taste salty and bitter. Even when sleeping on a soft bed, he will feel harsh and unpleasant sensations. The sounds of flutes, drums, and lutes will sound offensive to him, let alone other vulgar noises. Furthermore, this person's sense of smell will be impaired, and he will perceive good fragrances as foul odors. All parts of his body will smell rotten, all his hair will fall out and be weak, the color of his teeth will change for the worse, his hands and feet will crack, and he will completely lose all ability to calculate. The heavens will constantly frighten him, and he will be terrified in his dreams. Because his heart is constantly filled with fear, he will always be thin and not gain weight. If he places beautiful flowers on his head or body, they will quickly wither and dry out. His clothes will tear easily and be prone to dirt and grime, and even after bathing and washing his clothes, they will quickly become soiled again. While walking on the road, he will fall for no reason, and after falling to the ground, his body will be injured and develop sores, and even more sores will appear on his body, which will be difficult to heal. He will have a dry throat while sleeping and will constantly crave to drink more. Even though he lives in a city or village that is actually prosperous, he will perceive it as empty. He will not see the true colors of the sun, moon, and stars. Even a gentle breeze will feel like a harsh touch, like iron touching his body. If he tries to get close to a fire, his body will feel burned, experiencing a double sensation of heat. He will feel warmth from the moonlight and warmth even in extremely cold water. The most beautiful forests will appear to him as evil places. The lovely sounds of birds that he once heard will sound like the cries of jackals. He will see all people as no different from tombs, and he will constantly hear unpleasant sounds. Even when he drinks wine, his heart will not be happy. He will receive punishment for offenses he did not commit. He will defecate and urinate in the main streets, in alleys leading in all directions, and in triangular alleys. Such a person will be abandoned by the gods, and he will constantly encounter all kinds of unfavorable events. The color of this person's body will be like a burned forest, and all the people in the world will hate and dislike him.
『Such an evil-doer will experience the consequences of Avici hell (the hell of incessant suffering) in this present life.』
相，次死相現：白日見月，夜中見日，不見自影，無有因緣而聞惡聲，鼻則㿲(去奇)倒，發毛相著，身得熱等必死之病，普身蒸熱，四百四病，唯見四百普身逼惱，如在火坑而被燒煮，八十種蟲在其身體，一切身脈筋皮脂肉皆悉遍有，八十種風吹殺彼蟲，謂八十種蟲，八十風所殺。何等八十？一名毛蟲，毛過風殺；二名黑口蟲，隨時風殺；三名無力蟲，夢見亂風殺；四名大力作蟲，不忍風殺；五名迷作蟲，蟲色字作風殺；六名火色作蟲，味押風殺；七名滑蟲，鐵過風殺；八名河漂蟲，糞屎上風殺；九名跳蟲，糞門行風殺；十名分別見蟲，憶念過風殺；十一名惡臭蟲，皮過風殺；十二名骨生蟲，味過風殺；十三名赤口蟲，脈過風殺；十四名針刺蟲，欲過風殺；十五名脈行食蟲，骨過風殺；十六名必波羅蟲，食力風殺；十七名堅口蟲，特牛風殺；十八名無毛蟲，垢作風殺；十九名鍼口蟲，濕過風殺；二十名胃穿破蟲，屎多過風殺；二十一名不行蟲，食和合風殺；二十二名屎散蟲，齒破風殺；二十三名三節蟲，喉集風殺；二十四名腸破蟲，下行風殺；二十五名塞脹蟲，上行風殺；二十六名金蟲，三廂風殺；二十七名糞門熟蟲，節節行風殺；二十八名皮作蟲，心過風殺；二十九名脂嘴蟲，散亂風殺；三十名和集蟲，開合風殺
【現代漢語翻譯】 現代漢語譯本： 臨終前，會出現種種預兆：白天看見月亮，夜晚看見太陽，看不見自己的影子，無緣無故地聽到惡劣的聲音，鼻子塌陷歪斜，頭髮糾結在一起，身體發熱等必然導致死亡的疾病，全身像被蒸煮一樣發熱，四百零四種疾病，只感覺到四百零四種疾病遍佈全身，像身處火坑中被燒煮一樣，八十種蟲子在身體里，一切身脈、筋、皮、脂、肉都遍佈這些蟲子，八十種風吹殺這些蟲子，這八十種蟲子，是被八十種風所殺。哪八十種呢？ 第一種叫毛蟲，被毛過風所殺；第二種叫黑口蟲，被隨時風所殺；第三種叫無力蟲，被夢見亂風所殺；第四種叫大力作蟲，被不忍風所殺；第五種叫迷作蟲，蟲的顏色像字一樣，被字作風所殺；第六種叫火色作蟲，被味押風所殺；第七種叫滑蟲，被鐵過風所殺；第八種叫河漂蟲，在糞便上被糞屎上風所殺；第九種叫跳蟲，在糞門行走時被糞門行風所殺；第十種叫分別見蟲，回憶往事時被憶念過風所殺；第十一種叫惡臭蟲，被面板過風所殺；第十二種叫骨生蟲，被味道過風所殺；第十三種叫赤口蟲，被脈搏過風所殺；第十四種叫針刺蟲，被慾望過風所殺；第十五種叫脈行食蟲，被骨頭過風所殺；第十六種叫必波羅蟲（一種蟲名），被食物的力量風所殺；第十七種叫堅口蟲，被特牛風所殺；第十八種叫無毛蟲，被污垢所作的風所殺；第十九種叫鍼口蟲，被潮濕過風所殺；第二十種叫胃穿破蟲，被大便過多所產生的風所殺；第二十一種叫不行蟲，被食物混合的風所殺；第二十二種叫屎散蟲，被牙齒咬破所產生的風所殺；第二十三種叫三節蟲，在喉嚨聚集時被喉集風所殺；第二十四種叫腸破蟲，在下行時被下行風所殺；第二十五種叫塞脹蟲，在上行時被上行風所殺；第二十六種叫金蟲，被三廂風所殺；第二十七種叫糞門熟蟲，一節一節行走時被節節行風所殺；第二十八種叫皮作蟲，被心念過風所殺；第二十九種叫脂嘴蟲，被散亂的風所殺；第三十種叫和集蟲，被開合的風所殺。
【English Translation】 English version: Signs of approaching death appear: seeing the moon during the day, seeing the sun at night, not seeing one's own shadow, hearing unpleasant sounds for no reason, the nose collapsing and becoming crooked, the hair becoming tangled, contracting diseases that cause fever and lead to certain death, feeling as if the entire body is being steamed, experiencing all four hundred and four diseases, feeling only the four hundred and four diseases afflicting the entire body, as if being burned and cooked in a pit of fire. Eighty kinds of worms are in the body, all the body's channels, tendons, skin, fat, and flesh are filled with these worms, and eighty kinds of winds kill these worms. These eighty kinds of worms are killed by eighty kinds of winds. What are these eighty? The first is called 'Hair Worm,' killed by 'Excessive Hair Wind'; the second is called 'Black Mouth Worm,' killed by 'Anytime Wind'; the third is called 'Weak Worm,' killed by 'Dreaming of Chaotic Wind'; the fourth is called 'Strong Action Worm,' killed by 'Intolerable Wind'; the fifth is called 'Confused Action Worm,' the color of the worm is like a character, killed by 'Character Action Wind'; the sixth is called 'Fire Color Action Worm,' killed by 'Taste Pressing Wind'; the seventh is called 'Slippery Worm,' killed by 'Excessive Iron Wind'; the eighth is called 'River Floating Worm,' on feces, killed by 'Feces Upper Wind'; the ninth is called 'Jumping Worm,' walking on the anus, killed by 'Anus Walking Wind'; the tenth is called 'Distinguishing Seeing Worm,' recalling the past, killed by 'Recollection Excessive Wind'; the eleventh is called 'Foul Odor Worm,' killed by 'Skin Excessive Wind'; the twelfth is called 'Bone Born Worm,' killed by 'Taste Excessive Wind'; the thirteenth is called 'Red Mouth Worm,' killed by 'Pulse Excessive Wind'; the fourteenth is called 'Needle Prick Worm,' killed by 'Desire Excessive Wind'; the fifteenth is called 'Pulse Walking Eating Worm,' killed by 'Bone Excessive Wind'; the sixteenth is called 'Bippala Worm' (a type of worm), killed by 'Food Strength Wind'; the seventeenth is called 'Firm Mouth Worm,' killed by 'Special Cow Wind'; the eighteenth is called 'Hairless Worm,' killed by 'Filth Action Wind'; the nineteenth is called 'Needle Mouth Worm,' killed by 'Dampness Excessive Wind'; the twentieth is called 'Stomach Piercing Worm,' killed by the wind produced by excessive stool; the twenty-first is called 'Non-Walking Worm,' killed by 'Food Mixture Wind'; the twenty-second is called 'Stool Scattering Worm,' killed by the wind produced by teeth breaking; the twenty-third is called 'Three Section Worm,' gathering in the throat, killed by 'Throat Gathering Wind'; the twenty-fourth is called 'Intestine Piercing Worm,' moving downwards, killed by 'Downward Moving Wind'; the twenty-fifth is called 'Clogging Swelling Worm,' moving upwards, killed by 'Upward Moving Wind'; the twenty-sixth is called 'Gold Worm,' killed by 'Three Chamber Wind'; the twenty-seventh is called 'Anus Ripe Worm,' walking section by section, killed by 'Section by Section Walking Wind'; the twenty-eighth is called 'Skin Action Worm,' killed by 'Mind Excessive Wind'; the twenty-ninth is called 'Fat Lip Worm,' killed by 'Scattered Wind'; the thirtieth is called 'Gathering Worm,' killed by 'Opening and Closing Wind'.
；三十一名惡臭蟲，送閉風殺；三十二名五風共未蟲，藏集風殺；三十三名筑筑蟲，藏散風殺；三十四名藏華蟲，行去來住走作風殺。次名大諂蟲、蛇蟲、黑蟲、大食蟲、暖行蟲、眼耳、鼻蟲，身風所殺；次名舐骨蟲、瞻過風殺；次名黑足蟲，冷沫過風殺；次名密割蟲，髓過風殺；次名腦蟲，依爪風殺；次名髑髏行蟲，依足一廂風殺；次名頭骨行蟲，不覺作風殺；次名煩惱與蟲，破壞風殺；次名耳行蟲，行劈風殺；次名家旋身蟲，塊過風殺；次名脂遍行蟲，破髀風殺；次名涎灑蟲，破節風殺；次名囓齒骨蟲，髀破不覺風殺；次名涎食蟲，力爛風殺；次名唾冷沫蟲，筋推柱風殺；次名吐蟲，十和漂內行旋風殺；次名密醉蟲，密亂風殺；次名六味悕望蟲，毛爪屎壞風殺；次名抒氣蟲，精出風殺；次名增味蟲，破壞作風殺；次名夢悕望蟲，寬柱風殺；次名毛生蟲，干屎作風殺；次名善味蟲，一廂縛風殺；次名蟲母蟲，六鷲風殺；次名毛光蟲，一切身份作風殺；次名毛食蟲，健壞風殺；次名習習蟲，一切動身份風殺；次名酢蟲，熱作風殺；次名瘡生蟲，和集風殺；次名粥粥蟲，下上風殺；次名筋閉蟲，命風所殺，若人命風並屎出時，彼人即死；次名脈動蟲，閉風所殺。
「一切眾生臨欲死時，如是等蟲、如是等風，不相
【現代漢語翻譯】 現代漢語譯本： 第三十一名叫惡臭蟲，被送閉風殺死；第三十二名叫五風共未蟲，藏集風殺死它；第三十三名叫筑筑蟲，藏散風殺死它；第三十四名叫藏華蟲，因行走、來去、居住、走動、勞作而引起的風殺死它。接下來是叫大諂蟲、蛇蟲、黑蟲、大食蟲、暖行蟲、眼耳鼻蟲的，被身體的風殺死；接下來是叫舐骨蟲的，被瞻過風殺死；接下來是叫黑足蟲的，被冷沫過風殺死；接下來是叫密割蟲的，被髓過風殺死；接下來是叫腦蟲的，被依爪風殺死；接下來是叫髑髏行蟲的，被依足一廂風殺死；接下來是叫頭骨行蟲的，在不覺中被作風殺死；接下來是叫煩惱與蟲的，被破壞風殺死；接下來是叫耳行蟲的，被行劈風殺死；接下來是叫家旋身蟲的，被塊過風殺死；接下來是叫脂遍行蟲的，被破髀風殺死；接下來是叫涎灑蟲的，被破節風殺死；接下來是叫囓齒骨蟲的，在髀破不覺中被風殺死；接下來是叫涎食蟲的，被力爛風殺死；接下來是叫唾冷沫蟲的，被筋推柱風殺死；接下來是叫吐蟲的，被十和漂內行旋風殺死；接下來是叫密醉蟲的，被密亂風殺死；接下來是叫六味悕望蟲的，被毛爪屎壞風殺死；接下來是叫抒氣蟲的，被精出風殺死；接下來是叫增味蟲的，被破壞作風殺死；接下來是叫夢悕望蟲的，被寬柱風殺死；接下來是叫毛生蟲的，被幹屎作風殺死；接下來是叫善味蟲的，被一廂縛風殺死；接下來是叫蟲母蟲的，被六鷲風殺死；接下來是叫毛光蟲的，被一切身份作風殺死；接下來是叫毛食蟲的，被健壞風殺死；接下來是叫習習蟲的，被一切動身份風殺死；接下來是叫酢蟲的，被熱作風殺死；接下來是叫瘡生蟲的，被和集風殺死；接下來是叫粥粥蟲的，被下上風殺死；接下來是叫筋閉蟲的，被命風殺死，如果人的命風和屎一起排出時，這個人就會死亡；接下來是叫脈動蟲的，被閉風殺死。 『一切眾生臨近死亡的時候，像這些蟲、像這些風，不相……』
【English Translation】 English version: The thirty-first is called Foul Odor Worm, killed by the Sent Closing Wind; the thirty-second is called Five Winds Together Not Yet Worm, hidden and gathered, killed by the Wind; the thirty-third is called Building Building Worm, hidden and scattered, killed by the Wind; the thirty-fourth is called Hidden Splendor Worm, killed by the wind caused by walking, coming and going, dwelling, moving, and working. Next are those called Great Flattery Worm, Snake Worm, Black Worm, Great Eating Worm, Warm Moving Worm, Eye-Ear-Nose Worm, killed by the body's wind; next is called Licking Bone Worm, killed by the Contemplating Passing Wind; next is called Black Foot Worm, killed by the Cold Foam Passing Wind; next is called Secret Cutting Worm, killed by the Marrow Passing Wind; next is called Brain Worm, killed by the Relying on Claw Wind; next is called Skull Moving Worm, killed by the Relying on Foot One Side Wind; next is called Head Bone Moving Worm, unknowingly killed by the Acting Wind; next is called Affliction and Worm, killed by the Destroying Wind; next is called Ear Moving Worm, killed by the Moving Splitting Wind; next is called Home Revolving Body Worm, killed by the Lump Passing Wind; next is called Fat Pervading Moving Worm, killed by the Broken Thigh Wind; next is called Saliva Spilling Worm, killed by the Broken Joint Wind; next is called Gnawing Tooth Bone Worm, unknowingly killed by the Wind when the thigh is broken; next is called Saliva Eating Worm, killed by the Strength Rotten Wind; next is called Spitting Cold Foam Worm, killed by the Sinew Pushing Pillar Wind; next is called Vomiting Worm, killed by the Ten Harmonious Drifting Inner Moving Revolving Wind; next is called Secretly Drunk Worm, killed by the Secretly Confused Wind; next is called Six Flavors Yearning Worm, killed by the Hair Nail Excrement Ruining Wind; next is called Expressing Qi Worm, killed by the Essence Exiting Wind; next is called Increasing Flavor Worm, killed by the Destroying Acting Wind; next is called Dream Yearning Worm, killed by the Wide Pillar Wind; next is called Hair Growing Worm, killed by the Dry Excrement Acting Wind; next is called Good Flavor Worm, killed by the One Side Bound Wind; next is called Worm Mother Worm, killed by the Six Vulture Wind; next is called Hair Light Worm, killed by all the Body Parts Acting Wind; next is called Hair Eating Worm, killed by the Healthy Ruining Wind; next is called Habitual Habitual Worm, killed by all the Moving Body Parts Wind; next is called Vinegar Worm, killed by the Hot Acting Wind; next is called Sore Growing Worm, killed by the Harmonious Gathering Wind; next is called Gruel Gruel Worm, killed by the Lower Upper Wind; next is called Sinew Closing Worm, killed by the Life Wind, if a person's life wind and excrement are expelled together, that person will die; next is called Pulse Moving Worm, killed by the Closing Wind. 'When all sentient beings are about to die, these worms, these winds, do not mutually...'
應風而殺彼蟲。如是阿鼻地獄之人，顛倒惡業，如是下上顛倒風吹。彼惡業故，作大力風，遍吹其身。此如是等八十種風殺八十種蟲，如相應殺、如顛倒殺。有風名為必波羅針，能令一切身份乾燥，如以機關用壓甘蔗，一切血干、一切脈閉、一切筋斷、一切髓洋，受大苦惱。惡業行人阿鼻之人臨欲死時，彼蟲欲死則見有色，阿鼻之人見地獄相，如見屋舍黑幕所覆，一廂火起，次第周遍，黑幕屋內一切焰燃。彼人如是見屋燃已，驚怖戰恐皺面呻喚，兩手亂動、眼轉涎出、囓齒作聲、兩唇相觸。彼人更復見第二色大黑闇聚，轉復驚恐，多饒師子虎豹、熊羆及蛇蟒等，極生怖畏。大高山上欲墮險岸，屎污床敷，畏墮彼山，申手向上，諸親見已，皆言此人手摩虛空。如是病人見彼山林巖崖窟穴，多饒柳樹，火焰熾燃，欲墮其上，心生驚怖踧聲唱喚，復更失糞，眼目動轉恐怖皺面，眼中淚出遍身毛起，如棘刺針卵縮卻入，口中涎出。
「然後此人四大怒盛，四者所謂：地界、水界、火界、風界。地界瞋怒：一切身份不堅破壞，如兩石間壓水聚沫，如壓沙摶，一切身骨、身份脈道斷絕散壞，普彼人身受第一苦。如是地界瞋怒故爾。以惡業故，水界瞋怒：咽喉不利、抒氣欲死、筋肉皆緩，見大水漂流入眼耳。火界瞋怒：自見其
【現代漢語翻譯】 現代漢語譯本 因風而殺死那些蟲子。就像阿鼻地獄（Avici Hell，佛教地獄中最苦之處）中的人，由於顛倒的惡業，受到上下顛倒的風吹。因為這些惡業，產生了強大的風，吹遍他們的全身。這些風就像八十種不同的風殺死八十種不同的蟲子一樣，以相應的方式殺死他們，以顛倒的方式殺死他們。有一種風名為必波羅針（Bipula needle），能使全身乾燥，就像用機器壓榨甘蔗一樣，所有的血都乾涸，所有的脈絡都閉塞，所有的筋都斷裂，所有的骨髓都流出，承受巨大的痛苦。作惡業的人，阿鼻地獄中的人在臨死的時候，那些蟲子將死的時候會看到顏色，阿鼻地獄中的人會看到地獄的景象，就像看到房屋被黑色的帷幕覆蓋，一側燃起火焰，逐漸蔓延，黑幕內的所有地方都被火焰燃燒。那個人看到房屋燃燒后，驚恐戰慄，面容皺縮，呻吟呼喚，雙手亂動，眼睛轉動，流出口水，牙齒咬緊，雙唇緊閉。那個人又看到第二種景象，一大團黑暗聚集，更加驚恐，其中有很多獅子、老虎、豹子、熊、羆以及蛇蟒等，極度恐懼。感覺自己要從高山上墜落到危險的懸崖邊，糞便玷汙了床鋪，害怕墜落到那座山上，伸手向上抓，親人們看到后，都說這個人用手在空中亂抓。像這樣的病人看到那片山林、巖石、懸崖、洞穴，長滿了柳樹，火焰熾烈燃燒，想要墜落到上面，心中驚恐，發出踧聲叫喊，再次失禁，眼珠轉動，面容恐怖皺縮，眼中流出眼淚，全身的毛髮豎起，像棘刺一樣，針卵縮回體內，口中流出口水。 然後這個人四大（四大元素，即地、水、火、風）變得狂暴。四者指的是：地界、水界、火界、風界。地界發怒：全身變得不堅固，破壞，就像兩塊石頭之間擠壓水中的泡沫，就像擠壓沙土一樣，全身的骨骼、身體的各個部分、脈絡都斷裂散壞，這個人承受著第一種痛苦。這是地界發怒造成的。因為惡業的緣故，水界發怒：咽喉不利，喘不過氣來，快要死了，筋肉都鬆弛，看到大水漂流進入眼睛和耳朵。火界發怒：自己看到自己的
【English Translation】 English version They are killed by the wind. Like the people in Avici Hell (Avici Hell, the most painful place in Buddhist hells), due to their inverted evil karma, they are blown by the wind in an inverted manner. Because of these evil karmas, a powerful wind arises, blowing all over their bodies. These winds are like eighty different winds killing eighty different kinds of insects, killing them in a corresponding way, killing them in an inverted way. There is a wind called Bipula needle, which can dry up the whole body, just like using a machine to squeeze sugarcane, all the blood dries up, all the veins are blocked, all the tendons are broken, all the marrow flows out, and they suffer great pain. Those who commit evil deeds, the people in Avici Hell, when they are about to die, the insects will see colors when they are about to die, and the people in Avici Hell will see the scenes of hell, as if they see houses covered by black curtains, with flames rising on one side, gradually spreading, and all places inside the black curtains are burned by flames. After that person sees the house burning, they are terrified and trembling, their faces are wrinkled, they groan and shout, their hands move randomly, their eyes roll, saliva flows out, their teeth clench, and their lips are pressed together. That person then sees a second scene, a large mass of darkness gathering, becoming even more terrified, with many lions, tigers, leopards, bears, and pythons, causing extreme fear. They feel like they are about to fall from a high mountain to a dangerous cliff, feces stain the bedding, they are afraid of falling to that mountain, they reach out their hands upwards, and their relatives, seeing this, all say that this person is waving their hands in the air. Such a patient sees that mountain forest, rocks, cliffs, caves, full of willow trees, with flames burning fiercely, wanting to fall on it, their heart is terrified, they cry out with a 'chu' sound, they lose control of their bowels again, their eyes roll, their face is terrified and wrinkled, tears flow from their eyes, the hair all over their body stands on end, like thorns, the needle eggs shrink back into the body, and saliva flows from their mouth. Then this person's Four Great Elements (the four elements, namely earth, water, fire, and wind) become violent. The four refer to: the earth element, the water element, the fire element, and the wind element. The earth element becomes angry: the whole body becomes unstable and breaks down, like squeezing foam in water between two stones, like squeezing sand, all the bones, parts of the body, and veins are broken and scattered, and this person suffers the first kind of pain. This is caused by the anger of the earth element. Because of evil karma, the water element becomes angry: the throat is blocked, they cannot breathe, they are about to die, the muscles are relaxed, and they see a large amount of water drifting into their eyes and ears. The fire element becomes angry: they see their own
身在大屋中而被燒燃，受大苦惱，一切身份受堅硬苦，以受苦故呻喚回轉，手足亂動、頭不暫住。風界瞋怒：有堅澀觸，種種輕冷，一切身份堅硬閉塞，種種能吹，輕者上去如升虛空，墮大險岸，冷能攣縮一切筋卷。彼人四大，臨欲死時四大力盛，如是四大毒蛇瞋怒，受如是等種種苦惱，彼苦惱者無有譬喻。彼人如是一切身份皆悉破壞，如水沫塊水漂燒等，受第一苦，把挽臥敷，手摩虛空。現在心滅，中有心生，如在山頂，放身墮地，既離山頂，無所攀捉，空中轉行。彼人如是生在中有，如印相似，中有心生於彼則見惡面手足豬象驢馬、熊羆虎豹、師子蛇蟒、野干狗犬之屬，閻魔羅人手捉種種可畏器仗，打其身體。唯罪人見，餘人不見。如是見故，極皺面眼如油漸盡，然亦漸滅。彼惡業人如是死滅，中有色生，不見不對，其身猶如八歲小兒，即死即倒。即于倒時，閻魔羅人之所執持焰燃鐵罥，繫縛其咽，反束兩手，東西南北四維上下，見火焰燃。見彼火中種種惡面閻魔羅人火中沸熱，手執種種可畏器仗而打其身。彼人既見反縛其臂，極大怖畏，閻魔羅人呵責罪人，既呵責已，將向南廂，懊惱啼哭，而說偈言：
「『我離世間命， 如癡無伴行， 惡人將我去， 周匝饒惡人。 一切唯火焰， 遍空無
【現代漢語翻譯】 現代漢語譯本： 身處在大房子中卻被火焰燃燒，承受巨大的苦惱，全身各處都感受到堅硬的痛苦，因為受苦而呻吟翻滾，手腳胡亂揮動，頭部無法片刻安寧。風界（四大元素中的風元素）發怒：帶來堅硬澀滯的觸感，各種各樣的輕微寒冷，全身各處都感到堅硬閉塞，各種各樣的風能夠吹動，輕的能讓人像升到虛空中一樣，墜落到危險的懸崖邊，寒冷能夠使一切筋脈攣縮捲曲。這個人臨死的時候，四大（地、水、火、風）的力量變得強盛，就像四大毒蛇發怒一樣，承受著這樣種種的苦惱，這樣的苦惱是無法用言語來比喻的。這個人全身各處都完全破壞，就像水面的泡沫、泥土塊被水沖走、被火燒燬一樣，承受著極大的痛苦，只能抓住、拉扯身下的臥具，雙手在空中亂抓。現在的心識滅去，中陰（死亡和投胎之間的過渡狀態）的心識產生，就像站在山頂上，身體掉落下來一樣，既然離開了山頂，就沒有任何可以攀抓的地方，在空中旋轉飄蕩。這個人就這樣生在中陰之中，就像印章一樣，中陰的心識產生后，就會看到醜惡的面孔、手腳、豬、象、驢、馬、熊、羆、虎、豹、獅子、蛇、蟒、野干、狗、犬之類，閻魔羅人（地獄的獄卒）手中拿著各種各樣可怕的武器，擊打他的身體。只有罪人才會看到這些景象，其他人是看不到的。因為看到這些景象，極度皺眉，眼睛就像油燈的油即將耗盡一樣，漸漸熄滅。這個作惡的人就這樣死去，中陰身產生，看不見也聽不見，他的身體就像八歲的小孩一樣，立即死去，立即倒下。就在倒下的時候，閻魔羅人拿著燃燒著火焰的鐵鉤，捆綁住他的咽喉，反綁住他的雙手，在東西南北四維上下，看到火焰燃燒。看到那火焰中各種醜惡面孔的閻魔羅人在火中沸騰，手中拿著各種各樣可怕的武器擊打他的身體。這個人看到自己被反綁著手臂，感到極大的恐懼，閻魔羅人呵斥罪人，呵斥完畢后，將他帶向南廂，他懊惱地啼哭，並且說出偈頌： 『我離開世間的生命，就像愚癡的人沒有伴侶一樣行走，惡人將我帶走，周圍都是惡人。一切都是火焰，遍佈天空，沒有...
【English Translation】 English version: Being in a large house and being burned, suffering great distress, all parts of the body experiencing hard suffering, moaning and turning due to suffering, hands and feet moving亂動, head not staying still for a moment. The Wind Element (one of the four great elements) is angered: having a hard, astringent touch, various slight chills, all parts of the body feeling hard and blocked, various winds able to blow, the light ones able to rise up as if ascending into empty space, falling onto dangerous cliffs, the cold able to contract and curl all the tendons. When that person is about to die, the power of the four elements (earth, water, fire, wind) becomes strong, like the four poisonous snakes being angered, enduring such various distresses, such distresses cannot be described with metaphors. All parts of that person's body are completely destroyed, like foam on water, clumps of earth being washed away by water, being burned by fire, enduring extreme suffering, only able to grab and pull at the bedding beneath them, hands grasping at empty space. The present consciousness ceases, the intermediate state (the transitional state between death and rebirth) consciousness arises, like standing on a mountaintop and falling down, since leaving the mountaintop, there is nothing to grasp onto, spinning and drifting in the air. That person is thus born in the intermediate state, like a seal, when the intermediate state consciousness arises, they will see ugly faces, hands and feet, pigs, elephants, donkeys, horses, bears, brown bears, tigers, leopards, lions, snakes, pythons, jackals, dogs, and canines, Yama's (the lord of death) people holding various terrifying weapons in their hands, striking their body. Only the sinful see these things, others do not see them. Because of seeing these things, they frown extremely, their eyes like an oil lamp about to run out of oil, gradually extinguishing. That evil-doing person thus dies, the intermediate state body arises, unable to see or hear, their body like an eight-year-old child, immediately dying, immediately falling. At the moment of falling, Yama's people holding flaming iron hooks, binding their throat, tying their hands behind their back, in the four directions, up and down, seeing flames burning. Seeing in those flames various ugly-faced Yama's people boiling in the fire, holding various terrifying weapons in their hands and striking their body. That person, seeing their arms bound behind their back, feels extreme fear, Yama's people scolding the sinful, after scolding, taking them to the southern chamber, they cry out in distress, and speak this verse: 'I depart from the life of the world, like a foolish person walking without a companion, evil people take me away, surrounded by evil people. Everything is flames, filling the sky, without...
中間， 四方及四維， 地界無空處。 去處不自在， 彼處不可知， 曠野漂我去， 無一切伴侶。 無人見安慰， 無救脫我苦， 無力無自在， 燒身極受苦。 送我不自在， 不知何處去， 遍身一切處， 皆以鐵繫縛。 非物非知識、 非妻亦非子， 無人來救我， 以嫌我惡故。 失法無歸救， 苦惱破壞心， 閻魔羅縛我， 歸救不可得。 瞋我故如是， 與我多急苦， 何人是誰遣？ 遍縛我身體。 我今如是見， 行物不動物， 如是一切處， 大火悉充滿。 一切地界處， 惡人皆遍滿， 我今無所歸， 孤獨無同伴。 在惡處闇中， 入大火焰聚， 我于虛空中， 不見日月星。 此一切顛倒， 一切普闇覆， 一切五根等， 皆悉顛倒見。 鉤我身一切， 破裂受大苦， 我無所歸依， 云何而得脫？ 增長苦惱聚， 一切周匝人， 唸唸增聚苦， 身心皆受苦， 苦惱逼我身， 更無餘同伴。』
「閻魔羅人聞惡業人所說偈已，以瞋怒心，答自惡業所誑人曰：
「『汝前已作惡， 后何用思量， 前
【現代漢語翻譯】 現代漢語譯本 中間， 四方和四維（四正方和四隅方），地界沒有空曠之處。 想去的地方不能隨意，要去的地方也不可知曉， 在曠野中漂泊，沒有任何伴侶。 沒有人來安慰，沒有人能救我脫離痛苦， 沒有力量，也不得自在，被焚燒身體，極其痛苦。 被送往不能自主的地方，不知道要去哪裡， 全身的每一處，都被鐵鏈束縛。 既不是財物，也不是知識，不是妻子，也不是兒子， 沒有人來救我，因為嫌棄我的罪惡。 失去正法，沒有歸宿和救助，苦惱破壞了我的心， 閻魔羅（Yamaraja，冥界之王）束縛著我，想要尋求救助卻不可得。 因為憎恨我，所以這樣對我，給我許多急迫的痛苦， 什麼人？是誰派遣的？遍身束縛著我的身體。 我現在這樣看見，能行走的和不能行走的， 像這樣的一切地方，都被大火充滿。 一切地界之處，惡人都遍佈， 我現在無處可歸，孤獨沒有同伴。 在惡劣之處的黑暗中，進入巨大的火焰堆， 我在虛空中，看不見太陽、月亮和星星。 這一切都顛倒了，一切都被黑暗覆蓋， 一切五根（眼、耳、鼻、舌、身）等，都顛倒地看見。 用鉤子鉤住我的身體，破裂，承受巨大的痛苦， 我沒有可以歸依的地方，要怎樣才能脫離？ 增長苦惱的聚集，一切周圍的人， 唸唸都在增長聚集痛苦，身心都在承受痛苦， 苦惱逼迫我的身體，再沒有其他的同伴。』
「閻魔羅（Yamaraja，冥界之王）的手下聽了作惡之人所說的偈頌后，以嗔怒之心，回答被自己惡業所迷惑的人說：
『你之前已經作惡，之後再思量又有什麼用呢，之前
【English Translation】 English version In the middle, The four directions and four intermediate directions (the four cardinal directions and four diagonal directions), the realm of earth has no empty space. The place to go is not free, the place to go is also unknowable, Wandering in the wilderness, without any companions. No one comes to comfort, no one can save me from suffering, Without strength, and without freedom, burning the body, extremely suffering. Being sent to a place where one cannot be free, not knowing where to go, Every part of the whole body is bound by iron chains. Neither possessions, nor knowledge, neither wife, nor children, No one comes to save me, because they嫌棄(xián qì, dislike) my sins. Losing the Dharma, without refuge or help, suffering destroys my heart, Yamaraja (閻魔羅, King of the Underworld) binds me, seeking help is unattainable. Because of hating me, so treat me like this, giving me much urgent suffering, Who is it? Who sent them? Binding my body all over. I see it like this now, those who can walk and those who cannot, Like this, all places are filled with great fire. Every place in the realm of earth is filled with evil people, I have nowhere to return now, alone without companions. In the darkness of the evil place, entering a great pile of flames, In the void, I cannot see the sun, moon, and stars. All of this is reversed, all is covered by darkness, All five roots (eyes, ears, nose, tongue, body), see everything reversed. Hooking my whole body, tearing it apart, enduring great suffering, I have nowhere to take refuge, how can I escape? Increasing the accumulation of suffering, all the people around, Every thought increases the accumulation of suffering, body and mind are suffering, Suffering oppresses my body, there are no other companions.』
'Yamaraja's (閻魔羅, King of the Underworld) people, hearing the verse spoken by the evil-doer, with an angry heart, replied to the one deluded by his own evil deeds, saying:
『You have already done evil before, what is the use of thinking about it later, before
為癡所誑， 今悔何所及？ 汝所作惡業， 惡中之大惡， 不善中不善， 苦中之大苦。 或劫或減劫， 大火燒汝身， 癡人已作惡， 今何用生悔？ 非是天修羅、 揵闥婆龍鬼， 業罥所繫縛， 無人能救汝。 若人為業縛， 被縛在地獄， 送到不自在， 一切因緣行。 汝作惡中惡， 此惡第一惡， 造殺母惡業， 此業已決定。 若人本所生， 父身份增長， 彼父不自在， 汝惡以刀殺。 三界最為勝， 一切過已離， 一切縛解脫， 汝于彼作惡。 一切法之藏， 能開解脫門， 汝惡人破僧， 彼果今此受。 一切使已過， 一切結已舍， 癡人殺羅漢， 彼果今此受。 諸法中如火， 破壞實語寶， 汝常妄語說， 彼果今此受。 迭相破壞義， 唸唸中憶念， 汝作兩舌說， 彼果如是受。 如刀如火毒， 惡中第一熱， 汝常惡口說， 彼果今此受。 前後顛倒句， 無義不相應， 汝多綺語說， 彼果今此受。 眾生無自在， 常愛命怖畏， 汝多殺眾生， 今受苦惡果。 貪心陵他人，
【現代漢語翻譯】 現代漢語譯本 被愚癡所迷惑，如今後悔又有什麼用呢？ 你所造作的惡業，是惡中最惡的， 是不善中最不善的，是痛苦中最大的痛苦。 或者經歷劫，或者經歷減劫，大火將焚燒你的身體， 愚癡的人已經造作了惡業，現在後悔又有什麼用呢？ 不是天（deva），不是阿修羅（asura），不是乾闥婆（gandharva），不是龍（naga），不是鬼（preta）， 被業的羅網所束縛，沒有人能夠救你。 如果人被業力束縛，被束縛在地獄中， 被送到不自由的地方，一切都由因緣所決定。 你造作了惡中最惡的業，這是最惡的惡業， 造作了殺害母親的惡業，這個業已經決定了。 如果一個人本來所生，是父親身體的一部分增長而成， 而這個父親並不自由，你卻用刀殘忍地殺害了他。 對於三界（trayo dhātu）中最殊勝的，一切過失都已遠離的， 一切束縛都已解脫的聖者，你卻對他造作了惡業。 對於一切佛法（dharma）的寶藏，能夠開啟解脫之門的僧團（sangha）， 你這個惡人破壞僧團，這個果報現在就要承受。 對於一切煩惱都已超越，一切結縛都已捨棄的阿羅漢（arhat）， 愚癡的人殺害了阿羅漢，這個果報現在就要承受。 在一切法中如同火焰一般，破壞真實語言的寶貴， 你常常說虛妄的語言，這個果報現在就要承受。 互相破壞意義，唸唸之中都在憶念， 你造作兩舌的惡業，這個果報就是這樣承受的。 如同刀、如同火焰、如同毒藥，在惡中是最為熾熱的， 你常常說惡毒的語言，這個果報現在就要承受。 前後顛倒的語句，沒有意義不相應的話語， 你經常說綺語，這個果報現在就要承受。 眾生沒有自由，常常愛惜生命，畏懼死亡， 你多次殺害眾生，現在就要承受痛苦的惡果。 貪心侵陵他人，
【English Translation】 English version Deluded by ignorance, what use is there in regretting now? The evil deeds you have committed are the worst of evils, The most unwholesome of the unwholesome, the greatest of sufferings. Whether through a kalpa (aeon) or a reduced kalpa, a great fire will burn your body, A foolish person has already committed evil, what use is there in regretting now? Not a deva (god), not an asura (demigod), not a gandharva (celestial musician), not a naga (serpent), not a preta (hungry ghost), Bound by the net of karma, no one can save you. If a person is bound by karma, bound in hell, Sent to a place of no freedom, everything is determined by conditions. You have committed the worst of evils, this is the most evil of evils, You have committed the evil deed of killing your mother, this karma is now determined. If a person is born, growing from a part of the father's body, And that father is not free, you cruelly killed him with a knife. Towards the most supreme in the three realms (trayo dhātu), who has abandoned all faults, Who has been liberated from all bonds, you have committed evil. Towards the treasure of all dharma (teachings), the sangha (community) that can open the door to liberation, You, the evil person, have destroyed the sangha, and now you receive the consequences. Towards the arhat (enlightened being) who has transcended all defilements, who has abandoned all fetters, The foolish person has killed an arhat, and now you receive the consequences. Like fire among all dharmas, destroying the treasure of truthful speech, You often speak false words, and now you receive the consequences. Mutually destroying meaning, constantly remembering, You have committed the evil of divisive speech, and this is how you receive the consequences. Like a knife, like fire, like poison, the hottest among evils, You often speak harsh words, and now you receive the consequences. Inverted sentences, meaningless and inconsistent words, You often speak frivolous words, and now you receive the consequences. Beings have no freedom, constantly cherish life, and fear death, You have killed many beings, and now you receive the painful evil consequences. Greedily oppressing others,
而取他財物， 貪慾心故盜， 今時果報熟。 癡暗所覆故， 復作第二惡， 已作欲邪行， 何故今生悔？ 於他物慾得， 自多貪思惟， 彼物不可得， 今得如是果。 汝已多多瞋， 瞋猶多思惟， 如是得地獄， 何故今生悔？ 顛倒惡邪見， 二業已破壞， 汝以邪見心， 令他住邪見。 此等諸惡法， 從身口意生， 汝以癡心故， 自作向他說。 多多作惡已， 決定不善行， 今此處我執， 何故心生悔？ 如於大海中， 唯取一掬水， 此苦如一掬， 后苦如大海。 若人作惡業， 彼人不自愛， 惡業地獄煮， 不應念惡業。 惡人見惡行， 善人亦如是， 惡行憎善人， 如是生地獄。 癡人則舍善， 而入于不善， 汝癡人舍寶， 而取于石等。 饒種種好法， 佛寶等無量， 汝既得人身， 何故不樂法？ 常舍離惡人， 常有善心意， 求得於涅槃， 外道不能得。 初中后皆善， 於法常生樂； 初中後生苦， 是惡業果報。 如是常舍惡， 攀緣于善行， 舍惡業之人， 生處常受樂。
【現代漢語翻譯】 現代漢語譯本： 奪取他人財物， 因貪慾而盜竊，如今惡果成熟。 被愚癡黑暗所矇蔽，又造作第二種惡業， 已經做了邪淫之事，為何現在才後悔？ 對於他人的財物心生貪念，心中多是貪婪的思慮， 那些財物不可得，如今得到這樣的果報。 你已經多次生起嗔恨，嗔恨之心思慮過多， 這樣會墮入地獄，為何現在才後悔？ 顛倒的邪惡見解，兩種善業已經被破壞， 你以邪見之心，使他人也安住于邪見之中。 這些種種惡法，都是從身口意而生， 你因愚癡之心，自己造作也向他人宣說。 多次造作惡業之後，決定是不善的行為， 如今在此處我執深重，為何心中才生後悔？ 就像在大海之中，只取一捧水， 這痛苦如同一捧水，而將來的痛苦如大海一般。 如果有人造作惡業，那個人就是不愛惜自己， 惡業會在地獄中煎煮，不應該再憶念惡業。 惡人看見惡行，善人也是如此， 惡行會憎恨善人，這樣就會墮入地獄。 愚癡的人就捨棄善法，而進入不善之中， 你這愚癡的人捨棄珍寶，而去取石頭等物。 擁有種種美好的佛法，如佛寶（Buddha-ratna，指佛陀的教法）、法寶（Dharma-ratna，指佛陀的教法）、僧寶（Sangha-ratna，指僧團）等無量功德， 你既然得到了人身，為何不樂於佛法？ 常常舍離惡人，常常懷有善良的心意， 求得涅槃（Nirvana，解脫輪迴的境界），外道是不能得到的。 開始、中間、結尾都是善的，對於佛法常常生起喜樂； 開始、中間、結尾都生起痛苦，這是惡業的果報。 像這樣常常捨棄惡業，攀緣于善良的行為， 捨棄惡業的人，所生之處常常感受快樂。
【English Translation】 English version: Taking the property of others, Stealing due to greed, the karmic consequences now ripen. Covered by the darkness of ignorance, again creating a second evil deed, Having already committed sexual misconduct, why do you now regret it? Desiring the possessions of others, with much greedy contemplation, Those things being unattainable, now receiving such a result. You have been angry many times, with much contemplation of anger, Thus obtaining hell, why do you now regret it? Perverted and evil views, two kinds of good karma have been destroyed, With a mind of wrong views, you cause others to abide in wrong views. These various evil dharmas, arise from body, speech, and mind, Due to your ignorant mind, you create them yourself and speak of them to others. Having done many evil deeds, definitely unwholesome actions, Now here, with strong self-attachment, why does regret arise in your heart? Like taking only a handful of water from the great ocean, This suffering is like a handful, while future suffering is like the ocean. If a person creates evil karma, that person does not cherish themselves, Evil karma is cooked in hell, one should not dwell on evil karma. Evil people see evil actions, and so do good people, Evil actions hate good people, thus giving rise to hell. Ignorant people abandon goodness, and enter into unwholesomeness, You, ignorant person, abandon treasures, and take stones and the like. Possessing various good dharmas, such as the immeasurable Buddha-ratna (Buddha Jewel, referring to the teachings of the Buddha), Dharma-ratna (Dharma Jewel, referring to the teachings of the Buddha), Sangha-ratna (Sangha Jewel, referring to the monastic community), Since you have obtained a human body, why do you not delight in the Dharma? Always abandon evil people, always have good intentions, Seeking to obtain Nirvana (the state of liberation from the cycle of rebirth), which cannot be attained by non-Buddhists. Good in the beginning, middle, and end, always generating joy in the Dharma; Suffering arising in the beginning, middle, and end, this is the karmic result of evil deeds. Thus, always abandon evil, clinging to good actions, Those who abandon evil karma, in the place of birth, constantly experience happiness.
無始生死來， 惡業數數燒， 何故不疲倦， 愚癡屬癡心？ 汝前惡業燒， 后為大火燒， 惡業地獄因， 惡業人煮熟。 聞說惡業果， 心則應調伏， 況作惡業已， 如是燒煮苦。 如是等無量， 種種大苦惱， 汝于須臾間， 受如是苦惱。』
「閻魔羅使，如是呵責惡業行人。既呵責已，將向地獄極苦惡處，經無量時業罥所縛。彼人惡業，一切身份皆悉火燃，如樹內干，多時被燒。去地獄門，道里不遠，彼地獄處，不可譬喻。」爾時，世尊而說偈言：
「四角有四門， 廣長分分處， 燒煮不自在， 地獄人多倒。
「去彼二萬五千由旬，聞彼地獄無量堅惡啼哭之聲，堅苦無味，破壞可畏，無異相似。異地獄中生彼眾生，彼人若聞一切地獄所有苦惱皆悉不憶，聞此則死，何況未生地獄之人？彼地獄人，人世間中作惡業已，于中有中種種苦覆，復聞彼聲十倍悶絕。彼人如是苦惱無邊，身心苦惱，心更起亂如夢相似。彼人轉復近阿鼻住，以惡業故，寒風所吹，地下水中，人不曾觸，彼處無日，彼風勢力過劫盡風。彼風極冷，形此中雪，如冰無異。彼處水上，冷風更冷，以惡業故風如利刀，此風勢力能吹大山，高十由旬而令移散。如是
【現代漢語翻譯】 現代漢語譯本 『從無始以來的生死輪迴中，無數次的惡業焚燒著你， 為何你還不感到疲倦，仍然愚癡地執著于癡心呢？ 你之前所造的惡業焚燒著你，之後又被更大的火焰焚燒， 惡業是地獄的根源，惡業讓人在地獄中被煮熟。 聽到惡業的果報，內心就應該調伏， 更何況已經造作了惡業，遭受這樣燒煮的痛苦。 像這樣無量無邊的種種巨大苦惱， 你在極短的時間內，就要承受這樣的苦惱。』
『閻魔羅使者，這樣呵斥作惡業的人。呵斥完畢后，將他們帶往地獄極其痛苦的地方，經過無量的時間被業力的羅網所束縛。那些人的惡業，讓他們全身都被火焰燃燒，就像樹木內部乾燥，長時間被焚燒一樣。距離地獄之門，路程不遠，那地獄之處，無法用比喻來形容。』這時，世尊說了這樣的偈語：
『四角有四個門，廣闊而長，各自佔據一方， 在那裡燒煮不得自在，地獄裡的人們紛紛倒下。
『距離那裡二萬五千由旬（yóu xún，古印度長度單位），可以聽到那地獄中無數堅硬而惡劣的啼哭之聲，堅苦而無味，破壞力極強，令人畏懼，沒有其他地方可以與之相比。其他地獄中的眾生如果生到這裡，如果聽到一切地獄所有的苦惱都會完全忘記，聽到這裡的聲音就會死去，更何況是還未生到地獄的人呢？那些地獄中的人，在人世間造作了惡業之後，在中陰身階段被種種痛苦所覆蓋，又聽到這種聲音，會更加悶絕十倍。那些人像這樣苦惱無邊，身心都感到苦惱，內心更加混亂，就像做夢一樣。那些人越來越靠近阿鼻地獄（Ā bí dì yù，八大地獄中最下層），因為惡業的緣故，被寒風所吹，地下的水中，人們從未曾接觸過，那裡沒有太陽，那風的勢力超過了劫末的風。那風極其寒冷，形成的雪，像冰一樣沒有差別。那裡的水面上，冷風更加寒冷，因為惡業的緣故，風像鋒利的刀一樣，這種風的勢力能夠吹動大山，即使高十由旬也能讓它移動散開。像這樣』
【English Translation】 English version 'From beginningless cycles of birth and death, countless evil deeds have burned you, Why are you not weary, foolishly clinging to a deluded mind? Your previous evil deeds burn you, and afterwards, you are burned by a great fire, Evil deeds are the cause of hell, evil deeds cause people to be cooked in hell. Upon hearing of the consequences of evil deeds, the mind should be subdued, Especially since you have already committed evil deeds, and suffer such burning and cooking. Like this, immeasurable and various great sufferings, You will endure such suffering in a very short time.'
'The messengers of Yama (Yán mó luó, the lord of death), thus rebuke those who have committed evil deeds. After rebuking them, they take them to the extremely painful places of hell, bound by the net of karma for immeasurable time. The evil deeds of those people cause their entire bodies to be burned by fire, like a tree that is dry inside, burned for a long time. The distance to the gate of hell is not far, that place of hell is beyond comparison.' At that time, the World-Honored One spoke this verse:
'The four corners have four gates, wide and long, each occupying a part, There, burning and cooking is not free, and the people in hell fall down.'
'Two hundred and fifty thousand yojanas (yóu xún, an ancient Indian unit of distance) away from there, one can hear the sound of countless firm and evil cries from that hell, firm and bitter without taste, destructive and frightening, with no other place to compare. If beings from other hells are born there, if they hear all the sufferings of all the hells, they will completely forget them; hearing this sound, they will die, let alone those who have not yet been born into hell? Those people in hell, after committing evil deeds in the human world, are covered by various sufferings in the intermediate state, and hearing this sound, they will be even more suffocated tenfold. Those people suffer endlessly like this, their bodies and minds feel suffering, and their minds become even more chaotic, like a dream. Those people get closer and closer to Avici Hell (Ā bí dì yù, the lowest of the eight great hells), because of their evil deeds, they are blown by the cold wind, in the underground water, which people have never touched, there is no sun there, the power of that wind exceeds the wind at the end of a kalpa (jié, an aeon). That wind is extremely cold, forming snow, like ice without difference. On the water there, the cold wind is even colder, because of evil deeds, the wind is like a sharp knife, the power of this wind can blow away great mountains, even if they are ten yojanas high, causing them to move and scatter. Like this.'
惡風吹中有人，彼人寒苦，色等諸陰受極苦惱，如是苦惱不可譬喻。如劫盡時七日出熱，更一千倍勝熱悕望，此取因緣，則有有分，即彼悕望，中有陰滅而生異陰，有受陰生。譬如第二三十三天，五、四、三、二、一由旬等，業力自在，相似生身，頭面在下、足在於上，臨欲墮時，大力火焰抖擻打壞，經二千年皆向下行，未到阿鼻地獄之處。阿鼻地獄如是向下，在於中間未可往到。謂阿鼻者，阿鼻地獄欲界最下，從此欲界、色界上行，如是乃至阿迦尼吒，兩界已上更無有處。阿鼻地獄亦復如是，下更無處。墮彼處已，惡業力故，受極苦惱。如是阿鼻地獄之人，見大焦熱地獄罪人如見他化自在天處，相似不異。
「彼阿鼻獄多饒焰鬘，既生彼中先燒其頭，次燒其身，彼人如是頭身燒熱。今說少喻，如是焰鬘，須彌山王少時圍繞，並彼山王六萬眷屬，所有山河、陂池林樹皆能燒盡，唯地獄人久燒不死。今說少喻，譬如火煮鐵器極熱，置脂一渧，即時燒盡。如是如是，一逆罪業，阿鼻之火能燒人身，四天下處眾生及山、天、阿修羅、諸龍、山窟、洲林大海皆能燒燃。若人造作二逆惡業，能燒二海，如前說燒。若人造作三逆惡業，能燒三海；如是四業，能燒四海。彼身燒熱如鐵器燒，即于入時，更復輪山及大輪山，即于
【現代漢語翻譯】 現代漢語譯本：狂風吹襲著某些眾生，他們飽受寒冷之苦，色蘊等諸陰（五蘊：色、受、想、行、識）承受著極度的苦惱，這種苦惱無法用言語比喻。如同劫末之時七個太陽同時出現所帶來的酷熱，還要再勝過一千倍的熱度，他們仍然希望得到一絲清涼。這種渴求的因緣，使他們還有生存的意念，即是他們所希望的。當中有陰（中陰身）消滅，而生出另一種陰（新的五蘊），受陰（感受）也隨之產生。譬如第二重三十三天（欲界第二天），從五由旬、四由旬、三由旬、二由旬到一由旬不等，都由業力所支配，產生相似的身體，頭朝下、腳朝上，當他們將要墮落時，強大的火焰劇烈地抖動並摧毀他們，經過兩千年的時間才向下墜落，還未到達阿鼻地獄（無間地獄）之處。阿鼻地獄是如此的向下，在中間的眾生無法到達。所謂的阿鼻地獄，是欲界中最下層，從這個欲界向上，直到阿迦尼吒天（色界頂天），兩界之上再沒有其他地方。阿鼻地獄也是如此，向下也沒有更低的地方。墮入那個地方之後，由於惡業的力量，承受著極度的苦惱。阿鼻地獄中的眾生，看到大焦熱地獄的罪人，就像看到他化自在天（欲界第六天）一樣，覺得相似沒有區別。 那阿鼻地獄中充滿了火焰，當衆生剛生到那裡時，先燒他們的頭，然後燒他們的身體，他們就這樣頭身都被燒得滾燙。現在用一個小的比喻來說明，那樣的火焰，可以在短時間內圍繞須彌山王（佛教宇宙觀中的山），連同須彌山王的六萬眷屬，所有的山河、池塘、樹林都能燒盡，只有地獄中的人長時間被燒卻不會死去。現在用一個小的比喻來說明，譬如用火煮鐵器，燒得極熱，放一滴油脂進去，立刻就會燒盡。像這樣，僅僅一個逆罪（違背倫理道德的罪行），阿鼻地獄的火焰就能燃燒人的身體，甚至能燃燒四天下（小千世界）的眾生以及山、天、阿修羅（一種神道）、諸龍、山洞、洲林、大海。如果有人造作兩個逆罪的惡業，就能燃燒兩個大海，就像前面所說的燃燒一樣。如果有人造作三個逆罪的惡業，就能燃燒三個大海；如果造作四個逆罪的惡業，就能燃燒四個大海。他們的身體被燒得像燒紅的鐵器一樣，當他們進入時，又會遇到輪山和大輪山，立刻又會...
【English Translation】 English version: When evil winds blow upon certain beings, they suffer from intense cold. Their skandha of form (rupa), and other skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness) endure extreme torment, a suffering beyond comparison. It is like the heat of seven suns appearing at the end of a kalpa (cosmic cycle), a thousand times hotter, yet they still yearn for relief. This craving is the cause and condition for their continued existence, it is what they hope for. The intermediate existence (antarabhava) then ceases, and another skandha arises, the skandha of feeling (vedana) is born. For example, beings in the second Trayastrimsa Heaven (the second heaven of the desire realm), from five yojanas, four yojanas, three yojanas, two yojanas, to one yojana, are subject to the power of karma, and similar bodies are born, with their heads downward and feet upward. As they are about to fall, a great flame violently shakes and destroys them, and they descend for two thousand years, not yet reaching the Avici Hell (the hell of incessant suffering). The Avici Hell is so far down that beings in between cannot reach it. The so-called Avici Hell is the lowest level of the desire realm. From this desire realm, ascending upwards, even to Akanistha (the highest heaven of the form realm), there is no place beyond these two realms. The Avici Hell is also like this, there is no place lower. Having fallen into that place, due to the power of evil karma, they endure extreme suffering. The beings in Avici Hell see the sinners in the Great Burning Hell as if they were in the Paranirmita-vasavartin Heaven (the sixth heaven of the desire realm), seeing them as similar and not different. That Avici Hell is full of flame-garlands (jvala-mala). When beings are first born there, their heads are burned first, then their bodies are burned. Their heads and bodies are thus burned intensely. Now, to give a small analogy, such flames can surround Mount Sumeru (the central mountain in Buddhist cosmology) in a short time, along with its sixty thousand attendants, and all the mountains, rivers, ponds, forests, and trees can be burned to ashes, but the beings in hell are burned for a long time and do not die. Now, to give a small analogy, like a very hot iron pot being heated by fire, if you put a drop of oil in it, it will burn up immediately. In this way, just one act of heinous crime (an act that violates ethical and moral principles), the fire of Avici Hell can burn the human body, and can even burn the beings of the four continents (the small chiliocosm), as well as mountains, heavens, asuras (a type of deity), nagas (dragons), mountain caves, islands, forests, and the great ocean. If someone commits two heinous crimes, they can burn two oceans, just as described earlier. If someone commits three heinous crimes, they can burn three oceans; if they commit four heinous crimes, they can burn four oceans. Their bodies are burned like red-hot iron pots, and when they enter, they will encounter the Wheel Mountains and the Great Wheel Mountains, and immediately...
入時皆能燒盡。一切海畔所攝諸龍、大阿修羅、諸畜生眾，復有善業四天下處、欲界六天，聞地獄氣即皆消盡。何以故？以地獄人極大臭故。地獄臭氣何故不來？有二大山，一名出山，二名沒山，遮彼臭氣。彼惡臭氣無異相似。
「以惡業故，地獄寬廣。彼地獄中有焰嘴鳥，其嘴堅利、色白如冰，如是惡鳥于地獄中，一切罪人身皮脂肉骨髓皆食。復有異鳥火中而生、火中而行、火中而食，如是惡鳥食地獄人一切身肉，次破其骨；既破骨已，破肉飲血；彼飲血已，次飲其髓。彼地獄人唱喚悲號、啼哭悶絕。次復有鳥名火髻行，火所不燒，極大歡喜，破其頭已，先飲其血。次復有鳥名食髑髏，以火焰嘴破其髑髏而飲其腦。次復有鳥名為食舌，而食其舌及齒根肉，食已復生，新生柔軟如蓮華葉，如是復食，食已復生。次復有鳥名為拔齒，嘴如焰鉗，其鳥大力盡拔牙齒。次復有鳥名執咽喉，身甚微細，食其咽喉。次復有鳥名苦痛食，而食其肺。次復有鳥名食生藏，破其心已而飲其汁。次復有鳥名為脾聚，而食其脾。次復有鳥名腸內食，食其腸內。次復有鳥名喜背骨，破其背骨而飲其髓，飲已外出。次復有鳥名為脈藏，脈脈斷已，入脈孔中而飲其汁，受苦唱喚。次復有鳥名為針孔，嘴利如針而飲其血。次復有鳥名骨中住，
【現代漢語翻譯】 現代漢語譯本： 進入地獄時，一切都能被燒盡。所有海邊的龍族（Nāga，蛇神）、大阿修羅（Asura，非天）、各種畜生，以及擁有善業的四大天下之處、欲界六天，聞到地獄的氣味都會立即消散。為什麼呢？因為地獄眾生的身體極其惡臭。地獄的臭氣為什麼不散發出來呢？因為有兩座大山，一座名叫出山，一座名叫沒山，遮擋了那些臭氣。那些惡臭氣味沒有其他東西可以與之相比。
因為惡業的緣故，地獄非常寬廣。那地獄中有焰嘴鳥，它們的嘴巴堅硬鋒利，顏色像冰一樣白。這些惡鳥在地獄中，會吃掉所有罪人的面板、脂肪、肌肉、骨頭和骨髓。還有另一種鳥，在火焰中出生、在火焰中行走、在火焰中進食，這些惡鳥吃掉地獄眾生全身的肉，然後咬碎他們的骨頭；骨頭被咬碎后，再咬碎肌肉吸取血液；吸完血后，再吸取骨髓。那些地獄眾生慘叫悲號、啼哭昏厥。接著又有鳥名叫火髻行，不會被火焰燒傷，非常高興，啄破罪人的頭后，先喝他們的血。然後又有鳥名叫食髑髏，用火焰般的嘴巴啄破他們的頭骨，喝他們的腦髓。接著又有鳥名叫食舌，吃他們的舌頭和牙齒根部的肉，吃掉后又重新長出來，新長出來的舌頭柔軟如蓮花葉，就這樣反覆地吃，吃掉后又重新長出來。接著又有鳥名叫拔齒，嘴巴像火焰鉗子，用巨大的力量拔掉罪人的牙齒。接著又有鳥名叫執咽喉，身體非常細小，吃他們的咽喉。接著又有鳥名叫苦痛食，吃他們的肺。接著又有鳥名叫食生藏，啄破他們的心臟，喝他們的汁液。接著又有鳥名叫脾聚，吃他們的脾臟。接著又有鳥名叫腸內食，吃他們的腸子內部。接著又有鳥名叫喜背骨，啄破他們的背骨，喝他們的骨髓，喝完后飛出去。接著又有鳥名叫脈藏，把脈絡一根根咬斷，進入脈孔中吸取汁液，罪人痛苦地慘叫。接著又有鳥名叫針孔，嘴巴像針一樣鋒利，吸取他們的血液。接著又有鳥名叫骨中住，
【English Translation】 English version: Upon entering, everything is burned completely. All Nāgas (dragons) dwelling by the sea, great Asuras (demigods), all kinds of animals, and the four continents with good karma, along with the six heavens of the desire realm, upon smelling the scent of hell, immediately dissipate. Why is that? Because the beings in hell have extremely foul bodies. Why doesn't the stench of hell spread out? Because there are two great mountains, one named 'Emerging Mountain' and the other named 'Submerging Mountain,' which block that stench. That foul odor is unlike anything else.
Due to evil karma, hell is vast and wide. In that hell, there are birds with flaming beaks, their beaks are hard and sharp, and their color is as white as ice. These evil birds, in that hell, devour the skin, fat, flesh, bones, and marrow of all sinners. There is also another kind of bird, born in fire, walking in fire, and eating in fire. These evil birds eat all the flesh of the hell beings, then break their bones; after the bones are broken, they break the flesh and drink the blood; after drinking the blood, they drink the marrow. Those hell beings scream in agony, weep, and faint. Then there are birds named 'Fire-Crested Walker,' unharmed by fire, extremely delighted, breaking open their heads and drinking their blood first. Then there are birds named 'Skull-Eater,' breaking open their skulls with flaming beaks and drinking their brains. Then there are birds named 'Tongue-Eater,' eating their tongues and the flesh at the roots of their teeth, and after eating, they grow back, newly grown and soft like lotus leaves, and they eat them again and again, eating and regrowing. Then there are birds named 'Tooth-Puller,' with beaks like flaming tongs, using great strength to pull out their teeth. Then there are birds named 'Throat-Grasper,' with very tiny bodies, eating their throats. Then there are birds named 'Pain-Eater,' eating their lungs. Then there are birds named 'Raw-Organ-Eater,' breaking open their hearts and drinking their juices. Then there are birds named 'Spleen-Gatherer,' eating their spleens. Then there are birds named 'Intestine-Eater,' eating the insides of their intestines. Then there are birds named 'Bone-Delighter,' breaking open their backbones and drinking their marrow, and after drinking, they fly away. Then there are birds named 'Vein-Hider,' severing the veins one by one, entering the vein openings and drinking their juices, and the sinners scream in pain. Then there are birds named 'Needle-Hole,' with beaks as sharp as needles, drinking their blood. Then there are birds named 'Bone-Dweller,'
破其頰骨在內而食。次復有鳥名食肉皮，食其外皮。次復有鳥名為拔爪，拔一切甲。次復有鳥名為食脂，破其皮已而飲其脂。次復有鳥名為緩筋，破裂其筋，一切皆食。次復有鳥名為拔髮，拔其髮根。如是阿鼻地獄之處三千由旬，名惡鳥處，彼復更有異地獄人同共被食，如是無量百千年食，食已復生。彼人如是怖畏鳥食。
「阿鼻地獄一切苦網遮覆之處，既得脫已，望歸望救，次復更入名墮險岸受苦之處。普彼地獄十一焰聚周匝圍繞，孤獨無伴，業罥所縛，一切內外皆悉遮障，曠野中行。一切地獄諸苦惱中，勝苦欲到，疾走往詣，名墮險岸受苦之處。下足則洋，舉足則生，生則更軟，其觸甚苦，堅利苦惱，極大怖畏。如是怖畏，皺面喎口，手足身份一切消洋，然後次第到彼險岸。彼人彼處，墮于險岸，以惡業故，作風舉之，三千由旬，下未到地，雕鷲烏狗獯狐食之，風復更舉。彼惡風觸如火如刀，舉令在上，更復食之，如是上下，乃過無量百千年歲。
「若離彼處，更復走向旋轉印孔地獄之處，到彼處已，在下則有千輻輪生，輪金剛軸，焰利速轉。彼地獄人即于到時，其輪疾轉，一輪破身、一輪破頭，于彼破處熱焰脂出，兩眼消洋。復有二輪轉在兩肩，破兩肩骨，一切消洋。于其兩手各有一輪，其輪疾轉
【現代漢語翻譯】 現代漢語譯本 打破他們的頰骨，從內部開始吞噬。接著，又有名為『食肉皮』的鳥，吞食他們的外皮。然後，又有名為『拔爪』的鳥，拔掉他們所有的指甲。再接著，又有名為『食脂』的鳥，破開他們的面板，飲用他們的脂肪。又有名為『緩筋』的鳥，撕裂他們的筋，全部都吃掉。還有名為『拔髮』的鳥，拔掉他們的髮根。像這樣，阿鼻地獄（Avici Hell，佛教地獄中最底層）的這個地方有三千由旬（yojana，古印度長度單位），被稱為惡鳥之處，在那裡還有其他地獄的人一同被這些鳥吞食，這樣無量百千年地被吞食，吞食之後又復活。那些人就這樣恐懼地被鳥吞食。
『阿鼻地獄是一個被一切苦難之網覆蓋的地方，好不容易脫離了那裡，渴望歸宿，渴望救援，接著又進入名為『墮險岸』的受苦之處。那個地獄被十一堆火焰包圍，孤獨無伴，被業力的繩索束縛，一切內外都被遮蔽，在曠野中行走。在一切地獄的苦惱中，爲了到達更勝一籌的苦難，他們快速地前往名為『墮險岸』的受苦之處。腳踩下去就融化，抬起腳又重新生長，生長出來后更加柔軟，那種觸感極其痛苦，堅硬鋒利，苦惱至極，令人極度恐懼。在這種恐懼中，他們皺著眉頭，歪著嘴，手腳身體的各個部分都逐漸融化，然後才慢慢到達那個險岸。那些人因為惡業的緣故，被風吹起，在那個地方，三千由旬的高度，還沒有落到地面，就被雕、鷲、烏鴉、狗、獯狐（Hun fox，一種兇猛的狐貍）吞食，風又再次把他們吹起來。那惡風的觸感像火一樣，像刀一樣，把他們吹到空中，再次被吞食，就這樣上下反覆，經過無量百千年。』
『如果離開了那個地方，他們又走向旋轉印孔地獄之處，到達那裡后，在下面就會生出千輻輪，輪子的軸是金剛軸，火焰鋒利，旋轉迅速。那些地獄的人在到達的時候，輪子快速旋轉，一個輪子破開身體，一個輪子破開頭，在被破開的地方流出熱的油脂，兩眼融化。又有兩個輪子在兩肩旋轉，破開兩肩的骨頭，全部融化。在他們的兩手上，各有一個輪子，輪子快速旋轉』
【English Translation】 English version Breaking their cheekbones, devouring them from the inside. Then, there are birds named 'Flesh-Eating Skin' that eat their outer skin. Next, there are birds named 'Nail-Pullers' that pull out all their nails. Following that, there are birds named 'Fat-Eaters' that break open their skin and drink their fat. There are also birds named 'Tendon-Looseners' that tear their tendons apart, eating everything. And there are birds named 'Hair-Pullers' that pull out their hair roots. Thus, in this place of Avici Hell (Avici Hell, the deepest level of Buddhist hell), which spans three thousand yojanas (yojana, an ancient Indian unit of distance), known as the Place of Evil Birds, there are other hell beings who are also devoured by these birds. They are devoured in this way for immeasurable hundreds of thousands of years, and after being devoured, they are reborn. Those beings are terrified of being eaten by the birds.
'Avici Hell is a place covered by a net of all suffering. Having barely escaped from there, longing for refuge and salvation, they then enter a place of suffering called 'Falling on a Dangerous Shore'. That hell is surrounded by eleven piles of flames, solitary and without companions, bound by the ropes of karma, with everything inside and outside obstructed, walking in a wilderness. Among all the sufferings of hell, in order to reach an even greater suffering, they quickly go to the place of suffering called 'Falling on a Dangerous Shore'. When their feet step down, they melt; when they lift their feet, they regrow, and when they regrow, they are even softer. That touch is extremely painful, hard and sharp, extremely agonizing, and extremely terrifying. In this terror, they frown, twist their mouths, and the parts of their hands, feet, and bodies gradually melt away, and then they slowly reach that dangerous shore. Because of their evil karma, those beings are lifted up by the wind in that place, three thousand yojanas high, and before they reach the ground, they are devoured by eagles, vultures, crows, dogs, and Hun foxes (Hun fox, a fierce type of fox), and the wind lifts them up again. The touch of that evil wind is like fire, like a knife, lifting them into the air, and they are devoured again. They go up and down like this, passing through immeasurable hundreds of thousands of years.'
'If they leave that place, they then walk towards the Rotating Impaling Hole Hell. When they arrive there, a thousand-spoked wheel will appear below, with a vajra (vajra, a diamond or thunderbolt scepter) axle, the flames sharp and rotating rapidly. When those hell beings arrive, the wheel rotates quickly, one wheel breaking the body, one wheel breaking the head, and hot oil flows out from the broken places, and their eyes melt. There are also two wheels rotating on both shoulders, breaking the bones of both shoulders, and everything melts. On each of their hands, there is a wheel, and the wheel rotates quickly.'
猶如攢火，火生於手。有二種火：一是輪火，一是攢火。肉中出火，如是鐵輪焰燃疾轉，彼人身骨一切碎壞，疾轉破碎令如沙摶。又復背上火輪千輻，速疾而轉，從於背骨乃至跨骨到人根處。復有鐵鎖兩頭系柱，罪人在上，推令來去，次第摽之，入于熟藏，復入生藏，破生藏已，次斷其腸。又令大坐，髀上輪生，疾轉破髀。內踝輪生，破骨髓出，足下鐵鉤破其兩足，受大苦惱。惡業行人如是無量百千年歲，受阿鼻苦，堅硬惡苦，不可忍耐，自業所作。
「若離彼處受惡苦惱，望歸望救疾走異處。彼既走已，見有大山，走赴彼山，多有異蟲，蟲身焰燃滿彼山中。彼地獄人入黑蟲處，彼黑蟲身其觸如焰，如是黑蟲食彼罪人，分分分散碎壞如塵，苦惱唱喚。以唱喚故，焰燃黑蟲即入其口，從咽喉等乃至熟藏入已而食，彼人極受堅惡苦惱。若彼罪人造作惡業，五逆阿鼻、十不善業，和合業同，相似受果，如是無量百千年歲，黑蟲所食受大苦惱。
「若離彼處，復見食肉畜生之林，多饒惡狗、野干師子、熊羆虎等，疾走往趣。既到彼已，為諸惡獸分分分張而啖食之，破頭食腦。有食咽者，有食頭者，有食肩者，有食胸者，有食腹者，有食腸者、食腸根者、食大腸者、食小腸者、食熟藏者、食生藏者，有食髀者，有食
【現代漢語翻譯】 現代漢語譯本： 好比鉆木取火，火從手中產生。有兩種火：一是輪火（chakra fire），一是鉆火（friction fire）。罪人的肉中生出火，如同鐵輪火焰燃燒般快速旋轉，那人的身骨全部碎裂損壞，快速旋轉破碎成沙土狀。又有背上生出千輻火輪，快速旋轉，從背骨到胯骨再到生殖器。又有鐵鎖兩頭繫在柱子上，罪人在上面，被推動來回，依次刺穿，進入熟藏（消化器官），又進入生藏（未消化器官），破開生藏后，接著切斷他的腸子。又讓他大坐，大腿上生出輪火，快速旋轉破壞大腿。內踝生出輪火，破壞骨髓流出，腳下鐵鉤刺破他的雙腳，承受巨大的痛苦。作惡業的人像這樣無量百千年歲，承受阿鼻地獄的痛苦，堅硬而可怕的痛苦，無法忍受，這是自己所作的惡業。
『如果離開那個地方，承受惡劣的痛苦，渴望逃離，渴望被救，快速奔向其他地方。他跑了之後，看見一座大山，跑向那座山，那裡有很多奇怪的蟲子，蟲子身上燃燒著火焰，遍佈山中。那地獄之人進入黑蟲之處，那些黑蟲的身體觸碰就像火焰一樣，這些黑蟲吞食罪人，將罪人分分分散，碎裂成灰塵，痛苦地嚎叫。因為嚎叫的緣故，燃燒著火焰的黑蟲就進入他的口中，從咽喉等處進入，直到熟藏，進入后吞食，那人極其承受堅硬而可怕的痛苦。如果那罪人造作惡業，五逆（matricide, patricide, arhat-slaying, causing schism in the Sangha, and injuring a Buddha），阿鼻地獄之業，十不善業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），和合的業，相似的果報，像這樣無量百千年歲，被黑蟲吞食，承受巨大的痛苦。
『如果離開那個地方，又看見食肉的畜生之林，有很多惡狗、野干（jackal）、獅子、熊羆（brown bear）、老虎等，快速跑過去。到達那裡之後，被各種惡獸分屍吞食，破開頭顱吃腦髓。有的吃咽喉，有的吃頭，有的吃肩膀，有的吃胸，有的吃腹部，有的吃腸子、吃腸子的根部、吃大腸、吃小腸、吃熟藏、吃生藏，有的吃大腿，有的吃』
【English Translation】 English version: It is like drilling for fire, where fire is produced from the hand. There are two kinds of fire: one is chakra fire (wheel fire), and the other is friction fire (drilling fire). Fire arises from the flesh, like a blazing iron wheel spinning rapidly, crushing and destroying the person's bones entirely, shattering them into dust. Furthermore, a wheel of fire with a thousand spokes appears on the back, spinning swiftly from the backbones to the hip bones, down to the genitals. Additionally, an iron chain is fastened to pillars at both ends, with the sinner placed upon it, pushed back and forth, pierced successively, entering the cooked organs (digested organs), then entering the raw organs (undigested organs), breaking the raw organs, and then severing the intestines. They are also made to sit upright, with wheels of fire arising on their thighs, spinning rapidly and destroying the thighs. Wheels of fire arise on the inner ankles, breaking the bone marrow and causing it to flow out. Iron hooks beneath their feet pierce both feet, causing great suffering. Those who commit evil deeds endure such suffering in Avici Hell for immeasurable hundreds of thousands of years, a hard and terrible suffering, unbearable, due to their own actions.
'If they leave that place, enduring terrible suffering, longing to escape, longing to be saved, they run swiftly to another place. Having run, they see a great mountain and rush towards it, where there are many strange insects, their bodies ablaze with fire, filling the mountain. Those hell beings enter the place of black insects, whose bodies feel like flames upon contact. These black insects devour the sinners, scattering them into fragments, shattering them into dust, causing them to cry out in agony. Because of their cries, the flaming black insects enter their mouths, going from the throat and so on, into the cooked organs, entering and devouring them. Those people endure extremely hard and terrible suffering. If those sinners have committed evil deeds, the five heinous crimes (matricide, patricide, arhat-slaying, causing schism in the Sangha, and injuring a Buddha), the karma of Avici Hell, the ten non-virtuous actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, and wrong views), combined karma, similar consequences, for immeasurable hundreds of thousands of years, they are devoured by black insects, enduring great suffering.'
'If they leave that place, they see a forest of flesh-eating animals, with many vicious dogs, jackals (wild dogs), lions, brown bears (bears), tigers, and so on, and they run swiftly towards it. Having arrived there, they are torn apart and devoured by various vicious beasts, their heads broken open and their brains eaten. Some eat the throat, some eat the head, some eat the shoulders, some eat the chest, some eat the abdomen, some eat the intestines, eat the root of the intestines, eat the large intestine, eat the small intestine, eat the cooked organs, eat the raw organs, some eat the thighs, some eat'
踹者、食足趺者，彼人如是食已復生，初生軟嫩，以軟嫩故，更食苦重，食已肉生。又多殺生作集惡業，受惡果故。彼地獄人如是無量百千年歲，彼地獄處受惡業果，惡業惡果無異相似，不可譬喻。
正法念處經卷第十三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十四
元魏婆羅門瞿曇般若流支譯地獄品之十
「又彼比丘觀察偷盜，樂行多作所受果報。彼見聞知：如是偷盜惡業行人，旋火之輪，乾闥婆城鹿愛相似，大財物聚地獄中見，有金珠寶、衣裳財物，種種各異和合聚集。彼惡業人如是見已，生於貪心，貪癡業誑生如是心：『彼財物者，是我財物。』如是癡人以惡業故，于焰火燃炭聚中過，走趣彼物。惡業所作，閻魔羅人即以刀網，取彼罪人一切身份，劈割燒盡唯有骨在。無始世來貪心不捨，如是受苦猶憶不忘。」爾時，世尊而說偈言：
「慢心嫉煙髻， 分別取他物， 貪心火燒人， 世間火燒木。 貪毒所嚙人， 彼人叵寂靜， 數數喜樂貪， 又復更增長。 猶如火得薪， 貪心如是長， 火燒人得走， 貪燒不可避。 貪人如輪轉， 貪心誑惑人， 無始終世界， 更無始貪怨。 貪心所誑人， 入于海
【現代漢語翻譯】 現代漢語譯本 『踹者』、『食足趺者』，這些人這樣吃完東西后又會重新出生，剛出生時身體軟弱嬌嫩，因為軟弱嬌嫩的緣故，又會吃很苦很重的食物，吃完後身體又會長出肉。而且他們還會大量殺生，造作聚集各種惡業，所以會承受惡果。這些地獄中的人就這樣無量百千年中，在那地獄之處承受惡業的果報，惡業和惡果沒有差別，非常相似，無法用言語來比喻。
《正法念處經》卷第十三 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十四
元魏婆羅門瞿曇般若流支譯《地獄品》之十
『此外，那位比丘觀察偷盜的行為，以及樂於實行和多次造作偷盜所受的果報。他看見並知道：像這樣偷盜作惡業的人，會看到像旋轉的火輪、像乾闥婆城（Gandharva city，海市蜃樓）和鹿愛（對虛幻事物的愛戀）一樣虛幻的巨大財物聚集在地獄中，有金銀珠寶、衣裳財物，各種各樣不同的東西聚集在一起。那些作惡業的人這樣看到后，就會生起貪心，被貪婪和愚癡的業力所迷惑，生起這樣的念頭：『那些財物是我的財物。』像這樣愚癡的人因為惡業的緣故，會在燃燒著火焰的炭堆中穿過，跑去拿那些財物。因為惡業所造成的，閻魔羅人（Yamaraja，地獄之王）會用刀網抓住這些罪人，將他們全身劈開割裂燒盡，只剩下骨頭。因為無始以來貪心不捨棄，所以這樣受苦，即使是這樣也仍然記得那些財物，無法忘記。』這時，世尊（The Blessed One）說了這樣的偈語：
『傲慢之心如煙升騰，嫉妒之心盤結如髻， 分別之心盜取他物，貪婪之火焚燒自身， 世間之火焚燒木柴，貪婪之毒嚙噬人心， 這樣的人不得安寧，總是不斷地貪求快樂， 貪慾之心日益增長，猶如火焰得到柴薪， 貪婪之心就是如此，火燒人時還能逃走， 貪婪焚燒無法逃避，貪婪之人如輪旋轉， 貪心迷惑欺騙世人，無始無終的世界裡， 貪婪之怨沒有盡頭，貪心迷惑欺騙世人， 墮入苦海無邊無際。』
【English Translation】 English version 『The 'trampler' and the 'one who eats with feet full', after eating in this way, are reborn again. At the first birth, they are soft and tender. Because of this softness and tenderness, they eat bitter and heavy food again. After eating, flesh grows again. Moreover, they kill many living beings, accumulating evil karma, and thus receive evil consequences. These hell beings endure the consequences of evil karma in that hellish place for immeasurable hundreds of thousands of years. The evil karma and evil consequences are not different, very similar, and cannot be compared.』
The Sutra of the Establishment of Right Mindfulness, Volume 13 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 14
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 10 on Hell
『Furthermore, that Bhikshu (monk) observes the act of stealing, and the consequences of enjoying and repeatedly committing theft. He sees and knows: such a person who steals and commits evil karma sees a great accumulation of wealth in hell, similar to a rotating wheel of fire, a Gandharva city (Gandharva city, mirage), and the love of a deer (love for illusory things). There are gold, jewels, clothing, and various other things gathered together. When those who commit evil karma see this, they develop greed. Deluded by greed and ignorance, they think: 'Those things are mine.' Because of their evil karma, these foolish people pass through piles of burning flames and charcoal, running to get those things. Due to the evil karma they have created, the Yamaraja (Yamaraja, the king of hell) uses a net of knives to seize these sinners, cutting, tearing, and burning their entire bodies until only bones remain. Because they have not abandoned greed since beginningless time, they suffer in this way, yet they still remember those things and cannot forget them.』 At that time, the Blessed One spoke these verses:
『Arrogance rises like smoke, Jealousy is knotted like a topknot, Discrimination steals the possessions of others, the fire of greed burns oneself, The fire of the world burns wood, the poison of greed gnaws at the heart, Such a person cannot be peaceful, always seeking pleasure, The heart of greed grows daily, like a flame getting firewood, The heart of greed is like this, when fire burns people can still escape, Greed burns and cannot be avoided, greedy people spin like a wheel, Greed deludes and deceives people, in a world without beginning or end, The resentment of greed has no end, greed deludes and deceives people, Falling into a sea of suffering without boundaries.』
水中， 入饒刀頭處， 因貪心故受。 貪因緣作王， 迭互相殺害， 離母子和合， 愛物入頭處。 若得脫愛毒， 彼人舍貪火， 若人金土等， 則近於涅槃。 戒為最勝財， 日為第一光， 財物可散壞， 戒常不失減。 持戒生三天， 復生禪境界， 戒光無相似， 此世未來世。 若滅貪火者， 以智慧為水， 不滅貪心人， 解脫不可得。
「彼地獄人于彼貪火如是燒已，復入阿鼻第二火燒，復墮險岸在利刀處，三倍極燒。彼地獄處如旋火輪，乾闥婆城鹿愛相似，如是物貪，如夢所見。閻魔羅人執地獄人，乃過無量百千年歲與大苦惱，偷盜業故。
「又彼比丘觀察阿鼻邪行業果，彼見：如是作惡業人，彼鐵惡處既得脫已，過火聚已，惡業轉故，更入異處名邪見處。彼惡業故，見有婦女，如本人中先所見者、先所行者，彼既見已，無始來習慾火發起，即便疾走趣彼婦女。彼婦女者，惡業所作身皆是鐵，既前到已，為彼所抱，復嗚其口、食其唇等，無有在者如芥子許，身亦食盡，盡已復生，生已復食，食已復生，彼人如是受堅硬苦。彼人如是慾火不捨，復于異處更見婦女，慾火所燒，疾走往趣，不念苦惱。彼婦女者，身是金剛鐵火焰燃，抱彼罪
【現代漢語翻譯】 現代漢語譯本： 水中， 在充滿刀刃的水中，因為貪心而受苦。 貪慾是作惡的根源，導致互相殘殺。 使母子分離，因為貪愛之物而身首異處。 如果能夠擺脫貪愛的毒害，這個人就能熄滅貪慾之火。 如果人能視黃金和泥土一樣，那就接近涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。 戒律是最好的財富，太陽是第一光明。 財物可以散失毀壞，但戒律永遠不會失去或減少。 持戒可以升到三界天，還能進入禪定的境界。 戒律的光明無與倫比，無論是在今生還是來世。 如果想要熄滅貪慾之火，就要用水一樣的智慧。 不熄滅貪心的人，無法得到解脫。
『那些地獄眾生在那貪慾之火中被焚燒后，又進入阿鼻地獄（Avici，佛教術語，八大地獄中最苦的一個）的第二層火中焚燒，又墮入險峻的岸邊，身處鋒利的刀刃之上，遭受三重極度的焚燒。那地獄之處如同旋轉的火輪，又像乾闥婆城（Gandharva city，海市蜃樓）和鹿的愛戀一樣虛幻，如同夢中所見。閻魔羅人（Yama，佛教術語，地獄之主）抓住地獄眾生，讓他們經歷無量百千年的巨大苦惱，因為他們偷盜的罪業。』
『此外，那位比丘（Bhiksu，佛教術語，出家修行的男子）觀察阿鼻地獄的邪惡行為的果報，他看到：那些造作惡業的人，從那鐵製的惡劣之處脫離后，經過火聚之後，因為惡業的轉動，又進入另一個地方，名叫邪見之處。因為他們的惡業，他們會看到婦女，就像他們過去在人間所見、所行的一樣，他們一見到這些婦女，無始以來的習氣就會發作，立刻奔向那些婦女。那些婦女，因為惡業所化，身體都是鐵做的，當他們跑到婦女面前，被婦女擁抱，親吻他們的嘴唇、吞食他們的嘴唇等等，沒有留下像芥子一樣大小的身體，身體被完全吞食，吞食后又復生，復生后又被吞食，那人就這樣遭受堅硬的痛苦。那人就這樣不捨棄，又在其他地方看到婦女，被所焚燒，急忙跑過去，不顧苦惱。那些婦女，身體是金剛鐵，火焰燃燒，擁抱那些罪人』
【English Translation】 English version: In the water, In the water filled with blades, suffering is endured due to greed. Greed is the root of evil, leading to mutual slaughter. Separating mothers and children, entering the head due to love of things. If one can escape the poison of love, that person can extinguish the fire of greed. If a person can regard gold and earth as the same, then they are close to Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death). Discipline is the best wealth, the sun is the first light. Wealth can be scattered and destroyed, but discipline is never lost or diminished. Maintaining discipline leads to rebirth in the Three Heavens, and also to entering the realm of meditation. The light of discipline is unparalleled, whether in this life or the next. If one wants to extinguish the fire of greed, use wisdom as water. A person who does not extinguish greed cannot attain liberation.
'Those hell beings, after being burned in that fire of greed, enter the second fire of Avici (Avici, Buddhist term, the most painful of the eight great hells), and fall onto dangerous shores, in places with sharp blades, suffering triple extreme burning. That hellish place is like a rotating wheel of fire, similar to a Gandharva city (Gandharva city, mirage) and a deer's love, like something seen in a dream. Yama (Yama, Buddhist term, the lord of hell) seizes the hell beings, causing them great suffering for countless hundreds of thousands of years, because of their sins of theft.'
'Furthermore, that Bhiksu (Bhiksu, Buddhist term, a male monastic) observes the karmic consequences of evil deeds in Avici hell, he sees: those who commit evil deeds, after escaping from that iron hellish place, after passing through the fire mass, due to the turning of evil karma, enter another place called the place of wrong views. Because of their evil karma, they see women, just as they had seen and acted with in the human realm, as soon as they see these women, the habits from beginningless time arise, and they immediately run towards those women. Those women, transformed by evil karma, their bodies are all made of iron, when they reach the women, they are embraced by them, kissing their mouths, eating their lips, etc., leaving nothing like the size of a mustard seed, the body is completely eaten, after being eaten they are reborn, after being reborn they are eaten again, that person suffers such hard pain. That person does not abandon ** in this way, and sees women in other places, burned by **, hurrying to run over, regardless of suffering. Those women, their bodies are diamond iron, flames burning, embracing those sinners'
人，抱即破碎如摧沙摶，一切身散，散已復生；生已復散，散已復生。又復更走，如是受苦欲心不定。
「如是比丘見彼處已聞知亦爾，而說偈言：
「『女為惡根本， 能失一切物， 若人樂婦女， 樂則不可得。 一切法中惡， 婦女多諂妒， 丈夫因婦女， 能令二世失。 婦女樂行欲， 婦女常行誑， 心中所念異， 口說異言語。 初時軟滑語， 後心如金剛， 非恩非供養， 心輕不憶念。 百恩而不念， 而計於一惡， 心如鹿愛體， 婦女惡業地。 丈夫欲染心， 婦女令人失， 此世未來世， 女失第一失。 若欲受樂者， 應當舍婦女， 若舍婦女者， 世間第一樂。 若人慾斷愛， 悕望大富樂， 欲至寂靜處， 彼應舍婦女。』
「以癡心故，如是無量百千年歲，燒煮破壞又復更生。彼人彼處若得脫已，復入火聚，燒已煮已，飢渴所逼，處處馳走。
「又彼比丘觀察阿鼻不善滿足妄語業人，樂行多作所受果報。彼見聞知：妄語業人在彼地獄飢渴亂燒，彼有大力閻魔羅人執彼罪人而問之曰：『汝何所患？』答言：『飢渴。』閻魔羅人執集業人，即擘其口而出其舌，惡業
【現代漢語翻譯】 現代漢語譯本 人一旦被抱住，立刻像沙土捏成的團一樣破碎崩塌，全身散架，散架后又復活；復活后又散架，散架后又復活。然後又繼續奔走，就這樣因為慾望之心不定而承受痛苦。
這位比丘看到那個地方后，聽聞並瞭解了情況，於是說了這首偈語：
『女人是罪惡的根源，能使人失去一切。如果有人貪戀女色，那麼快樂就無法得到。 在一切事物中，女人最壞，她們大多諂媚嫉妒。丈夫因為女人，會導致今生來世都失去。 女人喜歡放縱情慾，女人常常說謊欺騙，心中所想的和口中所說的不同。 起初說話溫柔動聽，後來心腸卻像金剛石一樣堅硬。沒有恩情，也不懂得供養，心輕浮，不念舊情。 一百件恩情都不記得，卻只記得一件壞事。心思像鹿一樣只愛自己的身體，女人是罪惡的淵藪。 丈夫一旦動了情慾之心，女人就會使人墮落，無論是今生還是來世，因女人而墮落是最嚴重的墮落。 如果想要享受快樂，就應當捨棄女人。如果捨棄了女人，就能得到世間最大的快樂。 如果有人想要斷絕愛慾，希望獲得巨大的財富和快樂，想要到達寂靜的地方，那麼他就應該捨棄女人。』
因為愚癡的緣故，就這樣無量百千年中，被燒煮破壞，然後又復活。那個人從那個地方脫身後，又進入火堆，被燒被煮，被飢渴所逼迫，到處奔走。
此外，那位比丘觀察阿鼻地獄中那些因為不誠實和喜歡說謊而造業的人，他們所受的果報。他看到並瞭解到：說謊造業的人在地獄中被飢渴折磨，被火焰焚燒，一片混亂。那裡有大力氣的閻魔羅（Yamaraja，冥界之王）抓住那些罪人，問他們說：『你有什麼痛苦？』他們回答說：『飢餓和口渴。』閻魔羅抓住那些造業的人，立刻撕開他們的嘴，拉出他們的舌頭，因為他們造了惡業
【English Translation】 English version Once a person is embraced, they immediately break and collapse like a lump of sand, the whole body scatters, and after scattering, it revives; after reviving, it scatters again, and after scattering, it revives again. Then they continue to run, suffering in this way because their desire is unsettled.
Having seen that place, the Bhikkhu (Buddhist monk) heard and understood, and then spoke this verse:
'Woman is the root of evil, capable of losing everything. If a person delights in women, then happiness cannot be obtained. Among all things, women are the worst, mostly flattering and jealous. Because of women, a husband can lose both this life and the next. Women enjoy indulging in desires, women often lie and deceive, what they think in their hearts is different from what they say. At first, their words are soft and smooth, but later their hearts are like diamonds. They have no kindness, nor do they know how to offer, their hearts are light and they do not remember old kindnesses. They do not remember a hundred kindnesses, but only remember one bad thing. Their minds are like deer that only love their own bodies, women are the breeding ground for evil deeds. Once a husband's heart is moved by desire, women will cause people to fall, whether in this life or the next, falling because of women is the most serious fall. If you want to enjoy happiness, you should abandon women. If you abandon women, you can obtain the greatest happiness in the world. If someone wants to cut off desire, hoping to obtain great wealth and happiness, wanting to reach a place of tranquility, then they should abandon women.'
Because of ignorance, in this way for countless hundreds of thousands of years, they are burned, cooked, and destroyed, and then revived again. After that person escapes from that place, they enter the fire again, being burned and cooked, and driven by hunger and thirst, they run everywhere.
Furthermore, that Bhikkhu observes the retribution received by those who create karma in Avici (the lowest level of hell) because of dishonesty and the habit of lying. He sees and understands: those who create karma by lying are tormented by hunger and thirst in hell, burned by flames, in a state of chaos. There, the powerful Yamaraja (the lord of death) seizes those sinners and asks them: 'What is your suffering?' They answer: 'Hunger and thirst.' Yamaraja seizes those who created the karma, immediately tears open their mouths, and pulls out their tongues, because they created evil karma.
力故。如是惡舌五由旬量，妄語果故。彼舌既出，閻魔羅人即取敷置焰燃鐵地，以惡業故，作一千犁，在彼地處犁頭焰燃，極大力牛，百到千到、若來若去縱橫耕之，膿血成河，河中有蟲。又復舌中多饒蟲生，舌極柔軟，如天服軟，如是軟舌縱橫耕已，復更生合，合已復耕。如是無量百千億歲，如是惡舌受惡苦惱，惡苦堅硬不可忍耐，彼人受苦，唱喚號哭，孤獨無救。如是惡業，非是母作亦非父作，亦非天作，又復非是異丈夫作，非是不作，非異處來，自作不失，不作不得，作業受果。
「彼人如是受苦叫喚，閻魔羅人為呵責之，而說偈言：
「『應舍離堅惡， 無美味妄語， 妄語說之人， 心輕不久失。 不信如是處， 一切善人舍， 不愛如怨家， 健者能捨離。 妄語先自誑， 然後誑他人， 若不捨妄語， 自他俱破壞。 妄語言說人， 先自口破壞， 彼人天舍離， 終到惡處去。 若喜樂妄語， 彼人無好處， 世出世間道， 妄語故舍離。 妄語堅報堅， 黠慧人舍離， 依止妄語人， 到于地獄處。 實說人中勝， 一切人供養， 妄語一切舍， 如是應實語。 若不殺實語， 軟心悲眾生，
【現代漢語翻譯】 現代漢語譯本 因為（惡）力的緣故。這樣的惡舌有五由旬（yóu xún，古印度長度單位）那麼長，這是因為妄語的果報。當那人的舌頭被拉出來后，閻魔羅人（Yán mó luó rén，掌管地獄的鬼神）就會把它鋪在燃燒著火焰的鐵地上。由於那人所造的惡業，會有一千把犁在那塊地上耕犁，犁頭燃燒著火焰，極其強壯的牛，來來回回、縱橫交錯地耕犁，膿血彙集成河流，河裡有蟲子。而且舌頭里還會生出許多蟲子，舌頭極其柔軟，像天上的柔軟的絲綢一樣。這樣柔軟的舌頭被縱橫耕犁之後，又會重新生長癒合，癒合之後又被耕犁。就這樣經歷無量百千億年，這樣的惡舌遭受著惡劣的痛苦，這種痛苦堅硬而難以忍受，那人受苦時，會唱叫號哭，孤獨無助。這樣的惡業，不是母親所造，也不是父親所造，不是天神所造，也不是其他丈夫所造，不是無因而生，也不是從別處而來，是自己造作的，不會消失，不造作就得不到（果報），造作業就會承受果報。 那人這樣受苦叫喚時，閻魔羅人會呵斥他，並用偈語說： 『應當捨棄堅硬的惡行，以及沒有美味的妄語， 說妄語的人，心輕浮，很快就會失去（一切）。 不相信這種地方（指地獄）的人，一切善良的人都會捨棄他， 不愛他，像對待怨家一樣，強者能夠捨棄。 妄語先是欺騙自己，然後欺騙他人， 如果不捨棄妄語，自己和他人都會被破壞。 說妄語的人，先破壞自己的口， 那人會被天神捨棄，最終墮入惡道。 如果喜歡妄語，那人沒有好處， 世間和出世間的道路，都會因為妄語而捨棄。 妄語的果報是堅固的，有智慧的人會捨棄它， 依靠妄語的人，會墮入地獄。 說實話的人是人中最殊勝的，一切人都供養他， 一切妄語都應當捨棄，應當說實話。 如果不殺生，說實話，心柔軟，憐憫眾生，
【English Translation】 English version Because of the power (of evil). Such an evil tongue is five yojanas (yójúna, an ancient Indian unit of distance) in length, due to the karmic result of false speech. When that person's tongue is pulled out, the Yamarajas (Yán mó luó rén, deities who govern hell) will spread it out on the iron ground burning with flames. Due to the evil karma that person has created, a thousand plows will plow that ground, the plowshares burning with flames, extremely strong oxen plowing back and forth, crisscrossing, pus and blood converging into rivers, and there are insects in the rivers. Moreover, many insects will grow in the tongue, the tongue being extremely soft, like the soft silk of the heavens. After such a soft tongue is plowed crisscross, it will regrow and heal, and after healing, it will be plowed again. In this way, for immeasurable hundreds of thousands of millions of years, such an evil tongue suffers evil torment, this torment being hard and unbearable, and when that person suffers, they will sing, cry, and wail, alone and helpless. Such evil karma is not created by the mother, nor by the father, nor by the gods, nor by another husband, it is not without cause, nor does it come from elsewhere, it is self-created, it will not disappear, without creating it, one will not obtain (the result), creating karma, one will bear the fruit. When that person suffers and cries out like this, the Yamarajas will rebuke them, and say in verse: 'One should abandon hard evil deeds, and false speech without flavor, The person who speaks false speech, their heart is light and they will soon lose (everything). Those who do not believe in such a place (referring to hell), all good people will abandon them, They will not love them, like treating an enemy, the strong can abandon them. False speech first deceives oneself, and then deceives others, If one does not abandon false speech, both oneself and others will be destroyed. The person who speaks false speech, first destroys their own mouth, That person will be abandoned by the gods, and will eventually fall into evil realms. If one delights in false speech, that person has no good, The paths of the mundane and supramundane, will be abandoned because of false speech. The karmic result of false speech is firm, wise people will abandon it, Those who rely on false speech, will fall into hell. The person who speaks the truth is the most superior among people, all people will make offerings to them, All false speech should be abandoned, one should speak the truth. If one does not kill, speaks the truth, has a soft heart, and compassion for sentient beings,
實語為天階， 實為第一法。 若人地獄行， 閻魔羅人前， 彼因緣妄語， 智者如是說。 毒罥鉤相似， 如刀如火等， 若說妄語者， 多受惡果報。 欲求善業果， 欲得見真諦， 常應實語說， 舍離惡妄語。』
「彼地獄人受如是等堅硬苦惱，如是無量百千年歲犁耕其舌，彼妄語人舌還入口。彼人怖畏，破口破面處處馳走，墮炭火聚，入已被燒，彼人如是受大苦惱，無救無歸。更復有餘閻魔羅人手執棒刀，彼地獄人從頭至足皆令破散，唱喚啼哭而常不息。阿鼻之火常極燒燃。
「又彼比丘觀察兩舌，樂行多作所得果報。彼見聞知此地獄人兩舌業果：兩舌因故，復到極惡地獄之中，彼處更有閻魔羅人轉更甚惡——罪人見之——問罪人曰：『汝何所患？』答言：『患饑。』閻魔羅人即擘其口，挽出其舌，手中提之，如是舌量三百由旬，如是普出。彼閻魔羅無慈惡人取焰鐵刀，刃利焰燃，割舌一廂，彼舌一廂有狗野干豺等食之，彼受如是極惡苦惱，唱喚號哭聲自不止。
「彼地獄人如是唱喚，閻魔羅人呵責之故而說偈言：
「『汝以破壞心， 而作多語說， 一切法中垢， 彼果如是煮。 破壞語惡人， 生處常孤獨，
【現代漢語翻譯】 現代漢語譯本 『真實之語是通往天界的階梯，真實是第一法則。 如果有人墮入地獄，在閻魔羅（Yama，掌管地獄的神）面前， 因為過去妄語的因緣，智者是這樣說的。 妄語就像有毒的陷阱和鉤子，像刀和火一樣， 如果有人說妄語，會遭受許多惡果報應。 想要獲得善業的果報，想要見到真諦， 應該常常說真實的話，捨棄邪惡的妄語。』
『那些地獄中的人遭受這樣堅硬的苦惱，無數百千年中用犁耕他們的舌頭，那些說妄語的人的舌頭還會縮回口中。那些人恐懼，撕裂嘴巴和麵頰到處奔走，墮入炭火堆中，被燒焦，那些人就這樣遭受巨大的苦惱，沒有救助，沒有歸宿。更有其他的閻魔羅人手執棒刀，將那些地獄之人從頭到腳都擊打得粉碎，他們唱叫啼哭，永不停息。阿鼻（Avīci，無間地獄）之火永遠極度燃燒。
『還有那些比丘（bhikkhu，佛教僧侶）觀察兩舌，喜歡去做，並且做了很多，所得到的果報。他們見聞知道這些地獄之人因為兩舌的業果：因為兩舌的緣故，再次墮入極其惡劣的地獄之中，在那裡更有閻魔羅人變得更加兇惡——罪人見到他們——問罪人說：『你有什麼痛苦？』回答說：『我飢餓。』閻魔羅人就劈開他們的嘴巴，拉出他們的舌頭，用手提著，這樣的舌頭長達三百由旬（yojana，古印度長度單位），這樣完全拉出來。那些閻魔羅無慈悲的惡人拿起燃燒著火焰的鐵刀，刀刃鋒利，火焰燃燒，割掉舌頭的一邊，舌頭的一邊有狗、野干、豺狼等吃掉它，他們遭受這樣極其惡劣的苦惱，唱叫號哭的聲音無法停止。
『那些地獄之人這樣唱叫，閻魔羅人呵斥他們，並用偈語說：
『你以破壞之心，說了許多話， 一切法中的污垢，那樣的果報就是這樣煮熬。 破壞語言的惡人，出生之處常常孤獨，』
【English Translation】 English version 『Truthful speech is the stairway to heaven, truth is the foremost principle. If a person goes to hell, before Yama (the lord of death), Because of the past causes and conditions of false speech, the wise say this. False speech is like a poisonous trap and hook, like a knife and fire, If someone speaks falsely, they will receive many evil retributions. Desiring to obtain the fruit of good karma, desiring to see the truth, One should always speak truthfully, abandoning evil false speech.』
『Those people in hell suffer such hard torments, plowing their tongues for countless hundreds of thousands of years, and the tongues of those who speak falsely will also shrink back into their mouths. Those people are terrified, tearing their mouths and cheeks, running everywhere, falling into piles of burning coals, being burned, and those people suffer great torment in this way, without help, without refuge. Furthermore, there are other Yama's minions holding clubs and knives, smashing those hell beings from head to toe, they sing and cry incessantly. The Avīci (uninterrupted hell) fire is always burning extremely.』
『Furthermore, those bhikkhus (Buddhist monks) observe divisive speech, enjoy doing it, and do it a lot, and the resulting retribution. They see and hear that these hell beings are suffering the karmic consequences of divisive speech: because of divisive speech, they fall again into extremely evil hells, where there are even more ferocious Yama's minions—the sinners see them—and ask the sinners: 『What is your suffering?』 They answer: 『I am hungry.』 The Yama's minions then split open their mouths, pull out their tongues, and hold them in their hands, and such tongues are three hundred yojanas (an ancient Indian unit of distance) long, and are completely pulled out. Those merciless and evil Yama's minions take flaming iron knives, with sharp blades and burning flames, and cut off one side of the tongue, and dogs, jackals, wolves, etc. eat that side of the tongue, and they suffer such extremely evil torments, and the sound of their singing and crying cannot stop.』
『Those hell beings cry out in this way, and the Yama's minions rebuke them, and say in verse:
『With a destructive heart, you spoke many words, The filth in all dharmas, such is the fruit that is being boiled. The evil person who destroys speech, the place of birth is often lonely,』
何人兩舌說， 善人所不讚。 生處常凡鄙， 在於惡處生， 若人兩舌說， 則是癡所秉。 惡業行之人， 常被地獄燒， 若人樂作惡， 彼常兩舌說。 第一惡所誑， 密言不隱覆， 兩舌人兩面， 常食他背肉。 若人舍兩舌， 彼人常堅密， 知識兄弟等， 常不曾舍離。 若人舍兩舌， 常護王密語， 舍兩舌寂靜， 若人離妒惡。 何故不行法？ 何不捨兩舌？ 今受兩舌果， 何故心生悔？』
「閻魔羅人如是呵責地獄人已，受舌苦人，入大苦海，乃過無量百千年歲，彼人惡業。若脫彼處堅硬苦已，舌還如本，更不復見閻魔羅人。彼地獄人既得脫于地獄中苦，處處急走，受第一苦不可忍耐，惡業風力吹惡報薪，大火燒燃，處處急走。彼處復有閻魔羅人執而問曰：『汝何所患？』惡業因緣，即便答言：『我今患饑。』閻魔羅人即擘其口而取其舌，大勢力人以刀割之，驅令自啖。彼患饑急，即自食舌，涎血流出。彼人如是自食其舌，彼舌如是割已復生，割已復生，業罥力故，宛轉在地，唱喚號哭。彼人苦惱，眼轉睛動，受大苦惱，孤獨無伴，自作自受。
「閻魔羅人為呵責之，而說偈言：
「『舌弓之所
【現代漢語翻譯】 現代漢語譯本 『什麼樣的人會搬弄是非，受到善良的人們所不讚賞？ 他們總是出生在卑賤的地方，總是出現在邪惡之處。 如果有人搬弄是非，那就是被愚癡所控制。 造作惡業的人，常常被地獄之火焚燒。 如果有人喜歡作惡，他們常常搬弄是非。 被最嚴重的罪惡所迷惑，不能保守秘密。 搬弄是非的人兩面三刀，常常在背後議論他人。 如果有人捨棄搬弄是非，這個人常常堅定而忠誠。 朋友、兄弟等等，常常不會捨棄離開他。 如果有人捨棄搬弄是非，常常守護國王的秘密。 捨棄搬弄是非，內心寂靜，這樣的人遠離嫉妒和邪惡。 為什麼不去修行佛法？為什麼不捨棄搬弄是非？ 現在承受搬弄是非的果報，為什麼心中又生後悔？』
『閻魔羅人（Yamaraja，冥界之王）這樣呵斥地獄中的罪人後，承受舌頭之苦的人，進入巨大的苦海，經歷無數百千萬年，都是因為他們所造的惡業。如果脫離了那堅硬的痛苦，舌頭恢復如初，但仍然會再次見到閻魔羅人。那些地獄中的罪人，既然已經脫離了地獄中的痛苦，便到處急速奔走，承受著第一等的難以忍受的痛苦，惡業的風力吹動著惡報的柴薪，大火燃燒，他們到處急速奔走。在那裡，又有閻魔羅人抓住他們，問道：『你有什麼痛苦？』因為惡業的因緣，他們便回答說：『我現在感到飢餓。』閻魔羅人便劈開他們的嘴巴，取出他們的舌頭，大力士用刀割下他們的舌頭，驅趕他們自己吃掉。他們因為飢餓難忍，便自己吃自己的舌頭，口水和鮮血流淌出來。他們就這樣自己吃自己的舌頭，舌頭被割掉后又重新生長出來，割掉后又重新生長出來，因為業力的束縛，在地上翻滾，哭喊號叫。他們痛苦難耐，眼睛轉動，承受著巨大的痛苦，孤獨無伴，自作自受。
『閻魔羅人爲了呵斥他們，而說了這樣的偈語：
『舌頭這張弓所……』
【English Translation】 English version 『What kind of person engages in divisive speech, disapproved of by virtuous people? They are always born in lowly places, always found in evil situations. If someone engages in divisive speech, they are controlled by ignorance. Those who commit evil deeds are constantly burned by the fires of hell. If someone delights in doing evil, they often engage in divisive speech. Deluded by the most severe evils, they cannot keep secrets. Those who engage in divisive speech are two-faced, often speaking ill of others behind their backs. If someone abandons divisive speech, that person is often steadfast and loyal. Friends, brothers, and others, often do not abandon or leave them. If someone abandons divisive speech, they often guard the king's secrets. Abandoning divisive speech brings inner peace; such a person is far from jealousy and evil. Why not practice the Dharma? Why not abandon divisive speech? Now you are suffering the consequences of divisive speech, why do you feel regret in your heart?』
『Yamaraja (Lord of Death) having rebuked the hell beings in this way, those suffering the torment of the tongue enter the great sea of suffering, enduring countless hundreds of thousands of years, all because of the evil deeds they have committed. If they escape that hardened suffering, their tongues are restored to their original state, but they will still see Yamaraja again. Those hell beings, having escaped the suffering in hell, rush about everywhere, enduring the first level of unbearable suffering, the force of evil karma blowing the firewood of evil retribution, great fires burning, they rush about everywhere. There, Yamaraja seizes them again and asks: 『What is your suffering?』 Because of the causes and conditions of evil karma, they reply: 『I am now suffering from hunger.』 Yamaraja then splits open their mouths, takes out their tongues, and the strongmen cut off their tongues with knives, driving them to eat them themselves. Because they are tormented by hunger, they eat their own tongues, saliva and blood flowing out. They eat their own tongues in this way, and after their tongues are cut off, they grow back again, cut off and grow back again, because of the power of the net of karma, writhing on the ground, crying and wailing. They are tormented, their eyes rolling, enduring great suffering, alone and without companions, suffering the consequences of their own actions.
『Yamaraja, in order to rebuke them, spoke this verse:
『The tongue, like a bow, which...』
放， 利口語火箭， 若人惡口說， 彼果此相似。 如世食肉者， 一切人舍離， 若人惡口說， 彼人舌如毒。 刀火毒等惡， 此惡非大惡， 若人惡口說， 此惡是大惡。 舌鉆能生火， 在心中增長， 人中惡口火， 如燒乾燥薪。 若人樂甜語， 一切人供養， 如自母無異， 心喜如己父。 甜語第一善， 因樂果亦樂， 不盡能除惡， 利一切世間。 甜語為天階， 甜為第一藏， 甜為世間眼， 甜如蜜無異。 惡口第一惡， 說已到地獄， 汝舌作自受， 今何故生悔？』
「閻魔羅人如是呵責地獄罪人。乃過無量百千年歲，彼惡業人妄語惡口，樂行多作、教他隨喜，受如是苦。若脫彼處，處處馳走，又復更有閻魔羅人執持極燒，與大苦惱。
「又彼比丘觀察綺語，樂行多作，惡業果報。彼見聞知：此地獄人自業果報受極苦惱，第一苦逼，得脫如是閻魔羅人，處處馳走，復更為余閻魔羅人執捉問言：『汝何所患？』彼即答言：『患饑極渴。』而說偈言：
「『自身功德盡， 自身鉆所生， 鐵火燒飢渴， 我受惡燒苦。 如冰雪於火， 如須彌芥子， 饑于
【現代漢語翻譯】 現代漢語譯本 『捨棄粗俗的言語，就像發射火箭一樣迅速。 如果有人惡語傷人，他所得到的果報也與此相似。 就像世上吃肉的人，所有人都遠離他一樣，如果有人惡語傷人，他的舌頭就像毒藥。 刀、火、毒等惡行，這些惡行還不是最大的惡行，如果有人惡語傷人，這種惡行才是最大的惡行。 舌頭就像鉆子一樣能生出火，在心中增長，人中的惡語之火，就像燃燒乾燥的柴薪。 如果有人喜歡說甜美的話語，所有人都樂於供養他，就像對待自己的母親一樣沒有差別，心裡喜悅就像對待自己的父親一樣。 甜美的話語是第一善，因為帶來快樂，所以結果也是快樂的，不僅能消除罪惡，而且利益一切世間。 甜美的話語是通往天界的階梯，甜美是第一寶藏，甜美是世間的眼睛，甜美就像蜂蜜一樣。 惡語是第一惡，說了之後就會墮入地獄，你的舌頭造作惡業自己承受，現在又何必後悔？』
閻魔羅人（Yamaraja，掌管地獄的獄卒）這樣呵責地獄的罪人。經過無量百千年的時間，那些惡業之人因為妄語惡口，樂於去做，多方造作，教唆他人隨喜，所以遭受這樣的痛苦。如果脫離那個地方，也會到處奔走，又會有閻魔羅人拿著燒紅的刑具，給予他們巨大的痛苦。
此外，那位比丘觀察綺語，樂於去做，多方造作所帶來的惡業果報。他所見所聞所知的是：這些地獄之人因為自己的業力果報而遭受極大的痛苦，被第一等的痛苦逼迫，即使逃脫了閻魔羅人的懲罰，到處奔走，又會被其他的閻魔羅人抓住，問他們說：『你們有什麼痛苦？』他們就回答說：『飢餓和乾渴到了極點。』並且用偈語說道：
『自身所有的功德都已耗盡，這是自身惡業如鉆頭般所產生的惡果，鐵火燒灼，飢餓乾渴，我正在承受這惡業所帶來的焚燒之苦。 就像冰雪遇到火焰一樣，就像須彌山（Sumeru，佛教中的世界中心）之於芥子一樣，飢餓對於……』
【English Translation】 English version 'Abandoning harsh speech is as swift as launching a rocket. If a person speaks with an evil mouth, the consequences they receive are similar to this. Like those in the world who eat meat, everyone avoids them, if a person speaks with an evil mouth, that person's tongue is like poison. Evils like knives, fire, and poison, these evils are not the greatest evils, if a person speaks with an evil mouth, this evil is the greatest evil. The tongue is like a drill that can generate fire, growing in the heart, the fire of evil speech among people is like burning dry firewood. If a person enjoys sweet speech, everyone is happy to make offerings to them, like treating one's own mother without difference, the heart rejoices like treating one's own father. Sweet speech is the first good, because it brings joy, so the result is also joy, not only can it eliminate evil, but it also benefits all the world. Sweet speech is the ladder to heaven, sweetness is the first treasure, sweetness is the eye of the world, sweetness is like honey. Evil speech is the first evil, after speaking it, one falls into hell, your tongue creates its own suffering, why regret it now?'
The Yamarajas (Yamaraja, the wardens who govern hell) thus rebuke the sinners in hell. After immeasurable hundreds of thousands of years, those evil-karma people, due to false and evil speech, delighting in doing, creating much, and teaching others to rejoice in it, suffer such pain. If they escape that place, they run everywhere, and then other Yamarajas, holding extremely hot instruments, inflict great suffering upon them.
Furthermore, that Bhiksu (Buddhist monk) observes the karmic consequences of frivolous speech, delighting in doing, and creating much. What he sees, hears, and knows is this: these hell beings suffer extreme torment due to the karmic consequences of their own actions, oppressed by the greatest suffering. Even if they escape the Yamarajas, running everywhere, they are again seized by other Yamarajas, who ask them: 'What ails you?' They reply: 'Extreme hunger and thirst.' And they speak in verses:
'All of one's own merits are exhausted, this is the evil result produced by one's own evil deeds like a drill, iron and fire burn, hunger and thirst, I am enduring the burning suffering brought about by this evil karma. Like ice and snow meeting fire, like Mount Sumeru (Sumeru, the center of the Buddhist world) compared to a mustard seed, hunger for...'
地獄火， 其勝亦如是。 地獄火勢力， 不行於異處， 如是飢渴火， 天中亦能到。 如此地獄中， 受余重苦惱， 如是苦雖重， 不如渴火苦。』
「閻魔羅使聞彼語已，焰燃鐵鉗以擘其口，焰燃鐵缽盛赤銅汁，熱沸焰燃置其口中，彼不相應綺語罪過故燒其舌，即時消洋如雪在火。彼地獄人受二種苦不可具說，如是燒已，唱聲大喚。以大喚故，更復多多內其口中，焰燃赤銅燒其舌已，次燒咽喉；燒咽喉已，次燒其心；既燒心已，次燒其腸；既燒腸已，次燒熟藏；燒熟藏已，從下而出。
「如是罪人受苦唱喚，閻魔羅人即為說偈，呵責之言：
「『前後不縛句， 無義不相應， 汝本綺語說， 彼果如是受。 若常不實說， 若常不讀誦， 彼則非是舌， 唯可是肉臠。 若人常實語， 常樂善功德， 彼則是天階， 乃得名為舌。』
「閻魔羅人如是呵責地獄罪人。既呵責已，復以熱沸洋赤銅汁，置彼地獄罪人口中，如是無量百千年歲，以不相應綺語說故，如是惡報。彼地獄人若得免離閻魔羅人，處處馳走，復入火聚，身體消洋，腳髀腰等在火聚中皆悉洋消，如生酥塊，洋已復生。彼人如是望救望歸，處處馳走，以惡業故
【現代漢語翻譯】 現代漢語譯本 『地獄之火，其威力也是如此。 地獄之火的勢力，不會蔓延到其他地方， 但像飢渴之火，即使在天界也能感受到。 就像在地獄中，承受著剩餘的巨大苦惱， 即使這樣的痛苦很重，也不如渴火的痛苦。』 『閻魔羅使（Yamaraja's messenger，地獄使者）聽到這些話后，用燃燒著火焰的鐵鉗撬開他的嘴，用燃燒著火焰的鐵缽盛滿滾燙的赤銅汁，倒入他的口中，因為他不恰當的綺語罪過，燒灼他的舌頭，立刻像雪在火中一樣融化。那個地獄之人承受著兩種難以盡述的痛苦，這樣燒灼之後，發出巨大的叫喊聲。因為這巨大的叫喊聲，更多的赤銅汁被灌入他的口中，燃燒的赤銅燒灼了他的舌頭后，接著燒灼他的咽喉；燒灼咽喉后，接著燒灼他的心；燒灼心后，接著燒灼他的腸；燒灼腸后，接著燒灼他的熟臟；燒灼熟臟后，從下身流出。 『像這樣，罪人受苦叫喊，閻魔羅人（Yamaraja's people，地獄的人）就為他說偈語，呵斥他說： 『前後不連貫的語句，沒有意義也不相應， 你本來就說綺語，所以現在這樣受報。 如果經常說不真實的話，如果經常不誦讀經典， 那你的舌頭就不是舌頭，只是一塊肉。 如果人經常說實話，經常樂於行善積德， 那他就是通往天界的階梯，才能被稱為舌頭。』 『閻魔羅人（Yamaraja's people，地獄的人）這樣呵斥地獄的罪人。呵斥完畢后，又用滾燙的赤銅汁，倒入那個地獄罪人的口中，這樣無量百千年，因為說了不恰當的綺語，所以得到這樣的惡報。那個地獄之人如果能夠逃脫閻魔羅人（Yamaraja's people，地獄的人）的追捕，就到處奔跑，又進入火堆，身體融化，腿、臀、腰等在火堆中都融化了，像生酥塊一樣，融化后又重新產生。那個人像這樣希望得到救助，希望能夠回去，到處奔跑，因為惡業的緣故。
【English Translation】 English version 『The power of hellfire is just like that. The power of hellfire does not extend to other places, But like the fire of hunger and thirst, it can be felt even in the heavens. Just like in hell, enduring the remaining great suffering, Even if such suffering is heavy, it is not as painful as the fire of thirst.』 『Having heard these words, the messenger of Yamaraja (地獄使者) pried open his mouth with a flaming iron tongs, filled a flaming iron bowl with molten red copper, and poured it into his mouth. Because of his inappropriate offense of frivolous speech, his tongue was burned, and it immediately melted like snow in fire. That hellish being endured two kinds of indescribable suffering. After being burned like this, he let out a great cry. Because of this great cry, more molten red copper was poured into his mouth. After the burning red copper burned his tongue, it then burned his throat; after burning his throat, it then burned his heart; after burning his heart, it then burned his intestines; after burning his intestines, it then burned his cooked organs; after burning his cooked organs, it flowed out from below. 『Like this, the sinner suffered and cried out, and the people of Yamaraja (地獄的人) spoke verses to him, rebuking him, saying: 『Sentences that are incoherent, meaningless, and inappropriate, You originally spoke frivolous words, so now you receive this retribution. If you always speak untruthfully, if you never recite scriptures, Then your tongue is not a tongue, but only a piece of flesh. If a person always speaks truthfully, always delights in good deeds and merits, Then he is a ladder to the heavens, and can be called a tongue.』 『The people of Yamaraja (地獄的人) rebuked the hellish sinner in this way. After rebuking him, they again poured molten red copper into the mouth of that hellish sinner. For countless hundreds of thousands of years, because of speaking inappropriate frivolous words, he received such evil retribution. If that hellish being could escape the pursuit of the people of Yamaraja (地獄的人), he would run everywhere and enter the fire again. His body would melt, and his legs, hips, waist, etc., would all melt in the fire, like a lump of ghee. After melting, they would regenerate again. That person, hoping for rescue and hoping to return, ran everywhere because of his evil karma.』
，望見有城，滿中寶物他人守護。如是癡人惡業因故，心生貪著走向彼物，謂是已有。彼貪心人惡不善業，樂行多作所得果報，于地獄中心顛倒見，如是見已，以貪心故，望多受用。以貪心故，手中刀生，走向彼物，既到物所，以刀相斫，彼地獄人迭相削割，如是相割，唯有骨在，后復更生；生已更割，割已復生，乃過無量百千年歲。惡業所作，閻魔羅人手執利刀，㓟地獄人，捉地獄人一切割削，一切肉盡無芥子許，唯有骨在。彼地獄人唱喚號哭、憂愁苦惱，如是割削，削已復生。如以刀割，閻魔羅人若置河中，即復還活，如是如是，彼地獄人還復更生，如是受苦唱喚號哭。
「閻魔羅人復為說偈，呵責之言：
「『貪所壞丈夫， 為貪之所誑， 於他物悕望， 此間如是煮。 貪心惡不善， 癡人心喜樂， 貪心還自燒， 如木中出火。 貪心甚為惡， 令人到地獄， 如是應舍貪， 苦報毒惡物。 見他人富已， 貪心望自得， 彼貪生毒果， 今來此處受。』
「閻魔羅人如是責疏地獄罪人。既責疏已，然後多多與諸苦惱，如是無量百千年歲，乃至惡業未盡已來，時節長遠，與苦不止。彼地獄人若離彼處，望救望歸處處馳走，復入火聚，墮極焰燃
【現代漢語翻譯】 現代漢語譯本： 看見一座城池，裡面滿是寶物，由他人守護。像這樣的愚癡之人，因為惡業的緣故，心中生起貪念，走向那些寶物，以為是自己已經擁有的。這個貪心之人，因為作惡而不行善，喜歡作惡，所以得到這樣的果報，在地獄中心神顛倒地看見這些景象，看見之後，因為貪心，希望多多享用。因為貪心，手中生出刀，走向那些寶物，到達寶物所在的地方，就用刀互相砍殺，那些地獄之人互相削割，像這樣互相割裂，只剩下骨頭，之後又重新生長；生長之後又互相割裂，割裂之後又重新生長，這樣經過無量百千年歲。因為惡業所造，閻魔羅人（Yamaraja，冥界之王）手執利刀，剝割地獄之人，抓住地獄之人，將他們一切割削，一切的肉都割盡，沒有芥子那麼大的一點剩餘，只剩下骨頭。那些地獄之人，唱叫號哭、憂愁苦惱，像這樣被割削，割削之後又重新生長。如果用刀割完，閻魔羅人將他們放置在河中，立刻又會復活，像這樣，那些地獄之人又會重新生長，像這樣受苦，唱叫號哭。 閻魔羅人又為他們說偈語，呵責他們說： 『被貪慾毀壞的丈夫，被貪慾所欺騙，對別人的東西心懷希望，所以在這裡被這樣煮熬。貪心是惡而不善的，愚癡之人卻喜歡它，貪心最終會燒燬自己，就像木頭中生出火。貪心非常惡劣，會使人墮入地獄，所以應該捨棄貪心，因為它是帶來痛苦報應的毒惡之物。看見別人富有之後，貪心希望自己也能得到，這種貪心會產生毒果，所以現在來到這裡受苦。』 閻魔羅人像這樣責備地獄的罪人。責備完畢之後，然後給予他們更多的苦惱，像這樣無量百千年歲，直到惡業消盡為止，時間漫長，給予的痛苦不會停止。那些地獄之人如果離開那個地方，希望得到救助，希望回到可以歸宿的地方，到處奔走，又進入火堆，墮入極度燃燒的火焰之中。
【English Translation】 English version: They see a city, full of treasures, guarded by others. Such foolish people, due to their evil karma, develop greed in their hearts and approach those objects, thinking they already possess them. These greedy people, because of their evil and unwholesome deeds, delight in doing evil, and as a result, they see these things in the center of hell with their minds in turmoil. Having seen this, because of their greed, they hope to enjoy them greatly. Because of their greed, knives appear in their hands, and they approach those objects. Upon reaching the place where the objects are, they hack at each other with knives. Those hell beings cut and slash at each other, and as they cut each other, only bones remain, and then they are reborn again. After being reborn, they cut each other again, and after cutting, they are reborn again, passing through immeasurable hundreds of thousands of years. Because of the evil karma they have created, Yamaraja (冥界之王), holding sharp knives, flays the hell beings, seizing them and cutting them all to pieces, until all the flesh is gone, not even a mustard seed's worth remains, only bones. Those hell beings cry out, wail, and suffer with sorrow and distress. They are cut and slashed like this, and after being cut, they are reborn again. If, after being cut with knives, Yamaraja places them in a river, they immediately revive. In this way, those hell beings are reborn again and again, suffering and crying out. Yamaraja then speaks verses to them, rebuking them, saying: 'The man destroyed by greed, deceived by greed, hopes for the possessions of others, and so is boiled here. Greed is evil and unwholesome, but foolish people delight in it. Greed ultimately burns oneself, like fire emerging from wood. Greed is extremely evil, causing people to fall into hell, so one should abandon greed, for it is a poisonous and evil thing that brings painful retribution. Seeing others wealthy, greed hopes to obtain it for oneself. This greed produces poisonous fruit, and now one comes here to suffer.' Yamaraja thus rebukes the sinners in hell. After rebuking them, he then inflicts more suffering upon them, for immeasurable hundreds of thousands of years, until their evil karma is exhausted. The time is long, and the suffering does not cease. If those hell beings leave that place, hoping for salvation, hoping to return to a place of refuge, they run everywhere, only to enter piles of fire and fall into extremely burning flames.
熱鐵之地，宛轉復起，處處馳走，孤獨無伴。惡業行人惡業怨家將入地獄，若復得離閻魔羅人，處處馳走。此人瞋心，樂行多作，果報今受，無救無歸，師子虎蛇惡瞋之類，現住其前。彼人怖畏，處處馳走，以惡業故而不能走，為彼所執，極大瞋怒，先食其頭，既被食頭，唱喚悲苦，宛轉在地，復有惡蛇，牙有惡毒而復嚙之，而食其脅，虎食其背，火燒其足，閻魔羅人復遠射之，如是受苦。
「閻魔羅人復為說偈，呵責之言：
「『汝為瞋所燒， 人中最凡鄙， 復到此處燒， 何故今唱喚？ 瞋為第一因， 令人生地獄， 如繩繫縛汝， 今得此苦惱。 瞋心誑癡人， 常念瞋不捨， 不曾心寂靜， 如蛇窟中住。 若人堅惡體， 恒常多行瞋， 彼人不得樂， 如日中之闇。 非法非多財、 非知識非親， 一切不能護， 瞋恚亂心人。 於此世他世， 能作黑闇果， 復能到惡處， 是故名為瞋。 不瞋者第一， 瞋人則不勝， 若人舍離瞋， 彼人趣涅槃。 汝以瞋因緣， 到惡處地獄， 業盡乃得脫， 宛轉何所益？』
「閻魔羅人如是呵責地獄罪人，既呵責已，復更箭射；師子虎等多瞋
【現代漢語翻譯】 現代漢語譯本： 在熾熱的鐵地上，罪人痛苦地翻滾掙扎，四處奔走，孤獨無助。作惡之人，懷著惡意的仇家，即將墮入地獄，即使僥倖逃脫閻魔羅人（Yamaraja，地獄之主）的追捕，也只能四處逃竄。此人因充滿嗔恨之心，樂於作惡，惡果如今顯現，無人能夠救助，無處可以歸依。獅子、老虎、毒蛇等充滿惡意和嗔恨的惡獸，出現在他的面前。他驚恐萬分，四處逃竄，但因惡業纏身而無法逃脫，最終被它們抓住。這些惡獸極其憤怒，首先吞食他的頭顱。頭被吞食后，他慘叫悲鳴，在地上翻滾。又有毒牙的惡蛇，不斷地撕咬他，吞食他的脅部，老虎啃食他的背部，火焰焚燒他的雙足，閻魔羅人（Yamaraja，地獄之主）又從遠處用箭射他，他就這樣遭受著無盡的痛苦。
閻魔羅人（Yamaraja，地獄之主）又用偈語呵斥罪人：
『你被嗔恨之火焚燒，是人中最卑劣的，再次來到這裡被焚燒，為何現在才慘叫？嗔恨是第一惡因，使人墮入地獄，如同繩索捆綁你，如今才遭受這般苦惱。嗔恨之心迷惑愚癡之人，心中常念嗔恨不肯捨棄，從未有過片刻的平靜，如同住在毒蛇的巢穴中。如果有人秉性頑劣，總是充滿嗔恨，那人不會得到快樂，如同白日中的黑暗。非法行為、巨額財富、淵博知識、親朋好友，都不能保護被嗔恨擾亂心智的人。 無論今生還是來世，嗔恨都能帶來黑暗的果報，使人墮入惡道，所以才被稱為嗔恨。不嗔恨的人最為殊勝，嗔恨之人必敗無疑，如果有人捨棄嗔恨，那人就能趨向涅槃。你因嗔恨的緣故，墮入地獄這樣的惡處，只有業報消盡才能解脫，翻滾掙扎又有什麼用呢？』
閻魔羅人（Yamaraja，地獄之主）就這樣呵斥地獄中的罪人，呵斥完畢后，又用箭射他們；獅子、老虎等充滿嗔恨的惡獸
【English Translation】 English version: In the land of hot iron, they writhe and rise again, running everywhere, lonely and without companion. Those who commit evil deeds, the vengeful enemies of evil karma, are about to enter hell. If they manage to escape from the Yamaraja (Lord of Death), they still run everywhere. This person, with a mind full of anger, delights in doing evil, and now receives the consequences, with no salvation and no refuge. Lions, tigers, snakes, and other creatures of evil and anger appear before them. They are terrified, running everywhere, but because of their evil karma, they cannot escape. They are seized by these creatures, who are filled with great anger, and first devour their heads. Having their heads eaten, they cry out in sorrow and writhe on the ground. Then there are venomous snakes with poisonous fangs that bite and devour their sides, tigers that eat their backs, fire that burns their feet, and the Yamaraja (Lord of Death) shoots them from afar. Thus, they suffer.
The Yamaraja (Lord of Death) then speaks verses, rebuking them:
'You are burned by anger, the most vile among humans, and come here to be burned again. Why do you cry out now? Anger is the primary cause that leads people to hell, like a rope that binds you, and now you suffer this misery. Anger deludes foolish people, who constantly dwell on anger and never let it go, never having a moment of peace, like living in a snake's den. If someone has a stubborn and evil nature, constantly indulging in anger, they will not find happiness, like darkness in the middle of the day. Unlawful deeds, great wealth, vast knowledge, or close relatives cannot protect those whose minds are disturbed by anger. In this life and the next, anger can bring dark consequences and lead to evil realms. That is why it is called anger. Those who are without anger are the most victorious; those who are angry will not prevail. If someone abandons anger, they will approach Nirvana. Because of anger, you have come to this evil place, hell. Only when your karma is exhausted will you be released. What is the use of writhing?'
The Yamaraja (Lord of Death) thus rebukes the sinners in hell. Having rebuked them, he shoots them again with arrows; the lions, tigers, and other creatures full of anger
畜生，以瞋因故殺而食之。彼業相似，得相似報，果似種故。如是罪人惡業果報，久時煮食，若脫彼處，望救望歸處處馳走，邪見惡因五逆果報得如是道，生在阿鼻。如是五逆，決定彼受，如業相似。
「彼地獄人在於何處？摩婆迦離及不蘭那、提婆達多、居迦離等，彼處燒煮。彼地獄人到大地獄，決定燒煮，彼受第一急惡苦惱。彼處苦者，何者苦惱？一切眾生不能說喻。如是阿鼻地獄罪人受大苦惱，惡業行人闇聚和集一切眾生。毛起地獄在上雨刀。阿鼻之人燒煮劈裂，又復更生，生已復裂，更劈更燒，雨金剛枷、雨金剛雹又復雨石破壞碎散。彼五逆人如是燒已，又復更有十一焰聚，受大苦惱不可忍耐。十方十焰，第十一者飢渴火聚，以飢渴故，口中焰出。彼人周匝十焰圍身，如是燒煮遍其身體，無有微細如毛孔許而不燒燃。彼諸罪人平等被燒，乃至無有毛根許樂，故名阿鼻，乃至無有微少許樂，故名阿鼻。一切諸根、一切境界皆悉煮熟，以不正心故名阿鼻。此世間退，更無生處，唯生於彼。
「大地獄中苦更無過，時節無數，故名阿鼻。一切欲界所攝眾生，最為極下，故名阿鼻。如是阿鼻，更無過者，故名阿鼻。如是阿鼻，更無勝者，故名阿鼻。彼大地獄如頭已上，更無有物，如是阿鼻地處甚熱，亦復
【現代漢語翻譯】 現代漢語譯本 畜生因為嗔恨的原因被殺害並被食用。他們的業力相似，所以得到相似的報應，這是因為果報類似於所種下的因。這些罪人惡業的果報是，長時間被烹煮食用，如果僥倖脫離那個地方，就渴望被拯救，渴望回到可以歸宿的地方，四處奔走。由於邪見惡因和五逆罪的果報，他們會墮入這樣的境地，最終生於阿鼻地獄（Avici Hell，無間地獄）。像這樣的五逆罪人，必定會承受這樣的果報，因為他們的業力是相似的。 『那些地獄中的人在什麼地方受苦呢？摩婆迦離（Moggallana，目犍連）、不蘭那（Purana Kassapa，富蘭那·迦葉）、提婆達多（Devadatta，提婆達多）、居迦離（Kokalika，拘迦離）等人，都在那裡被燒煮。那些地獄中的人到達大地獄，必定會被燒煮，他們承受著第一等的劇烈痛苦。那裡的痛苦是什麼樣的痛苦呢？一切眾生都無法用比喻來說明。像這樣，阿鼻地獄的罪人承受著巨大的痛苦，作惡業的人聚集在一起。毛髮豎起的地獄在上空降下刀雨。阿鼻地獄中的人被燒煮劈裂，然後又復活，復活后又被劈裂，再次被劈裂被燒煮，降下金剛枷鎖、降下金剛冰雹，又降下石頭破壞粉碎。那些犯下五逆罪的人這樣被燒煮后，又有十一堆火焰，承受著巨大而無法忍受的痛苦。十個方向各有火焰，第十一堆火焰是飢渴之火，因為飢渴，口中噴出火焰。那些人周圍被十堆火焰包圍，就這樣燒煮遍他們的身體，沒有哪怕像毛孔一樣微小的地方不被燒燃。那些罪人平等地被燒，甚至沒有像毛髮根部一樣微小的快樂，所以叫做阿鼻地獄（Avici，無間），乃至沒有絲毫的快樂，所以叫做阿鼻地獄。一切諸根、一切境界都被煮熟，因為不正的心念所以叫做阿鼻地獄。這個世間退去，再沒有其他可以轉生的地方，只能生在那裡。 『大地獄中的痛苦沒有比這更嚴重的了，時間長久沒有盡頭，所以叫做阿鼻地獄。一切欲界所包含的眾生，最為低下，所以叫做阿鼻地獄。像這樣的阿鼻地獄，沒有比這更嚴重的了，所以叫做阿鼻地獄。像這樣的阿鼻地獄，沒有比這更殊勝的了，所以叫做阿鼻地獄。那個大地獄像頭頂以上，再沒有其他東西，像這樣的阿鼻地獄，地處非常炎熱，也是如此。'
【English Translation】 English version Beasts are killed and eaten because of hatred. Their karma is similar, so they receive similar retribution, because the result is similar to the cause that was planted. The retribution for the evil deeds of these sinners is that they are cooked and eaten for a long time. If they are fortunate enough to escape that place, they long to be saved and long to return to a place where they can find refuge, running around everywhere. Due to the evil cause of wrong views and the retribution for the five rebellious acts, they will fall into such a state, eventually being born in Avici Hell (Avici Hell, the Hell of Incessant Suffering). Such perpetrators of the five rebellious acts will certainly endure such retribution, because their karma is similar. 『Where do those beings in hell suffer? Moggallana (Moggallana, Maudgalyayana), Purana Kassapa (Purana Kassapa, Purana Kashyapa), Devadatta (Devadatta, Devadatta), Kokalika (Kokalika, Kokalika), and others are burned and cooked there. Those beings in hell reach the great hell and will certainly be burned and cooked, enduring the first and most intense suffering. What is the nature of the suffering there? All beings cannot describe it with metaphors. In this way, the sinners of Avici Hell endure great suffering, and those who commit evil deeds gather together. The hell where hairs stand on end rains down knives from above. The beings in Avici Hell are burned, cooked, and split apart, and then they are reborn, and after being reborn, they are split again, repeatedly split and burned, raining down vajra shackles, raining down vajra hailstones, and raining down stones that destroy and shatter. After those who have committed the five rebellious acts are burned in this way, there are also eleven piles of flames, enduring great and unbearable suffering. There are flames in each of the ten directions, and the eleventh pile of flames is the fire of hunger and thirst. Because of hunger and thirst, flames come out of their mouths. Those beings are surrounded by ten piles of flames, and in this way, they are burned and cooked throughout their bodies, with not even a tiny place like a pore that is not burned. Those sinners are burned equally, without even a tiny bit of pleasure like the root of a hair, so it is called Avici (Avici, Incessant), and there is not even the slightest bit of pleasure, so it is called Avici. All the senses and all the realms are cooked, and because of the incorrect mind, it is called Avici. This world recedes, and there is no other place to be reborn, only to be born there. 『There is no suffering greater than that in the great hell, and the time is endless, so it is called Avici. Of all the beings contained in the desire realm, it is the lowest, so it is called Avici. Such Avici Hell is unsurpassed, so it is called Avici. Such Avici Hell is unsurpassed, so it is called Avici. That great hell is like the top of the head, with nothing else above it, and such Avici Hell is a very hot place, and so it is.』
如是更無有上，故名阿鼻。彼阿鼻處其地最熱，更無有過，熱沸赤銅燒赤肉骨，更無過者，故名阿鼻。彼處地密，故名阿鼻。彼地獄處，脂肉骨髓一切焰燃，彼地獄人普皆焰燃，不可分別此人、彼人，微細中間更不可得，故名阿鼻。如山中河勢力不斷，晝夜常急，彼阿鼻處常受苦惱，勢力不斷，彼人苦惱不可休息乃至劫盡，復無中間，故名阿鼻。彼人苦惱不可得說，此有少喻，如海水渧不可得數，如是如是，阿鼻地獄惡業行人所受苦惱，不可得數、不可得說，一切苦處更無有如阿鼻處者，以業重故，受苦亦重。若作一逆，彼人苦輕，若作二逆，彼人身大，受苦亦多，如是次第，一切身份皆悉轉大，苦亦如是。業因重故，如是苦因，更無相似，如受樂受，阿迦尼吒更無相似。苦樂二處，如是上下，皆不可喻；如是上下，邊不可喻。何以故？以作惡業。作惡業故，因相似果於地獄中，在地獄邊，相似譬喻不可得故。彼人如是，或有一劫，或有減一劫，在彼燒煮，惡業盡已，爾乃得脫。以因盡故，其果乃盡，如火盡故其熱亦盡，如種失故其芽亦失。如是阿鼻地獄之人若惡業盡無氣爛壞，于彼地獄爾乃得脫。若得脫已，余殘業果，針孔山巖餓鬼中生。既生彼處，飢渴燒身，其身猶如火燒樹林。若脫彼處生畜生中，舒舒摩羅，復
【現代漢語翻譯】 現代漢語譯本 如是最為殊勝，沒有比這更嚴重的，所以叫做阿鼻（Avīci，無間地獄）。阿鼻地獄那個地方最為酷熱，沒有比那裡更熱的了，燒得通紅的赤銅燒灼罪人的肉和骨頭，沒有比這更痛苦的了，所以叫做阿鼻。那個地方非常擁擠，所以叫做阿鼻。那個地獄裡，油脂、肌肉、骨髓一切都在燃燒，地獄裡的人也全部都在火焰中燃燒，無法分辨這個人、那個人，甚至連極小的空隙都找不到，所以叫做阿鼻。就像山中的河流，水勢不停，日夜湍急，阿鼻地獄裡所受的苦惱也是這樣，永不停歇，那些人在苦惱中無法休息，直到劫數結束，也沒有間斷，所以叫做阿鼻。那些人所受的苦惱無法用語言描述，只能略作比喻，就像海水中的一滴水無法數清一樣，阿鼻地獄裡作惡之人所受的苦惱，也是無法數清、無法描述的，一切苦難的地方沒有比阿鼻地獄更甚的了，因為罪業深重，所以受的苦也更加深重。如果只犯了一種逆罪，那人所受的苦還輕一些，如果犯了兩種逆罪，那人的身體就會變得巨大，所受的苦也更多，像這樣依次增加，一切身體部分都變得巨大，苦難也隨之加重。因為罪業的因緣深重，這樣的苦難，沒有其他地方可以相比，就像享受快樂，阿迦尼吒天（Akaniṣṭha，色界頂天）的快樂沒有其他地方可以相比。苦和樂這兩個地方，這樣上下對比，都無法比喻；這樣上下對比，沒有邊際可以比喻。為什麼呢？因為造作了惡業。因為造作了惡業，相似的因導致了在地獄中的果報，在地獄的邊緣，相似的比喻都找不到。那些人就這樣，或者經歷一劫，或者減少一劫，在那裡被燒煮，惡業消盡之後，才能脫離。因為因緣消盡，所以果報也消盡，就像火熄滅了，熱量也消失了，就像種子失去了，芽也消失了。像這樣，阿鼻地獄裡的人，如果惡業消盡，氣息斷絕，身體腐爛，才能從那個地獄裡脫離。如果脫離了地獄，還有殘餘的業果，就會在針孔大小的山巖中，生為餓鬼。既生在那裡，飢渴焚燒身體，他們的身體就像被火燒的樹林。如果脫離了餓鬼道，就會生到畜生道中，成為舒舒摩羅（Śiśumāra，鱷魚）。
【English Translation】 English version Thus, it is supremely unsurpassed, with nothing more severe, hence it is called Avīci (無間地獄, the Hell of Incessant Suffering). That place, Avīci, is the hottest, with no place hotter; red-hot copper burns the flesh and bones of the sinners, with no suffering greater, hence it is called Avīci. That place is extremely crowded, hence it is called Avīci. In that hell, fat, flesh, bones, and marrow all burn, and all the beings in that hell are consumed by flames, making it impossible to distinguish one person from another, with no space even in the tiniest interval, hence it is called Avīci. Like a river in the mountains, its force unceasing, rushing day and night, so too is the suffering in Avīci, relentless and without respite, lasting until the end of the kalpa (劫, cosmic aeon), without interruption, hence it is called Avīci. The suffering of those beings is indescribable, only a slight analogy can be made: just as the drops of water in the ocean cannot be counted, so too the suffering endured by those who commit evil deeds in Avīci Hell cannot be counted or described; among all places of suffering, none is like Avīci, for the heavier the karma (業, action), the heavier the suffering. If one commits only one heinous crime, the suffering is lighter; if one commits two, the body becomes enormous, and the suffering increases accordingly. In this way, gradually, all parts of the body become larger, and the suffering intensifies. Because the cause of karma is heavy, there is no similar cause for such suffering, just as there is no similar experience to the bliss of Akaniṣṭha (阿迦尼吒, the highest heaven in the Realm of Form). These two places, suffering and bliss, are incomparable in their extremes; these extremes are immeasurable. Why? Because of the creation of evil karma. Because of the creation of evil karma, similar causes lead to the consequences in hell, and at the edge of hell, similar analogies cannot be found. Those beings, in this way, either for one kalpa or slightly less, are boiled and burned there, and only after their evil karma is exhausted can they escape. Because the cause is exhausted, the result is also exhausted, just as when the fire is extinguished, the heat also disappears, and just as when the seed is lost, the sprout also disappears. Thus, the beings in Avīci Hell, when their evil karma is exhausted, their breath ceases, and their bodies decay, only then can they escape from that hell. If they escape, and there is residual karmic fruit, they will be born as hungry ghosts in mountain rocks the size of needle holes. Born in that place, they are consumed by hunger and thirst, their bodies like forests burned by fire. If they escape from that state, they will be born among animals, as Śiśumāra (舒舒摩羅, crocodile).
生屎中，作不凈蟲。于餓鬼中二百千世，飢渴燒煮，于畜生中經二千世，惡不善業餘殘勢力，種種生處一切苦惱。畜生之中種種惡食，心常憶念殺生處生，復于彼處迭相食啖，受大苦惱。若脫彼處，過去業力得生人中，於五百世胎中而死；復五百世生已而死，為烏所食；復五百世未行而死。是彼惡業余殘果報。若后殘業果報盡已，于無始時，業網轉行相似得果，有下中上。
「彼比丘如是觀已，而說偈言：
「『無始生死中， 業網覆世界， 或生或死滅， 皆自業因緣。 從天生地獄， 從地獄生天； 人生餓鬼界， 地獄生餓鬼。 異異勢力生， 異異勢力樂， 皆是愛業生， 非自在所作。 阿僧祇作業， 生死眾生常， 餘人不能解， 唯如來所知。 彼諦知此業， 亦知于因緣， 與癡人解說， 化一切眾生。』
「諸比丘！彼比丘如是觀察阿鼻苦已，一切生死，心得離欲，以大慈悲而修其心，正憶念已，得十一地。彼地夜叉知已歡喜，復更傳聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，如前所說，次第乃至聞大梵天，如是說言：『閻浮提中某國某村，如是種姓某善男子，剃除鬚髮被服法衣，正信出家，與魔共戰，不住
【現代漢語翻譯】 現代漢語譯本 在糞便中，變成不乾淨的蟲子。在餓鬼道中經歷二十萬世，遭受飢渴的煎熬。在畜生道中經歷兩千世，因為惡劣不善的業力殘餘，在各種各樣的生存之處承受一切苦惱。在畜生道中吃各種惡劣的食物，心中常常憶念殺生的地方而出生，又在那些地方互相吞食，承受巨大的苦惱。如果脫離了畜生道，因為過去業力的作用而轉生為人，會在五百世中死在胎中；又在五百世中出生后立刻死亡，被烏鴉吃掉；又在五百世中還沒學會走路就死亡。這些都是惡業的殘餘果報。如果之後的殘餘業力果報也 खत्म了，從無始以來，業力的網路運轉不息，相似的業力會得到相似的結果，有下等、中等、上等之分。
那位比丘這樣觀察之後，說了這樣的偈語：
『在無始的生死輪迴中，業力的網路覆蓋著整個世界，或者出生，或者死亡，或者消滅，都是自己業力因緣所致。從天道生到地獄道，從地獄道生到天道；從人道生到餓鬼道，從地獄道生到餓鬼道。不同的勢力產生不同的生命，不同的勢力帶來不同的快樂，這些都是因為愛和業力而產生，不是自在天所能創造的。無數劫以來，眾生都在生死輪迴中，其他人不能理解，只有如來（Tathagata）才能知道。他如實地知道這些業力，也知道其中的因緣，為愚癡的人解說，教化一切眾生。』
諸位比丘！那位比丘這樣觀察阿鼻地獄的痛苦之後，對於一切生死輪迴，心中生起遠離慾望之心，以大慈悲心來修習自己的心，正確地憶念之後，證得了十一地。那裡的夜叉（Yaksa）知道后非常歡喜，又互相傳告給虛空夜叉，虛空夜叉又告訴四大天王，四大天王又告訴四天王，像前面所說的那樣，依次傳到大梵天（Mahabrahma），這樣說道：『在閻浮提（Jambudvipa）的某個國家某個村莊，有這樣種姓的某位善男子，剃除了鬚髮，穿上了法衣，以正信出家，與魔（Mara）共同戰鬥，不停止修習。』
【English Translation】 English version In excrement, they become unclean worms. In the realm of hungry ghosts, they endure two hundred thousand lifetimes, tormented by hunger and thirst. In the realm of animals, they experience two thousand lifetimes, suffering all kinds of afflictions in various existences due to the remaining power of evil and unwholesome karma. Among animals, they consume various vile foods, constantly recalling the places where they committed killing, and are born in those places, devouring each other, enduring great suffering. If they escape from that realm, due to the force of past karma, they are reborn as humans, only to die in the womb for five hundred lifetimes; then for another five hundred lifetimes, they are born only to die immediately, devoured by crows; and for another five hundred lifetimes, they die before they can even walk. These are the remaining karmic retributions of their evil deeds. If these remaining karmic retributions are exhausted, from beginningless time, the net of karma continues to operate, and similar actions yield similar results, whether inferior, middling, or superior.
Having contemplated thus, that Bhiksu (Buddhist monk) spoke these verses:
'In beginningless Samsara (cycle of death and rebirth), the net of karma covers the world; whether birth, death, or extinction, all arise from the causes and conditions of one's own karma. From the heavens, one is born into hell; from hell, one is born into the heavens; from the human realm, one is born into the realm of hungry ghosts; from hell, one is born into hungry ghosts. Different forces give rise to different lives, different forces bring different pleasures; all are born from love and karma, not created by a sovereign being. For countless eons, sentient beings have been in the cycle of birth and death; others cannot understand this, only the Tathagata (Buddha) knows. He truly knows these karmas, and also knows the causes and conditions; he explains them to the ignorant, transforming all sentient beings.'
Monks! Having thus contemplated the suffering of Avici Hell (the lowest level of hell), that Bhiksu (Buddhist monk), regarding all of Samsara (cycle of death and rebirth), develops a mind free from desire, cultivates his mind with great compassion, and upon correct recollection, attains the eleven grounds. The Yaksa (a type of spirit) there, knowing this, rejoices and further proclaims it to the Yaksa (a type of spirit) in the sky, the Yaksa (a type of spirit) in the sky tells the Four Great Kings, the Four Great Kings tell the Four Heavenly Kings, as previously described, in order up to Mahabrahma (a great deity), saying thus: 'In such and such country, such and such village in Jambudvipa (the continent where humans live), a certain good man of such and such lineage, having shaved his head and beard, and donned the Dharma robes, has left home with right faith, and is fighting alongside the Mara (demon), without ceasing in his practice.'
魔界，心不喜樂染欲境界，得十一地。』彼大梵天聞已歡喜，說如是言：『魔分損減，正法朋起，善分增長，隨順法行，諸比丘法建立熾燃。』
「又修行者內心思惟——隨順正法觀察法行——云何彼比丘觀阿鼻已隨順修行？云何彼比丘觀察阿鼻大地獄處，阿鼻地獄凡有幾處？彼見聞知：如餘地獄，具十六處，此阿鼻獄亦復如是，具十六處。何等十六？一名烏口；二名一切向地；三名無彼岸長受苦惱；四名野干吼；五名鐵野干食；六名黑肚；七名身洋；八名夢見畏；九名身洋受苦；十名兩山聚；十一名吼生閻婆叵度；十二名星鬘；十三名苦惱急；十四名臭氣覆；十五名鐵鍱；十六名十一焰。此十六處，乃是阿鼻根本地獄眷屬之處。彼十不善惡業道行，並五逆業，皆共和集大地獄行，入阿鼻獄。有內五逆，有外五逆，究竟作已，生在阿鼻大地獄中，如業相似，生於彼處。如業相似作集之業，業普究竟，樂行多作，在彼地獄別異處生。
「彼阿鼻業凡有五種，謂：殺羅漢，噁心思惟，出佛身血，心生隨喜樂行多作，復教他作，令彼安住，或遣他作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生烏口處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄，唯除阿鼻所受苦惱，彼一切苦此中具受百倍更重
【現代漢語翻譯】 現代漢語譯本： 『魔界（Mara's realm），內心不喜悅，充滿染欲的境界，能得到十一地。』那位大梵天聽到后歡喜，這樣說：『魔的力量減弱衰退，正法的力量興盛起來，善的力量增長，人們都隨順正法而行，諸位比丘的佛法得以建立並熾盛燃燒。』
『此外，修行者內心思考——隨順正法觀察法行——如何那位比丘觀察阿鼻地獄后隨順修行？如何那位比丘觀察阿鼻大地獄之處，阿鼻地獄總共有幾處？他見聞知曉：如同其他地獄，具備十六處，這阿鼻地獄也同樣如此，具備十六處。哪十六處？一名烏口（crow's beak）；二名一切向地（ground facing all directions）；三名無彼岸長受苦惱（suffering endlessly without a shore）；四名野干吼（jackal's howl）；五名鐵野干食（iron jackal devouring）；六名黑肚（black belly）；七名身洋（body ocean）；八名夢見畏（fearful dreams）；九名身洋受苦（suffering in the body ocean）；十名兩山聚（gathering of two mountains）；十一名吼生閻婆叵度（howling birth, difficult to cross the Yamuna）；十二名星鬘（star garland）；十三名苦惱急（urgent suffering）；十四名臭氣覆（covered in foul odor）；十五名鐵鍱（iron armor plates）；十六名十一焰（eleven flames）。這十六處，乃是阿鼻根本地獄的眷屬之處。那十不善惡業道行，以及五逆業，都共同聚集在大地獄中，進入阿鼻地獄。有內五逆，有外五逆，最終完成這些惡業后，便會生在阿鼻大地獄中，根據所造的業力相似，而生於彼處。如同相似的業力所聚集的業，業力普遍究竟，喜歡去做，經常去做，就在那地獄的不同之處出生。
『那阿鼻地獄的業有五種，即：殺害阿羅漢（arhat，已證得涅槃的聖者），以惡毒的心思，使佛陀流血，內心生起隨喜，喜歡去做，經常去做，又教唆他人去做，使他們安住於此，或者派遣他人去做。那人因為這些惡業的因緣，身壞命終后墮入惡道，在那地獄的烏口處遭受巨大的苦惱。所謂的苦，如同前面所說的，活地獄、黑繩地獄等七大地獄，唯獨阿鼻地獄所受的苦惱，彼等一切苦惱在此地獄中都要承受百倍的加重。』
【English Translation】 English version: 『The realm of Mara (魔界, Mara's realm), a state of mind that does not rejoice and is filled with defiled desires, can attain the eleven grounds.』 When that Great Brahma (大梵天) heard this, he rejoiced and said, 『Mara's power is diminished and weakened, the power of the Right Dharma (正法) is rising, the power of goodness is increasing, people are following the Right Dharma, and the Dharma of the Bhikshus (比丘, monks) is being established and blazing brightly.』
『Furthermore, the practitioner contemplates inwardly—observing the Dharma practice in accordance with the Right Dharma—how does that Bhikshu, after observing Avici Hell (阿鼻地獄), practice accordingly? How does that Bhikshu observe the Avici Great Hell, and how many places are there in Avici Hell? He sees and knows: just like other hells, which have sixteen places, this Avici Hell is also the same, having sixteen places. What are the sixteen? The first is Crow's Beak (烏口); the second is Ground Facing All Directions (一切向地); the third is Endless Suffering Without a Shore (無彼岸長受苦惱); the fourth is Jackal's Howl (野干吼); the fifth is Iron Jackal Devouring (鐵野干食); the sixth is Black Belly (黑肚); the seventh is Body Ocean (身洋); the eighth is Fearful Dreams (夢見畏); the ninth is Suffering in the Body Ocean (身洋受苦); the tenth is Gathering of Two Mountains (兩山聚); the eleventh is Howling Birth, Difficult to Cross the Yamuna (吼生閻婆叵度); the twelfth is Star Garland (星鬘); the thirteenth is Urgent Suffering (苦惱急); the fourteenth is Covered in Foul Odor (臭氣覆); the fifteenth is Iron Armor Plates (鐵鍱); the sixteenth is Eleven Flames (十一焰). These sixteen places are the retinue places of the fundamental Avici Hell. The ten unwholesome paths of action and the five rebellious acts all gather together in the Great Hell, entering Avici Hell. There are inner five rebellious acts and outer five rebellious acts. Having ultimately committed these evil deeds, one is born in the Avici Great Hell, according to the similarity of the karma created, and is born in that place. Like the karma accumulated from similar actions, the karma is universally complete, one enjoys doing it and does it often, and is born in different places in that hell.』
『There are five kinds of karma for Avici Hell, namely: killing an Arhat (羅漢, a perfected being who has attained Nirvana), with malicious thoughts, causing a Buddha (佛) to bleed, generating joy in one's heart, enjoying doing it, doing it often, and also instigating others to do it, causing them to dwell in it, or sending others to do it. That person, because of the causes and conditions of these evil deeds, after the destruction of the body and the end of life, falls into an evil realm, and in the Crow's Beak place of that hell, suffers great torment. The so-called suffering is like what was said before, the Living Hell, the Black Rope Hell, and the other seven great hells, except for the suffering endured in Avici Hell, all those sufferings are endured here a hundred times more severely.』
。復有勝者：閻魔羅人擘罪人口，如擘烏口，然後將到名黑灰河，浚流漂急入其口中。如是熱灰初燒其唇；既燒唇已，次燒其齒；既燒齒已，次燒其咽；既燒咽已，次燒其心；既燒心已，次燒其肺；既燒肺已，次燒其腸；既燒腸已，次燒腸藏；燒腸藏已，次燒生藏；燒生藏已，次燒熟藏；燒熟藏已，從下而出。彼地獄人受灰河苦，燒內皆盡，身內無物唯有外物，惡業任持，是故不死，受堅硬苦。于長久時常燒常煮無數年歲，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於一千世生餓鬼中，名鼎餓鬼。若脫彼處生畜生中，作象牦牛、肫徒魔邏、鼠狼毒蛇、守宮蚯蚓、蚊子等蟲，又復作牛。既脫彼處若生人中同業之處，生膾子家，於二百世胎中而死，或復生已未行而死，或復欲出而便命終。余殘惡業之因緣故，復作惡業。
「又彼比丘知業果報，觀察阿鼻大地獄處。彼見聞知：復有異處，彼處名為一切向地，是彼地獄第二別處。眾生何業生於彼處？彼見聞知：若人思惟得漏盡證聖比丘尼——阿羅漢人，強行淫慾，樂行多作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄一切向地別異處生，受大苦惱。所謂苦者，如前所說，活、黑繩、合、喚、大叫喚、熱、大焦熱
【現代漢語翻譯】 現代漢語譯本： 還有更慘的：閻魔羅人（Yamaraja，掌管地獄之王）掰開罪人的嘴，就像掰開烏鴉的嘴一樣，然後將他們帶到名為黑灰河的地方，湍急的河流將他們衝入口中。熱灰首先燒灼他們的嘴唇；燒完嘴唇后，接著燒灼牙齒；燒完牙齒后，接著燒灼咽喉；燒完咽喉后，接著燒灼心臟；燒完心臟后，接著燒灼肺部；燒完肺部后，接著燒灼腸子；燒完腸子后，接著燒灼腸臟；燒完腸臟后，接著燒灼生臟；燒完生臟后，接著燒灼熟臟；燒完熟臟后，從下身排出。那些地獄中的人遭受灰河的痛苦，體內全部被燒盡，身體內部空無一物，只有外物，被惡業支撐著，所以不會死去，承受著堅硬的痛苦。在漫長的時間裡，經常被燒煮無數年，直到惡業沒有消壞、沒有腐爛、業氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，他們才能從那個地獄處脫離。脫離之後，在一千世中轉生為餓鬼，名為鼎餓鬼。如果脫離那個地方，轉生為畜生，會變成象、牦牛、肫徒魔邏（chun tu mo luo，不確定含義）、鼠狼、毒蛇、守宮、蚯蚓、蚊子等蟲，又會變成牛。脫離那個地方如果轉生為人，會在與之前惡業相似的地方，出生在劊子手的家中，在兩百世中死於胎中，或者出生后還沒學會走路就死去，或者即將出生時就死亡。因為殘餘的惡業因緣，又會造作惡業。
『還有，那位比丘知道業的果報，觀察阿鼻大地獄（Avici，無間地獄）之處。他看到並知道：還有不同的地方，那個地方名為一切向地，是那個地獄的第二個特殊之處。眾生因為什麼業而生於那個地方呢？他看到並知道：如果有人心懷惡意，對已經證得漏盡、證得聖果的比丘尼——阿羅漢（Arhat，斷盡煩惱，證得最高果位的聖者），強行進行淫慾，喜歡這樣做並且多次去做。那個人因為這種惡業的因緣，身壞命終后墮入惡道，在那地獄的一切向地的特殊之處出生，遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄、黑繩地獄、合地獄、喚地獄、大叫喚地獄、熱地獄、大焦熱地獄』
【English Translation】 English version: Furthermore, there are even worse cases: the Yamaraja (Lord of Death) people pry open the mouths of sinners, like prying open the mouths of crows, and then take them to a place called the Black Ash River, where the rapid current rushes them into their mouths. The hot ashes first burn their lips; after burning their lips, they then burn their teeth; after burning their teeth, they then burn their throats; after burning their throats, they then burn their hearts; after burning their hearts, they then burn their lungs; after burning their lungs, they then burn their intestines; after burning their intestines, they then burn their intestinal organs; after burning their intestinal organs, they then burn their raw organs; after burning their raw organs, they then burn their cooked organs; after burning their cooked organs, they are expelled from below. Those hell beings suffer the pain of the ash river, their insides are completely burned away, their bodies are empty inside, with only external matter, sustained by evil karma, so they do not die, enduring hard suffering. For a long time, they are constantly burned and boiled for countless years, until the evil karma has not decayed, has not rotted, and the karmic energy has not been exhausted, at all times the suffering does not stop; if the evil karma is exhausted, then they can escape from that hell. After escaping, they are reborn as hungry ghosts for a thousand lifetimes, called Cauldron Hungry Ghosts. If they escape from that place, they are reborn as animals, becoming elephants, yaks, chun tu mo luo (meaning uncertain), weasels, poisonous snakes, geckos, earthworms, mosquitoes, and other insects, and also become cattle. If they escape from that place and are reborn as humans, they will be born in places similar to their previous evil karma, in the homes of executioners, dying in the womb for two hundred lifetimes, or dying before they learn to walk after being born, or dying just as they are about to be born. Because of the remaining causes of evil karma, they will create more evil karma.
『Furthermore, that Bhikshu (Buddhist monk) knows the results of karma, observing the Avici (Hell of Uninterrupted Suffering) Great Hell. He sees and knows: there are other different places, that place is called the All-Facing Land, it is the second special place of that hell. What karma causes beings to be born in that place? He sees and knows: if someone harbors malicious thoughts and forcibly engages in sexual intercourse with a Bhikkhuni (Buddhist nun) who has attained the extinction of outflows and has attained the state of a saint—an Arhat (one who has extinguished all defilements and attained the highest state of enlightenment), enjoys doing so and does it repeatedly. That person, because of the causes of this evil karma, falls into an evil realm after the destruction of their body and the end of their life, and is born in the special place of the All-Facing Land in that hell, suffering great torment. The so-called torment is like what was said before, the hell of revival, the hell of black ropes, the hell of crushing, the hell of screaming, the hell of great screaming, the hell of heat, the hell of great burning』.
，七地獄中所受苦惱，彼一切苦此中具受百倍更重。復有勝者：彼處鐵地，頭面在下，身在於上，顛倒上下，數數轉換，閻魔羅人與地獄人極重苦惱，彼人受苦不能唱喚、不得出聲、不得出氣。半身下分，若在其上，閻魔羅人以利斤斧，漸漸斬之乃至肉盡，唯有骨在。又復彼骨灰汁洗之，洗已墮落，彼人彼處有命而已。復置熱沸焰漂赤銅熱沸鐵鑊，在彼鑊中上下回轉，極煮爛熟，如大小豆，既煮熟已，普氣遍覆一切叵見。如是無量百千億歲，鐵鑊中煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。若於一劫、若減一劫，復更燒身所受苦惱，少於阿鼻地獄中苦。於一千世受餓鬼身，而生責疏餓鬼之中，飢渴燒身，一切身燃如燈相似。彼若得脫，於一千世生畜生中，曠野鳥等常患飢渴，謂遮多迦野干、蟬蟲瞿陀、野馬野驢鹿等，如是畜生。是彼惡業余殘果報。脫彼處已，若生人中同業之處，則于馬面國土中生，於三百世在胎而死；若過去業，得活不死，貧窮常病，多受苦惱，五百世中作不能男。是彼惡業余殘果報。
「又彼比丘知業果報，觀察阿鼻大地獄處。彼見聞知：復有異處名無彼岸長受苦惱，是彼地獄第三別處。眾生何業生於彼處？彼見聞知：若何等人境界所亂或因欲心
【現代漢語翻譯】 現代漢語譯本 七大地獄中所受的苦惱，所有那些苦難在這裡要承受百倍還要嚴重。還有更厲害的：在那裡，鐵地上，頭朝下，身體朝上，上下顛倒，不停地轉換，閻魔羅人（Yamaraja，冥界之王）和地獄中的人遭受極重的苦惱，那人受苦時無法呼喊、不能出聲、無法呼吸。半個身子的下半部分，如果在上面，閻魔羅人就用鋒利的斧頭，慢慢地砍，直到肉都砍盡，只剩下骨頭。然後又用灰汁來清洗那些骨頭，洗完后就掉落了，那個人在那裡只是還活著而已。又被放置在熾熱沸騰、火焰漂浮的赤銅熱鐵鍋中，在那鍋中上下翻滾，被煮得稀爛，像大大小小的豆子一樣，煮熟之後，產生的氣體遍佈一切，什麼都看不見。就這樣無量百千億年，在鐵鍋中煮，直到惡業沒有消壞、沒有腐爛、業氣沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。即使在一劫（kalpa，佛教時間單位）或者減少一劫的時間裡，再次燃燒身體所受的苦惱，也比阿鼻地獄（Avici，無間地獄）中的苦難要少。在一千世中遭受餓鬼（preta，餓鬼道眾生）之身，並且生在責疏餓鬼之中，飢渴焚燒身體，整個身體燃燒得像燈一樣。如果能從那裡脫離，在一千世中會轉生為畜生，在曠野中鳥類等經常遭受飢渴，比如遮多迦鳥、野干、蟬蟲、瞿陀、野馬、野驢、鹿等，這些都是畜生。這是他們惡業剩餘的果報。脫離那個地方之後，如果轉生到人中，在同類業力的地方，就會在馬面國土中出生，在三百年中會在胎中死去；如果過去的業力，能夠活下來不死，也會貧窮多病，遭受很多苦惱，五百世中會變成不能人道的男人。這是他們惡業剩餘的果報。
『還有那位比丘（bhiksu，出家修行的男性佛教徒）知道業的果報，觀察阿鼻大地獄之處。他看見並知道：還有另外一個地方叫做無彼岸長受苦惱，那是那個地獄的第三個特殊之處。眾生因為什麼業而生到那個地方呢？他看見並知道：如果什麼人因為境界所迷惑，或者因為慾望之心
【English Translation】 English version The suffering endured in the seven hells is a hundred times more severe here. Furthermore, there is a place where the iron ground has beings with their heads facing down and bodies facing up, inverted and constantly changing positions. The Yamarajas (Yamaraja, Lord of Death) and the hell beings inflict extremely heavy suffering, and the beings cannot cry out, make a sound, or even breathe. If the lower half of the body is on top, the Yamarajas use sharp axes to gradually chop it away until only bones remain. Then, the bones are washed with ash water, and after being washed, they fall apart. The being remains alive in that place. They are then placed in a hot, boiling, flame-filled red-copper cauldron, where they are turned upside down and boiled until they are thoroughly cooked, like large and small beans. Once cooked, the resulting vapor covers everything, making it impossible to see. They are boiled in the iron cauldron for countless hundreds of thousands of millions of years, until their evil karma is not destroyed or decayed, and the karmic energy is not exhausted. The suffering does not cease at any time. If the evil karma is exhausted, they can then escape from that hell. Even if they suffer the torment of burning their bodies for a kalpa (kalpa, a Buddhist unit of time) or less, it is still less than the suffering in Avici (Avici, the Hell of Incessant Suffering). For a thousand lifetimes, they endure the body of a preta (preta, hungry ghost), and are born among the blaming and neglectful pretas, their bodies burned by hunger and thirst, their entire bodies burning like lamps. If they can escape from there, they will be reborn as animals for a thousand lifetimes, such as wild birds, constantly suffering from hunger and thirst, like the Chataka bird, jackals, cicadas, Kudas, wild horses, wild donkeys, deer, and other such animals. These are the remaining consequences of their evil karma. After escaping that place, if they are reborn among humans in a place of similar karma, they will be born in the land of the Horse-faced, dying in the womb for three hundred lifetimes. If, due to past karma, they survive, they will be poor and constantly ill, suffering much distress, and for five hundred lifetimes, they will be impotent men. These are the remaining consequences of their evil karma.
『Furthermore, that bhiksu (bhiksu, a Buddhist monk) knows the results of karma and observes the Avici Great Hell. He sees and knows that there is another place called the Shoreless Suffering, which is the third special place of that hell. What karma causes beings to be born in that place? He sees and knows that if someone is confused by their environment or due to desire
、或近惡友、或自酒醉，共母行欲，行已心惶，近惡知識取其言語；如是癡人，復更如是樂行多作，復教他人令如是行。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄名無彼岸長受苦處，受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處閻魔羅人熱焰鐵鉤，鉤其人根從臍而出，取棘刺針刺其人根，或於臍中鐵鉤釘入，或釘其鼻、或釘其耳，復𣃆其口，焰燃鐵鉤置口令滿，普焰滿口受大苦惱。彼人下分復受大苦。彼人如是三處受苦，燒壓劈打皆悉破壞，普彼一切名無彼岸長受苦處，在阿鼻內受大苦惱，所受苦惱不可譬喻。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止。或於一劫、或減一劫如是常燒；若惡業盡，彼地獄處爾乃得脫。既得脫已，於四千世食彼不羅餓鬼中生，飢渴燒身。若脫彼處，生畜生中，在於曠野無水之處竹林中生，口常乾燥。生迮狹處山谷之中，常畏陰影，常畏鴿鷲畜生中生。以何因緣生竹林中？彼竹林處常有大風，吹竹生火，四千世中常被燒死，還生彼處。脫彼處已，若生人中同業之處，貧窮常病，世中鄙賤，妻不貞良；若侵他妻或犯他女，為彼所捉，捉已付王，若王、王等拔其人根；無有舍宅，於四出巷、若三角巷從他乞
食，以自活命，常患飢渴；彼復發病，或四出巷、若墓田中苦毒而死。是彼惡業余殘果報。
「又彼比丘知業果報，觀察阿鼻大地獄處。彼見聞知：復有異處名野干吼，是彼地獄第四別處。眾生何業生於彼處？彼見聞知：若人毀呰一切智人、毀辟支佛、毀阿羅漢，若毀法律、非法說法，復教他人令住隨喜。彼人非法復說為法，常毀聖人，彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄野干吼處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄，惡業相似所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處業作野干，鐵口焰燃遍滿彼處。如是野干焰牙甚利，疾走往趣毀聖法人，各食異處，有食頭者、有食項者。以舌惡語，復有野干而食其舌，復有野干食其鼻者，復有野干食胸骨者，有食肺者、食小腸者、食大腸者，有食脬者，有食髀者，有食踹者，有食脛者，有食臂者、食手足者，復有食其手足指者，一切身份別別割食，食已復生。彼惡業人作集業果，長久遠時如是受苦。若脫彼處所受苦惱，望救望歸處處馳走，彼復更有閻魔羅人擘口出舌，以極利刀臠臠碎割，割已復生，以舌毀呰說聖人故，以為他人讚非法故。彼人如是于長遠時，如是受苦。若脫彼處望救望歸，處處馳走，惡業所作，閻魔羅人
【現代漢語翻譯】 現代漢語譯本：食物只能勉強維持生命，卻常常忍受飢渴的折磨；而且還會疾病纏身，有時流落街頭巷尾，有時在墳墓荒地中痛苦地死去。這是他們惡業所剩的殘餘果報。
『此外，那位比丘通過對業報的瞭解，觀察阿鼻大地獄（Avīci-mahānaraka，無間大地獄）的情況。他見聞得知：還有一個地方叫做野干吼（Jackal's Howl），是阿鼻地獄的第四個特殊之處。眾生因為什麼樣的惡業會墮落到那裡呢？他見聞得知：如果有人詆譭一切智人（sarvajña，佛陀的稱號），詆譭辟支佛（Pratyekabuddha，緣覺佛），詆譭阿羅漢（Arhat，已證得涅槃的聖者），或者詆譭佛法，卻宣揚非法，還教唆他人隨喜贊同。這些人把非法說成是法，經常詆譭聖人。由於這些惡業，他們身死之後會墮入惡道，在野干吼地獄中遭受巨大的痛苦。這些痛苦就像前面所說的活地獄、黑繩地獄等七大地獄一樣，因為相似的惡業而遭受的苦惱，在那裡都要承受，而且還要加重百倍。更為可怕的是，在那裡，惡業會使他們變成野干（jackal，豺狼），鐵嘴中噴出火焰，遍佈整個地獄。這些野乾的牙齒像火焰一樣鋒利，迅速地衝向那些詆譭聖法的人，從不同的部位開始吞噬，有的吃頭，有的吃脖子。因為他們用舌頭說惡語，所以有野干會吃掉他們的舌頭；有的野干吃他們的鼻子，有的野干吃他們的胸骨，有的吃肺，有的吃小腸，有的吃大腸，有的吃膀胱，有的吃大腿，有的吃小腿，有的吃脛骨，有的吃胳膊，有的吃手腳，甚至有的吃他們的手指和腳趾。整個身體被一塊一塊地割下來吃掉，吃完之後又會復原。這些作惡的人因為積累了惡業，要長久地遭受這樣的痛苦。如果他們僥倖逃脫了那裡的苦難，渴望得到救助，渴望回到原來的地方，四處奔走，這時又會有閻魔羅人（Yamaraja，地獄之主）掰開他們的嘴巴，拉出他們的舌頭，用極其鋒利的刀子把舌頭一塊一塊地割碎，割完之後又會復原。這是因為他們用舌頭詆譭聖人，讚揚非法。這些人就這樣在漫長的時間裡遭受痛苦。如果他們僥倖逃脫了那裡的苦難，渴望得到救助，渴望回到原來的地方，四處奔走，但是因為惡業所致，閻魔羅人
【English Translation】 English version: They subsist on food, yet constantly suffer from hunger and thirst; moreover, they are afflicted with illnesses, sometimes wandering in streets and alleys, sometimes dying in agony in graveyards and desolate fields. These are the remaining karmic retributions of their evil deeds.
『Furthermore, that Bhiksu (monk), knowing the retribution of karma, observes the state of Avīci-mahānaraka (the Great Hell of Incessant Suffering). He sees and knows that there is another place called Jackal's Howl, which is the fourth distinct location within that hell. What karma causes beings to be born in that place? He sees and knows that if people slander the Sarvajña (Omniscient One, epithet of the Buddha), slander Pratyekabuddhas (Solitary Buddhas), slander Arhats (Enlightened Saints), or slander the Dharma (teachings) while preaching what is not Dharma, and further instruct others to dwell in joyful agreement with them. These people declare what is not Dharma as Dharma, and constantly slander the saints. Due to these evil karmic causes, after their bodies break and their lives end, they fall into evil realms, suffering great torment in the Jackal's Howl hell. The suffering is as previously described in the seven great hells such as the hell of living beings and the hell of black ropes, the torment suffered due to similar evil karma, all those sufferings are fully experienced here, but a hundred times more severe. Even more terrible is that in that place, their karma transforms them into jackals, with iron mouths spewing flames that fill the entire place. These jackals have teeth as sharp as flames, and they rush swiftly towards those who slander the Holy Dharma, devouring them from different parts. Some eat the head, some eat the neck. Because they spoke evil words with their tongues, some jackals eat their tongues; some jackals eat their noses, some jackals eat their breastbones, some eat their lungs, some eat their small intestines, some eat their large intestines, some eat their bladders, some eat their thighs, some eat their calves, some eat their shins, some eat their arms, some eat their hands and feet, and some even eat their fingers and toes. The entire body is separately cut and eaten piece by piece, and after being eaten, it is restored. These evildoers, having accumulated evil karma, suffer in this way for a long, long time. If they escape the suffering of that place, longing for rescue and seeking a place to return to, they run around everywhere, but then Yamaraja's (Lord of Death) people pry open their mouths, pull out their tongues, and cut them into pieces with extremely sharp knives, and after being cut, they are restored. This is because they slandered the saints with their tongues and praised what is not Dharma for others. These people suffer in this way for a long time. If they escape the suffering of that place, longing for rescue and seeking a place to return to, they run around everywhere, but due to their evil karma, Yamaraja's people
復更執持，迭相謂言：『此妄語人曲語澀語、不凈垢語、惡法說語、非法說語，令諸眾生退失正道。』彼復執已，擘口出舌，如是惡舌長一居賒，其舌柔軟置在赤銅焰燃鐵地，畫為阡陌，遣人耕之，熱焰鐵犁利刀焰燃，其牛腳上有極利刃，焰火熾燃，縱橫耕之百到千到。彼惡語說，於他世證不相應說，受如是苦。如是久時耕煮燒割，如是惡舌受種種苦。
「彼人如是受苦唱喚心悔啼哭，閻魔羅人呵責之故，而說偈言：
「『六萬阿浮陀， 五千六浮陀， 口語心願惡， 毀聖到地獄。 善色惡業行， 非法似法說， 以汝前惡說， 今於此處燒。 眾生悕望實， 云何說惡法？ 以汝惡說故， 如惡相似受。 決定妄語人， 非法說為法， 此為第一賊， 餘者非大賊。 若人正說法， 出離一切惡， 則到于善處， 彼處無苦惱。 無盡財不失， 一切不能偷， 實語為天階， 亦是涅槃門。 如是常實語， 常憶念法行， 無悲憂不老， 彼人人中勝。 汝舍離正法， 毀呰于善人， 汝本集聚惡， 今於此處受。』
「閻魔羅人如是呵責毀聖法人。既責疏已，多與苦惱，彼不可知、不可說苦。
【現代漢語翻譯】 現代漢語譯本： 獄卒們再次抓住他，互相說道：『這個人說虛妄之語、曲解之語、粗澀之語、不凈之語、污穢之語，宣說惡法、非法，使眾生退失正道。』 他們抓住他后，掰開他的嘴，拉出他的舌頭，這條惡舌長達一由旬（Yojana，古印度長度單位），他們將柔軟的舌頭放在燃燒著赤銅火焰的鐵地上，劃出田地的阡陌，派人耕種。熾熱的鐵犁像鋒利的刀一樣燃燒著火焰，牛的腳上有極其鋒利的刀刃，火焰熊熊燃燒，縱橫交錯地耕種成百上千次。因為這個人說了惡語，在其他世界作證時說了不相應的話，所以要遭受這樣的痛苦。這樣長時間地耕種、煮燒、切割，這條惡舌要遭受種種痛苦。
『這個人這樣受苦，哭喊後悔，閻魔羅人（Yamaraja，冥界之王）呵斥他，並說了這樣的偈語：
『六萬阿浮陀（Arbuda，數詞），五千六浮陀（Nirarbuda，數詞），口說惡語，心懷惡念，誹謗聖人，墮入地獄。善的外表下隱藏著惡劣的行為，將非法說成合法。因為你以前說了惡語，現在就在這裡被燒灼。眾生都希望聽到真實之語，你為何要說惡法？因為你說了惡語，所以要遭受這惡報。總是說妄語的人，將非法說成是法，這是第一等的盜賊，其他的盜賊還算不上大盜賊。如果有人正確地說法，就能脫離一切惡，就能到達善處，那裡沒有痛苦煩惱。那裡的無盡財富不會丟失，一切都無法偷盜，真實之語是通往天界的階梯，也是通往涅槃（Nirvana，佛教術語，指解脫）之門。像這樣常常說真實之語，常常憶念奉行正法，沒有悲傷憂愁，不會衰老，這樣的人是人中之勝者。你捨棄正法，詆譭善良的人，你本來就積聚了惡業，現在就在這裡受報。』
閻魔羅人這樣呵斥誹謗聖法之人。責罵完畢后，又給予他更多的苦惱，那是不可知、不可說的痛苦。
【English Translation】 English version: The guards seize him again, saying to each other: 'This liar speaks deceitfully, harshly, impurely, and defiledly. He speaks of evil and unlawful teachings, causing beings to stray from the right path.' Having seized him, they pry open his mouth and pull out his tongue. This evil tongue is a Yojana (Yojana, an ancient Indian unit of distance) long. They place the soft tongue on the iron ground, which is burning with red-hot copper flames, and mark it with furrows like a field. They send people to plow it with a hot, flaming iron plow that is as sharp as a knife. The feet of the oxen have extremely sharp blades, and the flames burn fiercely as they plow back and forth hundreds and thousands of times. Because this person spoke evil words and gave inappropriate testimony in other worlds, he suffers such pain. For a long time, he is plowed, boiled, burned, and cut, and his evil tongue suffers all kinds of torment.
'As this person suffers, cries out, repents, and weeps, the Yamaraja (Yamaraja, the Lord of the Underworld) rebukes him, speaking these verses:
'Sixty thousand Arbuda (Arbuda, a numeral), five thousand six Nirarbuda (Nirarbuda, a numeral), speaking evil words and harboring evil thoughts, slandering the saints, falling into hell. Beneath a virtuous appearance, you commit evil deeds, proclaiming the unlawful as lawful. Because of the evil words you spoke before, you are now burned here. Beings hope for truth, why do you speak of evil teachings? Because of your evil words, you suffer this evil retribution. Those who constantly lie, proclaiming the unlawful as lawful, are the foremost thieves; other thieves are not so great. If one speaks the Dharma (Dharma, the teachings of Buddha) correctly, one can escape all evil and reach a good place, where there is no suffering or distress. There, endless wealth is never lost, and nothing can be stolen. Truthful speech is the stairway to heaven and the gate to Nirvana (Nirvana, a Buddhist term referring to liberation). Always speak truthfully, always remember and practice the Dharma. Without sorrow, grief, or old age, such a person is the best among people. You abandoned the true Dharma and slandered virtuous people. You accumulated evil deeds, and now you suffer the consequences here.'
The Yamaraja rebukes those who slander the sacred Dharma in this way. After the rebuke, he inflicts even more suffering upon him, suffering that is unknowable and unspeakable.
何以故？以毀聖人極重因故，相似得果，如來所說。如是燒煮，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，野干吼處爾乃得脫。既得脫已，於二千世生餓鬼中，在賓茶處彼身為塊，肉塊相似，不見不聞、不嗅不嘗、不能言語。若脫彼處，於三千世生畜生中，常作屎蟲。既脫彼處，若生人中同業之處，於五百世恒常貧窮，所有語言人所不信，癩病聾啞。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處，彼處名為鐵野干食，是彼地獄第五別處。眾生何業生於彼處？彼見聞知：若人噁心惡念、隨喜，以重噁心，燒眾僧寺，並燒佛像及多臥敷衣裳、財物穀米眾具；以噁心故火燒僧處，燒已隨喜，心不生悔，復教他人隨喜贊說，業業普遍，作業究竟和合相應。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄鐵野干食別異處生，受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者：以業重故，受苦亦重。何以故？因果相似，果似種故。既生彼處，惡業因緣，一切身份焰火普燃，彼身焰燃十由旬量。有十一苦，頂苦最重，諸地獄中此苦最勝。彼處復有火相似山，彼山一切炎火普燃，飢渴燒煮，于長遠時常燒常打，伸
【現代漢語翻譯】 現代漢語譯本： 什麼緣故呢？因為譭謗聖人的罪業極其嚴重，（這種罪業）相似於（最終要得到的）果報，正如如來所說的那樣。像這樣燒煮，乃至惡業沒有消壞、沒有腐爛、業力之氣沒有耗盡，在任何時候都持續不斷地承受痛苦；如果惡業耗盡，才能在野干（一種野獸）吼叫的地方得以解脫。既然得以解脫，在兩千世中轉生到餓鬼道中，在賓茶（糞便）之處身體變成一塊塊的，像肉塊一樣，不能見、不能聞、不能嗅、不能嘗，也不能說話。如果脫離那個地方，在三千世中轉生到畜生道中，經常做屎蟲。既然脫離那個地方，如果轉生到人道中，在共同業力的地方，在五百世中總是貧窮，所說的話沒有人相信，還患有癩病、聾啞。這些都是那惡業所剩餘的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄（Avīci，無間地獄）之處。他看到並知道：還有不同的地方，那個地方名為鐵野干食，是那個地獄的第五個特別之處。眾生因為什麼業而生到那個地方呢？他看到並知道：如果有人心懷惡意和惡念，隨喜（贊同）他人，以極重的惡意，焚燒僧眾的寺廟，並且焚燒佛像以及大量的臥具、衣服、財物、穀米等各種物品；因為噁心而放火焚燒僧眾的住所，焚燒之後還隨喜，心中不生後悔，又教唆他人隨喜贊說，（這種）罪業普遍存在，造作業的行為究竟圓滿，和合相應。那人因為這種惡業的因緣，身壞命終后墮入惡道，在那地獄的鐵野干食的特別之處出生，遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄、黑繩地獄（Kālasūtra，第二大地獄）等七大地獄所受的苦惱，那一切苦惱在這裡全部承受，而且還要加重百倍。還有更厲害的：因為業力深重，所受的痛苦也更加嚴重。什麼緣故呢？因為因果相似，果報類似於所種的種子。既然生到那個地方，因為惡業的因緣，全身的每個部分都被火焰普遍燃燒，那身體燃燒的火焰有十由旬（Yojana，古印度長度單位）那麼大。有十一種苦，頂上的痛苦最為嚴重，在各種地獄中這種痛苦最為厲害。那個地方還有像火焰一樣的山，那山的一切都被火焰普遍燃燒，飢渴交加，被燒煮，在漫長的時間裡經常被燒、被打，伸展……』
【English Translation】 English version: Why is that? Because the sin of slandering the saints is extremely serious, (this sin) is similar to (the retribution to be ultimately received), just as the Tathāgata (如來) said. Like this burning and boiling, until the evil karma has not been destroyed, has not decayed, and the energy of karma has not been exhausted, one continuously endures suffering at all times; if the evil karma is exhausted, one can be liberated in the place where the jackals (野干) howl. Once liberated, one is reborn in the realm of hungry ghosts for two thousand lifetimes, in the place of Bincha (賓茶, feces), the body becomes lumps, like pieces of meat, unable to see, hear, smell, taste, or speak. If one escapes that place, one is reborn in the animal realm for three thousand lifetimes, constantly becoming a dung worm. Once one escapes that place, if one is reborn in the human realm, in a place of shared karma, one is always poor for five hundred lifetimes, one's words are not believed by people, and one suffers from leprosy, deafness, and muteness. These are the remaining retributions of that evil karma.
『Furthermore, that Bhiksu (比丘, monk) knows the retribution of karma, and also observes the place of Avīci Great Hell (阿鼻大地獄, uninterrupted hell). He sees and knows: there are also different places, that place is called Iron Jackal Eating, it is the fifth special place of that hell. What karma causes beings to be born in that place? He sees and knows: if a person has evil intentions and evil thoughts, rejoices (隨喜, agrees) with others, with extremely heavy evil intentions, burns the monasteries of the Sangha (僧眾, monastic community), and also burns Buddha images and a large number of bedding, clothing, wealth, grains, and various items; because of evil intentions, sets fire to the dwellings of the Sangha, and after burning, rejoices, does not feel remorse in the heart, and also instigates others to rejoice and praise, (this) sin is widespread, the act of creating karma is ultimately complete, harmonious and corresponding. That person, because of the cause and condition of this evil karma, after the body is destroyed and life ends, falls into the evil path, is born in the special place of Iron Jackal Eating in that hell, and suffers great torment. The so-called torment, as mentioned earlier, the torments suffered in the Living Hell, Kālasūtra Hell (黑繩地獄, second great hell), and the other seven great hells, all those torments are fully endured here, and are increased a hundredfold. There are even more severe ones: because the karma is heavy, the suffering is also more severe. Why is that? Because the cause and effect are similar, the retribution is similar to the seeds that were sown. Once born in that place, because of the cause and condition of evil karma, every part of the whole body is universally burned by flames, the flames burning that body are ten Yojanas (由旬, ancient Indian unit of length) in size. There are eleven kinds of suffering, the suffering on the top of the head is the most severe, in all the hells this suffering is the most terrible. In that place there are also mountains like flames, everything on that mountain is universally burned by flames, suffering from hunger and thirst, being burned and beaten for a long time, stretching…』
手向上。彼人伸手高五由旬，焰鬘普燒如燒山角。彼人普燒，唱聲吼喚悲啼號哭，唱喚口張，火焰滿口，內外普燃皆作一焰，無有中間。火焰漸長，久時燒煮。若脫彼處，望救望歸處處馳走，喎口破面，求覓樂處，自作惡業隨順繫縛。彼地獄中復到異處，彼有山河，苦惱增長，上雨鐵磚一居賒量，如夏時雨，磚打彼人，從頭至足破壞併疊，如打幹脯，一切身份不可分別。彼人如是常雨惡鐵，受大苦惱，又復更生，彼身無力，焰牙野干而啖食之，如食干脯，和集復生，生已復食。彼惡野干于長久時，如是常食、如是燒煮，煮已復生，以惡業故，如是食之，受大苦惱。自作非他，自作不失，不作不得，非無因得，不從異來。無有作者之所安住，非有受者之所住持，自作因得。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，如是地獄極惡之處，乃爾得脫。復一千世生餓鬼中，普身焰燒，發聲唱喚，一切國土、一切城邑、一切聚落夜中唱喚。夜則火燒，于晝日時，日光雨火，火相似燒，乃至生火惡業壞爛、無氣盡滅。若脫彼處，於一千世生畜生中，常在曠野作百足蟲，常患飢渴，兩頂兩面復有兩口，多時受苦不能得停，一切身份多為黑蟲之所啖食。既脫彼處，過去久遠有少善業，若生人中同業之處，於一千世作
【現代漢語翻譯】 現代漢語譯本 手向上。那個人伸手高達五由旬（yojana，古印度長度單位），火焰燃燒，像燃燒山角一樣。那個人被火焰燃燒，發出聲音吼叫、悲啼號哭，張口呼喊，火焰充滿口中，內外都被燃燒，成為一片火焰，沒有中間。火焰逐漸增長，長時間燒煮。如果逃脫那個地方，希望得到救助，希望回到原來的地方，到處奔走，嘴歪臉破，尋求快樂的地方，因為自己所作的惡業而被束縛。 在那地獄中又到其他地方，那裡有山河，苦惱更加增長，上面下著鐵磚，一次持續很長時間，像夏天的雨一樣，磚頭打在那個人身上，從頭到腳破壞並堆疊，像打幹肉一樣，一切身體部分都無法分辨。那個人像這樣經常被惡鐵雨淋，遭受巨大的苦惱，然後又復活，身體無力，被火焰牙齒的野干（一種野獸）吞食，像吃乾肉一樣，聚合后又復活，復活后又被吃掉。那些惡野干在很長的時間裡，像這樣經常吃、像這樣燒煮，煮完后又復活，因為惡業的緣故，像這樣被吃掉，遭受巨大的苦惱。這是自己所作的，不是他人所作；自己所作的不會消失，不作就不會得到；不是沒有原因就能得到的，也不是從其他地方來的。沒有作者可以安住，沒有受者可以住持，是自己所作的因導致的。乃至惡業沒有壞滅、沒有腐爛、業力沒有耗盡，在任何時候都會不停地給予痛苦；如果惡業耗盡，才能從這樣地獄中最惡的地方脫離。 又在一千世中生於餓鬼道中，全身被火焰燃燒，發出聲音呼喊，在一切國土、一切城邑、一切聚落的夜晚中呼喊。夜晚被火燒，在白天的時候，日光像雨一樣降下火焰，像火一樣燃燒，直到產生火焰的惡業壞滅腐爛、業力耗盡。如果從那裡脫離，在一千世中生於畜生道中，經常在曠野中做百足蟲，經常患有飢餓和口渴，有兩個頭、兩張臉，還有兩張嘴，長時間遭受痛苦而不能停止，一切身體部分大多被黑蟲所吞食。既然從那裡脫離，因為過去久遠有少許善業，如果生在人中相同業力的地方，在一千世中做...
【English Translation】 English version Hand upwards. That person stretches his hand five yojanas (yojana, an ancient Indian unit of length) high, the flames burn everywhere like burning mountain peaks. That person is burned all over, crying out, wailing and weeping, shouting with mouth open, flames filling his mouth, burning inside and out, becoming one flame, with no middle. The flames gradually grow, burning and cooking for a long time. If he escapes that place, hoping for rescue, hoping to return, he runs everywhere, with a twisted mouth and broken face, seeking a place of happiness, bound by his own evil deeds. In that hell, he goes to another place, where there are mountains and rivers, and suffering increases. Iron bricks rain down from above, lasting for a very long time, like summer rain. The bricks strike that person, destroying and piling up from head to foot, like striking dried meat, all parts of the body indistinguishable. That person is constantly rained upon by evil iron, suffering great torment, and then is reborn, his body powerless, devoured by flame-toothed jackals (a type of wild beast), like eating dried meat, gathering together and being reborn, and then eaten again. Those evil jackals, for a long time, constantly eat like this, burn like this, and after being cooked are reborn, because of evil karma, being eaten like this, suffering great torment. This is done by oneself, not by others; what one does is not lost, if one does not do, one will not get; it is not obtained without cause, nor does it come from elsewhere. There is no author who can abide, no receiver who can maintain, it is caused by one's own actions. Until the evil karma is not destroyed, not rotten, and the karmic energy is not exhausted, it will constantly give suffering at all times; if the evil karma is exhausted, then one can escape from such an extremely evil place in hell. Again, for a thousand lifetimes, he is born in the realm of hungry ghosts, his whole body burned by flames, crying out, shouting in the night in all countries, all cities, all villages. At night he is burned by fire, and during the day, the sunlight rains down flames like rain, burning like fire, until the evil karma that produces the flames is destroyed and rotten, and the karmic energy is exhausted. If he escapes from there, for a thousand lifetimes he is born in the animal realm, constantly living in the wilderness as a centipede, constantly suffering from hunger and thirst, with two heads, two faces, and two mouths, suffering for a long time without stopping, all parts of the body mostly devoured by black insects. Since he has escaped from there, because in the distant past he had a little good karma, if he is born among humans in a place of similar karma, for a thousand lifetimes he will be...
黑色人，色如黑雲，喜被毀傷，恒常貧窮，常行多行處處而行，駱駝行使為他所使，常患飢渴、難得飲食，繫命而已。如是餓鬼經一千世，如是畜生經一千世，如是人中經一千世，惡業因緣如是受苦。
正法念處經卷第十四 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十五
元魏婆羅門瞿曇般若流支譯地獄品之十一
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名黑肚處，是彼地獄第六別處。眾生何業生於彼處？彼見聞知：若何等人取佛財物而自食用，不還不償，不信彼業而復更取、復教他取，為作住持；或施佛已，復還攝取；或他與物令使施佛，而自食用。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生黑肚處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處飢渴燒身，自食其身，食已復生，食已復生。如是無量百千億歲，食已復生，生已增長。兩重受苦飢渴苦惱，于彼惡業所受苦惱百倍更重，自作苦惱還自押身。彼人如是自食身肉，處處馳走，既如是走，有黑肚蛇如黑雲色，執彼罪人，從足甲等稍稍漸嚙，合骨而食，食已復生；生已復食，食已復生。如是久時，以惡
【現代漢語翻譯】 現代漢語譯本 黑色的人，膚色像黑雲一樣，喜歡被毀壞和傷害，總是貧窮，經常到處行走，像駱駝一樣被驅使，經常遭受飢渴，難以得到飲食，只能勉強維持生命。這樣的餓鬼生活要經歷一千世，這樣的畜生生活要經歷一千世，這樣的人類生活也要經歷一千世，因為惡業的因緣而遭受這樣的痛苦。
《正法念處經》卷第十四 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第十五
元魏婆羅門瞿曇般若流支（Gotama Prajnaruchi）譯 地獄品之十一
『此外，那位比丘瞭解業的果報，又觀察阿鼻（Avici）大地獄。他看到並知道：還有另一個地方叫做黑肚處，那是那個地獄的第六個特殊之處。眾生因為什麼樣的業而生到那個地方呢？他看到並知道：如果有人拿取佛陀的財物自己食用，不歸還不償還，不相信這種業報而又繼續拿取，又教唆他人拿取，為自己維持生活；或者佈施給佛陀之後，又拿回來；或者別人給東西讓他用來佈施給佛陀，卻自己食用。那個人因為這種惡業的因緣，身死命終后墮入惡道，在那個地獄的黑肚處遭受巨大的苦惱。所謂的苦惱，就像前面所說的，活地獄、黑繩（Kalasutra）等地獄所受的苦惱，在這裡全部都要承受，而且還要加重百倍。還有更厲害的，那就是：在那裡飢渴焚燒身體，自己吃自己的身體，吃完之後又復活，吃完之後又復活。就這樣無量百千億年，吃完之後又復活，復活之後又長大。雙重的遭受飢渴的苦惱，在那裡因為惡業所受的苦惱還要加重百倍，自己造作的苦惱還要壓在自己身上。那個人就這樣自己吃自己的肉，到處奔走，這樣奔走的時候，有黑肚蛇，顏色像黑雲一樣，抓住那個罪人，從腳趾甲等地方慢慢地啃咬，連骨頭一起吃掉，吃完之後又復活；復活之後又被吃，吃完之後又復活。就這樣長時間，因為惡業』
【English Translation】 English version A black person, with skin the color of black clouds, delights in being destroyed and harmed, is perpetually poor, constantly travels everywhere, is driven like a camel, frequently suffers from hunger and thirst, barely obtains food and drink, and merely sustains life. Such a hungry ghost experiences this for a thousand lifetimes, such an animal experiences this for a thousand lifetimes, such a human experiences this for a thousand lifetimes, suffering such misery due to the causes and conditions of evil karma.
The Sutra on the Establishment of Right Mindfulness, Volume 14 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 15
Translated by the Brahman Gotama Prajnaruchi (瞿曇般若流支) of the Northern Wei Dynasty, Chapter 11 on Hells
『Furthermore, that Bhiksu, knowing the retribution of karma, again observes the Avici (阿鼻) Great Hell. He sees and knows: there is also another place called the Black Belly Place, which is the sixth distinct place in that hell. What karma causes beings to be born in that place? He sees and knows: if any person takes the property of the Buddha and consumes it themselves, without returning or repaying it, disbelieving in such karmic consequences and repeatedly taking it, and also instructing others to take it, to maintain their own livelihood; or having made an offering to the Buddha, takes it back; or others give things to be used for offering to the Buddha, but they consume it themselves. That person, due to the causes and conditions of this evil karma, after the destruction of their body and the end of their life, falls into an evil realm, and in the Black Belly Place of that hell, suffers great torment. The so-called torment is like that previously described, the torments suffered in the Living Hell, the Black Rope (Kalasutra, 黑繩) Hell, and other great hells, all of which are fully experienced here, and are a hundred times more severe. There are even greater sufferings, namely: being burned by hunger and thirst in that place, eating one's own body, and after eating, being reborn, and after eating, being reborn. In this way, for countless hundreds of thousands of millions of years, after eating, being reborn, and after being reborn, growing again. Suffering doubly from the torment of hunger and thirst, the torment suffered there due to evil karma is a hundred times more severe, and the torment created by oneself is pressed back upon oneself. That person thus eats their own flesh, running around everywhere, and as they run, there are black-bellied snakes, the color of black clouds, which seize that criminal and gradually gnaw at them from their toenails, eating them together with their bones, and after eating, they are reborn; after being reborn, they are eaten again, and after being eaten, they are reborn. In this way, for a long time, due to evil』
業故，如是被食，以彼罪人食用佛物；諸福田中，佛福田勝，損佛物故如是受苦。既得脫已，入焰鐵地，佉陀羅炭火炎相似，入彼地中一由旬量，彼人入火，無量百千億歲煮燒，復更增長，如是極煮。若得脫已，望救望歸，彼處復有閻魔羅人以焰鐵鉗，鉗取其身置鐵鑊中，煮之極熟如大小豆，燒煮轉捩，若浮若沈，受堅硬苦、第一惡苦，如是苦惱不可譬喻。一切三界因果相似，彼人所受地獄苦中，百分千分、歌羅分中不及其一。如是苦惱百千勢力，第一苦惱大海所漂，自業果證。乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，于彼黑肚地獄之處爾乃得脫。既得脫已，千二百世生於食屎餓鬼之中。若得脫已，於七百世生於食吐畜生之中。既得脫已，難得人身，如龜遇孔。若生人中同業之處，作食屎等邪見外道。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名身洋處，是彼地獄第七別處。眾生何業生於彼處？彼見聞知：有人行惡，取法財物，而自食用，作而復集，業業普遍，作業究竟，復教他作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生身洋處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復
【現代漢語翻譯】 現代漢語譯本 因為（盜用佛物的）業力，像這樣被吞食，因為這些罪人食用了佛的財物；在所有福田中，佛的福田最為殊勝，因為損害佛的財物所以這樣受苦。脫離（被吞食的苦難）之後，進入焰鐵地，那裡有像佉陀羅炭一樣的火焰，進入那片土地一由旬的範圍，那人進入火焰中，被煮燒無量百千億年，而且（火焰）還會增長，像這樣極度地煮燒。如果得以脫離，希望得到救助，希望能夠迴歸，在那裡又有閻魔羅人（地獄的獄卒）用焰鐵鉗子，鉗住他的身體放在鐵鍋中，煮得極熟，像大小豆子一樣，燒煮翻滾，或浮或沉，承受著堅硬的痛苦、第一等的惡苦，這樣的苦惱無法比喻。一切三界（欲界、色界、無色界）的因果都是相似的，那個人所承受的地獄之苦，（活地獄等）百分之一、千分之一、歌羅分（極小的單位）都比不上其中的一分。像這樣苦惱有百千勢力，被第一等的苦惱大海所漂沒，這是他自己所作的業的果報。乃至他所作所積的惡不善業沒有壞滅、沒有腐爛、業的氣息沒有窮盡，在一切時候給予他的痛苦都不會停止；如果惡業窮盡，在那黑肚地獄的地方才能得以脫離。脫離之後，一千二百世都生在食屎餓鬼之中。如果得以脫離，七百世都生在吃嘔吐物的畜生之中。脫離之後，難以得到人身，就像烏龜遇到木孔一樣（比喻極其困難）。如果生在人中，也在同樣業力的地方，做著吃屎等邪見外道的行為。這是他惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄的地方。他看見並知道：又有不同的地方名叫身洋處，這是阿鼻地獄第七個特別的地方。眾生因為什麼業而生在那裡呢？他看見並知道：有人做惡事，拿走佛法的財物，而自己食用，做了又繼續積累，業力普遍，作業究竟，又教唆他人去做。那人因為這些惡業的因緣，身壞命終之後墮入惡處，在那地獄的身洋處承受巨大的苦惱。所說的苦惱，就像前面所說的活地獄、黑繩地獄等七大地獄所承受的苦惱，所有那些苦惱在這裡全部承受，而且還要加重百倍。』
【English Translation】 English version Because of the karma (of stealing from the Buddha), they are eaten in this way, because these sinners consumed the Buddha's property; among all fields of merit, the Buddha's field of merit is the most supreme, and because of damaging the Buddha's property, they suffer in this way. After escaping (the suffering of being eaten), they enter the Flame Iron Land, where there are flames like Khadira (Acacia catechu) charcoal. Entering that land for a distance of one Yojana (a unit of distance), that person enters the flames and is boiled for countless hundreds of thousands of millions of years, and (the flames) will increase, boiling in this extreme way. If they manage to escape, hoping for rescue and hoping to return, there are Yama (the lord of death) people (jailers of hell) who use flame iron tongs to clamp their bodies and place them in iron cauldrons, boiling them until they are extremely cooked, like beans of various sizes, burning and turning, floating or sinking, enduring hard suffering, the first kind of evil suffering, such suffering is beyond comparison. The causes and effects of all three realms (Desire Realm, Form Realm, Formless Realm) are similar. The suffering of hell that person endures, even one percent, one thousandth, or one Kalā (an extremely small unit) of (the Living Hell, etc.) cannot compare to even one part of it. Such suffering has hundreds of thousands of powers, submerged by the great ocean of first-class suffering, this is the karmic retribution of their own actions. Until the evil and unwholesome karma they have created and accumulated has not been destroyed, has not decayed, and the breath of karma has not been exhausted, the suffering given to them will not cease at all times; if the evil karma is exhausted, they will be able to escape from that Black Belly Hell. After escaping, they will be born as eaters-of-excrement hungry ghosts for one thousand two hundred lifetimes. If they manage to escape, they will be born as vomit-eating animals for seven hundred lifetimes. After escaping, it is difficult to obtain a human body, like a turtle encountering a hole in a piece of wood (a metaphor for extreme difficulty). If they are born among humans, they will be in the same karmic place, engaging in the practices of heretics with perverse views, such as eating excrement. This is the remaining karmic retribution of their evil deeds.
『Furthermore, that Bhiksu (Buddhist monk) knows the retribution of karma, and also observes the place of the Avīci (the most painful of the eight hot hells) Great Hell. He sees and knows: there is another place called the Body Ocean Place, which is the seventh special place of that hell. What karma causes beings to be born there? He sees and knows: there are people who do evil deeds, take the property of the Dharma (Buddhist teachings), and consume it themselves, doing it and continuing to accumulate it, karma is pervasive, the action is complete, and they also instigate others to do it. Because of these evil karmic causes, after their bodies are destroyed and their lives end, they fall into evil places, and in that Body Ocean Place of hell, they endure great suffering. The suffering spoken of is like the suffering endured in the seven great hells such as the Living Hell and the Black Rope Hell mentioned earlier. All those sufferings are endured here completely, and they are increased a hundredfold.』
有勝者，所謂：彼處有二鐵樹皆悉焰燃，惡業風吹迭互相合，彼地獄人在二樹中，極勢相觸如多羅葉，機關壓拶身體消洋，又復更生，生已復拶。兩樹直來，兩邊拶身受大苦惱，如是蹉捩消洋墮地。彼有鐵鳥，金剛惡嘴，在彼樹上啄罪人頭，啄已上樹，數數如是，罪人頭破，啄眼而食，罪人唱喚悲啼號哭，復食其眼，破其頭已，而飲其腦；既飲腦已，次劈其心；既劈心已，而飲肉血；彼既飲已，次食其腸；既食腸已，次食其胃；既食胃已，次食熟藏；食熟藏已，次食其髖；既食髖已，次食其髀；既食髀已，次食其脛；既食脛已，次食足趺；食足趺已，次食足指。彼人如是受堅硬苦，于長久時年歲無數，百年中數亦不可盡，無少相似，今說少分，如大海中取一掬水置於異處，如是所說，唯說一分。彼惡業人如是長時受堅硬苦，如是乃至作集惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於一千世生於食唾餓鬼之中，有命而已，第一飢渴苦惱燒身。彼處若脫，生畜生中而作大魚，在大海中鹹水之處，常在大海水中而住，謂那迦羅，若摩伽羅，若作大龜，常患飢渴，鹹水中行經一千世。既脫彼處，於過去世有人業熟，若生人中同業之處，所在國土二王中間疆界之處，彼二國王常共鬥
【現代漢語翻譯】 現代漢語譯本： 有勝者，這裡描述的是：在那個地方有兩棵鐵樹，都被火焰燃燒著，惡業之風吹動它們互相碰撞。地獄中的人在兩棵樹之間，被極度猛烈地擠壓，就像多羅樹葉一樣。機關壓榨著他們的身體，使之消散磨滅，然後又重新產生，產生后再次被擠壓。兩棵樹直直地過來，從兩邊擠壓身體，承受巨大的苦惱，就這樣被扭曲消磨，墜落到地上。那裡還有鐵鳥，長著金剛般堅硬的惡嘴，在樹上啄食罪人的頭。啄食之後飛到樹上，一次又一次地這樣，罪人的頭被啄破，（鐵鳥）啄食他們的眼睛。罪人慘叫、悲啼、號哭，（鐵鳥）吃掉他們的眼睛，破開他們的頭，然後飲用他們的腦髓；喝完腦髓后，接著劈開他們的心；劈開心后，飲用他們的肉和血；喝完肉和血后，接著吃他們的腸子；吃完腸子后，接著吃他們的胃；吃完胃后，接著吃他們的熟藏（內臟）；吃完熟藏后，接著吃他們的髖骨；吃完髖骨后，接著吃他們的髀骨（大腿骨）；吃完髀骨后，接著吃他們的脛骨（小腿骨）；吃完脛骨后，接著吃他們的腳背；吃完腳背後，接著吃他們的腳趾。 那個人就這樣承受著堅硬的痛苦，在漫長的時間裡，年歲無數，即使數百年也無法數盡，沒有絲毫相似之處。現在只說少部分，就像從大海中取出一捧水放在別處一樣，這樣所說的，僅僅只是一部分。那些作惡業的人就這樣長時間地承受著堅硬的痛苦，直到他們所積累的惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業耗盡，他們才能從地獄中脫離出來。脫離地獄后，他們會在一千世中轉生到食唾餓鬼之中，僅僅只有生命存在，遭受著極度的飢渴苦惱焚燒身體。如果從那裡脫離，就會轉生到畜生道中，變成大魚，生活在大海的鹹水之中，經常在大海水中居住，被稱為那迦羅（Nāgara，海怪），或者摩伽羅（Makara，摩羯魚），或者變成大龜，經常遭受飢渴，在鹹水中行走一千世。從那裡脫離后，由於過去世的業力成熟，如果轉生到人道中，也會出生在與他們過去所作惡業相似的地方，也就是兩個國王之間的邊界地帶，這兩個國王經常互相爭鬥。
【English Translation】 English version: There is a victor, which is described as follows: In that place, there are two iron trees, both burning with flames, and the winds of evil karma blow them together, colliding with each other. The beings in that hell are squeezed with extreme force between the two trees, like the leaves of a Talipot palm. The mechanisms press and grind their bodies, causing them to dissipate and perish, and then they are reborn again, and after being reborn, they are squeezed again. The two trees come straight on, squeezing the body from both sides, causing great suffering, and in this way, they are twisted, worn away, and fall to the ground. There are also iron birds there, with adamantine evil beaks, pecking at the heads of the sinners on the trees. After pecking, they fly up to the trees, doing this again and again. The sinners' heads are pecked open, and (the iron birds) peck out their eyes and eat them. The sinners scream, wail, and cry, and (the iron birds) eat their eyes, break open their heads, and then drink their brains; after drinking their brains, they then split open their hearts; after splitting open their hearts, they drink their flesh and blood; after drinking their flesh and blood, they then eat their intestines; after eating their intestines, they then eat their stomachs; after eating their stomachs, they then eat their 'shou cang' (ripe organs, internal organs); after eating their 'shou cang', they then eat their hip bones; after eating their hip bones, they then eat their thigh bones; after eating their thigh bones, they then eat their shin bones; after eating their shin bones, they then eat their insteps; after eating their insteps, they then eat their toes. That person endures such hard suffering for a long time, for countless years, which cannot be counted even in hundreds of years, without any similarity. Now, only a small part is spoken of, like taking a handful of water from the ocean and placing it elsewhere. What is spoken of in this way is only a portion. Those who have accumulated evil karma endure such hard suffering for a long time, until the evil karma they have accumulated has not been destroyed, has not decayed, and the energy of their karma has not been exhausted. At all times, the suffering will not cease; if the evil karma is exhausted, they will then be able to escape from that hell. After escaping from hell, they will be reborn for a thousand lifetimes among the 'shi tuo' (saliva-eating) hungry ghosts, merely existing with life, suffering from extreme hunger and thirst, burning their bodies. If they escape from there, they will be reborn in the animal realm, becoming large fish, living in the salty waters of the ocean, constantly dwelling in the ocean water, called Nāgara (sea monster), or Makara (Capricorn fish), or becoming large turtles, constantly suffering from hunger and thirst, traveling in the salty water for a thousand lifetimes. After escaping from there, due to the ripening of karma from past lives, if they are reborn in the human realm, they will also be born in a place similar to the evil karma they committed in the past, that is, in the border area between two kings, and these two kings will constantly fight each other.
諍。彼人財物聚集得已，為他所取，王罰而取；既奪取已，獄中守掌，飢渴燒身，從他得食，受極苦惱。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名夢見畏，是彼地獄第八別處。眾生何業生於彼處？彼見聞知：若何等人于多比丘眾聚和合欲食之食，取而食之，令彼眾僧不得飲食，身受饑苦，不得念善、不得坐禪、心不寂靜。彼惡業人取僧現食，取已不懺、心不生悔，復于僧食喜樂欲取，復教他人，心生隨喜，業業普遍，作業究竟。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄夢見畏處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者：一切眾生不知其名，彼大苦惱皆悉堅硬，甚切難忍，所受苦惱自業所起，今說少分如海一渧，如人夢中所見不實，此地獄中所見如夢。見有惡人甚可怖畏，彼人手執種種器仗，若枷若杵，取地獄人、惡業行人置在鐵地，坐鐵函中，以熱鐵杵，搗筑其身併骨碎散，如蠟蜜塊，又復更生，生已棒打破壞碎散，是彼惡業作集勢力，受彼果報。若脫彼函所受苦惱，復入鐵林，自業道行入彼鐵林，一切身份分分析裂，劈割令散，墮鐵床上，彼惡業人一切身份皆悉破壞。若脫彼處，望救望歸，
【現代漢語翻譯】 現代漢語譯本
諍（zhèng）。那人聚集了財物之後，被他人奪取，還受到官府的懲罰而被沒收；被奪取之後，被關在監獄裡，忍受飢渴的折磨，從他人那裡獲得食物，承受極大的痛苦。這是他惡業所剩餘的果報。
『此外，那位比丘瞭解業的果報，進一步觀察阿鼻大地獄（Avīci，無間地獄）的景象。他看到並瞭解到：還有一個地方叫做夢見畏（夢中恐怖），是那個地獄的第八個特殊之處。什麼樣的眾生會生到那個地方呢？他看到並瞭解到：如果有人在眾多比丘聚集在一起準備食用齋飯時，把食物拿走自己吃，導致那些僧人無法飲食，身體遭受飢餓的痛苦，無法念誦善法、無法坐禪、內心無法平靜。那個作惡的人拿走了僧眾現有的食物，拿走之後不懺悔、心中不生悔意，還對拿走僧眾的食物感到高興並想繼續拿，還教唆他人這樣做，心中隨喜讚歎，惡業普遍增長，最終完成。那人因為這種惡業的因緣，身死命終后墮入惡道，在那夢見畏地獄中遭受巨大的痛苦。所說的痛苦，就像前面所說的活地獄（Sañjīva）、黑繩地獄（Kālasūtra）等七大地獄所受的痛苦一樣，一切痛苦在這裡都要承受百倍的加重。還有更厲害的：一切眾生都不知道它的名字，那些巨大的痛苦都是堅硬的，非常難以忍受，所受的痛苦都是自己所作的惡業所引起的，現在所說的只是少部分，就像大海中的一滴水一樣，就像人在夢中所見的不真實一樣，這個地獄中所見到的就像夢一樣。看到有惡人非常可怕，那些人手裡拿著各種各樣的刑具，有枷鎖有杵，抓住地獄中的人、作惡的人，把他們放在鐵地上，坐在鐵箱子里，用燒紅的鐵杵搗打他們的身體，把他們的骨頭都搗碎，像蠟和蜜一樣，然後又重新復生，復生之後又用棒子打碎，這是他們作惡所積累的力量，讓他們承受這樣的果報。如果從那個鐵箱子里逃脫，所受的痛苦，又會進入鐵樹林，沿著自己的業道進入那片鐵樹林，全身的各個部分都被分解撕裂，劈開割裂，掉落在鐵床上，那些作惡的人全身都被破壞。如果從那個地方逃脫，希望得到救助，希望能夠回去，』
【English Translation】 English version
Strife. After that person has accumulated wealth, it is taken by others, and seized by royal punishment; once seized, they are guarded in prison, their bodies burned by hunger and thirst, receiving food from others, enduring extreme suffering. This is the remaining retribution of their evil deeds.
'Furthermore, that Bhikṣu, knowing the retribution of karma, further observes the Avīci (uninterrupted) Great Hell. He sees and knows: there is also another place called Dream-Fear, which is the eighth distinct place in that hell. What karma causes beings to be born in that place? He sees and knows: if any person takes and eats the food intended for a gathering of many Bhikṣus who are harmoniously assembled to eat, causing those monks to be unable to eat, their bodies suffering from hunger, unable to contemplate goodness, unable to meditate, their minds not tranquil. That evil person takes the present food of the Sangha, and after taking it, does not repent, does not feel remorse in their heart, and rejoices in taking the Sangha's food, and teaches others to do so, their heart rejoicing in agreement, karma universally spreading, the action ultimately completed. That person, due to the cause of this evil karma, after their body is destroyed and their life ends, falls into an evil realm, suffering great torment in that Dream-Fear hell. The suffering, as previously described, is like the suffering endured in the Sañjīva (reviving), Kālasūtra (black rope), and other seven great hells, all those sufferings are experienced here a hundred times more intensely. Moreover, there is a suffering even greater: all beings do not know its name, those great sufferings are all hard, extremely difficult to endure, the suffering experienced arises from their own karma, now speaking of a small portion, like a drop in the ocean, like what a person sees in a dream is not real, what is seen in this hell is like a dream. Seeing evil people who are very frightening, those people holding various weapons in their hands, such as yokes and pestles, seizing the people of hell, the practitioners of evil deeds, placing them on iron ground, sitting in iron boxes, using hot iron pestles to pound their bodies, crushing their bones, like lumps of wax and honey, and then they are reborn again, and after being reborn, they are beaten and crushed, this is the power accumulated by their evil deeds, causing them to endure such retribution. If they escape from that box, the suffering they endure, they again enter an iron forest, entering that iron forest along their karmic path, all parts of their body are analyzed and torn apart, split and cut apart, falling onto iron beds, all parts of those evil people's bodies are destroyed. If they escape from that place, hoping for rescue, hoping to return,'
處處馳走，復雨鐵刀劈割其身，一切筋脈斷絕破壞，唯有骨網，無有少肉可停蠅處，皮骨筋連，唯是骨網。更復雨鐵劈裂破碎，悲苦唱喚啼哭而走，處處馳走而不得脫。自惡業起、不善業起，乃至作集不善惡業未盡未壞，極急燒煮一切身熟破滅壞爛，不善業故長遠時受，不得解脫；若彼惡業一切受盡，爾乃得脫。既得脫已，於一千世生食瘡汁餓鬼之中。若脫彼處，於五百世生畜生中，常有石墮壓拶之處，身如葦等，受大苦惱，因此致死。彼處得脫，若生人中同業之處，常貧常病，為他所使，曠野險岸饒沙之處、草稀之處、無草之處、無水之處、離澤之處、常怖畏處、惡國土生。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名曰身洋受苦惱處，是彼地獄第九別處。眾生何業生於彼處？彼見聞知：有檀越家，常有好心正信成就，恒于病人、于出家人為差病故與其財物。如此財物，隨何病人令得病差。而有惡人、貝聲行人，內心不善，離善知識遠無漏道，被服袈裟而是大賊，食彼供養病人財物，用已不懺、心不生悔、不還不償，復教他人令往隨喜，而復貪取。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生在身洋受苦惱處，受大苦惱。所謂苦者，如前所說，活、黑繩等七大
【現代漢語翻譯】 現代漢語譯本 四處奔走，又降下鐵刀劈砍他們的身體，一切筋脈斷絕破壞，只剩下骨骼的網狀結構，沒有一點肉可以停留蒼蠅，皮、骨、筋連在一起，只是骨頭的網狀結構。再次降下鐵刀劈裂破碎，他們悲苦地唱叫啼哭著奔走，四處奔走卻無法逃脫。由於惡業生起、不善業生起，乃至造作積聚的不善惡業未盡未壞，極其急迫地燒煮一切身體，使其熟透、破滅、壞爛，因為不善業的緣故，長遠的時間裡遭受痛苦，不得解脫；如果那些惡業全部受盡，才能得到解脫。既已得到解脫，在一千世中生於以食膿瘡為生的餓鬼之中。如果脫離那個地方，在五百世中生於畜生中，常常有石頭墜落壓迫擠壓的地方，身體像蘆葦一樣，遭受巨大的苦惱，因此而死。從那個地方脫離，如果生在人中，也是在相同業力的地方，常常貧窮多病，被他人役使，生在曠野險岸多沙的地方、草稀少的地方、沒有草的地方、沒有水的地方、遠離水澤的地方、常常充滿恐怖的地方、惡劣的國土。這是那些惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄的地方。他看見並知道：還有另外一個地方名叫身洋受苦惱處（Shenyáng shòu kǔnǎo chù，身洋受苦惱處），是那個地獄的第九個別處。眾生因為什麼業而生於那個地方呢？他看見並知道：有些施主家，常常有好心，具足正信，經常爲了病人、爲了出家人治病，而給予他們財物。這些財物，無論給哪個病人都能使病痊癒。然而有些惡人、以貝聲為職業的人，內心不善良，遠離善知識，遠離無漏之道，身披袈裟卻是大盜賊，食用那些供養病人的財物，用后不懺悔、心中不生悔意、不歸還不償還，還教唆他人前往隨喜，並且貪婪地獲取。那些人因為這些惡業的因緣，身壞命終后墮入惡道，在那地獄的身洋受苦惱處受大苦惱。所謂的苦惱，就像前面所說的活地獄、黑繩地獄等七大地獄一樣。』
【English Translation】 English version They run around everywhere, and iron knives rain down, cleaving and cutting their bodies, severing and destroying all their sinews and veins, leaving only a skeletal framework, with no flesh to provide a resting place for flies. Skin, bones, and sinews are connected, forming only a skeletal network. Again, iron knives rain down, splitting and shattering them. They cry out in sorrow and weep as they run, fleeing everywhere but unable to escape. From evil deeds arising, from unwholesome deeds arising, even to the point where the accumulated unwholesome deeds are not yet exhausted or destroyed, they are urgently boiled and cooked, their entire bodies cooked through, destroyed, broken, and rotten. Because of these unwholesome deeds, they suffer for a long time, unable to find release. Only when all those evil deeds are completely exhausted will they be able to escape. Having escaped, they are born for a thousand lifetimes among flesh-eating pus-filled hungry ghosts. If they escape from that place, they are born for five hundred lifetimes among animals, in places where stones constantly fall and crush them, their bodies as thin as reeds, suffering great torment, and dying as a result. Escaping from that place, if they are born among humans in places of similar karma, they are constantly poor and sick, made to serve others, born in desolate and dangerous shores with much sand, places where grass is sparse, places where there is no grass, places where there is no water, places far from marshes, places constantly filled with fear, in evil lands. These are the remaining karmic retributions of those evil deeds.
『Furthermore, that Bhikshu, knowing the retribution of karma, again observes the place of the Avici Great Hell (Ābí dà dìyù, 無間地獄). He sees and knows: there is another place called Shenyang Suffering Place (Shēn yáng shòu kǔnǎo chù, 身洋受苦惱處), which is the ninth separate place in that hell. What karma causes beings to be born in that place? He sees and knows: there are some donors' families who always have good intentions and are accomplished in right faith, constantly giving wealth to the sick and to renunciants for the purpose of curing illnesses. Whatever patient receives these gifts, their illness is cured. However, there are some evil people, those who make a living by chanting mantras, whose hearts are not good, who are far from good teachers and far from the path of non-outflow, who wear the robes of a monk but are great thieves, who eat the offerings meant for the sick, and after using them do not repent, do not feel remorse in their hearts, do not return or repay them, and even encourage others to go and rejoice in their actions, and greedily take more. Because of these evil karmic causes, when those people's bodies break and their lives end, they fall into evil realms, and are born in the Shenyang Suffering Place in that hell, suffering great torment. The so-called torment is like that described earlier for the Living Hell (活地獄), the Black Rope Hell (黑繩地獄), and the other seven great hells.』
地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者：彼地獄處一由旬量熱沸鐵樹，彼樹焰燃，惡業所作。彼地獄處有熱焰石，金剛相似，觸甚堅硬，百倍焰燒。如是火樹熾然極高，樹根下處彼地獄生，四百四病增長苦惱，獨而無伴，頭面在下，腳足在上。彼樹炎熱勢力熾盛，形地獄火，則如冰冷。彼樹根汁，一種苦壓遍罪人身無毛頭許。彼病苦重於火百倍，樹壓苦惱復過於是，時節久遠，年歲無數受如是苦。彼處復有閻魔羅人手執鐵刀，脈脈遍割。彼地獄處受五種苦，謂樹、火、鐵、飢渴、病苦，于長久時年歲無數，聞者毛起百那由他，此說少分堅硬苦惱、惡味苦惱。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於七百世生食火煙餓鬼之中，飢渴燒身，如燒林屋。彼處得脫，於五百世生畜生中，作被燒龍，常雨熱沙墮其身上而被燒煮。于畜生中既得脫已，若生人中同業之處，住叢林中常負磚等，盡生極苦，不曾一飽、不得美食，唯聞好食美味之名，為奴他使，貧病凡賤。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名兩山聚，是彼地獄第十別處。眾生何業生於彼處？彼見聞知：有人行惡，于辟支佛饑欲啖食，而便偷取
【現代漢語翻譯】 現代漢語譯本 地獄所受的苦惱，所有那些苦難在這裡都要承受百倍，而且更加嚴重。還有更厲害的：那地獄裡有一由旬（約合16公里）高的熾熱沸騰的鐵樹，那樹燃燒著火焰，是惡業所造成的。那地獄裡有熾熱的石頭，像金剛一樣，接觸起來非常堅硬，被火焰百倍地燃燒。這樣的火樹燃燒得極高，樹根下面的地方，那些地獄眾生，四百零四種疾病增長著他們的苦惱，孤獨而沒有伴侶，頭朝下，腳朝上。那樹的炎熱勢力非常強盛，形狀像地獄之火，但感覺卻像冰一樣寒冷。那樹根的汁液，一種苦澀的壓力遍佈罪人的全身，沒有一根毫毛可以倖免。那疾病的痛苦比火還要重一百倍，樹壓帶來的苦惱又超過了疾病，時間長久，年歲無數，承受著這樣的痛苦。那個地方還有閻魔羅人（Yamaraja，地獄之主）手持鐵刀，一下一下地遍割罪人的身體。那地獄裡要承受五種苦難，就是樹、火、鐵、飢渴、疾病的痛苦，在漫長的時間裡，年歲無數，聽到這些都會讓人毛骨悚然，百那由他（Nayuta，極大的數字單位）。這說的只是少部分堅硬的苦惱、惡味的苦惱。直到惡業沒有壞滅、沒有腐爛、業力之氣沒有耗盡，在所有的時間裡，痛苦都不會停止；如果惡業耗盡了，才能從那地獄裡脫身。脫身之後，要在七百世里生在食火煙的餓鬼之中，飢渴焚燒著身體，就像焚燒林中的房屋一樣。從那裡脫身之後，要在五百世里生在畜生中，做被燒的龍，經常下著熱沙落在身上，被燒煮。從畜生中脫身之後，如果生在人中，也是在同樣惡業的地方，住在叢林中，經常揹負磚頭等等，一生都極其痛苦，不曾吃飽過一次，得不到美食，只能聽到好食物美味的名字，給別人做奴隸，貧窮多病，地位卑賤。這就是那些惡業剩餘的果報。 『還有，那位比丘知道業的果報，又觀察阿鼻大地獄（Avici，無間地獄）的地方。他看到並知道：還有另外一個地方名叫兩山聚，是那地獄的第十個特殊之處。眾生因為什麼業而生在那裡呢？他看到並知道：有人做了惡事，對於辟支佛（Pratyekabuddha，緣覺）想要吃的東西，就偷走了。'
【English Translation】 English version The suffering endured in hell, all those sufferings are experienced here a hundredfold, and even more severely. There are even worse things: in that hell, there is a hot, boiling iron tree, one yojana (approximately 16 kilometers) in height, that tree burns with flames, created by evil deeds. In that hell, there are hot stones, like diamonds, extremely hard to the touch, burned by flames a hundredfold. Such a fire tree burns extremely high, and at the base of the tree, those hell beings, four hundred and four diseases increase their suffering, alone and without companions, head downwards, feet upwards. The heat of that tree is extremely strong, shaped like the fire of hell, but feels as cold as ice. The sap of that tree, a kind of bitter pressure, pervades the bodies of the sinners, with not a single hair spared. The suffering of that disease is a hundred times heavier than fire, and the suffering of being crushed by the tree exceeds even that, for a long time, for countless years, enduring such suffering. In that place, there are also Yamaraja (地獄之主) people holding iron knives, cutting the sinners' bodies bit by bit. In that hell, one must endure five kinds of suffering, namely the suffering of the tree, fire, iron, hunger, thirst, and disease, for a long time, for countless years, hearing about it would make one's hair stand on end, a hundred nayutas (極大的數字單位). This is only a small part of the hard suffering, the suffering of bad taste. Until the evil karma is not destroyed, not rotten, and the energy of karma is not exhausted, the suffering will not stop at all times; if the evil karma is exhausted, then one can escape from that hell. After escaping, one must be born among the fire-eating ghosts for seven hundred lifetimes, hunger and thirst burning the body, like burning a house in the forest. After escaping from there, one must be born among animals for five hundred lifetimes, becoming a burned dragon, constantly raining hot sand on its body, being burned and boiled. After escaping from the animals, if one is born among humans, it will be in the same place of evil karma, living in the jungle, often carrying bricks and so on, suffering extremely throughout life, never having eaten one's fill, unable to get delicious food, only hearing the names of good and delicious food, being a slave to others, poor, sick, and of low status. These are the remaining consequences of those evil deeds. 『Furthermore, that Bhikkhu (比丘) knows the retribution of karma, and also observes the place of Avici (無間地獄) Great Hell. He sees and knows: there is another place called Two Mountain Gathering, which is the tenth special place of that hell. What karma causes beings to be born there? He sees and knows: someone does evil, and steals the food that a Pratyekabuddha (緣覺) wants to eat.』
。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄兩山聚處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處多有鐵棒鐵戟、鐵鑊鐵函苦惱，上兩鐵山，與種種苦。彼處多雨勝勝山聚，從上而墮一由旬量唯兩山聚。打彼罪人，身體散壞猶如沙摶，散已復生；生已復散，散已復生。有十一焰周遍燒身，火燒身已，次復破眼，破已復生。閻魔羅人復割其舌，割已復生，復割其鼻，熱白镴汁置其割處。復割其耳，熱赤銅汁置耳令滿，以熱鐵缽盛熱沸灰，以灑其耳，復以利刀割而復削。四百四病常具足有。火焰普遍合為一焰，受極熱苦。彼地獄處於長久時，無有年數，乃至作集不善惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世，生蠅蟲等遍覆其身，常所唼食，身有瘡孔，孔有惡蟲啖食其身，在屏中住，常食糞屎餓鬼之中。若脫彼處，於七百世生畜生中曠野惡處，常受鹿身，飢渴燒煮。既得脫已，若生人中同業之處，身常負重，被打身壞，晝夜不安，手足皆破口常乾燥，身體色惡，衣裳破壞，是彼惡業余殘果報。雖生人中，於五百世非是正人，與鬼相似，身常苦惱晝夜不安。是彼惡業余殘果報。
「
又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處，彼處名為閻婆叵度，是彼地獄第十一處。眾生何業生於彼處？彼見聞知：有人野處於河澤中，取濟活命，彼河澤處是第一業，一切田地谷等食具皆從彼得，以存性命。有噁心人斷截彼河，河既斷已，彼處國土一切皆失，鳥鹿亦死，況復人類，城邑聚落一切沙門、婆羅門等皆悉渴死。彼河斷故，國土人民一切死盡。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄閻婆叵度別異處生，受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處七百由旬如大曠野，險岸高山大火焰燃，多有鐵樹。彼地獄人顛倒見故，見有河池樹林具足，彼患飢渴第一惡火燒其身已，唱喚號哭走向彼池，作如是意：『我到彼處飲彼池水。』既到彼池，有熱沸灰滿河池中。于彼池所，閻魔羅人手執鐵刀，執彼罪人以刀削割，受二苦惱：一、刀割苦；二、飢渴苦。彼人如是在曠野處刀破其身，受大苦惱于長久時。若脫彼處，以飢渴故處處馳走，飢渴燒身處處馳走，見有冷河，疾走往趣。彼人既走，池中有鳥身大如象，名曰閻婆，嘴利生焰，執地獄人上舉在空，舉已遊行，彼地獄人即失憶念，然後放之，如石墮地。彼中地處，焰
堅惡觸，罪人墮地，碎為百分，復更和合；合已復散，散已複合。鳥復更取，如前所說，與彼苦惱。彼地獄人復有惡病，如前所說。如是無量百千億歲，受如是種惡鳥苦惱。若脫彼處，而復更為閻魔羅人之所執持，置在熱沸赤銅旋河。既置彼處，身皆消洋如水沫消，又復更生，彼惡業人惡業行故，長久遠時如是燒煮無有年數。破國土人，若得脫已，飢渴燒身處處馳走，自惡業故，所行之處鐵鉤滿道，其刃極利割破其足，自從足下次第至髀一切破裂；足破裂已，其身焰燃受極苦惱，唱聲啼哭，心生悔惱呻號叫喚，一切身份皆悉燒燃，燒已復起，起已復去，彼人如是心亂不正。彼處復有焰齒狗來，遍嚙罪人，一切身份皆令破壞，皮肉脂髓皆悉啖食，復飲其汁。彼破國土惡業行人，自業如是，于長久時受大苦惱，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於五百世生餓鬼中，極受苦惱。若脫彼處，於五百世生畜生中，作賒羅婆生生之世，入火被燒，或為蛇食、或為火燒、或為風殺。彼處既脫，若生人中同業之處，無戒時生，一切人中最為凡鄙。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名星鬘處，是彼地獄第十二處
。眾生何業生於彼處？彼見聞知：有人行惡，于起滅定一切煩惱盡滅比丘，初起極饑，偷其食已心生歡喜，食已貪取，口說贊善，復教他人，業業普遍，作業究竟，作而復集，惡業堅硬。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生星鬘處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處地獄二角，普地獄處鑊湯焰燃如虛空星。於一角處，二十億數九那由他九千缽頭摩六十億阿孚陀三十大缽頭摩億百網億二十千鬘過如是數時節燒煮，煮熟燒熟，如魚動轉焰燃赤沸銅旋鑊中，燒煮增長，一切時燒受堅惡苦。彼惡業人唱喚心悔，自心惡業，長久遠時如是燒煮，如前所說。彼人如是一受苦處若得脫已，又復更入勝熱味風，惡觸如刀，割一切脈，既割脈已，舉之在上，移向地獄第二角處。彼惡業人既到地獄第二角已，風吹億劍割彼罪人，一切身份皆悉散壞，唯有筋脈。彼人如是身唯筋縷，閻魔羅人然後執持，置在星鬘風吹鑊中，既置彼已，足在於上，頭面在下，頭面先入。彼復后時，熱沸赤銅先燒其眼，次燒髑髏，次燒其面，次燒其齒，次燒咽喉，熱赤銅汁置咽喉中，一切普燒不能唱喚、不能出聲，彼人如是受堅硬苦。受彼苦已，更復有餘，閻魔羅人手
【現代漢語翻譯】 現代漢語譯本 眾生以何種惡業而生於彼處（星鬘地獄）？他們親眼所見、親耳所聞、親身所知：有人為惡，對於那些已滅盡一切煩惱，處於寂滅禪定中的比丘，當他們剛開始感到極度飢餓時，偷取他們的食物，心中還生起歡喜之情，吃完之後又貪得無厭，口中還讚歎這種行為是好的，並且教唆他人也這樣做，惡業普遍傳播，最終完成，做了之後又不斷積累，惡業變得非常堅固。這個人因為這些惡業的因緣，身死命終之後墮入惡道，在星鬘地獄中遭受巨大的苦惱。所說的苦惱，就像前面所說的活地獄、黑繩地獄等七大地獄所受的苦惱一樣，彼地獄的一切苦惱，在此地獄中要承受百倍的加重。還有更勝的苦惱，那就是：此地獄有兩角，整個地獄到處都是沸騰的鑊湯，火焰燃燒如同虛空中的星星。在一個角的地方，有二十億九那由他九千缽頭摩六十億阿孚陀三十大缽頭摩億百網億二十千鬘，經過如此漫長的時間，都在鑊湯中燒煮，煮熟燒熟，就像魚在火焰燃燒、赤紅沸騰的銅製漩渦中翻滾一樣，燒煮增長，一切時間都在燃燒中承受堅硬的痛苦。那些作惡業的人，不斷地唱叫呼喊，心中後悔，後悔自己所造的惡業，長久的時間裡都在這樣燒煮，就像前面所說的那樣。這個人如果從這樣一個受苦之處得以脫離，又會再次進入充滿勝熱味的風中，這風的惡劣觸感如同刀割一般，切割身體的一切脈絡，切割完畢之後，將他舉到空中，轉移到地獄的第二個角的地方。那些作惡業的人到達地獄的第二個角之後，狂風吹來億萬把劍，切割罪人的身體，一切身份都被切割散壞，只剩下筋脈。這個人身體只剩下筋脈，閻魔羅人然後抓住他，放置在星鬘地獄被風吹動的鑊湯之中，放置進去之後，腳在上，頭面在下，頭面先進入鑊湯。之後，滾燙沸騰的赤銅首先燒灼他的眼睛，然後燒灼頭骨，然後燒灼面部，然後燒灼牙齒，然後燒灼咽喉，滾燙的赤銅汁灌入咽喉之中，一切都被燒灼，無法唱叫呼喊，無法發出聲音，這個人就這樣承受著堅硬的痛苦。承受了這些痛苦之後，還有其他的苦難，閻魔羅人手...
【English Translation】 English version What kind of karma causes beings to be born in that place (Star Garland Hell)? They see, hear, and know: someone commits evil, stealing food from monks who have extinguished all defilements and are in a state of cessation meditation, when they are extremely hungry. They rejoice in their hearts, and after eating, they are greedy and praise the act with their mouths, and teach others to do the same. The evil karma spreads, is completed, and accumulates repeatedly, becoming very strong. Because of this evil karma, that person, after death, falls into an evil realm, and suffers great torment in the Star Garland Hell. The suffering is like that described earlier in the Living Hell, Black Rope Hell, and the other seven great hells, but a hundred times worse. There is even greater suffering: this hell has two corners, and the entire hell is filled with boiling cauldrons, with flames burning like stars in the sky. In one corner, twenty billion nine nayutas nine thousand padmas sixty billion arbuda thirty great padma billion hundred nets billion twenty thousand garlands are cooked for such a long time, cooked and burned, like fish writhing in a fiery, red-hot, boiling copper whirlpool, growing and burning, enduring hard suffering at all times. Those who committed evil karma cry out and regret their evil deeds, being cooked in this way for a long time, as described earlier. If that person escapes from such a place of suffering, they will again enter a wind filled with intense heat, the evil touch of which is like a knife, cutting all the veins of the body. After cutting the veins, they are lifted up and moved to the second corner of the hell. When those who committed evil karma arrive at the second corner of the hell, a wind blows a billion swords, cutting the sinner's body into pieces, leaving only tendons and veins. With only tendons and veins remaining, the Yama wardens then seize them and place them in the cauldron of the Star Garland Hell, stirred by the wind. Once placed there, their feet are above, and their head and face are below, with the head and face entering the cauldron first. Later, the hot, boiling red copper first burns their eyes, then their skull, then their face, then their teeth, then their throat. Hot red copper liquid is poured into their throat, burning everything, making them unable to cry out or make a sound. That person endures such hard suffering. After enduring these sufferings, there are still more to come, the Yama wardens hand...
執鐵杵打筑其頭，既筑其頭，一切身份皆悉跳建，頭身俱跳如魚動轉，過久遠時。如是兩角星鬘地獄在中煮熟，乃至作集不善惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於一千世生在悕望餓鬼之中，常受苦惱，飲食難得，于百年中，或得不得。彼處脫已，於五百世生畜生中，在隘迮處而受鹿身，心常驚恐，於一切人皆生怖畏，于險岸中離人之處，常怖畏故羸瘦無色、身體乾枯，惡業力故，獵人所殺。既得脫已，若生人中同業之處，則常治生，身為導主，飢渴常乏，一切時行，常系屬他，為他所使，依他活命，與人相似，非是正人，常受苦惱。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處，彼處名為一切苦旋，是彼地獄第十三處。眾生何業生於彼處？彼見聞知：有噁心人起顛倒意，於一切智所說言語、書畫文字，除滅隱障令失法身，令諸眾生不得信佛。若聞正法則生信心，以無法故眾生不信。如是心意、如是邪見，作集惡業，垢心噁心，若教他人令住隨喜，如是作已，后復更作，噁心意故，業業普遍，作業究竟，復于彼處，作已復作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄一切苦旋別異處生，受大苦惱。所謂苦者，
【現代漢語翻譯】 現代漢語譯本 用鐵杵敲打罪人的頭，敲打之後，全身都跳動起來，頭和身體像魚一樣跳動翻滾，持續非常久遠的時間。就像兩角星鬘地獄中被煮熟一樣，直到造作的惡業沒有消散、沒有腐爛、業力沒有耗盡，在任何時候都遭受無盡的痛苦；如果惡業消盡，才能從那個地獄中解脫。解脫之後，在一千世中投生到希望餓鬼之中，經常遭受苦惱，飲食難以獲得，一百年中，有時能得到，有時得不到。從那裡脫離之後，在五百世中投生到畜生道中，在狹窄的地方承受鹿的身軀，內心經常驚恐，對所有人都感到害怕，在危險的岸邊，遠離人群的地方，因為經常恐懼而變得瘦弱無色、身體乾枯，因為惡業的力量，被獵人所殺。解脫之後，如果投生到人道中，也在相同業力的地方，經常爲了生計奔波，身為嚮導，經常飢渴，在任何時候都在行走，經常被他人束縛，被他人驅使，依靠他人活命，與人相似，但不是真正的人，經常遭受苦惱。這些是惡業剩餘的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄。他看到並知道：還有不同的地方，那個地方名叫一切苦旋，是那個地獄的第十三處。眾生因為什麼業而生到那個地方呢？他看到並知道：有心懷惡意的人，生起顛倒的想法，對於一切智者（指佛陀）所說的言語、書畫文字，消除、隱瞞、遮蔽，使眾生失去法身，使眾生不能相信佛法。如果聽到正法，本來會生起信心，因為沒有佛法，眾生就不能相信。像這樣的心意、像這樣的邪見，造作惡業，以污垢的心、惡毒的心，如果教唆他人，使他人隨喜，這樣做了之後，後來又繼續做，因為惡毒的心意，業力普遍，作業究竟，又在那個地方，做了又做。那個人因為這樣的惡業因緣，身壞命終后墮入惡道，在那個地獄的一切苦旋的特殊地方出生，遭受巨大的苦惱。所謂的苦惱是：』
【English Translation】 English version They strike the head of the sinner with iron pestles. Once the head is struck, the entire body convulses, the head and body thrashing about like a fish, for an extremely long time. They are cooked in the Two-Horned Star Garland Hell, until the unwholesome karma they have accumulated is neither destroyed nor decayed, and the energy of their karma is not exhausted. At all times, they suffer ceaseless torment. If their evil karma is exhausted, they are then released from that hell. Having been released, they are born among the Hopeful Hungry Ghosts for a thousand lifetimes, constantly suffering, finding food difficult to obtain, sometimes obtaining it, sometimes not, for a hundred years. Having escaped that place, they are born as animals for five hundred lifetimes, enduring the body of a deer in a narrow place, their hearts constantly filled with fear, terrified of everyone. On dangerous shores, in places far from people, they are constantly fearful, becoming emaciated and colorless, their bodies withered. Due to the power of their evil karma, they are killed by hunters. Having escaped that, if they are born among humans in a place of similar karma, they are constantly struggling to make a living, acting as guides, constantly lacking food and drink, always traveling, constantly bound to others, used by others, living by relying on others, resembling humans but not being true humans, constantly suffering. These are the remaining karmic retributions of their evil deeds.
'Furthermore, that Bhikshu, knowing the retribution of karma, again observes the Avici Great Hell. He sees and knows: there is another place, that place is called the All-Suffering Whirlwind, it is the thirteenth place of that hell. What karma causes beings to be born in that place? He sees and knows: there are malicious people who give rise to inverted thoughts, who eliminate, conceal, and obscure the words, writings, and paintings spoken by the All-Knowing One (Buddha), causing beings to lose their Dharma body, preventing beings from believing in the Buddha's teachings. If they were to hear the correct Dharma, they would give rise to faith, but because there is no Dharma, beings cannot believe. Such thoughts, such wrong views, accumulate evil karma, with defiled minds and malicious hearts. If they instigate others, causing them to rejoice in these actions, having done this, they continue to do it again later. Because of their malicious intentions, their karma is pervasive, their actions are complete, and in that place, they do it again and again. Because of this evil karmic cause, that person, after their body breaks and their life ends, falls into an evil realm, born in a special place of the All-Suffering Whirlwind Hell, enduring great suffering. The suffering is as follows:'
如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處熱沸赤銅置其眼中，二眼皆滿，或以熱沙金剛惡觸揩磨其眼，消洋碎散，又復更生，生已復揩。復以利鋸割截其手，截已復生，生已復截。復置焰鑊，頭在下入，身在鑊外，如是極煮，半身鑊外，利刀割削。以眼看法，滅壞法故，受如是報；以手揩磨滅壞法故，受鋸截報；以本噁心隱滅法故，在鑊中坐。金剛嘴鳥拔心而食，飲其心汁，以噁心故受如是苦。身坐鑊中，背分在上，不入鑊處，閻魔羅人執利斤斧，以斤其皮，令使下脫，嚴熱灰汁而灌洗之，焰熱利針遍刺其身，焰熱鐵輪疾轉在頭，如是受苦。若脫彼處，墮消洋地苦常不斷，作集業故，于地獄中受如是苦。乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於五百世生在食煙餓鬼之中，惡行覆身，心受苦惱、心亂不止。若脫彼處，於七百世生畜生中作夜行蟲，若作獯狐兔梟等鳥。脫彼處已，過去久遠有人業者，若生人中同業之處，生雪山中，食惡飲食，恒常貧窮，於三百世夷人中生。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名臭氣覆，是彼地獄第十四處。眾生何業生於彼處
【現代漢語翻譯】 現代漢語譯本：如前所述，活地獄、黑繩地獄等七大地獄所受的苦惱，在這裡都要承受，而且痛苦程度要重一百倍。還有更厲害的，就是：在那裡，將滾燙的沸騰的赤銅倒入他們的眼中，直到雙眼都被灌滿；或者用熾熱的沙子和金剛般的粗糙物來摩擦他們的眼睛，使之消融破碎，然後又重新長出來，長出來后又繼續摩擦。又用鋒利的鋸子割斷他們的手，斷了之後又重新長出來，長出來后又繼續割斷。又把他們放在燃燒的鍋里，頭朝下，身體在鍋外，就這樣極度地煮，半個身子在鍋外，用鋒利的刀子割削。因為用眼睛看邪法，破壞正法，所以受到這樣的報應；因為用手去觸控、破壞正法，所以受到鋸割的報應；因為用惡毒的心隱藏、泯滅正法，所以在鍋中受罪。金剛嘴的鳥啄食他們的心，喝他們的心汁，因為惡毒的心而受到這樣的痛苦。身體坐在鍋里，背部朝上，不浸入鍋中的部分，閻魔羅人拿著鋒利的斧頭，用斧頭砍他們的面板，使之脫落，用滾燙的灰汁澆洗他們，熾熱的利針遍刺他們的身體，熾熱的鐵輪飛速地在他們的頭上旋轉，就這樣承受痛苦。如果從那裡脫離，就會墮入消洋地，痛苦永無止境，因為造作了惡業，所以在地獄中受到這樣的痛苦。直到惡業沒有消滅、沒有腐爛、業力沒有耗盡，在任何時候痛苦都不會停止；如果惡業消盡，才能從那個地獄處脫離。即使脫離了那個地方，也要在五百世中投生到食煙餓鬼之中，惡行覆蓋全身，內心承受痛苦，心煩意亂，永無止境。如果從那裡脫離，還要在七百世中投生到畜生道中，做夜行蟲，或者做獯狐、兔子、貓頭鷹等鳥類。脫離畜生道后，如果過去很久遠以前有做人的業，那麼轉生到人道中，也會在與之前惡業相似的地方，比如雪山中出生，吃惡劣的食物，永遠貧窮，在三百世中出生在邊遠地區的民族中。這些都是惡業所剩餘的果報。 又那位比丘瞭解業的果報，又觀察阿鼻大地獄的景象。他看到並知道：還有另一個地方叫做臭氣覆，這是地獄的第十四處。眾生是因為什麼業而生到那個地方呢？
【English Translation】 English version: As previously stated, the sufferings endured in the seven great hells, such as the Living Hell and the Black Rope Hell, are all experienced here, but a hundred times more intensely. Furthermore, there are even greater torments: in that place, molten, boiling red-hot copper is poured into their eyes until both eyes are filled; or their eyes are rubbed with hot sand and diamond-like abrasive substances, causing them to dissolve and shatter, only to regenerate and be rubbed again. Their hands are severed with sharp saws, only to regrow and be severed again. They are placed in flaming cauldrons, head downwards, with their bodies outside the cauldron, and boiled in this extreme manner, with half their bodies outside the cauldron, where sharp knives slice and scrape them. Because they used their eyes to look at and destroy the Dharma, they receive such retribution; because they used their hands to touch and destroy the Dharma, they receive the retribution of being sawn apart; because they concealed and extinguished the Dharma with malicious intent, they sit in the cauldron. Vajra-beaked birds peck at their hearts and drink their heart's blood, suffering such torment because of their evil intentions. Their bodies sit in the cauldron, with their backs exposed, not submerged in the cauldron; Yama's (Lord of Death) servants wield sharp axes, using them to chop at their skin, causing it to peel off, and then they are washed with scalding ash water; flaming hot needles pierce their bodies all over, and flaming hot iron wheels spin rapidly on their heads, thus they endure suffering. If they escape from that place, they fall into the 'Consuming Ocean' (Xiao Yang) land, where suffering is constant and unending, because they have accumulated evil karma, they suffer such torment in hell. Until their evil karma is not destroyed, not decayed, and their karmic energy is not exhausted, suffering will not cease at any time; only when their evil karma is exhausted can they escape from that hell. Even if they escape from that place, they will be reborn as smoke-eating hungry ghosts (Pretas) for five hundred lifetimes, their bodies covered in evil deeds, their minds tormented, and their hearts disturbed without end. If they escape from that place, they will be reborn as animals for seven hundred lifetimes, as nocturnal insects, or as jackals, rabbits, owls, and other birds. Having escaped from the animal realm, if they have the karma of being human from a long time ago, they will be reborn in the human realm, in places similar to their previous evil deeds, such as being born in the snowy mountains, eating bad food, being perpetually poor, and being born among barbarian tribes for three hundred lifetimes. These are the remaining karmic consequences of their evil deeds. Furthermore, that Bhikshu (Buddhist monk) knows the retribution of karma and observes the scene of the Avici (Hell of Uninterrupted Suffering) Great Hell. He sees and knows: there is another place called 'Covered in Foul Odor' (Chou Qi Fu), which is the fourteenth place in that hell. What karma causes beings to be born in that place?
？彼見聞知：有人邪見故，以噁心憶念思惟，隨順瞋心生喜樂意，于僧田地或甘蔗田、園林果樹，或復眾僧余受用處，放火焚燒，如此燒僧所受用物，令諸比丘衰損失壞，業業普遍，作業究竟，和合相應。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄臭氣覆處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處有熱焰網名針孔網，熱焰普遍遍地獄中，惡業罪人既生彼處，閻魔羅人焰利大刀、熱箭射之，驅入焰燃針孔網中不能得走，彼惡業人彼處繫縛不能得脫。彼網極利削割其手，復削其脅，復削其背，一切身份皆悉遍削，唯有骨在。網割削已，閻魔羅人甘蔗杖打，百倒千倒、若百千倒。彼惡業人惡業遍覆受彼箭苦，于長久時受大苦惱，堅硬惡觸，所受苦惱無異相似。彼地獄中極受大苦，乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。雖脫彼處，於七百世生於食血餓鬼之中，唯食產血。若脫彼處，於五百世生畜生中，作雞孔雀鸜鵒等鳥。脫彼處已，若生人中同業之處，于旃陀羅屠兒家生。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名鐵鍱處，是彼地獄第十五
處。眾生何業生於彼處？彼見聞知：有人輕心誑心惡意，于儉時世請喚比丘，作如是言：『於此年中我家夏坐，病藥所須我皆供給，一切勿憂，莫生異意。』彼諸比丘心皆生信，時世復儉，信彼人故，更不餘求。既赴夏坐，彼噁心人一切不與，驅令使去。時世儉故，彼諸比丘或有死者，或有比丘失前夏者，或有極受飢渴苦者，或有比丘向異國者。如是惡人棄捨比丘，妨廢惱亂，彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄生鐵鍱處受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處地獄罪人，十一焰聚周匝圍繞，常患飢渴，閻魔羅人數數常以熱赤銅汁熟鐵塊摶，令飲令啖。彼罪人身乃于無量大缽頭摩三餘多數、尼余多數，常燒常煮，乾燥破壞，又復更生。復有勝苦，如業所作，閻魔羅人取熱鐵鍱，廣五由旬，焰火甚熾普一焰鬘，以彼鐵鍱裹其身體，一切爛熟，普身焰燃，唱喚號哭，破壞苦惱，無少樂事如針孔許可攀緣處，如是鐵鍱火遍無間，如是惡觸，受苦叵耐。如是鐵鍱作饑作渴、作大熾火，受如是苦，乃至惡業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。脫彼處已，于百千世生於食腦餓鬼之中。若脫彼處，於七百世
【現代漢語翻譯】 現代漢語譯本 處。眾生以何種惡業而生於彼處？他們所見所聞是：有人心懷輕慢、欺騙和惡意，在饑荒之年邀請比丘（bhiksu，佛教出家人），並這樣說：『今年夏天，請各位在我家安居（varsa，雨季安居），所需醫藥我都會供給，不必擔憂，不要有其他想法。』這些比丘對比丘產生信任。但時值饑荒，因為信任此人，他們便不再向別處求助。等到安居開始，那惡毒之人卻什麼也不給，還把他們趕走。由於時值饑荒，這些比丘有的因此而死，有的錯過了安居期，有的極度飢渴，有的比丘只好前往其他國家。這個惡人就這樣拋棄比丘，妨礙和擾亂他們。此人因為這樣的惡業因緣，身死命終后墮入惡道，在那地獄的生鐵鍱處遭受巨大的苦惱。所受的苦，就像前面所說的活地獄、黑繩地獄等七大地獄所受的苦惱一樣，而且在這裡所受的苦要加重百倍。還有更甚的，那就是：此處的地獄罪人，被十一堆火焰包圍，常受飢渴之苦，閻魔羅人（Yamaraja，地獄之王）經常用燒紅的銅汁和熟鐵塊餵他們喝、餵他們吃。這些罪人的身體在無量的大缽頭摩（Padma，蓮花）地獄和三餘多數、尼余多數地獄中，常被燒煮，乾燥破壞，然後又重新產生。還有更甚的苦，根據他們所造的業，閻魔羅人取來熱鐵鍱，寬五由旬（yojana，古印度長度單位），火焰極其熾盛，形成一片火焰之海，用這鐵鍱包裹他們的身體，全身被燒得爛熟，全身火焰燃燒，他們慘叫號哭，痛苦不堪，沒有絲毫快樂，連針孔大小可以攀援的地方都沒有。這樣的鐵鍱之火無間斷地遍佈全身，這樣的惡觸，所受的痛苦難以忍受。這樣的鐵鍱帶來飢餓、乾渴、巨大的火焰，他們就這樣受苦，直到惡業消盡為止。如果惡業消盡，他們才能從那地獄中脫身。脫離那裡之後，還要在千百世中轉生為食腦餓鬼。如果脫離那裡，還要在七百世中
【English Translation】 English version place. What karma causes beings to be born in that place? They see and hear that someone, with a light, deceitful, and malicious heart, invites bhiksus (Buddhist monks) during a time of scarcity, saying: 'In this year, please spend the summer retreat (varsa) at my house. I will provide all the necessary medicine and supplies. Do not worry about anything, and do not have any other thoughts.' These bhiksus develop faith in that person. However, as the time of scarcity continues, because they trust this person, they do not seek help elsewhere. When the summer retreat begins, that malicious person gives them nothing and drives them away. Because of the scarcity, some of these bhiksus die, some miss the summer retreat, some suffer extreme hunger and thirst, and some bhiksus have to go to other countries. This evil person abandons the bhiksus, obstructing and disturbing them. Because of this evil karma, that person, after death, falls into an evil realm, into the place of iron wheel hell, where they suffer great torment. The suffering they endure is like the suffering in the seven great hells, such as the hell of revival and the hell of black ropes, as described earlier, but the suffering here is a hundred times greater. Furthermore, the sinners in this hell are surrounded by eleven piles of flames, constantly suffering from hunger and thirst. The Yamarajas (Lords of Hell) frequently feed them molten red-hot copper and lumps of cooked iron. The bodies of these sinners are constantly burned and boiled in immeasurable great Padma (lotus) hells and numerous other hells, dried up, destroyed, and then reborn again. There is even greater suffering: according to their karma, the Yamarajas take hot iron wheels, five yojanas (ancient Indian unit of distance) wide, with extremely blazing flames forming a sea of fire, and wrap these iron wheels around their bodies, burning them completely, with flames engulfing their entire bodies. They scream and cry out in agony, without any joy, not even a needle-sized place to cling to. The fire of these iron wheels spreads throughout their bodies without interruption. Such evil contact causes unbearable suffering. These iron wheels bring hunger, thirst, and great flames. They suffer in this way until their evil karma is exhausted. If their evil karma is exhausted, they can escape from that hell. After escaping from there, they will be reborn as brain-eating hungry ghosts for hundreds of thousands of lifetimes. If they escape from there, they will for seven hundred lifetimes
生於食火畜生之中。彼處脫已，若生人中同業之處，於五百世為王不信，常繫在獄，飢渴而死。是彼惡業余殘果報。
「又彼比丘知業果報，復觀阿鼻大地獄處。彼見聞知：復有異處名十一焰，是彼地獄第十六處。眾生何業生於彼處？彼見聞知：有人惡行，若於佛像、若佛塔等、眾僧寺舍破壞拭滅，噁心破壞聖人住處，滅佛畫像；或復有人非佛弟子，于佛不信，而自說言是佛弟子，為求過失而聽佛法，推求其便，聞已於法不生信入，如是毀呰樂行多作。彼人以是惡業因緣，身壞命終墮于惡處，在彼地獄十一焰處火中而行，受大苦惱。所謂苦者，如前所說，活、黑繩等七大地獄所受苦惱，彼一切苦此中具受百倍更重。復有勝者，所謂：彼處有一千倍嚴惡毒蛇，彼蛇多饒普遍地獄，彼地獄人在中來去。閻魔羅人手執鐵棒，打令疾走為蛇所嚙，復有執火，極熱燒燃。彼人如是二種火燒，謂毒火燒、地獄火燒，唱喚馳走悲號啼哭。以唱喚故，閻魔羅人復為說偈，呵責之言：
「『汝以愛毒醉， 一切癡心力， 于正法頑鈍， 今者徒叫喚。 見惡業喜樂， 唯貪現在樂， 作惡初雖甜， 后則如火毒。 作惡業之人， 一切人毀呰； 作善者皆贊， 如是應舍惡。 見者不愛樂
【現代漢語翻譯】 現代漢語譯本 生於食火畜生之中。從那裡脫離后，如果生在人中與之前行為相似的地方，五百世做國王也不會被信任，經常被關在監獄裡，飢渴而死。這是之前惡業殘留的果報。
『此外，那位比丘知道業的果報，又觀察阿鼻大地獄（Avici Hell）之處。他看到並知道：還有一處名為十一焰，是那地獄的第十六處。眾生因為什麼業而生在那裡呢？他看到並知道：有人做了惡行，無論是對佛像、佛塔等、僧眾寺廟進行破壞和抹除，惡毒地破壞聖人居住的地方，毀壞佛的畫像；或者有人不是佛的弟子，對佛沒有信心，卻自稱是佛的弟子，爲了尋找過失而聽佛法，尋找機會，聽了之後對佛法不產生信心，像這樣詆譭佛法並且樂於去做。那人因為這樣的惡業因緣，身死命終后墮入惡處，在那地獄十一焰處在火中行走，遭受巨大的苦惱。所說的苦惱，就像前面所說的，活地獄、黑繩地獄等七大地獄所受的苦惱，那一切苦惱在這裡全部承受，而且加重百倍。還有更厲害的，就是：那裡有一千倍兇惡的毒蛇，那些蛇非常多，遍佈地獄，地獄中的人在其中來回走動。閻魔羅人（Yama, the King of Hell）手執鐵棒，擊打他們讓他們快速奔跑，被蛇咬，還有人拿著火，極其熾熱地燃燒。那些人像這樣被兩種火燃燒，一種是毒火燃燒，一種是地獄之火燃燒，他們呼喊著、奔跑著、悲號啼哭。因為他們的呼喊，閻魔羅人又為他們說偈語，呵斥他們說：
『你被愛慾的毒藥所麻醉，一切都是癡心的力量，對於正法頑固遲鈍，現在徒勞地叫喊。見到惡業就歡喜快樂，只貪圖眼前的快樂，作惡開始的時候雖然甜美，後來卻像火一樣劇毒。作惡業的人，所有的人都詆譭他；作善事的人，所有的人都讚揚他，所以應該捨棄惡行。見到作惡的人，沒有人喜愛。』
【English Translation】 English version They are born among fire-eating animals. Having escaped from there, if they are born among humans in a place with similar karma, they will not be trusted even if they are kings for five hundred lifetimes, and will often be imprisoned, dying of hunger and thirst. This is the remaining karmic retribution from their previous evil deeds.
『Furthermore, that Bhikshu (Buddhist monk) knows the karmic retributions and observes the Avici Hell (Avici Hell). He sees and knows: there is another place called Eleven Flames, which is the sixteenth place in that hell. What karma causes beings to be born in that place? He sees and knows: some people commit evil deeds, whether it is destroying and obliterating Buddha images, stupas (Buddhist monuments), or Sangha (monastic community) monasteries, maliciously destroying the places where saints reside, or destroying Buddha paintings; or some people are not disciples of the Buddha, do not have faith in the Buddha, but claim to be disciples of the Buddha, listening to the Dharma (Buddhist teachings) to find faults, seeking opportunities, and after hearing it, do not generate faith in the Dharma, thus denigrating the Dharma and enjoying doing so frequently. Because of such evil karmic causes, that person, after the destruction of their body and the end of their life, falls into an evil place, walking in the fire in the Eleven Flames place of that hell, suffering great torment. The suffering, as mentioned before, is like the suffering experienced in the seven great hells such as the Living Hell and the Black Rope Hell, all that suffering is fully endured here, and it is a hundred times heavier. Furthermore, there is something even more terrible: there are a thousand times more ferocious poisonous snakes there, those snakes are very numerous, pervading the hell, and the people in the hell walk back and forth among them. Yama (Yama, the King of Hell) people, holding iron rods in their hands, strike them to make them run quickly, and they are bitten by snakes, and some people hold fire, burning extremely hot. Those people are burned by two kinds of fire like this, one is burning with poisonous fire, and the other is burning with hellfire, they shout, run, wail, and cry. Because of their shouting, the Yama people again speak verses to them, rebuking them, saying:
『You are intoxicated by the poison of desire, everything is the power of foolishness, you are stubborn and dull towards the true Dharma, now you are shouting in vain. You rejoice in seeing evil deeds, only greedy for present pleasures, doing evil is sweet at the beginning, but later it is as poisonous as fire. People who commit evil deeds are reviled by everyone; people who do good deeds are praised by everyone, so you should abandon evil deeds. Those who see evil-doers do not love them.』
， 惡報受苦惱， 作惡得惡報， 如是黠慧舍。 作惡不失壞， 一切惡有報， 惡皆從作得， 因心故有作。 由心故作惡， 由心有果報， 一切皆心作， 一切皆因心。 心能誑眾生， 將來向惡處， 此地獄惡處， 最是苦惡處。 莫系屬於心， 常應隨法行， 法行則常樂， 惡行不寂靜。 非法無善果， 以不顛倒受， 一切種種果， 如因相似見。 果與因相似， 異相非因果， 如是無常法， 皆因緣而生。 非無因見果， 地獄中最勝； 如因果相應， 地獄中熟煮。 作集業堅硬， 決定惡處行， 業果相續縛， 地獄中煮熟。 若懺悔方便， 惡業則破壞， 不見不愛果， 實見者所說。 世間因光明， 如業因得果， 業果迭相因， 一切法如是。 見迭互因緣， 迭互自在行， 相似隨順縛， 實見者所說。 一切世間法， 非是無因果， 非自在等作， 實見者所說。 無始生死來， 皆因緣而生， 如業相似見， 無法不相似。 若知愛作業， 眾生業因生， 彼人知業果， 故名寂靜
【現代漢語翻譯】 現代漢語譯本： 遭受惡報，承受痛苦煩惱， 作惡之人終將得到惡報，智者應如是捨棄惡行。 所作之惡不會消失，一切惡行皆有報應， 所有惡果都由作惡而來，而作惡的根源在於內心。 由於內心的驅使而作惡，由於內心的作用而產生果報， 一切皆由心所造，一切皆因心而起。 心能迷惑眾生，使之走向惡道， 這地獄是罪惡之處，是最為痛苦和罪惡的地方。 不要被心所束縛，應當常常遵循佛法而行， 依循佛法而行則常得安樂，作惡之人內心不得安寧。 不符合佛法的行為不會帶來善果，因為它們不能以不顛倒的方式接受真理， 一切種種果報，都與所種的因相似。 果報與所種的因相似，不相似的現象並非因果關係， 這些無常變化的法則，都是由因緣和合而生。 並非沒有原因就能見到結果，地獄中的景象最為明顯； 如同因與果相互相應，在地獄中被煮熟受苦。 造作積累的業力堅固難摧，決定了將走向惡道， 業果相續不斷地束縛著，使眾生在地獄中被煮熟受苦。 如果通過懺悔等方便法門，就能破壞惡業， 從而不見不喜愛之果報，這是真正覺悟者所說的。 世間因光明而顯現，如同因業力而得到果報， 業與果相互為因，一切法都是如此。 見到事物相互依存的因緣關係，事物便能相互自在執行， 相似的因果相互隨順束縛，這是真正覺悟者所說的。 世間一切法，都不是沒有原因和結果的， 也不是由自在天等所創造的，這是真正覺悟者所說的。 從無始以來的生死輪迴，都是由因緣和合而生， 如同業力與所見相似，沒有哪種法不是相似的。 如果瞭解愛慾和作業，眾生是由業力因緣而生， 那麼這個人就瞭解了業果的道理，因此被稱為寂靜之人（涅槃）。
【English Translation】 English version: Suffering from evil retribution, enduring pain and distress, Those who commit evil will eventually receive evil consequences; the wise should abandon evil deeds in this way. Evil deeds done will not disappear; all evil actions have retribution, All evil results come from doing evil, and the root of doing evil lies in the mind. Due to the mind's prompting, evil is committed; due to the mind's actions, karmic results arise, Everything is created by the mind; everything arises from the mind. The mind can delude sentient beings, causing them to go to evil paths, This hell is a place of sin, the most painful and evil place. Do not be bound by the mind; one should always follow the Dharma, Following the Dharma brings constant joy; those who do evil cannot find inner peace. Actions that do not conform to the Dharma will not bring good results because they cannot receive the truth in a non-inverted way, All kinds of karmic results are similar to the seeds that were sown. The karmic result is similar to the cause; dissimilar phenomena are not related as cause and effect, These impermanent and changing laws all arise from the aggregation of causes and conditions. Results cannot be seen without a cause; the scenes in hell are the most obvious; Just as cause and effect correspond to each other, they are cooked and suffer in hell. The accumulated karma is firm and difficult to destroy, determining the path to evil realms, The continuous cycle of karma binds beings, causing them to be cooked and suffer in hell. If one uses expedient methods such as repentance, evil karma can be destroyed, Thus, one will not see or desire the results, as spoken by the truly enlightened. The world appears because of light, just as karmic results are obtained because of karma, Karma and result are mutually causal; all dharmas are like this. Seeing the interdependent causes and conditions of things, things can operate freely with each other, Similar causes and effects bind each other in accordance; this is what the truly enlightened have said. All worldly dharmas are not without cause and effect, Nor are they created by Ishvara (自在天) or others; this is what the truly enlightened have said. From beginningless samsara (生死輪迴), all arise from the aggregation of causes and conditions, Just as karma is similar to what is seen, there is no dharma that is not similar. If one understands desire and action, sentient beings are born from the causes and conditions of karma, Then that person understands the principle of karmic results and is therefore called a peaceful one (Nirvana).
人。 自體作惡人， 常為癡罥縛， 已作惡業竟， 云何心生悔？ 惡常依止惡， 法常依止法， 黠慧人俱舍， 實見者所說。 若迷道非道， 則迷於佛法， 彼不得寂靜， 如日中無闇。 若人迷因緣， 迷於法非法， 法到惡地獄， 極苦惱之處。』
「閻魔羅人因相應語呵責之已，復執戟鉾，以瞋怒心，復以無量種種器仗縛地獄人，無量百千缽頭摩數，于長遠時斫刺打筑，自業所作，如是受苦。乃至作集惡不善業未壞未爛、業氣未盡，於一切時與苦不止；若惡業盡，彼地獄處爾乃得脫。既得脫已，於七百世生食糞屎餓鬼之中，是彼惡業余殘勢力。若脫彼處，於五百世生畜生中作蚯蚓等，彼業勢力余殘果報。脫彼處已，若生人中同業之處，生於邊地，身體黑色，漁人之屬下濕之處，水田無食，飲食難得，食水中蟲。是彼惡業余殘果報。
「又彼比丘知業果報，觀察阿鼻大地獄處，更不見有第十七處，下向亦無、傍廂亦無、粗細俱無、近遠皆無，更無所攝，一切不見。彼比丘如是思惟——見道思惟觀察盡邊：八大地獄各十六處眷屬之處，如是盡邊惡業人地，一切愚癡凡夫之人作集此地，作惡業人受證之處。八大地獄並眷屬處，我更不見異大地
【現代漢語翻譯】 現代漢語譯本 作惡之人，常常被愚癡的羅網束縛，已經造作了惡業之後，又怎麼會心中生起後悔呢？ 惡總是依附於惡，善法總是依附於善法，聰明智慧的人會捨棄惡而選擇善，這是真正覺悟的人所說的道理。 如果迷惑于正道與非道，就會對佛法產生迷惑，這樣的人無法獲得寂靜，就像正午的陽光下沒有黑暗一樣。 如果有人迷惑于因緣，就會對善法與惡法產生迷惑，這樣的『善法』會把他帶到惡的地獄，到達極度痛苦的地方。
閻魔羅人根據相應的業報原因呵斥地獄之人後，又拿著戟鉾，以嗔怒之心，用無數種器械捆綁地獄之人，經歷無數百千缽頭摩劫的時間，進行砍、刺、打、筑等刑罰，這是他們自己所造的業，所以要這樣受苦。直到所造作的惡不善業沒有壞滅、沒有腐爛、業力之氣沒有消盡，在任何時候都要持續不斷地承受痛苦；如果惡業消盡，才能從那個地獄處脫離。脫離地獄之後，還要在七百世中投生到以糞便為食的餓鬼之中，這是惡業所殘留的勢力。如果脫離了餓鬼道，還要在五百世中投生到畜生道中做蚯蚓等，這是惡業勢力所殘留的果報。脫離畜生道之後，如果轉生到人道，也會在與他過去所造惡業相似的地方受報，比如出生在邊遠地區，身體是黑色的，屬於漁民之類的下等人，居住在潮濕的地方，水田里沒有食物，飲食難以獲得，只能吃水中的蟲子。這是惡業所殘留的果報。
此外，那位比丘瞭解了業的果報，觀察阿鼻大地獄（Avīci hell，八大地獄中最底層的地獄）的情況，再也看不到有第十七處地方，向下沒有，旁邊沒有，粗細都沒有，近處遠處都沒有，沒有任何可以包含的地方，什麼都看不見。那位比丘這樣思惟——見道后思惟觀察到了盡頭：八大地獄各自有十六處眷屬地獄，這些就是惡業之人最終要去的地方，一切愚癡凡夫之人造作惡業就會聚集到這些地方，作惡業的人就在這裡接受果報。八大地獄以及眷屬地獄，我再也看不到有其他更大的地獄了。
【English Translation】 English version A person who commits evil deeds himself is constantly bound by the net of delusion. Having already committed evil deeds, how can he feel remorse in his heart? Evil always clings to evil, and Dharma always clings to Dharma. The wise person abandons evil and chooses good. This is what those who have truly awakened have said. If one is confused about the right path and the wrong path, then one will be confused about the Buddha's teachings. Such a person cannot attain tranquility, just as there is no darkness in the midday sun. If someone is confused about cause and condition, they will be confused about what is Dharma and what is not Dharma. This 'Dharma' will lead them to the evil hells, to places of extreme suffering.
After the wardens of Yama (Yamarāja, the lord of death) rebuke the hell-beings according to their corresponding karmic causes, they again take up spears and maces, and with angry minds, bind the hell-beings with countless kinds of instruments. For countless hundreds of thousands of padma kalpas (padma, a large number), they chop, stab, strike, and build, suffering in this way due to their own actions. Until the evil and unwholesome karma they have accumulated has not been destroyed, has not decayed, and the energy of the karma has not been exhausted, they will continuously endure suffering at all times. If the evil karma is exhausted, then they will be able to escape from that hell. After escaping from hell, they will be born among the feces-eating hungry ghosts for seven hundred lifetimes, which is the remaining power of their evil karma. If they escape from the realm of hungry ghosts, they will be born among animals as earthworms and the like for five hundred lifetimes, which is the remaining karmic retribution of that evil karma. After escaping from the animal realm, if they are born among humans, they will receive retribution in places similar to the evil deeds they committed in the past, such as being born in remote areas, having black bodies, belonging to the lower classes of fishermen, living in damp places, having no food in the rice fields, having difficulty obtaining food, and eating insects in the water. This is the remaining karmic retribution of their evil deeds.
Furthermore, that Bhikshu (Buddhist monk) understands the retribution of karma and observes the state of the Avīci hell (Avīci hell, the deepest of the eight great hells). He no longer sees a seventeenth place, there is nothing downward, nothing to the side, nothing coarse or fine, nothing near or far, nothing that can be contained, he sees nothing at all. That Bhikshu thinks in this way—after seeing the path, he contemplates and observes to the very end: each of the eight great hells has sixteen subordinate hells. These are the final destinations for evil-doers. All ignorant ordinary people who commit evil deeds will gather in these places, and those who commit evil deeds will receive their retribution here. The eight great hells and their subordinate hells, I no longer see any other greater hells.
獄，更無異業一種生處，更無惡處如此阿鼻大地獄處，何處眾生得大苦惱！如此阿鼻大地獄處，毛起地獄于千分中不說一分。何以故？不可說盡，不可得聽，不可譬喻。地獄苦惱如是極惡、如是堅硬、如是大苦、如是叵耐、如是苦惱，無異相似，不可喻苦。何以故？無人能說、無人能聽。若有人說、若有人聽，如是之人吐血而死。此大地獄不可愛樂、不可憶念，彼地獄苦，苦中之苦。
「彼比丘如是觀察大地獄已，則於一切生死苦惱，心生厭離，觀察無常、苦、空、無我，見一切法皆悉無常，思惟聖諦，則于生死重生厭離，毀呰生死。如是生死，最為鄙惡。彼比丘如是見已，生如是心：『此諸眾生無有天眼，不知過去，離聞正法，復于地獄極苦惱處，第一苦處、第一惡處而復更生。此如是等愚癡凡夫，愛罥所縛，無始生死。』
「又修行者內心思惟——隨順正法觀察法行，知彼比丘次第觀察一切惡處，從活地獄次第乃至阿鼻地獄，彼業果報一切悉知，得十三地，不樂魔界愛不自在，為脫愛縛，不住魔界喜樂無常。彼比丘欲斷使結，入涅槃城。彼地夜叉見其精進，心生歡喜，轉覆上聞虛空夜叉說如是言：『閻浮提中某國某村某善男子，某姓某名，剃除鬚髮被服法衣，正信出家，正行正道，正見不邪，行出世
【現代漢語翻譯】 現代漢語譯本： 『沒有比這更惡劣的業報，沒有其他地方比這裡更糟糕。沒有比阿鼻大地獄（Avīci-mahā-naraka，無間地獄）更惡劣的地方，哪裡有眾生遭受如此巨大的苦惱！像阿鼻大地獄這樣的地方，毛起地獄（Roma-kūpa-naraka，毛孔地獄）的苦難連千分之一都比不上。為什麼呢？因為無法完全描述，無法讓人聽聞，無法用比喻來形容。地獄的苦惱是如此的極度邪惡、如此的堅硬、如此的巨大痛苦、如此的難以忍受、如此的苦惱，沒有其他地方可以與之相比，無法用比喻來形容這種痛苦。為什麼呢？因為沒有人能夠說出來，沒有人能夠聽進去。如果有人說出來，如果有人聽進去，這樣的人會吐血而死。這個大地獄是不可愛樂的，不可憶念的，那裡的地獄之苦，是苦中之苦。』
『那位比丘（bhikkhu，出家修行的男子）如此觀察大地獄之後，對於一切生死苦惱，內心生起厭離之心，觀察無常（anitya，事物不斷變化）、苦（duhkha，痛苦）、空（sunyata，空性）、無我（anatman，無自性），見到一切法（dharma，佛法）都是無常的，思惟聖諦（ārya-satya，四聖諦），就會對於生死輪迴產生厭惡和遠離之心，譴責生死輪迴。像這樣的生死輪迴，是最為卑劣和可憎的。那位比丘如此觀察之後，生起這樣的想法：『這些眾生沒有天眼（divyacaksu，天眼通），不知道過去的事情，遠離聽聞正法（saddharma，真正的佛法），又在地獄極其苦惱的地方，最痛苦的地方、最惡劣的地方再次出生。這些愚癡的凡夫，被愛慾的羅網所束縛，陷入無始以來的生死輪迴。』』
『此外，修行者內心思惟——隨順正法觀察法行，知道那位比丘次第觀察一切惡處，從活地獄（Sanjiva-naraka，想地獄）次第直到阿鼻地獄，他完全知曉那些業報果報，獲得十三地（trayodasa-bhumi，十三種禪定境界），不樂於魔界（mara-loka，惡魔的境界），不自在地被愛慾束縛，爲了脫離愛慾的束縛，不住在魔界，不喜樂無常。那位比丘想要斷除煩惱結縛，進入涅槃城（nirvana-nagara，涅槃的境界）。那裡的地夜叉（bhumi-yaksa，土地神）看到他如此精進，內心生起歡喜，轉而向上稟告虛空夜叉（akasa-yaksa，空居天神）說：『在閻浮提（Jambudvipa，我們所居住的這個世界）的某個國家某個村莊，有一位善良的男子，姓某名某，剃除了鬚髮，披上了法衣，以正信出家，以正行行於正道，以正見而不邪見，行於出世之道。』
【English Translation】 English version: 『There is no other karma more evil, no other place more terrible than this. There is no place as dreadful as this Avīci-mahā-naraka (Avīci great hell, the hell of incessant suffering), where beings endure such immense suffering! In a place like Avīci-mahā-naraka, the suffering in Roma-kūpa-naraka (hell of hair pores) is not even a fraction of a percent. Why? Because it cannot be fully described, cannot be heard, cannot be illustrated by analogy. The suffering of hell is so extremely evil, so hard, so intensely painful, so unbearable, so distressing, that there is nothing else like it, and its suffering cannot be compared. Why? Because no one can speak of it, and no one can hear of it. If someone were to speak of it, if someone were to hear of it, that person would vomit blood and die. This great hell is not to be loved, not to be remembered; the suffering of that hell is the suffering of sufferings.』
『That bhikkhu (monk, a male monastic) having observed the great hell in this way, develops revulsion in his mind towards all the suffering of birth and death, observing impermanence (anitya, transience), suffering (duhkha, unsatisfactoriness), emptiness (sunyata, emptiness), and non-self (anatman, no-self), seeing that all dharmas (dharma, teachings) are impermanent, contemplating the Noble Truths (ārya-satya, Four Noble Truths), he will develop aversion to and detachment from rebirth in samsara (samsara, cycle of rebirth), denouncing samsara. Such samsara is most vile and detestable. That bhikkhu, having seen this, generates such a thought: 『These beings have no divine eye (divyacaksu, divine vision), do not know the past, are far from hearing the true Dharma (saddharma, true Dharma), and are reborn again in the extremely painful places of hell, the most painful place, the most evil place. These foolish ordinary people are bound by the snare of desire, in beginningless samsara.』』
『Furthermore, the practitioner contemplates inwardly—observing the practice of Dharma in accordance with the true Dharma, knowing that the bhikkhu observes all evil places in sequence, from Sanjiva-naraka (hell of revival) sequentially up to Avīci-mahā-naraka, he fully knows all those karmic retributions, attains the thirteen grounds (trayodasa-bhumi, thirteen levels of meditation), does not delight in the realm of Mara (mara-loka, realm of demons), is not free from the bondage of desire, and in order to escape the bondage of desire, does not dwell in the realm of Mara, does not delight in impermanence. That bhikkhu wishes to sever the bonds of defilements and enter the city of Nirvana (nirvana-nagara, state of liberation). The bhumi-yaksa (earth spirit) there, seeing his diligence, rejoices in his heart and in turn reports upwards to the akasa-yaksa (sky spirit), saying: 『In Jambudvipa (Jambudvipa, the continent where we live), in such and such country, in such and such village, there is a virtuous man, with such and such surname and such and such name, who has shaved his head and beard, donned the Dharma robes, has left home with right faith, practices the right path with right conduct, has right view and is not deluded, and is practicing the path of transcendence.』
道，知業報法，得十三地，盡見一切地獄邊底，知無間苦。』彼地夜叉，如是如是具足傳聞虛空夜叉，虛空夜叉向四大王，如前所說。彼四大王向四天王亦如是說，彼四天王向三十三天說如是，三十三天向夜摩天亦如是說，彼夜摩天向兜率天亦如是說，彼兜率天向化樂天亦如是說，彼化樂天向第六天亦如是說，次第乃至向少光天，如是說言：『天今當聽！心當正念。閻浮提中某國某村，如是種姓某善男子，剃除鬚髮被服法衣，正信出家，彼正行法不曾休息，心不樂住魔之境界，不樂染愛、不樂欲染，色聲香味觸等境界，得十三地，八大地獄一切業報皆悉盡知。彼比丘如是知已，厭離無明黑闇生死。天今應知！魔分損減，正法增長。』彼少光天如是聞已，極大歡喜。其以得聞魔分損減、正法朋長，是故歡喜。彼處諸天得聞正法，如是歡喜。未聞佛法諸天聞已猶尚歡喜，何況信心隨順行人、諦見正士，聞彼比丘知業報法、增長正法而不歡喜？
正法念處經卷第十五地獄品竟 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十六
元魏婆羅門瞿曇般若流支譯
餓鬼品第四之一
「複次，比丘知業果報，遍觀一切地獄苦海，為愛瀑水洄澓所沒。大地獄人富蘭那、末迦
【現代漢語翻譯】 現代漢語譯本：『他知道業報之法，證得十三地，完全看見一切地獄的邊底，知道無間地獄的痛苦。』那地夜叉，就這樣具足地將訊息傳給虛空夜叉，虛空夜叉又向四大天王稟報，如前面所說。那四大天王又向四天王這樣稟報，那四天王又向三十三天這樣稟報，三十三天又向夜摩天這樣稟報，那夜摩天又向兜率天這樣稟報，那兜率天又向化樂天這樣稟報，那化樂天又向第六天這樣稟報，依次乃至向少光天稟報，這樣說道：『諸天現在應當聽！內心應當正念。在閻浮提（Jambudvipa，我們所居住的這個世界）中的某個國家某個村莊，有這樣種姓的某個善男子，剃除了鬚髮，披上了法衣，以正信出家，他精進行法不曾休息，內心不樂於安住于魔的境界，不樂於染愛、不樂於欲染，對於色聲香味觸等境界，證得十三地，八大地獄的一切業報全都完全知曉。那位比丘這樣知曉之後，厭離無明黑暗生死。諸天現在應當知道！魔的力量減損，正法增長。』那少光天這樣聽聞之後，極其歡喜。他們因為聽聞魔的力量減損、正法的力量增長，所以歡喜。那裡的諸天聽聞正法，這樣歡喜。未曾聽聞佛法的諸天聽聞之後尚且歡喜，更何況信心隨順修行的行人、真實見到正道的君子，聽聞那位比丘知曉業報之法、增長正法而不歡喜呢？ 《正法念處經》卷第十五地獄品完 《正法念處經》卷第十六 元魏婆羅門瞿曇般若流支譯 餓鬼品第四之一 『再者，比丘知曉業果報應，普遍觀察一切地獄苦海，被愛慾的瀑流洄流淹沒。大地獄中的人富蘭那（Purana）、末迦（Makkakha）……』
【English Translation】 English version: 'He knows the law of karma and retribution, attains the thirteen grounds, fully sees the bottom of all hells, and knows the suffering of Avici (Avici, the hell of incessant suffering).』 That earth Yaksha (Yaksha, a type of spirit), in this way fully transmits the message to the sky Yaksha, and the sky Yaksha reports to the Four Great Kings, as mentioned before. The Four Great Kings also report to the Four Heavenly Kings in this way, the Four Heavenly Kings also report to the Thirty-three Heavens in this way, the Thirty-three Heavens also report to the Yama Heaven in this way, the Yama Heaven also reports to the Tushita Heaven in this way, the Tushita Heaven also reports to the Nirmanarati Heaven in this way, the Nirmanarati Heaven also reports to the Paranirmita-vasavartin Heaven in this way, successively reporting to the Abhasvara Heaven, saying in this way: 『The devas (devas, gods) should now listen! Your minds should be rightly mindful. In a certain country and a certain village in Jambudvipa (Jambudvipa, the world we live in), a certain good man of such and such a clan, shaves his head and beard, wears the Dharma robe, and leaves home with right faith. He diligently practices the Dharma without rest, his mind does not delight in dwelling in the realm of Mara (Mara, the personification of evil), does not delight in attachment and love, does not delight in the defilement of desires, regarding the realms of form, sound, smell, taste, and touch, he attains the thirteen grounds, and fully knows all the karmic retributions of the eight great hells. After that bhikshu (bhikshu, a Buddhist monk) knows this, he becomes disgusted with the darkness of ignorance and birth and death. The devas should now know! The power of Mara is diminishing, and the right Dharma is increasing.』 After the Abhasvara Heaven hears this, they are extremely happy. They are happy because they hear that the power of Mara is diminishing and the power of the right Dharma is increasing. The devas there hear the right Dharma and are so happy. The devas who have not heard the Buddha's Dharma are even more happy after hearing it, how much more so those who follow the path with faith, those who truly see the right path, would they not be happy to hear that the bhikshu knows the law of karma and retribution and increases the right Dharma? End of Chapter Fifteen, Hells, of the Treatise on the Establishment of Right Mindfulness Treatise on the Establishment of Right Mindfulness, Volume Sixteen Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty Chapter Four, Part One, on Hungry Ghosts 'Furthermore, the bhikshu knows the retribution of karma, universally observes all the seas of suffering in hell, and is submerged by the swirling currents of the waterfall of love and desire. The people in the great hells, Purana (Purana), Makkakha (Makkakha)...'
離等，俱迦離、提婆達多，如是等魚為大摩竭魚之所吞食，從活地獄乃至阿鼻地獄，其獄廣大，沃焦深水。及餘地獄大苦海中，提彌魚、提彌鯢羅魚、那迦羅魚、鳩毗羅魚、失收摩羅魚、龜鱉黿鼉，旋流洄澓。貪慾、瞋恚、愚癡風力之所飄鼓，水浪濤波洄澓相注，時如水沫，受大苦惱，淚如雨墮，啼哭悲泣呻吟悲㘁，辛酸大叫，猶如濤波，愁思波覆。惡業龍力，雨大苦雨滿諸地獄。阿鼻地獄無間極深，其火猛焰，如劫火起燒大劫時，滿斫迦婆羅山(魏言輪山，即鐵圍山是也)，是為大地獄苦惱大海。劣弱之人無有善力，無能度者。如是比丘觀大苦已，心則厭離，伽他頌曰(偈者正音云伽他，單舉伽字訛言為偈，魏言頌)：
「『一切眾生癡所欺， 為于愛染之所縛， 將至世間險難道， 老死惡濟恐怖處。 三處退已入地獄， 從地獄出生天上； 三處命終墮畜生， 復從彼終墮餓鬼。 自業惡行之所迷， 諸欲自在使眾生， 為癡罥網所纏縛， 流轉洄澓三界海。 無始久受大苦惱， 種種眾生生死苦， 無有厭離生死心， 無始久集因緣故。 諸天放逸自壞心， 人中追求受諸苦， 餓鬼常為飢渴燒， 畜生迭共相食啖。 地獄之中大猛火，
【現代漢語翻譯】 現代漢語譯本： 像俱迦離（Kokālika，人名）、提婆達多（Devadatta，人名）這樣的人，就像魚一樣被巨大的摩竭魚（Mahāmakara，一種巨大的海中生物）吞食，從活地獄一直到阿鼻地獄（Avīci，八大地獄中最下層），那裡的地獄廣大，有沃焦深水。以及其他地獄大苦海中，有提彌魚（Timī，一種巨大的魚）、提彌鯢羅魚（Timingila，一種更大的魚）、那迦羅魚（Nāgakāla，一種非常大的魚）、鳩毗羅魚（Kumbhīra，鱷魚）、失收摩羅魚（Śiśumāra，海豚）、龜、鱉、黿、鼉等，都在那裡旋轉、迴流。貪慾、瞋恚、愚癡的風力吹動著它們，水浪濤波互相沖擊，時間就像水沫一樣短暫，承受著巨大的苦惱，眼淚像雨一樣落下，啼哭悲泣，發出悲慘的叫聲，就像濤波一樣，愁思像波浪一樣覆蓋著。惡業的龍力，降下巨大的苦雨，充滿所有的地獄。阿鼻地獄沒有間斷，極其深邃，那裡的火焰猛烈，就像劫火燃起，焚燒大劫之時，充滿斫迦婆羅山（Cakravāla，魏譯為輪山，也就是鐵圍山），這就是大地獄苦惱的大海。弱小的人沒有善的力量，沒有能夠救度他們的人。像這樣，比丘觀察到巨大的苦難之後，心中就產生了厭離之心，用伽他（Gāthā，偈頌）唱道： 『一切眾生都被愚癡所欺騙，被愛染所束縛，將被帶到世間險惡的道路，那裡有衰老、死亡和恐怖。從天道、人道、阿修羅道退下來之後，就進入地獄，從地獄出生到天上；從天道、人道、阿修羅道死亡之後，就墮落到畜生道，又從畜生道死亡之後，就墮落到餓鬼道。 被自己的惡業所迷惑，各種慾望自在地驅使著眾生，被愚癡的羅網所纏縛，在三界之海中流轉、迴旋。無始以來就承受著巨大的苦惱，各種各樣的眾生都在經歷生死的痛苦，沒有厭離生死的心，因為無始以來就積累了這些因緣。 諸天因為放逸而自壞其心，人們在追求中承受各種痛苦，餓鬼常常被飢渴所焚燒，畜生互相吞食。 地獄之中有猛烈的火焰，』
【English Translation】 English version: Individuals like Kokālika (a person's name), Devadatta (a person's name), and others, are swallowed by the great Mahāmakara (a huge sea creature) like fish. From the Living Hell all the way down to Avīci (the deepest of the eight great hells), the hells are vast, with deep, scorching waters. And in the great ocean of suffering in other hells, there are Timī (a huge fish), Timingila (an even larger fish), Nāgakāla (an extremely large fish), Kumbhīra (crocodiles), Śiśumāra (dolphins), turtles, soft-shelled turtles, and alligators, swirling and eddying. They are blown by the winds of greed, hatred, and delusion, with waves and billows crashing into each other. Time is as fleeting as foam, and they endure immense suffering, with tears falling like rain, weeping and wailing, crying out in anguish, like the roar of waves, overwhelmed by sorrow. The power of evil karma brings down great rains of suffering, filling all the hells. Avīci Hell is uninterrupted and extremely deep, its flames raging like the fire at the end of a kalpa (aeon), burning during the destruction of the great kalpa, filling the Cakravāla mountains (translated as 'Wheel Mountains' in Wei, also known as the Iron Ring Mountains). This is the great ocean of suffering in the great hells. Weak individuals have no power of good, and no one to save them. Thus, when the Bhikshu (monk) observes this great suffering, his heart becomes weary and detached, and he sings this Gāthā (verse): 'All beings are deceived by ignorance, bound by the bonds of attachment, led to the perilous paths of the world, to places of old age, death, and terrifying suffering. Having fallen from the three good realms (Deva, Human, Asura), they enter hell; from hell they are born in the heavens; having died in the three good realms, they fall into the animal realm; and from there they fall into the realm of hungry ghosts. Deluded by their own evil deeds, beings are freely driven by various desires, entangled in the nets of ignorance, wandering and swirling in the ocean of the three realms. From beginningless time, they have endured great suffering, various beings experiencing the suffering of birth and death, without any desire to escape from birth and death, because they have accumulated these causes and conditions from beginningless time. The Devas (gods) destroy their own minds through indulgence, humans pursue and endure various sufferings, hungry ghosts are constantly burned by hunger and thirst, and animals devour each other. In the hells, there are fierce flames,'
餓鬼道中癡所惱， 一切眾生生死中， 微毫少樂不可得。 于諸苦中生樂想， 眾生癡惑愛所誑， 無有教示正道者， 於此苦中不得脫。 若有遠離於善法， 常行妄語無誠信， 不能修習禪定法， 長淪生死受諸苦。 諸佛如來所說法， 若今現在未來世， 過於父母及親族， 常隨眾生而不離。 三聚之類眾生等， 三種過惡常自在， 常行三界不止息， 以三種受為伴侶。 三業迷惑于眾生， 行趣三惡險難道， 於三有行常愛樂， 三有法中輪轉行。 若有眾生歸三寶， 自在修行三菩提， 斷除遠離三種見， 如是之人離眾苦。 於三時中樂正行， 如實觀見三種老， 于飲食中知止足， 是人則能離憂惱。 過貪瞋癡三種聚， 善思三業不造惡， 如是行人離生苦， 永斷一切諸憂熱。 若人知于道非道， 于有無中善思惟， 能善修學慈悲心， 則得第一最勝道。 若有眾生不濁亂， 心常清凈無所染， 能離不善諸惡法， 當知是人得解脫。 若有人能行正道， 正念大力堅牢故， 常樂遠離於諸有， 是人解脫必無疑。 若人能斷于
【現代漢語翻譯】 現代漢語譯本 在餓鬼道中，眾生被愚癡所困擾， 在一切眾生的生死輪迴中，即使是極微小的快樂也無法得到。 在各種痛苦中卻產生快樂的想法，眾生被愚癡迷惑，被愛慾所欺騙， 沒有人教導他們正確的道路，因此無法從這痛苦中解脫。 如果有人遠離善良的法，經常說謊，沒有誠信， 不能修習禪定的方法，就會長久地沉淪在生死輪迴中，遭受各種痛苦。 諸佛如來所說的法，無論是現在、過去還是未來， 都勝過父母和親族，永遠伴隨著眾生而不離去。 三聚之類的眾生，常常被三種過錯所支配， 不斷地在三界中輪迴，以三種感受為伴侶。 身、口、意三業迷惑著眾生，使他們走向充滿危險的惡道， 他們常常貪戀三有（欲有、色有、無色有），在三有的法則中不斷輪迴。 如果眾生皈依三寶（佛、法、僧），自在地修行，證得三菩提（佛的智慧）， 斷除並遠離三種邪見，這樣的人就能脫離各種痛苦。 在過去、現在、未來三個時段中，都樂於奉行正道，如實地觀察到三種衰老（老、病、死）， 在飲食方面知道適可而止，這樣的人就能遠離憂愁和煩惱。 超越貪婪、嗔恨、愚癡這三種聚集，善於思考身、口、意三業，不造作惡業， 這樣修行的人就能脫離生的痛苦，永遠斷除一切憂愁和煩熱。 如果有人知道什麼是正道，什麼不是正道，對於存在和不存在能夠善於思考， 能夠很好地修習慈悲心，就能得到第一最殊勝的道路。 如果眾生不被煩惱所擾亂，內心常常保持清凈，沒有污染， 能夠遠離不善良的各種惡法，應當知道這個人能夠得到解脫。 如果有人能夠奉行正道，因為有正確的念頭和強大的力量，非常堅固， 常常喜歡遠離各種存在，這個人毫無疑問必定能夠解脫。 如果有人能夠斷除……
【English Translation】 English version In the realm of hungry ghosts, beings are tormented by ignorance, In the cycle of birth and death of all beings, even the slightest joy is unattainable. They generate thoughts of joy amidst suffering, beings are deluded by ignorance and deceived by desire, There is no one to teach them the right path, so they cannot escape from this suffering. If someone stays away from virtuous teachings, constantly lies, and lacks integrity, And cannot cultivate the practice of meditation, they will sink into the cycle of birth and death, enduring all kinds of suffering. The Dharma spoken by all Buddhas and Tathagatas, whether in the present, past, or future, Surpasses parents and relatives, always accompanying beings without leaving. Beings of the three categories are constantly dominated by three kinds of faults, Constantly revolving in the three realms, with three kinds of feelings as companions. The three karmas of body, speech, and mind delude beings, leading them to dangerous evil paths, They often crave the three existences (desire realm, form realm, formless realm), constantly revolving in the laws of the three existences. If beings take refuge in the Three Jewels (Buddha, Dharma, Sangha), freely cultivate and attain the Three Bodhis (wisdom of the Buddha), Cut off and stay away from the three kinds of wrong views, such a person can escape from all suffering. In the three times (past, present, future), they are happy to practice the right path, truly observing the three kinds of aging (old age, sickness, death), Knowing contentment in food and drink, such a person can stay away from sorrow and vexation. Transcend the three clusters of greed, hatred, and ignorance, think well of the three karmas of body, speech, and mind, and do not create evil deeds, Such a practitioner can escape the suffering of birth, and forever cut off all sorrow and heat. If someone knows what is the right path and what is not the right path, and can think well about existence and non-existence, And can cultivate loving-kindness and compassion well, they will attain the first and most supreme path. If beings are not disturbed by afflictions, and their minds are always pure and unpolluted, And can stay away from all kinds of unwholesome and evil dharmas, it should be known that this person can attain liberation. If someone can practice the right path, because of right mindfulness and great strength, very firm, And always likes to stay away from all existences, this person will surely be liberated without doubt. If someone can cut off...
有愛， 不起有愛悕望心， 是人于生老死苦， 乃至不生微細著。 若有愚人造諸業， 作諸惡已轉增長， 諸欲如毒不可親， 有智之人應舍離。 若人舍離於諸欲， 心常樂求解脫果， 是人不善滅無餘， 如日光照除闇冥。 如是親近善法者， 常舍一切諸不善， 能善思惟凈不凈， 如是略說汝當知。』
「如是比丘當念此世、他世，以智慧利益。心既念已，當以智慧饒益一切世間，觀地獄苦，於一切眾生思惟憶念起慈愍心，修行慈悲。於一切地獄怖畏苦惱逼迫之處，具觀察已，知業果報。知業報已，生厭離心，復作是觀：此諸眾生云何沒于種種惡道大怖畏處，行於生死曠野之中？如是比丘作是思惟，生慈悲心，知餓鬼道險惡之業，由心貪嫉，欺誑於人，貪惜積聚慾望長富，廣積眾惡；惡貪所覆，不行佈施，不施沙門、婆羅門及諸病瘦、盲冥貧窮，有來乞求，心生慳嫉不肯施與，不作功德、不持禁戒，此世他世無利衰惱，妻子奴婢吝惜不與，慳嫉自誑。以是因緣，墮餓鬼中。女人多生餓鬼道中。何以故？女人之性，心多妒嫉，丈夫未隨，便起妒意，以是因緣，女人多生餓鬼道中。
「複次，比丘知業果報，觀餓鬼道，餓鬼所住在何等處？作是觀
【現代漢語翻譯】 現代漢語譯本： 有愛（貪愛），不起有愛悕望心， 是人對於生老死苦，乃至不生微細的執著。 若有愚人造作各種惡業，做了各種惡事后反而增長， 各種慾望如同毒藥不可親近，有智慧的人應當捨棄。 如果有人捨棄各種慾望，內心常常快樂地求解脫的果實， 這個人能夠滅盡所有不善，如同日光照耀驅除黑暗。 像這樣親近善良之法的人，常常捨棄一切不善， 能夠很好地思惟清凈與不清凈，這些簡略地說給你聽，你應該知道。』
『像這樣，比丘應當思念此世、他世，用智慧利益眾生。內心已經思念之後，應當用智慧饒益一切世間，觀察地獄的痛苦，對於一切眾生思惟憶念生起慈悲憐憫之心，修行慈悲。對於一切地獄中充滿怖畏、苦惱逼迫的地方，仔細觀察之後，知道這是業的果報。知道業報之後，生起厭離之心，又這樣觀察：這些眾生為什麼會沉沒在各種惡道大恐怖之處，行走在生死曠野之中？像這樣，比丘作這樣的思惟，生起慈悲心，知道餓鬼道的險惡之業，是由於內心貪婪嫉妒，欺騙他人，貪戀吝惜積聚，希望長久富有，廣泛積聚各種惡行；被惡貪所覆蓋，不行佈施，不佈施給沙門（出家修行者）、婆羅門（祭司）以及各種生病瘦弱、盲人、貧窮的人，有人來乞求，內心生起慳吝嫉妒不肯施與，不作功德、不持守戒律，此世他世都沒有利益只有衰敗苦惱，對於妻子奴婢也吝惜不給與，慳吝嫉妒自欺欺人。因為這些因緣，墮入餓鬼道中。女人大多會生在餓鬼道中。為什麼呢？因為女人的本性，內心多有嫉妒，丈夫還沒有依順自己，就生起嫉妒之意，因為這些因緣，女人大多會生在餓鬼道中。
『再次，比丘知道業的果報，觀察餓鬼道，餓鬼所居住在什麼樣的地方？作這樣的觀察……』
【English Translation】 English version: Having love (craving), not arising with a mind of longing for love, Such a person, regarding the suffering of birth, old age, and death, does not even generate subtle attachments. If foolish people create various karmas, and after committing various evils, they increase them further, Various desires are like poison and should not be approached; wise people should abandon them. If someone abandons various desires, their mind is always happy to seek the fruit of liberation, This person can extinguish all unwholesome deeds, just as sunlight illuminates and dispels darkness. Those who associate with good Dharma in this way constantly abandon all unwholesome deeds, They can contemplate well on purity and impurity; I have briefly told you this, you should know.』
『Thus, a Bhikshu (monk) should contemplate this world and the other world, benefiting with wisdom. Having contemplated in their mind, they should benefit all sentient beings with wisdom, observe the suffering of hell, and contemplate and remember all sentient beings, generating a compassionate mind, practicing loving-kindness and compassion. Having thoroughly observed all places in hell filled with fear, suffering, and oppression, they know the retribution of karma. Knowing the karmic retribution, they generate a mind of aversion and detachment, and further contemplate: Why are these sentient beings submerged in various evil paths, in places of great terror, walking in the wilderness of birth and death? Thus, a Bhikshu, contemplating in this way, generates a compassionate mind, knowing the perilous karma of the preta (hungry ghost) realm, due to greed and jealousy in their minds, deceiving others, being greedy and miserly in accumulation, hoping for long-lasting wealth, and extensively accumulating various evil deeds; covered by evil greed, they do not practice giving, not giving to Shramanas (ascetics), Brahmanas (priests), and various sick, weak, blind, and poor people, and when someone comes to beg, they generate a miserly and jealous mind, unwilling to give, not performing meritorious deeds, not upholding precepts, having no benefit but only decline and suffering in this life and the next, and being miserly even with their wives, servants, and maids, deceiving themselves with miserliness and jealousy. Because of these causes, they fall into the preta realm. Women are mostly born in the preta realm. Why? Because the nature of women is often filled with jealousy; even before their husbands comply, they generate jealousy, and because of these causes, women are mostly born in the preta realm.
『Furthermore, a Bhikshu, knowing the retribution of karma, observes the preta realm, where do the pretas reside? Contemplating in this way...』
已，即以聞慧，觀諸餓鬼略有二種。何等為二？一者人中住；二者住于餓鬼世界。是人中鬼，若人夜行則有見者；餓鬼世界者，住于閻浮提下五百由旬，長三萬六千由旬，及余餓鬼惡道眷屬，其數無量，惡業甚多，住閻浮提，有近有遠。
「複次，比丘知業果報，觀諸餓鬼有無量種。彼以聞慧，略觀餓鬼三十六種。一切餓鬼皆為慳貪嫉妒因緣，生於彼處，以種種心造種種業、行種種行，種種住處、種種飢渴自燒其身，如是略說三十六種。何等為三十六種？一者迦婆離，鑊身餓鬼；二者蘇支目佉，鍼口餓鬼；三者槃多婆叉，食吐餓鬼；四者毗師咃，食糞餓鬼；五者阿婆叉，無食餓鬼；六者揵陀，食氣餓鬼；七者達摩婆叉，食吐餓鬼；八者婆利藍，食水餓鬼；九者阿賒迦，悕望餓鬼；十者㖉(區伊反)吒，食唾餓鬼；十一者摩羅婆叉，食鬘餓鬼；十二者啰訖吒，食血餓鬼；十三者瞢娑婆叉，食肉餓鬼；十四者蘇揵陀，食香菸餓鬼；十五者阿毗遮羅，疾行餓鬼；十六者蚩陀邏，伺便餓鬼；十七者波多羅，地下餓鬼；十八者矣利提，神通餓鬼；十九者阇婆隸，熾燃餓鬼；二十者蚩陀羅，伺嬰兒便餓鬼；二十一者迦(俱邏反)摩，欲色餓鬼；二十二者三牟陀羅提波，海渚餓鬼；二十三者閻羅王使，執杖餓鬼；二十四者婆羅
【現代漢語翻譯】 現代漢語譯本：
『已』，即憑藉聽聞和思考獲得的智慧，觀察各種餓鬼，大致分為兩種。哪兩種呢？一種是住在人間的；另一種是住在餓鬼世界的。住在人間的餓鬼，如果有人在夜間行走，就能看見它們；住在餓鬼世界的餓鬼，位於閻浮提（Jambudvipa，我們所居住的這個世界）下方五百由旬（Yojana，古印度長度單位），長三萬六千由旬，以及其他的餓鬼和惡道眷屬，數量無量無邊，惡業極多，居住在閻浮提，有近有遠。 『再者，比丘（Bhiksu，佛教出家男眾），通過了解業的果報，觀察到各種餓鬼有無量種。他憑藉聽聞和思考獲得的智慧，大致觀察到三十六種餓鬼。一切餓鬼都是因為慳吝、貪婪和嫉妒的因緣，才生於彼處，以各種各樣的心造作各種各樣的業，做出各種各樣的行為，住在各種各樣的地方，遭受各種各樣的飢渴，焚燒自己的身體。像這樣簡略地說有三十六種。是哪三十六種呢？第一種是迦婆離（Kapali），鑊身餓鬼；第二種是蘇支目佉（Sucimukha），鍼口餓鬼；第三種是槃多婆叉（Pūyabhaksha），食吐餓鬼；第四種是毗師咃（Vishtabhaksha），食糞餓鬼；第五種是阿婆叉（Abhaksha），無食餓鬼；第六種是揵陀（Gandha），食氣餓鬼；第七種是達摩婆叉（Dharmabhaksha），食唾餓鬼；第八種是婆利藍（Varibhaksha），食水餓鬼；第九種是阿賒迦（Ashaka），希望餓鬼；第十種是㖉吒（Kshuta），食唾餓鬼；第十一種是摩羅婆叉（Malyabhaksha），食鬘餓鬼；第十二種是啰訖吒（Raktabhaksha），食血餓鬼；第十三種是瞢娑婆叉（Mamsabhaksha），食肉餓鬼；第十四種是蘇揵陀（Sugandhabhaksha），食香菸餓鬼；第十五種是阿毗遮羅（Abhichara），疾行餓鬼；第十六種是蚩陀邏（Chidra），伺便餓鬼；第十七種是波多羅（Patala），地下餓鬼；第十八種是矣利提（Riddhi），神通餓鬼；第十九種是阇婆隸（Jvalin），熾燃餓鬼；第二十種是蚩陀羅（Chidra），伺嬰兒便餓鬼；第二十一種是迦摩（Kama），欲色餓鬼；第二十二種是三牟陀羅提波（Samudratira），海渚餓鬼；第二十三種是閻羅王使（Yamaraja），執杖餓鬼；第二十四種是婆羅
【English Translation】 English version:
『Already,』 that is, with the wisdom gained through hearing and contemplation, observing the various pretas (hungry ghosts), there are roughly two types. What are the two? One is those who dwell among humans; the other is those who dwell in the preta world. Those who dwell among humans, if people walk at night, they can see them; those who dwell in the preta world are located five hundred yojanas (an ancient Indian unit of distance) below Jambudvipa (the world we live in), with a length of thirty-six thousand yojanas, as well as other pretas and evil-path relatives, their number is immeasurable, their evil karma is extremely great, dwelling in Jambudvipa, some near and some far. 『Furthermore, Bhikshus (Buddhist monks) knowing the retribution of karma, observe that there are countless kinds of pretas. Through the wisdom gained by hearing and contemplation, they roughly observe thirty-six kinds of pretas. All pretas are born in that place due to the causes of stinginess, greed, and jealousy, creating various kinds of karma with various kinds of minds, performing various kinds of actions, dwelling in various kinds of places, suffering various kinds of hunger and thirst, burning their bodies. Thus, briefly speaking, there are thirty-six kinds. What are the thirty-six kinds? The first is Kapali (skull-bearer), the cauldron-bodied preta; the second is Sucimukha (needle-mouth), the needle-mouthed preta; the third is Pūyabhaksha (pus-eater), the vomit-eating preta; the fourth is Vishtabhaksha (excrement-eater), the feces-eating preta; the fifth is Abhaksha (no-food), the foodless preta; the sixth is Gandha (smell), the odor-eating preta; the seventh is Dharmabhaksha (dharma-eater), the spittle-eating preta; the eighth is Varibhaksha (water-eater), the water-eating preta; the ninth is Ashaka (hopeful), the hope-filled preta; the tenth is Kshuta (sneeze), the sneeze-eating preta; the eleventh is Malyabhaksha (garland-eater), the garland-eating preta; the twelfth is Raktabhaksha (blood-eater), the blood-eating preta; the thirteenth is Mamsabhaksha (meat-eater), the meat-eating preta; the fourteenth is Sugandhabhaksha (fragrance-eater), the incense-smoke-eating preta; the fifteenth is Abhichara (swift-goer), the swift-moving preta; the sixteenth is Chidra (hole-seeker), the opportunity-seeking preta; the seventeenth is Patala (underground), the underground preta; the eighteenth is Riddhi (supernatural power), the supernatural-powered preta; the nineteenth is Jvalin (flaming), the blazing preta; the twentieth is Chidra (hole-seeker), the infant-opportunity-seeking preta; the twenty-first is Kama (desire), the desire-and-form preta; the twenty-second is Samudratira (sea-shore), the seashore preta; the twenty-third is Yamaraja (King Yama)'s messenger, the staff-wielding preta; the twenty-fourth is Bhara
婆叉，食小兒餓鬼；二十五者烏殊婆叉，食人精氣餓鬼；二十六者婆羅門羅剎餓鬼；二十七者君茶火爐，燒食餓鬼；二十八者阿輸婆啰他，不凈巷陌餓鬼；二十九者婆移婆叉，食風餓鬼；三十者鴦伽啰婆叉，食火炭餓鬼；三十一者毗沙婆叉，食毒餓鬼；三十二者阿吒毗，曠野餓鬼；三十三者賒摩舍羅，冢間住食熱灰土餓鬼；三十四者毗利差，樹中住餓鬼；三十五者遮多波他，四交道餓鬼；三十六者魔羅迦耶，殺身餓鬼。是為略說三十六種餓鬼，廣說則無量，重心造惡，業行各異，種種慳心，不行佈施，貪心因緣受種種身。
「複次，比丘知業果報，觀諸餓鬼，受大飢渴，自燒其身。以前世時，多起妒嫉，噁心破壞，廣造三業身口意惡、十不善業，生餓鬼中。其人以作十種不善業道因緣，得一切苦，以惡業故生餓鬼中。惡業牽故、業為本故，入于惡道，為彼所縛。以因業故，不脫生死，為無始來獼猴之心躁擾輕轉，行於險難障礙之處，攀緣種種羅網枝條，速疾往返，住生死山，睡于巖窟，所行之處不可覺知。觀心獼猴，速疾不停，應作如是初調伏心。若心不調，能將眾生至大怖處，得大苦惱；如是心怨，能令眾生流轉生死。比丘如是思惟心已，于生死中得離欲穢，厭生死苦，如是思惟：一切生死皆悉苦惱。如是比
【現代漢語翻譯】 現代漢語譯本 婆叉（Bhakkha），是吃小孩的餓鬼；第二十五種是烏殊婆叉（Usubhakkhaka），是吃人精氣的餓鬼；第二十六種是婆羅門羅剎（Brahmana-raksasa）餓鬼；第二十七種是君茶火爐（Kunda-agni），燒食的餓鬼；第二十八種是阿輸婆啰他（Asuci-valita），是不凈巷陌的餓鬼；第二十九種是婆移婆叉（Vayu-bhakkha），是吃風的餓鬼；第三十種是鴦伽啰婆叉（Angara-bhakkha），是吃火炭的餓鬼；第三十一種是毗沙婆叉（Visa-bhakkha），是吃毒的餓鬼；第三十二種是阿吒毗（Atavi），是曠野的餓鬼；第三十三種是賒摩舍羅（Smasana-cara），是住在墳墓間吃熱灰土的餓鬼；第三十四種是毗利差（Vriksha），是住在樹中的餓鬼；第三十五種是遮多波他（Catushpatha），是四交道的餓鬼；第三十六種是魔羅迦耶（Mara-kaya），是殺身的餓鬼。以上是簡略地說明了三十六種餓鬼，如果詳細說明則是無量的。他們因為過去世時，以很重的貪心造作惡業，行為各不相同，種種慳吝之心，不行佈施，因為貪心的因緣而受到種種不同的身形。
『再者，比丘知道業的果報，觀察各種餓鬼，承受著巨大的飢渴，自己焚燒自己的身體。這是因為前世的時候，多起嫉妒，用惡毒的心破壞他人，廣泛地造作身口意三業的惡行、十不善業，所以生到餓鬼道中。這些人因為造作十種不善業道的因緣，得到一切的痛苦，因為惡業的緣故而生到餓鬼道中。被惡業牽引，以業為根本，進入惡道，被惡業所束縛。因為業的因緣，不能脫離生死輪迴，因為從無始以來，心就像獼猴一樣躁動輕浮，在危險艱難的地方行走，攀緣各種羅網枝條，快速地往返，住在生死之山，睡在巖窟之中，所行之處難以覺察。觀察這顆像獼猴一樣的心，快速而不停歇，應當像這樣開始調伏自己的心。如果心不調伏，能將眾生帶到恐怖的地方，得到巨大的苦惱；像這樣的心怨，能令眾生在生死中流轉。比丘像這樣思惟心之後，在生死中就能遠離慾望的污穢，厭惡生死的痛苦，像這樣思惟：一切生死都是苦惱。像這樣比丘』
【English Translation】 English version Bhakkha (eater), are the hungry ghosts that eat children; the twenty-fifth are Usubhakkhaka (eater of essence), are the hungry ghosts that eat human essence; the twenty-sixth are Brahmana-raksasa (Brahmin ogre) hungry ghosts; the twenty-seventh are Kunda-agni (fire pit), the hungry ghosts that eat by burning; the twenty-eighth are Asuci-valita (defiled lane), the hungry ghosts of unclean alleys; the twenty-ninth are Vayu-bhakkha (wind eater), the hungry ghosts that eat wind; the thirtieth are Angara-bhakkha (coal eater), the hungry ghosts that eat hot coals; the thirty-first are Visa-bhakkha (poison eater), the hungry ghosts that eat poison; the thirty-second are Atavi (wilderness), the hungry ghosts of the wilderness; the thirty-third are Smasana-cara (cremation ground dweller), the hungry ghosts that live in cemeteries and eat hot ash; the thirty-fourth are Vriksha (tree), the hungry ghosts that live in trees; the thirty-fifth are Catushpatha (crossroads), the hungry ghosts of the four-way intersections; the thirty-sixth are Mara-kaya (death body), the hungry ghosts that kill bodies. These are briefly described as thirty-six kinds of hungry ghosts, but if described in detail, they are immeasurable. Because in past lives, they created evil karma with heavy greed, their actions are different, with various kinds of stinginess, not practicing generosity, and because of the causes of greed, they receive various different forms.
'Furthermore, a Bhikkhu (monk) knows the results of karma, observing the various hungry ghosts, enduring great hunger and thirst, burning their own bodies. This is because in past lives, they often arose with jealousy, destroying others with evil minds, widely creating evil deeds of body, speech, and mind, the ten non-virtuous actions, therefore being born into the realm of hungry ghosts. These people, because of creating the causes of the ten non-virtuous paths, obtain all kinds of suffering, because of evil karma, they are born into the realm of hungry ghosts. Being dragged by evil karma, with karma as the root, entering the evil path, being bound by that evil karma. Because of the causes of karma, they cannot escape the cycle of birth and death, because from beginningless time, the mind is like a monkey, restless and frivolous, walking in dangerous and difficult places, climbing various nets and branches, quickly going back and forth, dwelling on the mountain of birth and death, sleeping in rocky caves, the places they go are difficult to perceive. Observing this mind like a monkey, quick and unceasing, one should begin to tame one's mind in this way. If the mind is not tamed, it can lead sentient beings to places of great fear, obtaining great suffering; such a mind-enemy can cause sentient beings to transmigrate in birth and death. A Bhikkhu, after contemplating the mind in this way, can be free from the defilements of desire in birth and death, detesting the suffering of birth and death, contemplating in this way: all of birth and death is suffering. Like this, a Bhikkhu'
丘思惟分別，餓鬼之中有無量種。思惟是已，一一分別，觀諸業報非無因生，苦樂好醜、凈與不凈、善惡貴賤上下生滅，一切雜類非自然生。
「比丘如是觀諸餓鬼，知業果報，以聞慧觀，云何觀于迦婆離，鑊身餓鬼？其身長大過人兩倍，無有面目，手足穿穴，猶如鑊腳，熱火滿中焚燒其身如火燒林，飢渴惱熱，時報所縛，無人能救，無歸無怙愁憂苦惱，無人救護。以何業故生於彼處？即以聞慧見：此眾生於前世時，以貪財故為他屠殺，受雇殺生，臠割脂肉，心無悲愍；貪心殺生，殺已隨喜，造集惡業，其心不悔。如是惡人身壞命終墮于惡道，受迦婆離餓鬼之身(迦婆離迦魏言鑊身)，在於地下五百由旬。從此命終，忽然即往生於大怖黑闇之處，既生之後，上下二山一時俱合，壓笮其身受大苦惱，身增轉大滿一由旬，為飢渴火焚燒其身，餓鬼道中經五百歲。餓鬼道中一日一夜，此閻浮提日月歲數經於十年。如是五百歲名為一生，少出多減，命亦不定。又第二業墮餓鬼中：若有眾生受他寄物，抵拒不還，生於彼處。不施資財、不以法施、不施無畏，若男、若女不行如是三種佈施，常懷慳嫉。以是因緣生餓鬼中。
「複次，比丘知業果報，觀于餓鬼。彼以聞慧，觀于鍼口諸餓鬼等，以何等業而生其中？彼以聞
【現代漢語翻譯】 現代漢語譯本：比丘仔細地分辨，餓鬼之中有無量種類。仔細思考之後，一一加以分辨，觀察到各種業報並非沒有原因產生，無論是苦樂、好醜、清凈與不凈、善惡貴賤、上升下墮、出生和滅亡，一切混雜的類別都不是自然而然產生的。 『比丘，像這樣觀察各種餓鬼，瞭解業的果報，用聽聞而來的智慧來觀察，如何觀察迦婆離（指鑊身）鑊身餓鬼呢？它的身體長大超過常人的兩倍，沒有面目，手腳上有穿透的孔洞，就像鑊的腳一樣，充滿熱火焚燒它的身體，如同火燒森林，被飢渴所惱，被時辰和業報所束縛，沒有人能夠救它，沒有依靠，沒有救助，憂愁苦惱，沒有人救護。因為什麼業而生於那種地方呢？就是用聽聞而來的智慧看到：這個眾生在前世的時候，因為貪圖錢財而替別人屠殺，受僱傭去殺生，分割肢解脂肉，心中沒有悲憫；因為貪心而殺生，殺了之後還隨喜，造作聚集惡業，心中不後悔。像這樣的惡人身死命終之後墮入惡道，承受迦婆離餓鬼之身（迦婆離，迦魏語，意為鑊身），在地下五百由旬的地方。從那裡命終之後，忽然就往生到大恐怖的黑暗之處，出生之後，上下兩座山同時合攏，擠壓它的身體，承受巨大的苦惱，身體增長變得更大，達到一由旬，被飢渴的火焰焚燒它的身體，在餓鬼道中經歷五百歲。餓鬼道中的一日一夜，相當於閻浮提的日月歲數十年。這樣五百歲稱為一生，壽命有長有短，並不確定。又有第二種業會墮入餓鬼道中：如果有的眾生接受別人寄託的財物，抵賴不還，就會生於那種地方。不佈施資財、不以佛法佈施、不佈施無畏，無論是男人還是女人，不實行這三種佈施，常常懷有慳吝和嫉妒。因為這樣的因緣而生在餓鬼中。 『再次，比丘瞭解業的果報，觀察餓鬼。他用聽聞而來的智慧，觀察鍼口等各種餓鬼，因為什麼樣的業而生在其中呢？他用聽聞
【English Translation】 English version: The Bhikshu contemplates and distinguishes that there are countless kinds of pretas (hungry ghosts). After contemplating, he distinguishes them one by one, observing that various karmic retributions do not arise without a cause. Whether it is suffering or happiness, beauty or ugliness, purity or impurity, good or evil, nobility or lowliness, ascending or descending, birth or death, all kinds of mixed states do not arise naturally. 'Bhikshu, observing the various pretas in this way, understanding the retribution of karma, how does one observe the Kapalika (meaning cauldron-bodied) preta with wisdom gained from listening? Its body is twice as large as a normal person, without a face, with holes piercing its hands and feet, like the legs of a cauldron, filled with hot fire burning its body like a forest fire, tormented by hunger and thirst, bound by time and retribution, no one can save it, without refuge, without help, sorrowful and distressed, without protection. What karma causes it to be born in such a place? It is seen with wisdom gained from listening that this being, in a previous life, killed for others out of greed for wealth, hired to kill, dismembering flesh and fat, without compassion in its heart; killing out of greed, rejoicing after killing, creating and accumulating evil karma, without remorse in its heart. Such an evil person, after death, falls into an evil path, enduring the body of a Kapalika preta (Kapalika, in the language of Jiawei, means cauldron-bodied), in a place five hundred yojanas below the ground. After dying from there, it suddenly goes to a place of great terror and darkness, and after being born, two mountains above and below simultaneously close together, squeezing its body, enduring great suffering, its body growing larger, reaching one yojana, its body burned by the fire of hunger and thirst, spending five hundred years in the preta realm. One day and night in the preta realm is equivalent to ten years in Jambudvipa. Thus, five hundred years is called one lifetime, with varying lengths, and the lifespan is uncertain. Furthermore, a second karma leads to falling into the preta realm: if there are beings who accept entrusted items from others and refuse to return them, they will be born in such a place. Not giving wealth, not giving Dharma, not giving fearlessness, whether male or female, not practicing these three kinds of giving, always harboring stinginess and jealousy. Because of these causes, they are born among the pretas. 'Furthermore, Bhikshu, understanding the retribution of karma, observes the pretas. He observes with wisdom gained from listening the various pretas with needle-like mouths, etc. What kind of karma causes them to be born among them? He uses listening
慧，觀于蘇支目佉餓鬼(蘇支目佉魏云鍼口)，知：此眾生於前世時，以財僱人令行殺戮，慳貪嫉妒，不行佈施、不施衣食、不施無畏、不以法施。如是惡人身壞命終，受于鍼口餓鬼之身，受鬼身已，自業誑惑，所受之身，口如針孔、腹如大山、常懷憂惱，為飢渴火焚燒其身，受諸內苦，外有寒熱、蚊虻惡蟲、熱病惱等。如是身心受種種苦，餓鬼道中一日一夜，比於人間日月歲數經於十年。如是受命，滿五百歲，命亦不定，若男、若女生在其中。又第二業，墮此鍼口餓鬼之中：若有丈夫，敕其婦人，命施沙門、婆羅門食。其婦慳惜，實有言無，語其夫言：『家無所有，當以何等施與沙門及諸道士？』如是婦人誑夫，吝財而不佈施，身壞命終墮于鍼口餓鬼之中。由其積習多造惡業，是故婦人多生餓鬼道中。何以故？女人貪慾、妒嫉多故，不及丈夫；女人小心、輕心，不及丈夫。以是因緣，生餓鬼中。乃至嫉妒惡業，不失不壞不朽，于餓鬼中不能得脫；業盡得脫，從此命終，生畜生中。于畜生中，受遮吒迦鳥身(此鳥唯食天雨，仰口承天雨水而飲之，不得食余水)，常患飢渴，受大苦惱。畜生中死，生於人中，以餘業故，常困飢渴，受苦難窮，常行乞食，以自存濟。以餘業故，受如斯報。
「複次，比丘知業果報，
【現代漢語翻譯】 現代漢語譯本 慧，觀察蘇支目佉餓鬼（蘇支目佉，魏譯為鍼口），得知：這種眾生在前世的時候，用錢財僱人去進行殺戮，慳吝貪婪且嫉妒，不肯行佈施，不施捨衣食，不施捨無畏，也不用法來佈施。這樣的惡人在身死命終之後，就受到鍼口餓鬼的果報，受了餓鬼之身以後，被自己的業力所迷惑，所受的身體，口像針孔一樣細小，肚子卻像大山一樣巨大，常常懷著憂愁煩惱，被飢餓和乾渴的火焰焚燒身體，承受各種內在的痛苦，外面又有寒冷和炎熱，蚊子、虻蟲等惡劣的蟲子，以及熱病等煩惱。像這樣身心承受種種痛苦，餓鬼道中的一天一夜，相當於人間日月歲數的十年。這樣承受罪報，要滿五百歲，壽命也不一定，無論是男人還是女人都會生在其中。還有第二種業，會墮入這鍼口餓鬼之中：如果丈夫命令他的妻子，佈施食物給沙門（出家修道的人）、婆羅門（古代印度教祭司）。他的妻子慳吝愛惜錢財，明明有卻說沒有，告訴她的丈夫說：『家裡什麼都沒有，用什麼來佈施給沙門和各位道士呢？』像這樣的婦人欺騙丈夫，吝惜錢財而不肯佈施，身死命終后就會墮入鍼口餓鬼之中。由於她們長期積累，多次造作惡業，所以婦人大多會生在餓鬼道中。為什麼呢？因為女人貪慾和嫉妒心太重，比不上丈夫；女人心胸狹窄，見識短淺，比不上丈夫。因為這些因緣，所以會生在餓鬼道中。乃至嫉妒的惡業，不會消失，不會損壞，不會腐朽，在餓鬼道中不能夠脫離；業報盡了才能脫離，從餓鬼道中命終，轉生到畜生道中。在畜生道中，會受到遮吒迦鳥的身報（這種鳥只吃天上的雨水，仰著口承接天上的雨水來飲用，不能吃其他的水），常常忍受飢餓和乾渴，承受巨大的苦惱。從畜生道中死去，轉生到人道中，因為還有剩餘的業力，常常被飢餓和乾渴所困擾，承受無盡的痛苦，常常乞討食物，用來維持生存。因為剩餘的業力，所以會受到這樣的果報。 『再次，比丘知道業的果報，
【English Translation】 English version Wisdom, observing the Suci-mukha (Suci-mukha, translated as 'needle-mouth') hungry ghost, knows: This being, in a previous life, hired people with wealth to commit killings, was miserly, greedy, and jealous, unwilling to give alms, not giving clothing and food, not giving fearlessness, and not giving the Dharma. Such an evil person, after the body breaks and life ends, receives the body of a needle-mouth hungry ghost. Having received the ghost body, deluded by their own karma, the body they receive has a mouth as small as a needle hole, a belly as large as a mountain, constantly harboring sorrow and distress, being burned by the fire of hunger and thirst, enduring all kinds of internal suffering, and externally experiencing cold and heat, mosquitoes, gadflies, and other evil insects, and the torment of fever. In this way, the body and mind endure all kinds of suffering. One day and night in the realm of hungry ghosts is equivalent to ten years in the human world. In this way, they endure this fate for five hundred years, and their lifespan is uncertain, whether male or female, they are born into it. Furthermore, a second kind of karma leads to falling into this needle-mouth hungry ghost realm: If a husband orders his wife to give food to Shramanas (ascetics) and Brahmins (ancient Indian priests), and his wife is miserly and stingy, saying she has nothing when she does, telling her husband, 'There is nothing in the house, what shall we give to the Shramanas and other ascetics?' Such a woman deceives her husband, being stingy with wealth and not giving alms, and after her body breaks and life ends, she falls into the needle-mouth hungry ghost realm. Because of their accumulated habits of creating evil karma, women are mostly born into the hungry ghost realm. Why? Because women have more greed and jealousy, not comparable to men; women are narrow-minded and shallow, not comparable to men. Because of these causes and conditions, they are born into the hungry ghost realm. Even the evil karma of jealousy does not disappear, does not decay, does not perish, and they cannot escape from the hungry ghost realm; only when the karma is exhausted can they escape, and after dying in the hungry ghost realm, they are reborn into the animal realm. In the animal realm, they receive the body of a Chataka bird (this bird only eats rainwater, holding its mouth up to receive rainwater to drink, and cannot eat other water), constantly suffering from hunger and thirst, enduring great distress. After dying in the animal realm, they are reborn into the human realm, and because of the remaining karma, they are constantly plagued by hunger and thirst, enduring endless suffering, constantly begging for food to sustain themselves. Because of the remaining karma, they receive such retribution. 『Furthermore, the Bhikshu knows the karmic retributions,
觀諸餓鬼。彼以聞慧，觀于食吐諸餓鬼等，是諸眾生以何業故受于食吐餓鬼之身？彼以聞慧知：此眾生前世之時，身為婦人，誑惑其夫，自啖美食，心懷慳嫉，憎惡其子而不施與；或有丈夫，妻無異心，便起妒意，獨食美味不施妻子。以是因緣，墮于槃多餓鬼之中(槃多婆叉魏言食吐)，受餓鬼身，常為飢渴焚燒其身。其身廣大長半由旬，于曠野中四奔疾走求覓漿水，高聲㘁叫唱言飢渴。以此眾生，前世之時不以財物、無畏佈施，不行法施，以是因緣，生餓鬼中，壽命長遠，如上所說，經五百歲乃至惡業未盡、不破不壞，終不得脫。在食吐鬼中，常求歐吐，困不能得。從此命終，生畜生中亦常食吐，受飢渴苦。畜生中死，生於人中，餘業因緣，常患飢渴，于諸巷陌常拾世人所棄殘食，或從沙門及婆羅門乞求自活。以餘業故，受如斯報。
「複次，比丘知業果報，觀諸餓鬼。彼以聞慧知：此眾生於前世時，多行貪嫉，常懷慳惜不行佈施，以不凈食施諸沙門及婆羅門，如是沙門及婆羅門不知不凈而便食之。此人以是惡業因緣，身壞命終墮于惡道，生於食糞餓鬼之中，壽命長短如上所說，亦五百歲，飢渴燒身，求諸糞穢，猶不可得。以業力故，常不從心，不凈之處蛆蟲糞屎，馳走求索常不充足，至命不盡，常受苦惱。
【現代漢語翻譯】 現代漢語譯本 觀察各種餓鬼。菩薩以聽聞的智慧，觀察那些以吞食嘔吐物為生的餓鬼等眾生，思考這些眾生是由於什麼業力而遭受這種食吐餓鬼之身？菩薩以聽聞的智慧得知：這些眾生在前世的時候，如果是婦女，就欺騙自己的丈夫，獨自享用美食，內心充滿吝嗇和嫉妒，憎恨自己的孩子而不給予食物；或者有丈夫，妻子對他沒有二心，卻心生嫉妒，獨自享用美味食物而不施捨給妻子兒女。因為這些因緣，墮入食吐餓鬼之中（槃多婆叉意為食吐），遭受餓鬼之身，經常被飢餓和乾渴焚燒身體。他們的身體廣大，長達半由旬（約合幾里），在曠野中四處奔跑，急切地尋找漿水，高聲嚎叫，喊著飢餓和乾渴。這些眾生，在前世的時候不以財物、無畏施捨，也不行法施，因為這些因緣，生於餓鬼道中，壽命長遠，如上面所說，經歷五百歲，乃至惡業沒有窮盡、沒有破滅，始終無法脫離。在食吐鬼中，經常尋求嘔吐物，困苦不堪也無法得到。從此命終之後，轉生到畜生道中，也經常以嘔吐物為食，遭受飢餓和乾渴的痛苦。從畜生道中死去，轉生到人道中，由於剩餘的業力因緣，經常患有飢餓和乾渴，在街巷裡經常撿拾世人丟棄的殘羹剩飯，或者向沙門（出家修道者）和婆羅門（祭司）乞討來維持生活。因為剩餘的業力，遭受這樣的果報。
『再者，比丘（出家修道者）了知業的果報，觀察各種餓鬼。菩薩以聽聞的智慧得知：這些眾生在前世的時候，大多行為貪婪嫉妒，經常懷有吝嗇之心，不行佈施，用不乾淨的食物施捨給沙門和婆羅門，而這些沙門和婆羅門不知道食物不乾淨就吃了下去。這個人因為這樣的惡業因緣，身死命終后墮入惡道，生於食糞餓鬼之中，壽命長短如上面所說，也是五百歲，被飢餓和乾渴焚燒身體，尋找各種糞便污穢，也無法得到。因為業力的緣故，經常不能如願，在不乾淨的地方，蛆蟲糞便之中，奔走尋求，卻常常不能滿足，直到生命終結，經常遭受痛苦煩惱。
【English Translation】 English version Observing the various pretas (hungry ghosts). The Bodhisattva, with the wisdom of hearing, observes those pretas who live by consuming vomit, and contemplates what karma causes these beings to be born as pretas who eat vomit. The Bodhisattva, with the wisdom of hearing, knows: These beings, in their past lives, if they were women, deceived their husbands, consumed delicious food alone, were filled with stinginess and jealousy, hated their children and did not give them food; or if they were husbands, were jealous even when their wives were faithful, consumed delicious food alone and did not share it with their wives and children. Because of these causes and conditions, they fell into the pretas who eat vomit (Pandu-bhaksha, meaning 'vomit-eaters'), suffering the body of a preta, constantly burned by hunger and thirst. Their bodies are vast, half a yojana (a unit of distance, approximately several miles) in length, and they run swiftly through the wilderness, eagerly seeking water, crying out loudly, proclaiming their hunger and thirst. These beings, in their past lives, did not give alms of wealth or fearlessness, nor did they practice Dharma-giving. Because of these causes and conditions, they are born in the preta realm, with a long lifespan, as mentioned above, lasting five hundred years, until their evil karma is exhausted, not broken, and not destroyed, they cannot escape. Among the vomit-eating ghosts, they constantly seek vomit, but are unable to obtain it even in their distress. After dying from this, they are reborn in the animal realm, where they also constantly eat vomit, suffering the pain of hunger and thirst. After dying in the animal realm, they are reborn in the human realm, where, due to the remaining karmic causes, they constantly suffer from hunger and thirst, and often pick up the leftover food discarded by people in the streets, or beg from shramanas (ascetics) and brahmins (priests) to sustain themselves. Because of the remaining karma, they receive such retribution.
『Furthermore, the bhikshu (monk) knows the karmic consequences and observes the various pretas. The Bodhisattva, with the wisdom of hearing, knows: These beings, in their past lives, mostly acted with greed and jealousy, constantly harbored stinginess, and did not practice giving. They gave impure food to shramanas and brahmins, and these shramanas and brahmins unknowingly ate the impure food. Because of this evil karma, after their bodies were destroyed and their lives ended, they fell into the evil realms, and were born among the pretas who eat feces, with a lifespan as mentioned above, also five hundred years, burned by hunger and thirst, seeking various kinds of filth and excrement, but unable to obtain them. Because of the power of karma, they are constantly unable to fulfill their desires, and in unclean places, among maggots and excrement, they run about seeking, but are often unable to be satisfied, and until the end of their lives, they constantly suffer pain and affliction.
乃至惡業不盡不壞不朽，故不得脫；若惡業盡，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔，遍受惡身。若生人中，貧窮多病，常困飢渴，恒乞朝餐，以自活命，無量衰惡以為嚴飾，其身破裂，不凈臭穢，人所惡賤，口氣腥臊，其齒䵩黑。餘業因緣，受如是報。
「複次，比丘知業果報，觀于餓鬼慳嫉地處。一切餓鬼，慳嫉為本，是諸眾生以何業故生於無食餓鬼之中？彼以聞慧知：諸餓鬼前身之時，以慳嫉故，自覆其心，妄語欺誑，自恃強力，抂誣良善，系之囹圄，禁人糧食，令其致死，殺已快心，不生悔恨，心生隨喜，復教他人，既作惡業，初不改悔。如是惡人身壞命終生於無食餓鬼之中，若男、若女生於其中，飢渴之火增長熾燃，如山浚水涌波之力，腹中火起焚燒其身無有遺余，滅已復生，生已復燒。有二種苦焚燒其身：一者飢渴；二者火燒。其人苦逼，㘁叫悲惱，四方馳走，自業惡果不可思議。其人如是受內外苦，一切身份業火所燒，身內出火自焚其體，譬如大樹內空乾燥。若人投火燒之熾燃，此鬼被燒亦復如是，遍身皆燃，哀叫悲哭，口中火出，二焰俱起焚燒其身，慞惶求道，地生棘刺皆悉火燃，貫其兩足苦痛難忍，哀㘁悲叫，火燒其舌皆悉融爛，如燒凝酥，滅已復生。以惡業故，奔
【現代漢語翻譯】 現代漢語譯本：乃至惡業沒有窮盡、沒有消壞、沒有磨滅，所以不能解脫。如果惡業窮盡，從此命終，隨著業力流轉，承受生死之苦。人身難以獲得，就像海龜遇到浮木孔一樣困難，遍受各種惡劣的身體。如果生在人間，就會貧窮多病，經常困於飢餓乾渴，總是乞討早飯來維持生命，無數的衰敗和惡事作為裝飾，身體破敗殘缺，不乾淨且臭穢，被人厭惡輕賤，口中氣息腥臭難聞，牙齒污黑。這是由於剩餘的惡業因緣，而承受這樣的報應。
『再者，比丘通過了解業的果報，觀察餓鬼慳吝嫉妒的地方。一切餓鬼，以慳吝嫉妒為根本原因。這些眾生因為什麼業而生於沒有食物的餓鬼之中呢？他通過聽聞智慧得知：這些餓鬼前世的時候，因為慳吝嫉妒，自己矇蔽自己的心，用虛妄的言語欺騙誆騙他人，仗恃自己強大的力量，誣陷善良的人，把他們關進監獄，斷絕他們的糧食，使他們因此而死，殺了人之後感到快樂，不產生後悔，心中反而隨喜，還教唆其他人也這樣做。這樣作惡的人，身死命終之後，就生於沒有食物的餓鬼之中。無論是男人還是女人，生在其中，飢餓乾渴的火焰增長熾盛燃燒，就像山谷中的水涌起波濤的力量一樣，腹中的火焰燃起焚燒他們的身體，沒有留下任何剩餘，熄滅之後又重新產生，產生之後又繼續焚燒。有兩種痛苦焚燒他們的身體：一是飢餓乾渴；二是火焰焚燒。這些人被痛苦逼迫，嚎叫悲傷惱怒，向四面八方奔跑，自己所作惡業的果報真是不可思議。這些人就這樣承受著內外的痛苦，全身的各個部分都被業火所焚燒，身體內部生出火焰自己焚燒自己的身體，就像大樹內部空虛乾燥一樣。如果有人投入火焰焚燒它，火焰就會熾盛燃燒，這些餓鬼被焚燒也是這樣，全身都被火焰燃燒，哀嚎悲哭，口中噴出火焰，兩種火焰一起燃起焚燒他們的身體，驚慌失措地尋找出路，地上生出帶刺的荊棘，都被火焰點燃，刺穿他們的雙腳，痛苦難以忍受，哀嚎悲叫，火焰焚燒他們的舌頭，全部融化腐爛，就像焚燒凝固的酥油一樣，熄滅之後又重新產生。因為惡業的緣故，奔跑』
【English Translation】 English version: Even if evil karma is not exhausted, not destroyed, not decayed, one cannot be liberated. If evil karma is exhausted, upon death, one transmigrates according to karma, enduring the suffering of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a floating piece of wood with a hole in it, and one endures all kinds of evil bodies. If born among humans, one will be poor and sickly, constantly plagued by hunger and thirst, always begging for morning meals to sustain life, adorned with countless declines and evils, the body broken and incomplete, unclean and foul-smelling, despised and loathed by people, with foul and fishy breath, and black teeth. Due to the remaining karma, one receives such retribution.
'Furthermore, a Bhiksu (Buddhist monk) knowing the retribution of karma, observes the place of the hungry ghosts, characterized by stinginess and jealousy. All hungry ghosts have stinginess and jealousy as their root cause. By what karma do these beings arise in the realm of foodless hungry ghosts? Through the wisdom of hearing, he knows that in their previous lives, these hungry ghosts, due to stinginess and jealousy, obscured their own minds, deceived and defrauded others with false words, relied on their own strength, falsely accused the virtuous, imprisoned them, cut off their food, causing them to die, and felt happy after killing them, without remorse, but rather rejoicing in their hearts, and even teaching others to do the same. Such evil people, upon the destruction of their bodies and the end of their lives, are born into the realm of foodless hungry ghosts. Whether male or female, born into it, the fire of hunger and thirst increases and burns fiercely, like the force of water surging in a mountain valley, the fire in their bellies rises and burns their bodies, leaving nothing remaining, extinguished and then reborn, reborn and then burned again. There are two kinds of suffering that burn their bodies: one is hunger and thirst; the other is the burning of fire. These people, oppressed by suffering, howl in sorrow and distress, running in all directions, the retribution of their own evil karma is inconceivable. These people thus endure internal and external suffering, every part of their bodies burned by the fire of karma, fire arising from within their bodies, burning themselves, like a large tree that is hollow and dry inside. If someone throws fire into it, it will burn fiercely, and these ghosts are burned in the same way, their whole bodies burning, wailing and crying, fire coming out of their mouths, both flames rising together to burn their bodies, panicking and seeking a way out, thorns growing on the ground, all ignited by fire, piercing their feet, the pain unbearable, wailing and crying, the fire burning their tongues, all melted and rotten, like burning solidified ghee, extinguished and then reborn. Because of evil karma, running.'
走求水至諸池流泉源諸水，水即枯竭。其人惡業，至於林中游戲之處，若在高原、若陂澤中，顛倒見故，但見一切大火猛焰，山地樹木悉見熾燃。往趣諸水，見諸水邊守水諸鬼手捉器仗，逆打其頭，受大苦惱，皆由前世貪嫉心怨之所誑惑。壽命長遠經五百歲亦如上說。如是惡業，常無所食，惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；若業盡得脫，從此命終，惡業所吹，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，處母胎時，母不能食，令母身色憔悴醜惡，殺生業故，胞胎傷墮。設不胎夭，令母身體臭穢可惡，樂行不善；若得出生，短命多難，王難繫縛，受牢獄苦飢渴餓死。以餘業故，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食氣諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，多食美食而自食啖，不施妻子及余眷屬，妻子但得嗅其香氣，不知其味，于妻子前而獨食之；以慳嫉故，同業眷屬而不施與，亦教他人不給妻子，起隨喜心，數造斯過而不改悔，不生慚愧。如是惡人身壞命終生於食氣餓鬼之中。既生之後，飢渴燒身，處處奔走呻吟㘁叫，悲泣愁毒，唯恃塔廟及以天祀有信之人設諸供養，因其香氣及嗅餘氣以自活命。復有嗅氣諸餓鬼等
【現代漢語翻譯】 現代漢語譯本：如果有人想取水，走到各個池塘、河流、泉水等水源處，卻發現水源都已枯竭。這是因為這個人過去所造的惡業所致。當他走到林中嬉戲的地方，或者高原、沼澤中，由於顛倒的見解，所見到的都是熊熊燃燒的大火，山地樹木都被火焰吞噬。當他想去取水時，卻看到守水鬼手持武器，擊打他的頭部，使他遭受巨大的痛苦。這些都是因為前世的貪婪、嫉妒和怨恨所造成的迷惑。他的壽命很長，可能有五百歲，情況也和上面所說的一樣。因為這樣的惡業，他常常沒有東西可吃。惡業沒有結束，所以他無法死去。乃至惡業沒有結束、沒有壞滅、沒有腐朽，所以他無法解脫。如果惡業結束了，他才能得到解脫。從此命終之後，被惡業所吹動，隨著業力流轉，遭受生死的痛苦。人身很難得到，就像海龜遇到浮木孔一樣困難。如果他轉生為人，在母親的胎中時，母親無法進食，導致母親身體憔悴醜陋。這是因為他前世殺生的惡業，導致胞胎受傷墜落。即使沒有胎死腹中，也會讓母親的身體散發著臭穢的氣味，喜歡做不好的事情。如果他能夠出生，也會短命多災，遭受官司的束縛，被關在牢獄中，忍受飢渴而死。因為他所剩餘的惡業，所以會遭受這樣的報應。 『再者，比丘應該瞭解業的果報，觀察餓鬼的世界。他通過聽聞佛法所獲得的智慧，觀察那些以食氣的餓鬼等眾生，是因為什麼樣的業而生在其中的呢？他通過聽聞佛法所獲得的智慧知道：這些眾生在前世的時候，經常吃美食，卻只顧自己享用，不施捨給妻子和其餘的眷屬，妻子只能聞到香味，卻嘗不到味道。在妻子面前獨自享用美食，因為慳吝和嫉妒的緣故，對於同業的眷屬也不施捨，還教唆他人不要給妻子食物，並且對這種行為產生隨喜之心，多次犯下這樣的過錯而不改正，不生慚愧之心。這樣的惡人在身壞命終之後，就會生在食氣餓鬼之中。出生之後，飢渴焚燒著他們的身體，到處奔走嚎叫，悲傷哭泣，充滿愁苦和毒害，只能依靠塔廟以及祭祀天神的有信仰的人所設定的各種供養，憑藉那些供養的香氣以及嗅到的其他氣味來維持生命。還有一些嗅氣餓鬼等眾生。』
【English Translation】 English version: If someone seeks water, going to various ponds, rivers, springs, and other water sources, they find that the water has dried up. This is due to the evil deeds that person committed in the past. When they go to places of recreation in the forest, or to highlands or marshes, due to their inverted views, they see only raging fires, with the mountains and trees consumed by flames. When they try to fetch water, they see water-guarding ghosts holding weapons, striking their heads, causing them great suffering. All of this is due to the delusions caused by greed, jealousy, and resentment in their past lives. Their lifespan is long, perhaps five hundred years, and the situation is as described above. Because of such evil deeds, they often have nothing to eat. Their evil karma has not ended, so they cannot die. Until their evil karma ends, is destroyed, and decays, they cannot be liberated. If their karma ends, they can be liberated. After death, they are driven by their evil karma, flowing with the force of their deeds, suffering the pain of birth and death. Obtaining a human body is as difficult as a sea turtle encountering a floating piece of wood with a hole in it. If they are reborn as a human, while in their mother's womb, the mother cannot eat, causing her body to become emaciated and ugly. This is because of their past evil deeds of killing, causing the womb to be injured and miscarried. Even if they are not stillborn, they cause their mother's body to emit a foul odor, and they enjoy doing evil. If they are born, they will have a short life full of difficulties, be bound by royal punishment, imprisoned, and die of hunger and thirst. Because of their remaining karma, they suffer such retribution. 『Furthermore, a Bhikshu should understand the retribution of karma and observe the world of hungry ghosts. Through the wisdom gained from hearing the Dharma, he observes those beings such as the hungry ghosts who feed on odors. What karma caused them to be born there? Through the wisdom gained from hearing the Dharma, he knows that these beings, in their past lives, often ate delicious food, but only for their own enjoyment, not sharing it with their wives and other family members. Their wives could only smell the fragrance but not taste the flavor. They ate delicious food alone in front of their wives. Because of stinginess and jealousy, they did not share with their fellow kinsmen, and they also encouraged others not to give food to their wives, and they rejoiced in such actions, repeatedly committing such faults without repentance or shame. Such evil people, after their bodies break and their lives end, are born among the hungry ghosts who feed on odors. After being born, hunger and thirst burn their bodies, and they run around everywhere, wailing and crying, full of sorrow and poison. They can only rely on the various offerings set up by those who have faith in pagodas and temples and those who worship the gods, relying on the fragrance of those offerings and the other odors they smell to sustain their lives. There are also some hungry ghosts who feed on odors.』
，以諸世人多病因緣，水邊林中巷陌交道設諸祭具，因斯香氣以自活命。如是食氣諸餓鬼等，無量苦惱，惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，貧窮多病，身體臭穢。以餘業故，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食法諸餓鬼等，以法因緣令身存立而有勢力，以何業故生於其中？彼以聞慧見：此餓鬼於人中時，性多貪嫉，為活身命、為求財利與人說法，心不敬重，犯戒無信，不為調伏諸眾生故。說不凈法，說言：『殺生得生天福。』強力奪財，言無罪報；以女適人，得大福德，放一牛王亦復如是。以如是等不凈之法為人宣說，得財自供，不行佈施，藏舉積聚。是人以此嫉妒覆心，命終生於惡道之中，受于食法餓鬼之身。是人壽命經五百歲，日月修短亦如上說。于險難處，東西馳走求索飲食，飢渴燒身無能救者，猶如干木為火所燒，頭髮蓬亂身毛甚長，身體羸瘦脈如羅網，脂肉消盡皮骨相里，其身長大堅勁粗陋，爪甲長利。惡業所誑，皺面深眼，淚流若雨，身色𩅝黮猶如黑雲，一切身份惡蟲唼食，蚊虻黑蟲從毛孔入食其身肉。慞惶奔走，若至僧寺，或有人來於眾僧中行二種施，
【現代漢語翻譯】 現代漢語譯本：因為世間眾生多病的原因，所以在水邊、林中、街巷路口設定各種祭祀器具，憑藉這些香氣來維持生命。像這樣以食氣的各種餓鬼等，遭受無量的痛苦和煩惱，因為惡業沒有窮盡，所以不能死去，乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以不能脫離餓鬼道；惡業窮盡才能脫離，從此命終，隨著業力流轉，承受生死之苦，得到人身非常困難，就像海龜遇到漂浮木頭的孔洞一樣。如果生在人間，就會貧窮多病，身體散發臭味。因為剩餘的惡業，所以會受到這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他們通過聽聞的智慧，觀察那些以食物為法的各種餓鬼等，因為某種法的因緣而使身體得以存活並具有力量，是因為什麼樣的業而生在其中的呢？他們通過聽聞的智慧看到：這些餓鬼在做人的時候，天性大多貪婪嫉妒，爲了維持生命、爲了追求財利而為他人說法，內心不敬重，違犯戒律沒有信用，不是爲了調伏各種眾生。宣說不清凈的法，說：『殺生可以得到生天的福報。』強行奪取他人財物，說沒有罪報；把女兒嫁給別人，可以得到很大的福德，放一頭牛王也是這樣。』用像這樣不清凈的法為人宣說，得到財物自己享用，不行佈施，藏匿積聚。這個人因為這種嫉妒之心矇蔽，命終后就生在惡道之中，承受以食物為法的餓鬼之身。這種餓鬼的壽命長達五百歲，日月的長短也像上面所說的一樣。在危險艱難的地方，東西奔走尋求飲食，飢渴焚燒身體沒有人能夠救助，就像乾燥的木頭被火焚燒一樣，頭髮蓬亂，身上的毛很長，身體非常瘦弱，血管像羅網一樣，脂肪和肉都消耗殆盡，皮和骨頭緊緊相連，身體長大堅硬粗陋，爪子和指甲又長又鋒利。被惡業所欺騙，滿臉皺紋，眼睛深陷，眼淚像下雨一樣流淌，身體的顏色黑暗污濁，就像黑雲一樣，身體的各個部分都被惡蟲啃咬，蚊子和黑色的蟲子從毛孔進入啃食他們的身體。驚慌奔走，如果到了僧寺，或者有人來在眾僧中進行兩種佈施，
【English Translation】 English version: Because of the many illnesses of sentient beings in the world, various sacrificial implements are set up by the water's edge, in forests, and at intersections of streets and lanes, relying on these fragrances to sustain life. Like these various hungry ghosts who feed on scents, they endure immeasurable suffering and afflictions. Because their evil karma is not exhausted, they cannot die. Until their evil karma is not exhausted, not destroyed, not decayed, they cannot escape the hungry ghost realm. Only when their karma is exhausted can they escape, and upon death, they transmigrate according to their karma, enduring the suffering of birth and death. Obtaining a human body is extremely difficult, like a sea turtle encountering a hole in a floating log. If they are born among humans, they will be poor, sickly, and have foul-smelling bodies. Because of their remaining karma, they receive such retribution.
Furthermore, a Bhikshu, knowing the results of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he observes those hungry ghosts who subsist on food, whose bodies are sustained and empowered by certain dharmic causes. What karma causes them to be born in that realm? Through his wisdom of hearing, he sees that these hungry ghosts, when they were humans, were often greedy and jealous. To sustain their lives and seek wealth and profit, they taught Dharma to others without reverence, violating precepts and lacking faith, not for the sake of taming sentient beings. They taught impure Dharma, saying, 'Killing living beings brings the merit of being born in heaven.' They forcibly seized others' wealth, saying there was no karmic consequence; 'Giving a daughter in marriage brings great merit, and releasing a bull king is the same.' They proclaimed such impure Dharma to others, obtained wealth for their own enjoyment, and did not practice generosity, hoarding and accumulating. Because their minds were obscured by such jealousy, upon death, they were born in the evil realms, enduring the body of a hungry ghost who subsists on food. These hungry ghosts live for five hundred years, and the length of days and months is as described above. In dangerous and difficult places, they run east and west seeking food and drink, their bodies burned by hunger and thirst, with no one to save them, like dry wood being burned by fire. Their hair is disheveled, the hair on their bodies is very long, their bodies are extremely emaciated, their veins are like a net, their fat and flesh are exhausted, their skin and bones are tightly connected, their bodies are large, hard, crude, their nails are long and sharp. Deceived by evil karma, their faces are wrinkled, their eyes are sunken, tears flow like rain, their body color is dark and turbid like black clouds, all parts of their bodies are gnawed by evil insects, mosquitoes and black insects enter from their pores and eat their flesh. Panicked and running, if they reach a monastery, or if someone comes to perform two kinds of offerings among the Sangha,
因此施故上座說法及以餘人讚歎說法；此鬼因是，得命、得力，命得存立。乃至惡業未盡、不壞不朽，終不得脫；若業盡得脫，從此命終，由前世時以種種心造種種業，處處受生，人身難得，猶如海龜遇浮木孔。若生人中，常守天祀祠婆羅門，殺羊祀天，作咒龍師，不得自在，常依他人乞求自活。惡業因緣，還墮地獄，以餘業故。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食水諸餓鬼等，以何業故而生其中？彼以聞慧知：諸餓鬼於前身時，惡貪覆心，麹釀酤酒，欺誑世間，加水灰汁或沈蚓蛾，以惑愚人，不行佈施、不修福德、不持禁戒、不聽正法、不行正法，復教他人令行惡貪，見作隨喜，作已不悔。如是惡業，身壞命終生於食水餓鬼道中，常患飢渴焚燒其身，走于曠野險難之處惆慞求水，困不能得。其身狀貌堅澀可惡如焦鹵地，身破裂壞舉體熾燃，長髮覆面、目無所見，飢渴燒身走趣河邊。若人渡河，腳足之下遺落余水，泥垢垂渧，速疾接取以自活命；若有餘人，在於河側掬水，施於命過父母，則得少分。以是因緣，命得存立。若自取水，守水諸鬼以杖撾打，身皮剝脫苦痛難忍，哀叫㘁哭走于河側。以作惡業，自誑身故，業系不盡，故使不死，乃至惡業不盡不壞不朽，猶不得脫；業盡得脫，從此
【現代漢語翻譯】 現代漢語譯本 因此，如果上座比丘說法，或者其他人讚嘆說法，這個鬼因為這個原因，能夠得到生命和力量，生命得以存續。但是，如果惡業沒有完結、沒有被摧毀、沒有腐朽，最終無法解脫。如果惡業完結，才能解脫，從此命終。由於前世以各種各樣的心造作各種各樣的業，所以處處受生。人身難以得到，就像海龜遇到浮木孔一樣困難。如果生在人間，常常守護天祀，供養婆羅門，殺羊祭天，做咒龍的巫師，不得自在，常常依靠他人乞求生活。因為惡業的因緣，還會墮入地獄，因為剩餘的惡業。
『再者，比丘知道業的果報，觀察餓鬼世間。他們通過聽聞的智慧，觀察那些飲食水的餓鬼等，因為什麼樣的業而生在其中？他們通過聽聞的智慧知道：這些餓鬼在前世的時候，被強烈的貪婪之心覆蓋，私自釀酒販賣，欺騙世人，在酒中加入水、灰汁，或者淹死蚯蚓、飛蛾，以此迷惑愚人，不肯佈施，不修福德，不持守禁戒，不聽聞正法，不奉行正法，還教唆他人去行惡貪，見到別人作惡就隨喜，作惡之後也不後悔。像這樣的惡業，導致他們身壞命終后，生在食水餓鬼道中，常常遭受飢餓和乾渴的折磨，焚燒他們的身體，在曠野險難的地方惆悵地尋找水，困苦不堪卻無法得到。他們的身體形狀堅硬粗糙，令人厭惡，像焦土一樣，身體破裂損壞，全身燃燒，長髮遮面，眼睛什麼也看不見，飢渴燒身，奔向河邊。如果有人渡河，腳下遺落一些剩餘的水，泥垢滴落，他們就迅速地接住這些水來維持生命。如果有人在河邊掬水，施捨給已經過世的父母，他們就能得到少許。因為這個因緣，生命得以存續。如果他們自己取水，守護水的鬼就會用杖擊打他們，導致他們身皮剝落，苦痛難忍，哀叫哭泣，奔走在河邊。因為他們造作惡業，自己欺騙自己，所以業的束縛沒有完結，因此不會死去。乃至惡業沒有完結、沒有被摧毀、沒有腐朽，仍然無法解脫；惡業完結才能解脫，從此』
【English Translation】 English version Therefore, if the senior monk preaches the Dharma, or if others praise the preaching of the Dharma, this ghost, because of this reason, can obtain life and strength, and its life can be sustained. However, if the evil karma is not exhausted, not destroyed, and not decayed, it will ultimately not be liberated. If the evil karma is exhausted, it can be liberated, and from then on, it will die. Because in previous lives, it created various karmas with various minds, it is reborn everywhere. It is difficult to obtain a human body, as difficult as a sea turtle encountering a hole in a floating log. If it is born among humans, it often guards the heavenly sacrifices, makes offerings to Brahmins, slaughters sheep to sacrifice to heaven, and becomes a dragon-cursing sorcerer, unable to be free, and often relies on others to beg for a living. Because of the causes and conditions of evil karma, it will also fall into hell because of the remaining evil karma.
'Furthermore, the Bhikkhu knows the retribution of karma and observes the world of hungry ghosts (Preta-loka). Through the wisdom of hearing, they observe those hungry ghosts who eat and drink water, etc. What kind of karma caused them to be born there? Through the wisdom of hearing, they know that these hungry ghosts, in their previous lives, were covered by strong greed, privately brewed and sold alcohol, deceived the world, added water and lye to the alcohol, or drowned earthworms and moths in it, in order to deceive foolish people. They were unwilling to give alms, did not cultivate merit, did not uphold precepts, did not listen to the true Dharma, did not practice the true Dharma, and also instigated others to practice evil greed. They rejoiced when they saw others doing evil, and did not regret it after doing evil. Such evil karma caused them to be born in the realm of hungry ghosts who eat and drink water after their bodies were destroyed and their lives ended. They often suffered from hunger and thirst, which burned their bodies. They wandered in desolate and dangerous places, anxiously seeking water, but were unable to obtain it despite their suffering. The shape of their bodies was hard and rough, disgusting, like scorched earth. Their bodies were broken and damaged, their whole bodies were burning, their long hair covered their faces, their eyes could not see anything, and hunger and thirst burned their bodies, causing them to run to the riverbank. If someone crossed the river and some residual water was left under their feet, and mud dripped down, they would quickly catch this water to sustain their lives. If someone scooped up water by the river and gave it to their deceased parents, they would receive a small portion. Because of this cause and condition, their lives could be sustained. If they took water themselves, the ghosts guarding the water would strike them with sticks, causing their skin to peel off, causing unbearable pain, and they would cry and wail, running along the riverbank. Because they created evil karma and deceived themselves, the bonds of karma were not exhausted, so they would not die. Until the evil karma is not exhausted, not destroyed, and not decayed, they still cannot be liberated; only when the evil karma is exhausted can they be liberated, and from then on.'
命終，業風所吹流轉生死，人身難得，猶如海龜遇浮木孔。若生人中，生於邊地貧窮困厄，無有林樹、無水漿處而依住止，常患焦渴，恒困熱病，晝夜常渴。以餘業故，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀有諸餓鬼名阿賒迦(魏言悕望餓鬼)，以何業故而生其中？彼以聞慧知：此眾生嫉妒惡貪，自覆其心，見他善人因得少物，賣買價直，不以道理，欺誑取物，作已隨喜，不生悔心，亦教他人令作此惡，不行佈施、不修福德、不持禁戒，心無誠信不順正法，其心粗獷不可調伏，不親善友，常懷嫉妒。如是惡人身壞命終墮于悕望餓鬼之中，若諸世人為亡父母先靈設祀，如此餓鬼得而食之，餘一切食悉不得食，常患飢渴焚燒其身如火燒林，無能救者，面色皺黑，淚流而下，手腳破裂，頭髮覆面，身色可惡猶如黑雲。辛酸悲叫而說頌曰：
「『不施則無報， 無施果亦無， 如無燈無明， 不施無樂報。 如盲人無目， 不能有所見， 不施亦如是， 來世無樂報。 若生餓鬼道， 人中常貧窮， 流轉受苦惱， 嫉妒因緣故。 不施則無報， 造業終不失， 自業得果報， 眾生依業食。 我為惡業燒， 生在餓鬼中， 受此
【現代漢語翻譯】 現代漢語譯本： 臨命終時，被業力之風吹動，在生死輪迴中流轉，能夠得到人身非常困難，就像海龜遇到浮木上的孔洞一樣。如果生而為人，卻出生在邊遠地區，貧窮困苦，沒有樹林，沒有水的地方居住，常常遭受焦渴之苦，一直被熱病困擾，日夜不停地口渴。因為過去所造的惡業，所以要承受這樣的果報。 『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞和智慧，觀察到有各種餓鬼，名字叫做阿賒迦（Ashaca）（魏譯為悕望餓鬼，意為希望的餓鬼）。他們因為什麼業而生於其中呢？他通過聽聞和智慧知道：這些眾生因為嫉妒和強烈的貪婪，矇蔽了自己的心，看到他人因為行善而得到少許財物，在買賣時，不講道理，用欺騙的手段獲取財物，做了之後還感到高興，不生後悔之心，還教唆他人去做這種惡事，不行佈施，不修福德，不持守戒律，心中沒有誠信，不順從正法，他們的心粗暴野蠻，難以調伏，不親近善友，常常懷有嫉妒之心。像這樣的惡人，身死命終之後，就會墮入悕望餓鬼之中。如果世人為去世的父母或祖先設祭，這些餓鬼才能得到食物，其餘一切食物都無法食用，常常遭受飢渴的折磨，身體像被火焚燒一樣，如同大火燒燬森林，沒有人能夠救助他們，面色皺紋發黑，眼淚流淌而下，手腳破裂，頭髮遮蓋面部，身體的顏色可憎，就像黑色的烏雲。他們辛酸悲慘地哭叫，並用偈頌說道： 『不佈施就沒有回報，沒有佈施，果報也不會有，就像沒有燈就沒有光明一樣，不佈施就沒有快樂的果報。 就像盲人沒有眼睛，什麼也看不見一樣，不佈施也是這樣，來世沒有快樂的果報。 如果生在餓鬼道，在人道中也常常貧窮，在輪迴中遭受痛苦和煩惱，這是因為嫉妒的緣故。 不佈施就沒有回報，所造的業最終不會消失，自己的業會得到果報，眾生依靠業力而生存。 我被惡業所焚燒，所以生在餓鬼之中，承受這樣的痛苦。』
【English Translation】 English version: At the end of life, driven by the winds of karma, one transmigrates through the cycle of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a hole in a floating log. If born as a human, one might be born in a remote area, impoverished and distressed, dwelling where there are no forests or water sources, constantly suffering from burning thirst, and perpetually afflicted by fever, thirsting day and night. Due to past evil deeds, one endures such retribution. 『Furthermore, a Bhikshu, understanding the results of karma, observes the realm of the hungry ghosts. Through his wisdom gained from hearing, he observes various hungry ghosts named Ashaca (meaning 'hoping hungry ghosts' in the Wei translation). What deeds cause them to be born there? Through his wisdom gained from hearing, he knows: these beings, due to jealousy and intense greed, obscure their minds. Seeing others gain a small amount of wealth through good deeds, they engage in unfair trade, deceiving and swindling to obtain goods. After doing so, they rejoice without remorse, and even incite others to commit such evils. They do not practice charity, cultivate merit, or uphold precepts. Their hearts lack sincerity, and they do not follow the righteous Dharma. Their minds are coarse and untamed, they do not associate with virtuous friends, and they constantly harbor jealousy. Such wicked people, after death, fall into the realm of the hoping hungry ghosts. If people offer sacrifices for deceased parents or ancestors, these hungry ghosts can obtain food, but they cannot eat any other food. They constantly suffer from hunger and thirst, their bodies burning as if consumed by fire, like a forest ablaze, with no one to save them. Their faces are wrinkled and black, tears flow down, their hands and feet are cracked, their hair covers their faces, and their bodies are repulsive, like black clouds. They cry out in bitterness and sorrow, and recite this verse: 『Without giving, there is no reward; without giving, there is no result. Like darkness without a lamp, without giving, there is no joyful reward. Like a blind person without eyes, unable to see anything, so too is it without giving, there is no joyful reward in the next life. If born in the realm of hungry ghosts, one is often poor in the human realm, transmigrating and suffering pain and affliction, due to jealousy. Without giving, there is no reward; the deeds one commits are never lost. One's own deeds bear fruit; beings subsist on karma. I am burned by evil deeds, so I am born among the hungry ghosts, enduring this suffering.』
大飢渴， 猛火常熾燃。 何時離飢渴？ 何時得安樂？ 受苦極熱惱， 何時得解脫？ 不識道非道， 不知善業果， 飢渴如火燃， 如是受苦惱。 亂髮覆面目， 無人能救護， 脈現如網縛， 苦逼命不盡。 惆慞行曠野， 常受諸苦惱， 孤獨無救護， 具受諸辛苦。』
「如是悕望餓鬼呻吟奔走，處處逃遁。比丘觀已，如是思惟：生死熾燃，欲界增上。如是餓鬼，若其種姓或時設供祭祀亡者得而食之，以濟身命，唯得食此，餘一切食悉不得食。惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；若惡業盡，從此命終，業風所吹，流轉世間受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，生工師家下賤僮僕，為人策使。餘業因緣，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食唾諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生若男、若女慳嫉覆心，以不凈食誑諸出家沙門道士，言是清凈，令其信用而便食之，或時復以非所應食，施凈行人，數為此業，復教他人令行誑惑，不行佈施、不持禁戒、不近善友、不順正法，樂以不凈而持與人。如是惡人身壞命終生惡道中，受于㖉吒餓鬼之身(㖉吒魏言食唾，
【現代漢語翻譯】 現代漢語譯本 大飢渴，如同猛烈的火焰持續燃燒。 什麼時候才能脫離飢渴？什麼時候才能得到安樂？ 承受著痛苦和極度的熱惱，什麼時候才能得到解脫？ 不能分辨正確的道路和錯誤的道路，不知道善業的果報， 飢渴如同火焰燃燒，就這樣承受著痛苦和煩惱。 蓬亂的頭髮遮蓋著面容，沒有人能夠救護， 血管顯現如同被網束縛，痛苦逼迫生命無法終結。 失意地行走在曠野中，常常承受各種痛苦和煩惱， 孤獨無助，完全承受著各種辛苦。』
『這些飢餓的鬼魂四處奔走，到處逃竄。比丘觀察后，這樣思惟：生死就像熾熱的火焰燃燒，在欲界更加強烈。這些餓鬼，如果他們的親族有時設定供品祭祀死者，他們才能得到食物來維持生命，只能吃這些，其他一切食物都無法吃到。因為惡業沒有完結，所以不能死去，直到惡業完全結束、不再損壞、不再腐朽，才能得到解脫；如果惡業結束，從此命終，被業力之風吹動，在世間流轉承受生死的痛苦，人身難以得到，就像海龜遇到浮木上的孔洞一樣困難。如果轉生為人，會出生在工匠的家庭，成為奴僕，被人驅使。因為剩餘的業力因緣，承受這樣的果報。
『此外，比丘瞭解業的果報，觀察餓鬼的世界。他通過聽聞的智慧，觀察那些吃唾液的餓鬼等等，因為什麼樣的業而生在其中？他通過聽聞的智慧知道：這些眾生，無論是男人還是女人，內心充滿慳吝和嫉妒，用不乾淨的食物欺騙出家的沙門（shā mén，佛教出家人）和道士，說這些食物是清凈的，讓他們相信並吃下去，或者有時用不應該吃的食物，施捨給清凈的修行人，多次做這樣的惡業，又教唆他人去進行欺騙迷惑的行為，不行佈施、不持守戒律、不親近善友、不順從正法，喜歡用不乾淨的東西給予他人。這樣的惡人在身死命終后，會墮入惡道之中，承受㖉吒（zhì chà，魏譯為食唾）餓鬼之身。』
【English Translation】 English version Great hunger, like a fierce fire constantly burning. When will I be free from hunger and thirst? When will I find peace and happiness? Enduring suffering and extreme torment, when will I be liberated? Unable to distinguish the right path from the wrong path, unaware of the consequences of good deeds, Hunger and thirst burn like fire, thus enduring suffering and affliction. Disheveled hair covers the face, no one can offer protection, Veins appear like a net binding, suffering presses, life cannot end. Wandering despondently in the wilderness, constantly enduring various sufferings and afflictions, Alone and helpless, fully enduring all hardships.』
『These hungry ghosts run around, fleeing everywhere. The Bhiksu (bǐ qiū, Buddhist monk) observed this and thought: Birth and death burn like a fierce fire, even more intensely in the desire realm. These hungry ghosts, if their relatives sometimes set up offerings to commemorate the dead, they can obtain food to sustain their lives, only able to eat these, unable to eat any other food. Because their bad karma is not exhausted, they cannot die, until their bad karma is completely finished, no longer damaged, no longer decayed, then they can be liberated; if their bad karma ends, from this life they die, blown by the wind of karma, wandering in the world enduring the suffering of birth and death, human form is difficult to obtain, like a sea turtle encountering a hole in a floating log. If reborn as a human, they will be born into the family of artisans, becoming servants, driven by others. Because of the remaining karmic causes, they endure such retribution.
『Furthermore, the Bhiksu understands the retribution of karma, observing the world of hungry ghosts. He, through the wisdom of hearing, observes those saliva-eating hungry ghosts, etc., due to what karma are they born into it? He, through the wisdom of hearing, knows: These beings, whether male or female, are filled with stinginess and jealousy, deceiving the monks (shā mén, Buddhist renunciates) and Taoists with unclean food, saying that these foods are pure, causing them to believe and eat it, or sometimes using food that should not be eaten, giving it to pure practitioners, repeatedly doing such evil deeds, and also instigating others to engage in deceptive and misleading behavior, not practicing generosity, not upholding precepts, not associating with good friends, not following the right Dharma (fǎ, teachings of the Buddha), liking to give unclean things to others. Such evil people, after their bodies break and their lives end, will fall into evil realms, enduring the body of a spit-eating (zhì chà, translated as spit-eating) hungry ghost.』
㖉區伊反)，為飢渴火常燒其身，于不凈處若壁若地，以求人唾食之活命，餘一切食悉不得食，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，貧窮下賤，多病消瘦，齆鼻膿爛，生除廁家，或於僧中乞求殘食以自濟命。餘業因緣，受報如是。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于魔羅食鬘餓鬼(魔羅魏言鬘，世人所奉九子魔是也)，以何業故而生其中？彼以聞慧知：此眾生以前世時，盜佛花鬘，及尊重師長盜其花鬘，以凈潔故，用自莊嚴，不以噁心，其心貪嫉。身壞命終或生佛塔、或生天祀而有神力，若人忿諍，詣塔要誓，則得其便，能示惡夢以怖眾人。若有異人遭諸惡事，求其恩力，言：『此鬼神有大威德神通夜叉。』以花鬘上之，因此事故得鬘食之，少離飢渴，不為飢火之所焚燒，世人讚嘆、鬼常喜悅是食鬘鬼。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，作守園人，賣花自活。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀諸餓鬼食血自活，以何業故而生其中？彼以聞慧見：諸餓鬼本為人時，愛樂貪嗜血肉之食，其心慳嫉，戲笑作惡，殺生血食，不施妻子。如是惡
【現代漢語翻譯】 現代漢語譯本 '(㖉區伊反)'，因為飢渴的火焰常常焚燒他們的身體，在不乾淨的地方，無論是墻壁還是地面，尋找人們的唾液食物來維持生命，其他一切食物都不能食用，直到惡業沒有窮盡、沒有損壞、沒有腐朽，所以不能解脫；惡業窮盡才能解脫，從此命終，隨著業力流轉承受生死之苦。如果生在人間，就會貧窮**，多病消瘦，鼻塞流膿，出生在廁所旁邊，或者在僧侶中乞討殘羹剩飯來維持生命。因為剩餘的業力因緣，所以承受這樣的果報。
『再次，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞的智慧，觀察魔羅食鬘餓鬼（魔羅，翻譯成漢語是『鬘』，世人所供奉的九子魔就是這種餓鬼），因為什麼樣的業力而生在其中？他通過聽聞的智慧知道：這些眾生在前世的時候，偷盜佛的花鬘，以及偷盜尊重師長的花鬘，因為花鬘是乾淨的，用來自我莊嚴，雖然沒有惡意，但心懷貪婪和嫉妒。身死命終后，或者生在佛塔，或者生在天神祭祀的地方而具有神力，如果有人因為憤怒爭鬥，到佛塔前發誓，這些餓鬼就能趁機作祟，顯示惡夢來恐嚇眾人。如果有人遭遇各種惡事，向他們尋求恩惠和力量，說：『這個鬼神有很大的威德和神通，是夜叉。』用花鬘供奉他們，因此得到花鬘食物，稍微遠離飢餓和乾渴，不被飢餓的火焰所焚燒，世人讚嘆，鬼常常喜悅，這就是食鬘鬼。直到惡業沒有窮盡、沒有損壞、沒有腐朽，所以不能解脫；惡業窮盡才能解脫，從此命終，隨著業力流轉承受生死之苦。如果生在人間，就會做看守花園的人，靠賣花來維持生活。因為剩餘的業力，所以承受這樣的果報。
『再次，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞的智慧，觀察那些以食血為生的餓鬼，因為什麼樣的業力而生在其中？他通過聽聞的智慧看到：這些餓鬼原本是人的時候，喜愛貪婪地嗜食血肉，內心慳吝嫉妒，戲弄作惡，殺生取血食用，不施捨給妻子。像這樣的惡行
【English Translation】 English version '[Unintelligible text]', because the fire of hunger and thirst constantly burns their bodies. In unclean places, whether walls or ground, they seek the saliva and food of people to sustain their lives. They are unable to eat any other food until their evil karma is not exhausted, not destroyed, and not decayed, therefore they cannot be liberated. Only when their karma is exhausted can they be liberated. From this life's end, they follow the flow of karma and endure the suffering of birth and death. If they are born among humans, they will be poor**, sickly, emaciated, with festering, purulent noses, born near latrines, or begging for leftover food among monks to sustain their lives. Due to the remaining karmic causes, they receive such retribution.
'Furthermore, a Bhikkhu, knowing the retribution of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he observes the Maras who eat garlands (Mara, translated into Chinese, means 'garland'; the nine-son demons worshiped by the world are such hungry ghosts). What karma caused them to be born there? Through his wisdom of hearing, he knows: These beings, in their past lives, stole flower garlands offered to the Buddha, and stole flower garlands from respected teachers and elders. Because the flower garlands were clean, they used them to adorn themselves, without malicious intent, but with greed and jealousy in their hearts. After death, they are born either in pagodas or in places of celestial worship and possess divine power. If people, due to anger and strife, make vows at the pagoda, these hungry ghosts can take advantage of the situation, showing bad dreams to frighten people. If someone encounters various misfortunes and seeks their grace and power, saying, 'This ghost has great power and supernatural abilities, it is a Yaksha,' and offers them flower garlands, they receive the food of garlands, slightly alleviating their hunger and thirst, and are not burned by the fire of hunger. The world praises them, and the ghosts are often pleased. These are the garland-eating ghosts. Until their evil karma is not exhausted, not destroyed, and not decayed, therefore they cannot be liberated. Only when their karma is exhausted can they be liberated. From this life's end, they follow the flow of karma and endure the suffering of birth and death. If they are born among humans, they will be gardeners, making a living by selling flowers. Due to the remaining karma, they receive such retribution.
'Furthermore, a Bhikkhu, knowing the retribution of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he observes those hungry ghosts who live by eating blood. What karma caused them to be born there? Through his wisdom of hearing, he sees: These hungry ghosts, when they were humans, loved and greedily consumed blood and flesh, were stingy and jealous in their hearts, playfully committed evil deeds, killed living beings for blood and food, and did not give to their wives and children. Such evil actions
人身壞命終墮惡道中，貪嗜血故，生啰訖吒餓鬼之中(啰訖吒魏言血食)，受鬼身已，人皆名之以為夜叉，供養奉事，以血涂泥而祭祀之。既啖血已，恐怖加人，數求禱祀，人皆說之，以為靈神。如是次第，得自活命。壽命長遠亦如上說，經五百歲。如是餓鬼作諸妖𦾨，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若得人身，生旃陀羅家啖食人肉。以余惡業因緣故爾。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食肉諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生嫉妒惡貪，自覆其心，以眾生肉而作肉假，臠臠稱之，賣買欺誑，實少言多，以賤為貴。如是惡人身壞命終墮于惡道，生在食肉餓鬼之中。是夜叉鬼於四衢道或在巷陌街巷市店，或在城內僧所住處、天祀中生，形狀醜惡，見者恐怖，而有神通。其性輕軟，不多為惡，行不凈施，以是因緣，故得神通。以諸眾生，雜類牛羊獐鹿之肉，設會與人，以是業緣，故有神力。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。有微善業得生人中，墮于邊地如旃陀羅蠻夷之屬，啖食人肉。餘業因緣，故受斯報。
「複次，比丘知業果報，觀餓鬼世間。彼
【現代漢語翻譯】 現代漢語譯本：如果有人因為貪圖血食而身壞命終，就會墮入惡道，轉生到啰訖吒餓鬼（啰訖吒，翻譯成魏語就是血食的意思）之中。成為餓鬼之後，人們都稱他們為夜叉，並供養他們，用血涂泥來祭祀。這些夜叉在吃過血后，會用恐怖來威脅人類，不斷地要求祭祀，人們都說他們是靈神。就這樣，他們得以茍延殘喘。他們的壽命也很長，就像上面說的那樣，長達五百歲。這些餓鬼製造各種妖異事件，乃至他們的惡業沒有窮盡、沒有消亡、沒有腐朽，所以無法解脫；只有當惡業消盡才能解脫，從此命終，隨著業力流轉，承受生死之苦。如果能夠得到人身，也會出生在旃陀羅（賤民）的家庭，以人肉為食。這是因為他們還有剩餘的惡業因緣。
『再者，比丘通過智慧瞭解業的果報，觀察餓鬼的世界。他通過聽聞佛法所獲得的智慧，觀察那些以食肉為生的餓鬼，思考他們是因為什麼樣的惡業而轉生到其中的？他通過聽聞佛法所獲得的智慧得知：這些眾生因為嫉妒和惡劣的貪慾，矇蔽了自己的心智，用眾生的肉來冒充肉類，把肉一塊一塊地稱重，在買賣中欺騙他人，明明給的很少卻說很多，把低賤的東西說成昂貴的東西。這樣的惡人在身壞命終后，就會墮入惡道，轉生到食肉餓鬼之中。這些夜叉鬼會在四通八達的道路上，或者在小巷、街巷、店舖里，或者在城內的僧人住所、天神廟宇中出生，他們的形狀醜陋，看到的人都會感到恐懼，但他們卻擁有神通。他們的性格輕浮軟弱，不會做太多的惡事，只是行不乾淨的佈施，因為這樣的因緣，所以能夠得到神通。他們用各種眾生的肉，比如牛羊獐鹿的肉，來設宴款待他人，因為這樣的業力因緣，所以擁有神力。乃至他們的惡業沒有窮盡、沒有消亡、沒有腐朽，所以無法解脫；只有當惡業消盡才能解脫，從此命終，隨著業力流轉，承受生死之苦。人身很難得到，就像海龜遇到漂浮在海面上的木頭，並且恰好能把頭伸進木頭上的孔洞一樣。如果還有微小的善業，就能夠轉生到人間，但會墮落到邊遠地區，成為像旃陀羅（賤民）或蠻夷那樣的人，以人肉為食。這是因為他們還有剩餘的惡業因緣，所以會受到這樣的報應。』
『再者，比丘通過智慧瞭解業的果報，觀察餓鬼的世界。他
【English Translation】 English version: If a person, due to greed for blood, has their body decay and dies, they will fall into the evil realms and be reborn among the Rakshasa (Rakshasa, translated into the Wei language, means 'blood-eater') hungry ghosts. After becoming a hungry ghost, people will call them Yakshas, and they will be offered sacrifices, with blood smeared on mud for worship. After these Yakshas consume the blood, they will use terror to threaten humans, constantly demanding sacrifices, and people will say they are spiritual deities. In this way, they manage to survive. Their lifespan is also long, as mentioned above, lasting for five hundred years. These hungry ghosts create various eerie events, and until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated; only when their evil karma is exhausted can they be liberated, and from this life, they will follow the flow of karma and endure the suffering of birth and death. If they can obtain a human body, they will be born into a Chandala (outcaste) family, eating human flesh. This is because they still have remaining evil karma.
'Furthermore, a Bhikshu (Buddhist monk) understands the karmic consequences through wisdom and observes the world of hungry ghosts. Through the wisdom gained from hearing the Dharma (Buddhist teachings), he observes those hungry ghosts who live by eating meat, contemplating what kind of evil karma caused them to be reborn there. Through the wisdom gained from hearing the Dharma, he knows that these beings, due to jealousy and evil greed, have obscured their minds, using the flesh of living beings to falsely represent meat, weighing it piece by piece, deceiving others in buying and selling, saying they are giving a lot when they are giving very little, and claiming that cheap things are expensive. Such evil people, after their bodies decay and die, will fall into the evil realms and be reborn among the meat-eating hungry ghosts. These Yaksha ghosts will be born on crossroads, or in alleys, streets, shops, or in monasteries within cities, or in temples, their forms ugly and terrifying to those who see them, yet they possess supernatural powers. Their nature is frivolous and weak, and they do not commit too many evil deeds, but only perform impure giving, and because of this cause and condition, they are able to obtain supernatural powers. They use the flesh of various beings, such as cattle, sheep, deer, to set up feasts and entertain others, and because of this karmic cause, they possess divine power. Until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated; only when their evil karma is exhausted can they be liberated, and from this life, they will follow the flow of karma and endure the suffering of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a piece of floating wood on the sea and managing to put its head through a hole in the wood. If there is still a small amount of good karma, they will be able to be reborn among humans, but they will fall into remote areas, becoming like Chandalas (outcastes) or barbarians, eating human flesh. This is because they still have remaining evil karma, so they will receive such retribution.'
'Furthermore, a Bhikshu (Buddhist monk) understands the karmic consequences through wisdom and observes the world of hungry ghosts. He'
以聞慧，觀食香菸諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生為嫉妒心惡貪所覆，商賈賣香，見人買香，速須供養，不以好香與彼買者，乃以劣香，價不酬直；心無凈信，謂無惡報，不識諸佛真實福田。如是惡人身壞命終生食香菸夜叉鬼中，而有神通，身著香鬘，涂香末香，妓樂自娛。或生神廟四交巷中，寺舍林間遊戲之處，重閣樓櫓皆遍遊行，世間愚人恭敬禮拜，燒沉水等種種諸香而供養之。以前世時，商賈賣香令人供養勝上福田，非心田故。若於佛法僧中行少佈施，得大果報，譬如尼拘陀樹其子甚小，種之良地，成樹甚大，枝條四布。若於佛法僧福田之中行佈施者，得大果報亦復如是。福田力故，如是夜叉有神通力而得樂報。于鬼世界得脫苦已，從此命終，隨業流轉受于生死，人身難得，猶如海龜遇浮木孔。若生人中，生貧窮家，其身香氣而似香涂。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于疾行諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，或為沙門，破所受戒而被法服，自游聚落，諂誑求財，言為病者隨病供給，竟不施與便自食之；為乞求故，嚴飾衣服，遍諸城邑廣求所須，不施病者。以是因緣，身壞命終墮于惡道，生阿毗遮羅餓鬼之中(阿
【現代漢語翻譯】 現代漢語譯本： 以聞慧（通過聽聞佛法而獲得的智慧），觀察那些以食物的香氣和煙氣為食的餓鬼，他們是因為什麼樣的業力而生於其中的呢？他以聞慧得知：這些眾生因為被嫉妒心和強烈的貪婪所矇蔽，作為商人販賣香料，看到別人購買香料，本應迅速用於供養，卻不把好的香料給購買者，而是用劣質的香料，價格與價值不符；心中沒有清凈的信心，認為沒有惡報，不認識諸佛是真實的福田。這樣的惡人在身死命終后，便會生於以食物的香氣和煙氣為食的夜叉鬼中，但卻具有神通，身上穿著香花編織的花鬘，塗抹著香粉和香末，以歌舞音樂自娛自樂。或者生於神廟、四通八達的街巷中，寺廟房舍、樹林間嬉戲的地方，高樓重閣都遍佈他們的身影，世間的愚昧之人恭敬地禮拜他們，焚燒沉香等各種香料來供養他們。這是因為前世之時，作為商人販賣香料，卻只是令人供養，並非真心供養殊勝的福田。如果在佛法僧三寶中行少許佈施，也能得到巨大的果報，譬如尼拘陀樹（榕樹），它的種子非常小，但種在肥沃的土地上，就能長成巨大的樹木，枝條向四面八方伸展。如果在佛法僧三寶的福田中行佈施，得到巨大的果報也是如此。因為福田的力量，這些夜叉具有神通力而得到快樂的果報。在鬼道世界脫離苦難之後，從此命終，隨著業力流轉而承受生死輪迴，人身難以獲得，猶如海龜遇到漂浮在海上的木頭，並且恰好穿過木頭上的孔洞。如果轉生為人，則會生於貧窮的家庭，身上散發著類似香涂的氣味。這是因為剩餘的業力，而承受這樣的果報。
『再者，比丘通過了解業果報應，觀察餓鬼世間。他以聞慧，觀察那些疾行的餓鬼，他們是因為什麼樣的業力而生於其中的呢？他以聞慧得知：這些眾生被貪婪和嫉妒之心所矇蔽，或者作為沙門（出家修行的人），違背所受的戒律卻穿著僧人的法服，在各個村落遊蕩，用諂媚和虛假的言語來求取錢財，聲稱要為病人提供所需的物品，最終卻不施捨給他們，反而自己吃掉；爲了乞討，精心打扮自己的衣服，走遍各個城鎮廣泛地尋求所需之物，卻不施捨給病人。因為這樣的因緣，身死命終后墮入惡道，生於阿毗遮羅餓鬼之中（阿毗遮羅：一種餓鬼的名字）。』
【English Translation】 English version: With learned wisdom (wisdom gained through hearing the Dharma), he observes those hungry ghosts who feed on the fragrance and smoke of food. What karma caused them to be born there? With learned wisdom, he knows: These beings are obscured by jealousy and intense greed. As merchants selling incense, when they see people buying incense, they should quickly use it for offerings, but they do not give good incense to the buyers, instead using inferior incense, with prices that do not match the value. Their hearts lack pure faith, thinking there are no evil consequences, and they do not recognize the Buddhas as true fields of merit. Such evil people, after their bodies break and their lives end, are born among the Yaksha ghosts who feed on the fragrance and smoke of food, but they possess supernatural powers, wearing garlands woven from fragrant flowers, and applying fragrant powders and pastes, entertaining themselves with songs and music. Or they are born in temples, at crossroads, in monasteries, in forests, in places of amusement, and in high pavilions and towers, all over which they roam. Foolish people in the world respectfully bow to them, burning agarwood and various other incenses to make offerings to them. This is because in their past lives, as merchants selling incense, they only caused people to make offerings, but did not sincerely offer to the supreme fields of merit. If one performs even a small act of generosity towards the Buddha, Dharma, and Sangha (the Three Jewels), one can receive great rewards, just like the Nigrodha tree (banyan tree), whose seed is very small, but when planted in fertile soil, it can grow into a huge tree with branches spreading in all directions. If one performs generosity in the fields of merit of the Buddha, Dharma, and Sangha, one will receive great rewards in the same way. Because of the power of the field of merit, these Yakshas have supernatural powers and receive joyful rewards. After escaping suffering in the ghost realm, they die from there, and following the flow of karma, they undergo birth and death. Obtaining a human body is difficult, like a sea turtle encountering a piece of driftwood floating on the sea and managing to pass through a hole in the wood. If they are reborn as humans, they will be born into poor families, and their bodies will emit a fragrance similar to that of fragrant paste. This is because of the remaining karma that they endure such retribution.
'Furthermore, the Bhikshu (Buddhist monk) understands the retribution of karma and observes the realm of hungry ghosts. With learned wisdom, he observes those swiftly moving hungry ghosts. What karma caused them to be born there? With learned wisdom, he knows: These beings are obscured by greed and jealousy, or as Shramanas (ascetics), they violate the precepts they have taken but wear the robes of monks, wandering in villages, using flattery and deceitful words to seek wealth, claiming to provide the sick with what they need, but ultimately not giving it to them, instead eating it themselves. In order to beg, they elaborately adorn their clothes, traveling throughout cities to widely seek what they need, but they do not give to the sick. Because of this cause, after their bodies break and their lives end, they fall into evil paths, and are born among the Apavicaraka hungry ghosts (Apavicaraka: the name of a type of hungry ghost).'
毗遮羅魏義言疾行)，受鬼身已，于不凈處啖食不凈，常患飢渴，自燒其身。若有眾生行不凈者，如是餓鬼則多惱之，自現其身，為作怖畏，而求人便，或示惡夢令其恐怖；遊行冢間，樂近死屍；其身火燃，煙焰俱起。若見世間疫病流行死亡者眾，心則喜悅。若有惡咒，喚之即來，能為眾生作不饒益；其行迅疾，一念能至百千由旬，是故名為疾行餓鬼。凡世愚人所共供養，咸皆號之以為大力神通夜叉。如是種種為人殃禍，令人怖畏。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，生咒師家，屬諸鬼神，守鬼神廟。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于伺便諸餓鬼等常求人短，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，誣抂眾生而取財物，或作斗諍恐怖逼人，侵他財物，于村落城邑劫奪他物，常求人便，欲行劫盜，不行佈施、不修福業、不親良友，常懷嫉妒，貪奪他財，見他財物心懷惡毒，知識善友、兄弟親族常懷憎嫉，眾人見之咸共指之為弊惡人。是人身壞墮于惡道受蚩陀羅餓鬼之身(蚩陀羅魏言孔穴，義云伺便)，遍身毛孔，自然火焰焚燒其身，如甄叔迦樹花盛之時(此樹花赤如火聚色，故以喻之)，為飢渴火常燒其
【現代漢語翻譯】 現代漢語譯本： 毗遮羅（Vicala，意為疾行）餓鬼，受鬼身之後，在不乾淨的地方吃不乾淨的東西，經常忍受飢餓乾渴，自身被火焰焚燒。如果眾生行為不乾淨，這種餓鬼就會經常騷擾他們，顯現自身，製造恐怖，尋找機會，或者顯示惡夢使他們恐懼；喜歡在墳墓間，靠近死屍；身體燃燒著火焰，煙和火焰一起升起。如果看到世間發生瘟疫流行，死亡的人很多，內心就感到喜悅。如果有惡咒，呼喚它就會來，能為眾生製造不利；它行動迅速，一念之間能到達百千由旬，因此名為疾行餓鬼。凡是世間愚昧的人共同供養它，都稱它為大力神通夜叉（Yaksa，意為夜叉）。像這樣種種為人帶來災禍，令人恐懼。乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以不能脫離；惡業窮盡才能脫離，從此命終，隨著業力流轉遭受生死之苦。如果轉生到人間，會出生在咒師的家庭，隸屬於各種鬼神，守護鬼神廟。因為剩餘的惡業，遭受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他們通過聽聞的智慧，觀察那些伺機而動的餓鬼等，經常尋找別人的缺點，是因為什麼業而生在其中呢？他們通過聽聞的智慧知道：這些眾生貪婪嫉妒矇蔽內心，誣陷眾生而獲取財物，或者製造爭鬥，用恐怖來逼迫他人，侵佔他人財物，在村落城邑搶劫他人財物，經常尋找機會，想要進行搶劫偷盜，不行佈施、不修福業、不親近善良的朋友，經常懷有嫉妒之心，貪圖搶奪他人財物，看到他人財物心懷惡毒，對認識的善友、兄弟親族經常懷有憎恨嫉妒，眾人看到他們都共同指責他們是卑鄙惡劣的人。這些人身死之後墮入惡道，遭受蚩陀羅餓鬼之身（Citra，意為孔穴，意思是伺機），遍身毛孔，自然有火焰焚燒他們的身體，就像甄叔迦樹花盛開的時候（這種樹的花是紅色的，像火焰聚集的顏色，所以用它來比喻），被飢餓乾渴的火焰經常焚燒他們的身體。』
【English Translation】 English version: The Vicala (meaning 'swift-moving') hungry ghost, having received a ghost body, eats unclean things in unclean places, constantly suffers from hunger and thirst, and its own body is burned by flames. If sentient beings engage in unclean conduct, such hungry ghosts often harass them, manifesting themselves, creating terror, seeking opportunities, or showing bad dreams to frighten them; they like to be among tombs, near corpses; their bodies burn with flames, and smoke and flames rise together. If they see epidemics spreading in the world and many people dying, they feel joy in their hearts. If there is an evil mantra, they will come when called, and can cause harm to sentient beings; they move swiftly, able to reach hundreds of thousands of yojanas in a single thought, hence they are called swift-moving hungry ghosts. Ordinary foolish people in the world commonly make offerings to them, and all call them powerful supernatural Yakshas (meaning 'night spirit'). In this way, they bring misfortune and fear to people. Until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated; only when their karma is exhausted can they be liberated, and from then on, upon death, they will transmigrate according to their karma and suffer the pain of birth and death. If they are reborn among humans, they will be born into the families of mantra masters, belong to various ghosts and spirits, and guard the temples of ghosts and spirits. Because of the remaining karma, they receive such retribution.
『Furthermore, monks, knowing the retribution of karma, observe the world of hungry ghosts. They, through the wisdom of hearing, observe those hungry ghosts who are constantly seeking opportunities to exploit others' shortcomings. What karma causes them to be born into such a state? They know through the wisdom of hearing that these sentient beings are blinded by greed and jealousy, falsely accuse sentient beings to obtain wealth, or create strife, use terror to coerce others, seize others' property, rob others of their belongings in villages and cities, constantly seek opportunities to rob and steal, do not practice generosity, do not cultivate meritorious deeds, do not associate with good friends, constantly harbor jealousy, covet and seize others' wealth, harbor malice when they see others' wealth, and constantly harbor hatred and jealousy towards knowledgeable good friends, brothers, and relatives. When people see them, they all point at them and call them vile and wicked people. After these people die, they fall into evil paths and suffer the body of Citra (meaning 'hole,' implying 'seeking opportunities') hungry ghosts. Natural flames burn their bodies through every pore, like when the flowers of the Asoka tree are in full bloom (the flowers of this tree are red, like a cluster of flames, so it is used as a metaphor), and their bodies are constantly burned by the flames of hunger and thirst.』
身，呻㘁悲叫，奔突而走，求索飲食，欲以自濟。世有愚人逆塔而行，若見天廟順行恭敬；如是之人，此鬼得便，入人身中，食人氣力。若復有人近房欲穢，是鬼得便入其身中，食人氣力以自活命，自餘一切悉不得食。乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦。若生人中，多遭眾難——王難水難、火難賊難、饑儉之難——常生貧窮下賤之處，多諸病苦，身體尪羸。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于地下黑闇之處諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生愚癡造惡，貪嫉覆心，抂法求財，繫縛於人置闇牢中，令其黑闇目無所見，互相呼聲，音常哀酸，在於獄縛受大憂苦，無人救護。如是惡人身壞命終墮黑闇處生餓鬼中，在於地下黑闇之處，有大惡蛇遍滿其中，受身長大長二十里，風寒噤戰，飢渴燒身，頭髮蓬亂，身體羸瘦，打棒其身皆悉破壞，行大險難黑闇之處，受大劇苦惆慞奔走，唯獨無侶，猛風勁切猶如刀割。以惡業故，求死不得，乃至惡業不盡不壞不朽，故不得脫；業盡得脫，從此命終，隨業流轉受生死苦，人身難得，猶如海龜遇浮木孔。若生人中，多處深山幽險海側，不見日月，生此國土，其目盲冥無所見了，貧窮
【現代漢語翻譯】 現代漢語譯本 身體發出呻吟、悲哀的叫聲，奔跑突撞，四處尋找飲食，想要以此來維持生存。世間有愚蠢的人，違逆佛塔行走，如果見到天神廟宇，反而順著方向恭敬禮拜；像這樣的人，這種鬼就容易得逞，進入人的身體中，吞食人的氣力。如果又有人接近房事，行為污穢，這種鬼也容易進入他的身體中，吞食人的氣力來維持生命，其餘一切東西都不能吃。乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以不能脫離餓鬼道；惡業窮盡才能脫離，從此命終，隨著業力流轉，承受生死的痛苦。如果轉生到人間，常常遭遇各種災難——國王的災難、水的災難、火的災難、盜賊的災難、饑荒的災難——常常出生在貧窮的地方，有很多疾病痛苦，身體瘦弱。因為剩餘的惡業，所以遭受這樣的果報。
『再次，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞而獲得的智慧，觀察地下黑暗之處的各種餓鬼，因為什麼樣的惡業而生在那裡？他通過聽聞而獲得的智慧知道：這些眾生愚癡造惡，貪婪嫉妒矇蔽內心，歪曲佛法來謀求錢財，捆綁囚禁他人于黑暗的牢獄之中，使他們黑暗中眼睛什麼也看不見，互相呼喊的聲音常常悲哀悽慘，在牢獄的束縛中承受巨大的憂愁痛苦，沒有人救護。這樣的惡人身死命終后墮入黑暗之處，生於餓鬼道中，在地下黑暗之處，有巨大的惡蛇遍佈其中，所受的身體長大，長達二十里，在寒風中戰慄，飢渴焚燒身體，頭髮蓬亂，身體瘦弱，擊打身體使其全部破壞，行走在巨大危險的黑暗之處，承受巨大的痛苦，惆悵奔走，孤獨沒有伴侶，猛烈的風勁吹猶如刀割。因為惡業的緣故，求死不得，乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以不能脫離餓鬼道；惡業窮盡才能脫離，從此命終，隨著業力流轉，承受生死的痛苦，人身難以得到，猶如海龜遇到漂浮木頭的孔洞。如果轉生到人間，常常處在深山幽暗危險的海邊，看不見太陽和月亮，出生在這個國土，眼睛瞎了什麼也看不見，貧窮。』
【English Translation】 English version Their bodies moan and cry in sorrow, running and stumbling, seeking food and drink to sustain themselves. Foolish people in the world walk against the direction of stupas, but if they see a heavenly temple, they respectfully walk in the correct direction. Such ghosts take advantage of these people, entering their bodies and consuming their energy. If someone engages in impure sexual acts, these ghosts can also enter their bodies, consuming their energy to sustain their lives; they cannot eat anything else. Until their evil karma is exhausted, not destroyed, and not decayed, they cannot escape. When their karma is exhausted, they can escape, and upon death, they transmigrate according to their karma, suffering the pain of birth and death. If they are born among humans, they often encounter many difficulties—difficulties from kings, water, fire, thieves, and famine—and are often born in impoverished places, with many illnesses and a weak body. Due to their remaining karma, they receive such retribution.
『Furthermore, a Bhikshu (Buddhist monk) knows the results of karma and observes the world of hungry ghosts (Preta). Through the wisdom gained from hearing, he observes the various hungry ghosts in the dark places underground. What kind of evil karma caused them to be born there? Through the wisdom gained from hearing, he knows that these beings, foolish and evil, with greed and jealousy clouding their minds, distort the Dharma (Buddhist teachings) to seek wealth, binding and imprisoning others in dark dungeons, causing them to be unable to see in the darkness, their cries of mutual calling always sorrowful and miserable, suffering great distress in the bonds of prison, with no one to rescue them. Such evil people, upon the destruction of their bodies and the end of their lives, fall into dark places and are born among the hungry ghosts. In the dark places underground, there are great evil snakes filling the area, their bodies growing large, twenty li (Chinese mile) long, shivering in the cold wind, their bodies burned by hunger and thirst, their hair disheveled, their bodies emaciated, beaten and broken, walking in great danger in dark places, suffering great agony, running in distress, alone without companions, the fierce wind cutting like knives. Because of their evil karma, they cannot seek death and escape. Until their evil karma is exhausted, not destroyed, and not decayed, they cannot escape. When their karma is exhausted, they can escape, and upon death, they transmigrate according to their karma, suffering the pain of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a hole in a floating log. If they are born among humans, they often live in deep mountains, secluded and dangerous seashores, unable to see the sun and moon. Born in this country, their eyes are blind and cannot see, and they are poor.』
下賤，乞求自活。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼名曰神通大力光明，以何業故而生其中？彼以聞慧知：此眾生妄語誑人，貪嫉破壞，偷盜他財，誑人取物，或恃勢力強奪人財，賜諸惡友，不施福田，不凈佈施。為求恩故、為求救故、為節會故、為急難故、為親附故、為如是等，是為不凈施。是人身壞命終之後，生於大力神通鬼中，受鬼身已，多有無量苦惱餓鬼圍繞左右，在於深山或處海渚，生處其中，神力自在。唯此一鬼受第一樂，自余眷屬身如燒林，飢渴火逼皆共瞻視，是受樂鬼，不凈施報。業盡得脫，從此命終，隨業流轉受諸生死，人身難得，猶如海龜遇浮木孔。若得為人，于饑饉世統領國土或為大臣。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀夜熾燃諸餓鬼等，火從身出，呻㘁悲叫，奔突而走至諸城邑村落、人間山林住處，身如火聚，飢渴火燃。以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，破壞他人，妄語誑人，抂奪人財，破人城郭，殺害人民，令他眷屬宗親散壞，抄掠得財，持奉王者大臣豪貴，得王勢力；王善其能，稱歎讚美，轉增兇暴，如上所說。如是惡人身壞命終墮阇婆隸餓鬼之中(阇婆隸魏言熾
【現代漢語翻譯】 現代漢語譯本 『再次，（有德行的）比丘瞭解業的果報，觀察餓鬼的世界。他們因為過去所造的惡業，不得不乞求生存。因為還殘留著（過去的）惡業，所以承受這樣的果報。 『再次，（有德行的）比丘瞭解業的果報，觀察餓鬼的世界。他們通過聽聞獲得的智慧，看到有些餓鬼擁有神通、巨大的力量和光明。他們是因為什麼業而生於其中的呢？他們通過聽聞獲得的智慧知道：這些眾生曾妄語欺騙他人，貪婪嫉妒，破壞他人，偷盜他人財物，欺騙他人以獲取財物，或者依仗勢力強行奪取他人財物，並將財物賜予惡友，不佈施給值得佈施的福田，進行不清凈的佈施。爲了求得恩惠、爲了求得救助、爲了節日聚會、爲了緊急危難、爲了親近依附等等原因而佈施，這就是不清凈的佈施。這些人身死命終之後，便會生於擁有大力神通的鬼中。成為鬼之後，周圍有很多數不清的充滿苦惱的餓鬼圍繞著他們，他們身處深山或海邊，在這些地方出生，擁有神通力量。只有這一個鬼享受著最好的快樂，其餘的眷屬身體如同被燒焦的森林，被飢渴之火逼迫，都仰望著這個享受快樂的鬼，這是不清凈佈施的果報。業報結束后才能解脫，從鬼道命終后，隨著業力流轉，承受各種生死輪迴。獲得人身非常困難，就像海龜遇到浮木孔一樣。如果能夠得到人身，也會在饑荒的年代統治國家或者成為大臣。因為還殘留著（過去的）惡業，所以承受這樣的果報。 『再次，（有德行的）比丘瞭解業的果報，觀察餓鬼的世界。他們通過聽聞獲得的智慧，觀察到夜間燃燒的餓鬼們，火焰從身體里冒出，呻吟悲叫，奔跑衝撞，到達各個城邑村落、人間山林住處，身體如同火堆，被飢渴之火燃燒。他們是因為什麼業而生於其中的呢？他們通過聽聞獲得的智慧知道：這些眾生貪婪嫉妒矇蔽內心，破壞他人，妄語欺騙他人，強行奪取他人財物，破壞他人城池，殺害人民，使他人眷屬宗親離散，抄掠得來的財物，用來奉獻給國王、大臣、豪門貴族，從而得到國王的勢力；國王認為他們有能力，稱讚讚美他們，使他們更加兇暴，就像上面所說的那樣。這些惡人身死命終后，便會墮入阇婆隸餓鬼之中（阇婆隸，翻譯成魏語就是熾
【English Translation】 English version 'Furthermore, a Bhikkhu (Buddhist monk) knowing the result of karma, observes the world of hungry ghosts. Due to the remaining karma, they have to beg for their own survival. Because of the remaining karma, they receive such retribution.' 'Furthermore, a Bhikkhu (Buddhist monk) knowing the result of karma, observes the world of hungry ghosts. Through the wisdom gained from hearing, they see some hungry ghosts possessing supernatural powers, great strength, and radiance. What karma caused them to be born there? Through the wisdom gained from hearing, they know that these beings used to lie and deceive others, were greedy and jealous, destructive, stole others' property, deceived others to obtain things, or relied on their power to forcibly seize others' wealth, and gave it to evil friends, did not give alms to worthy fields of merit, and gave impure offerings. Giving for the sake of seeking favor, seeking help, for festivals, for emergencies, for close association, and so on, this is impure giving. After these people die, they are born among ghosts with great power and supernatural abilities. After becoming ghosts, they are surrounded by countless hungry ghosts filled with suffering, living in deep mountains or on seashores, born in these places, possessing supernatural power. Only this one ghost enjoys the greatest happiness, while the rest of the family's bodies are like burned forests, tormented by hunger and thirst, all looking up to the ghost who enjoys pleasure, this is the retribution of impure giving. Only after the karma is exhausted can they be liberated, and after dying from the ghost realm, they follow the flow of karma and endure various cycles of birth and death. Obtaining a human body is very difficult, like a sea turtle encountering a hole in a floating log. If they can obtain a human body, they will rule the country or become ministers in times of famine. Because of the remaining karma, they receive such retribution.' 'Furthermore, a Bhikkhu (Buddhist monk) knowing the result of karma, observes the world of hungry ghosts. Through the wisdom gained from hearing, they observe the hungry ghosts burning at night, flames coming out of their bodies, groaning and wailing, running and rushing to various cities, villages, human dwellings in mountains and forests, their bodies like piles of fire, burning with hunger and thirst. What karma caused them to be born there? Through the wisdom gained from hearing, they know that these beings were greedy and jealous, obscuring their minds, destroying others, lying and deceiving others, forcibly seizing others' property, destroying others' cities, killing people, causing others' families and relatives to be scattered, plundering wealth, and offering it to kings, ministers, wealthy nobles, thereby obtaining the power of the king; the king considered them capable, praised and admired them, making them even more ferocious, as described above. After these evil people die, they fall into the Jāvalī hungry ghost realm (Jāvalī, translated into the Wei language, means burning.'
燃)，以前世時夜行劫奪，繫縛於人，加諸楚毒，以是因緣，夜則遍身熾燃火起。以前世時繫縛於人，㘁哭叫喚，以是因緣，熾火燃身悲聲大叫。惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；從此命終，隨業流轉，人身難得，如海中龜值浮木孔。若得人身，常為他人之所破壞，設有財物，多為王賊侵陵劫奪；若登高危或升林樹，顛墜傷身。以餘業故，受如是報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼常求人便，伺求其短，殺害嬰兒，以何業故而生其中？彼以聞慧知：此眾生前世之時，為他惡人殺其嬰兒，心生大怒，即作愿言：『我當來世作夜叉身，報殺其子。』如是惡人身壞命終，墮于惡道，受蚩陀羅餓鬼之身(蚩陀羅魏言伺便鬼)，常念怨家，瞋恚含毒，求諸婦女產生之處，伺嬰兒便而斷其命。此鬼勢力神通自在，若聞血氣于須臾頃能行至於百千由旬。若婦人產，以微細身而求其便，以瞋恚心常求其便，處處追逐欲殺嬰兒，求其害便。如是餓鬼遍一切處求小兒便，覓其因緣。若母犯過，育養失法，得其子便。若不凈穢污，為鬼得便，窺視窗牖，或復門中大小便處、不凈水邊，咒中求短，求彼所忌。若見影像，若衣不凈、若火若水、若地若刀、若求喜慶、若臨高巖、若上高閣
【現代漢語翻譯】 現代漢語譯本： （燃），因為前世夜晚搶劫，捆綁他人，施加酷刑，因為這樣的因緣，夜晚則全身熾熱燃燒起火。因為前世捆綁他人，使其啼哭叫喚，因為這樣的因緣，熾熱的火焰燃燒身體，悲慘地大聲叫喊。惡業沒有完結，所以使得不死，乃至惡業沒有完結、沒有壞滅、沒有腐朽，所以不能解脫；從此命終，隨著業力流轉，人身難以獲得，就像海中的烏龜遇到漂浮木頭的孔洞一樣困難。如果得到人身，常常被他人所破壞，即使有財物，大多被國王或盜賊侵犯搶奪；如果登上高處或攀爬樹木，就會跌落受傷。因為剩餘的惡業，所以遭受這樣的報應。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他們通過聽聞的智慧，看到有餓鬼常常尋找人的破綻，伺機尋找他們的缺點，殺害嬰兒。因為什麼樣的業力而生在其中呢？他們通過聽聞的智慧知道：這些眾生前世的時候，被其他惡人殺害了他們的嬰兒，心中產生極大的憤怒，就發願說：『我將來世要做夜叉的身，報復殺害我孩子的人。』這樣的惡人身壞命終之後，墮落到惡道，承受蚩陀羅餓鬼之身（蚩陀羅，魏語意思是伺便鬼），常常想著怨家，心中充滿嗔恨和毒害，尋找婦女生產的地方，伺機殺害嬰兒。這種鬼勢力強大，神通自在，如果聞到血腥氣味，在很短的時間內就能行走百千由旬。如果婦人生產，就以微小的身體尋找機會，以嗔恨心常常尋找機會，到處追逐想要殺害嬰兒，尋找可以加害的機會。這樣的餓鬼遍佈一切地方尋找小兒的破綻，尋找他們的因緣。如果母親犯錯，育養不合規矩，就會被鬼找到機會。如果不乾淨污穢，就會被鬼找到機會，窺視窗戶，或者門中的大小便處、不乾淨的水邊，在咒語中尋找缺點，尋找他們所忌諱的地方。如果看到影像，如果衣服不乾淨、如果接觸火或水、如果接觸刀，如果求喜慶，如果靠近高巖，如果登上高樓』
【English Translation】 English version: (Burning), because in a previous life they robbed and plundered at night, bound people, and inflicted cruel tortures. Because of this cause and condition, at night their whole body is ablaze with fire. Because in a previous life they bound people, causing them to weep and cry out, because of this cause and condition, blazing fire burns their bodies, and they cry out in great sorrow. Their evil karma is not exhausted, therefore they cannot die; until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated. When they die, they transmigrate according to their karma. It is difficult to obtain a human body, as difficult as a sea turtle finding a hole in a floating log. If they obtain a human body, they are often harmed by others. Even if they have possessions, they are often invaded and robbed by kings or thieves. If they climb high or ascend trees, they fall and injure themselves. Because of remaining karma, they receive such retribution.
『Furthermore, a Bhikshu, knowing the results of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he sees hungry ghosts constantly seeking opportunities to harm people, watching for their shortcomings, and killing infants. What karma causes them to be born there? Through his wisdom of hearing, he knows: In a previous life, these beings had their infants killed by evil people, and they became greatly enraged, making a vow: 『In a future life, I will become a Yaksha and avenge the killing of my child.』 Such evil people, when their bodies break and their lives end, fall into evil paths, receiving the body of a Chidura hungry ghost (Chidura, in the Wei language, means a ghost that seeks opportunities), constantly thinking of their enemies, filled with hatred and poison, seeking places where women give birth, watching for opportunities to kill infants. These ghosts have great power and supernatural abilities. If they smell blood, they can travel hundreds of thousands of yojanas in an instant. If a woman gives birth, they seek opportunities with their subtle bodies, constantly seeking opportunities with hatred, chasing after them everywhere, wanting to kill infants, seeking opportunities to harm them. Such hungry ghosts seek opportunities to harm children everywhere, looking for their causes and conditions. If the mother makes mistakes or the upbringing is improper, the ghosts find opportunities. If there is uncleanness or defilement, the ghosts find opportunities, peeking through windows, or at places where people urinate or defecate in doorways, or near unclean water, seeking shortcomings in incantations, seeking what they are tabooed. If they see shadows, if clothes are unclean, if they touch fire or water, if they touch knives, if they seek celebrations, if they approach high cliffs, if they ascend high towers』
、上下求便，如是種種常求其便，怨怒之心常不捨離，如上所說。若得其便，能害嬰兒；若不得便，至於十歲，種種求便猶殺不捨。如是不善，自纏其心，飢渴燒身，不能殺害，若得其便，則斷其命。若此小兒有強善業、或為善神之所擁護，不能殺害，彼鬼瞋心。從此命終，隨業流轉受生死苦，人身難得，猶如海龜值浮木孔。若生人中，宿業瞋習，怨結所縛，無緣之處悉如怨家，種種方便求他短闕。以餘業故，受如是報。
正法念處經卷第十六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十七
元魏婆羅門瞿曇般若流支譯餓鬼品之二
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于迦摩餓鬼(迦摩兩盧波魏言欲色)，以何業故而生其中？彼以聞慧知：此眾生若男、若女、若黃門人，著種種衣而自嚴飾，服女人衣，行淫女法，若人慾發，與之交會，因此事故而得財物，施與凡人；非福田處，不凈心施。以是因緣，身壞命終生於欲色餓鬼之中。受鬼身已，種種嚴飾，隨意所念皆得從心，欲善則美，欲惡則丑。若其欲作愛不愛色，悉能為之。或作男子，顏容端正；或作女人，姿首美妙；或作畜生，相貌殊異。能作種種上妙莊嚴，能遍遊行一切方所。若得食飲，
【現代漢語翻譯】 現代漢語譯本：伺機上下排泄，像這樣總是尋找機會，怨恨憤怒之心始終無法捨棄，就像上面所說的那樣。如果找到機會，就能加害嬰兒；如果沒有機會，即使到了十歲，仍然想方設法尋找機會殺害而不放棄。像這樣不善的行為，纏繞著自己的心，如同飢渴焚燒身體，即使不能立刻殺害，一旦找到機會，就斷絕他的性命。如果這個小孩有強大的善業，或者有善神守護，不能被殺害，那個惡鬼就會充滿嗔恨心。從此命終，隨著業力流轉，承受生死之苦，得到人身非常困難，就像海龜遇到漂浮的木頭，而木頭上恰好有個孔一樣。如果轉生為人，因為前世的嗔恨習氣，被怨恨所束縛，在沒有因緣的地方也會被當作仇人，用各種方法尋找別人的缺點。因為剩餘的惡業，所以會受到這樣的報應。
現代漢語譯本：《正法念處經》卷第十七 元魏婆羅門瞿曇般若流支譯 餓鬼品之二
現代漢語譯本：『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞和智慧，觀察迦摩餓鬼（Kāma-rūpa-preta，迦摩兩盧波魏言欲色，指欲界和色界的餓鬼），因為什麼樣的業而生於其中呢？他通過聽聞和智慧知道：這些眾生，無論是男人、女人還是陰陽人，穿著各種各樣的衣服來裝飾自己，穿著女人的衣服，進行的行為，如果有人想要，就與他們交合，因此得到財物，施捨給普通人；在不是福田的地方，用不清凈的心施捨。因為這樣的因緣，身死命終后，就生於欲色餓鬼之中。得到餓鬼的身體后，可以進行各種各樣的裝飾，隨意所想都能如願以償，想要善良就變得美麗，想要醜陋就變得醜陋。如果想要，不喜愛某種顏色，都能做到。有時變成男子，容貌端正；有時變成女人，姿態美好；有時變成畜生，相貌奇異。能夠做出各種各樣上等的精妙裝飾，能夠遍及所有的地方。如果得到食物和飲料，』
【English Translation】 English version: Seeking opportunities to defecate and urinate, constantly seeking such opportunities, never abandoning the mind of resentment and anger, as described above. If they find an opportunity, they can harm the infant; if they do not find an opportunity, even until the age of ten, they still try to find opportunities to kill without giving up. Such unwholesome actions entangle their own minds, like hunger and thirst burning the body, even if they cannot kill immediately, once they find an opportunity, they will cut off its life. If this child has strong good karma, or is protected by benevolent deities, and cannot be killed, that evil spirit will be filled with hatred. From this life's end, following the flow of karma, they endure the suffering of birth and death, and obtaining a human body is extremely difficult, like a sea turtle encountering a floating piece of wood with a hole in it. If they are reborn as humans, due to the habit of anger from past lives, bound by resentment, they will be treated as enemies even in places where there is no cause for it, seeking others' shortcomings in various ways. Because of the remaining unwholesome karma, they will receive such retribution.
English version: The Sutra of the Establishment of Right Mindfulness, Volume 17 Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter Two on Hungry Ghosts
English version: 'Furthermore, a Bhikshu, knowing the retribution of karma, observes the world of hungry ghosts. Through his wisdom of hearing, he observes the Kāma-rūpa-preta (Kāma-rūpa-preta, Kāma meaning desire, rūpa meaning form, referring to hungry ghosts in the desire and form realms), for what karma are they born into it? Through his wisdom of hearing, he knows: these beings, whether male, female, or hermaphrodite, adorn themselves with various clothes, wear women's clothes, engage in acts of , if someone desires , they engage in intercourse with them, and thereby obtain wealth, which they give to ordinary people; they give with impure minds in places that are not fields of merit. Because of such causes and conditions, after the destruction of their bodies and the end of their lives, they are born into the Kāma-rūpa-preta. Having obtained the body of a hungry ghost, they can perform various adornments, and whatever they think of can be fulfilled, if they want to be good, they become beautiful, if they want to be ugly, they become ugly. If they want to , and do not like a certain color, they can do it. Sometimes they transform into men, with handsome faces; sometimes they transform into women, with beautiful appearances; sometimes they transform into animals, with strange appearances. They can create all kinds of excellent and wonderful adornments, and can pervade all places with . If they obtain food and drink,'
能食無患，少行施故。能以微細之身盜入人家，以求飲食，世人說言：『毗舍阇鬼，盜我飲食。』或作人身，入他節會；或作鳥身，食人祭飯。其身細密，人不能見。此鬼如是隨意能現種種眾色，世人皆名如意夜叉。或作女身，與人交會，如是種種莊嚴誑人，行於人間。在鬼道中，乃至惡業不盡不壞不朽，故不得脫；業盡得脫。從此命終，隨業流轉受生死苦，人身難得，如海中龜值浮木孔。若生為人，墮伎兒中，著種種衣縱逸遊戲，以求活命，自以己妻，令他從事而求財物。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于海渚諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生前世之時，見有行人慾過曠野，病苦疲極，於是人所，多取其價，與直薄少。以惡貪故，巧辭欺誑曠野空乏遠行之人。以是因緣，生海渚中。是海渚中，無有樹林、陂池河水，其處甚熱，于彼冬日甚熱毒盛，欲比人間夏時之熱過逾十倍，唯以朝露而自活命。雖住海渚，不能得水，以惡業故，見海枯竭；設見樹林，皆悉熾燃大火焰起，望心斷絕，眾惡臻集無有安隱。飢渴燒身呻㘁悲惱，自心所誑，處處奔走悲聲叫絕，無救無護、無依無恃；皮發蓬亂，身體羸瘦，一切身脈皆悉粗現猶如羅網，所至之處皆悉空竭，
【現代漢語翻譯】 現代漢語譯本：能吃東西而沒有憂患，是因為前世少量佈施的緣故。能夠以極其微小的身體潛入別人家中，以求取飲食，世人便會說：『毗舍阇鬼（pisacha，食血肉的鬼），偷了我的飲食。』或者變成人的身體，進入別人的節慶聚會；或者變成鳥的身體，吃人們祭祀的飯食。他們的身體非常細小，人們無法看見。這種鬼可以隨意顯現各種各樣的顏色，世人都稱之為如意夜叉（yaksha，一種能帶來財富和保護的神）。或者變成女人的身體，與人交合，用各種各樣的裝飾來迷惑人，在人間行走。在鬼道之中，因為惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法脫離鬼道；只有業力消盡才能脫離。從此命終之後，隨著業力流轉，承受生死的痛苦，得到人身非常困難，就像海龜在茫茫大海中遇到漂浮的木頭，並且脖子恰好穿過木頭上的孔洞一樣。如果轉生為人，就會墮落到做歌舞伎的行列中，穿著各種各樣的華麗衣服，放縱地玩樂嬉戲，以此來求得生存，甚至把自己的妻子，讓別人去服侍，以此來獲取財物。這是因為還有剩餘的惡業，所以才會遭受這樣的果報。 「再者，比丘（bhiksu，佛教出家男子）通過了解業的果報，觀察餓鬼的世界。他們通過聽聞佛法所獲得的智慧，觀察到在海邊沙洲上的各種餓鬼，是因為什麼樣的惡業而生在那裡呢？他們通過聽聞佛法所獲得的智慧得知：這些眾生在前世的時候，看到有行人想要通過荒無人煙的曠野，因為生病而痛苦疲憊，於是就向這些人索取高價，卻只給予很少的食物。因為惡劣的貪婪，用巧妙的言辭欺騙那些在曠野中空乏無助的遠行之人。因為這樣的因緣，所以轉生到海邊的沙洲之中。這海邊的沙洲上，沒有樹林、池塘、河流，那裡非常炎熱，在冬日裡也酷熱難耐，其毒熱程度比人間夏日的熱還要超過十倍，只能依靠早晨的露水來維持生命。雖然住在海邊的沙洲上，卻無法得到水，因為惡業的緣故，看到大海枯竭；即使看到樹林，也全都燃燒著熊熊烈火，希望完全斷絕，各種惡事聚集在一起，沒有安寧。飢餓和乾渴焚燒著身體，痛苦地呻吟悲號，被自己的噁心所欺騙，到處奔走，發出絕望的悲鳴，沒有救助、沒有保護、沒有依靠、沒有憑藉；頭髮蓬亂，身體極度瘦弱，全身的血管都粗大顯露，就像羅網一樣，所到之處都變得空虛枯竭。
【English Translation】 English version: Being able to eat without suffering is due to having given alms sparingly in a past life. Being able to stealthily enter people's homes in an extremely minute form to seek food and drink, people say, 'A pisacha (flesh-eating demon) has stolen my food and drink.' Or they transform into human bodies and enter others' festive gatherings; or they transform into bird bodies and eat the sacrificial food offered by people. Their bodies are extremely subtle, and people cannot see them. These ghosts can manifest various colors at will, and people call them wish-fulfilling yakshas (a type of deity that brings wealth and protection). Or they transform into female bodies and engage in sexual intercourse with people, deceiving them with various adornments, walking among humans. In the realm of ghosts, they cannot escape because their evil karma has not been exhausted, destroyed, or decayed; only when their karma is exhausted can they escape. After dying from this life, they follow the flow of karma and endure the suffering of birth and death. Obtaining a human body is difficult, like a sea turtle encountering a floating piece of wood in the vast ocean and managing to pass its neck through the hole in the wood. If they are reborn as humans, they will fall into the ranks of performing courtesans, wearing various gorgeous clothes, indulging in unrestrained play and amusement to make a living, even offering their own wives to others to serve them in order to obtain wealth. Because of remaining evil karma, they receive such retribution. Furthermore, bhikshus (Buddhist monks) understand the results of karma and observe the world of hungry ghosts. Through the wisdom gained from hearing the Dharma, they observe the various hungry ghosts on the seashores and sandbars, and ask what evil karma caused them to be born there. Through the wisdom gained from hearing the Dharma, they know that these beings, in their past lives, saw travelers wanting to cross desolate wildernesses, suffering from illness and exhaustion, and demanded high prices from them, giving them very little food in return. Because of their evil greed, they cleverly deceived those traveling far distances in the desolate wilderness. Because of this cause, they are reborn on the seashores and sandbars. On these seashores and sandbars, there are no forests, ponds, or rivers. The place is extremely hot, and even in winter, the heat is intense, exceeding the heat of summer in the human world by more than ten times. They can only sustain their lives with morning dew. Although they live on the seashores, they cannot obtain water. Because of their evil karma, they see the sea dry up; even if they see forests, they are all burning with raging flames. Their hope is completely cut off, and all kinds of evil gather together, with no peace. Hunger and thirst burn their bodies, and they groan and lament in sorrow, deceived by their own evil minds, running around everywhere, uttering cries of despair, with no help, no protection, no reliance, no support; their hair is disheveled, their bodies are extremely emaciated, and all the veins in their bodies are coarsely visible, like a net. Wherever they go, everything becomes empty and desolate.
無救無歸、無依無怙。惡業不盡不壞不朽，故使不死；業盡得脫。從此命終，隨業流轉受生死苦，人身難得，如海中龜值浮木孔。若生人中，生在海渚，或有一足、或復短足，睏乏漿水。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于閻羅執杖餓鬼，以何業故而生其中？彼以聞慧知：此眾生以慳嫉故，自壞其心，親近國王大臣豪貴，專行暴噁心無慈愍，不行正理，為諸賢善之所輕毀。如是惡人身壞命終，受閻羅王執杖鬼身，于鬼世界，為閻羅王趨走給使。若有眾生造諸惡業，時閻羅王即令此鬼錄其精神。此鬼身色醜惡可畏，手執刀杖，頭髮蓬亂倒發覆身，長唇下垂、耽耳大腹，高聲大叫以怖諸鬼，手執利刀擬諸罪人，反執其手以繩縛之，將詣王所，白大王言：『我於人中攝此罪人來至於此，大王！此人前世行不善業，身業不善、口業不善、意業不善，愿王呵責。』
「時閻羅王即說偈頌，而呵責言：
「『汝是人中愚癡輩， 種種惡業自莊嚴， 汝本何不修善行？ 如至寶渚空歸還。 善業因緣得樂果， 樂果因緣生善心， 一切諸法隨心轉， 流轉生死常不斷。 一切諸行悉無常， 猶如水泡不堅固， 若能如是修正法， 是人未來
【現代漢語翻譯】 現代漢語譯本： 無救助、無歸宿、無依靠、無庇護。惡業不會消失、不會損壞、不會腐朽，因此使人無法擺脫生死；只有業力消盡才能解脫。從此命終之後，隨著業力流轉，承受生死之苦。人身難以獲得，就像海龜在茫茫大海中遇到浮木上的孔洞一樣困難。即使轉生為人，也可能出生在海邊荒地，或者天生殘疾，缺少食物和水。因為過去所造的惡業，所以要承受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞佛法所獲得的智慧，觀察到閻羅王的執杖餓鬼，思考他們是因為什麼惡業而生於其中？他通過聽聞佛法所獲得的智慧得知：這些眾生因為慳吝和嫉妒，自己敗壞了自己的心，親近國王、大臣和豪門貴族，專門做殘暴邪惡的事情，心中沒有慈悲憐憫，不遵循正理，被賢良善良的人所輕視和譭謗。這樣的惡人在身死命終之後，就會承受閻羅王執杖鬼的身軀，在餓鬼世界裡，為閻羅王奔走效力。如果有眾生造作各種惡業，閻羅王就會命令這些鬼去拘捕他們的靈魂。這些鬼的身形醜陋可怕，手持刀杖，頭髮蓬亂，倒豎著覆蓋身體，嘴唇很長向下垂，耳朵很大，肚子也很大，高聲大叫來恐嚇其他的鬼，手持鋒利的刀對著罪人，反過來抓住他們的手用繩子捆綁，將他們帶到閻羅王那裡，稟告閻羅王說：『我在人間抓捕了這個罪人來到這裡，大王！這個人前世做了很多不善的惡業，身業不善、口業不善、意業不善，希望大王您能責罰他。』
『這時，閻羅王就會用偈頌來呵斥他們：
『你們這些愚蠢的人啊，用各種惡業來裝飾自己，為什麼生前不修善行呢？就像到了充滿寶藏的島嶼卻空手而歸一樣。善業是獲得快樂果報的原因，快樂的果報是產生善良之心的原因，一切諸法都隨著心念而轉變，在生死輪迴中不斷流轉。一切諸行都是無常的，就像水泡一樣不堅固，如果能夠這樣修正法，這樣的人未來……』
【English Translation】 English version: Without rescue, without refuge, without reliance, without protection. Evil karma does not disappear, does not decay, does not perish, thus causing one to be unable to escape birth and death; only when karma is exhausted can one be liberated. After death, one transmigrates according to one's karma, enduring the suffering of birth and death. Obtaining a human body is as difficult as a sea turtle encountering a hole in a floating log in the vast ocean. Even if reborn as a human, one may be born in a desolate coastal area, or be born with disabilities, lacking food and water. Because of the evil karma created in the past, one must endure such retribution.
『Furthermore, a Bhikshu (Buddhist monk) understands the retribution of karma and observes the realm of hungry ghosts. Through the wisdom gained from hearing the Dharma (Buddhist teachings), he observes the Yama (King of the Underworld)'s staff-wielding hungry ghosts, contemplating what evil karma caused them to be born there. Through the wisdom gained from hearing the Dharma, he knows that these beings, due to stinginess and jealousy, ruined their own minds, associating with kings, ministers, and wealthy nobles, specializing in cruel and evil deeds, having no compassion in their hearts, not following righteous principles, and being despised and slandered by the virtuous and good. Such evil people, after death, will receive the body of a staff-wielding ghost of Yama, serving Yama in the realm of hungry ghosts. If there are beings who commit various evil deeds, Yama will order these ghosts to capture their spirits. These ghosts are ugly and terrifying in appearance, holding knives and staffs, with disheveled hair, inverted and covering their bodies, long lips hanging down, large ears, and large bellies, shouting loudly to frighten other ghosts, holding sharp knives against the sinners, grabbing their hands and binding them with ropes, bringing them to Yama, and reporting to Yama: 『I have captured this sinner from the human realm and brought him here, Great King! This person committed many unwholesome evil deeds in their past life, unwholesome bodily actions, unwholesome verbal actions, unwholesome mental actions, I hope that you, Great King, will punish him.』
『At this time, Yama will speak verses to rebuke them:
『You foolish beings in the human realm, adorning yourselves with various evil deeds, why did you not cultivate good deeds when you were alive? It is like going to an island full of treasures but returning empty-handed. Good karma is the cause of obtaining joyful results, joyful results are the cause of generating good thoughts, all dharmas (phenomena) change according to the mind, transmigrating in the cycle of birth and death continuously. All actions are impermanent, like bubbles in the water, not firm. If one can cultivate the right Dharma in this way, such a person in the future…』
得勝報。 若有人能常修善， 舍離一切諸惡業， 是人則不至我所， 乘階上生受天報。 若人愚癡無覺悟， 愛樂惡業至我所， 能捨惡業諸不善， 是人則行第一道。 若見世間諸業果， 亦見天上種種樂， 如是猶起放逸心， 是人不名自愛身。 為利誰故造惡業， 放恣一切身口意？ 如是人等行各異， 汝今業對至我所。 汝為眾惡所誑惑， 畢定行於險惡道， 若人愛樂造惡業， 未來人身甚難得。 若人遠離眾惡業， 喜行善法心愛樂， 此人現世常安樂， 必得涅槃解脫果。 若有眾生習善行， 於世間中最殊勝； 若人習學不善業， 一切世間最大惡。 若有智慧行善人， 能離初中后惡法； 若有造習眾惡業， 則入地獄受苦報。 能以善法調諸根， 則獲世間凈勝法， 是人身壞命終時， 上生天宮受快樂。 業繫縛汝甚堅牢， 閻羅使者之所持， 送至恐怖諸惡道， 閻羅世界大苦處。 汝於前世作眾惡， 此業今當還自受， 自作自受不為他， 若他所作非己報。』
「如是閻羅王呵責罪人已，使者將出，以此罪人自作惡業、自業所
【現代漢語翻譯】 現代漢語譯本 得勝報 如果有人能夠經常修行善事，捨棄一切的惡業， 這樣的人就不會到我這裡來，而是登上階梯上升，承受天界的福報。 如果有人愚癡沒有覺悟，喜愛作惡來到我這裡， 能夠捨棄惡業和各種不善的行為，這樣的人就是在行走第一正道。 如果看見世間各種業報的結果，也看見天上種種的快樂， 像這樣仍然生起放逸之心，這個人不能稱作是愛惜自己。 爲了誰的利益而造作惡業，放縱一切身口意的行為？ 像這樣的人等行為各不相同，你現在因為業報的緣故來到我這裡。 你被各種惡事所迷惑，必定行走在危險惡劣的道路上， 如果有人喜愛造作惡業，未來想要得到人身就非常困難了。 如果有人遠離各種惡業，喜歡奉行善法，內心愛樂， 這個人現世常常安樂，必定得到涅槃（Nirvana）解脫的果報。 如果有眾生習慣於行善，在世間最為殊勝； 如果有人習慣於學習不善的惡業，在一切世間是最大的惡事。 如果有智慧修行善事的人，能夠遠離最初、中間和最後的惡法； 如果有人造作和學習各種惡業，就會進入地獄承受痛苦的果報。 能夠用善法調伏各種感官，就能獲得世間清凈殊勝的法， 這樣的人在身壞命終的時候，就能上升到天宮享受快樂。 業力緊緊地束縛著你，被閻羅（Yama）的使者所拘捕， 送往恐怖的各種惡道，閻羅（Yama）世界極大的痛苦之處。 你在前世造作了各種惡業，這些業報現在應當自己承受， 自己作的自己承受，不會由他人來承受，如果他人所作的，不會成為自己的果報。
像這樣閻羅王（Yama）呵責罪人之後，使者將他帶出去，因為這個罪人自己造作惡業，被自己的業力所牽引。
【English Translation】 English version Retribution of Victory If someone can constantly cultivate goodness, abandoning all evil deeds, Such a person will not come to me, but will ascend the stairs and receive heavenly rewards. If someone is foolish and without awakening, loving evil and coming to me, Able to abandon evil deeds and all unwholesome actions, such a person is walking the foremost path. If you see the results of various karmas in the world, and also see the various joys in the heavens, If you still give rise to a mind of negligence like this, this person cannot be called one who cherishes themselves. For whose benefit do you create evil karma, indulging in all actions of body, speech, and mind? People like this have different behaviors; now you have come to me because of your karma. You are deluded by various evils, and you are destined to walk on a dangerous and evil path, If someone loves to create evil karma, it will be very difficult to obtain a human body in the future. If someone stays away from various evil deeds, delights in practicing good deeds, and loves them in their heart, This person will always be happy in this life and will surely attain the fruit of Nirvana (Nirvana) and liberation. If there are sentient beings who are accustomed to practicing good deeds, they are the most excellent in the world; If someone is accustomed to learning unwholesome and evil deeds, it is the greatest evil in all the world. If there is a wise person who practices good deeds, they can stay away from the evil dharmas of the beginning, middle, and end; If someone creates and learns various evil karmas, they will enter hell and suffer painful retribution. Able to subdue the various senses with good dharmas, then one will obtain the pure and excellent dharma of the world, When this person's body breaks down and their life ends, they will ascend to the heavenly palace and enjoy happiness. Karma binds you very firmly, and you are held by the messengers of Yama (Yama), Sent to the terrifying evil paths, the place of great suffering in the world of Yama (Yama). You created various evil deeds in your previous lives; you should now receive this karma yourself, You do it yourself and you receive it yourself, not for others; if others do it, it will not be your retribution.
After Yama (Yama) rebuked the sinner in this way, the messenger took him out, because this sinner created evil karma himself, and was led by his own karma.
誑，將受果報種種苦惱。楚毒治之，飢渴所逼，但食風氣，惡業不盡，故使不死；從此得脫，隨業流轉受生死苦。若處人中，生在邊戍，幽山險谷、深河峻岸危怖之處，有自在者行於此路，令其引導。以餘業故，受斯罪報。
「複次，行者內觀於法，云何比丘觀於五地？彼以聞慧，明眼觀察十種色入。何等為十？一者眼入；二者色入；三者耳入；四者聲入；五者鼻入；六者香入；七者舌入；八者味入；九者身入；十者觸入。云何比丘眼緣色相？比丘觀眼緣色而生於識，三法和合而生於觸，觸共受、想、思、識者。觸相觸者，覺相受者，知相想者，如長短、愛不愛、現見相對等思者，識知一緣，而各各相(思有三分或色非色)、各各自體，如十大地法。何等為十？一者受；二者想；三者思；四者觸；五者作意；六者欲；七者解脫；八者念；九者三昧；十者慧。一緣而各各相識等十，一法亦如是，猶如日光一起，眾光自體各各別異。如識自體異，乃至思亦如是。彼比丘如實知色入，觀眼空無所有、無堅無實。比丘如是如實知道，離於邪見，正見心喜，眼離癡垢，實見其眼但是肉段，癡無所知但是淚竅。如實知已，離於欲心，觀眼無常；知無常已，但是肉團住在孔穴——如實知眼——筋脈纏縛，當知眾緣和合而有眼入
【現代漢語翻譯】 現代漢語譯本：欺騙他人，將承受各種痛苦的果報。遭受鞭打等酷刑的懲罰，被飢餓和乾渴所逼迫，只能以風為食。因為惡業沒有消盡，所以求生不得，求死不能；從此脫離后，隨著業力流轉，繼續承受生死的痛苦。如果轉生到人間，就會出生在邊境地區，偏僻的山谷，險峻的河岸，令人恐懼的地方。如果有自由自在的人行走在這條路上，就讓他們來引導你。因為還有剩餘的罪業，所以要承受這樣的罪報。
『再者，修行者向內觀察法，比丘如何觀察五地？他通過聽聞佛法所獲得的智慧，用明亮的眼睛觀察十種色入（dasa rūpāyatanāni）。哪十種呢？一是眼入（cakkhāyatana）；二是色入（rūpāyatana）；三是耳入（sotāyatana）；四是聲入（saddāyatana）；五是鼻入（ghānāyatana）；六是香入（gandhāyatana）；七是舌入（jivhāyatana）；八是味入（rasāyatana）；九是身入（kāyāyatana）；十是觸入（photthabbāyatana）。比丘如何以眼為緣而觀察色相呢？比丘觀察到，以眼為緣，以色為條件，而生起識（viññāna），這三種法和合而生起觸（phassa），觸與受（vedanā）、想（saññā）、思（cetanā）、識（viññāna）共同作用。觸的作用是接觸，受的作用是感受，想的作用是認知，思的作用是如長短、愛與不愛、現見相對等，識的作用是認知一個對象，而它們各自有各自的相（思有三分或色非色），各自有各自的自體，就像十大地法（mahābhūta）。哪十種呢？一是受；二是想；三是思；四是觸；五是作意（manasikāra）；六是欲（chanda）；七是解脫（adhimokkha）；八是念（sati）；九是三昧（samādhi）；十是慧（paññā）。一個對象，而各自有各自的相，識等十法，一個法也是這樣，就像陽光一起出現，眾多光芒的自體各自不同。就像識的自體不同，乃至思也是這樣。那位比丘如實地知曉色入，觀察眼是空無所有，沒有堅固，沒有實在的。比丘像這樣如實地知道，遠離邪見，生起正見，內心歡喜，眼睛遠離愚癡的污垢，真實地看到眼睛只不過是一段肉，愚癡無知，只不過是淚水的孔竅。如實地知曉后，遠離貪慾之心，觀察眼睛是無常的；知道是無常后，只不過是肉團住在孔穴里——如實地知曉眼睛——筋脈纏繞束縛，應當知道是眾多因緣和合而有眼入的。'
【English Translation】 English version: Deceiving others will result in various kinds of suffering. They will be punished with cruel tortures, afflicted by hunger and thirst, and forced to subsist on air. Because their evil karma is not exhausted, they cannot die; after escaping from this, they will continue to transmigrate according to their karma, enduring the suffering of birth and death. If they are reborn among humans, they will be born in border regions, remote valleys, dangerous riverbanks, and frightening places. If those who are free travel this path, let them guide you. Because of remaining karma, they will suffer such retribution.
『Furthermore, how does a practitioner internally contemplate the Dharma, and how does a Bhikkhu contemplate the five grounds? Through the wisdom gained from hearing the Dharma, he observes the ten sense bases of form (dasa rūpāyatanāni) with clear eyes. What are the ten? First, the eye base (cakkhāyatana); second, the form base (rūpāyatana); third, the ear base (sotāyatana); fourth, the sound base (saddāyatana); fifth, the nose base (ghānāyatana); sixth, the smell base (gandhāyatana); seventh, the tongue base (jivhāyatana); eighth, the taste base (rasāyatana); ninth, the body base (kāyāyatana); and tenth, the touch base (photthabbāyatana). How does a Bhikkhu contemplate form in relation to the eye? The Bhikkhu observes that with the eye as condition and form as object, consciousness (viññāna) arises. The combination of these three gives rise to contact (phassa). Contact acts together with feeling (vedanā), perception (saññā), thought (cetanā), and consciousness (viññāna). The function of contact is to touch, the function of feeling is to experience, the function of perception is to recognize, the function of thought is to consider such as long and short, like and dislike, present and relative views, etc., and the function of consciousness is to cognize an object. Each has its own characteristic (thought has three aspects, or form and non-form), and each has its own essence, like the ten great elements (mahābhūta). What are the ten? They are feeling, perception, thought, contact, attention (manasikāra), desire (chanda), liberation (adhimokkha), mindfulness (sati), concentration (samādhi), and wisdom (paññā). One object, and each has its own characteristic, the ten dharmas such as consciousness are like this, just as when the sunlight arises, the essence of the many lights are each different. Just as the essence of consciousness is different, so too is thought. That Bhikkhu truly knows the form base, observing that the eye is empty, without substance, without reality. The Bhikkhu, knowing this truly, departs from wrong views, gives rise to right views, and rejoices in his heart. The eye is free from the defilement of delusion, and he truly sees that the eye is just a piece of flesh, ignorant and unknowing, just a hole for tears. Having truly known this, he departs from the mind of desire, observing that the eye is impermanent; knowing that it is impermanent, it is just a lump of flesh residing in a hole—truly knowing the eye—bound by tendons and veins, one should know that the eye base exists due to the combination of many conditions.』
。如是眼者，無有見者，無我無知，乃至苦亦如是。觀眼入已，得離欲意。
「是比丘如實觀察眼入已，分別觀色：如是色者，愛以不愛皆悉無記，以分別生。何法可見？何者為凈？何者是常？何者可貪？比丘如是思惟觀察，如實知色非有非樂。如是思惟觀察：色相無堅無實，以分別生愛不愛等，非實有耶！一切眾生於愛不愛虛妄貪著，如此色者，非有自體、非常非有、非真非樂、非不壞法、非堅非我，以貪慾瞋癡自覆心故生愛不愛，非色有愛、有不愛耶！以憶念生故。比丘如是觀於色入，見名色已，不貪不染、不迷不取，知色無堅。彼比丘如是觀眼、觀色入已，不著眼識，得離欲穢。眼識非我，我非眼識，觸、受、想、思亦復如是(觀眼色第五地於十三不相開)。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀啖小兒諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生惡術咒龍，為除災雹，誑惑病人；咒術夜叉，取人財物或復殺羊。如是之人，身壞命終墮活地獄受無量苦，從地獄出，生婆羅婆叉餓鬼之中(婆羅婆叉魏云食小兒)。復有眾生，殺生余報，生在人中為此餓鬼，偷而食之，或至產婦所住之處取彼嬰兒——或匍匐時、或始行時，如是餓鬼偷諸小兒，次第食之。若得其便，即能斷命；若無
【現代漢語翻譯】 現代漢語譯本：如果這樣觀察眼，就沒有能見者，沒有『我』，沒有知覺，乃至苦也是如此。觀察眼入之後，就能脫離貪慾。
這位比丘如實地觀察眼入之後，分別觀察色：這樣的色，無論是可愛還是不可愛，都是沒有記別的，是由分別產生的。什麼法是可見的？什麼是清凈的？什麼是常的？什麼是可以貪戀的？比丘這樣思維觀察，如實地知道色不是真實的，也不是快樂的。這樣思維觀察：色相沒有堅固，沒有實在，是由分別產生可愛或不可愛等，不是真實存在的！一切眾生對於可愛或不可愛虛妄地貪著，這樣的色，沒有自體、不是常、不是真實的、不是快樂的、不是不壞的法、不是堅固的、不是『我』，因為貪慾、嗔恚、愚癡遮蔽了自己的心，所以產生可愛或不可愛，不是色本身有可愛或不可愛！這是由憶念產生的。比丘這樣觀察色入，見到名色之後，不貪戀、不染著、不迷惑、不執取，知道色沒有堅固。這位比丘這樣觀察眼、觀察色入之後，不執著眼識，就能脫離貪慾的污穢。眼識不是『我』，『我』不是眼識，觸、受、想、思也是如此（觀察眼色第五地於十三不相開）。
再次，比丘知道業的果報，觀察餓鬼世間。他以聽聞的智慧，觀察吞食小孩的各種餓鬼等，因為什麼業而生在其中？他以聽聞的智慧知道：這些眾生使用惡毒的法術詛咒龍，爲了消除災害冰雹，欺騙迷惑病人；用咒術役使夜叉，奪取人的財物或者殺羊。這樣的人，身壞命終后墮入活地獄遭受無量的痛苦，從地獄出來后，生在婆羅婆叉（婆羅婆叉，魏譯為食小兒）餓鬼之中。還有的眾生，因為殺生的剩餘果報，生在人中成為這種餓鬼，偷吃小孩，或者到產婦居住的地方偷取嬰兒——或者偷取正在爬行的、或者剛剛開始行走的嬰兒，這樣的餓鬼偷盜各種小孩，依次吃掉他們。如果得到機會，就能斷送他們的性命；如果沒有機會
【English Translation】 English version: Thus, in the case of the eye, there is no seer, no self, no knower, and so it is with suffering. Having contemplated the eye-entry, one attains detachment.
That Bhikshu (monk) having truly observed the eye-entry, then separately contemplates form: such form, whether liked or disliked, is without indication, arising from discrimination. What dharma (teaching, law) is visible? What is pure? What is permanent? What is desirable? The Bhikshu, thus contemplating and observing, truly knows that form is neither real nor pleasurable. Thus contemplating and observing: the characteristic of form is neither firm nor substantial, arising from discrimination of like and dislike, and is not truly existent! All beings falsely cling to like and dislike; such form has no self-nature, is not permanent, is not real, is not pleasurable, is not an imperishable dharma, is not firm, is not 'I', because greed, hatred, and delusion cover their minds, thus giving rise to like and dislike, not that form itself has like or dislike! It arises from recollection. The Bhikshu, thus contemplating the form-entry, having seen name and form, does not crave, does not become attached, is not deluded, does not grasp, knowing that form is not firm. That Bhikshu, thus contemplating the eye and the form-entry, does not cling to eye-consciousness, and attains detachment from defilements. Eye-consciousness is not 'I', 'I' am not eye-consciousness, and so it is with contact, sensation, thought, and consideration (contemplating the eye and form in the fifth stage, not opening up in the thirteen).
Furthermore, the Bhikshu knows the retribution of karma, observing the realm of hungry ghosts. He, with the wisdom of hearing, observes the various hungry ghosts who devour children, etc., and by what karma they are born therein? He, with the wisdom of hearing, knows: these beings use evil spells to curse dragons, to eliminate disasters of hail, deceiving and bewildering the sick; using spells to command Yakshas (a type of nature spirit), seizing people's wealth or killing sheep. Such people, after their bodies break and their lives end, fall into the living hell, enduring immeasurable suffering, and after emerging from hell, are born among the Pāṇa-bhaksha (Pāṇa-bhaksha, translated by Wei as 'child-eating') hungry ghosts. Furthermore, some beings, due to the remaining retribution of killing, are born among humans as these hungry ghosts, stealing and eating children, or going to the places where women who have just given birth reside to steal infants—either those who are crawling or those who have just begun to walk, such hungry ghosts steal various children, eating them one after another. If they get the chance, they can end their lives; if they do not have the chance
殺業，莫能為害。
「伽他頌曰：
「『惡業繫縛受惡果， 若行善業受樂報， 業繩長堅繫縛人， 縛諸眾生不得脫。 不得安隱涅槃城， 長流三有受眾苦， 能以智刀斬斯業， 必得解脫諸熱惱。 以斷業繩無繫縛， 得至無為寂靜處， 如魚入網為人牽， 愛縛眾生死亦爾。 如人毒箭中野鹿， 其鹿狂怖走東西， 毒藥既行不能脫， 愛縛眾生亦如是。 常隨眾生不放舍， 觀愛如毒應遠離， 愚癡凡夫為愛燒， 猶如大火焚乾薪。 是愛初染難覺知， 得報如火自燒滅， 若欲常樂心安隱， 應舍愛結離諸著。 如魚吞鉤命不久， 愛結縛人亦如是， 縛諸眾生詣惡道， 墮于餓鬼飢渴逼。 餓鬼世界諸苦惱， 處處逃遁而奔走， 地獄趣中受苦者， 皆由愛結因緣故。 若諸貧窮困病人， 求索朝餐自存濟， 皆由愛結因緣故， 受斯苦報聖所說。』
「如是具觀一切貪嫉因緣果報，于生死中得生厭離，棄捨諸欲。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食人精氣諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，巧辭誑人詐言親友：『
【現代漢語翻譯】 現代漢語譯本：殺生的惡業，不能造成真正的傷害。
『伽他（Gatha，偈頌）說：
『惡業束縛必受惡果，若行善業必受樂報， 業的繩索長久堅固束縛人，束縛所有眾生使他們不得解脫。 不得安穩到達涅槃（Nirvana，寂滅）之城，長久在三有（Three Realms of Existence，欲界、色界、無色界）中承受各種痛苦， 能用智慧之刀斬斷這業的束縛，必定能夠解脫各種熱惱。 斷絕業的繩索就沒有了束縛，就能到達無為寂靜的境地， 如同魚兒入網被人牽引，愛慾束縛眾生死也是這樣。 如同人被毒箭射中，野鹿狂亂驚恐地四處奔走， 毒藥發作后無法逃脫，愛慾束縛眾生也是這樣。 愛慾常常跟隨眾生不肯放舍，觀察愛慾如同毒藥應當遠離， 愚癡的凡夫被愛慾焚燒，猶如大火焚燒乾燥的柴薪。 愛慾最初染著時難以察覺，得到報應時如火焚身自取滅亡， 如果想要常常快樂內心安穩，應當捨棄愛慾的束縛，遠離各種執著。 如同魚兒吞下魚鉤性命不久長，愛慾的束縛人也是這樣， 束縛所有眾生前往惡道，墮入餓鬼道中遭受飢渴的逼迫。 餓鬼世界充滿各種痛苦煩惱，到處逃遁而奔走， 地獄道中受苦的人們，都是由於愛慾的束縛的緣故。 那些貧窮困苦的病人，爲了尋求早餐而勉強生存， 都是由於愛慾的束縛的緣故，承受這種痛苦的報應，這是聖者所說的。』
像這樣全面觀察一切貪婪嫉妒的因緣果報，對於生死輪迴產生厭惡和遠離之心，拋棄各種慾望。
再者，比丘瞭解業的果報，觀察餓鬼世間。他通過聽聞和智慧，觀察那些吞食人精氣的各種餓鬼，因為什麼樣的業而生於其中？他通過聽聞和智慧知道：這些眾生在前世的時候，用巧妙的言辭欺騙他人，假裝是親友：
【English Translation】 English version: The karma of killing cannot cause real harm.
『The Gatha (verse) says:
『Evil deeds bind and bring evil consequences, if good deeds are done, joyful rewards are received, The rope of karma is long and strong, binding people, binding all beings so they cannot escape. They cannot peacefully reach the city of Nirvana (extinction), they endure various sufferings in the Three Realms of Existence (desire realm, form realm, formless realm) for a long time, If one can cut this karmic bond with the sword of wisdom, one will surely be liberated from all torments. By severing the rope of karma, there is no bondage, and one can reach the state of non-action and tranquility, Just as a fish enters a net and is pulled by people, beings bound by love and desire die in the same way. Like a deer in the wilderness struck by a poisoned arrow, the deer runs wildly in fear, Once the poison takes effect, it cannot escape, beings bound by love and desire are also like this. Love and desire constantly follow beings and do not let go, observe love and desire as poison and stay away from them, Foolish ordinary people are burned by love and desire, just like a great fire burning dry firewood. Love and desire are difficult to detect when they first arise, when retribution comes, it is like a fire consuming itself, If you want constant happiness and inner peace, you should abandon the bonds of love and desire and stay away from all attachments. Just as a fish that swallows a hook does not live long, the bonds of love and desire are the same for people, Binding all beings and leading them to evil paths, falling into the realm of hungry ghosts and suffering from hunger and thirst. The world of hungry ghosts is full of various sufferings and afflictions, fleeing and running everywhere, Those who suffer in the hell realms are all due to the bonds of love and desire. Those poor and sick people who seek breakfast to barely survive, Are all due to the bonds of love and desire, enduring this painful retribution, as the sages have said.』
In this way, by fully observing the causes, conditions, and consequences of all greed and jealousy, one develops a sense of disgust and detachment from the cycle of birth and death, and abandons all desires.
Furthermore, the Bhiksu (monk) understands the retribution of karma and observes the world of hungry ghosts. Through hearing and wisdom, he observes those various hungry ghosts who devour the essence of humans, and what karma caused them to be born there? Through hearing and wisdom, he knows: these beings in their previous lives deceived others with clever words, pretending to be relatives and friends:
我為汝護。』其人聞已，策心勇力。是時彼人令他入敵欲喪其命，舍之而去，竟不救護，欲于王所取其財物，時被誑者沒陣而死。彼人以是不善因緣，身壞命終墮于食人精氣餓鬼之中，受大飢渴，自燒其身，刀斫其體皮肉斷壞，從空雨刀，遍走四方無逃避處。若見有人行惡無信，不奉三寶，即得彼便，入其身中食啖精氣，以自濟命。求之甚難，困不能得，或至十年或二十年乃得一便，常困飢渴。自作惡業，還自受之，惡業不盡，故使不死，乃至惡業不盡不失不朽，故不得脫；業盡得脫。從此命終，生於人中，常守天祀，貧窮困厄不得自在，食啖殘祀。以餘業故，依他自活。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼名梵羅剎，以何業故而生其中？彼以聞慧知：此眾生前世之時，殺害生命以為大會，謂其希有；販賣飯食，賤取貴賣，貪嫉破壞。如是眾生身壞命終墮餓鬼中，名婆羅門羅剎餓鬼，為飢渴火焚燒其身，馳奔疾走，現視人像，殺害眾生，或住空巷衢道四交路首，以求人便。諸婆羅門殺生設會，多生其中。或自藏身以殺害人，或入人身中以斷人命。咒術人言：『鬼神著人。』入人身已，令人心亂，狂惑無知。如是惡業，常作眾惡，飢渴燒身受大苦惱，住餓鬼界。乃至惡業不盡不壞不朽，故
【現代漢語翻譯】 現代漢語譯本： 『我保護你。』那人聽了之後，鼓起勇氣。當時，那人讓其他人進入敵陣，想要讓他喪命，然後捨棄他離去，最終沒有救護，想要在國王那裡獲取財物，當時被欺騙的人在陣中戰死。那人因為這個不善的因緣，身死命終之後墮入食人精氣的餓鬼之中，遭受巨大的飢渴，自身被焚燒，刀砍身體，皮肉斷裂毀壞，從空中降下刀雨，四處奔走沒有逃避之處。如果見到有人作惡沒有信仰，不信奉三寶（佛、法、僧），就得到機會，進入他們的身體中，吞食他們的精氣，用來維持生命。這樣的機會非常難得，困苦而不能得到，或者十年或者二十年才能得到一次機會，常常困於飢渴之中。自己造作惡業，還要自己承受，惡業沒有窮盡，所以不能死去，乃至惡業沒有窮盡、沒有消失、沒有腐朽，所以不能脫離；業力窮盡才能脫離。從此命終，轉生到人間，常常守護天神祭祀，貧窮困厄不得自在，吃剩下的祭祀食物。因為剩餘的業力，依靠他人才能活下去。
『再者，比丘知道業的果報，觀察餓鬼的世界。他通過聽聞的智慧，見到有餓鬼名叫梵羅剎（Brahma Rakshasa，一種餓鬼），因為什麼業而生於其中呢？他通過聽聞的智慧知道：這個眾生前世的時候，殺害生命來舉辦大會，認為這很稀奇；販賣飯食，低價買入高價賣出，貪婪嫉妒進行破壞。這樣的眾生身死命終之後墮入餓鬼之中，名叫婆羅門羅剎餓鬼（Brahmana Rakshasa，一種餓鬼），被飢渴的火焰焚燒身體，飛奔疾走，顯現人的形象，殺害眾生，或者住在空曠的巷子、道路、四通八達的路口，來尋找機會。那些婆羅門殺生設宴，大多會生於其中。或者隱藏自身來殺害人，或者進入人的身體中來斷絕人的性命。咒術之人說：『鬼神附身。』進入人的身體之後，使人心神錯亂，瘋狂迷惑沒有知覺。』像這樣作惡業，常常做各種惡事，飢渴焚燒身體，遭受巨大的苦惱，住在餓鬼界。乃至惡業沒有窮盡、沒有毀壞、沒有腐朽，所以...
【English Translation】 English version: 'I will protect you.' Upon hearing this, that person mustered courage and strength. At that time, that person sent others into the enemy lines, intending for them to lose their lives, then abandoned them without providing aid, seeking to obtain wealth from the king. The deceived person died in battle. Due to this unwholesome karma, that person, upon the destruction of their body and the end of their life, fell into the realm of flesh-eating hungry ghosts, enduring great hunger and thirst, their body burning, their flesh torn apart by knives, a rain of knives falling from the sky, running in all directions with no escape. If they see someone acting wickedly, without faith, not revering the Three Jewels (Buddha, Dharma, Sangha), they seize the opportunity to enter their body, devouring their essence to sustain their own life. Such opportunities are very rare, difficult to obtain, perhaps only once in ten or twenty years, constantly tormented by hunger and thirst. Having created evil karma, they must bear the consequences themselves. Because the evil karma is not exhausted, they cannot die; until the evil karma is not exhausted, not lost, not decayed, they cannot be liberated; liberation comes only with the exhaustion of karma. After death from that state, they are reborn among humans, constantly guarding the sacrifices to the gods, impoverished and constrained, eating the remnants of the sacrifices. Due to remaining karma, they live by relying on others.
'Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the world of hungry ghosts. Through the wisdom of hearing, he sees hungry ghosts called Brahma Rakshasa (a type of hungry ghost), and asks what karma caused them to be born there. Through the wisdom of hearing, he knows: In a past life, this being killed living beings to hold feasts, considering it rare and wonderful; they sold food, buying cheap and selling dear, with greed, jealousy, and destruction. Such beings, upon the destruction of their body and the end of their life, fall into the realm of hungry ghosts, called Brahmana Rakshasa (a type of hungry ghost), their bodies burned by the fire of hunger and thirst, running swiftly, appearing in human form, killing living beings, or dwelling in empty alleys, roads, and crossroads, seeking opportunities. Those Brahmins who kill living beings to hold feasts are mostly born there. They either hide themselves to kill people, or enter people's bodies to end their lives. Sorcerers say: 'A ghost has possessed someone.' Having entered a person's body, they cause the person's mind to be confused, mad, and ignorant. Having created such evil karma, constantly doing all kinds of evil deeds, their bodies burned by hunger and thirst, they endure great suffering, dwelling in the realm of hungry ghosts. Until the evil karma is not exhausted, not destroyed, not decayed, therefore...
不得脫；業盡命終，餘業因緣，生在人中，常食人肉或飲人血。以餘業故，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀火爐中食諸餓鬼等，以何業故生於彼處？彼以聞慧知：此眾生遠離善友，貪嫉覆心，喜啖僧食。如是之人，身壞命終墮于地獄受無量苦。從地獄出，生於君茶餓鬼之中(君茶魏云火爐)。既生之後，飢渴燒身如火焚林，周遍奔走而求飲食。自業所誑，于天寺中被燒殘食，合火而啖。心常憶念火爐殘食，飢渴燒身，二火俱起，呻吟㘁叫。作諸惡業，決定成熟，乃至惡業不盡，猶不得脫；業盡得脫，餘業因緣生於人中，貧窮多病，隨其行處常為火燒，野火所焚。以餘業因緣，受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧觀：多行嫉妒，習於遍業，究竟成業，墮餓鬼道，生於不凈巷陌之中。以何業行，生於彼處？彼以聞慧見：此眾生慳嫉覆心，以不凈食與諸梵行清凈之人。以是因緣，身壞命終，生於不凈啰他餓鬼之中(啰他魏言巷陌)。若於晝日，人不能見；若人夜行，則多見之。若城邑聚落眾聚之處，若住曠野行軍廁屏穢惡之處，蟲蛆滿中，臭處不凈；若人見者，惡不欲視，歐吐捨去。而是餓鬼生在其中，由前世時以不凈食持與眾僧，以是因緣生不凈處受
【現代漢語翻譯】 現代漢語譯本 不得脫離（餓鬼道）；當（導致墮入餓鬼道的）業力耗盡、壽命終結后，由於剩餘的業力因緣，（此餓鬼）轉生到人間，常常吃人肉或喝人血。因為剩餘的惡業，承受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞而獲得的智慧，觀察到在火爐中食用食物的各種餓鬼等，因為什麼樣的業力而生於那種地方？他通過聽聞而獲得的智慧知道：這些眾生遠離善友，被貪婪和嫉妒矇蔽內心，喜歡吃僧眾的食物。這樣的人，身死命終后墮入地獄，遭受無量的痛苦。從地獄出來后，轉生到君茶餓鬼之中（君茶，魏譯為火爐）。既然已經出生，飢渴焚燒身體如同大火焚燒森林，四處奔走尋求食物。被自己的業力所欺騙，在天寺中尋找被燒焦的殘餘食物，混合著火焰一起吞吃。心中常常憶念火爐中的殘餘食物，飢渴焚燒身體，兩種火焰一起燃起，發出**㘁叫的慘叫聲。造作各種惡業，必定成熟，乃至惡業沒有窮盡，仍然無法脫離（餓鬼道）；惡業耗盡才能脫離，由於剩餘的業力因緣，轉生到人間，貧窮多病，無論走到哪裡常常被火燒，被野火焚燒。因為剩餘的業力因緣，承受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界。他通過聽聞而獲得的智慧觀察到：許多眾生常常行嫉妒之事，習慣於普遍的惡業，最終成就惡業，墮入餓鬼道，轉生到不乾淨的巷陌之中。因為什麼樣的業行，轉生到那種地方？他通過聽聞而獲得的智慧看到：這些眾生慳吝嫉妒矇蔽內心，用不乾淨的食物供養給修梵行的清凈之人。因為這樣的因緣，身死命終后，轉生到不乾淨的啰他餓鬼之中（啰他，魏譯為巷陌）。如果在白天，人們無法看見它們；如果人們在夜間行走，則常常能看見它們。無論在城邑聚落人眾聚集的地方，還是在空曠的野外、行軍的廁所旁邊等污穢惡臭的地方，都充滿了蟲子和蛆，散發著令人作嘔的不凈氣味；如果人們看見，厭惡得不想看，嘔吐著離開。而這些餓鬼就生存在其中，由於前世曾經用不乾淨的食物供養僧眾，因為這樣的因緣，轉生到不乾淨的地方受苦。
【English Translation】 English version They cannot escape (from the realm of hungry ghosts); when their karma is exhausted and their lifespan ends, due to the remaining karmic connections, they are born among humans, constantly eating human flesh or drinking human blood. Because of the remaining karma, they receive such retribution.
『Furthermore, a Bhikshu (Buddhist monk) understands the retribution of karma and observes the world of hungry ghosts. Through the wisdom gained from hearing, he observes various hungry ghosts eating food in furnaces, etc. What karma causes them to be born in such places? Through the wisdom gained from hearing, he knows that these beings are far from good friends, their minds are covered by greed and jealousy, and they like to eat the food of the Sangha (Buddhist monastic community). Such people, after their bodies are destroyed and their lives end, fall into hell and suffer immeasurable pain. After emerging from hell, they are born among the Kunda (furnace) hungry ghosts (Kunda, translated as 'furnace' by the Wei dynasty). Once born, hunger and thirst burn their bodies like a fire burning a forest, and they run around seeking food. Deceived by their own karma, they seek out burnt remnants of food in temples and devour them together with the flames. Their minds constantly remember the remnants of food in the furnace, hunger and thirst burn their bodies, and two fires arise together, causing them to scream in agony. They create various evil karmas, which are destined to ripen, and until the evil karma is exhausted, they still cannot escape (from the realm of hungry ghosts); only when the evil karma is exhausted can they escape, and due to the remaining karmic connections, they are born among humans, poor and sickly, and wherever they go, they are often burned by fire, consumed by wildfires. Because of the remaining karmic connections, they receive such retribution.
『Furthermore, a Bhikshu understands the retribution of karma and observes the world of hungry ghosts. Through the wisdom gained from hearing, he observes that many beings often engage in jealousy, are accustomed to pervasive evil deeds, and ultimately accomplish evil karma, falling into the realm of hungry ghosts and being born in unclean alleys. What kind of karmic actions cause them to be born in such places? Through the wisdom gained from hearing, he sees that these beings are miserly and jealous, and they offer unclean food to pure practitioners of Brahma-conduct (pure conduct). Because of this cause, after their bodies are destroyed and their lives end, they are born among the unclean Ratha (alley) hungry ghosts (Ratha, translated as 'alley' by the Wei dynasty). If it is daytime, people cannot see them; if people walk at night, they often see them. Whether in cities and villages where people gather, or in desolate wildernesses, near military latrines, or in filthy and foul places, they are full of insects and maggots, emitting a nauseating and impure odor; if people see them, they are disgusted and do not want to look, vomiting and leaving. And these hungry ghosts live in them, because in their previous lives they offered unclean food to the Sangha, and because of this cause, they are born in unclean places to suffer.
大苦惱。雖處其中，常不得食，有諸惡鬼手執利刀，刃出火焰，在傍守護，常困飢渴。一月半月乃得一食，猶不得飽；設得食飽，守糞諸鬼強打令吐。飢渴燒身，呻㘁哀叫，交橫馳走，憂惱悲泣，即以伽他而說頌曰：
「『種子不善因緣故， 獲得憂苦惡果報， 因果之性相相似， 惡業因緣得苦報。 為惡業鉤之所牽， 如魚吞鉤入惡道， 吞鉤之魚尚可脫， 惡業牽人無免者。 諸業大力牽眾生， 不善業繩之所縛， 將詣餓鬼世界中， 具受諸大飢渴苦。 諸餓鬼等飢渴苦， 過於火刀及毒藥， 如是飢渴有大力， 無量飢渴惱眾生。 無一念時得休息， 晝夜苦惱常不離， 乃至不得微少樂， 常受種種諸辛苦。 以作苦業因緣故， 生惡道中受苦報， 於此苦報難得脫， 何時當得受安樂？ 所見諸泉悉無水， 一切陂池皆枯竭， 處處逃奔求水漿， 往至諸河悉不見。 我所行處求諸水， 山林曠野無不遍， 隨所至處望水飲， 求覓少水不能得， 飢渴之火燒我身， 無歸無救受大苦。』
「如是餓鬼自業所誑，呻喚哀㘁，乃至惡業不盡，故不得脫。報盡命終，以餘業故，生於人中，
【現代漢語翻譯】 現代漢語譯本 大苦惱。雖然身處其中，卻常常得不到食物，有許多惡鬼手持鋒利的刀，刀刃上冒著火焰，在旁邊守護著，（餓鬼）常常被飢餓和乾渴所困擾。有時一個月或半個月才能得到一次食物，卻仍然吃不飽；即使吃飽了，看守糞便的鬼也會強行擊打（餓鬼）讓其吐出來。飢餓和乾渴焚燒著身體，（餓鬼）呻吟哀嚎，四處奔走，憂愁煩惱，悲傷哭泣，於是用伽他（gatha，偈頌）說頌道： 『因為種下不善的因緣，所以獲得憂愁痛苦的惡果報。 因和果的性質和形態相似，惡業的因緣導致痛苦的果報。 被惡業的鉤子所牽引，就像魚吞下魚鉤進入惡道一樣。 吞下魚鉤的魚尚且可以脫身，但被惡業牽引的人卻無法避免（惡報）。 各種業力大力地牽引著眾生，被不善業的繩索所束縛， 將被帶到餓鬼世界中，完全承受各種巨大的飢餓和乾渴的痛苦。 各種餓鬼所受的飢餓和乾渴的痛苦，超過了火燒刀割以及毒藥的痛苦， 這樣的飢餓和乾渴具有強大的力量，無量無盡的飢餓和乾渴惱亂著眾生。 沒有一念之間可以得到休息，日日夜夜的痛苦煩惱常常不離開（餓鬼）， 乃至得不到絲毫的快樂，常常承受各種各樣的辛苦。 因為造作痛苦的惡業的緣故，所以在惡道中出生並承受痛苦的果報， 從這痛苦的果報中難以脫身，什麼時候才能得到安樂呢？ 所看到的各種泉水都沒有水，一切水池都乾涸了， 到處逃奔尋找水喝，前往各條河流卻什麼也看不見。 我所行走的地方都在尋找水，山林曠野沒有不遍尋的， 無論到達什麼地方都盼望著喝水，尋找少量的水都不能得到， 飢餓和乾渴的火焰焚燒著我的身體，無所歸依，沒有救助，承受著巨大的痛苦。』 像這樣的餓鬼被自己的業力所欺騙，呻吟哀嚎，直到惡業沒有窮盡，所以不能脫離（餓鬼道）。報應結束，壽命終結，因為剩餘的業力，轉生到人道中。
【English Translation】 English version Great suffering. Although being in it, they often cannot get food. There are many evil ghosts holding sharp knives with flames coming out of the blades, guarding them by the side. They are often troubled by hunger and thirst. Sometimes they can only get food once every month or half a month, but they still cannot eat their fill. Even if they are full, the ghosts guarding the feces will forcibly beat them to make them vomit. Hunger and thirst burn their bodies, (the hungry ghosts) groan and wail, running around, worried and distressed, and crying sadly. Then they say in gatha (gatha, verse): 『Because of planting the causes and conditions of unwholesomeness, one obtains the evil karmic retribution of sorrow and suffering. The nature and form of cause and effect are similar; evil karmic conditions lead to painful retribution. Drawn by the hook of evil karma, just as a fish swallows a hook and enters the evil path. A fish that swallows a hook can still escape, but those drawn by evil karma cannot avoid (evil retribution). Various karmic forces greatly pull sentient beings, bound by the ropes of unwholesome karma, They will be taken to the world of hungry ghosts, fully enduring all kinds of great suffering of hunger and thirst. The suffering of hunger and thirst endured by various hungry ghosts exceeds the suffering of being burned by fire, cut by knives, and poisoned by drugs. Such hunger and thirst have great power; immeasurable hunger and thirst trouble sentient beings. There is not a single moment to rest; the suffering and distress of day and night constantly do not leave (the hungry ghosts). They cannot even obtain the slightest happiness, and constantly endure all kinds of hardships. Because of creating painful evil karma, they are born in the evil realms and endure painful retribution. It is difficult to escape from this painful retribution; when will I be able to receive peace and happiness? All the springs seen have no water, and all the ponds are dried up. They flee everywhere seeking water, but when they go to the rivers, they see nothing. Everywhere I go, I seek water; I have searched all the mountains, forests, and wildernesses. Wherever I go, I hope to drink water, but I cannot find even a little water. The fire of hunger and thirst burns my body; I have no refuge, no help, and I endure great suffering.』 Like these hungry ghosts, deceived by their own karma, groan and wail, until their evil karma is not exhausted, so they cannot escape (the realm of hungry ghosts). When the retribution ends and their lifespan is over, because of the remaining karma, they are reborn in the human realm.
受諸淫女、婦女之身；若得男身，生除糞家，身服女人所著之衣，行女人法。以餘業故。
「複次，比丘知業果報，觀餓鬼世間，以何業故生於食風餓鬼之中？彼以聞慧知：此眾生見諸沙門、婆羅門、貧窮病人來乞求者，許施其食，及其來至，竟不施與，令此沙門及婆羅門、貧窮病人饑虛渴乏，如觸冷風。彼妄語人，身壞命終墮于婆移婆叉(魏言食風)餓鬼之中。既受鬼身，飢渴苦惱如活地獄等無有異，奔走四方，無所悕望、無人救護、無依無怙。自心所誑，于遠方處適見飲食，在於林間及僧住處，奔走往趣，疲極睏乏飢渴倍常，張口求食，風從口入以為飲食。以惡業緣，故使不死。惡業持身，妄見食想，猶如渴鹿見陽焰時謂之為水，空無所有，如旋火輪。以前世時虛誑許人而竟不與，以此報故，但眼見食而不能得。
「伽他頌曰：
「『因果相似聖所說， 善因善果則成就， 善因則不受惡果， 惡因終不受善報。 因緣相順縛眾生， 生死相續如鉤鎖， 生死繫縛諸眾生， 輪迴諸趣莫能脫。 若能斷除諸繫縛， 堅牢鉤鎖業煩惱， 是人能至寂靜處， 永斷一切諸憂惱。』
「其人如是受相似因苦報之時，自心所誑，奔揬馳走，常食風氣以自活命，乃至
【現代漢語翻譯】 現代漢語譯本 遭受諸根不具的人、婦女之身；如果得到男身，卻出生在清除糞便的人家，穿著女人的衣服，做女人的行為。這是因為前世剩餘的惡業所致。
『再者，比丘通過了解業的果報，觀察餓鬼的世界，因為什麼樣的業而生於食風餓鬼之中呢？他通過聽聞佛法所獲得的智慧得知：這種眾生看見沙門（指佛教出家修行者）、婆羅門（指古印度教的祭司）、貧窮的病人們前來乞討食物時，答應佈施食物，等到他們來到時，最終卻不施捨，使得這些沙門、婆羅門、貧窮的病人飢餓口渴，就像接觸到寒冷的風一樣難受。這種說謊的人，身死命終后墮入婆移婆叉（意思是食風）餓鬼之中。既然已經承受了餓鬼之身，飢餓口渴的痛苦就像活生生地獄一樣沒有差別，四處奔走，沒有任何希望、沒有人救助、沒有依靠、沒有庇護。這是因為自己的心欺騙了自己，在遙遠的地方偶爾看見食物，在樹林間或者僧人居住的地方，就奔跑前去，疲憊不堪，飢渴更加嚴重，張開嘴巴求食，風從口中進入作為食物。因為惡業的緣故，所以才不會死去。惡業支撐著身體，錯誤地認為那是食物，就像口渴的鹿看見陽光的反射以為是水一樣，實際上空無所有，就像旋轉的火輪一樣。因為前世虛假地答應別人卻最終不給予，因為這樣的報應，所以只能眼睜睜地看著食物卻無法得到。
『伽他（指佛經中的偈頌）說：
『因果相似是聖人所說，善的因產生善的果，善因不會招致惡果，惡因終究不會得到善報。 因緣相互順應束縛著眾生，生死相續就像鉤子和鎖鏈一樣，生死繫縛著眾生，在各個輪迴中無法脫離。 如果能夠斷除各種束縛，堅固的鉤鎖——業和煩惱，這個人就能到達寂靜的地方，永遠斷除一切憂愁煩惱。』
『這個人像這樣承受相似的因所帶來的苦報時，被自己的心所欺騙，奔跑衝撞，常常以風為食來維持生命，乃至
【English Translation】 English version Suffer the bodies of those with deficient faculties and women; if they obtain a male body, they are born into families that remove excrement, wear women's clothing, and act like women. This is due to the remaining karma from previous lives.
『Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, observes the realm of hungry ghosts. Due to what karma are they born into the hungry ghosts that eat wind? He knows through wisdom gained from hearing the Dharma: These beings, when seeing Shramanas (Buddhist practitioners), Brahmanas (priests in ancient India), poor and sick people coming to beg for food, promise to give it, but when they arrive, they ultimately do not give, causing these Shramanas, Brahmanas, poor and sick people to be hungry and thirsty, as if touched by a cold wind. These lying people, after their bodies break and their lives end, fall into the Bhayibhaksha (meaning 'wind-eating') hungry ghosts. Having received the body of a ghost, the suffering of hunger and thirst is no different from a living hell, running around in all directions, without any hope, without anyone to rescue them, without reliance, without protection. Deceived by their own minds, they occasionally see food in the distance, in the forests or in the places where monks reside, and they run towards it, exhausted and weary, their hunger and thirst doubled, opening their mouths to beg for food, and the wind enters their mouths as food. Because of the cause of evil karma, they do not die. Evil karma sustains their bodies, falsely seeing the illusion of food, just as a thirsty deer sees the shimmering of sunlight and thinks it is water, but it is empty and without substance, like a spinning fire wheel. Because in past lives they falsely promised people but ultimately did not give, because of this retribution, they can only watch the food but cannot obtain it.』
『The Gatha (verses in Buddhist scriptures) says:
『Cause and effect are similar, as the sages have said; good causes produce good results, good causes do not lead to bad results, and bad causes ultimately do not receive good rewards. Causes and conditions in harmony bind sentient beings, and the cycle of birth and death continues like hooks and chains, birth and death bind sentient beings, and they cannot escape from the various realms of reincarnation. If one can cut off all bonds, the firm hooks and chains of karma and afflictions, that person can reach the place of tranquility, and forever cut off all worries and afflictions.』
『When that person thus receives the suffering retribution of similar causes, deceived by their own mind, they run and rush about, constantly eating wind to sustain their lives, until』
惡業不盡不壞不朽，故不得脫。業盡命終，生於人中，貧窮下賤，人所輕忽，常為眾人許施房舍、飲食衣物而無與者。聞他許時，心悅望得，至后不獲，轉懷憂結，受二種苦：一者飢渴；二者憂惱。受大苦惱，以餘業故，受如斯報。
「伽他頌曰：
「『如是眾生惡業熏， 具受種種諸苦惱， 如糞所熏甚可惡， 如是惡業應舍離。 善法所熏最殊勝， 能永離於惡道苦， 如瞻卜花薰香油， 花雖滅壞香油在。』
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀食火炭諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生典主形獄，貪嫉覆心，打縛眾生，禁其飯食令他飢渴，啖食泥土以續生命。此典獄人以是因緣，身壞命終墮于食火餓鬼之中。常至冢間啖燒尸火，猶不能足。如是惡業，因時悅樂，受報極惱，心不愛樂，不凈可惡愛毒勢力因緣和合，受于食火餓鬼之身。若得食火，少除饑惱，如人以水滅世間火。比丘如是觀時，於世愛慾，深生厭離，不樂與俱，作是念言：『愚癡凡夫為愛所使，不得自在。』食火除饑，無法可喻，受餓鬼身，乃至惡業不盡不壞，故不得脫。業盡命終，生於人中，常生邊地饑儉之處，所食粗惡，無有美味，不識鹽味。以餘業故，受如斯報。
【現代漢語翻譯】 現代漢語譯本 惡業沒有窮盡、不會消亡、不會腐朽，所以無法解脫。當惡業結束、壽命終結時，便會投生到人間，生活貧窮困苦，被人輕視忽略，經常期望得到別人的施捨，如房舍、飲食、衣物等，但卻沒有人願意給予。聽到別人承諾施捨時，內心歡喜，希望能夠得到，但最終卻無法獲得，反而更加憂愁煩惱，承受兩種痛苦：一是飢餓乾渴，二是憂愁煩惱。因為剩餘的惡業，承受巨大的痛苦煩惱，遭受這樣的報應。 伽陀（gāthā，偈頌）說： 『像這樣的眾生被惡業薰染，完全承受各種各樣的痛苦煩惱，就像被糞便薰染一樣令人厭惡，這樣的惡業應當捨棄遠離。被善法薰染是最殊勝的，能夠永遠脫離惡道的痛苦，就像瞻卜花（campaka，一種香花）薰染香油，花雖然凋謝了，但香味仍然留在油中。』 再次，比丘（bhikkhu，佛教出家男子）通過了解業的果報，觀察餓鬼的世界。他通過聽聞佛法獲得的智慧，觀察那些以火炭為食物的餓鬼等，是因為什麼樣的惡業而投生到其中的呢？他通過聽聞佛法獲得的智慧得知：這些眾生曾經是地獄的典獄官，被貪婪嫉妒之心矇蔽，毆打捆綁眾生，禁止他們飲食，使他們飢餓乾渴，只能吃泥土來延續生命。這些典獄官因為這樣的因緣，身死命終后墮落到以火為食的餓鬼之中。經常到墳墓之間吃焚燒屍體的火焰，仍然不能滿足。像這樣的惡業，在造作時感到快樂，但承受果報時卻極其痛苦煩惱，內心不喜愛，污穢可憎，由愛慾和毒害的力量因緣和合，而承受以火為食的餓鬼之身。如果能夠吃到火焰，稍微解除飢餓的痛苦，就像人用誰來熄滅世間的火焰一樣。比丘這樣觀察時，對於世間的愛慾，深深地產生厭惡和遠離之心，不樂意與愛慾同在，這樣想：『愚癡的凡夫被愛慾所驅使，不能得到自在。』以火為食來解除飢餓，沒有辦法可以比喻，承受餓鬼之身，直到惡業沒有窮盡、不會消亡，所以無法解脫。當惡業結束、壽命終結時，便會投生到人間，經常出生在邊遠地區饑荒貧乏的地方，所吃的食物粗糙惡劣，沒有美味，甚至不認識鹽的味道。因為剩餘的惡業，遭受這樣的報應。
【English Translation】 English version Evil karma is inexhaustible, indestructible, and imperishable, therefore one cannot be liberated. When karma is exhausted and life ends, one is born among humans, living in poverty and hardship, despised and neglected by others, constantly hoping to receive charity from others, such as housing, food, clothing, and other necessities, but no one is willing to give. When hearing others promise to give, one's heart rejoices, hoping to receive, but ultimately fails to obtain, instead becoming more worried and troubled, enduring two kinds of suffering: first, hunger and thirst; second, worry and distress. Because of the remaining evil karma, one endures great suffering and distress, suffering such retribution. The Gāthā (verse) says: 'Such beings are tainted by evil karma, fully enduring all kinds of suffering and distress, just as being tainted by feces is disgusting, such evil karma should be abandoned and avoided. Being tainted by good Dharma is most excellent, able to forever escape the suffering of evil paths, just as the campaka (a fragrant flower) flower taints fragrant oil, although the flower withers, the fragrance remains in the oil.' Furthermore, the Bhikkhu (Buddhist monk) understands the retribution of karma and observes the world of hungry ghosts. He observes, through the wisdom gained from hearing the Dharma, those hungry ghosts who eat fire embers, etc., and asks what evil karma caused them to be born there. He knows through the wisdom gained from hearing the Dharma that these beings were once prison wardens in hell, blinded by greed and jealousy, beating and binding beings, forbidding them food and drink, causing them to be hungry and thirsty, only able to eat mud to prolong their lives. These prison wardens, because of such causes and conditions, fall into the realm of fire-eating hungry ghosts after death. They often go to the tombs to eat the flames of burning corpses, yet they are still not satisfied. Such evil karma, though pleasurable at the time of creation, brings extreme suffering and distress when receiving retribution, the heart does not love it, it is filthy and hateful, caused by the combined power of love and poison, and one endures the body of a fire-eating hungry ghost. If one can eat fire, it slightly relieves the suffering of hunger, just as one uses water to extinguish the fire in the world. When the Bhikkhu observes in this way, he deeply generates disgust and detachment from worldly desires, unwilling to be with desires, thinking: 'Foolish ordinary people are driven by desires and cannot be free.' Eating fire to relieve hunger cannot be compared, enduring the body of a hungry ghost until the evil karma is inexhaustible and indestructible, therefore one cannot be liberated. When the evil karma is exhausted and life ends, one is born among humans, often born in remote areas of famine and poverty, the food eaten is coarse and bad, without delicious flavors, and one does not even recognize the taste of salt. Because of the remaining evil karma, one suffers such retribution.
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于食毒諸餓鬼等，以何業故生於其中？彼以聞慧知：此眾生貪嫉覆心，以毒食人令其喪命，取其財物。如是惡人身壞命終墮活地獄，具受眾苦。從地獄出，生於食毒餓鬼之中，在於民陀山窟之內，或在波梨耶多幽險山中，或生冰山極冷之處，或在摩羅耶山，極險惡難多有毒處、無有漿水、多饒毒藥，寒則冰凍，熱則毒盛，甚可怖畏，叢石峻巖，師子猛虎所居之處，而生其中。寒苦極惱過人百倍，夏日熱惱百倍於人。盛夏五日，空中雨火燒其身體；極冬寒至，于虛空中五日雨刀。以惡業故，空中雨火及雨刀劍，住險難處，為飢渴火焚燒其身，叫喚悲惱，以毒藥丸而自食之。食已即死，惡業不盡，即便還活。既得活已，飢渴倍前，呻㘁悲哀。有利嘴鳥來啄其眼，受大苦痛，舉聲大叫；鳥啄食已，眼復還生。如是受苦，乃至惡業不盡不壞不朽，故不得脫；業盡命終，生於人中，交道巷陌以自存活，惡業所熏，猶行蠱毒，還墮活等大地獄中，以餘業故。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀于曠野諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生以前世時，于曠野無水險難之處，日光焰暑，求福之人種殖林樹及造湖池以給行路。有諸群賊決去池水，
【現代漢語翻譯】 現代漢語譯本： 『再者，比丘知曉業的果報，觀察餓鬼的世界。他憑藉聽聞而來的智慧，觀察那些以毒為食的餓鬼等等，是由於什麼樣的業而生於其中呢？他憑藉聽聞而來的智慧知道：這些眾生貪婪嫉妒矇蔽內心，用毒藥害人使其喪命，奪取他們的財物。這樣的惡人身死命終后墮入活地獄，完全承受各種痛苦。從地獄出來后，便生於以毒為食的餓鬼之中，住在民陀山的山洞之內，或在波梨耶多的幽險山中，或生於冰山極寒冷的地方，或在摩羅耶山，極其險惡難行且多有毒的地方、沒有漿水、充滿毒藥，寒冷時冰凍，炎熱時毒性大盛，非常可怕，叢生的石頭和陡峭的巖石，是獅子和猛虎居住的地方，而他們就生在其中。寒冷的痛苦超過常人百倍，夏日炎熱的惱怒也超過常人百倍。盛夏五日，空中降下火雨焚燒他們的身體；極度寒冷的冬天到來，在虛空中五日降下刀雨。因為惡業的緣故，空中降下火雨和刀劍雨，住在險惡艱難的地方，被飢渴的火焰焚燒他們的身體，叫喊悲傷惱怒，用毒藥丸來自己食用。吃完后立即死亡，但惡業沒有窮盡，便又立刻復活。已經復活之後，飢渴比之前更加嚴重，呻吟悲哀。有利嘴的鳥飛來啄食他們的眼睛，承受巨大的痛苦，大聲叫喊；鳥啄食完畢后，眼睛又恢復原樣。就這樣承受痛苦，直到惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法脫離；業報窮盡後命終，便生於人中，在交通要道和街巷裡靠自己生存，因為被惡業所薰染，仍然施行蠱毒，還會墮入活地獄等大地獄中，這是因為還有剩餘的業力。』
『再者，比丘知曉業的果報，觀察餓鬼的世界。他憑藉聽聞而來的智慧，觀察那些在曠野中的餓鬼等等，是由於什麼樣的業而生於其中呢？他憑藉聽聞而來的智慧知道：這些眾生在前世的時候，在曠野沒有水且險惡艱難的地方，日光炎熱，有求福的人種植樹林以及建造湖泊水池來供給趕路的人。有許多群賊挖開水池放走池水，'
【English Translation】 English version: 『Furthermore, a Bhikkhu, knowing the results of karma, observes the world of pretas (hungry ghosts). He, through wisdom gained by hearing, observes those pretas who eat poison, and wonders by what karma they are born into that state. He knows through wisdom gained by hearing: These beings, with minds overcome by greed and jealousy, poisoned people, causing their deaths, and seized their wealth. Such wicked people, after their bodies break and their lives end, fall into the Avici (living) hell, fully enduring all kinds of suffering. Emerging from hell, they are born among the poison-eating pretas, dwelling within the caves of Mount Mindha, or in the perilous mountains of Pariyatta, or born in extremely cold places on ice mountains, or on Mount Malaya, in extremely dangerous and difficult places with much poison, without water, full of poison, freezing when cold, and with intense poison when hot, very frightening, with dense rocks and steep cliffs, places inhabited by lions and fierce tigers, and are born within them. The suffering of cold is a hundred times greater than that of humans, and the heat of summer is a hundred times greater than that of humans. For five days in the height of summer, fire rains from the sky, burning their bodies; in the extreme cold of winter, for five days in the void, knives rain down. Because of evil karma, fire and swords rain from the sky, dwelling in dangerous and difficult places, their bodies burned by the fire of hunger and thirst, crying out in sorrow and distress, eating poison pills to feed themselves. Having eaten, they die immediately, but their evil karma is not exhausted, so they are revived. Having been revived, their hunger and thirst are doubled, groaning in sorrow. Birds with sharp beaks come to peck at their eyes, enduring great pain, crying out loudly; after the birds have pecked and eaten, their eyes are restored. Thus they endure suffering until their evil karma is not exhausted, not destroyed, not decayed, so they cannot escape; when their karma is exhausted and their lives end, they are born among humans, surviving in crossroads and alleys, still practicing sorcery due to the influence of evil karma, and will again fall into the great hells such as Avici, due to remaining karma.』
『Furthermore, a Bhikkhu, knowing the results of karma, observes the world of pretas (hungry ghosts). He, through wisdom gained by hearing, observes those pretas in the wilderness, and wonders by what karma they are born into that state. He knows through wisdom gained by hearing: These beings, in a previous life, in a wilderness, a dangerous and difficult place without water, in the heat of the sun, when people seeking merit planted forests and built lakes and ponds to provide for travelers. There were groups of thieves who broke open the ponds and drained the water,』
令道行者疲極渴乏、氣力微劣，破壞劫剝奪其財物，嫉妒覆心不肯佈施。如是之人，身壞命終墮阿吒毗(魏言曠野)餓鬼之中。大火燒身如燃燈樹，日光焰曝走于曠野，叫喚求水及求飲食，求哀自救。如是餓鬼以惡業故，遙見陽焰，謂是清水平住湛然，疾走往趣望得水飲，不計疲極，所至之處，但見空地了無有水。何以故？陽焰之中，性自無水，云何而得！是鬼慞惶走于曠野，荊棘惡刺貫其兩足，疲極望水，悶絕躄地。惡業力故，死已復生，飢渴惱逼過前十倍。未起之間，烏鴟雕鷲競啄其眼，食其身肉，分張攫裂破散身骨，三苦普至受大苦惱，無歸無救，互相悲告。即以伽他而說頌曰：
「『雕鷲烏鴟諸惡鳥， 金剛利嘴啄我身， 攫裂破壞無全處， 具受眾苦無救護。 諸業如影不離身， 如昔惡業今受報， 我等宿害行路人， 以是今受大苦惱。 業圍所繞業繩罥， 不見有可求脫處， 唯有惡業盡壞時， 乃能脫此大苦惱。 惡業能將諸眾生， 業牽令至可畏處， 惡業能隨至何所， 至受果時惡業熟。 業縛眾生游三界， 輪轉無窮無休息， 若行善業舍眾惡， 則離眾苦無饒益。 若人不愛諸惡業， 觀之如火不貪著， 是人不至
【現代漢語翻譯】 現代漢語譯本： 令修行之人疲憊不堪、口渴乏力、氣力衰微，破壞、搶劫、奪取他們的財物，心中充滿嫉妒而不肯佈施。這樣的人，死後會墮入阿吒毗（Āṭavī，魏言曠野，意為曠野）餓鬼道中。熊熊大火焚燒他們的身體，如同燃燒的燈樹，在烈日焰火下奔走于曠野，叫喊著尋找水和食物，哀求自救。這些餓鬼因為惡業的緣故，遠遠地看見陽焰，以為是清澈平靜的水，便急忙跑去，希望能夠喝到水，不顧疲憊。但是到達的地方，卻只看到空地，根本沒有水。為什麼呢？因為陽焰之中，本來就沒有水，又怎麼能夠得到呢！這些餓鬼驚慌地奔走于曠野，荊棘和惡刺刺穿他們的雙腳，疲憊至極，渴望得到水，最終昏厥倒地。由於惡業的力量，死後又再次復生，飢渴的惱怒和逼迫比之前強烈十倍。還沒來得及起身，烏鴉、老鷹、禿鷲就爭相啄食他們的眼睛，吃他們的身肉，撕裂、抓扯、破壞他們的身體和骨頭，三種痛苦一齊降臨，承受巨大的苦惱，無處可歸，無人救助，只能互相悲傷地訴說。於是用偈語說道： 『老鷹、禿鷲、烏鴉等各種惡鳥，用金剛般鋒利的嘴啄食我的身體， 撕裂破壞，沒有一處完整的地方，完全承受著各種痛苦，沒有誰來救護。 各種業力就像影子一樣不離開身體，就像過去所造的惡業，現在承受報應。 我們過去傷害了路人，因此現在承受巨大的苦惱。 被業力包圍，被業繩纏繞，看不到任何可以尋求解脫的地方， 只有當惡業完全消盡的時候，才能夠脫離這巨大的苦惱。 惡業能夠將各種眾生，被業力牽引到可怕的地方， 惡業能夠跟隨到任何地方，直到承受果報的時候，惡業才會成熟。 業力束縛著眾生在三界中游蕩，輪轉不休，沒有休息的時候， 如果行持善業，捨棄各種惡行，就能脫離各種痛苦，不會有任何助益。 如果人們不喜愛各種惡業，觀察惡業如同火焰一樣，不貪戀執著， 這樣的人就不會墮落到……』
【English Translation】 English version: Causing practitioners to be exhausted, thirsty, and weak, destroying, robbing, and seizing their possessions, filled with jealousy and unwilling to give alms. Such people, after death, will fall into the Āṭavī (meaning wilderness) among the hungry ghosts. Great fires burn their bodies like burning lamp trees, they run in the wilderness under the scorching sun, crying out for water and food, begging for self-rescue. These hungry ghosts, due to their evil karma, see the shimmering heat haze from afar, thinking it is clear and still water, and rush towards it, hoping to drink, regardless of their exhaustion. But when they arrive, they only see empty ground with no water at all. Why? Because there is no water in the heat haze itself, how can they obtain it! These ghosts run frantically in the wilderness, thorns and evil pricks pierce their feet, exhausted and longing for water, they faint and collapse on the ground. Due to the power of evil karma, they are reborn after death, and the torment of hunger and thirst is ten times greater than before. Before they can even get up, crows, eagles, and vultures compete to peck at their eyes, eat their flesh, tear, grab, and destroy their bodies and bones. The three sufferings all arrive together, causing them to endure great suffering, with nowhere to turn, no one to help, and only mutual sorrowful lamentations. Then, they speak in verses: 'Eagles, vultures, crows, and all kinds of evil birds, peck at my body with diamond-like sharp beaks, Tearing and destroying, there is no place intact, completely enduring all kinds of suffering, with no one to protect me. All kinds of karma are like shadows that do not leave the body, just like the evil karma created in the past, now I am receiving retribution. We harmed passersby in the past, therefore we are now enduring great suffering. Surrounded by the encirclement of karma, entangled by the ropes of karma, I cannot see any place to seek liberation, Only when evil karma is completely exhausted, will I be able to escape this great suffering. Evil karma can lead all kinds of sentient beings, being dragged by karma to terrible places, Evil karma can follow to any place, until the time of receiving the consequences, evil karma will ripen. Karma binds sentient beings to wander in the three realms, endlessly revolving, without rest, If one practices good deeds and abandons all kinds of evil actions, then one can escape all kinds of suffering, there will be no benefit. If people do not love all kinds of evil karma, observing evil karma like flames, not being greedy and attached, Such people will not fall into...'
餓鬼趣， 不為飢渴火所燒。 于須臾時常增長， 飢渴苦痛唸唸生， 身體熾火照山谷， 猶如大火燒山林。 野火焚燒大山林， 大龍降雨則能滅， 劫火一起海水竭， 我火不可如是滅。 業薪因緣生此火， 為愛慾風之所吹， 此惡業火燒我身， 周遍圍繞無空缺。 持戒精進智慧水， 以佈施瓶而盛之， 寂滅大人持此水， 能滅三界諸業火。 若為三業之所使， 三業流轉行諸有， 是人迴旋行三處， 如是三法之所誑。 三十六業所驅使， 不能離於四十行， 九十八種諸結使， 如是等法行三界。 以一百八明智慧， 思惟十二之深義， 若人能知法非法， 是人則得無量樂。 若有能知二種相， 思惟二八特勝行， 思惟十六特勝已， 是人遠離眾惡道。 若人能見二種道， 是為四法究竟人， 已得超越四流海， 是人覺悟無眾惱。 能善修行八聖道， 十力之義善知見， 善知二苦之因緣， 是人則到無生處。 若人善達二諦義， 能善思惟四念處， 能觀過去未來世， 不為魔網所障礙。 我為惡業之所使， 遠離眾善白凈法，
【現代漢語翻譯】 現代漢語譯本 餓鬼道中，不會因為飢餓和乾渴的火焰所焚燒。 但在極短的時間內，飢渴卻不斷增長，飢餓和乾渴的痛苦唸唸相續產生。 身體燃燒的火焰照亮山谷，就像大火焚燒山林一樣。 野火焚燒大山林，大龍降下雨水就能熄滅， 劫火一旦燃起，海水都會乾涸，我的業火卻不能這樣被熄滅。 這是由業力的柴薪和因緣而生的火焰，被愛慾之風所吹動， 這罪惡的業火焚燒我的身體，周遍圍繞沒有空缺。 以持戒、精進和智慧之水，用佈施的瓶子來盛裝它， 寂滅的大人持有這些水，能夠熄滅三界所有的業火。 如果被身、口、意三業所驅使，三業就會流轉，在諸有中輪迴， 這樣的人就會在三處（欲界、色界、無色界）迴旋，被這三種法所迷惑。 被三十六種業所驅使，不能脫離四十種行， 還有九十八種結使，這些法都在三界中執行。 用一百零八種明智的智慧，思惟十二因緣的深刻含義， 如果有人能夠知道什麼是法，什麼是非法，這個人就能得到無量的快樂。 如果有人能夠知道兩種相（名相和實相），思惟二八（十六）種殊勝的修行， 思惟十六種殊勝的修行之後，這個人就能遠離各種惡道。 如果有人能夠見到兩種道（有漏道和無漏道），就是四法（四聖諦）究竟的人， 已經超越了四種瀑流（欲流、有流、見流、無明流）的苦海，這個人覺悟而沒有眾多的煩惱。 能夠很好地修行八聖道，對於十力（如來十力）的含義能夠清楚地瞭解， 能夠清楚地知道兩種苦（身苦和心苦）的因緣，這個人就能到達沒有生老病死的地方。 如果有人能夠通達二諦（世俗諦和勝義諦）的含義，能夠很好地思惟四念處（身念處、受念處、心念處、法念處）， 能夠觀察過去和未來的世界，就不會被魔王的羅網所障礙。 我被罪惡的業力所驅使，遠離各種善良和清凈的法。
【English Translation】 English version In the realm of the Pretas (hungry ghosts), one is not burned by the fire of hunger and thirst. Yet, in a fleeting moment, hunger and thirst constantly increase, and the suffering of hunger and thirst arises thought after thought. The fire burning the body illuminates the valleys, like a great fire burning the mountains and forests. When a wildfire burns the mountains and forests, a great dragon can extinguish it by sending down rain, But when the fire of a kalpa (aeon) arises, even the ocean dries up; my fire cannot be extinguished in this way. This fire is born from the fuel of karma and conditions, blown by the wind of love and desire, This evil fire of karma burns my body, surrounding it completely without any gaps. With the water of morality, diligence, and wisdom, and filling it with the vessel of generosity, The great sage of Nirvana, holding this water, can extinguish all the fires of karma in the three realms. If one is driven by the three karmas (of body, speech, and mind), the three karmas will flow and transmigrate through all existences, Such a person revolves in the three realms (desire realm, form realm, formless realm), deceived by these three dharmas. Driven by the thirty-six types of karma, one cannot escape the forty types of conduct, And there are ninety-eight kinds of fetters; these dharmas all operate in the three realms. With the wisdom of one hundred and eight kinds of clarity, contemplate the profound meaning of the twelve links of dependent origination, If one can know what is Dharma and what is not Dharma, that person will attain immeasurable joy. If one can know the two aspects (name and reality), contemplate the two eights (sixteen) kinds of special practices, Having contemplated the sixteen special practices, that person will be far away from all evil paths. If one can see the two paths (the path with outflows and the path without outflows), that is a person who has perfected the four dharmas (Four Noble Truths), Having transcended the sea of the four floods (flood of desire, flood of existence, flood of views, flood of ignorance), that person is awakened and has no multitude of afflictions. Being able to cultivate well the Eightfold Noble Path, and clearly understanding the meaning of the Ten Powers (of a Tathagata), Being able to clearly know the causes and conditions of the two kinds of suffering (physical and mental), that person will reach the place of no birth. If one can understand the meaning of the Two Truths (conventional truth and ultimate truth), and can contemplate well the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and phenomena), Being able to observe the past and future worlds, one will not be obstructed by the net of Mara (demon). I am driven by evil karma, far away from all good and pure dharmas.
到諸餓鬼世界中， 自造惡業癡所惑。』
「如是有諸餓鬼利根智慧，有少善業，憶念本行，數數呵責諸餓鬼等。雖復呵責諸餓鬼等，然其惡業猶不得脫，乃至惡業不盡不壞不朽，故不得脫；業盡命終，生於人中，常行山險，隨逐群鹿，以餘業故。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見冢間住諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，見有信人持花施佛，盜取此花，賣之自供。此人以是惡業因緣，身壞命終墮餓鬼中，受于冢間餓鬼之身，飢渴熱惱，常食燒死人處熱灰熱土，一月之中乃得一食，或得不得；頭冠鐵鬘火焰俱起，頭面髑髏皆悉融爛，燒已復生。次著鐵鬘以貫頸上，火焰復起燒燃咽胸，一切身份從內出火，遍燒其身。以前世時盜佛花鬘，故獲斯報。受身醜惡，身上火起，諸蟲唼食。有異羅剎來至其所，以杖打棒，刀斫其身，痛急㘁叫，受三種苦。何等為三？一者飢渴；二者鐵鬘；三者羅剎刀杖打斫。以惡業故受如是報，憂悲苦惱。即以伽他而說頌曰：
「『我受飢渴諸辛苦， 鐵鬘貫身火熾燃， 刀杖打斫第三苦， 具受如是諸憂惱。 我為自心之所誑， 為諸惡業癡所惑， 今日受斯餓鬼苦， 永離知識及親族。 非是知識及
【現代漢語翻譯】 現代漢語譯本 『他們由於自己所造的惡業，被愚癡迷惑，墮落到各種餓鬼世界中。』
『像這樣，有些餓鬼具有敏銳的智慧和少許善業，能夠回憶起自己過去的行為，並多次呵責其他的餓鬼。即使他們呵責其他的餓鬼，然而他們的惡業仍然無法擺脫，乃至惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法擺脫；等到惡業消盡、壽命終結，轉生到人間，也常常行走在山路險峻的地方，跟隨鹿群，這是因為還有剩餘的惡業的緣故。
『再者，比丘瞭解業的果報，觀察餓鬼世間。他通過聽聞而獲得的智慧，看見住在墳墓間的各種餓鬼，他們因為什麼樣的惡業而生在那裡呢？他通過聽聞而獲得的智慧知道：這些眾生因為貪婪嫉妒矇蔽了內心，看見有信仰的人拿著鮮花供養佛，就偷取這些花，賣掉來供自己享用。這個人因為這種惡業的因緣，身死命終后墮入餓鬼道中，承受墳墓間餓鬼之身，飢餓乾渴，飽受熱惱，常常以焚燒死人地方的熱灰熱土為食，一個月中才能得到一次食物，或者甚至得不到；頭上戴著鐵製的頭冠，火焰一起燃燒，頭面和頭骨都融化腐爛，燒燬之後又重新生長。接著鐵製的頭冠又貫穿到脖子上，火焰再次燃燒，燒灼咽喉和胸膛，全身從內部發出火焰，遍佈燃燒全身。因為前世偷盜佛的花鬘，所以獲得這樣的報應。承受醜陋的身體，身上燃起火焰，各種蟲子叮咬吞食。有不同的羅剎來到他們那裡，用棍棒擊打，用刀砍他們的身體，疼痛難忍，哀嚎叫喊，承受三種痛苦。哪三種呢？第一是飢餓乾渴；第二是鐵鬘的燒灼；第三是羅剎的刀杖擊打砍削。因為惡業的緣故，承受這樣的報應，憂愁悲傷苦惱。』於是用偈頌說道：
『我承受飢餓乾渴的各種辛苦，鐵鬘貫穿身體，火焰熾盛燃燒，刀杖擊打砍削是第三種痛苦，完全承受像這樣的各種憂愁苦惱。 我是被自己的心所欺騙，被各種惡業和愚癡所迷惑，今天承受這樣的餓鬼之苦，永遠離開知識和親族。 不是知識和'
【English Translation】 English version 'They, due to the evil karma they themselves created, deluded by ignorance, fall into the various realms of hungry ghosts (Egui, beings tormented by insatiable hunger).'
'Like this, some hungry ghosts possess sharp wisdom and a small amount of good karma, able to recall their past actions and repeatedly rebuke the other hungry ghosts. Even though they rebuke the other hungry ghosts, their evil karma still cannot be escaped, until the evil karma is not exhausted, not destroyed, not decayed, therefore they cannot escape; when the karma is exhausted and life ends, they are reborn among humans, often walking in dangerous mountain paths, following herds of deer, because of the remaining evil karma.'
'Furthermore, a Bhiksu (Buddhist monk) understands the retribution of karma, observing the world of hungry ghosts. Through the wisdom gained from hearing, he sees various hungry ghosts dwelling in graveyards. What evil karma caused them to be born there? Through the wisdom gained from hearing, he knows: these beings, because greed and jealousy obscured their minds, seeing faithful people offering flowers to the Buddha (Fo, the enlightened one), stole these flowers, selling them to provide for their own enjoyment. This person, because of this evil karma, after death fell into the realm of hungry ghosts, enduring the body of a graveyard hungry ghost, hungry and thirsty, suffering from heat and torment, often eating the hot ashes and hot earth from places where people are burned, only obtaining one meal in a month, or perhaps not even obtaining it; wearing iron crowns on their heads, flames arise together, their faces and skulls all melt and rot, burning and then regrowing. Then the iron crown is placed around their necks, flames arise again, burning their throats and chests, fire emerges from within every part of their body, burning their entire body. Because in a past life they stole the flower garlands of the Buddha, they receive such retribution. Enduring an ugly body, flames arise on their body, various insects bite and devour them. Different Rakshasas (Ruocha, a type of demon) come to them, striking them with clubs and sticks, cutting their bodies with knives, in unbearable pain, wailing and screaming, enduring three kinds of suffering. What are the three? First is hunger and thirst; second is the burning of the iron crown; third is the striking and cutting of the Rakshasas' knives and sticks. Because of evil karma, they endure such retribution, sorrow, grief, and suffering.' Then he said in a gatha (Jietuo, a Buddhist verse):
'I endure the various hardships of hunger and thirst, the iron crown pierces my body, the flames burn fiercely, the striking and cutting of knives and sticks is the third suffering, completely enduring such various sorrows and afflictions. I am deceived by my own mind, deluded by various evil karmas and ignorance, today I endure such suffering of a hungry ghost, forever separated from knowledge and relatives. Not knowledge and'
妻室， 亦非男女諸眷屬， 能救我此業系苦， 是業大力不可奪。 苦樂由業非他作， 我今受斯三種業， 佈施持戒及聞法， 我得聞已不修故。 我為癡網所覆故， 造作種種眾惡業， 第一惡業因緣故， 我今受斯大苦報。 我今若得免離此， 餓鬼世界大苦處， 如是惡業未來世， 乃至失命愿不作。』
「是時餓鬼如是說已，大苦所壓，悔本造業，乃至惡業不盡不壞不朽，故不得脫；業盡命終，生於人中，墮旃陀羅家，屠兒魁膾擔負死屍。以餘業故受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀樹中住諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，見人種殖福德林樹為遠行者及病困人，以貪嫉心斫伐取材，及盜眾僧園林樹木。此人以是不善因緣，身壞命終墮毗利差餓鬼之中(毗利差魏言樹)，生在樹中。以惡業故，寒則大寒，熱則大熱，逼迮壓身如賊木蟲，受大苦惱，身體萎熟，為諸蟲蟻唼食其身。若有以食棄之於樹，得而食之，以自活命。于餓鬼中受諸辛苦，惡業不盡不壞不朽，故不得脫；業盡命終，生於人中，常賣藥草材木花葉以自存活，為他所使，不得自在，受大苦惱。以餘業故受如斯報。
「
【現代漢語翻譯】 現代漢語譯本： 『妻子，也不是男女等親屬，能夠救我脫離這業力束縛的痛苦，這業力太強大了無法抗拒。 苦樂都是由業力造成的，不是別人所為。我現在承受這三種業力，分別是佈施、持戒和聽聞佛法，但我聽聞后沒有去修行。 我因為被愚癡的羅網所覆蓋，造作了種種惡業，因為這第一惡業的因緣，我現在承受這樣巨大的痛苦報應。 我現在如果能夠免於此，餓鬼世界這樣巨大的痛苦之處，這樣的惡業未來世，乃至失去生命，我都發愿不再造作。』
『這時餓鬼這樣說完，被巨大的痛苦所壓迫，後悔以前所造的業，但是惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法解脫；業力窮盡壽命終結，轉生到人間，墮落到旃陀羅（Candala，賤民）家，做屠夫、劊子手，或者搬運死屍。因為剩餘的業力，所以承受這樣的報應。
『再者，比丘瞭解業的果報，觀察餓鬼世間。他通過聽聞的智慧，觀察到住在樹中的各種餓鬼等，因為什麼樣的業力而生在那裡？他通過聽聞的智慧知道：這些眾生在前世的時候，看到人們種植福德的林樹，爲了遠行的人以及生病困苦的人，他們以貪婪嫉妒的心砍伐樹木，或者盜取僧眾園林中的樹木。這個人因為這些不善的因緣，身死命終后墮落到毗利差（Vriksa，樹）餓鬼之中，生在樹中。因為惡業的緣故，寒冷的時候非常寒冷，炎熱的時候非常炎熱，逼迫壓榨身體，就像木賊蟲一樣，承受巨大的苦惱，身體枯萎腐爛，被各種蟲蟻啃食身體。如果有人把食物丟棄在樹上，他們就得到並食用，以此來維持生命。在餓鬼中承受各種辛苦，惡業沒有窮盡、沒有壞滅、沒有腐朽，所以無法解脫；業力窮盡壽命終結，轉生到人間，經常販賣藥草、木材、花葉來維持生計，被他人驅使，不得自由，承受巨大的苦惱。因為剩餘的業力，所以承受這樣的報應。』
【English Translation】 English version: 'Neither wives nor husbands, nor any relatives, male or female, Can save me from the suffering of this karmic bondage; the power of karma is too great to be overcome. Pleasure and pain are caused by karma, not by others. I now suffer from these three karmas, Namely, generosity, moral discipline, and hearing the Dharma, but I did not practice them after hearing. Because I am covered by the net of ignorance, I have committed all kinds of evil deeds. Because of the cause of this first evil deed, I now suffer such great retribution. If I can now escape from this, the great suffering of the preta (hungry ghost) world, I vow not to commit such evil deeds in future lives, even at the cost of my life.'
'At that time, the preta, having spoken thus, was oppressed by great suffering, regretting the karma he had created. However, he could not be liberated because the evil karma was not exhausted, destroyed, or decayed; when the karma was exhausted and his life ended, he was reborn among humans, falling into the family of a Candala (outcaste), becoming a butcher, executioner, or carrier of corpses. Because of the remaining karma, he suffered such retribution.'
'Furthermore, the Bhiksu (monk) understood the retribution of karma, observing the world of pretas. Through his wisdom of hearing, he observed the various pretas dwelling in trees, etc. What karma caused them to be born there? Through his wisdom of hearing, he knew: These beings, in their previous lives, saw people planting forests of merit for travelers and those suffering from illness, and with greedy and jealous minds, they cut down trees for timber, or stole trees from the Sangha's (monastic community) gardens and forests. Because of these unwholesome causes, after their bodies were destroyed and their lives ended, they fell into the Vriksa (tree) pretas, being born in trees. Because of evil karma, they experienced great cold when it was cold, and great heat when it was hot, being oppressed and squeezed like wood-boring insects, suffering great distress, their bodies withering and decaying, being devoured by various insects and ants. If someone discarded food on the tree, they would obtain and eat it, using it to sustain their lives. They endured various hardships among the pretas, and could not be liberated because the evil karma was not exhausted, destroyed, or decayed; when the karma was exhausted and their lives ended, they were reborn among humans, constantly selling medicinal herbs, timber, flowers, and leaves to sustain their lives, being employed by others, unable to be free, suffering great distress. Because of the remaining karma, they suffered such retribution.'
複次，比丘知業果報，觀餓鬼世間，見有餓鬼住四交道，因以為名，以何業故而生其中？彼以聞慧知：此眾生貪嫉壞心，盜他行糧，取已含笑拾之而去，其人失糧行於曠野受大飢渴。如是之人以此惡業，身壞命終墮遮多波他(魏言交道)餓鬼之中。以惡業故，自然而有鐵鋸截身，縱橫四徹，飢渴燒身。若諸世間多病因緣，交道設祀，凡夫愚癡不識因果，行於惡見交道祭祀，后病得差，謂是鬼恩。是交道鬼，因此祭食，以自濟命；若是餘飯則不能食。惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫；業盡命終，生在人中，貧窮下賤，生於屠兒殺羊之家。以餘業故受如斯報。
「複次，比丘知業果報，觀餓鬼世間。彼以聞慧，見諸眾生行於邪道諂曲作惡，行於惡因，說邪見法謂是真諦，不信正法。如是之人，身壞命終墮魔羅身餓鬼之中，受惡鬼身。若諸比丘行時、食時及坐禪時，是魔羅鬼為作亂心妨礙之事，或發惡聲令其恐怖，為作惡夢。如是餓鬼為魔所攝，憎嫉正法，專行暴惡。以此現造惡業緣故，大熱鐵摶從口中入，如地獄人等無有異，吞啖熱鐵受大苦惱無有休息。從此魔羅迦耶鬼中命終之後墮地獄中，多劫受苦，或滿十劫或二十劫。如是決定在三惡道，或被燒炙，或受打棒，為他食啖；人身難得，猶
【現代漢語翻譯】 現代漢語譯本： 再說，比丘知道業的果報，觀察餓鬼的世界，看見有餓鬼住在四通八達的道路口，因此就用這個地點來稱呼它們。因為什麼樣的業而生在那裡呢？比丘通過聽聞而來的智慧知道：這些眾生因為貪婪嫉妒，心懷惡意，偷盜他人趕路用的乾糧，拿了之後還含笑撿起來離開，使那人丟失了乾糧，在曠野中遭受極大的飢餓乾渴。這樣的人因為這樣的惡業，身死命終之後墮入遮多波他（魏譯為交道）餓鬼之中。因為惡業的緣故，自然而然地有鐵鋸來鋸他們的身體，縱橫交錯，飢餓乾渴焚燒他們的身體。如果世間上有人多病，因為這個緣故在交道口設定祭祀，凡夫愚癡不認識因果，按照錯誤的見解在交道口祭祀，後來病好了，就認為是鬼的恩惠。這些交道口的鬼，因此得到祭祀的食物，用來維持自己的生命；如果是剩下的飯食，它們就不能吃。因為惡業沒有完結，所以不能死去，乃至惡業沒有完結、沒有損壞、沒有腐朽，所以不能脫離餓鬼道；業報完結之後，命終轉生到人間，會貧窮下賤，出生在屠夫宰殺牛羊的家庭。因為剩餘的惡業，所以會受到這樣的果報。
再說，比丘知道業的果報，觀察餓鬼的世界。比丘通過聽聞而來的智慧，看見那些眾生行走在邪道上，諂媚奸詐地作惡，行於惡因，宣說邪見的法，說那是真正的道理，不相信正法。這樣的人，身死命終之後墮入魔羅身餓鬼之中，承受惡鬼之身。如果各位比丘在行走時、吃飯時以及坐禪時，這些魔羅鬼會製造混亂，妨礙他們，或者發出惡劣的聲音使他們感到恐怖，或者製造惡夢。這些餓鬼被魔所控制，憎恨嫉妒正法，專門做殘暴邪惡的事情。因為現在所造的惡業的緣故，大熱的鐵丸從他們的口中進入，就像地獄中的人一樣沒有什麼區別，吞吃熱鐵，遭受極大的苦惱，沒有休息的時候。從這魔羅迦耶鬼中命終之後，墮入地獄之中，多劫遭受痛苦，或者滿十劫，或者二十劫。像這樣決定會墮落在三惡道之中，或者被燒烤，或者被毆打，或者被其他東西吃掉；人身很難得到，更何況是解脫呢？
【English Translation】 English version: Furthermore, a Bhikshu (Buddhist monk) knows the retribution of karma, observing the world of hungry ghosts (pretas), and sees hungry ghosts dwelling at the crossroads, named accordingly. What karma causes them to be born there? Through wisdom gained from hearing, he knows: these beings, due to greed and jealousy, with malicious intent, steal the traveling provisions of others, picking them up with a smile after taking them, causing the person to lose their provisions and suffer great hunger and thirst in the wilderness. Such individuals, due to this evil karma, after death, fall into the Preta realm of Chatvarapatha (translated as Crossroads). Due to their evil karma, they are naturally subjected to iron saws cutting their bodies, crisscrossing in all directions, with hunger and thirst burning their bodies. If in the world, many people are sick and, for this reason, set up sacrifices at the crossroads, foolish ordinary people, not recognizing cause and effect, perform sacrifices at the crossroads based on wrong views, and later, when their illness improves, they attribute it to the grace of the ghosts. These ghosts at the crossroads, therefore, receive sacrificial food, using it to sustain their lives; if it is leftover food, they cannot eat it. Because their evil karma is not exhausted, they cannot die, and until their evil karma is not exhausted, not destroyed, not decayed, they cannot be liberated; when their karma is exhausted, they die and are reborn among humans, poor and lowly, born into the family of butchers who slaughter sheep. Due to the remaining karma, they receive such retribution.
Furthermore, a Bhikshu knows the retribution of karma, observing the world of hungry ghosts. Through wisdom gained from hearing, he sees beings walking on evil paths, acting deceitfully and wickedly, engaging in evil causes, proclaiming heretical teachings as the true meaning, and not believing in the true Dharma (Buddhist teachings). Such individuals, after death, fall into the Marakaya (demon-bodied) hungry ghost realm, enduring the body of an evil ghost. If the Bhikshus are walking, eating, or meditating, these Marakaya ghosts will create disturbances, hindering them, or making evil sounds to terrify them, or creating nightmares. These hungry ghosts are controlled by Mara (demon), hating and envying the true Dharma, and exclusively engaging in violent and evil deeds. Due to the evil karma they are currently creating, large, hot iron balls enter their mouths, no different from those in hell, swallowing hot iron and suffering great torment without rest. After dying from this Marakaya ghost body, they fall into hell, suffering for many kalpas (eons), either ten kalpas or twenty kalpas. Thus, they are destined to fall into the three evil realms, either being burned, or being beaten, or being eaten by others; a human body is difficult to obtain, let alone liberation.
如海龜遇浮木孔。若生人中，盲冥瘖啞，聾頑無知，一切眾衰，無量病惱莊嚴其身，貧窮下賤。以餘業故受如斯報。
「複次，比丘知業果報，觀餓鬼世間，以聞慧觀：如是略說餓鬼之處，若分別說，有無量種眷屬餓鬼，有住海中、有住海渚、有住閻浮提、有住瞿陀尼、有住弗婆提、有住郁單羅越等大洲中間之所住處。但以一名，門說有種種名，門有羅剎鬼、鳩槃茶鬼、毗舍阇鬼。知彼鬼神微細業行，各以何業而生彼處？食何等食？以何等行？何所欲樂？如是餓鬼以何緣故而生此處？皆由不能調伏心之獼猴，行不調柔猶如象耳，無有住時。如鳥在林為人所射，間別趣枝，從一至一，於一切境界常伺不息，猶如大風吹動諸塵。是心可畏，如師子獸、如虎如豹、如蛇如毒尚可調伏，是心難調，復過於此。隨所造業得相似果，是心如是難可覺知。如是染心縛諸眾生，若心清凈則得解脫。是心如王，諸根圍繞以為眷屬，由心造業，業因緣果，以果因緣故有五道。心如機關，諸根如絲，五根及心不善調御，行於惡道；若能善調，作諸善業，生天人中，乃至證得不動涅槃。比丘如是觀微細心行，隨順觀察，如是觀已，于生死中得大厭離。是比丘先已觀地獄苦，厭離生死，次觀餓鬼世間種種眾苦，得入苦聖諦，得苦諦無礙行，
【現代漢語翻譯】 現代漢語譯本： 就像海龜遇到浮木上的孔洞一樣困難。如果生在人世間，卻又瞎又聾又啞，愚昧無知，各種衰敗的事情，無數的疾病纏繞著身體，非常貧窮。這是因為過去所造的惡業，所以才承受這樣的果報。
『再者，比丘通過了解業的果報，觀察餓鬼的世界，用聽聞和智慧來觀察：像這樣簡略地說餓鬼的處所，如果詳細地來說，有無數種眷屬餓鬼，有的住在海中，有的住在海邊，有的住在閻浮提（Jambudvipa，南贍部洲），有的住在瞿陀尼（Godaniya，西牛賀洲），有的住在弗婆提（Purvavideha，東勝身洲），有的住在郁單羅越（Uttarakuru，北俱盧洲）等大洲的中間地帶。只是用一個名稱，從門類上來說，有種種名稱，從門類上來說，有羅剎鬼（Rakshasa，食人惡鬼）、鳩槃茶鬼（Kumbhanda，守宮鬼）、毗舍阇鬼（Pisacha，食血肉鬼）。瞭解那些鬼神微細的業行，各自因為什麼樣的業而生到那些地方？吃什麼樣的食物？做什麼樣的行為？有什麼樣的慾望和快樂？這些餓鬼因為什麼樣的緣故而生到這裡？都是因為不能調伏像獼猴一樣的心，行為不調順柔和就像大象的耳朵一樣，沒有停留的時候。就像鳥在樹林里被人射擊，不斷地變換樹枝，從一根到另一根，對於一切境界常常伺機不停息，就像大風吹動塵土一樣。這顆心是可怕的，像獅子、老虎、豹子、蛇和毒藥尚且可以調伏，這顆心難以調伏，甚至超過了這些。隨著所造的業得到相似的果報，這顆心是如此難以覺察。像這樣被染污的心束縛著眾生，如果心清凈就能得到解脫。這顆心就像國王，各種感官圍繞著它作為眷屬，由心造業，業是因緣，果也是因緣，因為果的因緣所以有五道。心就像機關，各種感官就像絲線，五根和心如果不善於調御，就會走向惡道；如果能夠善於調御，做各種善業，就會生到天人和人道中，乃至證得不動的涅槃。比丘像這樣觀察微細的心行，隨順著觀察，像這樣觀察之後，對於生死輪迴就產生了極大的厭離。這位比丘先前已經觀察了地獄的痛苦，厭離了生死，接著觀察餓鬼世間的種種痛苦，從而進入了苦聖諦，得到了苦諦的無礙行。』
【English Translation】 English version: It is as difficult as a sea turtle encountering a hole in a floating log. If one is born among humans, yet is blind, deaf, and mute, ignorant and foolish, with all kinds of decay, countless illnesses adorning their body, and is impoverished, it is because of residual karma that they receive such retribution.
『Furthermore, a Bhikshu (Buddhist monk) knows the results of karma, observing the world of hungry ghosts, contemplating with wisdom gained from hearing: Thus, briefly speaking of the abodes of hungry ghosts, if described in detail, there are countless kinds of hungry ghost retinues, some dwelling in the sea, some dwelling on the seashore, some dwelling in Jambudvipa (the continent south of Mount Meru), some dwelling in Godaniya (the western continent), some dwelling in Purvavideha (the eastern continent), some dwelling in Uttarakuru (the northern continent), and other places in between the great continents. But with one name, from the perspective of categories, there are various names, from the perspective of categories, there are Rakshasa (demon), Kumbhanda (a type of demon), and Pisacha (flesh-eating demon) ghosts. Knowing the subtle karmic actions of those ghosts, by what karma did they come to be born in those places? What kind of food do they eat? What kind of actions do they perform? What desires and pleasures do they have? For what reason are these hungry ghosts born here? It is all because they cannot subdue the mind, which is like a monkey, and their actions are not gentle and pliable, like the ears of an elephant, without any time to rest. Like a bird in the forest being shot by people, constantly changing branches, from one to another, always watching and never ceasing in all realms, like a great wind blowing dust. This mind is frightening, even lions, tigers, leopards, snakes, and poisons can be subdued, but this mind is difficult to subdue, even more so than these. According to the karma created, one receives similar results, this mind is so difficult to perceive. Thus, this defiled mind binds all sentient beings, if the mind is pure, then one attains liberation. This mind is like a king, surrounded by the various senses as its retinue, karma is created by the mind, karma is the cause and condition, and the result is also the cause and condition, because of the cause and condition of the result, there are the five paths of existence. The mind is like a mechanism, the various senses are like threads, if the five senses and the mind are not well controlled, they will go to the evil paths; if they can be well controlled, and perform various good deeds, they will be born in the heavens and among humans, and even attain the immovable Nirvana (liberation). A Bhikshu (Buddhist monk) thus observes the subtle actions of the mind, observing in accordance with them, having observed thus, they develop great revulsion towards Samsara (cycle of rebirth). This Bhikshu (Buddhist monk) has already observed the suffering of hell, and is disgusted with Samsara (cycle of rebirth), then observes the various sufferings of the world of hungry ghosts, thereby entering the Noble Truth of Suffering, and attains unobstructed practice of the Truth of Suffering.』
未得無礙道證。
「複次，修行者內觀於法，順法修行。彼比丘如實觀業果報，先已分別觀諸地獄，次觀餓鬼諸道差別，如實見諸生死過患甚可惡賤。如是觀已，離魔境界，厭捨生死，起精進力以求涅槃，成就具足得十五地。既成就已，爾時地神諸夜叉等心大歡喜告虛空夜叉，虛空夜叉聞已歡喜告四大天王，時四天王聞已歡喜告三十三天，帝釋眷屬聞已歡喜告夜摩天，夜摩天等聞已歡喜告兜率陀天，兜率諸天聞已歡喜告化樂天，化樂諸天聞已歡喜告他化自在天。如是欲界次第相告，其聲展轉，從梵身天乃至光音天，咸作此言：『閻浮提中某國某城某村某邑，某種姓中某善男子，剃除鬚髮，以信出家，離魔境界，欲破魔軍，令魔使者生大怖畏，能動一切諸煩惱山，入于正道欲放光明，今得如是十五地行。』時光音天聞是語已，皆大歡喜，告余天眾：『汝等諸天應生歡喜，增長正法，減損諸魔及魔眷屬，令正法河流注不斷，竭邪見池，調伏貪慾瞋恚愚癡，摧滅邪徒，紹隆正法，欲散生死。』欲界天子聞此語已，甚大歡喜贊說之音，如是次第展轉相告，乃至光音一切天眾。比丘如是勤修精進，心不休息，端直不諂，遠離邪曲，如是求涅槃城，善音名稱遍諸天眾。
正法念處經卷第十七餓鬼品竟 大正藏第 17
【現代漢語翻譯】 現代漢語譯本 未獲得無礙道果位的證悟。
『此外，修行者向內觀察諸法，依順佛法修行。那位比丘如實地觀察業報果報，先前已經分別觀察了各地獄，接著觀察餓鬼道的各種差別，如實地見到生死輪迴的過患，非常可憎可厭。這樣觀察之後，遠離魔的境界，厭惡捨棄生死輪迴，生起精進的力量以求證涅槃，成就具足而獲得十五地。既然成就了，那時地神和各位夜叉等心中非常歡喜，告訴虛空夜叉，虛空夜叉聽聞后歡喜地告訴四大天王，當時四大天王聽聞后歡喜地告訴三十三天（忉利天），帝釋（Śakra，三十三天之主）的眷屬聽聞后歡喜地告訴夜摩天（Yāmadeva，欲界第三天），夜摩天等聽聞后歡喜地告訴兜率陀天（Tuṣita，欲界第四天），兜率諸天聽聞后歡喜地告訴化樂天（Nirmāṇarati，欲界第五天），化樂諸天聽聞后歡喜地告訴他化自在天（Paranirmitavasavarti，欲界第六天）。像這樣欲界諸天次第相告，其聲音輾轉相傳，從梵身天（Brahma-kāyika，色界初禪天）乃至光音天（Ābhāsvara，色界二禪天），都這樣說：『在閻浮提（Jambudvīpa，我們所居住的這個世界）中的某個國家某個城市某個村莊某個城鎮，某個種姓中的某個善男子，剃除了鬚髮，因為信仰而出家，離開了魔的境界，想要摧破魔的軍隊，令魔的使者生起巨大的怖畏，能夠動搖一切的煩惱山，進入正道想要放出光明，現在獲得了像這樣的十五地修行。』當時光音天聽聞這些話后，都非常歡喜，告訴其餘的天眾：『你們各位天人應當生起歡喜，增長正法，減少諸魔以及魔的眷屬，令正法的河流不斷流注，枯竭邪見的池塘，調伏貪慾、瞋恚、愚癡，摧滅邪惡的徒眾，繼承和發揚正法，想要散滅生死輪迴。』欲界諸天聽聞這些話后，非常歡喜，讚歎宣說的聲音，像這樣次第輾轉相告，乃至光音天的一切天眾。比丘像這樣勤奮修行精進，心中不休息，端正正直不諂媚，遠離邪惡和彎曲，像這樣尋求涅槃之城，美好的聲音和名稱遍佈諸天眾。
《正法念處經》卷第十七 餓鬼品 完 《大正藏》第17冊
【English Translation】 English version Has not yet attained the realization of unobstructed Dharma.
『Furthermore, the practitioner internally observes the Dharma, cultivating in accordance with the Dharma. That Bhikṣu (monk) truthfully observes the retribution of karma, having previously observed the various hells, then observes the differences in the realms of the Pretas (hungry ghosts), truthfully seeing the faults of Saṃsāra (cycle of birth and death) as extremely detestable and vile. Having observed thus, he departs from the realm of Māra (demon), detesting and abandoning Saṃsāra, generating the power of diligence to seek Nirvāṇa (liberation), accomplishing and fully attaining the fifteen grounds. Once accomplished, at that time, the earth deities and Yakṣas (spirits) are greatly delighted, informing the space Yakṣas, who upon hearing this, joyfully inform the Four Heavenly Kings. The Four Heavenly Kings, upon hearing this, joyfully inform the Trayastriṃśa (Thirty-three Heavens), the retinue of Śakra (lord of the Trayastriṃśa) joyfully inform the Yāmadevas (deities of the Yama Heaven), the Yāmadevas and others joyfully inform the Tuṣita Heaven, the Tuṣita deities joyfully inform the Nirmāṇarati Heaven, and the Nirmāṇarati deities joyfully inform the Paranirmitavasavarti Heaven. Thus, the desire realm successively informs each other, the sound spreading from the Brahma-kāyika Heaven (heaven of Brahma's retinue) up to the Ābhāsvara Heaven (heaven of radiant light), all saying this: 『In Jambudvīpa (the world we inhabit), in such and such country, such and such city, such and such village, such and such town, in such and such lineage, a certain good man has shaved his head and beard, left home out of faith, departed from the realm of Māra, desiring to destroy Māra's army, causing Māra's messengers to generate great fear, able to shake all the mountains of afflictions, entering the right path desiring to emit light, now attaining such fifteen grounds of practice.』 At that time, the Ābhāsvara Heaven, upon hearing these words, are all greatly delighted, informing the remaining heavenly hosts: 『You all deities should generate joy, increase the true Dharma, diminish the Māras and their retinue, causing the river of the true Dharma to flow continuously, drying up the pond of wrong views, subduing greed, hatred, and delusion, destroying the evil followers, succeeding and promoting the true Dharma, desiring to scatter Saṃsāra.』 The deities of the desire realm, upon hearing these words, are greatly delighted, the sound of praise and proclamation thus successively informing each other, up to all the heavenly hosts of the Ābhāsvara Heaven. The Bhikṣu thus diligently cultivates with vigor, his mind not resting, upright and not flattering, far from evil and crookedness, thus seeking the city of Nirvāṇa, his good sound and name pervading all the heavenly hosts.
End of Chapter Seventeen, Pretas, of the Saddharma Smṛtyupasthāna Sūtra Taisho Tripitaka Volume 17
冊 No. 0721 正法念處經
正法念處經卷第十八
元魏婆羅門瞿曇般若流支譯
畜生品第五之一
「複次，比丘知業果報，如實觀諸地獄。知業果報，一百三十六地獄中，眾生壽命長短增減如實知已，觀第二道無量餓鬼，略而說之三十六種，及觀業行亦如實知。彼以聞慧，觀諸畜生種類差別三十四億，隨心自在生於五道。於五道中，畜生種類其數最多，種種相貌、種種色類，行食不同，群飛各異，憎愛違順，伴行雙只同生共遊。所謂飛禽及諸走獸：烏鵲鵝雁、鴻鳥眾類，異群別游，不相怨害；狐狗野乾等互相憎嫉；烏與角鴟、馬及水牛、蚖蛇鼬等共相殘害。形相不同，行食各異。以何業故，種種形相行食各異？彼以聞慧觀：是眾生為種種心之所役使，作種種業、入種種道、啖種種食。觀察彼等以何因故，各各異類共相憎嫉？即以聞慧知：此眾生於前世時，以邪見故，習學邪法；復有眾生亦學邪法而生邪慢，以邪見論、邪見譬喻互相諍論，雖共談論，無所利益、無有安樂，亦非善道。如是二人，身壞命終墮于地獄受無量苦。從地獄出，以本怨憎，墮畜生中，是故怨對還相殺害，所謂蚖蛇黃鼬、馬及水牛、烏角鴟等。
「複次，比丘知業果報，觀諸畜生以何業故，畜生之類
【現代漢語翻譯】 現代漢語譯本
《正法念處經》卷第十八
元魏婆羅門瞿曇般若流支譯
畜生品第五之一
『再者，比丘了知業的果報，如實地觀察各種地獄。了知業的果報，對於一百三十六種地獄中，眾生的壽命長短增減如實了知后，觀察第二道，無量餓鬼，簡略地說有三十六種，以及觀察他們的行業也如實了知。他以聽聞的智慧，觀察各種畜生種類差別有三十四億，隨心自在地生於五道之中。在五道之中，畜生種類數量最多，有種種相貌、種種顏色種類，行為和食物各不相同，成群飛行和各自不同，有憎恨愛戀，違背順從，結伴而行，成雙成對，一同出生，共同遊玩。例如飛禽和各種走獸：烏鴉喜鵲、鵝和大雁、鴻鳥等各種鳥類，不同群體分別遊動，不互相怨恨殘害；狐貍、狗和豺狼等互相憎恨嫉妒；烏鴉與角鴟（一種貓頭鷹）、馬和水牛、蚖蛇（一種毒蛇）和黃鼬等互相殘害。它們的形狀相貌不同，行為和食物也各不相同。因為什麼業的緣故，導致它們有種種不同的形狀相貌和行為食物呢？他以聽聞的智慧觀察到：這些眾生被種種心所役使，造作種種業、進入種種道、吃種種食物。觀察它們因為什麼原因，各自不同種類互相憎恨嫉妒？即以聽聞的智慧知道：這些眾生在前世的時候，因為邪見的緣故，學習邪法；又有眾生也學習邪法而生起邪慢，以邪見的理論、邪見的比喻互相爭論，即使共同談論，也沒有任何利益、沒有安樂，也不是好的道路。像這樣的兩個人，身壞命終后墮入地獄，遭受無量的痛苦。從地獄出來后，因為原本的怨恨，墮入畜生道中，所以互相怨恨殘殺，例如蚖蛇和黃鼬、馬和水牛、烏鴉和角鴟等。
『再者，比丘了知業的果報，觀察各種畜生因為什麼業的緣故，成為畜生之類』
【English Translation】 English version
Chapter No. 0721 The Sutra on the Establishment of Right Mindfulness
Volume 18 of the Sutra on the Establishment of Right Mindfulness
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty
Chapter Five on Animals, Part One
'Furthermore, a Bhikshu (Buddhist monk) knows the retribution of karma, and truthfully observes the various hells. Knowing the retribution of karma, having truthfully understood the increase or decrease in the lifespan of beings in the one hundred and thirty-six hells, he observes the second path, the countless hungry ghosts, briefly speaking of thirty-six kinds, and also truthfully knows their karmic actions. With the wisdom of hearing, he observes the differences in the types of animals, numbering thirty-four billion, freely born in the five paths. Among the five paths, the number of animal species is the greatest, with various appearances, various colors and types, different behaviors and foods, flying in groups and each being different, with hatred and love, opposition and obedience, walking together, in pairs, born together, and playing together. Such as birds and various beasts: crows and magpies, geese and swans, wild geese and various kinds of birds, different groups wandering separately, not resenting or harming each other; foxes, dogs, jackals, etc., hating and envying each other; crows and horned owls (a type of owl), horses and water buffaloes, vipers (a type of venomous snake) and weasels, etc., harming each other. Their shapes and appearances are different, and their behaviors and foods are also different. What karma causes them to have various different shapes, appearances, behaviors, and foods? He observes with the wisdom of hearing: these beings are driven by various minds, creating various karmas, entering various paths, and eating various foods. Observing what causes them to hate and envy each other in different categories? He knows with the wisdom of hearing: these beings, in their previous lives, because of wrong views, learned wrong teachings; and some beings also learned wrong teachings and developed wrong pride, arguing with wrong views and wrong analogies, even if they talk together, there is no benefit, no peace, and it is not a good path. Such two people, after their bodies are destroyed and their lives end, fall into hell and suffer immeasurable pain. After coming out of hell, because of their original resentment, they fall into the animal realm, so they resent and kill each other, such as vipers and weasels, horses and water buffaloes, crows and horned owls, etc.
'Furthermore, a Bhikshu (Buddhist monk) knows the retribution of karma, observing what karma causes the various animals to become animal species.'
相隨無害？即以聞慧知：此眾生於人中時，為生死故，行佈施時，尋共發願：『于當來世常為夫妻。』是人身壞命終之後，生畜生中，而有少樂非大苦惱，謂命命鳥、鴛鴦鴿鳥。多樂愛慾，以業因故。
「複次，比丘知業果報，觀諸畜生，狐狗野干以何業故，性相憎害？即以聞慧知：此眾生於人中時，于諸善人、出家人所，污其凈食，常戲斗諍，貪心因緣。身壞命終墮畜生中，受於野干狐狗之身，互相憎嫉。
「複次，比丘知業果報，觀諸獐鹿以何業故，而生彼處？即以聞慧知：此眾生為前世時，喜作強賊，擊鼓吹貝，至於城邑聚落村營，破壞人柵，作大音聲加諸恐怖。如是之人，身壞命終墮于地獄具受眾苦。從地獄出，生獐鹿中，心常怖畏，以本宿世破人村落令他恐怖，是故生於曠野山林常多恐怖。以業力故，若生人中，心常恐怖小心怯弱，多懷怖畏。餘業緣故，如是少分，觀畜生處互相憎嫉；以多業故，共相殘害，隨本業故。
「複次，比丘知業果報，觀諸畜生以何業故，受化生身？即以聞慧知：此眾生於前世時，為求絲絹，養蠶殺繭，或蒸或煮，以水漬之，生無量蟲，名火髻蟲。有諸外道受邪齋法，取此細蟲，置於火中供養諸天以求福德。身壞命終墮于地獄具受眾苦。從地獄出，生於俱舍諸
【現代漢語翻譯】 現代漢語譯本 『相隨無害』是什麼意思呢？就是通過聽聞佛法所獲得的智慧可以知道：這些眾生在做人的時候，爲了追求生死輪迴中的利益，行佈施的時候，常常共同發願：『希望在未來的生生世世都能成為夫妻。』這樣的人在身死命終之後，會轉生到畜生道中，享受少許快樂，但沒有太大的苦惱，比如命命鳥（一種鳥，據說兩隻鳥同生共死）、鴛鴦、鴿子等。它們大多貪戀愛慾，這是因為過去所造的業力所導致的。
『再者，比丘通過了解業的果報，觀察各種畜生，例如狐貍、狗、野干（一種野獸）為什麼天性互相憎恨？』就是通過聽聞佛法所獲得的智慧可以知道：這些眾生在做人的時候，對於善良的人、出家人，玷污他們清凈的食物，經常戲弄爭鬥，這是因為貪心的緣故。身死命終后墮落到畜生道中，受生為野干、狐貍、狗等，互相憎恨嫉妒。
『再者，比丘通過了解業的果報，觀察各種獐、鹿為什麼會生在那個地方？』就是通過聽聞佛法所獲得的智慧可以知道：這些眾生在前世的時候，喜歡做強盜，敲鑼打鼓，吹響海螺，到各個城邑、聚落、村莊，破壞人們的柵欄，製造巨大的聲響，增加人們的恐懼。這樣的人，身死命終後會墮入地獄，承受各種痛苦。從地獄出來后，轉生為獐、鹿，內心常常充滿恐懼，因為前世破壞人們的村莊，使他人感到恐懼，所以今生才會生在曠野山林中，常常感到恐懼。因為業力的緣故，如果轉生到人道中，內心也常常感到恐懼，小心謹慎，膽小怯弱，常常懷有恐懼。因為其餘業力的緣故，只能看到畜生道中互相憎恨嫉妒的少部分情況；因為更多業力的緣故，它們互相殘害，都是隨著各自的根本業力所導致的。
『再者，比丘通過了解業的果報，觀察各種畜生為什麼會受化生之身？』就是通過聽聞佛法所獲得的智慧可以知道：這些眾生在前世的時候，爲了獲取絲綢，養蠶殺繭，或者蒸煮，或者用水浸泡，產生無數的蟲子，名叫火髻蟲。有些外道信奉邪惡的齋戒之法，取出這些細小的蟲子，放在火中供養諸天，以求福德。這樣的人，身死命終後會墮入地獄，承受各種痛苦。從地獄出來后，轉生到俱舍（一種蟲子的名稱）等。
【English Translation】 English version 『What does 'accompanying without harm' mean?』 It means that through the wisdom gained from hearing the Dharma, one can know: These beings, when they were humans, for the sake of benefits in the cycle of birth and death, when giving alms, often made a joint vow: 『May we always be husband and wife in future lives.』 After death, such people are reborn into the animal realm, enjoying a little happiness but without great suffering, such as the Mandarin duck (a type of bird, said to live and die together), mandarin ducks, and pigeons. They are mostly greedy for love and desire, which is caused by the karma they created in the past.
『Furthermore, a Bhikkhu, understanding the retribution of karma, observes various animals, such as foxes, dogs, and jackals (a type of wild beast), why are they naturally hateful to each other?』 It means that through the wisdom gained from hearing the Dharma, one can know: These beings, when they were humans, defiled the pure food of good people and renunciants, often teased and fought, which was due to greed. After death, they fell into the animal realm, reborn as jackals, foxes, and dogs, hating and envying each other.
『Furthermore, a Bhikkhu, understanding the retribution of karma, observes various roe deer and deer, why are they born in that place?』 It means that through the wisdom gained from hearing the Dharma, one can know: These beings, in their previous lives, liked to be robbers, beating drums and blowing conch shells, going to various cities, settlements, and villages, destroying people's fences, making loud noises, and increasing people's fear. Such people, after death, will fall into hell, enduring all kinds of suffering. After coming out of hell, they are reborn as roe deer and deer, their hearts often filled with fear, because in their previous lives they destroyed people's villages and made others feel fear, so in this life they are born in the wilderness and mountains, often feeling fear. Because of the power of karma, if they are reborn into the human realm, their hearts are also often filled with fear, cautious and timid, often harboring fear. Because of the remaining karma, they can only see a small part of the mutual hatred and envy in the animal realm; because of more karma, they kill each other, all following their respective fundamental karma.
『Furthermore, a Bhikkhu, understanding the retribution of karma, observes various animals, why do they receive a body by transformation?』 It means that through the wisdom gained from hearing the Dharma, one can know: These beings, in their previous lives, in order to obtain silk, raised silkworms and killed cocoons, either steaming or boiling them, or soaking them in water, producing countless insects called fire-crested insects (Huǒ jì chóng). Some heretics believed in evil fasting practices, taking these tiny insects and placing them in the fire to offer to the gods in order to seek blessings. Such people, after death, will fall into hell, enduring all kinds of suffering. After coming out of hell, they are reborn into Kusha (Jù shě) (a type of insect).
化生中，種種異類。
「複次，比丘知業果報，觀諸畜生以何業故，墮濕生中？彼以聞慧知：此眾生起惡邪見，殺害龜鱉魚蟹蚌蛤；及小池中多有細蟲，或酢中細蟲，或有惡人為貪財故，殺諸細蟲；或邪見事天，殺蟲祭祀。身壞命終墮于地獄具受眾苦，不可稱計。從地獄出，受濕生身，或作蚊子、或為蚤虱。
「觀二種生已，如是次第以微細心觀業果報，觀于卵生諸眾生等，以何業故而生彼處？若人未斷貪慾、恚、癡，修學禪定，得世俗通，有因緣故，起瞋恚心破壞國土。是人身壞命終墮于地獄受無量苦。從地獄出，受于卵生、飛鳥雕鷲之形。從此命終，若生人中，常多瞋恚，以餘業故。
「複次，比丘知業果報。彼以聞慧，觀諸畜生以何業故，受胎生身？若有眾生以欲愛心，和合牛馬，令其交會以自悅意，或令他人邪行非禮。是人身壞命終之後，墮于地獄具受眾苦。從地獄出，受于胎生、畜生之身；若生人中，受黃門身，以餘業故。
「複次，比丘觀十一種畜生已，次觀四種眾生從地獄出，受四種食。何等為四？一者摶食；二者意思食；三者觸食；四者識愛食。比丘思惟觀察四食果報，以聞慧觀見：有眾生以諸摶食與惡戒者及諸賊人，既食之後，令此賊人殺害除怨，是賊受語即殺彼怨。如
【現代漢語翻譯】 現代漢語譯本 化生之中，種類各不相同。
『再者，比丘通過了解業的果報，觀察各種畜生因為什麼樣的業，而墮入濕生之中？他們通過聽聞獲得的智慧得知：這些眾生生起邪惡的邪見，殺害烏龜、鱉、魚、螃蟹、蚌、蛤；以及在小池塘中有很多細小的蟲子，或者在醋中有細小的蟲子，或者有惡人爲了貪圖錢財的緣故，殺害各種細小的蟲子；或者以邪見侍奉天神，殺害蟲子進行祭祀。此人身壞命終之後墮入地獄，完全承受各種痛苦，無法計算。從地獄出來后，承受濕生之身，或者變成蚊子、或者變成跳蚤、虱子。
『觀察了兩種生之後，像這樣依次以細微的心觀察業的果報，觀察卵生的各種眾生等，因為什麼樣的業而生在那裡？如果有人沒有斷除貪慾、嗔恚、愚癡，修學禪定，得到世俗的神通，因為某種因緣，生起嗔恚心破壞國土。這個人身壞命終之後墮入地獄，承受無量的痛苦。從地獄出來后，承受卵生，變成飛鳥、雕、鷲的形狀。從此命終，如果生在人中，常常有很多嗔恚，這是因為剩餘的業力所致。
『再者，比丘通過了解業的果報。他們通過聽聞獲得的智慧，觀察各種畜生因為什麼樣的業，而承受胎生之身？如果有的眾生以欲愛的心理，讓牛馬交合，使它們交配以讓自己高興，或者讓其他人進行邪淫非禮的行為。這個人身壞命終之後，墮入地獄，完全承受各種痛苦。從地獄出來后，承受胎生、畜生之身；如果生在人中，會受到黃門之身（指沒有生殖能力的人），這是因為剩餘的業力所致。
『再者，比丘觀察了十一種畜生之後，接著觀察四種眾生從地獄出來，接受四種食物。哪四種呢？第一種是摶食（kabalimkara ahara）；第二種是意思食（manosamcetana ahara）；第三種是觸食（phassa ahara）；第四種是識愛食（vinnana ahara）。比丘思考觀察四種食物的果報，以聽聞獲得的智慧觀察到：有的眾生用各種摶食供給破戒的人以及各種盜賊，這些盜賊吃完之後，讓他們去殺害仇人，這些盜賊接受命令就殺害了那些仇人。』
【English Translation】 English version Among those born by transformation, there are various different kinds.
『Furthermore, a Bhikkhu (Buddhist monk) knowing the result of karma, observes what karma causes various animals to be born in moisture? Through the wisdom gained from listening, he knows: These beings arise with evil wrong views, killing turtles, soft-shelled turtles, fish, crabs, mussels, and clams; and in small ponds there are many tiny insects, or in vinegar there are tiny insects, or there are evil people who, for the sake of greed for wealth, kill various tiny insects; or with wrong views they serve the gods, killing insects for sacrifices. After the destruction of the body and the end of life, this person falls into hell, fully enduring all kinds of suffering, which cannot be calculated. Emerging from hell, they receive a birth from moisture, either becoming mosquitoes, or becoming fleas and lice.
『Having observed the two kinds of birth, in this way, in sequence, with a subtle mind, he observes the results of karma, observing the various beings born from eggs, etc., what karma causes them to be born in those places? If a person has not severed greed, hatred, and delusion, and cultivates meditation, attaining worldly supernatural powers, due to some cause, they arise with anger and destroy the country. After the destruction of the body and the end of life, this person falls into hell, enduring immeasurable suffering. Emerging from hell, they receive birth from eggs, taking the form of flying birds, eagles, and vultures. From this life ending, if they are born among humans, they often have much anger, due to the remaining karma.
『Furthermore, a Bhikkhu (Buddhist monk) knows the result of karma. Through the wisdom gained from listening, they observe what karma causes various animals to receive birth from the womb? If there are beings who, with a mind of lustful love, cause cows and horses to mate, making them copulate to please themselves, or causing others to engage in improper and unrighteous behavior. After the destruction of the body and the end of life, this person falls into hell, fully enduring all kinds of suffering. Emerging from hell, they receive birth from the womb, taking the form of animals; if they are born among humans, they receive the body of a eunuch (a person without reproductive ability), due to the remaining karma.
『Furthermore, after a Bhikkhu (Buddhist monk) has observed the eleven kinds of animals, they then observe the four kinds of beings who, emerging from hell, receive four kinds of food. What are the four? The first is coarse food (kabalimkara ahara); the second is volitional food (manosamcetana ahara); the third is contact food (phassa ahara); the fourth is consciousness food (vinnana ahara). The Bhikkhu (Buddhist monk) contemplates and observes the results of the four kinds of food, and through the wisdom gained from listening, observes: There are beings who offer various coarse foods to those who break the precepts and to various thieves, and after these thieves have eaten, they order them to kill their enemies, and these thieves accept the order and kill those enemies.』
是惡人，身壞命終墮于地獄具受眾苦。從地獄出，墮于段食畜生之中，受水牛、牛羊駝驢、象馬豬狗、野干獐鹿𤛆牛、烏鴟雕鷲、鵝鴨孔雀、命命鴻鳥、雜類眾鳥，多處曠野險岸中生。是名少分摶食眾生。
「複次，比丘觀于觸食眾生之類，住在㲉中或初出㲉，以觸為食。復有眾鳥樂住水中，依岸為巢，或穿河岸以為巢窟，敷產卵㲉——龍蛇等類，以何業故而受觸食？比丘觀察，即以聞慧知：此眾生於前世時，心許行施，思惟籌量，後心還悔而不施與。以不善業，墮畜生中，以本思心，受觸食報。
「複次，比丘觀于思食諸眾生等，以何業故而受思食？即以聞慧知：眾生類謂赤魚子、堤彌魚子、錯魚等子、螺蚌蛤卵，思心為食。若母憶念則不飢渴，身命增長。以何業故而生此處？即以聞慧知：此眾生愚癡少智，不識業果，許施人物而語之言：『卻後半月或至一月，我當施汝財物飲食、金銀珍寶。』時彼貧人聞其許施，心生歡喜美言讚歎，一月、半月望有所得。時貧窮人往至其家，是時其人更作異語，不復本信。如是惡人命終之後，墮于憂喜地獄之中具受眾苦。從彼命終墮畜生中，意思為食。以其前世許他貧人，令生歡喜，后竟無實。以是因緣，若生人中，為人奴婢。以餘業故。
「複次，比丘知業
【現代漢語翻譯】 現代漢語譯本：是惡人，身壞命終墮于地獄，具受種種苦難。從地獄出來后，又墮入以段食為生的畜生道中，轉生為水牛、牛、羊、駱駝、驢、象、馬、豬、狗、野干、獐、鹿、犛牛、烏鴉、鴟、雕、鷲、鵝、鴨、孔雀、命命鳥、鴻雁以及各種雜類鳥，大多生存在曠野和險峻的岸邊。這被稱為少分摶食的眾生。
『再者，比丘觀察以觸食為生的眾生種類，它們住在卵殼中，或者剛從卵殼中出來，以接觸為食物。還有一些鳥類喜歡住在水中，依靠岸邊築巢，或者在河岸上挖掘巢穴，產卵孵化——比如龍蛇等類。它們因為什麼樣的業力而承受觸食的果報呢？比丘通過觀察，憑藉聽聞佛法的智慧得知：這些眾生在前世的時候，曾經答應佈施行善，經過思考衡量，後來又後悔而不施捨。因為這種不善的業力，墮入畜生道中，因為當初的思量之心，而承受觸食的果報。』
『再者，比丘觀察以思食為生的各種眾生，它們因為什麼樣的業力而承受思食的果報呢？通過聽聞佛法的智慧得知：這些眾生種類，比如赤魚子、堤彌魚子、錯魚等魚卵，以思念為食物。如果它們的母親憶念它們，它們就不會感到飢渴，身體和生命就能增長。它們因為什麼樣的業力而生於此處呢？通過聽聞佛法的智慧得知：這些眾生愚癡少智，不明白業果的道理，答應施捨他人財物，卻對他們說：『等過半個月或者一個月，我就會把財物飲食、金銀珍寶施捨給你。』當時那些貧窮的人聽到他們答應施捨，心裡非常高興，用美好的言語讚歎他們，一個月、半個月地盼望著能夠得到施捨。當這些貧窮的人來到他們家時，這些人卻改變了說法，不再遵守當初的承諾。像這樣的惡人，死後會墮入憂喜地獄之中，承受各種苦難。從地獄出來后，又墮入畜生道中，以思念為食物。因為他們前世答應施捨給貧窮的人，使他們心生歡喜，最終卻沒有兌現。因為這樣的因緣，如果轉生為人，就會成為別人的奴婢。這是因為剩餘的業力所致。
『再者，比丘瞭解業力……』
【English Translation】 English version: That evil person, after the destruction of their body and the end of their life, falls into hell, enduring all kinds of suffering. After emerging from hell, they fall into the realm of animals that subsist on 'dana' food (solid food), being reborn as water buffalo, cattle, sheep, camels, donkeys, elephants, horses, pigs, dogs, jackals, muntjacs, deer, yaks, crows, owls, eagles, vultures, geese, ducks, peacocks, Jivajiva birds (mythical two-headed bird), swans, and various other kinds of birds, mostly living in desolate wildernesses and dangerous shores. These are called beings that subsist on a small portion of 'dana' food.
Furthermore, a 'bhikshu' (Buddhist monk) observes the kinds of beings that subsist on 'sparsha' food (food of contact), living in eggs or just emerging from eggs, taking contact as their food. There are also birds that enjoy living in water, relying on the shore to build nests, or digging nests in the riverbanks to lay and hatch eggs—such as dragons and snakes. What kind of 'karma' (action) causes them to receive 'sparsha' food? The 'bhikshu' observes and, through the wisdom of hearing the Dharma, knows that these beings in their previous lives promised to give alms, contemplating and considering it, but later regretted it and did not give. Because of this unwholesome 'karma', they fall into the animal realm, and because of their initial thought, they receive the reward of 'sparsha' food.
Furthermore, a 'bhikshu' observes the various beings that subsist on 'manas' food (food of thought), and what kind of 'karma' causes them to receive 'manas' food? Through the wisdom of hearing the Dharma, he knows that these kinds of beings, such as red fish eggs, 'timi' fish eggs, 'cuo' fish eggs, and the eggs of snails, clams, and mussels, take thought as their food. If their mother remembers them, they will not feel hunger or thirst, and their bodies and lives will grow. What kind of 'karma' causes them to be born here? Through the wisdom of hearing the Dharma, he knows that these beings are foolish and lack wisdom, not understanding the principle of 'karma' and its results. They promise to give others wealth, saying to them, 'After half a month or a month, I will give you wealth, food, gold, silver, and treasures.' At that time, those poor people hear their promise and are very happy, praising them with beautiful words, hoping to receive something after a month or half a month. When those poor people come to their homes, these people change their words and no longer keep their original promise. After death, such evil people fall into the hell of sorrow and joy, enduring all kinds of suffering. After death, they fall into the animal realm, subsisting on thought. Because in their previous lives they promised to give to poor people, causing them to be happy, but ultimately did not fulfill their promise. Because of this cause, if they are reborn as humans, they will become slaves. This is due to the remaining 'karma'.
Furthermore, the 'bhikshu' understands 'karma'...
果報，觀諸畜生第四識食，即以聞慧見：有畜生愛識苦惱，常憶飲食，生曠野中，受大蟒身、蜥蝪等身，唯吸風氣。復有光明天，亦名愛識憶食而非苦惱，見食憶持，隨念即飽。畜生憶食，以何業故而受斯報？即以聞慧知：此眾生或以多瞋、或以多癡殺害眾生。彼人身壞生惡道中，受大蟒身。以前世時好愛怨結，自縛其心，以是因緣，生畜生中，受斯苦惱，愛識食風。若生人中，于無因處，常懷瞋恚而起斗諍。以餘業故。
「複次，比丘知業果報，觀無量無邊畜生世間，云何眾生受水蟲身？彼以聞慧知：此眾生愚癡少智，無有慧心，臨命終時極患渴病，貪愛念水。身壞命終墮于惡道，受水蟲身，作種種魚。是人命終，于中陰有，見諸水時起心即往，生於水中。取因緣有。此中陰有分，若本不行佈施、持戒，是人則生暖水之中，口常乾燥，如觸灰汁，以本業故。
「複次，比丘知業果報，觀諸飛鳥畜生之類，以何業故，行於虛空無礙之處？即以聞慧觀三種神通。何等為三？一者解脫神通；二者身行神通；三者心自在神通。是解脫人隨心憶念，若鳥行地界，若飛于空亦如地行，非解脫法。諸佛如來神通之力，如心念緣，隨意能至，有三種作，如是三種聖神通勝。
「複次，比丘知業果報，觀于畜生。云
【現代漢語翻譯】 現代漢語譯本 關於果報，觀察各種畜生以第四識為食的情況，可以通過聽聞佛法獲得的智慧來了解：有些畜生因為愛戀其識而感到苦惱，常常思念飲食，因此出生在曠野之中，承受著大蟒蛇、蜥蜴等身體，只能吸食風氣。還有一種光明天（devas），也同樣因為愛戀其識而思念食物，但並不感到苦惱，他們看到食物就憶念並保持，隨心念想就能飽足。畜生因為憶念食物而受此果報，是由於什麼業力導致的呢？通過聽聞佛法獲得的智慧可以知道：這些眾生或者因為多嗔恨、或者因為多愚癡而殺害眾生。這些人死後墮入惡道之中，承受大蟒蛇之身。因為前世喜歡愛戀和結怨，自己束縛了自己的心，因為這樣的因緣，出生在畜生道中，承受這樣的苦惱，愛戀其識而以風為食。如果轉生為人，也會在沒有原因的地方，常常懷有嗔恨心而引發爭鬥。這是由於剩餘的業力導致的。
『再者，比丘（bhiksu，佛教僧侶）瞭解業的果報，觀察無量無邊的畜生世界，為什麼有些眾生會承受水蟲之身呢？他通過聽聞佛法獲得的智慧知道：這些眾生愚癡少智，沒有智慧之心，臨命終時極其口渴，貪愛並思念水。死後墮入惡道，承受水蟲之身，變成各種各樣的魚。這些人死後，在中陰（antarabhava，死亡和轉世之間的狀態）階段，看到水時立即生起嚮往之心，於是就出生在水中。這是因為取了因緣而有。這些中陰階段的眾生，如果生前沒有行佈施、持戒，就會出生在溫暖的水中，口常常感到乾燥，如同接觸了灰汁一樣，這是因為他們過去的業力導致的。
『再者，比丘瞭解業的果報，觀察各種飛鳥畜生之類，因為什麼樣的業力，可以在虛空中飛行而沒有阻礙呢？他通過聽聞佛法獲得的智慧觀察到三種神通（abhijna，超自然能力）。哪三種呢？一是解脫神通（vimoksha-abhijna）；二是身行神通（riddhi-abhijna）；三是心自在神通（citta-vasita-abhijna）。這些解脫之人隨心憶念，如果鳥在地面行走，或者在空中飛行，都如同在地面行走一樣，這不是解脫之法。諸佛如來（Tathagata，佛的稱號）的神通之力，隨心念所緣，隨意都能到達，有三種作用，這三種聖神通最為殊勝。
『再者，比丘瞭解業的果報，觀察畜生。
【English Translation】 English version Regarding retribution, observing the various animals that feed on the fourth consciousness, one can understand through the wisdom gained from hearing the Dharma: Some animals suffer because they are attached to their consciousness and constantly crave food. As a result, they are born in desolate wildernesses, enduring the bodies of large pythons, lizards, and the like, only able to absorb air. There are also devas (devas, celestial beings) in the realm of light who also crave food due to their attachment to consciousness, but they do not suffer. They remember and retain the thought of food, and are satisfied as soon as they think of it. What karma causes animals to receive this retribution of craving food? Through the wisdom gained from hearing the Dharma, one can know that these beings either killed other beings out of excessive anger or excessive ignorance. After death, these people fall into evil realms, enduring the bodies of large pythons. Because in their previous lives they liked to love and bear grudges, they bound their own hearts. Due to this cause, they are born into the animal realm, enduring such suffering, craving consciousness and feeding on air. If they are reborn as humans, they will often harbor anger and initiate conflicts for no reason. This is due to remaining karma.
『Furthermore, a bhiksu (bhiksu, Buddhist monk) who understands the retribution of karma, observing the immeasurable and boundless animal world, why do some beings receive the bodies of water insects? He knows through the wisdom gained from hearing the Dharma that these beings are foolish and lack wisdom, having no wise heart. At the time of death, they are extremely thirsty, craving and longing for water. After death, they fall into evil realms, enduring the bodies of water insects, becoming various kinds of fish. After these people die, in the intermediate state (antarabhava, the state between death and rebirth), they immediately develop a longing when they see water, and are thus born in water. This is because they take on existence through conditions. If these beings in the intermediate state did not practice generosity or uphold precepts in their previous lives, they will be born in warm water, their mouths constantly feeling dry, as if they had touched ashes, due to their past karma.
『Furthermore, a bhiksu who understands the retribution of karma, observing the various birds and animals, what karma allows them to fly in the sky without obstruction? He observes through the wisdom gained from hearing the Dharma three kinds of supernormal powers (abhijna, supernatural abilities). What are the three? First, the supernormal power of liberation (vimoksha-abhijna); second, the supernormal power of bodily movement (riddhi-abhijna); and third, the supernormal power of mental mastery (citta-vasita-abhijna). These liberated beings can move as they wish. Whether a bird walks on the ground or flies in the sky, it is like walking on the ground. This is not the Dharma of liberation. The supernormal power of the Buddhas (Tathagata, title of a Buddha) allows them to reach any place they wish, according to their mental focus. There are three kinds of actions, and these three kinds of holy supernormal powers are the most supreme.
『Furthermore, a bhiksu who understands the retribution of karma, observing animals.
何觀于地獄畜生、天人、水行陸行空行、飛鳥走獸？彼以聞慧觀：地獄中種種苦惱有二種畜生：有眾生數、非眾生數。眾生數者，生於彼處被燒苦惱。非眾生數者，地獄罪人以顛倒心，見諸大鳥于虛空中翱翔遊戲，心即生念，愿生此處。隨念即生，受飛鳥身，具受如上地獄苦惱。以惡業報，生地獄中，見諸師子，形色可畏虎豹、大鳥、惡蟲蟒蛇大惡色者——非眾生數，以諸逼惱害地獄人——是眾生數。業之所得，令諸罪人受大苦惱。彼無苦惱畜生眾生在地獄中，為師子虎豹乃至蟒蛇之所惱害。
「複次，比丘知業果報，觀飢渴燒身諸餓鬼道，有諸畜生受飢渴苦。即以聞慧見三十六種餓鬼道中生諸飛鳥：從人中死，生於鳥中，受烏鴟雕、鷲鷹鷂等鳥——害生之類。從鳥中死，生餓鬼世間受餓鳥身，飢渴燒身，啄諸餓鬼，拔其眼出或破其頭而食其腦。如是餓鬼眼睛、腦髓熱如融銅，此等眾生皆共食之，以惡業故。
「比丘如是觀餓鬼鳥已，即以伽他而呵責言：
「『熱業得熱報， 具受諸大苦， 如是應舍離， 此惡不善業。 勿造斯惡業， 貪嫉自破壞， 若行貪嫉者， 墮餓鬼畜生。 互共相殘害， 或打縛系閉， 則受餓畜生， 故應舍愚癡。 愚癡自壞心，
【現代漢語翻譯】 現代漢語譯本 如何觀察地獄、畜生、天人、水行、陸行、空行、飛鳥走獸？他以聽聞和智慧觀察：地獄中有種種苦惱，有兩種畜生：有眾生數和非眾生數。眾生數是指，生於地獄中被燒灼而受苦惱的眾生。非眾生數是指，地獄中的罪人以顛倒之心，看到各種大鳥在虛空中翱翔遊戲，心中就生起念頭，希望生於此處。隨著念頭產生，就轉生為飛鳥之身，完全承受如上述的地獄苦惱。因為惡業的果報，生在地獄中，見到各種獅子，形貌顏色可怕的虎豹、大鳥、惡蟲、蟒蛇等兇惡之物——這些是非眾生數，它們用來逼迫惱害地獄中的人——這些是眾生數。這是由（罪人的）業力所感得，使得罪人遭受巨大的苦惱。那些沒有苦惱的畜生眾生在地獄中，被獅子、虎豹乃至蟒蛇所惱害。
『再者，比丘通過了解業的果報，觀察飢渴燒身的各種餓鬼道，其中也有畜生遭受飢渴之苦。他以聽聞和智慧看到三十六種餓鬼道中，有各種飛鳥：從人道中死去，轉生到鳥類中，成為烏鴉（crow）、鴟（owl）、雕（eagle）、鷲（vulture）、鷹（hawk）、鷂（harrier）等鳥類——這些是殘害生命的種類。從鳥類中死去，轉生到餓鬼世界，承受餓鳥之身，被飢渴燒灼身體，啄食各種餓鬼，挖出它們的眼睛，或者打破它們的頭顱而吃掉它們的腦髓。像這樣，餓鬼的眼睛、腦髓熱得像融化的銅，這些眾生都一起食用它們，這是因為（他們）過去的惡業所致。
『比丘像這樣觀察餓鬼鳥之後，就用偈語來呵責自己說：
『熱惱的業帶來熱惱的果報，完全承受各種巨大的痛苦，像這樣應當捨棄，這種惡劣不善的業。不要造作這種惡業，貪婪和嫉妒會自我破壞，如果行貪婪和嫉妒，就會墮落到餓鬼和畜生道。互相殘殺，或者毆打捆綁囚禁，就會承受餓鬼和畜生道的果報，所以應當捨棄愚癡。愚癡會破壞自己的心，』
【English Translation】 English version How does one contemplate hells, animals, gods, humans, those who travel in water, on land, and in the air, flying birds and running beasts? He contemplates with learned wisdom: In hells, there are various sufferings, and there are two kinds of animals: those that are counted as sentient beings and those that are not. Those counted as sentient beings are those who are born there and suffer from being burned. Those not counted as sentient beings are when the sinners in hell, with their minds turned upside down, see various large birds soaring and playing in the sky, and a thought arises in their minds, wishing to be born there. As soon as the thought arises, they are born as birds, fully enduring the hellish sufferings as described above. Due to the retribution of evil karma, they are born in hell and see various lions, tigers, leopards, large birds, evil insects, pythons, and other terrifying creatures—these are not counted as sentient beings, and they are used to oppress and torment the people in hell—these are counted as sentient beings. This is caused by the power of karma, which causes the sinners to suffer great torment. Those animals who do not suffer torment in hell are tormented by lions, tigers, leopards, and even pythons.
Furthermore, a Bhikshu (monk) knowing the results of karma, contemplates the various realms of hungry ghosts (pretas) who are burned by hunger and thirst, and there are also animals suffering from hunger and thirst. He sees with learned wisdom that in the thirty-six kinds of hungry ghost realms, there are various flying birds: having died from the human realm, they are reborn as birds, becoming crows (crow), owls (owl), eagles (eagle), vultures (vulture), hawks (hawk), harriers (harrier), and other birds—these are creatures that harm life. Having died from the bird realm, they are reborn in the world of hungry ghosts, taking the form of hungry birds, their bodies burned by hunger and thirst, pecking at the various hungry ghosts, gouging out their eyes, or breaking their heads and eating their brains. In this way, the eyes and brains of the hungry ghosts are as hot as molten copper, and these beings all eat them together, due to their evil karma.
Having thus contemplated the hungry ghost birds, the Bhikshu (monk) then rebukes himself with a verse:
『Hot karma brings hot retribution, fully enduring all kinds of great suffering, thus one should abandon this evil and unwholesome karma. Do not create such evil karma, greed and jealousy will destroy oneself, if one practices greed and jealousy, one will fall into the realms of hungry ghosts and animals. Mutually killing each other, or beating, binding, and imprisoning, one will endure the retribution of hungry ghosts and animals, therefore one should abandon ignorance. Ignorance destroys one's own mind,』
遠離於戒施， 為愛所誑惑， 則墮畜生中。 不識行邪正， 食所不應食； 應作而不作， 不解法非法； 五根癡頑鈍， 但作畜生業。』
「如是比丘觀諸畜生但有一業，時所繫縛，流轉無量百千生死受畜生中，無量百千種種苦網之所繫縛。畜生一業，無量因緣次第貪慾業系不斷。生大海中，深十由旬，受于摩竭大魚、螺蚌蛤蟲、提彌鯢羅、那迦錯魚，迭互相畏，常懷恐怖，多行淫慾，愚癡因緣，非法邪行，不識應行、不應行處。生大海中，為水焦惱，常患飢渴，互相殘害，惶怖相畏。若多行瞋癡：生大海中，深萬由旬，受毒龍身。迭共瞋惱，瞋心亂心吐毒相害，常行惡業。龍所住城名曰戲樂，其城縱廣三千由旬，龍王滿中，有二種龍王：一者法行；二者非法行。一護世界；二壞世間。于其城中法行龍王所住之處，不雨熱沙；非法龍王所住之處，常雨熱沙。若熱沙著頂，熱如熾火，焚燒宮殿及其眷屬，皆悉磨滅，滅已復生。
「複次，比丘知業果報，觀龍世界雨熱沙苦，以何業因而受斯報？即以聞慧知：此眾生於人中時，愚癡之人以瞋恚心，焚燒僧房、聚落城邑。如是惡人，身壞命終墮于地獄受無量苦。從地獄出，生於龍中，以前世時以火燒人村落僧房，以是因緣受
【現代漢語翻譯】 現代漢語譯本 『遠離持戒和佈施，被愛慾迷惑，就會墮入畜生道。他們不辨別行為的邪正，吃不應該吃的東西；應該做的卻不做，不理解什麼是合法什麼是非法；五根遲鈍愚笨，只做畜生的行為。』
『如此，比丘觀察各種畜生只有一種業力，被時間所束縛，在無量的百千生死中流轉，承受畜生道中的無量百千種苦難之網的束縛。畜生的一種業力，由無量的因緣次第相續，貪慾的業力持續不斷。它們生於大海之中，深達十由旬（Yojana，古印度長度單位），承受著摩竭大魚（Makara，一種海怪）、螺蚌蛤蟲、提彌鯢羅（Timinilaya，一種巨大的海洋生物）、那迦錯魚（Naga，龍；錯魚，錯誤的魚，指不應存在的魚類）的苦難，互相畏懼，常懷恐怖，多行淫慾，因愚癡的因緣，做出非法邪惡的行為，不認識應該做和不應該做的地方。生於大海中，被水焦灼惱怒，常受飢渴之苦，互相殘害，惶恐畏懼。如果多行嗔恚和愚癡：就會生於大海中，深達萬由旬，承受毒龍之身。互相嗔惱，以嗔心和亂心吐毒互相傷害，常行惡業。龍所居住的城池名叫戲樂（Hila），其城池縱橫三千由旬，龍王眾多，有兩種龍王：一種是奉行正法的；另一種是不奉行正法的。一種守護世界；另一種破壞世間。在城中奉行正法的龍王所居住的地方，不會下熱沙；不奉行正法的龍王所居住的地方，常常下熱沙。如果熱沙落在頭頂，其熱如同熾熱的火焰，焚燒宮殿及其眷屬，全部磨滅，磨滅之後又會復生。
『此外，比丘瞭解業的果報，觀察龍的世界遭受雨熱沙的痛苦，是因為什麼業因而承受這種報應？即以聞慧得知：這些眾生在人道中時，是愚癡之人，以嗔恚之心，焚燒僧房、村落和城邑。這樣的惡人，身死命終后墮入地獄，承受無量的痛苦。從地獄出來后，轉生為龍，因為前世用火焚燒他人村落和僧房，因此承受這種果報。』
【English Translation】 English version 『Being far from precepts and generosity, deluded by love, they fall into the animal realm. They do not recognize right and wrong conduct, eating what should not be eaten; what should be done, they do not do; they do not understand what is lawful and unlawful; their five senses are dull and foolish, only doing the deeds of animals.』
『Thus, a Bhikshu (Buddhist monk) observes that various animals have only one karma, bound by time, transmigrating through countless hundreds of thousands of births and deaths, enduring the bondage of countless hundreds of thousands of kinds of nets of suffering in the animal realm. The one karma of animals, due to countless causes and conditions in sequence, the karma of greed continues without end. They are born in the great ocean, ten yojanas (Yojana, an ancient Indian unit of distance) deep, enduring the suffering of Makara (a sea monster), shellfish, clams, insects, Timinilaya (a huge marine creature), Naga (dragon); wrong fish (referring to fish that shouldn't exist), fearing each other, constantly harboring terror, frequently engaging in lust, due to the cause of ignorance, engaging in unlawful and evil conduct, not recognizing what should and should not be done. Born in the great ocean, tormented by the heat of the water, constantly suffering from hunger and thirst, harming each other, fearful and afraid of each other. If they frequently engage in anger and ignorance: they will be born in the great ocean, ten thousand yojanas deep, enduring the body of a poisonous dragon. They are angry and annoyed with each other, harming each other by spewing poison with angry and confused minds, constantly engaging in evil deeds. The city where the dragons live is called Hila (戲樂), its city is three thousand yojanas in length and breadth, filled with dragon kings, there are two kinds of dragon kings: one who practices the Dharma (Buddhist teachings); the other who does not practice the Dharma. One protects the world; the other destroys the world. In the city, in the place where the dragon king who practices the Dharma lives, hot sand does not rain; in the place where the dragon king who does not practice the Dharma lives, hot sand constantly rains. If hot sand lands on the head, its heat is like blazing fire, burning palaces and their families, all are ground to dust, and after being destroyed, they are reborn.』
『Furthermore, a Bhikshu understands the retribution of karma, observing the suffering of the dragon world from the rain of hot sand, due to what karma do they endure this retribution? Immediately, with the wisdom of hearing, he knows: these beings, when they were in the human realm, were foolish people who, with angry minds, burned down Sangha (Buddhist monastic) residences, villages, and cities. Such evil people, after their bodies are destroyed and their lives end, fall into hell, enduring immeasurable suffering. After coming out of hell, they are reborn as dragons, because in their previous lives they used fire to burn down other people's villages and Sangha residences, therefore they endure this retribution.』
畜生身，熱沙所燒。
「複次，比丘觀龍世間，以何業故生於彼處？以何緣故，不為熱沙之所燒害？即以聞慧知：此眾生於前世時，受諸外道世間邪戒，行於佈施而不清凈——如上所說七種不凈，以瞋恚心，愿生龍中。是人身壞命終之後，墮戲樂城，受龍王身。生彼城已，瞋恚心薄，憶念福德，隨順法行。如是龍王，其身不受熱沙之苦。
「複次，比丘知業果報，觀龍世間，以何業故，法行龍王生戲樂城？戲樂城者為何等相？即以聞慧觀：法行龍王所住之城，七寶城郭、七寶色光，諸池水中優波羅花、眾花具足，酥陀味食，常受快樂，香鬘瓔珞、末香涂香莊嚴其身，神通憶念隨意皆得。然其頂上有龍蛇頭，于其城中有諸法行龍王，其名曰七頭龍王、象面龍王、婆修吉龍王、德叉迦龍王、跋陀羅龍王(魏言賢龍)、盧醯多龍王(魏言赤龍)、缽摩梯龍王、云鬘龍王、阿跋多龍王、一切道龍王、缽婆呵龍王(魏言忍龍)，如是等福德諸龍，隨順法行，以善心故依時降雨，令諸世間五穀成熟，豐樂安隱不降災雹；信佛法僧，隨順法行，護佛舍利。如是龍王，無熱沙苦，受第一樂。於四天下降澍甘雨，謂閻浮提、瞿陀尼、弗婆提、郁單越。若人順法，孝養父母，供養沙門及婆羅門，修行正法，令法行龍王增長大力
【現代漢語翻譯】 現代漢語譯本 畜生道眾生，被熱沙所燒灼。
『再者，比丘觀察龍的世界，因為什麼樣的業力而生在那裡？因為什麼樣的緣故，不被熱沙所燒害？即以聽聞的智慧知道：這些眾生在前世的時候，接受各種外道的邪戒，行佈施卻不清凈——如上面所說的七種不清凈，以嗔恚心，願望生在龍中。這人在身壞命終之後，墮入戲樂城，受龍王之身。生在那個城裡之後，嗔恚心淡薄，憶念福德，隨順佛法修行。這樣的龍王，他的身體不受熱沙的痛苦。
『再者，比丘知道業的果報，觀察龍的世界，因為什麼樣的業力，修行佛法的龍王生在戲樂城？戲樂城是怎樣的景象？即以聽聞的智慧觀察：修行佛法的龍王所居住的城，有七寶城郭、七寶色光，各種池水中有優波羅花（青蓮花），各種花都具備，有酥陀（乳酪）美味的食物，常常享受快樂，用香鬘（香花編成的頭飾）瓔珞（珠玉串成的裝飾品）、末香（磨成粉末的香）、涂香（塗在身上的香）莊嚴他們的身體，神通和憶念隨心所欲都能得到。然而他們的頭頂上有龍蛇頭，在那個城中有各種修行佛法的龍王，他們的名字是七頭龍王、象面龍王、婆修吉龍王（Vasuki，印度神話中的蛇王）、德叉迦龍王（Takshaka，印度神話中的蛇王）、跋陀羅龍王（Bhadra，魏譯為賢龍）、盧醯多龍王（Rohita，魏譯為赤龍）、缽摩梯龍王（Padmavati）、云鬘龍王、阿跋多龍王（Apata）、一切道龍王、缽婆呵龍王（Papaka，魏譯為忍龍），像這些有福德的龍，隨順佛法修行，因為善心的緣故按時降雨，使各個世界五穀成熟，豐收快樂安穩沒有災害冰雹；信仰佛法僧三寶，隨順佛法修行，守護佛的舍利。像這樣的龍王，沒有熱沙的痛苦，享受第一等的快樂。在四大天下降下甘甜的雨水，就是閻浮提（Jambudvipa，我們所居住的南贍部洲）、瞿陀尼（Godaniya，西牛賀洲）、弗婆提（Purvavideha，東勝身洲）、郁單越（Uttarakuru，北俱盧洲）。如果人們順應佛法，孝養父母，供養沙門（出家修道的人）以及婆羅門（Brahmana，印度教祭司），修行正法，使修行佛法的龍王增長大力。'
【English Translation】 English version Beings in the animal realm are burned by hot sand.
『Furthermore, a Bhikshu (Buddhist monk) observes the world of dragons. Due to what karma are they born in that place? Due to what reason are they not harmed by the burning of hot sand? He knows through the wisdom of hearing that these beings in their previous lives accepted the heretical precepts of various non-Buddhist paths, practiced giving alms but not purely—like the seven kinds of impurity mentioned above—with a mind of anger, wishing to be born as dragons. After their bodies break and their lives end, they fall into the City of Playful Joy, receiving the body of a dragon king. After being born in that city, their anger diminishes, they remember their blessings, and they cultivate in accordance with the Dharma. Such dragon kings do not suffer the pain of hot sand.
『Furthermore, a Bhikshu knows the retribution of karma and observes the world of dragons. Due to what karma are the Dharma-practicing dragon kings born in the City of Playful Joy? What is the appearance of the City of Playful Joy? He observes through the wisdom of hearing that the city where the Dharma-practicing dragon kings reside has seven-jeweled ramparts, seven-jeweled colored light, various ponds with Utpala flowers (blue lotus), and all kinds of flowers in abundance. They have delicious food with the taste of ghee (clarified butter), constantly enjoying happiness, adorning their bodies with fragrant garlands, necklaces, powdered incense, and applied incense. They obtain supernatural powers and whatever they remember at will. However, they have dragon-snake heads on top of their heads. In that city, there are various Dharma-practicing dragon kings, whose names are Seven-Headed Dragon King, Elephant-Faced Dragon King, Vasuki Dragon King, Takshaka Dragon King, Bhadra Dragon King (translated as Virtuous Dragon), Rohita Dragon King (translated as Red Dragon), Padmavati Dragon King, Cloud Garland Dragon King, Apata Dragon King, All-Paths Dragon King, Papaka Dragon King (translated as Patient Dragon). Such virtuous dragons, in accordance with the Dharma practice, due to their good hearts, send down rain in due season, causing the worlds to have ripe grains, abundant joy, and peace without disasters or hail. They believe in the Buddha, the Dharma, and the Sangha (Buddhist monastic community), practice in accordance with the Dharma, and protect the Buddha's relics. Such dragon kings do not have the suffering of hot sand and enjoy the foremost happiness. They send down sweet rain in the four great continents: Jambudvipa (the continent where we live), Godaniya (Western Cow-Giving Continent), Purvavideha (Eastern Superior Body Continent), and Uttarakuru (Northern Self-Sufficient Continent). If people accord with the Dharma, are filial to their parents, make offerings to Shramanas (wandering ascetics) and Brahmanas (Hindu priests), and cultivate the right Dharma, they will cause the Dharma-practicing dragon kings to increase in great strength.』
。以法勝故，降微細雨，五穀熟成色香味具，無諸災害，果實繁茂，眾花妙色，日月晶光，威德明凈，福德龍王不放毒風。
「閻浮提人有四因緣，則多喪命。何等為四？一者饑儉；二者刀兵；三者毒風；四者惡雨。若諸世間隨順法行，修諸福德，法行龍王增長大力，不出惡云、不降惡雨，無惡風氣，眾水調善，稻穀豐熟、果味肥美色香味具，食之無病，離諸饑惱，色力具足，四大安隱，修行善業。以行善業，助其果報，田稼豐熟。法行龍王如是次第擁護順法修善眾生。
「觀閻浮提已，觀瞿陀尼。云何順法龍王護瞿陀尼？瞿陀尼界眾生心軟，唯有一惡：以水濁因緣，食之夭命。順法龍王于彼世界不雨濁水，瞿陀尼人食清水故，得無病惱。以龍力故。
「複次，比丘知業果報，觀弗婆提，法行龍王云何與樂？彼以聞慧知：弗婆提人若聞雷聲、若見電光，以心軟故，即得病苦。法行龍王于彼世界不作雷音、不放電光，令弗婆提人不遭病苦。龍王力故。
「複次，比丘知業果報，觀郁單越人，云何衰惱？彼以聞慧知：郁單越人若遇黑雲、冷風所吹，香花不敷；既見花合，心懷憂惱。黑雲起故，僧迦賒山鳥鳴粗惡，眾樂音聲悉無美音，于惡龍所得此衰惱。法行龍王不以黑雲、冷風飄[臺-臺+鼓]
【現代漢語翻譯】 現代漢語譯本： 因為以正法取勝的緣故，降下細微的雨，五穀成熟，色香味俱全，沒有各種災害，果實繁茂，各種花朵顏色美妙，日月的光芒晶瑩明亮，威德顯明清凈，有福德的龍王不放出有毒的風。 『閻浮提（Jambudvipa，我們所居住的這個世界）的人有四種因緣，就會多喪命。哪四種呢？一是饑荒；二是刀兵戰亂；三是有毒的風；四是惡劣的雨。如果各個世界都隨順正法而行，修習各種福德，行正法的龍王就會增長大力，不出現惡劣的云、不降下惡劣的雨，沒有惡劣的風氣，各種水流調和美好，稻穀豐收成熟、果實味道肥美，色香味俱全，吃了沒有疾病，遠離各種飢餓煩惱，氣色體力具足，四大安穩，修行善良的行業。因為行善良的行業，幫助其果報，田地莊稼豐收成熟。行正法的龍王就這樣依次擁護隨順正法修習善良的眾生。 『觀察了閻浮提（Jambudvipa）之後，觀察瞿陀尼（Godaniya，西牛貨洲）。怎麼樣隨順正法的龍王護佑瞿陀尼（Godaniya）呢？瞿陀尼（Godaniya）世界的眾生心性柔和，只有一種惡事：因為水的渾濁，吃了就會夭折喪命。隨順正法的龍王在那個世界不下渾濁的水，瞿陀尼（Godaniya）的人因為喝清水的緣故，得以沒有疾病煩惱。這是因為龍王的力量。 『再次，比丘（bhiksu，佛教出家修行者）因為知道業的果報，觀察弗婆提（Purva-videha，東勝身洲），行正法的龍王怎麼樣給予快樂呢？他通過聽聞智慧知道：弗婆提（Purva-videha）的人如果聽到雷聲、如果看到閃電的光芒，因為心性柔和的緣故，就會得病痛苦。行正法的龍王在那個世界不製造雷聲、不放出閃電的光芒，讓弗婆提（Purva-videha）的人不遭受疾病痛苦。這是龍王的力量。 『再次，比丘（bhiksu）因為知道業的果報，觀察郁單越（Uttarakuru，北俱盧洲）的人，怎麼樣衰敗惱怒呢？他通過聽聞智慧知道：郁單越（Uttarakuru）的人如果遇到黑雲、被冷風吹拂，香花就不會開放；既然看到花朵閉合，心中懷有憂愁惱怒。因為黑雲升起，僧迦賒（Samkasya）山的鳥發出粗惡的鳴叫聲，各種音樂的聲音都沒有美妙的聲音，在惡龍那裡得到這種衰敗惱怒。行正法的龍王不以黑雲、冷風飄[臺-臺+鼓]
【English Translation】 English version: Because of overcoming by Dharma, it rains fine rain, the five grains ripen with complete color, fragrance, and taste, without any disasters, fruits are abundant, various flowers have wonderful colors, the light of the sun and moon is crystal clear, the majesty and virtue are bright and pure, and the Dragon King of merit does not release poisonous winds. 『The people of Jambudvipa (the world we live in) have four causes and conditions that lead to premature death. What are the four? First, famine; second, war; third, poisonous winds; fourth, evil rain. If all the worlds follow the Dharma and cultivate various merits, the Dharma-abiding Dragon King will increase his great power, not produce evil clouds, not send down evil rain, have no evil winds, all waters will be harmonious and good, rice will be abundant and ripe, fruits will be delicious, with complete color, fragrance, and taste, eating them will cause no illness, and they will be free from all hunger and distress, with complete complexion and strength, the four great elements will be peaceful, and they will cultivate good deeds. Because of performing good deeds, it helps their karmic rewards, and the fields and crops will be abundant and ripe. The Dharma-abiding Dragon King thus sequentially protects sentient beings who follow the Dharma and cultivate goodness. 『Having observed Jambudvipa (the world we live in), observe Godaniya (Western Aparagodaniya). How does the Dharma-abiding Dragon King protect Godaniya (Western Aparagodaniya)? The beings in the realm of Godaniya (Western Aparagodaniya) have soft hearts, but there is one evil: because of the turbidity of the water, eating it leads to premature death. The Dharma-abiding Dragon King does not rain turbid water in that world, and the people of Godaniya (Western Aparagodaniya) are free from illness and distress because they drink clear water. This is due to the power of the Dragon King. 『Furthermore, the bhiksu (Buddhist monastic) knows the karmic consequences and observes Purva-videha (Eastern Purvavideha). How does the Dharma-abiding Dragon King give happiness? He knows through hearing and wisdom that if the people of Purva-videha (Eastern Purvavideha) hear thunder or see lightning, they will suffer from illness because of their soft hearts. The Dharma-abiding Dragon King does not create thunder or release lightning in that world, so that the people of Purva-videha (Eastern Purvavideha) do not suffer from illness. This is due to the power of the Dragon King. 『Furthermore, the bhiksu (Buddhist monastic) knows the karmic consequences and observes the people of Uttarakuru (Northern Uttarakuru). How do they decline and become annoyed? He knows through hearing and wisdom that if the people of Uttarakuru (Northern Uttarakuru) encounter black clouds or are blown by cold winds, fragrant flowers will not bloom; and since they see the flowers close, they will have sorrow and annoyance in their hearts. Because black clouds arise, the birds of Mount Samkasya (Samkasya) make coarse and evil cries, and the sounds of various musical instruments have no beautiful sounds. They receive this decline and annoyance from evil dragons. The Dharma-abiding Dragon King does not blow [臺-臺+鼓] with black clouds or cold winds.
。如是四天下，法行龍王以義安樂，利益眾生。
「複次，比丘知業果報，觀龍世間。何等惡龍不順法行？即以聞慧知：戲樂城諸惡龍王不順法行，其名曰波羅摩梯龍王(魏言惱亂)、毗諶林婆龍王(魏言奮迅)、迦羅龍王(魏言黑色)、睺樓睺樓龍王(魏言多聲)，住于海中戲樂城內。云何此等非法惡龍增長勢力？彼以聞慧知：諸眾生行不善法，不孝父母，不敬沙門及婆羅門，如是惡龍增長勢力，于閻浮提作大惡身。以噁心故，起惡雲雨，所雨之處，生惡毒樹，惡風吹樹，毒氣入水令水雜毒，一切五穀皆悉弊惡，若有食者則得病苦，谷力薄故令人短命。是弊龍王噁心災毒迭互相害，以是惡故，閻浮提人悉皆毀壞。以非法龍作諸惡故。
「複次，比丘知業果報，觀于自在大力龍王。云何非法惡行龍王以諸衰患惱瞿陀尼？彼以聞慧知：非法惡龍于瞿陀尼空山險處降澍洪雨，令一切水皆悉潦濁。瞿陀尼人若有飲者，以此因緣得大衰惱。如是比丘觀瞿陀尼，如實了知。
「複次，比丘知業果報，觀弗婆提。彼以聞慧知：諸世間不修法行，時惡龍王力勢增長，震吼大雷如大山崩，弗婆提人以軟心故，多遭病苦。或耀電光遍滿世界如火熾燃，雲中龍現，眼如車輪，其身黑惡猶如黑山，其頸三頭，奮出衆花，形
【現代漢語翻譯】 像可畏。是時人民恐怖毛豎，東西馳走，啼哭號叫，諸龍嗔恚，雨沙礫石，乃至雨火。弗婆提人因此龍故，受諸苦惱。如是比丘，觀弗婆提，如實了知。
如是四天下，法行龍王以義安樂，利益眾生。
『複次，比丘知業果報，觀龍世間。何等惡龍不順法行？即以聞慧知：戲樂城諸惡龍王不順法行，其名曰波羅摩梯龍王(魏言惱亂)，毗諶林婆龍王(魏言奮迅)，迦羅龍王(魏言黑色)，睺樓睺樓龍王(魏言多聲)，住于海中戲樂城內。云何此等非法惡龍增長勢力？彼以聞慧知：諸眾生行不善法，不孝父母，不敬沙門及婆羅門，如是惡龍增長勢力，于閻浮提作大惡身。以噁心故，起惡雲雨，所雨之處，生惡毒樹，惡風吹樹，毒氣入水令水雜毒，一切五穀皆悉弊惡，若有食者則得病苦，谷力薄故令人短命。是弊龍王噁心災毒迭互相害，以是惡故，閻浮提人悉皆毀壞。以非法龍作諸惡故。
『複次，比丘知業果報，觀于自在大力龍王。云何非法惡行龍王以諸衰患惱瞿陀尼？彼以聞慧知：非法惡龍于瞿陀尼空山險處降澍洪雨，令一切水皆悉潦濁。瞿陀尼人若有飲者，以此因緣得大衰惱。如是比丘觀瞿陀尼，如實了知。
『複次，比丘知業果報，觀弗婆提。彼以聞慧知：諸世間不修法行，時惡龍王力勢增長，震吼大雷如大山崩，弗婆提人以軟心故，多遭病苦。或耀電光遍滿世界如火熾燃，雲中龍現，眼如車輪，其身黑惡猶如黑山，其頸三頭，奮出衆花，形象可畏。是時人民恐怖毛豎，東西馳走，啼哭號叫，諸龍嗔恚，雨沙礫石，乃至雨火。弗婆提人因此龍故，受諸苦惱。如是比丘，觀弗婆提，如實了知。
【English Translation】 Wholesome Dragon Kings thus bring peace and happiness to the four continents, benefiting all beings.
『Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the dragon world. What kind of evil dragons do not follow the Dharma (teachings) and righteous conduct?』 Through his wisdom of hearing, he knows: 『The evil Dragon Kings of the Pleasure City do not follow the Dharma and righteous conduct. Their names are Paramati Dragon King (meaning 'annoyance' in the Wei Dynasty), Vimbhalinga Dragon King (meaning 'agitation' in the Wei Dynasty), Kala Dragon King (meaning 'black'), and Huruhuru Dragon King (meaning 'many voices'). They dwell within the Pleasure City in the sea.』 How do these unlawful and evil dragons increase their power? Through his wisdom of hearing, he knows: 『When beings engage in unwholesome actions, are not filial to their parents, and do not respect Sramanas (wandering ascetics) and Brahmanas (priests), these evil dragons increase their power, manifesting great evil bodies in Jambudvipa (the continent where humans reside). Due to their evil minds, they cause evil clouds and rain. Where it rains, poisonous trees grow. Evil winds blow the trees, and the poisonous air enters the water, making the water toxic. All five grains become corrupted and bad. If anyone eats them, they will suffer from illness. Because the strength of the grains is weak, it shortens people's lives. These wicked Dragon Kings, with their evil minds, cause disasters and poison each other. Because of this evil, the people of Jambudvipa are all destroyed, due to the evil deeds of the unlawful dragons.』
『Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the powerful Dragon Kings of autonomy. How do unlawful and evil-doing Dragon Kings afflict Godaniya (one of the four continents) with various misfortunes?』 Through his wisdom of hearing, he knows: 『Unlawful and evil dragons cause heavy rain to fall in the empty mountains and dangerous places of Godaniya, causing all the water to become turbid. If the people of Godaniya drink it, they will suffer great distress as a result. Thus, the Bhikkhu observes Godaniya and knows it as it truly is.』
『Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes Purvavideha (one of the four continents). Through his wisdom of hearing, he knows: 『When beings in the world do not cultivate the Dharma (teachings) and righteous conduct, the evil Dragon Kings increase in power, roaring with great thunder like the collapse of a great mountain. Because the people of Purvavideha are soft-hearted, they suffer much illness. Or, flashes of lightning illuminate the world like a blazing fire. Dragons appear in the clouds, their eyes like chariot wheels, their bodies black and evil like black mountains, their necks with three heads, emitting various flowers, their forms frightening. At this time, the people are terrified, their hair stands on end, they run east and west, weeping and wailing. The dragons are enraged, raining sand, gravel, and even fire. The people of Purvavideha suffer various afflictions because of these dragons. Thus, the Bhikkhu observes Purvavideha and knows it as it truly is.』
如馬相或作蛇身。現如是等種種惡身，令弗婆提有人見之得大衰惱。
「複次，比丘知業果報，觀郁單越如第二天，云何惡龍于郁單越人加諸衰惱？即以聞慧知：郁單越僧迦賒山，如前所說，蓮華常開香氣馚流其色妙好，彼國眾人嗅之歡喜。若世間人不孝父母，不供養沙門、婆羅門，時惡龍王以自在心勢力增長，起大重云猶如黑山，𩅝𩅾垂布，掩蔽日光，蓮華即合無有香氣失金色光。郁單越人見華既合，愁惱怯劣，雲中出風，吹眾樂音皆悉亂壞，不可愛樂。如是四天下惡龍勢力，而作衰害。
「複次，比丘知業果報，觀四天下有勝有劣。彼以聞慧觀：郁單越國快樂安隱勝三天下。閻浮提人行法、非法，以是因緣苦樂增減。是三天下增長業地，行十善道，有佛出世；以閻浮提因緣故，有四天下。閻浮提人思惟修行十善業道，能修梵行，此世界中多能思惟觀察生滅。此國金剛座處，一切世間閻浮提國悉無此座。金剛座處八萬四千由旬，佛坐此座生菩提心。以此因緣，如來出於閻浮提國，非余天下。何以故？善根成就，得佛菩提。須彌山王尚不能持，何況餘地！以是因緣，佛處閻浮提，不處余國。人身難得，閻浮提中造業因緣，得生人中。以此因緣，四天下中閻浮提國第一最勝，非余天下。
「複次，比
【現代漢語翻譯】 現代漢語譯本： 『或者惡龍會化現成馬的形象，或者化現成蛇的身體。像這樣顯現出種種醜惡的形體，讓弗婆提（Purvavideha，東勝身洲）的人們看到后，遭受巨大的衰敗和惱害。』
『再者，比丘通過了解業的果報，觀察郁單越（Uttarakuru，北俱盧洲）如同第二天界一樣，那麼惡龍如何給郁單越人帶來各種衰敗和惱害呢？這是因為他通過聽聞獲得的智慧瞭解到：在郁單越的僧迦賒山（Sankasya Mountain），如前面所說的那樣，蓮花經常盛開，香氣濃郁，顏色美妙，那個國家的人們聞到后都非常歡喜。如果世間有人不孝順父母，不供養沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司），這時惡龍王憑藉自在的心和增長的勢力，興起巨大的烏雲，像黑山一樣，濃密地垂佈下來，遮蔽日光，蓮花隨即閉合，沒有香氣，失去金色的光芒。郁單越人看到蓮花閉合，感到憂愁、惱怒和怯懦。雲中發出狂風，吹散各種美妙的音樂，變得不再悅耳。像這樣，四大天下的惡龍憑藉勢力，製造衰敗和損害。』
『再者，比丘通過了解業的果報，觀察四大天下有殊勝也有低劣之處。他通過聽聞獲得的智慧觀察到：郁單越國快樂安穩，勝過其他三個天下。閻浮提（Jambudvipa，南贍部洲）的人們行善法或惡法，因為這個因緣，苦樂會增加或減少。這三個天下增長業力之地，奉行十善道，有佛出世；因為閻浮提的因緣，才有四大天下。閻浮提的人們思考修行十善業道，能夠修行梵行，這個世界中很多人能夠思考觀察生滅。這個國家的金剛座處，一切世間的閻浮提國都沒有這個座位。金剛座處有八萬四千由旬（Yojana，長度單位），佛坐在這個座位上生起菩提心。因為這個因緣，如來（Tathagata，佛的稱號）才出現在閻浮提國，而不是其他天下。為什麼呢？因為善根成就，才能得到佛的菩提。須彌山王（Mount Sumeru，世界的中心）尚且不能承受，更何況其他地方！因為這個因緣，佛才在閻浮提，不在其他國家。人身難以獲得，在閻浮提中造作業的因緣，才能出生在人中。因為這個因緣，四大天下中閻浮提國第一殊勝，不是其他天下。』
『再者，比丘』
【English Translation】 English version: 『Or the evil dragon may transform into the form of a horse, or transform into the body of a snake. Appearing in such various evil forms, it causes great decline and distress to the people of Purvavideha (eastern continent).』
『Furthermore, a Bhiksu (monk) knowing the retribution of karma, observes that Uttarakuru (northern continent) is like the second heavenly realm. How do evil dragons inflict various declines and distresses upon the people of Uttarakuru? It is because, through the wisdom gained from hearing, he knows that on Mount Sankasya (Sankasya Mountain) in Uttarakuru, as previously described, lotuses constantly bloom, their fragrance is rich, and their colors are exquisite. The people of that country rejoice upon smelling them. If people in the world are not filial to their parents and do not make offerings to Sramanas (ascetics) and Brahmanas (priests), then the evil dragon king, with his unconstrained mind and increasing power, raises great heavy clouds like black mountains, densely spreading and covering the sunlight. The lotuses then close, losing their fragrance and golden light. The people of Uttarakuru, seeing the lotuses closed, feel sorrow, distress, and fear. Wind emerges from the clouds, scattering all the beautiful music, making it unlovely. In this way, the evil dragons of the four continents, through their power, create decline and harm.』
『Furthermore, a Bhiksu knowing the retribution of karma, observes that among the four continents, there are both superior and inferior places. Through the wisdom gained from hearing, he observes that the country of Uttarakuru is happy and peaceful, surpassing the other three continents. The people of Jambudvipa (southern continent) perform lawful and unlawful deeds, and because of this cause, suffering and happiness increase or decrease. These three continents are places for increasing karmic activity, practicing the ten virtuous paths, and where Buddhas appear in the world; because of the conditions in Jambudvipa, there are the four continents. The people of Jambudvipa contemplate and cultivate the ten virtuous karmic paths and are able to cultivate pure conduct. In this world, many are able to contemplate and observe arising and ceasing. In this country, there is the Vajra Seat (Diamond Throne), which no other Jambudvipa in all the worlds possesses. The Vajra Seat is eighty-four thousand yojanas (ancient Indian measurement of distance) in extent, and the Buddha sits on this seat and generates the Bodhi mind. Because of this cause, the Tathagata (Buddha) appears in the country of Jambudvipa, and not in other continents. Why? Because of the accomplishment of virtuous roots, one can attain the Bodhi of the Buddha. Even Mount Sumeru (the central world mountain) cannot bear it, let alone other places! Because of this cause, the Buddha is in Jambudvipa, and not in other countries. It is difficult to obtain a human body, and it is through the karmic causes created in Jambudvipa that one can be born among humans. Because of this cause, among the four continents, the country of Jambudvipa is the first and most superior, not the other continents.』
『Furthermore, a Bhiksu』
丘知業果報，觀龍世界。以何業故，非法行龍王吞食蝦蟆、啖食沙土、呼吸食風？彼以聞慧知：此眾生於人中時欺陵妻子，獨飯美食，其人妻子見之戀著，口中流涎。此人獨食飽滿充足，于妻子所但與粗澀。如是之人，身壞命終墮于龍中，吞食蝦蟆、啖沙吸風，受相似業果。
「複次，比丘知業果報，觀龍世界。以何業故，諸龍降雨？復以何業，降諸災雹？即以聞慧知：此惡龍含毒瞋恚，不順法行，一一龍王瞋恚斗諍，起惡雲雨、惡風災雹，悉令五穀散壞不收。以諸眾生行於非法，惡龍瞋恚，故有斯變。
「複次，比丘知業果報，觀龍世界。云何于閻浮提降澍時雨，潤益甘蔗、稻麻叢林、大小麥豆，五穀增長？即以聞慧見：法行龍王降注時雨，以義安樂利益眾生。以諸眾生隨順法行，降澍時雨，令國豐樂。
「複次，比丘知業果報，觀一切龍所住宮殿，幾許龍眾住于海中？幾許龍眾住于眾流？即以聞慧知：閻浮提人不順法行，無量諸龍住于眾流；閻浮提人隨順法行，五十七億龍住于眾流。
「複次，比丘知業果報，觀龍世間、觀戲樂城及流水龍已，觀大海底。何等眾生住在其中？即以聞慧知：大海地下天之怨敵，名阿修羅，略說二種。何等為二？一者鬼道所攝；二者畜生所攝。鬼道攝者，魔
【現代漢語翻譯】 現代漢語譯本： 『丘（Qiu，人名）通過了解業報，觀察龍的世界。因為什麼樣的業力，導致不按正法行事的龍王吞食蝦蟆、啃食沙土、呼吸食風？他通過聽聞和智慧得知：這些眾生在人世間時欺負自己的妻子，獨自享用美食，他們的子女看見後心生愛戀，口水直流。這個人獨自吃得飽飽的，對於妻子卻只給粗糙難嚥的食物。這樣的人，身死命終后墮入龍道，吞食蝦蟆、啃食沙土、呼吸風，承受相似的業報。』 『再者，比丘（Biqiu，佛教出家修行者）通過了解業報，觀察龍的世界。因為什麼樣的業力，導致龍降下雨水？又因為什麼樣的業力，降下災害性的冰雹？他通過聽聞和智慧得知：這些惡龍心懷毒害和嗔怒，不順從正法行事，各個龍王之間互相嗔恨爭鬥，興起惡劣的雲雨、惡風和冰雹災害，使得五穀散落毀壞無法收成。因為眾生奉行非法之事，惡龍心懷嗔怒，所以才會有這樣的變故。』 『再者，比丘通過了解業報，觀察龍的世界。為什麼在閻浮提（Yanfuti，佛教中的一個大洲，通常指我們所居住的世界）降下及時的雨水，滋潤甘蔗、稻麻叢林、大小麥豆，使得五穀生長？他通過聽聞和智慧得知：奉行正法的龍王降下及時的雨水，以正義安樂來利益眾生。因為眾生隨順正法而行，所以降下及時的雨水，使得國家豐收安樂。』 『再者，比丘通過了解業報，觀察所有龍居住的宮殿，有多少龍居住在海中？有多少龍居住在河流中？他通過聽聞和智慧得知：閻浮提的人不順從正法而行，所以有無量諸龍居住在河流中；閻浮提的人隨順正法而行，所以有五十七億龍居住在河流中。』 『再者，比丘通過了解業報，觀察龍的世界、觀察戲樂城以及流水中的龍之後，觀察大海底部。有什麼樣的眾生居住在其中？他通過聽聞和智慧得知：大海底下居住著天之怨敵，名叫阿修羅（Asura，一種神道生物，常與天神對抗），簡略來說有兩種。哪兩種呢？一種屬於鬼道所管轄；另一種屬於畜生道所管轄。屬於鬼道管轄的，是魔。』
English version: 'Qiu (Qiu, a name), through understanding the retribution of karma, observes the world of dragons. What kind of karma causes the dragon kings, who do not act according to the Dharma, to swallow toads, eat sand, and breathe wind? He knows through hearing and wisdom: These beings, when they were in the human realm, bullied their wives and enjoyed delicious food alone. Their children, seeing this, were filled with longing and their mouths watered. This person ate his fill alone, but only gave his wife coarse and unpalatable food. Such a person, after death, falls into the dragon realm, swallowing toads, eating sand, and breathing wind, receiving similar karmic retribution.' 'Furthermore, the Bhikkhu (Biqiu, a Buddhist monastic) through understanding the retribution of karma, observes the world of dragons. What kind of karma causes the dragons to send down rain? And what kind of karma causes them to send down disastrous hail? He knows through hearing and wisdom: These evil dragons harbor poison and anger, do not act in accordance with the Dharma, and the dragon kings hate and fight with each other, causing evil clouds and rain, evil winds and hail disasters, causing the five grains to be scattered and destroyed, unable to be harvested. Because beings practice unlawful deeds, and the evil dragons are filled with anger, these changes occur.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes the world of dragons. Why does timely rain fall in Jambudvipa (Yanfuti, one of the major continents in Buddhist cosmology, usually referring to the world we live in), nourishing sugarcane, rice and hemp forests, wheat, barley, beans, and causing the five grains to grow? He knows through hearing and wisdom: The dragon kings who practice the Dharma send down timely rain, benefiting beings with righteousness and joy. Because beings follow the Dharma, timely rain falls, making the country prosperous and happy.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes all the palaces where dragons live. How many dragons live in the sea? How many dragons live in the rivers? He knows through hearing and wisdom: The people of Jambudvipa do not follow the Dharma, so countless dragons live in the rivers; the people of Jambudvipa follow the Dharma, so fifty-seven billion dragons live in the rivers.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes the world of dragons, observes the city of amusement and the dragons in the flowing water, and then observes the bottom of the great sea. What kind of beings live there? He knows through hearing and wisdom: Underneath the great sea live the enemies of the heavens, called Asuras (Asura, a type of deity or demon in Buddhist cosmology, often in conflict with the gods), briefly speaking, there are two kinds. What are the two kinds? One is governed by the realm of ghosts; the other is governed by the realm of animals. Those governed by the realm of ghosts are demons.'
【English Translation】 English version: 'Qiu (Qiu, a name), through understanding the retribution of karma, observes the world of dragons. What kind of karma causes the dragon kings, who do not act according to the Dharma, to swallow toads, eat sand, and breathe wind? He knows through hearing and wisdom: These beings, when they were in the human realm, bullied their wives and enjoyed delicious food alone. Their children, seeing this, were filled with longing and their mouths watered. This person ate his fill alone, but only gave his wife coarse and unpalatable food. Such a person, after death, falls into the dragon realm, swallowing toads, eating sand, and breathing wind, receiving similar karmic retribution.' 'Furthermore, the Bhikkhu (Biqiu, a Buddhist monastic) through understanding the retribution of karma, observes the world of dragons. What kind of karma causes the dragons to send down rain? And what kind of karma causes them to send down disastrous hail? He knows through hearing and wisdom: These evil dragons harbor poison and anger, do not act in accordance with the Dharma, and the dragon kings hate and fight with each other, causing evil clouds and rain, evil winds and hail disasters, causing the five grains to be scattered and destroyed, unable to be harvested. Because beings practice unlawful deeds, and the evil dragons are filled with anger, these changes occur.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes the world of dragons. Why does timely rain fall in Jambudvipa (Yanfuti, one of the major continents in Buddhist cosmology, usually referring to the world we live in), nourishing sugarcane, rice and hemp forests, wheat, barley, beans, and causing the five grains to grow? He knows through hearing and wisdom: The dragon kings who practice the Dharma send down timely rain, benefiting beings with righteousness and joy. Because beings follow the Dharma, timely rain falls, making the country prosperous and happy.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes all the palaces where dragons live. How many dragons live in the sea? How many dragons live in the rivers? He knows through hearing and wisdom: The people of Jambudvipa do not follow the Dharma, so countless dragons live in the rivers; the people of Jambudvipa follow the Dharma, so fifty-seven billion dragons live in the rivers.' 'Furthermore, the Bhikkhu through understanding the retribution of karma, observes the world of dragons, observes the city of amusement and the dragons in the flowing water, and then observes the bottom of the great sea. What kind of beings live there? He knows through hearing and wisdom: Underneath the great sea live the enemies of the heavens, called Asuras (Asura, a type of deity or demon in Buddhist cosmology, often in conflict with the gods), briefly speaking, there are two kinds. What are the two kinds? One is governed by the realm of ghosts; the other is governed by the realm of animals. Those governed by the realm of ghosts are demons.'
身餓鬼有神通力；畜生所攝阿修羅者，住大海底須彌山側，在海地下八萬四千由旬，略說四地：第一地處，二萬一千由旬，是羅睺阿修羅王所住之處。
「此羅睺阿修羅王于欲界中化身大小，隨意能作，以人行善不善力故，時阿修羅作是思惟：『我當觀彼怨家園林遊戲之處，與諸婇女共相娛樂，恣意受樂。』思惟是已，即自莊嚴，以大青珠王、波頭摩珠王、光明威德珠王，或以金玉五色赤珠王，或以雜色衣王，若青若赤、若黃若黑，種種諸色莊嚴其身，以為鉀胄，光明晃昱。時羅睺阿修羅王，身量廣大如須彌山王，遍身珠寶出大光明，大青珠寶出青色光，黃黑赤色亦復如是。以珠光明，心大憍慢，謂無與等，欲令天女、阿修羅女愛敬其身，從城中出。其所住城名曰光明，縱廣八千由旬，無量寶林、流泉浴池、諸樹蓮花莊嚴其城，首冠花鬘涂香自嚴，散以末香，從城而起，觀天園林遊戲之處。
「若閻浮提人不行正法，不孝養父母，不敬沙門、婆羅門及諸尊長，不依法行、不奉三寶、不觀善法及不善法，諸天勢力悉為減少，四天王天展轉相告，悉避逃逝，恐師子兒羅睺阿修羅王來殺我等。若閻浮提人修行正法，孝養父母、敬事師長，供養沙門耆舊長宿，一切諸天勢力增長。時四天王以眾寶衣莊嚴其身，涂香
【現代漢語翻譯】 現代漢語譯本 身餓鬼（身體如餓鬼）有神通力；畜生所攝阿修羅（被畜生道所統攝的阿修羅）住在海底須彌山（Sumeru）旁，在海底下八萬四千由旬（Yojana，古印度長度單位），簡略地說有四處住所：第一處，在二萬一千由旬的地方，是羅睺阿修羅王（Rahu Asura King）所居住的地方。 『這位羅睺阿修羅王在欲界（Desire Realm）中，能隨意變化身形大小。因為人們行善或作惡的力量，有時阿修羅會這樣想：『我應當去看看那些怨家的園林，看看他們遊戲的地方，和那些美女們一起娛樂，盡情享受快樂。』 這樣想著，他就開始打扮自己，用大青珠王、波頭摩珠王（Padma Jewel King）、光明威德珠王，或者用金玉五色赤珠王，或者用各種顏色的衣王，像是青色、紅色、黃色、黑色等等，用各種顏色來裝飾自己的身體，作為鎧甲，光芒閃耀。這時，羅睺阿修羅王的身量廣大，如同須彌山王一樣，渾身珠寶發出巨大的光芒，大青珠寶發出青色的光芒，黃色、黑色、紅色也是這樣。憑藉著珠寶的光芒，他心中非常驕傲，認為沒有人能與他相比，想要讓天女（Devi，女神）、阿修羅女愛慕敬畏他，就從城中出來。他所居住的城名叫光明城，縱橫八千由旬，有無數的寶林、流泉浴池、各種蓮花樹來裝飾這座城。他頭戴花鬘，塗抹香料，打扮得非常華麗，散發著末香，從城中出發，去觀看天人的園林和遊戲的地方。 『如果閻浮提（Jambudvipa，我們所居住的這個世界）的人不行正法，不孝敬父母，不尊敬沙門（Shramana，出家修道者）、婆羅門（Brahmana，古印度祭司）以及各位尊長，不按照佛法行事，不信奉三寶（佛、法、僧），不觀察善法和不善法，那麼諸天的勢力就會減少，四天王天（Four Heavenly Kings）會互相轉告，然後都逃離，害怕師子兒羅睺阿修羅王來殺害我們。如果閻浮提的人修行正法，孝敬父母、尊敬師長，供養沙門中德高望重的老年人，那麼一切諸天的勢力就會增長。這時，四天王用各種寶衣來裝飾自己的身體，塗抹香料。
【English Translation】 English version The body-hungry ghosts (those with bodies like hungry ghosts) have supernatural powers; the Asuras (demi-gods) governed by the animal realm reside at the bottom of the ocean near Mount Sumeru (Sumeru), eighty-four thousand yojanas (Yojana, an ancient Indian unit of length) below the sea. Briefly speaking, there are four abodes: the first, at twenty-one thousand yojanas, is where the Rahu Asura King (Rahu Asura King) dwells. 『This Rahu Asura King, in the Desire Realm (Desire Realm), can transform his body size at will. Because of the good or bad deeds of people, sometimes the Asura thinks: 『I should go and see the gardens of those enemies, see the places where they play, and enjoy myself with those beautiful women.』 Thinking this, he begins to adorn himself with the Great Blue Jewel King, the Padma Jewel King (Padma Jewel King), the Bright Majestic Jewel King, or with the Golden Jade Five-Colored Red Jewel King, or with various colored robe kings, such as blue, red, yellow, black, and so on, using various colors to decorate his body as armor, with dazzling light. At this time, the Rahu Asura King's body is vast, like Mount Sumeru, with jewels all over his body emitting great light, the Great Blue Jewel emitting blue light, and yellow, black, and red also like this. Relying on the light of the jewels, he is very proud in his heart, thinking that no one can compare to him, wanting the Devis (goddesses) and Asura women to admire and revere him, so he comes out of the city. The city he lives in is called the City of Light, eight thousand yojanas in length and breadth, with countless treasure forests, flowing spring bathing pools, and various lotus trees decorating the city. He wears a flower garland on his head, applies fragrant perfumes, dresses himself very ornately, scatters powdered incense, and sets out from the city to view the gardens and play areas of the devas. 『If the people of Jambudvipa (Jambudvipa, the world we live in) do not practice the Dharma, do not respect their parents, do not respect the Shramanas (Shramana, renunciates) and Brahmanas (Brahmana, ancient Indian priests) and all elders, do not act according to the Dharma, do not take refuge in the Three Jewels (Buddha, Dharma, Sangha), do not observe good and bad deeds, then the power of the devas will decrease, and the Four Heavenly Kings (Four Heavenly Kings) will tell each other and then flee, fearing that the Lion Son Rahu Asura King will come and kill us. If the people of Jambudvipa practice the Dharma, respect their parents, respect their teachers, and make offerings to the virtuous elders among the Shramanas, then the power of all the devas will increase. At this time, the Four Heavenly Kings adorn their bodies with various precious robes and apply fragrant perfumes.
末香，即時當於師子兒羅睺阿修羅上虛空之中，雨諸刀劍，一切天眾心生喜悅，至須彌側發聲大叫。
「若天不出，阿修羅王欲觀園林，日百千光照其身上，莊嚴之具映障其目，而不能見諸天園林遊戲娛樂受樂之處。時羅睺阿修羅王作是思惟：『日障我目，不能得見諸天婇女，我當以手障日光輪，觀諸天女。』即舉右手以障日輪，欲見天女可愛妙色，手出四光如上所說，立海水中，水至其腰，寶珠光明或青或黃、或赤或黑，以手障日。世間邪見諸論師等，咸生異說言：『羅睺阿修羅王蝕日。』若日赤色黑色，以如是法，相人壽命。不識業果諸相師等，作如是說，或言當豐，或言當儉，或言兇禍殃及王者，或言吉慶。時阿修羅手障日已，諦觀諸天園林浴池遊戲之處。時天帝釋見是事已，敕諸天眾莊嚴宮殿，令諸天子以種種寶莊嚴其身，往趣羅睺阿修羅所，欲共鬥戰。時羅睺阿修羅王見諸天眾，即還宮城。
「複次，比丘！云何觀月蝕？即以聞慧知：羅睺阿修羅王眷屬官眾行於海上，見月常游憂陀延山頂，行閻浮提，住毗琉璃光明之中，端嚴殊妙百倍轉勝。官屬見已，即至羅睺阿修羅所，白言：『大王！滿月端嚴如天女面。』時羅睺王聞是語已，愛心即生，欲見天女，從地而起渴仰欲見，以手障月，欲見天女
【現代漢語翻譯】 現代漢語譯本：末香（一種香），立刻就會在師子兒（羅睺的兒子）和羅睺阿修羅（Rāhu Asura，一種阿修羅）上方的虛空中，降下各種刀劍。所有的天眾（deva，天神）心中都充滿喜悅，到達須彌山（Sumeru，佛教宇宙觀中的聖山）旁邊時發出巨大的叫聲。
『如果太陽不出來，阿修羅王（Asura King）想要觀看園林，太陽成百上千的光芒照在他的身上，華麗的裝飾遮擋了他的眼睛，以至於不能看見諸天（deva，天神）在園林中游戲娛樂享受快樂的地方。』當時羅睺阿修羅王這樣思索：『太陽遮擋了我的眼睛，不能夠看見諸天婇女（deva women，天女），我應當用手遮擋太陽的光輪，觀看諸天女。』隨即舉起右手遮擋太陽的光輪，想要看見天女可愛美妙的容色，手中發出四種光芒，就像上面所說的那樣，立於海水中，海水到達他的腰部，寶珠的光明有青色、黃色、紅色、黑色，用手遮擋太陽。世間持有邪見的各種論師等，都產生不同的說法，說：『羅睺阿修羅王正在吞噬太陽。』如果太陽呈現紅色或黑色，就用這樣的方法來占卜人的壽命。不認識業果的各種相師等，就這樣說，或者說今年會豐收，或者說今年會歉收，或者說會有兇禍殃及王者，或者說會有吉祥喜慶。當時阿修羅用手遮擋住太陽之後，仔細觀看諸天園林浴池遊戲的地方。當時天帝釋（Indra，帝釋天）看見這件事後，命令諸天眾裝飾宮殿，讓諸天子用各種寶物裝飾他們的身體，前往羅睺阿修羅所在的地方，想要與他戰鬥。當時羅睺阿修羅王看見諸天眾，立刻返回宮城。
『再次，比丘（bhiksu，佛教出家人）！如何觀察月蝕呢？』就是用聽聞的智慧知道：羅睺阿修羅王的眷屬官眾行走在海上，看見月亮經常在憂陀延山（Udaya Mountain）頂遊走，行走在閻浮提（Jambudvipa，我們所居住的這個世界），住在毗琉璃（beryl）的光明之中，端莊美麗百倍勝過其他。官屬看見之後，立刻到達羅睺阿修羅所在的地方，稟告說：『大王！滿月端莊美麗就像天女的臉龐。』當時羅睺王聽見這些話之後，愛慕之心立刻產生，想要看見天女，從地上站起來，渴望仰慕想要看見，用手遮擋住月亮，想要看見天女。
【English Translation】 English version: Then, the incense (末香) would immediately rain down swords and other weapons in the sky above the son of Simha (師子兒, son of Rāhu) and Rāhu Asura (羅睺阿修羅, a type of Asura). All the devas (天眾, gods) would be filled with joy and would shout loudly when they reached the side of Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology).
'If the sun did not rise, the Asura King (阿修羅王) would want to view the gardens. The hundreds and thousands of rays of the sun would shine on his body, and the splendid decorations would obstruct his eyes, so that he could not see the places where the devas (諸天, gods) were playing, enjoying themselves, and experiencing happiness in the gardens.' At that time, Rāhu Asura King thought to himself: 'The sun is obstructing my eyes, and I cannot see the deva women (諸天婇女, celestial women). I should use my hand to block the sun's disc and observe the deva women.' Immediately, he raised his right hand to block the sun's disc, wanting to see the lovely and beautiful appearance of the deva women. Four kinds of light emanated from his hand, as described above. He stood in the ocean, with the water reaching his waist. The light of the jewels was sometimes blue, sometimes yellow, sometimes red, and sometimes black. He blocked the sun with his hand. Various heretical teachers and debaters in the world all gave rise to different opinions, saying: 'Rāhu Asura King is devouring the sun.' If the sun appeared red or black, they would use this method to predict people's lifespans. Various fortune-tellers who did not understand the results of karma would say things like, 'This year will be a year of abundance,' or 'This year will be a year of scarcity,' or 'There will be calamities and misfortunes affecting the king,' or 'There will be auspicious celebrations.' At that time, after the Asura blocked the sun with his hand, he carefully observed the gardens, bathing ponds, and places of amusement of the devas. At that time, Indra (天帝釋, the lord of the devas) saw this and ordered the devas to decorate the palaces and to have the deva sons adorn their bodies with various treasures and go to the place where Rāhu Asura was, wanting to fight with him. At that time, Rāhu Asura King saw the devas and immediately returned to his palace city.
'Furthermore, bhiksu (比丘, Buddhist monk)! How does one observe a lunar eclipse?' It is through the wisdom of hearing that one knows: The retinue and officials of Rāhu Asura King travel on the sea and see the moon constantly wandering on the summit of Mount Udaya (憂陀延山), traveling in Jambudvipa (閻浮提, the world we live in), dwelling in the light of beryl (毗琉璃), being a hundred times more beautiful and surpassing. After the officials saw it, they immediately went to the place where Rāhu Asura was and reported: 'Great King! The full moon is as beautiful and dignified as the face of a deva woman.' At that time, after King Rāhu heard these words, a desire arose in his heart, wanting to see the deva woman. He rose from the ground, yearning and longing to see her, and blocked the moon with his hand, wanting to see the deva woman.
。阿修羅王無量眾寶莊嚴其身如上所說。閻浮提中咒術師等，而作咒曰：『一切國土聚落城邑眾惡速滅，一切世間土地眾惡速滅，一切婆羅門中眾惡速滅。』若月黑色黃色，世間相師作如是說，或言當豐，或言當儉，或言王者兇危，或言吉慶，或言兵刃勇起、或言不起。瞿陀尼、弗婆提、郁單越，何其方面所蝕之處，無邪見說。以此一因緣故，日月掩蔽，謂是月蝕。
「複次，二因緣故，掩蔽日月，天降大聲。羅睺阿修羅王住大海下，時諸官屬白言：『大王！天主憍尸迦住須彌山頂善見城內，處善法堂。諸天功德，五欲具足，眷屬圍繞，歡娛受樂。天主憍尸迦為諸天主，大王今為我等所尊，王有大力，神通勝彼，可率官屬往攻天主，壞善見城。』時阿修羅即受其語，奮威縱怒出光明城，震吼如雷。閻浮提中諸國相師謂天獸下，說如此相，或言豐樂安隱無他，或言災儉五穀勇貴，或言王者崩亡，或言吉慶靈應嘉祥，或言兵刀起于境內，或言人民安樂無變，或言當須齋肅潔凈拜神求福。時羅睺阿修羅王如是思惟：『我寶珠等留此城內，為我諸子作大光明。若無寶珠則無光明，天上亦爾，有日月故則有光明，若無日月則應闇冥。我今寧可覆蔽日月，令天黑闇。』時阿修羅思惟是已，從城而起，即以一手覆障日月諸光明
【現代漢語翻譯】 現代漢語譯本：阿修羅王用無量的珍寶莊嚴自身，就像上面所說的那樣。閻浮提（Jambudvipa，指我們所居住的這個世界）中的咒術師等，便唸誦咒語說：『一切國土、聚落、城邑的各種惡事迅速消滅，一切世間的土地上的各種惡事迅速消滅，一切婆羅門（Brahmin，古印度僧侶階層）中的各種惡事迅速消滅。』如果月亮呈現黑色或黃色，世間的相士會這樣說，或者說今年會豐收，或者說今年會歉收，或者說君王會有兇險，或者說會有吉祥喜慶，或者說會有戰爭爆發，或者說不會有戰爭。瞿陀尼（Godhani，西牛貨洲）、弗婆提（Purvavideha，東勝身洲）、郁單越（Uttarakuru，北俱盧洲），在哪個方位被遮蔽，就會有邪見之說。因為這一種因緣，日月被掩蔽，人們就說是月蝕。
『再次，因為兩種因緣，日月會被掩蔽，天上會降下巨大的聲音。羅睺（Rahu，星名，也指阿修羅王）阿修羅王住在深海之下，這時他的部屬稟告他說：『大王！天主憍尸迦（Kausika，即帝釋天）住在須彌山（Sumeru，佛教中的世界中心）頂端的善見城（Sudarsana），在善法堂中。諸天的功德圓滿，五欲（指色、聲、香、味、觸）充足，眷屬圍繞，歡快地享受快樂。天主憍尸迦是諸天的君主，大王您現在是我們所尊崇的，您有強大的力量，神通勝過他，可以率領部屬去攻打天主，摧毀善見城。』當時阿修羅王就接受了他們的建議，奮發威怒，從光明城出發，震吼的聲音像雷鳴一樣。閻浮提中的各國相士就說是天獸降臨，說出這樣的預兆，或者說會豐收安樂沒有災禍，或者說會有災荒歉收五穀昂貴，或者說君王會駕崩，或者說會有吉祥喜慶的靈驗徵兆，或者說境內會有戰爭爆發，或者說人民會安樂沒有變故，或者說應當齋戒肅靜，潔凈身心，祭拜神靈祈求福報。當時羅睺阿修羅王這樣思量：『我的寶珠等留在城內，為我的孩子們帶來光明。如果沒有寶珠就沒有光明，天上也是這樣，因為有日月所以有光明，如果沒有日月就應該黑暗。我現在寧可遮蔽日月，讓天空黑暗。』當時阿修羅王思量完畢，從城中升起，就用一隻手遮蔽日月的光明。
【English Translation】 English version: The Asura King adorns himself with immeasurable treasures, as described above. Sorcerers and others in Jambudvipa (the world we inhabit) recite mantras, saying: 'May all evils in all lands, settlements, cities, and towns be swiftly extinguished; may all evils on the lands of all worlds be swiftly extinguished; may all evils among all Brahmins (ancient Indian priestly class) be swiftly extinguished.' If the moon appears black or yellow, worldly fortune-tellers say things like this: either there will be a bountiful harvest, or there will be a famine, or the ruler will face danger, or there will be auspicious celebrations, or there will be war, or there will be no war. Godhani (West Godaniya), Purvavideha (East Videha), and Uttarakuru (North Kuru), whichever direction is eclipsed, will have heretical views. Because of this one cause, the sun and moon are obscured, and people say it is a lunar eclipse.
Furthermore, for two reasons, the sun and moon are obscured, and a great sound descends from the heavens. Rahu (name of a star, also refers to an Asura King) the Asura King dwells beneath the great ocean. At that time, his subordinates report to him, saying: 'Great King! The Lord of the Gods, Kausika (Indra), dwells atop Mount Sumeru (the center of the Buddhist world) in the City of Good Vision (Sudarsana), in the Hall of Good Dharma. The merits of the gods are complete, the five desires (form, sound, smell, taste, and touch) are fulfilled, surrounded by their retinue, enjoying happiness. Lord Kausika is the lord of the gods, and you, Great King, are now revered by us. You have great power, and your supernatural abilities surpass his. You can lead your subordinates to attack the Lord of the Gods and destroy the City of Good Vision.' At that time, the Asura King accepted their advice, roused his might and anger, departed from the City of Light, and roared like thunder. Fortune-tellers in the various countries of Jambudvipa say that a celestial beast has descended, and they make such predictions: either there will be a bountiful harvest, peace, and no calamity, or there will be famine, scarcity, and expensive grains, or the ruler will die, or there will be auspicious and responsive omens, or there will be war within the territory, or the people will be peaceful and without change, or it will be necessary to fast, be reverent, purify oneself, worship the gods, and seek blessings. At that time, Rahu the Asura King thought to himself: 'My jewels and other treasures remain within this city, bringing great light to my children. Without jewels, there is no light. It is the same in the heavens; because there are the sun and moon, there is light. Without the sun and moon, there should be darkness. I would rather obscure the sun and moon, causing darkness in the sky.' Having thought this, the Asura King arose from the city and used one hand to cover the light of the sun and moon.
輪。世間愚人諸相師等，咸記災祥如上所說。復以一手摩須彌頂，欲與諸天決其得失。是阿修羅畜生少智，見天種種勝相莊嚴威德光明，心生疑悔，還歸所止，住光明城。是名第二因緣掩蔽日月，令日月蝕，天聲震吼。
「複次，比丘知業果報，觀大羅睺阿修羅王所受之樂。彼以聞慧觀：阿修羅所住城內，種種眾寶以為莊嚴，在須彌山側，深二萬一千由旬，廣八千由旬，蓮華浴池，林樹蔚茂皆悉具足，真金為地，色若電光，金殿堂閣，珊瑚寶樹，懸眾寶鈴出妙音聲，種種樂音歡娛受樂。一一池中金花莊嚴，鳧雁鴛鴦皆真金色以為嚴飾，見者愛樂，如天眾鳥，摩尼為嘴，歡喜遊戲，七寶雜色青毗琉璃以為羽翼，于諸樓閣欄楯之間歡娛遊戲，甚可愛樂，出妙音聲見者悅樂，一切眾鳥亦復如是，清凈無穢端正莊嚴。孔雀翡翠(尾也)眼互開合，頭頂勝冠，雙類隨行，飲食華汁——婆鳩羅華，其聲雅妙如童子音，頂冠金色或毗琉璃，于欄楯間翱翔遊戲未曾休息，恣于華汁其目紺青，身色雜彩如間電光，眾色分明，黃色細軟鮮明如電，行於林樹山巖之間縱逸遊戲，華鬘瓔珞如天虹色，光明繞身如鬘莊嚴，咽喉含美如赤珠色，兩翅柔軟如蓮華敷，無量眾色，長摩尼嘴，身氣香潔如畢利迦，遊戲宮殿，雙類同行，羽翼潤澤；飛
【現代漢語翻譯】 現代漢語譯本 輪（chakra）。世間的愚昧之人，比如相士之流，都記述災禍和吉祥，就像上面所說的那些。又用一隻手去摩擦須彌山（Mount Sumeru）的頂端，想要和諸天（Devas）決斷勝負得失。這個阿修羅（Asura）是畜生，缺少智慧，看見天人的種種殊勝莊嚴的形象、威德和光明，心中產生疑惑和後悔，就返回到他所居住的地方，住在光明城（City of Light）。這就是第二種因緣，掩蔽日月，使日月出現蝕相，天上的聲音震動轟鳴。
『再者，比丘（Bhikkhu）通過了解業報，觀察大羅睺阿修羅王（Rāhu Asura King）所享受的快樂。他通過聽聞和智慧觀察到：阿修羅所居住的城內，用各種珍寶來裝飾，在須彌山（Mount Sumeru）的側面，深二萬一千由旬（Yojana，古印度長度單位），寬八千由旬（Yojana），有蓮花浴池，林木茂盛，一切都具備，地面是純金，顏色像閃電的光芒，有金色的殿堂樓閣，珊瑚寶樹，懸掛著各種寶鈴，發出美妙的聲音，各種各樣的音樂聲，歡快地享受快樂。每一個池塘中都用金花裝飾，野鴨、大雁、鴛鴦都是純金色，用來裝飾，看見的人都喜愛，像天上的鳥一樣，用摩尼寶珠（Mani）做嘴，歡喜地遊戲，用七寶雜色和青色的毗琉璃（Vaiḍūrya，寶石名）做翅膀，在各個樓閣的欄桿之間歡快地遊戲，非常可愛，發出美妙的聲音，看見的人都喜悅，一切的鳥類也是這樣，清凈沒有污穢，端正莊嚴。孔雀和翡翠（尾巴）的眼睛互相開合，頭頂上有華麗的頭冠，成雙成對地隨行，吃的是花汁——婆鳩羅華（Bakula flower），聲音優雅美妙像童子的聲音，頭頂的頭冠是金色或者毗琉璃（Vaiḍūrya），在欄桿之間翱翔遊戲，沒有休息的時候，盡情地享受花汁，它們的眼睛是紺青色，身體的顏色是雜彩的，像閃電的光芒，各種顏色分明，黃色細膩柔軟，鮮明像閃電，行走在林木和山巖之間，放縱地遊戲，花鬘和瓔珞像天上的彩虹一樣，光明圍繞著身體，像花鬘一樣莊嚴，咽喉包含著美麗，像紅色的珠子一樣，兩翅柔軟像蓮花開放，有無量的顏色，長長的摩尼寶珠（Mani）嘴，身體的氣息香潔像畢利迦（Priyangu，一種香料），在宮殿里遊戲，成雙成對地同行，羽翼潤澤；飛翔。』
【English Translation】 English version Chakra. The foolish people in the world, such as fortune tellers, all record disasters and auspicious events as described above. They also rub the top of Mount Sumeru with one hand, wanting to decide the gains and losses with the Devas (gods). This Asura (demon) is a beast, lacking wisdom, and upon seeing the various auspicious and dignified appearances, majestic virtues, and light of the Devas, doubts and regrets arise in his heart, and he returns to his dwelling place, residing in the City of Light. This is the second cause and condition, obscuring the sun and moon, causing eclipses, and the sounds of the heavens shake and roar.
'Furthermore, a Bhikkhu (monk) understands the results of karma and observes the pleasures enjoyed by the great Rāhu Asura King. He observes through hearing and wisdom that within the city where the Asuras reside, various treasures are used for adornment, located on the side of Mount Sumeru, twenty-one thousand Yojanas (ancient Indian unit of distance) deep and eight thousand Yojanas wide, with lotus bathing ponds, lush forests, all complete, the ground is pure gold, the color like the light of lightning, with golden halls and pavilions, coral treasure trees, hanging various treasure bells emitting wonderful sounds, various musical sounds, joyfully enjoying pleasure. Each pond is adorned with golden flowers, ducks, geese, and mandarin ducks are all pure gold in color, used for decoration, those who see them love them, like the birds in the heavens, with Mani jewels (precious stones) as beaks, joyfully playing, with seven-treasure mixed colors and blue Vaiḍūrya (gemstone) as wings, joyfully playing between the railings of various pavilions, very lovely, emitting wonderful sounds, those who see them are delighted, all the birds are also like this, pure without defilement, upright and dignified. The eyes of peacocks and kingfishers (tails) open and close to each other, with magnificent crowns on their heads, walking in pairs, eating flower juice—Bakula flowers, their voices are elegant and wonderful like the voices of children, the crowns on their heads are gold or Vaiḍūrya, soaring and playing between the railings without rest, indulging in flower juice, their eyes are dark blue, the color of their bodies is variegated, like the light of lightning, various colors distinct, yellow delicate and soft, bright like lightning, walking between the forests and rocks, indulging in play, flower garlands and necklaces like rainbows in the sky, light surrounding their bodies, dignified like garlands, their throats containing beauty like red pearls, their wings soft like lotus flowers blooming, with immeasurable colors, long Mani jewel beaks, the scent of their bodies fragrant like Priyangu (a spice), playing in palaces, walking in pairs, their wings moist; flying.'
則俱游，澡潔清池，翱翔陸庭亦復如是。哀鳴相呼出微妙音，發欲之音，俱枳羅鳥、遮俱羅鳥、婆求羅鳥，如是眾鳥遍滿城中，林樹之間悉聞其音。
「多有林樹、蓮華浴池以為莊嚴，于其城中有四園林，皆是金樹，一一園林縱廣正等滿百由旬：一名遊戲；二名耽樂；三名鵝住；四名俱枳羅。此四園林映飾其城，一一林樹有三千種如願之樹，其樹金色如雲如影，其枝柔軟，鳥棲其上，眾華常敷，香氣馚馥滿一由旬，多有群蜂，流蜜充溢。或金色樹、酒泉流樹、牛頭栴檀香樹，有如雲色。七葉香樹、枳多迦樹、畢利迦樹，微風吹動。黑沉水樹、普眼香樹、明燈香樹、摩尼香樹、火色香樹、青無憂樹、赤無憂樹、婆究羅樹、阿枳多樹、阿殊那樹、尼珠羅樹、青荊香樹、堤羅迦樹，有如是等眾華香樹，其華敷榮，常若新出。
「復有眾果，摩頭迦樹、鳳凰子樹、婆那娑樹(其果如甕)、無遮果樹、垂瓠果樹、毗頭羅樹、地蓋果樹、虛空蓋樹、云色果樹、樂見果樹、遮云果樹、鳥集果樹、蜂芒果樹、香鬘樹、香華樹，種種色華時時常敷。女人見之皆生樂著樹、蒱桃樹、迦卑他樹、波流沙迦樹，其葉具足，光明莊嚴，郁映渠流，嚴飾泉池，觀之可愛。如是種種諸樹，或有生於閻浮提中，或有生於郁單越國，或有生於
【現代漢語翻譯】 現代漢語譯本： 它們一起嬉戲，在清澈的池水中沐浴，在陸地的庭院中翱翔，也是如此。它們哀鳴著相互呼喚，發出美妙的聲音，發出情慾的聲音。俱枳羅鳥（Kojila bird）、遮俱羅鳥（Chakula bird）、婆求羅鳥（Bhagula bird），這樣的各種鳥類遍佈城中，林木之間都可聽到它們的聲音。
『有很多林木、蓮花浴池作為裝飾，在那座城中有四個園林，都是金色的樹木，每一個園林縱橫都有一百由旬（Yojana，古印度長度單位）：一名遊戲園；二名耽樂園；三名鵝住園；四名俱枳羅園。這四個園林映襯裝飾著那座城，每一片林木都有三千種如意之樹，那些樹木的顏色是金色的，像云像影子，它們的枝條柔軟，鳥兒棲息在上面，各種花朵經常盛開，香氣濃郁芬芳，充滿一由旬的範圍，有很多的蜂群，流淌的蜂蜜充滿其中。或者有金色的樹木、流淌酒泉的樹木、牛頭旃檀香樹（Goshirsha Chandana tree），有像雲朵顏色的。七葉香樹（Saptaparna tree）、枳多迦樹（Kitaka tree）、畢利迦樹（Bilika tree），微風吹動它們。黑沉水樹（Krishna Agaru tree）、普眼香樹（Puvyan香 tree）、明燈香樹（Mingdeng香 tree）、摩尼香樹（Mani香 tree）、火色香樹（Huose香 tree）、青無憂樹（Qingwuyou tree）、赤無憂樹（Chiwuyou tree）、婆究羅樹（Pojula tree）、阿枳多樹（Ajita tree）、阿殊那樹（Ashuna tree）、尼珠羅樹（Nizhula tree）、青荊香樹（Qingjing香 tree）、堤羅迦樹（Tiloka tree），有像這樣的各種花香樹木，它們的花朵盛開，常常像新開放的一樣。
『還有各種果樹，摩頭迦樹（Madhuka tree）、鳳凰子樹（Fenghuangzi tree）、婆那娑樹（Panasa tree，其果實像甕一樣）、無遮果樹（Wuzhe fruit tree）、垂瓠果樹（Chuihu fruit tree）、毗頭羅樹（Pituola tree）、地蓋果樹（Digai fruit tree）、虛空蓋樹（Xukonggai tree）、云色果樹（Yunse fruit tree）、樂見果樹（Lejian fruit tree）、遮云果樹（Zheyun fruit tree）、鳥集果樹（Niaoji fruit tree）、蜂芒果樹（Fengmang fruit tree）、香鬘樹（Xiangman tree）、香華樹（Xianghua tree），各種顏色的花朵時時經常盛開。女人們看見它們都生起愛戀執著的樹木、蒱桃樹（Putao tree）、迦卑他樹（Jiapita tree）、波流沙迦樹（Boliushajia tree），它們的葉子完備，光明莊嚴，茂盛地映襯著水渠，莊嚴地裝飾著泉池，觀看它們令人喜愛。像這樣的各種樹木，有的生長在閻浮提（Jambudvipa）中，有的生長在郁單越國（Uttarakuru），有的生長在……』
【English Translation】 English version: They play together, bathe in the clear pools, and soar in the land courtyards in the same way. They cry out, calling to each other with subtle and pleasant sounds, sounds of desire. Kojila birds, Chakula birds, Bhagula birds—such birds fill the city, and their sounds are heard throughout the forests and trees.
『There are many forests and lotus ponds for adornment. In that city, there are four parks, all with golden trees. Each park is exactly one hundred yojanas (Yojana, an ancient Indian unit of distance) in length and width: the first is named Game Park; the second, Pleasure Park; the third, Goose Dwelling Park; and the fourth, Kojila Park. These four parks adorn the city. Each forest has three thousand kinds of wish-fulfilling trees. The trees are golden in color, like clouds or shadows. Their branches are soft, and birds perch on them. Various flowers are always blooming, and their fragrance is rich and fills one yojana. There are many swarms of bees, and flowing honey abounds. There are golden trees, trees with flowing wine springs, Goshirsha Chandana trees, and trees the color of clouds. Saptaparna trees, Kitaka trees, and Bilika trees sway in the gentle breeze. Krishna Agaru trees, Puvyan香 trees, Mingdeng香 trees, Mani香 trees, Huose香 trees, Qingwuyou trees, Chiwuyou trees, Pojula trees, Ajita trees, Ashuna trees, Nizhula trees, Qingjing香 trees, and Tiloka trees—there are such various fragrant flowering trees, their blossoms flourishing, always as if newly opened.
『There are also various fruit trees: Madhuka trees, Fenghuangzi trees, Panasa trees (whose fruits are like urns), Wuzhe fruit trees, Chuihu fruit trees, Pituola trees, Digai fruit trees, Xukonggai trees, Yunse fruit trees, Lejian fruit trees, Zheyun fruit trees, Niaoji fruit trees, Fengmang fruit trees, Xiangman trees, and Xianghua trees—flowers of various colors are always blooming. Women who see them all develop attachment to these trees. Putao trees, Jiapita trees, and Boliushajia trees have complete leaves, are bright and adorned, lushly reflecting in the canals, beautifully decorating the springs and ponds, and are lovely to behold. Such various trees, some grow in Jambudvipa, some grow in Uttarakuru, and some grow in...』
阿修羅王光明城中，或有華樹、或有果樹、或有酒樹。阿修羅王遍行遊觀，歡娛受樂，與眾婇女圍繞自娛，於此煩惱染、無常不堅、速朽之樂，謂為甘露不死之地。
「阿修羅王有四婇女從憶念生：一名如影；二名諸香；三名妙林；四名勝德。此四婇女有十二那由他侍女以為眷屬，圍繞阿修羅王，娛樂恣情，縱逸受樂，無喻可說。阿修羅王自業成就，無量億眾婇女圍繞，歡娛喜樂，千柱寶殿，寶房行列。
「複次，比丘知業果報，觀羅睺阿修羅王以何業報得阿修羅道？作何業故得如是報？伽他頌曰：
「『無因則無果， 造業必有報， 如種子得果， 善業生人天。 善業得樂果， 常處天人中， 惡業墮三處。 阿修羅云何， 彼受畜生道？ 云何受樂報？ 少智莫能了， 此有何因緣？』
「比丘思惟已，即以聞慧觀：阿修羅往昔過去習婆羅門法，第一聰慧，善知世間種種技術，喜行佈施，于曠野中施諸飲食果食根食、清泉美水、房舍敷具，又於四交路首，施諸病人、行路估客、盲冥貧窮，施於房舍、飲食敷具悉令滿足，而不正見。
「爾時，彌梯羅林有僧伽藍，縱廣二十由旬，于其寺中有無量百千佛塔寶焰莊嚴，泥彌王等五百大王共造斯福。中有
【現代漢語翻譯】 現代漢語譯本：阿修羅王（Asura King）光明城中，有的地方有華麗的樹，有的地方有果樹，有的地方有酒樹。阿修羅王四處遊歷觀賞，歡快地享受快樂，與眾多美麗的女子圍繞著自己娛樂，把這充滿煩惱、容易被污染、無常不堅固、迅速朽壞的快樂，當作甘露般的不死之地。
『阿修羅王有四個美麗的女子是從憶念中產生的：第一個名叫如影（Ruying），第二個名叫諸香（Zhuxiang），第三個名叫妙林（Miaolin），第四個名叫勝德（Shengde）。這四個美麗的女子有十二那由他（nayuta，數量單位）的侍女作為眷屬，圍繞著阿修羅王，盡情地娛樂，放縱地享受快樂，無法用言語來形容。阿修羅王因為自己的業力而成就，被無量億的眾多美女圍繞，歡快喜樂，住在有千根柱子的寶殿里，寶房排列整齊。
『再次，比丘（bhiksu）瞭解業的果報，觀察羅睺阿修羅王（Rahu Asura King）以什麼樣的業報而得到阿修羅道（Asura realm）？做了什麼樣的業，所以得到這樣的果報？用伽他（gatha，偈頌）來歌頌：
『沒有原因就沒有結果，造了業必定有報應，就像種子一定會結出果實，善業會使人升到人天。善業會得到快樂的果報，常常處在天人之中，惡業會墮落到三惡道。阿修羅是怎麼樣的呢，他們會受到畜生道的果報嗎？又是怎麼樣受到快樂的果報呢？缺少智慧的人不能明白，這其中有什麼樣的因緣呢？』
『比丘思考之後，就用聽聞而來的智慧觀察：阿修羅在過去世曾經學習婆羅門（Brahman）的法，非常聰明，善於瞭解世間的各種技術，喜歡行佈施，在曠野中佈施各種飲食、果實、根莖食物、清澈甘甜的水、房舍和臥具，又在各個交通要道口，佈施給生病的、趕路的商人、盲人、貧窮的人，佈施房舍、飲食和臥具，讓他們都得到滿足，但是卻沒有正確的見解。
『當時，彌梯羅林（Mithila forest）有一個僧伽藍（samgharama，寺院），縱橫二十由旬（yojana，印度長度單位），在這個寺院中有無量百千的佛塔，用寶焰來莊嚴，泥彌王（Nimi King）等五百個大王共同建造了這個福地。其中
【English Translation】 English version: In the city of light of the Asura King (Asura King), there are flower trees, fruit trees, and wine trees. The Asura King travels around, enjoying himself, surrounded by many beautiful women, taking this joy, which is full of troubles, easily tainted, impermanent, and quickly decaying, as a nectar-like immortal land.
『The Asura King has four beautiful women born from remembrance: the first is named Ruying (Like a Shadow), the second is named Zhuxiang (All Kinds of Fragrances), the third is named Miaolin (Wonderful Forest), and the fourth is named Shengde (Superior Virtue). These four beautiful women have twelve nayutas (nayuta, a unit of measurement) of maids as attendants, surrounding the Asura King, indulging in entertainment, indulging in joy, which is beyond description. The Asura King, due to his own karma, is surrounded by countless millions of beautiful women, joyful and happy, living in a treasure palace with a thousand pillars, with rows of treasure rooms.
『Furthermore, the bhiksu (bhiksu, monk) understands the retribution of karma, observing what karma the Rahu Asura King (Rahu Asura King) used to attain the Asura realm (Asura realm)? What karma did he do to receive such retribution? The gatha (gatha, verse) sings:
『Without a cause, there is no result, creating karma will surely have retribution, just like a seed will surely bear fruit, good karma will cause people to ascend to the human and heavenly realms. Good karma will obtain joyful results, often dwelling among gods and humans, evil karma will fall into the three evil realms. What about the Asuras, will they receive the retribution of the animal realm? And how do they receive joyful retribution? Those who lack wisdom cannot understand, what kind of causes and conditions are there in this?』
『After the bhiksu thought about it, he observed with the wisdom he had heard: In the past, the Asura studied the Brahman (Brahman) Dharma, was very intelligent, was good at understanding various worldly skills, liked to practice giving, giving various foods, fruits, root foods, clear and sweet water, houses and bedding in the wilderness, and also at various traffic intersections, giving to the sick, traveling merchants, the blind, and the poor, giving houses, food, and bedding, so that they were all satisfied, but he did not have correct views.
『At that time, there was a samgharama (samgharama, monastery) in the Mithila forest (Mithila forest), twenty yojanas (yojana, a unit of length in India) in length and width, and in this monastery there were countless hundreds of thousands of pagodas, decorated with treasure flames, and five hundred great kings, including King Nimi (Nimi King), jointly built this blessed land. Among them
一塔，真金瓔珞焰鬘莊嚴，七寶映飾種種莊校，隨其曾聞諸佛名號，皆悉圖畫如來影像，種種林樹、池流泉源莊嚴勝妙如上所說。
「爾時，閻浮提中，如羅睺阿修羅王城中林樹皆悉具有，如所見樹，畫工圖飾莊嚴佛塔，浴池流泉、眾妙蓮華、眾鳥遊戲亦如上說。
「時婆羅門名曰婆利，誦毗陀論，廣造福業如上所說。時婆羅門以四千乘車載眾飲食，至大曠野眾人行路，欲施所須，見一佛塔高二由旬，廣五十里。時有惡人以火燒塔，舍之而去。時婆羅門見火燒塔，作是思惟：『我今寧可且住施福，救如來塔——奇妙莊嚴、雕飾精麗、廣大希有——當滅此火，令塔不壞。若我不救，王若知者，或加重罰。』非實信心，非尊重心。即以四千乘車載水以滅此火。既滅火已含笑而言：『我救此塔為有福德、無福德耶？若有福德，愿我後身得大身相，欲界無等。』雖作此愿，而猶不信，不正思惟，常愛鬥戰，不信正業。福田力故，生光明城作阿修羅王。
正法念處經卷第十八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第十九
元魏婆羅門瞿曇般若流支譯畜生品之二
「複次，比丘云何觀羅睺阿修羅王第二住處？彼以天眼智慧觀察：阿修羅王所住之處，縱廣一
【現代漢語翻譯】 現代漢語譯本：一座寶塔，用真金瓔珞和火焰狀的鬘（花環）莊嚴，用七寶映襯裝飾，隨著曾經聽聞的諸佛名號，都全部圖畫如來（佛）的影像，各種林木、池塘流水、泉源，莊嚴殊勝美妙如上面所說。 『這時，在閻浮提（Jambudvipa，我們所居住的這個世界）中，如同羅睺阿修羅王（Rāhu Asura King，一種惡神）的城中林木都全部具有，如同所見的樹木，畫工圖飾莊嚴佛塔，浴池流泉、各種美妙的蓮花、各種鳥類嬉戲，也如上面所說。 『當時，有個婆羅門（Brahmin，古印度僧侶階層）名叫婆利，誦讀吠陀論，廣泛修造福業如上面所說。當時婆羅門用四千輛車裝載各種飲食，到大曠野眾人行路的地方，想要施捨所需之物，看見一座佛塔高二由旬（Yojana，古印度長度單位），廣五十里。當時有個惡人用火焚燒佛塔，捨棄而去。當時婆羅門看見火燒佛塔，這樣思惟：『我現在寧可暫且停止施捨福報，救護如來塔——奇妙莊嚴、雕飾精麗、廣大稀有——應當熄滅這火，令塔不被損壞。如果我不救，國王如果知道，或許會加以重罰。』並非真正有信心，並非真正尊重。隨即用四千輛車裝載水來熄滅這火。已經滅火之後含笑而言：『我救護此塔是有福德，還是沒有福德呢？如果有福德，愿我後世得到大的身相，在欲界沒有能與我相比的。』雖然作此愿，卻仍然不相信，不正思惟，常常喜愛鬥戰，不相信正業。因為福田的力量，生在光明城作阿修羅王。 正法念處經卷第十八 大正藏第 17 冊 No. 0721 正法念處經 正法念處經卷第十九 元魏婆羅門瞿曇般若流支譯畜生品之二 『再者，比丘（Bhikkhu，佛教僧侶）如何觀察羅睺阿修羅王第二住處？他以天眼智慧觀察：阿修羅王所居住的地方，縱廣一…
【English Translation】 English version: A stupa, adorned with genuine gold necklaces and flaming garlands, embellished with the reflections of seven treasures, depicting images of the Tathagata (Buddha), according to the names of the Buddhas once heard, with various forests, ponds, flowing springs, adorned with supreme beauty as described above. 『At that time, in Jambudvipa (the world we inhabit), like the forests in the city of Rāhu Asura King (a type of evil deity), all are fully present. Like the trees seen, artisans decorate the stupa with paintings, bathing ponds, flowing springs, various wonderful lotuses, and various birds playing, as described above.』 『At that time, a Brahmin (ancient Indian priestly class) named Bhāri, recited the Vedas, extensively creating meritorious deeds as described above. At that time, the Brahmin used four thousand carts to carry various foods and drinks to a large wilderness where people traveled, intending to give alms to those in need. He saw a stupa two Yojanas (ancient Indian unit of length) high and fifty li wide. At that time, an evil person set fire to the stupa and abandoned it. When the Brahmin saw the burning stupa, he thought: 『I would rather temporarily stop giving alms and rescue the Tathagata's stupa—wonderfully adorned, exquisitely carved, vast and rare—I should extinguish this fire so that the stupa is not damaged. If I do not save it, if the king knows, he may impose a heavy penalty.』 It was not out of true faith, nor out of true respect. Immediately, he used four thousand carts to carry water to extinguish the fire. After extinguishing the fire, he said with a smile: 『Is there merit in my saving this stupa, or is there no merit? If there is merit, may I obtain a large body in my next life, unparalleled in the desire realm.』 Although he made this vow, he still did not believe, did not think correctly, often loved fighting, and did not believe in righteous deeds. Because of the power of the field of merit, he was born in the city of light as an Asura King. The Sutra on the Establishment of Mindfulness of the Correct Dharma, Volume 18 Taisho Tripitaka Volume 17, No. 0721 The Sutra on the Establishment of Mindfulness of the Correct Dharma The Sutra on the Establishment of Mindfulness of the Correct Dharma, Volume 19 Translated by the Brahmin Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter Two on Animals 『Furthermore, how does a Bhikkhu (Buddhist monk) observe the second dwelling place of Rāhu Asura King? He observes with divine eye wisdom: The place where the Asura King dwells is one…
萬三千由旬，園林浴池、蓮華郁茂，遊戲之處異類眾鳥以為莊嚴。阿修羅城黃金為地，處處多有摩尼寶珠、珂貝嚴飾，多眾婇女端正殊妙，羅睺阿修羅王之所主領，不相諍訟，隨意憶念能有所至。所住境界有十三處。何等十三？一名遮迷；二名勇走；三名憶念；四名珠瓔；五名蜂旋；六名赤魚目；七名正走；八名水行；九名住空；十名住山窟；十一名愛池；十二名魚口；十三名共道。若諸世間不孝父母、不供養沙門及婆羅門、不行正法，諸天眾減，增長阿修羅眾；若諸世間供養沙門及婆羅門，修行正法，減損阿修羅，增益諸天眾。以法、非法二因緣故，令諸天、阿修羅增長損減。
「複次，比丘知業果報，觀羅睺阿修羅王所住境界，諸阿修羅業法果報。彼以聞慧知：此眾生見漁獵者，張圍設網、罝罟遮截；為利眾生令其活命，破彼魚堰，或有勢力逼令放生，或為自利、或求名譽、或為王者、或為大臣遮斷屠殺，或護種族，先世相習行不殺法、不行諸善。是人身壞命終墮阿修羅道，受阿修羅身，壽命長遠經五千歲。阿修羅中一日一夜，比於人間經五百歲，如是壽命滿五千歲，少出多減，亦有中夭。以下中心因緣力故，身相威德，如業得報。比丘當知！觀眾生心，種種信解。
「複次，比丘知業果報，觀大海
【現代漢語翻譯】 現代漢語譯本： 萬三千由旬（Yojana，古印度長度單位），有園林浴池，蓮花茂盛，各種鳥類在其中嬉戲，以此為莊嚴。阿修羅（Asura，意為非天、惡神）的城市以黃金為地，處處都有摩尼寶珠（Mani jewel，如意寶珠）、珂貝（Cowrie，貝殼）裝飾，眾多美麗的女子居住其中，由羅睺阿修羅王（Rahu Asura King）統治，他們之間沒有爭訟，可以隨意憶念併到達想去的地方。他們居住的境界有十三處。是哪十三處呢？第一處名為遮迷；第二處名為勇走；第三處名為憶念；第四處名為珠瓔；第五處名為蜂旋；第六處名為赤魚目；第七處名為正走；第八處名為水行；第九處名為住空；第十處名為住山窟；第十一處名為愛池；第十二處名為魚口；第十三處名為共道。如果世間的人不孝順父母、不供養沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司），不行持正法，那麼天人的數量就會減少，阿修羅的數量就會增加；如果世間的人供養沙門和婆羅門，修行正法，那麼阿修羅的數量就會減少，天人的數量就會增加。由於正法和非法兩種因緣，導致天人和阿修羅的數量增減。
『再者，比丘（Bhiksu，出家男眾）瞭解業果報應，觀察羅睺阿修羅王所居住的境界，以及阿修羅的業法果報。他通過聽聞和智慧得知：這些眾生看到漁獵者張開羅網、設定陷阱進行捕捉；爲了利益眾生，讓他們活命，破壞他們的魚堰，或者有勢力的人逼迫他們放生，或者爲了自己的利益、或者爲了求取名譽、或者爲了國王、或者爲了大臣而阻止屠殺，或者爲了保護種族，前世習慣於不殺生、不行持各種善事。這些人身壞命終後會墮入阿修羅道，獲得阿修羅的身軀，壽命長達五千歲。阿修羅中的一日一夜，相當於人間的五百歲，這樣壽命滿五千歲，少數超出，多數減少，也有中途夭折的。由於下等中心（lower-middle level）的因緣力量，他們的身相威德，如同業力所得到的報應。比丘應當知道！觀察眾生的心，有種種不同的信念和理解。』
『再者，比丘瞭解業果報應，觀察大海
【English Translation】 English version: Three hundred thousand Yojana (Yojana, an ancient Indian unit of distance), with gardens, bathing ponds, and lush lotus flowers, adorned with various birds playing. The city of Asuras (Asura, meaning non-gods, evil spirits) has golden ground, adorned everywhere with Mani jewels (Mani jewel, wish-fulfilling jewel) and cowries (Cowrie, seashells), inhabited by many beautiful women, ruled by Rahu Asura King. There is no strife among them, and they can reach any place they desire by simply thinking of it. Their dwelling places are thirteen in number. What are these thirteen? The first is called Cha Mi; the second is called Yong Zou; the third is called Yi Nian; the fourth is called Zhu Ying; the fifth is called Feng Xuan; the sixth is called Chi Yu Mu; the seventh is called Zheng Zou; the eighth is called Shui Xing; the ninth is called Zhu Kong; the tenth is called Zhu Shan Ku; the eleventh is called Ai Chi; the twelfth is called Yu Kou; the thirteenth is called Gong Dao. If people in the world are not filial to their parents, do not support Sramanas (Sramana, renunciates) and Brahmanas (Brahmana, priests), and do not practice the Dharma, the number of Devas (Deva, gods) will decrease, and the number of Asuras will increase. If people in the world support Sramanas and Brahmanas, and practice the Dharma, the number of Asuras will decrease, and the number of Devas will increase. Due to the two causes of Dharma and non-Dharma, the number of Devas and Asuras increases or decreases.
'Furthermore, a Bhiksu (Bhiksu, ordained male) understands the retribution of karma, observing the realm where Rahu Asura King dwells, and the karmic consequences of the Asuras. Through hearing and wisdom, he knows: These beings see fishermen and hunters spreading nets and setting traps to catch living beings; to benefit living beings and let them live, they destroy their fish weirs, or those with power force them to release living beings, or for their own benefit, or to seek fame, or for the sake of kings or ministers, they prevent slaughter, or to protect their clans, they are accustomed to not killing and not practicing various good deeds in their previous lives. These people, after their bodies break and their lives end, will fall into the Asura realm, receive the body of an Asura, and live for five thousand years. One day and night in the Asura realm is equivalent to five hundred years in the human realm, and their lifespan is five thousand years, with a few exceeding and most decreasing, and some dying prematurely. Due to the power of lower-middle level causes, their physical appearance and majesty are as the retribution they receive from their karma. Bhiksu should know! Observe the minds of beings, which have various beliefs and understandings.'
'Furthermore, a Bhiksu understands the retribution of karma, observing the great ocean
底羅睺阿修羅地。彼以聞慧第一清凈利智觀：于地下第二地，有地名月鬘，在羅睺阿修羅下二萬一千由旬，有阿修羅名曰陀摩睺(魏言骨咽)，阿修羅王名曰花鬘。彼有大城名雙遊戲，縱廣八萬由旬，園林郁茂、清流浴池蓮花映飾、金山巖崿，山窟幽邃多有禽獸周遍莊嚴，青毗琉璃以為其地，地生綠草柔軟可愛，種種眾鳥音聲和雅。諸阿修羅眾悉住其中，充滿國界豐樂安隱，周遍奇特甚可愛樂，七寶林樹莊嚴園觀亦如上說。復有眾樹殊特倍前：那伽龍樹、無憂龍樹、陀婆樹、佉提樹、無憂力樹。復有眾樹勝前樹林，謂夜光樹、夜開敷樹、婆究吒樹、尼單多樹、重花樹、普愛樹、集花樹、繁花樹、柔軟花樹、五歲花樹、蜂愛樂樹、瞿流瞿流音聲樹、眾鳥遊戲樹、白齒樹、那羅葉樹。雙遊戲城住四山中，其山金色：一名歡喜山；二名金焰光山；三名不見頂山；四名可愛光山。其山高廣五千由旬，種種林樹、流泉浴池，河水清冷，群獸異類種種雜色，隨色周遊，眾婇女等歡娛受樂，種種眾寶莊嚴門戶。牛頭栴檀樹香風涼冷，觸身悅樂。常游香林遊戲自娛，種種眾寶以為光明無所障蔽，種種妙花莊嚴其身，無量百千孔雀音聲。大阿修羅王之所守護，寒暑調適，多諸人眾歡樂常悅，音聲伎樂歌舞喜笑以自娛意。
「星鬘城
【現代漢語翻譯】 現代漢語譯本 底羅睺阿修羅地（Rāhu Asura realm）：他以聞慧第一、清凈利智觀察到，在地下第二層，有一處名為月鬘（Moon Garland）的地方，位於羅睺阿修羅（Rāhu Asura）之下二萬一千由旬處。那裡有一位阿修羅，名叫陀摩睺（Dhama-hu）（魏譯為骨咽），阿修羅王名叫花鬘（Flower Garland）。 他有一座大城，名叫雙遊戲（Double Game），縱橫八萬由旬，園林茂盛，清澈的流水浴池以蓮花點綴，有金色的山巖，山洞幽深，有許多禽獸周遍莊嚴，以青毗琉璃為地面，地上生長著柔軟可愛的綠草，各種鳥類的聲音和諧悅耳。諸位阿修羅眾都居住在其中，充滿國界，豐饒安樂，周遍奇特，非常可愛。七寶林樹莊嚴園觀，也如上面所說。 還有一些樹木比之前的更加殊勝：那伽龍樹（Nāga Dragon Tree）、無憂龍樹（Ashoka Dragon Tree）、陀婆樹（Dhava Tree）、佉提樹（Khadira Tree）、無憂力樹（Ashoka Strength Tree）。還有一些樹木勝過之前的樹林，即夜光樹（Night Light Tree）、夜開敷樹（Night Blooming Tree）、婆究吒樹（Bakula Tree）、尼單多樹（Nidanta Tree）、重花樹（Double Flower Tree）、普愛樹（Universal Love Tree）、集花樹（Gathering Flower Tree）、繁花樹（Abundant Flower Tree）、柔軟花樹（Soft Flower Tree）、五歲花樹（Five-Year Flower Tree）、蜂愛樂樹（Bee-Loved Tree）、瞿流瞿流音聲樹（Gaurava-Gaurava Sound Tree）、眾鳥遊戲樹（Birds Playing Tree）、白齒樹（White Teeth Tree）、那羅葉樹（Nala Leaf Tree）。 雙遊戲城（Double Game City）坐落在四座山中，這些山都是金色的：第一座山名叫歡喜山（Joyful Mountain）；第二座山名叫金焰光山（Golden Flame Light Mountain）；第三座山名叫不見頂山（Invisible Peak Mountain）；第四座山名叫可愛光山（Lovely Light Mountain）。這些山高廣五千由旬，有各種林木、流泉浴池，河水清澈寒冷，各種各樣的野獸，顏色各異，隨處遊蕩，眾多婇女等歡快地享受快樂，各種各樣的珍寶莊嚴著門戶。牛頭栴檀樹（Go-shirsha Chandana Tree）的香氣清涼，觸及身體令人愉悅。他們經常在香林中游玩，遊戲自娛，各種珍寶作為光明，沒有阻礙，各種美妙的花朵裝飾著他們的身體，有無數百千的孔雀發出聲音。由大阿修羅王守護，寒暑適宜，有很多人眾歡樂常悅，用音聲伎樂歌舞喜笑來娛樂自己。 星鬘城（Star Garland City）
【English Translation】 English version The realm of Rāhu Asura: He, with foremost wisdom of hearing and pure, sharp intellect, observed that in the second layer beneath the earth, there is a place called Moon Garland, located 21,000 yojanas below Rāhu Asura. There is an Asura named Dhama-hu (translated as 'Bone Swallowing' in Wei), and the Asura king is named Flower Garland. He has a great city called Double Game, which is 80,000 yojanas in length and breadth. The gardens are lush, clear streams and bathing ponds are adorned with lotuses, there are golden mountain cliffs, and the mountain caves are deep and secluded, with many birds and beasts all around, beautifully decorated. The ground is made of blue lapis lazuli, and soft, lovely green grass grows on the ground. All the Asura beings dwell within it, filling the realm, prosperous and peaceful, uniquely wonderful and very delightful. The seven-jeweled trees adorn the gardens and pavilions, as described above. There are also some trees that are even more extraordinary than before: the Nāga Dragon Tree, the Ashoka Dragon Tree, the Dhava Tree, the Khadira Tree, and the Ashoka Strength Tree. There are also some trees that surpass the previous forests, namely the Night Light Tree, the Night Blooming Tree, the Bakula Tree, the Nidanta Tree, the Double Flower Tree, the Universal Love Tree, the Gathering Flower Tree, the Abundant Flower Tree, the Soft Flower Tree, the Five-Year Flower Tree, the Bee-Loved Tree, the Gaurava-Gaurava Sound Tree, the Birds Playing Tree, the White Teeth Tree, and the Nala Leaf Tree. The city of Double Game is situated among four mountains, which are all golden: the first mountain is called Joyful Mountain; the second is called Golden Flame Light Mountain; the third is called Invisible Peak Mountain; and the fourth is called Lovely Light Mountain. These mountains are 5,000 yojanas in height and breadth, with various forests, flowing springs, and bathing ponds. The river water is clear and cold, and various kinds of wild animals, of different colors, roam freely. Numerous consorts joyfully enjoy themselves, and various treasures adorn the gates. The fragrance of the Go-shirsha Chandana Tree is cool and refreshing, pleasing to the touch. They often play in the fragrant forests, entertaining themselves, with various treasures as light, without obstruction, and various wonderful flowers adorn their bodies. There are countless hundreds and thousands of peacocks making sounds. Protected by the great Asura king, the climate is temperate, and many people are joyful and constantly happy, entertaining themselves with music, songs, dances, laughter, and joy. Star Garland City
中有大池水，縱廣五百由旬，第一清凈最上美味，無有泥濁亦無垢污，湛然無減，端嚴可愛猶如滿月。星鬘城中其池名曰一切觀見，以池勢力，陀摩睺阿修羅王若欲鬥戰，莊嚴器仗圍繞彼池，自觀其身如視明鏡，自觀其相知戰勝負。于池水中如明凈鏡，自見退走，知天必勝；若於池中，見身偃臥，知為死相。時陀摩睺阿修羅王——勇健阿修羅王——于池水中，自見其身若走若墮。時阿修羅作是思惟：『以何事故，於此池中見如是事？我與天鬥，退墮破壞，即皆還歸所止之處，或至十年、或至百年、或五百年。』時勇健阿修羅王以眾器仗、種種鉾鎧、涂香末香花鬘莊嚴，復至一切觀池圍繞自觀，何因緣故見我破壞？即于池中見閻浮提人孝養父母、恭敬沙門婆羅門、修行正法、樂生天上，命終之後生諸天中。是故天眾增長，阿修羅眾虧損減少。以于池中見如是相，時陀摩睺勇健阿修羅王作是思惟：『以人修行孝養父母、供養沙門婆羅門、行法因緣，以人力故，天得勝力。我今當與世間之人作不安樂、不饒益事，令天減劣、我等增長。』時陀摩睺勇健阿修羅王復自思惟：『以人因緣，天有勝力。我當云何令此眾人失其所食，令天亦破？人以食故而得壽命，得修法行，今當方便斷人所食。』思惟是已，即向海中惡龍王所。『是
【現代漢語翻譯】 現代漢語譯本 池中有一大池水，東西南北各有五百由旬（yóu xún，長度單位），極其清澈純凈，味道鮮美，沒有泥沙渾濁，也沒有任何污垢，清澈見底，端莊美麗，宛如一輪滿月。在星鬘（xīng mán）城中，這個池的名字叫做『一切觀見』。憑藉這個池水的力量，陀摩睺（tuó mó hóu）阿修羅王如果想要戰鬥，就會用莊嚴的武器裝備圍繞著這個池子，自己觀察自己的身體，就像照鏡子一樣，從而知道戰鬥的勝負。 在這個池水中，就像在明亮的鏡子里一樣，如果看到自己退卻逃走，就知道天神必定會勝利；如果在池中看到自己仰面躺臥，就知道這是死亡的預兆。當時，陀摩睺阿修羅王——勇健（yǒng jiàn）阿修羅王——在池水中看到自己的身體或逃跑或墜落。當時，阿修羅這樣思索：『因為什麼緣故，我在這池中看到這樣的景象？我與天神戰鬥，將會退敗瓦解。』於是他們都返回自己居住的地方，或者十年，或者百年，或者五百年。 當時，勇健阿修羅王用各種武器裝備、各種矛和鎧甲、涂香末香和花鬘來莊嚴自身，再次來到一切觀池邊，圍繞著池水自己觀察，是什麼原因導致自己會戰敗？隨即在池中看到閻浮提（yán fú tí，佛教術語，指我們所居住的這個世界）的人孝順父母、恭敬沙門（shā mén，出家修道的人）和婆羅門（pó luó mén，古印度僧侶階層）、修行正法、樂於升到天上，死後便轉生到諸天之中。因此，天人的數量增長，而阿修羅的數量則虧損減少。因為在池中看到這樣的景象，當時陀摩睺勇健阿修羅王這樣思索：『因為人們修行孝順父母、供養沙門婆羅門、奉行正法的緣故，憑藉人的力量，天神才得以獲得勝利。我現在應當給世間的人們製造不安樂、沒有利益的事情，讓天神衰減弱小，讓我們增長強大。』 當時，陀摩睺勇健阿修羅王又自己思索：『因為人的緣故，天神才有強大的力量。我應當如何讓這些人失去他們所吃的食物，讓天神也衰敗呢？人因為食物的緣故才能得到壽命，才能修行正法，現在應當想辦法斷絕人們的食物。』思索完畢，就前往海中惡龍王那裡，『是…』
【English Translation】 English version There was a large pond, five hundred yojanas (yojana, a unit of distance) in length and breadth, supremely pure and of the finest flavor, without mud or turbidity, and without defilement. It was clear and undiminished, dignified and lovely, like a full moon. In the city of Star Garland (Xing Man), the pond was named 『All-Seeing』. By the power of the pond, if the Asura King Dhomahou (Tuo Mo Hou) wished to fight, he would adorn himself with weapons and armor, surround the pond, and observe his own body as if looking into a clear mirror, thereby knowing the outcome of the battle. In the water of the pond, as in a clear mirror, if he saw himself retreating and fleeing, he would know that the gods would surely win. If he saw himself lying prostrate in the pond, he would know it was a sign of death. At that time, the Asura King Dhomahou – the valiant Asura King (Yong Jian) – saw his body either fleeing or falling in the pond. Then the Asura thought: 『For what reason do I see such things in this pond? I will fight with the gods, and I will retreat, fall, and be destroyed.』 Then they all returned to their dwelling places, for ten years, or a hundred years, or five hundred years. At that time, the valiant Asura King adorned himself with various weapons, various spears and armor, scented ointments, and flower garlands, and again went to the All-Seeing Pond, surrounding it and observing himself. What was the cause of his defeat? Immediately, in the pond, he saw the people of Jambudvipa (Yan Fu Ti, the world we live in) being filial to their parents, respecting the Shramanas (Sha Men, monks) and Brahmins (Po Luo Men, ancient Indian priests), practicing the Dharma, and delighting in being born in the heavens. After death, they were reborn among the gods. Therefore, the number of gods increased, while the number of Asuras decreased. Because he saw such signs in the pond, the valiant Asura King Dhomahou thought: 『Because people practice filial piety to their parents, make offerings to Shramanas and Brahmins, and practice the Dharma, the gods gain strength through the power of humans. Now I should create unhappiness and unbenefit for the people of the world, so that the gods will weaken and we will grow stronger.』 At that time, the valiant Asura King Dhomahou again thought: 『Because of humans, the gods have great power. How can I make these people lose their food, so that the gods will also be defeated? People obtain life because of food, and they can practice the Dharma. Now I should find a way to cut off the food of humans.』 Having thought this, he went to the evil Dragon King in the sea. 『It is…』
惡龍王不順法行，含毒多瞋，常為他人作大衰損不利益事。我今當往至彼住處。』
「惱亂龍王、奮迅龍王、迦羅龍王如是等龍，不順正法。時陀摩睺阿修羅王既至龍所，作如是言：『汝於世人快得自在。人今助天，令我損減。人依食故而得壽命，汝當爲我斷彼人食。汝若能爾，則無復人，若無人民，天則損減。如婆修吉龍王、德叉迦龍王是汝大怨，我于諸天亦復如是。吾之怨敵，汝可為我殄滅人界。』爾時，惡龍聞陀摩睺勇健阿修羅王如是說已，答言：『甚善！我當與汝共為伴侶，朋翼佐助。』
「是時龍王自入其宮，起大瞋恚，震動大水，或百由旬、二百由旬、三百由旬。地住水上，以水動故大地亦動。非法惡龍動大地已，世間邪見諸論師等咸作是說：如是相者，國土災儉或言豐樂；或言王崩大臣受殃；或言王者靈瑞吉祥；或言兵起；或言安隱；或言水災；或言元旱。世間相師如是說于地動之相，而不能知動之因緣。復有異因緣故，令大地動，隨諸眾生行善不善業因緣故，令地大動。地下有風名為持風，持風動故，令大水動；大水動故，令大地動，五十由旬、或百由旬、或二百由旬、或三百由旬、或四百由旬。隨風廣狹，水動亦爾；如水廣狹，地動亦然。
「以何因緣風動故水動，水動故地動
【現代漢語翻譯】 現代漢語譯本：惡龍王不遵循正法行事，心中充滿毒害和嗔恨，經常給他人帶來巨大的衰敗、損害和不利的事情。我現在應當前往他的住處。
惱亂龍王（Naaga King of Annoyance）、奮迅龍王（Naaga King of Agitation）、迦羅龍王（Naaga King of Blackness）等龍，都不遵循正法。當時，陀摩睺阿修羅王（Daamahuura, King of Asuras）到達龍的住所后，這樣說道：『你們對於世人真是獲得了極大的自在。現在人們幫助天神，使得我受到損害和減少。人們依靠食物才能生存，你們應當為我斷絕人們的食物。你們如果能夠做到這一點，那麼就沒有人民了，如果沒有人民，天神的力量就會減弱。像婆修吉龍王（Vaasuki Naaga King）、德叉迦龍王（Takshaka Naaga King）是你們的大仇敵，我對於諸天也是如此。你們可以為我消滅人界，因為他們是我的仇敵。』當時，惡龍聽到陀摩睺勇健阿修羅王這樣說后，回答說：『很好！我應當與你共同作為伴侶，互相幫助。』
這時，龍王自己進入他的宮殿，升起巨大的嗔恚，震動巨大的水域，波及一百由旬（Yojana，古印度長度單位，約合7-9公里）、二百由旬、三百由旬。陸地位於水上，因為水的震動，陸地也隨之震動。這些不遵循正法的惡龍震動大地后，世間持有邪見的各種論師等都這樣說：『出現這樣的現象，預示著國家將發生災荒或歉收，或者預示著豐收；或者預示著國王駕崩，大臣遭受災殃；或者預示著國王將有靈驗的祥瑞；或者預示著戰爭爆發；或者預示著平安無事；或者預示著水災；或者預示著大旱。』世間的相師們這樣解釋地震的徵兆，卻不能知道地震的真正原因。還有其他的原因，導致大地震動，隨著各種眾生所作的善與不善的業的因緣，導致大地震動。地下有一種風，名為持風（Supporting Wind），持風震動，導致大水震動；大水震動，導致大地震動，波及五十由旬、或者一百由旬、或者二百由旬、或者三百由旬、或者四百由旬。隨著風的範圍大小，水的震動也隨之變化；如同水的範圍大小，大地的震動也是如此。
因為什麼樣的因緣，風震動導致水震動，水震動導致地震動？
【English Translation】 English version: The evil Naaga King does not act in accordance with the Dharma, is full of poison and hatred, and often causes great decline, harm, and unfavorable things to others. I should now go to his dwelling place.
Naaga King of Annoyance, Naaga King of Agitation, Naaga King of Blackness, and other Naagas do not follow the right Dharma. At that time, Daamahuura, King of Asuras, arrived at the Naaga's dwelling and said: 'You have truly gained great freedom over the people of the world. Now people are helping the Devas, causing me to be harmed and diminished. People rely on food to live, you should cut off the food of the people for me. If you can do this, then there will be no people, and if there are no people, the power of the Devas will be weakened. Vaasuki Naaga King and Takshaka Naaga King are your great enemies, and I am the same to the Devas. You can destroy the human realm for me, because they are my enemies.' At that time, the evil Naaga, hearing Daamahuura, the brave and strong King of Asuras, say this, replied: 'Very good! I shall be your companion and help each other.'
At this time, the Naaga King entered his palace, arose great anger, and shook the great waters, affecting one hundred Yojana (an ancient Indian unit of distance, approximately 7-9 kilometers), two hundred Yojana, and three hundred Yojana. The land dwells on the water, and because of the movement of the water, the land also moves. After these evil Naagas who do not follow the right Dharma shook the earth, the various philosophers in the world who hold wrong views all said: 'The appearance of such phenomena indicates that the country will experience famine or poor harvests, or it indicates a good harvest; or it indicates that the king has passed away and the ministers are suffering calamity; or it indicates that the king will have miraculous auspiciousness; or it indicates that war will break out; or it indicates peace and tranquility; or it indicates floods; or it indicates a great drought.' The world's fortune-tellers interpret the signs of earthquakes in this way, but they cannot know the true cause of earthquakes. There are other causes that cause the earth to shake, and the earth shakes according to the causes and conditions of the good and bad karma performed by various sentient beings. There is a wind beneath the earth called the Supporting Wind, and the movement of the Supporting Wind causes the great waters to move; the movement of the great waters causes the earth to move, affecting fifty Yojana, or one hundred Yojana, or two hundred Yojana, or three hundred Yojana, or four hundred Yojana. As the extent of the wind varies, so does the movement of the water; as the extent of the water varies, so does the movement of the earth.
What is the cause and condition by which the movement of the wind causes the movement of the water, and the movement of the water causes the movement of the earth?
？即以聞慧天眼觀察：風持於水，水持于地，以風動故，大水則動；以水動故，大地則動。是為二因緣，故令地大動。
「彼比丘觀二種動：若善因緣動，眾生豐樂無諸衰患；若諸眾生作不善行因緣動者，眾生則有不善事起。善不善等一切諸業，從因緣生，非無因生，非有作者，因果相似而得果報。邪見相師不識因果，作是說言：天帝動地；或言風動，災禍豐樂、饑儉荒壞，王者吉兇，風雨旱澇，兵革軍陣或起不起，天牛婆羅門或善或惡。世間相師占相吉兇，觀星宿者不識因果，但作此說。記說百災，一言有徴。愚人皆謂我此書記最勝無比。
「複次，比丘知業果報，觀陀摩睺阿修羅勇健阿修羅王、非法惱亂惡龍王等。具觀察已，為利一切諸世間故，思惟觀察：云何惡龍弊阿修羅，何因緣故損減不勝，不作衰損壞諸世間？即以聞慧知：閻浮提人若修行正法、孝養父母，供養沙門、婆羅門及諸耆老，若王大臣修行正法，爾時地神諸夜叉等，見彼惡龍、惡阿修羅欲行非法壞諸世間，即向大海至婆修吉龍王、德叉迦龍王等諸龍王所說如是事，復告虛空諸夜叉等說如上事。時虛空中諸夜叉等，聞諸地神說是語已，即以大身大神通力，生大瞋恚，口中出煙，乘空上行，往詣四天王所，說如是言：『提婆天王！惱亂惡
【現代漢語翻譯】 現代漢語譯本： 『那麼，』他以聽聞和智慧的天眼觀察到：風支撐著水，水支撐著大地。因為風的運動，巨大的水體也隨之運動；因為水的運動，大地也隨之震動。這是兩種因緣，導致大地劇烈震動。
『那位比丘觀察到兩種震動：如果是好的因緣導致的震動，眾生就會豐衣足食，沒有各種衰敗和災患；如果眾生做了不善的行為而導致的震動，眾生就會有不好的事情發生。善與不善等一切諸業，都是從因緣而生，不是沒有原因產生的，也不是有創造者，因果相似而得到果報。邪見的相師不認識因果，就說：天帝震動了大地；或者說是風在震動，導致災禍豐樂、饑荒貧乏、荒蕪破壞，君王的吉兇，風雨旱澇，戰爭軍陣的發生或不發生，天牛婆羅門的好壞。世間的相師占卜吉兇，觀察星宿的人不認識因果，只是這樣說。記載預言各種災難，一句話應驗了，愚蠢的人都認為我這本書是最殊勝無比的。
『再者，比丘知道業的果報，觀察陀摩睺（Dhamamahu，一種阿修羅名）阿修羅、勇健阿修羅王、非法惱亂的惡龍王等。仔細觀察后，爲了利益一切世間，思考觀察：為什麼惡龍和邪惡的阿修羅會衰弱不勝，不能造成衰敗和破壞世間？他以聽聞和智慧知道：閻浮提（Jambudvipa，我們所居住的這個世界）的人如果修行正法、孝養父母，供養沙門（Shramana，出家修道者）、婆羅門（Brahmana，印度教祭司）以及各位年長者，如果國王大臣修行正法，這時地神和各位夜叉（Yaksa，一種守護神）等，看到那些惡龍、惡阿修羅想要做非法之事，破壞世間，就向大海中的婆修吉龍王（Vasuki，龍王名）、德叉迦龍王（Taksaka，龍王名）等各位龍王稟告這些事情，又告訴虛空中的各位夜叉等說同樣的事情。這時虛空中的各位夜叉等，聽到各位地神說這些話后，就以巨大的身軀和神通力量，生起巨大的憤怒，口中吐出煙霧，乘空向上，前往四天王（Caturmaharajika，佛教的護法天神）處，這樣說道：『提婆天王（Deva，天神）！那些惱亂世間的惡
【English Translation】 English version: 『Then,』 he observes with the divine eye of hearing and wisdom: wind supports water, and water supports the earth. Because of the movement of the wind, the great waters also move; because of the movement of the water, the earth also shakes. These are the two causes and conditions that cause the great earth to shake.
『That Bhiksu (Buddhist monk) observes two kinds of shaking: if the shaking is caused by good causes and conditions, beings will be prosperous and free from all decay and suffering; if the shaking is caused by beings performing unwholesome actions, then unwholesome events will arise for beings. All actions, whether good or unwholesome, arise from causes and conditions; they are not without cause, nor are they created by someone. Cause and effect are similar, and one receives the corresponding result. Those with wrong views do not recognize cause and effect, and say: the Deva (god) shakes the earth; or that the wind shakes it, causing prosperity or disaster, famine or abundance, desolation or destruction, the king's fortune or misfortune, rain or drought, war or peace, whether armies arise or not, and whether the heavenly cow Brahmanas (Hindu priests) are good or evil. Worldly fortune-tellers predict good or bad omens, and those who observe the stars do not recognize cause and effect, but simply say these things. They record and predict hundreds of disasters, and when one word comes true, foolish people all think that my book is the most supreme and unparalleled.
『Furthermore, the Bhiksu knows the results of karma, and observes Dhamamahu (name of an Asura), the valiant Asura king, and the evil Naga (dragon) kings who cause trouble unlawfully. After careful observation, for the benefit of all worlds, he contemplates: why do the evil Nagas and wicked Asuras become weak and unable to cause decay and destruction to the world? He knows through hearing and wisdom: if the people of Jambudvipa (the world we live in) practice the Dharma (Buddhist teachings), are filial to their parents, and make offerings to Shramanas (ascetics), Brahmanas (Hindu priests), and all elders, and if the king and ministers practice the Dharma, then the earth gods and Yakshas (guardian spirits), seeing those evil Nagas and wicked Asuras wanting to do unlawful things and destroy the world, will report these matters to the Naga king Vasuki (name of a Naga king) in the great ocean, the Naga king Taksaka (name of a Naga king), and all the other Naga kings, and will also tell the Yakshas in the sky the same things. Then the Yakshas in the sky, hearing these words from the earth gods, will, with their great bodies and supernatural powers, generate great anger, emit smoke from their mouths, ascend into the sky, and go to the Four Heavenly Kings (Caturmaharajika, the four guardian deities of Buddhism), saying: 『Deva kings! Those evil ones who trouble the world
龍、弊阿修羅，今欲破壞閻浮提中順法修行孝養之人。』
「閻浮提中邪見論師見彼夜叉口中出煙，謂彗星出，言是閻羅王一百一子，不知乃是一百一大力夜叉。時彼世人，或有見者、有不見者。世俗相師說言：『是閻羅王一百一子。』不如實知，妄生分別，言彗星出：或言豐樂，或言饑饉，或言王者吉祥，或言王崩，或說兵起、或言不起，或言牛婆羅門吉與不吉，或言水旱災異，或言某國兇衰、或言某國無事。雖作此說，虛妄不實。
「複次，比丘知業果報，觀于惡龍、惡阿修羅所行之法。彼以聞慧見：彼大身大神通力行使夜叉，告諸天眾說如上事，時四天王告夜叉曰：『汝莫怖畏，汝莫怖畏！諸天尊勝，阿修羅眾怯弱下劣，何所能為？所以者何？閻浮提人修行正法，孝養父母，供養沙門、婆羅門，恭敬長宿。以是義故我眾增長，阿修羅弱，無所能為。』時虛空神諸大神通大夜叉等聞天所說，歡喜踴躍，于彼惡龍、阿修羅所，生大瞋恚，即下欲詣法行龍王婆修吉、德叉迦等諸龍王所，說上因緣。從空而下，一切身份光焰騰赫，見是相者，皆言憂流迦下(魏言天狗下)。若其夜下，世人皆見；若晝下者，或見不見。下入大海至彼法行大龍王所，說上因緣。見是相已，世間邪見諸咒術師咸作異說：是相出者
【現代漢語翻譯】 現代漢語譯本：『龍和邪惡的阿修羅現在想要破壞閻浮提（Jambudvipa，指我們所居住的這個世界）中那些遵循佛法修行和孝養父母的人。』
『閻浮提中持邪見的論師看見那夜叉口中吐出煙霧，就說是彗星出現，說是閻羅王（Yama，掌管死亡的神）的一百零一個兒子，卻不知道那是一百個強大的夜叉。當時世人，有的看見，有的沒看見。世俗的相士說：『這是閻羅王的一百零一個兒子。』他們不能如實地瞭解真相，妄加分別，說彗星出現：或者說會豐收，或者說會饑荒，或者說君王吉祥，或者說君王駕崩，或者說會發生戰爭，或者說不會發生戰爭，或者說牛和婆羅門（Brahmin，印度教祭司）是吉利還是不吉利，或者說會有水災旱災等災異，或者說某個國家會衰敗，或者說某個國家平安無事。』雖然他們這樣說，但都是虛妄不實的。
『再者，比丘（bhiksu，佛教出家人）通過了解業果報應，觀察惡龍和惡阿修羅所做的事情。他通過聽聞佛法獲得的智慧看到：那些擁有巨大身軀和神通力的夜叉，告訴諸天眾說了上述的事情。當時，四大天王（Four Heavenly Kings）告訴夜叉說：『你們不要害怕，你們不要害怕！諸天是尊貴而強大的，阿修羅眾是怯懦而低劣的，他們能做什麼呢？這是因為閻浮提的人修行正法，孝養父母，供養沙門（sramana，出家修行者）和婆羅門，恭敬年長的有德之人。因為這個原因，我們的人數增長，阿修羅的力量衰弱，他們什麼也做不了。』當時，虛空中的神和那些擁有大神通的夜叉等聽到天人所說，歡喜踴躍，對那些惡龍和阿修羅生起極大的瞋恨，立即地獄想要去法行龍王婆修吉（Vasuki，蛇王）、德叉迦（Takshaka，蛇王）等諸龍王那裡，說明上述的因緣。他們從空中下來，全身都散發著光焰，看見這種景象的人，都說是憂流迦下（Ulkas，魏國人說是天狗下凡）。如果是在晚上下來，世人都能看見；如果是在白天下來，有的人能看見，有的人看不見。他們下到大海，到達那些奉行佛法的大龍王那裡，說明上述的因緣。看見這種景象后，世間持邪見的咒術師們都做出不同的解釋：這種景象出現，
【English Translation】 English version: 'The dragons and evil Asuras (demigods of wrath and power) now intend to destroy those in Jambudvipa (the continent where we live) who cultivate according to the Dharma and are filial to their parents.'
'The heretical teachers in Jambudvipa, seeing smoke coming from the Yaksha's (a type of nature spirit) mouth, said it was a comet, saying it was the one hundred and first son of Yama (the god of death), but they did not know that it was one hundred great and powerful Yakshas. At that time, some people saw it, and some did not. Worldly fortune-tellers said, 'This is the one hundred and first son of Yama.' They did not truly understand, and made false distinctions, saying that a comet had appeared: some said it would be a year of abundance, some said it would be a year of famine, some said the king would be auspicious, some said the king would die, some said war would break out, some said war would not break out, some said that cows and Brahmins (priests in Hinduism) would be auspicious or inauspicious, some said there would be floods and droughts, some said a certain country would decline, and some said a certain country would be at peace.' Although they said these things, they were false and untrue.
'Furthermore, a Bhikshu (a Buddhist monk) knowing the results of karma, observes the practices of evil dragons and evil Asuras. He sees with the wisdom gained from hearing the Dharma: those great-bodied and powerful Yakshas told the heavenly hosts the above matters. At that time, the Four Heavenly Kings told the Yakshas, 'Do not be afraid, do not be afraid! The gods are noble and victorious, the Asuras are timid and inferior, what can they do? This is because the people of Jambudvipa cultivate the right Dharma, are filial to their parents, make offerings to Sramanas (wandering ascetics) and Brahmins, and respect the elders. For this reason, our numbers increase, the power of the Asuras weakens, and they can do nothing.' At that time, the gods in the sky and those great and powerful Yakshas, hearing what the gods said, rejoiced and were filled with great anger towards those evil dragons and Asuras, and immediately descended, wanting to go to the Dharma-practicing dragon kings Vasuki (a serpent king), Takshaka (a serpent king), and the other dragon kings, to explain the above causes and conditions. They descended from the sky, their whole bodies emitting flames, and those who saw this sign said that Ulkas (in the Wei kingdom, people said it was a heavenly dog descending) had descended. If they descended at night, everyone would see them; if they descended during the day, some would see them, and some would not. They descended into the sea, arrived at the great dragon kings who practiced the Dharma, and explained the above causes and conditions. Seeing this sign, the heretical sorcerers of the world all made different interpretations: when this sign appears,
，或言豐樂，或言饑饉，或言王者吉兇，或言兵起、或言不起，或言人民喪歿、或言不死，或言牛婆羅門有吉不吉。雖作此說，不知業果，隨相似說，無有真實。
「複次，比丘觀憂流迦天火下者，復有因緣，憂流迦下。諸天欲行，宮殿隨身，其行速疾，二殿並馳，互相研磨令火熾焰，光明騰赫，從上而下。世人見已，諸咒術師及占星者作如是說：世間饑饉、或言豐樂，或言王者吉兇災祥，或言國土安寧、或言荒壞，或言畜生疫病流行民遭重疾、或言人畜安吉無為。諸世邪論雖作此說，而不能知相之因緣。何以故？但隨相說，不識業果故。所以者何？一切世間、沙門、婆羅門、若天、魔、梵、若阿修羅，不能如是知微細業因緣果報，不能思惟我此法律十善業道，唯除如來。
「複次，比丘知業果報，觀于空行大力夜叉，云何而得此大勢力，能行天上、能至大海法行龍王所？彼以聞慧見：空行夜叉大神通力入大海中，至婆修吉、德叉迦隨順法行大龍王所，說如是言：『陀摩睺阿修羅勇健阿修羅王至一切觀池，自觀其身（如上所說）。』時婆修吉德叉迦等諸大龍王，聞夜叉說，告夜叉曰：『非法惡龍，我當呵責，令其折伏。我當於彼閻浮提中降澍時雨，令閻浮提人百穀苗稼悉得增長，豐樂安隱。』夜叉聞已，
【現代漢語翻譯】 現代漢語譯本：或者說年成豐收，或者說發生饑荒，或者說國王的吉兇，或者說戰爭爆發或者不爆發，或者說人民死亡或者不死，或者說牛和婆羅門是吉祥或者不吉祥。雖然這樣說，卻不知道業的果報，只是根據表象來猜測，沒有真實的依據。
『再者，比丘觀察憂流迦天火下墜的原因，還有其他的因緣。諸天要出行時，宮殿跟隨自身，速度非常快，兩座宮殿並排奔馳，互相摩擦導致火焰熾盛，光明照耀，從上而下。世人看到后，那些咒術師和占星家就說：世間將要發生饑荒或者年成豐收，或者說國王有吉兇災禍，或者說國家安定或者荒廢，或者說牲畜發生瘟疫，疾病流行，人民遭受重病，或者說人畜平安無事。這些世俗的邪說雖然這樣說，卻不能知道這些現象的真正原因。為什麼呢？因為他們只是根據表象來猜測，不瞭解業的果報。這是為什麼呢？因為一切世間，無論是沙門（出家修道者）、婆羅門（祭司），還是天、魔、梵天、阿修羅，都不能像如來這樣，瞭解微細的業因緣果報，不能思考我所說的這十善業道，只有如來才能完全瞭解。』
『再者，比丘瞭解業的果報，觀察那些在空中飛行的大力夜叉（守護神），他們是如何獲得如此大的勢力，能夠在天上飛行，能夠到達大海中守法的龍王那裡的呢？通過聽聞智慧，他看到：空行夜叉以大神通力進入大海，到達婆修吉（Vasuki）、德叉迦（Takshaka）等遵守正法的大龍王那裡，對他們說：『陀摩睺（Dhamahou）阿修羅，勇健的阿修羅王，到達一切觀池，自己觀看自己的身體（如上面所說的）。』當時，婆修吉、德叉迦等各位大龍王，聽到夜叉所說，告訴夜叉說：『這個不合法的惡龍，我應當呵斥他，讓他屈服。我應當在這閻浮提（Jambudvipa）中降下及時的雨水，讓閻浮提的人民的各種穀物莊稼都能夠生長，豐收安樂。』夜叉聽了之後，
【English Translation】 English version: Some say there will be abundance and joy, others say there will be famine and scarcity. Some speak of the king's fortune, good or bad; some say war will arise, others say it will not. Some say the people will die, others say they will not. Some say the cows and Brahmins will have good or bad fortune. Although they make such pronouncements, they do not understand the consequences of karma. They speak according to appearances, without any truth.
Furthermore, a Bhiksu (Buddhist monk) observing the cause of the fire falling from the Urukas (a type of celestial being) heavens, sees another cause for the Urukas' descent. When the Devas (gods) wish to travel, their palaces follow them. Their movement is swift, and the two palaces race side by side, grinding against each other, causing flames to ignite, radiating light that descends from above. When people see this, the mantra practitioners and astrologers say: 'The world will experience famine or abundance, the king will have good or bad fortune, the country will be peaceful or desolate, livestock will suffer from epidemics and people will suffer from severe illnesses, or people and livestock will be safe and without trouble.' Although these worldly false theories make such pronouncements, they cannot know the true cause of these phenomena. Why? Because they only speak according to appearances, without understanding the consequences of karma. Why is this so? Because all beings in the world, whether Sramanas (ascetics), Brahmanas (priests), Devas, Maras (demons), Brahmas (creator gods), or Asuras (demigods), cannot understand the subtle causes and consequences of karma in the way that the Tathagata (Buddha) does. They cannot contemplate the ten paths of good karma in my teachings, except for the Tathagata.
Furthermore, a Bhiksu knowing the consequences of karma, observes how the powerful Yakshas (nature spirits) who travel in the sky obtain such great power, enabling them to fly in the heavens and reach the Dharma-abiding Dragon Kings in the great ocean. Through wisdom gained from hearing, he sees: the sky-traveling Yaksha, with great supernatural power, enters the great ocean and reaches Vasuki (a Naga king), Takshaka (a Naga king), and other great Dragon Kings who abide by the Dharma. He says to them: 'Dhamahou (an Asura), the valiant Asura King, has arrived at the All-Seeing Pool and is observing his own body (as described above).' At that time, Vasuki, Takshaka, and the other great Dragon Kings, hearing what the Yaksha said, tell the Yaksha: 'This unlawful and evil dragon, I shall rebuke him and make him submit. I shall send timely rain in this Jambudvipa (the continent where humans live), so that the people of Jambudvipa will have abundant growth of all grains and crops, and enjoy prosperity and peace.' Upon hearing this, the Yaksha,
歡喜而去。時大龍王婆修吉、德叉迦諸龍王等，自莊嚴已，往至非法惡龍惱亂龍王、奮迅龍王諸惡龍所，作如是言：『汝行非法，好作眾惡；我行正法，隨順眾善。汝於我等，非為善伴。我今欲與汝鬥，決其勝負。』時惱亂龍、奮迅龍等，聞是語已，即起莊嚴，震雷耀電、霹靂起火、降澍大雨。
「若閻浮提人孝養父母，供養沙門及婆羅門、耆舊長宿，時婆修吉、德叉迦龍王等則得勝力，惱亂奮迅惡龍王等，破壞還退，令閻浮提雨澤以時，人民豐樂。時諸咒師占星宿者，妄作邪說，言八曜等功德相故、二十八宿功德相故，是故依時降澍大雨；牛婆羅門力故，令天降雨，非余因緣。若閻浮提人不孝父母、不供養沙門婆羅門、不敬尊長、不行正法，婆修吉、德叉迦如法龍等退沒不如，時惱亂龍奮迅龍等，得大勢力，令閻浮提雨澤不時，災旱水澇，人民饑饉。世間邪見咒術占星諸相師等，作如是說：八曜過故，時節過故，卦相過故。諸外道等，不識業果，不知以眾人行惡令國災儉，更作異說，非如實見。何以故？若天世間、若魔世間、若梵世間，若沙門、婆羅門，非其境界，唯除如來及我弟子諸沙門等，聞我所說諸業果報，及餘業報決定之相，非是餘人能知此業。
「複次，比丘知業果報，觀陀摩睺阿修羅所住
【現代漢語翻譯】 現代漢語譯本：他們歡喜地離開了。當時，大龍王婆修吉（Vasuki，一種龍王的名字）、德叉迦（Takshaka，另一種龍王的名字）等龍王，各自莊嚴自身后，前往那些被非法惡龍惱亂龍王、奮迅龍王等惡龍所佔據的地方，這樣說道：『你們行事非法，喜好作惡；我們行事正當，順應眾善。你們對於我們來說，不是好的夥伴。我們現在要和你們戰鬥，決出勝負。』當時，惱亂龍、奮迅龍等聽到這些話后，立即開始莊嚴自身，震動雷霆，閃耀電光，霹靂引發火焰，降下大雨。 『如果閻浮提（Jambudvipa，我們所居住的大陸）的人們孝順父母，供養沙門（Shramana，佛教修行者）以及婆羅門（Brahmana，印度教祭司）、年長有德之人，那麼婆修吉、德叉迦龍王等就能獲得勝利的力量，惱亂龍、奮迅龍等惡龍王就會被擊敗退卻，使得閻浮提風調雨順，人民豐衣足食。』當時，一些咒師和占星者，胡亂作出邪惡的說法，說是因為八曜（Ashta Graha，古代印度占星術中的八個星體）等的功德相、二十八宿（Nakshatra，印度占星術中的28個星群）的功德相，所以才能依時降下大雨；是因為牛和婆羅門的力量，才使得天降雨，而不是其他原因。 『如果閻浮提的人們不孝順父母、不供養沙門婆羅門、不尊敬長輩、不行正法，那麼婆修吉、德叉迦等如法的龍就會衰退不如，當時惱亂龍、奮迅龍等就會獲得強大的勢力，使得閻浮提的雨水不按時節降落，發生旱災和水澇，人民飢餓困苦。世間那些持有邪見的咒術師、占星師等，會這樣說：是因為八曜執行過度，是因為時節變化過度，是因為卦象顯示不吉。』那些外道等，不認識業果，不知道是因為眾人行惡才導致國家災荒，反而作出其他的解釋，不是如實的見解。為什麼呢？無論是天界、魔界、梵天界，還是沙門、婆羅門，都不是他們的境界，只有如來以及我的弟子們這些沙門等，才能聽聞我所說的各種業果報應，以及其他業報的決定之相，不是其他人能夠知道這些業的。 『再次，比丘知道業果報應，觀察陀摩睺（Dhamaruchi）阿修羅（Asura，一種神）所居住的地方。
【English Translation】 English version: They departed joyfully. At that time, the great dragon kings Vasuki (a type of dragon king), Takshaka (another type of dragon king), and others, having adorned themselves, went to the places occupied by the unlawful and evil dragons, such as the troubling dragon king and the impetuous dragon king, and said thus: 'You act unlawfully and delight in doing evil; we act righteously and follow all that is good. You are not good companions for us. We now wish to fight with you and determine the victor.' At that time, the troubling dragon and the impetuous dragon, upon hearing these words, immediately began to adorn themselves, shaking with thunder, flashing with lightning, with thunderbolts igniting fire, and sending down heavy rain. 'If the people of Jambudvipa (the continent we inhabit) are filial to their parents, make offerings to Shramanas (Buddhist practitioners) and Brahmanas (Hindu priests), and to the elderly and virtuous, then the dragon kings Vasuki and Takshaka will gain victorious strength, and the troubling and impetuous evil dragon kings will be defeated and retreat, causing Jambudvipa to have timely rain and the people to be prosperous.' At that time, some sorcerers and astrologers made false and evil claims, saying that it was because of the meritorious aspects of the eight planets (Ashta Graha, the eight celestial bodies in ancient Indian astrology), and the meritorious aspects of the twenty-eight constellations (Nakshatra, the 28 lunar mansions in Indian astrology), that timely rain fell; it was because of the power of cows and Brahmanas that the heavens sent rain, and not for any other reason. 'If the people of Jambudvipa are not filial to their parents, do not make offerings to Shramanas and Brahmanas, do not respect elders, and do not practice the righteous Dharma, then the lawful dragons such as Vasuki and Takshaka will decline and be inferior, and at that time the troubling and impetuous dragons will gain great power, causing the rain in Jambudvipa to be untimely, resulting in droughts and floods, and the people will suffer from hunger and hardship.' Those with perverse views in the world, such as sorcerers and astrologers, say thus: 'It is because the eight planets have transgressed, because the seasons have transgressed, because the divination signs are inauspicious.' Those non-Buddhists do not recognize the consequences of karma, and do not know that it is because people commit evil that the country suffers from disaster and famine, and instead make other explanations, which are not true views. Why is this? Whether it be the world of gods, the world of demons, the world of Brahma, or Shramanas and Brahmanas, it is not their realm, only the Tathagata and my disciples, the Shramanas, can hear about the various karmic retributions that I speak of, and the definite aspects of other karmic retributions; it is not possible for others to know these karmas. 'Furthermore, a Bhikshu (Buddhist monk) knows the retribution of karma, observing the place where Dhamaruchi (a name) the Asura (a type of deity) dwells.'
之處，若如法龍王婆修吉等，得大勢力，非法者壞。陀摩睺阿修羅住星鬘城或住林中，心懷憔悴，光明威德悉亦損減，羞愧愁戚，自入其宮，作如是念：『我今何時能破諸天？』時陀摩睺思惟是已，即往羅睺阿修羅所，作如是言：『阿修羅王！汝當強力，無得怯弱，不久我當破彼天眾。』羅睺阿修羅王聞是語已，告陀摩睺勇健阿修羅言：『汝莫愁怖，且自安意，不久我能壞彼天眾及其天主帝釋天王。』時陀摩睺勇健阿修羅王聞是語已，復更歡喜，還其所止。
「複次，比丘知業果報觀星鬘城已，次觀陀摩睺阿修羅王餘地園林。彼以聞慧觀：陀摩睺有異園林，縱廣一萬三千由旬，園林流池，眾鳥異類遊戲之處，蓮華浴池鳧雁鴛鴦周遍莊嚴，歡娛受樂。其地住處有七園林：一名云鬘林；二名常林；三名戲樂林；四名果常集林；五名風樂林；六名伎樂林；七名雜寶林。是為七種大林。陀摩睺阿修羅之所住處，多諸眾侶，以自業力皆受富樂悉滿其中。
「複次，比丘知業果報，觀陀摩睺阿修羅受業報果。以何業故生於彼處？即以聞慧知：此眾生於前身時，作大施會供養外道，行不凈施，雜漏不堅，以種種食施於破戒雜行之人，心無正思。如是施已，命終生於畜生之中，受陀摩睺阿修羅身，以下中上業，所得樂報亦
【現代漢語翻譯】 現代漢語譯本： 之處，如果如法，龍王婆修吉（Vasuki，印度神話中的蛇王）等，就能得到強大的力量，不合法的就會被摧毀。陀摩睺阿修羅（Dānavas，惡魔種族）住在星鬘城（Star Garland City）或者住在林中，內心憔悴，光明和威德都減損了，羞愧憂愁，自己回到宮殿里，心想：『我什麼時候才能打敗那些天人呢？』當時陀摩睺思考完畢，就去羅睺阿修羅（Rāhu，阿修羅之王）那裡，這樣說：『阿修羅王！您應該強大有力，不要膽怯軟弱，不久我就會打敗那些天眾。』羅睺阿修羅王聽到這些話后，告訴陀摩睺勇健阿修羅說：『你不要愁苦害怕，暫且安心，不久我就能摧毀那些天眾以及他們的天主帝釋天王（Indra，天神之王）。』當時陀摩睺勇健阿修羅王聽到這些話后，又更加歡喜，回到他所居住的地方。
『此外，比丘瞭解業果報應，觀察星鬘城后，接著觀察陀摩睺阿修羅王的其他園林。他用聽聞的智慧觀察到：陀摩睺有特別的園林，縱橫一萬三千由旬（Yojana，古印度長度單位），園林中有流動的池水，各種不同的鳥類嬉戲的地方，蓮花浴池裡有野鴨、大雁、鴛鴦，周圍裝飾得很莊嚴，充滿歡樂。他的住處有七個園林：第一個叫云鬘林（Cloud Garland Grove）；第二個叫常林（Eternal Grove）；第三個叫戲樂林（Playful Grove）；第四個叫果常集林（Fruitful Grove）；第五個叫風樂林（Windy Grove）；第六個叫伎樂林（Musical Grove）；第七個叫雜寶林（Jeweled Grove）。這就是七種大林。陀摩睺阿修羅居住的地方，有很多同伴，都因為自己的業力而享受富裕快樂的生活，充滿了整個地方。
『此外，比丘瞭解業果報應，觀察陀摩睺阿修羅所受的業報果報。因為什麼業而生在那裡呢？就用聽聞的智慧知道：這些眾生在前世，舉辦大型佈施法會供養外道，進行不清凈的佈施，雜亂有漏洞不堅固，用各種食物佈施給破戒雜行的人，心中沒有正確的思考。這樣佈施后，命終後生在畜生道中，得到陀摩睺阿修羅的身軀，因為下、中、上等的業，所得到的快樂果報也』
【English Translation】 English version: There, if according to the Dharma, Dragon Kings like Vasuki (Vasuki, the serpent king in Indian mythology) and others, obtain great power, those who are not according to the Dharma are destroyed. The Dānavas (Dānavas, a race of demons) dwell in Star Garland City or in the forests, their hearts weary, their light and majesty diminished, ashamed and sorrowful, they return to their palaces, thinking: 'When will I be able to defeat those devas?' Then, having pondered this, the Dānavas go to Rāhu (Rāhu, the king of the Asuras), saying: 'O King of the Asuras! You should be strong and powerful, do not be timid and weak, soon I will defeat those devas.' Having heard these words, Rāhu, the King of the Asuras, tells the valiant Dānavas: 'Do not be sorrowful or afraid, but be at ease, soon I will be able to destroy those devas and their lord, Indra (Indra, the king of the gods).』 Then, having heard these words, the valiant Dānavas are even more delighted and return to their dwellings.
『Furthermore, the Bhikshu, understanding the retribution of karma, having observed Star Garland City, then observes the other gardens of Dānavas, the King of the Asuras. He observes with the wisdom of hearing: Dānavas has special gardens, thirteen thousand yojanas (Yojana, an ancient Indian unit of length) in length and breadth, gardens with flowing pools, places where various kinds of birds play, lotus ponds adorned with ducks, geese, and mandarin ducks all around, full of joy. In his dwelling place, there are seven gardens: the first is called Cloud Garland Grove; the second is called Eternal Grove; the third is called Playful Grove; the fourth is called Fruitful Grove; the fifth is called Windy Grove; the sixth is called Musical Grove; the seventh is called Jeweled Grove. These are the seven great groves. The place where Dānavas dwells is filled with many companions, all enjoying wealth and happiness due to their own karma.
『Furthermore, the Bhikshu, understanding the retribution of karma, observes the karmic rewards received by Dānavas. What karma caused him to be born there? He knows with the wisdom of hearing: These beings, in their previous lives, held great almsgiving ceremonies to make offerings to heretics, performed impure almsgiving, which was mixed, flawed, and not firm, giving various foods to those who break the precepts and engage in mixed practices, without correct thought in their minds. Having given in this way, upon death, they are born among the animals, receiving the body of Dānavas, the Asura, and because of their inferior, middling, and superior karma, the resulting happiness is also』
下中上，因果相類。
「複次，比丘知業果報，觀勇健阿修羅王業之果報。以何業報得阿修羅王？彼以聞慧見：此眾生於人中時，喜作賊盜偷竊他物，以不正思，施離欲外道，充足飲食。以是因緣生阿修羅中。
「複次，比丘觀陀摩睺阿修羅壽命修促。彼以聞慧、天眼觀察見：阿修羅壽六千歲，于閻浮提中六百歲以為陀摩睺阿修羅中一日一夜。如是壽命滿六千歲，少出多減，命亦不定。以善不善業因緣故，為畜生道業果所攝，于阿修羅為第二地。觀第二地已，隨順法行，觀一切眾生。順法眾生、法護眾生、一切生死所攝眾生，善業生於人天之中，惡不善業生於地獄、餓鬼、畜生。
「複次，比丘知業果報，觀天使者聞虛空中神通夜叉說是事已，為何所作？彼以聞慧知：天使者往詣護世鬘持天所，作如是言：『阿修羅眾不順法行，教諸惡龍為閻浮提順法行善諸福德人作不饒益，衰害惱亂。所以者何？恐彼行善順法之人命終生天，彼作是念：「閻浮提人以食因緣，能行佈施、持戒、智慧，汝當往至閻浮提中降澍惡雨，害民百穀。」空行順法諸夜叉等，來至我所，說如是事。我今語汝，汝可展轉告余天眾——若軍持天、三箜篌天、常恣意天——說如是事，普令得聞。』時四大天王聞其所說，往詣善見城中
【現代漢語翻譯】 現代漢語譯本：下、中、上，因果的類別也各不相同。
『再者，比丘瞭解業的果報，觀察勇健阿修羅王（Asura King，一種神道生物）的業報。他以何種業報成為阿修羅王？他通過聽聞和智慧觀察到：此眾生在人道時，喜歡做盜賊，偷竊他人的財物，以不正當的念頭，佈施給離欲的外道，並提供充足的飲食。因為這樣的因緣，他轉生到阿修羅道中。
『再者，比丘觀察陀摩睺阿修羅（Dhamamuhu Asura，一種阿修羅）的壽命短暫。他通過聽聞的智慧和天眼觀察到：阿修羅的壽命是六千年，在閻浮提（Jambudvipa，我們所居住的娑婆世界）的六百年相當於陀摩睺阿修羅的一日一夜。如此這般，壽命滿六千年，略有超出，多數減少，壽命也不確定。由於善與不善的業因緣，被畜生道的業果所攝，在阿修羅道中屬於第二等。觀察完第二等之後，隨順佛法修行，觀察一切眾生。隨順佛法的眾生、佛法所護佑的眾生、一切被生死所束縛的眾生，他們的善業使他們轉生到人道或天道之中，而惡的不善業使他們轉生到地獄、餓鬼、畜生道中。
『再者，比丘瞭解業的果報，觀察天使（messenger of the gods）在聽到虛空中的神通夜叉（Yaksa，一種守護神）說了這些事情之後，做了什麼？他通過聽聞的智慧知道：天使前往護世鬘持天（guardian deity）那裡，這樣說道：『阿修羅眾不遵守佛法修行，教唆各種惡龍，對閻浮提中遵守佛法修行、行善積德的人們製造不利，進行衰損、傷害和惱亂。這是因為什麼呢？因為他們害怕那些行善遵守佛法的人命終之後轉生到天道，他們這樣想：「閻浮提的人因為食物的因緣，能夠行佈施、持戒、修習智慧，你們應當前往閻浮提降下惡雨，危害百姓和莊稼。」空行順法的各種夜叉等，來到我這裡，說了這些事情。我現在告訴你，你可以轉告其他的諸天——比如軍持天（Kundali deva）、三箜篌天（three harps deva）、常恣意天（deva of constant indulgence）——告訴他們這些事情，普遍讓他們知曉。』當時，四大天王（Four Heavenly Kings）聽到他所說的話，前往善見城（Sudarsana，帝釋天所居住的城市）中。
【English Translation】 English version: Inferior, middle, and superior, the categories of cause and effect are also different.
'Furthermore, a Bhiksu (Buddhist monk) understands the retribution of karma, observing the karmic retribution of the valiant Asura King (Asura King, a type of divine being). By what karmic retribution did he become an Asura King? He sees through hearing and wisdom: This being, when in the human realm, liked to act as a thief, stealing the possessions of others, and with improper thoughts, gave offerings to non-Buddhist ascetics who were detached from desires, providing them with ample food and drink. Because of this cause, he was born into the Asura realm.'
'Furthermore, a Bhiksu observes that the lifespan of the Dhamamuhu Asura (Dhamamuhu Asura, a type of Asura) is short. He observes through the wisdom of hearing and the divine eye: The lifespan of an Asura is six thousand years, and six hundred years in Jambudvipa (Jambudvipa, the world we live in) is equivalent to one day and night for the Dhamamuhu Asura. Thus, the lifespan is six thousand years, with slight extensions and mostly reductions, and the lifespan is also uncertain. Due to the karmic causes of good and bad deeds, he is governed by the karmic results of the animal realm, and in the Asura realm, he belongs to the second level. After observing the second level, he practices in accordance with the Dharma, observing all sentient beings. Sentient beings who follow the Dharma, sentient beings protected by the Dharma, all sentient beings bound by birth and death, their good deeds cause them to be reborn in the human or heavenly realms, while evil and unwholesome deeds cause them to be reborn in hell, the realm of hungry ghosts, or the animal realm.'
'Furthermore, a Bhiksu understands the retribution of karma, observing what the messenger of the gods (messenger of the gods) did after hearing these things said by the supernatural Yaksa (Yaksa, a type of guardian deity) in the empty sky. He knows through the wisdom of hearing: The messenger went to the guardian deity, Mānadhara (guardian deity), and said: 'The Asura beings do not follow the Dharma in their practice, and they instigate various evil dragons to create disadvantage, harm, and disturbance to those in Jambudvipa who follow the Dharma in their practice and accumulate merit. Why is this? Because they fear that those who practice good and follow the Dharma will be reborn in the heavenly realms after death, they think: "The people of Jambudvipa, because of the cause of food, are able to practice generosity, uphold precepts, and cultivate wisdom, you should go to Jambudvipa and send down evil rain, harming the people and crops." Various Yaksa who travel in the sky and follow the Dharma have come to me and told me these things. I am now telling you, you can relay this to the other devas—such as Kundali deva (Kundali deva), the three harps deva (three harps deva), and the deva of constant indulgence (deva of constant indulgence)—tell them these things, and let them all know.' At that time, the Four Heavenly Kings (Four Heavenly Kings), hearing what he said, went to the city of Sudarsana (Sudarsana, the city where Indra lives).
善法堂上，五欲功德眷屬具足憍尸迦天王所，廣說上事。天主憍尸迦即告護世四天王言：『汝當往詣閻浮提觀諸眾生，有信佛寶、法寶、比丘僧寶，供養沙門、婆羅門、耆舊長宿，知恩報恩、質直有信、孝養父母、受持齋戒、不諂不佞，不以斗秤欺誑於人互相陵易。』
「爾時，護世四大天王聞是語已，為利眾生，下閻浮提，一一國土、一一聚落、一一城邑軍營村柵，一一觀察修行法教，遍行普觀。爾時，護世四大天王見閻浮提人隨順法行，孝養父母、敬信三寶，見此事已，即詣大海大龍王宮戲樂城內婆修吉、德叉迦等大龍王所，作如是言：『法行龍王！勿怖，勿怖！非法減少，正法增長，破壞闇冥，顯發光明，動魔軍眾，天眾增長。天人龍王樂行正法，能擊法鼓、歌頌法音，增益天眾，減損諸魔、非法惡龍及阿修羅。』時婆修吉、德叉迦等諸大龍王聞已歡喜，即白護世四天王言：『我今歡喜，天王！我今不畏非法惡龍、非法惡行弊阿修羅，不能惱亂閻浮提中法行眾生。唯愿仁者為我啟白釋迦天王。』時諸龍王說此語已，護世天王至帝釋所，具說上事。時天帝釋聞是語已，歡喜踴躍，伽陀頌曰：
「『牟尼真知說實道， 若人能行生天上， 諦行佈施修慈心， 護諸眾生說愛語。 正見清凈心離
【現代漢語翻譯】 現代漢語譯本 在善法堂上，於五欲功德和眷屬都圓滿具足的憍尸迦天王（Śakra，帝釋天）處，廣泛宣說上述事情。天主憍尸迦立即告訴護世四大天王說：『你們應當前往閻浮提（Jambudvīpa，人世間）觀察眾生，看是否有信奉佛寶、法寶、比丘僧寶，供養沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）、年老有德的長者，知恩圖報、正直誠信、孝養父母、受持齋戒、不諂媚不虛偽，不使用斗秤欺騙他人，不互相欺凌。』 『當時，護世四大天王聽了這些話后，爲了利益眾生，下到閻浮提，在每一個國土、每一個聚落、每一個城邑軍營村柵，一一觀察修行佛法的情況，普遍巡視。當時，護世四大天王看到閻浮提的人們順應佛法修行，孝養父母、敬信三寶，看到這些情況后，立即前往大海大龍王宮戲樂城內，到婆修吉（Vāsuki，龍王名）、德叉迦（Takṣaka，龍王名）等大龍王處，這樣說道：『行法的龍王！不要害怕，不要害怕！不合法的行為減少，正法增長，破壞黑暗，顯發光明，震動魔軍，天眾增長。天人龍王喜歡奉行正法，能敲擊法鼓、歌頌法音，增益天眾，減損諸魔、非法惡龍及阿修羅（Asura，非天）。』當時婆修吉、德叉迦等諸大龍王聽了后非常歡喜，立即對護世四大天王說：『我們現在非常歡喜，天王！我們現在不畏懼非法惡龍、非法惡行的邪惡阿修羅，他們不能夠惱亂閻浮提中奉行佛法的眾生。只希望仁者為我們稟告釋迦天王（Śākyamuni，釋迦牟尼佛）。』當時諸龍王說完這些話后，護世天王前往帝釋天處，詳細稟告了上述事情。當時天帝釋聽了這些話后，歡喜踴躍，用伽陀（Gāthā，偈頌）說道：』 『牟尼（牟尼，聖人）真知說真實之道，如果有人能夠奉行，就能往生天上， 真實奉行佈施，修習慈悲之心，保護所有眾生，說愛語。 正見清凈，內心遠離。
【English Translation】 English version In the Hall of Good Dharma, at the abode of Śakra (King of Gods), the King of the Thirty-three Heavens, who is fully endowed with the merits of the five desires and surrounded by his retinue, the aforementioned matters were extensively discussed. King Śakra immediately addressed the Four Guardian Kings of the World, saying: 'You should go to Jambudvīpa (the human world) to observe the beings there, to see if there are those who believe in the Three Jewels—the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel—who offer alms to Śrāmaṇas (ascetics), Brāhmaṇas (priests), and elderly and virtuous elders, who are grateful and repay kindness, who are honest and trustworthy, who are filial to their parents, who observe the precepts and fasts, who are neither flattering nor deceitful, who do not use dishonest scales to cheat others, and who do not oppress each other.' 'At that time, the Four Guardian Kings of the World, having heard these words, descended to Jambudvīpa for the benefit of all beings, observing the practice of Dharma teachings in every country, every village, every city, military camp, and settlement, and conducting a thorough inspection. Then, the Four Guardian Kings of the World, seeing that the people of Jambudvīpa were following the Dharma, being filial to their parents, and reverently believing in the Three Jewels, immediately went to the Dragon King's palace in the City of Joy within the Great Ocean, to the great Dragon Kings such as Vāsuki (a Dragon King) and Takṣaka (a Dragon King), and said to them: 'Dharma-practicing Dragon Kings! Do not be afraid, do not be afraid! Unrighteousness is decreasing, and the Righteous Dharma is increasing, destroying darkness, revealing light, shaking the armies of Mara, and increasing the heavenly hosts. The heavenly beings and Dragon Kings delight in practicing the Righteous Dharma, able to strike the Dharma drum and sing the Dharma sounds, increasing the heavenly hosts and diminishing the demons, unrighteous evil dragons, and Asuras (demi-gods).』 At that time, Vāsuki, Takṣaka, and the other great Dragon Kings, having heard this, rejoiced and immediately said to the Four Guardian Kings of the World: 'We are now joyful, O Heavenly Kings! We are now not afraid of unrighteous evil dragons or the wicked Asuras who practice unrighteousness, for they cannot disturb the Dharma-practicing beings in Jambudvīpa. We only hope that you, benevolent ones, will report this to Śākyamuni (the Buddha).' After the Dragon Kings spoke these words, the Guardian Kings of the World went to Indra (Śakra) and reported the aforementioned matters in detail. At that time, Indra, having heard these words, rejoiced and danced with joy, and recited the following Gāthā (verse):' 'The Muni (sage), with true knowledge, speaks the true path, If people can practice it, they will be reborn in the heavens, Truly practicing giving, cultivating a mind of loving-kindness, protecting all beings, speaking loving words. With right view, pure and free from defilements.'
垢， 佛說三十三天道， 凈修眾善行相應， 能以善心正依止。 從此樂處至樂處， 復從光明還入明， 譬如朝落光明花， 亦如一燈燃異燈， 若人慾得如彼燈， 莫行放逸自壞心。 若有常行凈善心， 離垢明凈如寶珠， 是人智慧離塵垢， 能至諸天所生處。 持戒習禪及三昧， 若人有能心修行， 是人智慧如真金， 必得往生諸天宮。 若有舍離於殺生， 于諸眾生起慈悲， 愍哀質直心寂靜， 如是之人生天宮。 於一切人施軟語， 舍離眾惡不善業， 惡業不能污其心， 如是之人生天宮。 若人視金如草木， 觀諸愛慾如火毒， 如是離欲智慧人， 則生天宮受快樂。 若有不為欲境惑， 不隨愛慾之因緣， 得脫三惡道怖畏， 如是之人生天上。 若見斗諍能勸喻， 知識親族及兄弟， 能善和解令無諍， 如是之人生天上。 若人離惡出欲泥， 常施一切眾生樂， 離垢寂滅心解脫， 則能破壞魔軍眾。 若能調伏於心意， 不為心意之所使， 是人清凈破怨敵， 則得上生諸天宮。 若有人能凈身業， 遠離眾惡不善法， 離欲
【現代漢語翻譯】 現代漢語譯本 垢（煩惱，污垢），佛說三十三天道（佛教宇宙觀中的一個天界）， 清凈地修習各種善行，與之相應，能夠以善良的心正確地依止。 從此快樂的地方到達更快樂的地方，又從光明進入光明， 譬如早晨凋落的光明之花，也像一盞燈點燃另一盞燈， 如果有人想要像那盞燈一樣光明，就不要放縱自己，毀壞自己的心。 如果有人經常保持清凈善良的心，遠離污垢，明亮清澈如寶珠， 這個人智慧清明，遠離塵垢，能夠到達諸天神所居住的地方。 持戒、習禪以及修習三昧（專注的狀態），如果有人能夠用心修行， 這個人的智慧就像真金一樣珍貴，必定能夠往生到諸天宮。 如果有人捨棄殺生，對一切眾生生起慈悲之心， 憐憫、正直、內心寂靜，這樣的人就能生到天宮。 對一切人說柔和的話語，捨棄各種邪惡不善的行為， 邪惡的行為不能玷污他的心，這樣的人就能生到天宮。 如果有人視金錢如草木，看待各種愛慾如同火和毒藥， 這樣遠離慾望、具有智慧的人，就能生到天宮享受快樂。 如果有人不被慾望的境界所迷惑，不隨順愛慾的因緣， 就能脫離三惡道（地獄、餓鬼、畜生）的怖畏，這樣的人就能生到天上。 如果看到爭鬥，能夠勸解開導，無論是知識淵博的人、親族還是兄弟， 能夠很好地調解，使他們不再爭鬥，這樣的人就能生到天上。 如果有人脫離邪惡，走出慾望的泥潭，經常給予一切眾生快樂， 遠離污垢，達到寂滅，內心解脫，就能摧毀魔王的軍隊。 如果能夠調伏自己的心意，不被心意所驅使， 這個人清凈無染，戰勝怨敵，就能上升到諸天宮。 如果有人能夠凈化自己的身業，遠離各種邪惡不善的法，遠離慾望
【English Translation】 English version 'A垢' (Defilement, impurity), the Buddha spoke of the path to the Trayastrimsa Heaven (a heaven in Buddhist cosmology), Purely cultivating various virtuous deeds in accordance, able to rightly rely on a benevolent heart. From this joyful place to a more joyful place, and from light entering into light again, Like a bright flower that withers in the morning, also like one lamp lighting another lamp, If one desires to be like that lamp, do not indulge and ruin one's own heart. If one constantly maintains a pure and virtuous heart, free from defilement, bright and clear like a precious jewel, This person's wisdom is clear and free from dust, able to reach the place where the gods dwell. Upholding precepts, practicing meditation, and cultivating Samadhi (a state of focused concentration), if one can diligently practice with their heart, This person's wisdom is as precious as true gold, and will surely be reborn in the heavenly palaces. If one abandons killing, and arises compassion towards all beings, With pity, honesty, and a tranquil mind, such a person is born in the heavenly palaces. Speaking gentle words to everyone, abandoning all evil and unwholesome deeds, Evil deeds cannot defile their heart, such a person is born in the heavenly palaces. If one regards gold as grass and wood, and views all desires as fire and poison, Such a wise person, free from desires, will be born in the heavenly palaces to enjoy happiness. If one is not deluded by the realm of desires, and does not follow the causes and conditions of craving, One can escape the fear of the three evil paths (hell, hungry ghosts, animals), such a person is born in the heavens. If seeing conflict, one can advise and persuade, whether it be knowledgeable people, relatives, or brothers, Able to reconcile them well, so that there is no more conflict, such a person is born in the heavens. If one departs from evil and emerges from the mud of desires, constantly giving joy to all beings, Free from defilement, attaining tranquility, and with a liberated heart, one can destroy the armies of Mara (the demon). If one can subdue one's own mind and will, and not be controlled by the mind and will, This person is pure and undefiled, defeating enemies, and will ascend to the heavenly palaces. If one can purify one's bodily actions, and stay away from all evil and unwholesome dharmas, free from desires
修習禪定樂， 如是之人生天宮。 舍離放逸惡知識， 斷除愛毒諸煩惱， 不為女人慾所縛， 如是之人生天宮。 若人於法勤精進， 佈施持戒及三昧， 志意勇猛心堅固， 是人則生於天上。 若人能于眾結縛， 智刀斬之而不礙， 自在離縛無所滯， 如是之人生天宮， 離諸欲垢不貪著， 滅眾過惡除染愛。 勇健離垢斷悕望， 則得受于自果報， 若有眾生受人報， 能常修行眾善法。 如是善人業果報， 令天世間得增長， 以人力故天增勝， 以天擁護人安隱。 各各迭互增勢力， 得住正法隨順道， 天之善道人世界， 人之善道天世間。 諸惡道地有三種， 行善之人所遠離， 汝應勇猛勤精進， 當樂親近善知識， 如是常應增長法， 勉力勤加升天宮。 法為眾樂之根本， 以法因緣得涅槃， 眠睡眾生法常覺， 法為最勝第一道。』
「時天帝釋如是教敕護世四大天王，為護閻浮提人增長正法得利益故，遍行觀察。
「複次，比丘知業果報，觀天心行已，內自思惟，隨順法行。
「複次，比丘知業果報，觀阿修羅第二地已，次觀第三阿修羅地。何
【現代漢語翻譯】 現代漢語譯本 修習禪定的快樂，這樣的人就能升到天宮。 捨棄放縱的惡友，斷除愛慾之毒和各種煩惱， 不被女人的慾望所束縛，這樣的人就能升到天宮。 如果有人勤奮精進于佛法，佈施、持戒和修習三昧（samadhi，專注）， 意志勇猛，內心堅定，這樣的人就能生到天上。 如果有人能夠用智慧之刀斬斷各種束縛，毫無阻礙， 自在解脫，沒有滯礙，這樣的人就能升到天宮， 遠離各種慾望的污垢，不貪戀執著，滅除各種過錯和罪惡，去除染污的愛。 勇敢強健，遠離污垢，斷除希望和慾望，就能獲得自己的果報。 如果有眾生承受人道的果報，能夠經常修行各種善法。 這樣的善人，他的業果報應，能使天界和人間都得到增長。 因為人的力量，天界更加興盛；因為天神的擁護，人間更加安寧。 人與天各自互相增長勢力，能夠安住在正法中，遵循正道。 天界的善道通往人間，人間的善道通往天界。 各種惡道有三種，行善的人應當遠離， 你應該勇敢精進，樂於親近善知識（kalyāṇa-mittatā，良師益友）， 這樣常常增長善法，努力勤奮，升到天宮。 佛法是各種快樂的根本，通過佛法的因緣可以得到涅槃（nirvana，解脫）。 沉睡的眾生因佛法而覺醒，佛法是最殊勝的第一要道。 當時，天帝釋（Śakra，帝釋天）這樣教導敕令護世四大天王（Lokapāla，四大天王），爲了守護閻浮提（Jambudvīpa，人世間）的人們，使他們增長正法，獲得利益，所以要普遍地巡行觀察。 其次，比丘（bhikkhu，出家修行的男性）知道業果報應，觀察天人的心行之後，內心自我思維，隨順佛法而行。 其次，比丘知道業果報應，觀察阿修羅（Asura，非天）的第二處居所之後，接著觀察第三處阿修羅的居所。為什麼呢？
【English Translation】 English version Practicing the joy of meditation, such a person is born in the heavenly palace. Abandoning the evil companions of indulgence, cutting off the poison of desire and all afflictions, Not bound by the desires of women, such a person is born in the heavenly palace. If a person diligently strives in the Dharma, practicing generosity, upholding precepts, and cultivating samadhi (concentration), With courageous will and steadfast heart, that person is born in the heavens. If a person can cut through all bonds with the sword of wisdom, without hindrance, Free and liberated, without obstruction, such a person is born in the heavenly palace, Away from the defilements of desires, without greed or attachment, extinguishing all faults and evils, removing tainted love. Brave and strong, free from defilements, cutting off hopes and desires, then one receives one's own karmic reward. If there are beings who receive the reward of human existence, and are able to constantly practice all good Dharmas, Such a virtuous person, their karmic reward, causes the heavens and the human world to increase. Because of human strength, the heavens become more prosperous; because of the protection of the gods, the human world is peaceful. Each mutually increasing strength, able to abide in the true Dharma, following the right path, The good path of the heavens leads to the human world, the good path of the human world leads to the heavens. The various evil paths are of three kinds, which those who practice good should avoid, You should be brave and diligent, delight in associating with good spiritual friends (kalyāṇa-mittatā), Thus constantly increasing the Dharma, striving diligently, ascending to the heavenly palace. The Dharma is the root of all joys, through the cause of the Dharma one attains nirvana (liberation). Sleeping beings are awakened by the Dharma, the Dharma is the most supreme and foremost path. At that time, Śakra (the Lord of the Gods) thus instructed and commanded the Four Heavenly Kings (Lokapāla) who protect the world, in order to protect the people of Jambudvīpa (the human world), to increase the true Dharma, and to benefit them, so they should universally travel and observe. Furthermore, a bhikkhu (monk) knowing the karmic consequences, observing the minds and actions of the gods, inwardly contemplates and acts in accordance with the Dharma. Furthermore, a bhikkhu knowing the karmic consequences, having observed the second abode of the Asuras (demi-gods), then observes the third abode of the Asuras. Why?
等為第三阿修羅地？彼以聞慧見：第三地在第二地下二萬一千由旬，有阿修羅地名修那婆，縱廣一萬三千由旬，樹林郁茂，浴池流泉眾花常敷，伎樂充滿。城名鋡毗羅，縱廣八千由旬，于彼城中，有阿修羅王名曰花鬘，阿修羅民名遊戲行。彼阿修羅鋡毗羅城，種種眾寶以為莊嚴，園林遊戲，清流浴池蓮花具足，遊戲阿修羅眾悉滿其中。有四大林以為莊嚴，於六時中花常鮮榮。何等為四？一名鈴鬘：一一林樹皆有寶鈴出妙音聲。二名黃鬘：其林皆悉是真金樹。三名焰鬘：其樹花色猶如火焰。四名雜林：諸雜花果以為莊嚴。此四種林莊嚴阿修羅鋡毗羅城，遊戲阿修羅住處快樂如天無異，以眾涂香末香，自涂其身，常樂遊戲歌舞戲笑，百千婇女圍繞衛護。花鬘阿修羅王常遊園林而相娛樂，種種眾寶莊嚴其身，是名遊戲阿修羅所受樂處。「時第二地勇健阿修羅王遣使，名曰閻婆，來詣花鬘阿修羅所，作如是言：『閻浮提人供養父母、知恩報恩、恭敬沙門及婆羅門，如法行故，令天有力，我當竭力破壞人天所行正法。』是時第三地花鬘阿修羅王聞是說已，如上所說，心懷瞋恚作如是言：『我當云何壞彼人天？因人故天，人天即是我之大怨。』時第三地遊戲阿修羅，即時莊嚴種種鉀胄，執持器仗，欲詣樂城龍王宮殿。時婆修吉、德
【現代漢語翻譯】 現代漢語譯本： 第三處是否被稱為阿修羅之地？他通過聽聞和智慧瞭解到：第三處阿修羅地位於第二處阿修羅地之下二萬一千由旬，名為修那婆（Sunabha），縱橫一萬三千由旬，樹林茂盛，浴池和流泉，各種花朵常年盛開，充滿音樂。城名為鋡毗羅（Khampila），縱橫八千由旬。在那座城市中，有一位阿修羅王名為花鬘（Flower Garland），阿修羅的子民名為遊戲行（Playful Conduct）。那座阿修羅的鋡毗羅城，用各種珍寶裝飾，有園林供人遊玩，清澈的流水和浴池，蓮花盛開，嬉戲的阿修羅民眾充滿其中。有四大林用來裝飾，在一天中的六個時辰里，花朵總是鮮艷美麗。這四個林分別是什麼？第一個名為鈴鬘（Bell Garland）：每一棵樹上都有寶鈴，發出美妙的聲音。第二個名為黃鬘（Yellow Garland）：那裡的樹都是真金製成的。第三個名為焰鬘（Flame Garland）：樹上的花朵顏色像火焰一樣。第四個名為雜林（Mixed Forest）：用各種花果裝飾。這四種林裝飾著阿修羅的鋡毗羅城，嬉戲的阿修羅們居住在那裡，快樂如同天人一樣，用各種涂香和末香塗抹自己的身體，總是快樂地遊玩、唱歌、跳舞、嬉戲，有成百上千的美女圍繞著他們保護著他們。花鬘阿修羅王經常在園林中游玩娛樂，用各種珍寶裝飾自己的身體，這就是嬉戲的阿修羅所享受的快樂之處。 當時，第二處阿修羅地的勇健阿修羅王派遣使者，名叫閻婆（Yama），來到花鬘阿修羅那裡，這樣說道：『閻浮提（Jambudvipa）的人供養父母、知恩圖報、恭敬沙門（Shramana）和婆羅門（Brahmana），如法行事，所以使天人有力量，我應當竭盡全力破壞人天所行的正法。』當時，第三處阿修羅地的花鬘阿修羅王聽到這些話后，像上面所說的那樣，心中充滿憤怒，這樣說道：『我應當如何破壞那些人天？因為人天的緣故，人天就是我的大仇敵。』當時，第三處阿修羅地的嬉戲阿修羅，立刻穿戴上各種鎧甲，手持武器，想要前往樂城龍王（Nanda Dragon King）的宮殿。當時，婆修吉（Vasuki）、德叉迦（Takshaka）等龍王...
【English Translation】 English version: Is the third place called the Asura realm? He perceived through hearing and wisdom: the third Asura realm is located 21,000 yojanas below the second, named Sunabha (well-shining), spanning 13,000 yojanas in length and breadth, with lush forests, bathing ponds, flowing springs, and flowers constantly blooming, filled with music. The city is named Khampila (shaking), spanning 8,000 yojanas in length and breadth. In that city, there is an Asura king named Flower Garland, and the Asura people are called Playful Conduct. That Asura city of Khampila is adorned with various treasures, with gardens for recreation, clear streams and bathing ponds, and lotus flowers in abundance, filled with playful Asura beings. There are four great forests for adornment, with flowers always fresh and vibrant during the six periods of the day. What are these four? The first is named Bell Garland: each tree in the forest has jeweled bells emitting wondrous sounds. The second is named Yellow Garland: all the trees in that forest are made of pure gold. The third is named Flame Garland: the flowers on the trees are colored like flames. The fourth is named Mixed Forest: adorned with various flowers and fruits. These four types of forests adorn the Asura city of Khampila, where the playful Asuras reside, enjoying happiness like the gods, anointing their bodies with various scented pastes and powders, always delighting in play, singing, dancing, and laughter, surrounded and protected by hundreds of thousands of beautiful women. The Asura king Flower Garland often roams the gardens for entertainment, adorning his body with various treasures; this is the place of enjoyment for the playful Asuras. At that time, the valiant Asura king of the second Asura realm sent an envoy named Yama (restrainer), who came to Flower Garland Asura and said: 'The people of Jambudvipa (rose-apple continent) honor their parents, know and repay kindness, and respect Shramanas (ascetics) and Brahmanas (priests), acting according to the Dharma, thus empowering the gods. I shall exert all my strength to destroy the righteous Dharma practiced by humans and gods.' At that time, Flower Garland Asura king of the third Asura realm, upon hearing these words, as mentioned above, felt anger in his heart and said: 'How shall I destroy those humans and gods? Because of humans and gods, they are my great enemies.' At that time, the playful Asuras of the third Asura realm immediately adorned themselves with various armors, holding weapons, intending to go to the palace of the Nanda Dragon King (joyful dragon king) in the city of pleasure. At that time, Vasuki (possessing good), Takshaka (carpenter) and other dragon kings...
叉迦大龍王等，聞阿修羅聲，生大瞋恚，身出電光赫焰大明，雨大熾電，無量百千億龍從海中出，共阿修羅興大斗諍。
「若閻浮提人修行正法，龍則得勝，阿修羅眾四散破壞；若世間人不順正法，則阿修羅勝，龍眾破壞。既被破已，往白天使者曰：『大仙！我今被破，汝應竭力破阿修羅。』時天使者聞是事已，心生瞋恚，口中煙出，往告四天王白言：『天王！阿修羅勝，龍今破壞。』
「閻浮提中邪見相師見煙相已，咸作是說：彗星出現，或豐或儉、或水或旱，亦如上說。是為第二因緣彗星出現。若天龍勝，則時雨數降，疫氣不行、兵革不起。邪見相師復作此說：是八曜力之所作為，廣說上事。若諸世間不修正法、不順法行、不孝父母、不敬沙門及婆羅門，則阿修羅勝。以阿修羅勝故，雨澤不時、人民饑饉、兵刃數起。世間邪見諸相師等作是思惟：八曜所作；為世人說星宿之過，廣說如上。如是一切諸外道等，不知正法及以非法，以愚癡心憶想分別，不如實說。
「以阿修羅勝，龍王不如，時護世四天王即向四天眾，伽陀頌曰：
「『法勝非法減， 增實離妄語， 天勝阿修羅， 光明勝黑闇。 佈施勝慳貪， 持戒莫毀犯， 佛勝非外道， 不動勝退沒。 實語莫
【現代漢語翻譯】 現代漢語譯本 叉迦大龍王（Cāga-nāgarāja，龍族首領）等，聽到阿修羅（Asura，一種好戰的神）的聲音，生起極大的瞋恨，身體發出電光般熾熱的光芒，降下猛烈的閃電。無數百千億的龍從海中涌出，與阿修羅展開激烈的戰鬥。 『如果閻浮提（Jambudvīpa，我們所居住的世界）的人們修行正法，龍族就會獲勝，阿修羅眾四處潰散；如果世間的人們不遵循正法，那麼阿修羅就會獲勝，龍族遭受破壞。』龍族戰敗后，便去稟告天使說：『大仙！我們現在被打敗了，您應該竭盡全力擊敗阿修羅。』當時，天使聽到這些事後，心中生起瞋恨，口中冒出煙霧，前去稟告四大天王說：『天王！阿修羅獲勝，龍族現在被擊敗。』 閻浮提中持邪見的相師看到煙的徵兆后，都這樣說：『彗星出現了，預示著或豐收或歉收、或洪水或乾旱』，等等。這就是彗星出現的第二種因緣。如果天龍獲勝，那麼及時的雨水就會頻繁降臨，瘟疫不會流行，戰爭也不會發生。持邪見的相師又這樣說：『這是八曜（行星）的力量所造成的』，並廣泛地解釋上述事情。如果世間的人們不修正法、不遵循法行、不孝順父母、不尊敬沙門（Śrāmaṇa，出家求道者）和婆羅門（Brāhmaṇa，祭司），那麼阿修羅就會獲勝。因為阿修羅獲勝的緣故，雨水不按時降臨，人民遭受饑荒，戰爭頻繁發生。世間持邪見的相師們這樣思惟：『這是八曜所造成的』；他們為世人講述星宿的過失，廣泛地解釋如上所述。像這樣，一切外道等，不瞭解正法以及非法，以愚癡的心臆想分別，所說並不真實。 因為阿修羅獲勝，龍王不如意，當時護世的四大天王就向四天眾說偈頌道： 『正法勝過非法衰減， 增長真實遠離虛妄， 天勝過阿修羅， 光明勝過黑暗。 佈施勝過慳貪， 持戒不要毀犯， 佛勝過外道， 不動勝過退沒。 說實話不要……』
【English Translation】 English version When the Cāga-nāgarāja (Dragon King Cāga, leader of the dragon clan) and others heard the voice of the Asuras (a race of warring deities), they became greatly enraged. Their bodies emitted electric light and blazing flames, and they rained down fierce lightning. Countless hundreds of thousands of dragons emerged from the sea and engaged in a great battle with the Asuras. 『If the people of Jambudvīpa (the world we inhabit) practice the true Dharma, the dragons will be victorious, and the Asura hosts will scatter and be destroyed. If the people of the world do not follow the true Dharma, then the Asuras will be victorious, and the dragon hosts will be destroyed.』 After being defeated, the dragons went to report to the angels, saying: 『Great immortals! We have now been defeated. You should exert all your strength to defeat the Asuras.』 At that time, the angels, upon hearing these things, became angry, and smoke came out of their mouths. They went to report to the Four Heavenly Kings, saying: 『Heavenly Kings! The Asuras are victorious, and the dragons have now been defeated.』 The heretical fortune-tellers in Jambudvīpa, upon seeing the omen of smoke, all said: 『A comet has appeared, foretelling either abundance or scarcity, either floods or droughts,』 and so on. This is the second cause and condition for the appearance of comets. If the heavenly dragons are victorious, then timely rains will frequently fall, plagues will not spread, and wars will not arise. The heretical fortune-tellers also say: 『This is caused by the power of the eight luminaries (planets),』 and they extensively explain the aforementioned matters. If the people of the world do not cultivate the true Dharma, do not follow the path of Dharma, are not filial to their parents, and do not respect Śrāmaṇas (ascetics) and Brāhmaṇas (priests), then the Asuras will be victorious. Because the Asuras are victorious, rain will not fall in due season, the people will suffer from famine, and wars will frequently arise. The heretical fortune-tellers of the world think in this way: 『This is caused by the eight luminaries.』 They tell the people about the faults of the stars and extensively explain as mentioned above. In this way, all the heretics and others do not understand the true Dharma and non-Dharma. With foolish minds, they imagine and discriminate, and their words are not true. Because the Asuras were victorious and the Dragon Kings were displeased, the Four Heavenly Kings, who protect the world, then spoke these verses to the four heavenly hosts: 『When Dharma prevails, non-Dharma diminishes, Truth increases, falsehood is abandoned, The devas (gods) conquer the Asuras, Light conquers darkness. Giving conquers stinginess, Uphold the precepts, do not violate them, The Buddha conquers non-Buddhists, Immovability conquers regression. Speak truthfully, do not...』
諂曲， 悲心勝怨害， 慈心勝瞋恚， 天王勝修羅。 上勝下莫增， 豐勝勿饑饉， 智勝滅愚癡， 法戒滅眾惡。 精進離懈怠， 丈夫勝女人， 長者勝小人， 忍勝於瞋恚。 人勝非惡龍， 白日勝於夜， 月勝非余曜， 五穀勝菅苗。 滅苦樂增長， 離病常安樂， 柔軟勝粗惡， 解脫滅眾縛。 法戒勝一切， 善法常增勝， 不善常消滅。』
「護世四天王如是說已，即擊天鼓作如是言：『諸天大眾！龍王退弱，阿修羅勝。』時諸天眾聞是語已，莊嚴器仗，于須臾頃至大海上。若世間人孝養父母、敬事沙門，阿修羅眾見諸天來，即時退散，還入其宮。若諸世人不孝父母、不敬沙門及婆羅門，于須臾時，與天共鬥，天亦得勝，花鬘阿修羅王敗散還宮。比丘如是觀阿修羅與天共鬥，如實見已，生厭世心，順法修行。
「複次，比丘知業果報，觀第三地花鬘阿修羅王所受業報。以何業故，生第三地？彼以聞慧見：此眾生因節會日，相撲射戲、樗蒱圍棋種種博戲。因此事故，行不凈施，無心無思亦無福田。是人身壞墮于惡道，生遊戲行阿修羅中，壽七千歲。以人中七百歲，于阿修羅中一日一夜，如是壽命滿七千歲，亦有中夭
【現代漢語翻譯】 現代漢語譯本 『諂媚虛偽之人啊，悲憫之心勝過怨恨和傷害，慈愛之心勝過嗔怒和怨恨，天王（Deva-raja）勝過阿修羅（Asura）。 高尚勝過卑下，不要讓卑下增長；豐收勝過饑荒，不要有飢餓和貧困；智慧勝過愚癡，用智慧來消滅愚昧；佛法和戒律勝過一切罪惡。 精進勝過懈怠，丈夫勝過女人，長者勝過小人，忍耐勝過嗔恚。 人勝過邪惡的龍，白晝勝過黑夜，月亮勝過其他的星辰，五穀勝過菅草。 滅除痛苦，增長快樂，遠離疾病，常常安樂，柔軟勝過粗暴，解脫勝過一切束縛。 佛法和戒律勝過一切，善良的佛法常常增長和勝利，不善良的佛法常常消滅。』
『護世四天王（Lokapala）這樣說完之後，就敲擊天鼓，發出這樣的聲音：『諸位天眾！龍王（Naga-raja）退縮衰弱，阿修羅（Asura）勝利。』當時，諸位天眾聽到這些話之後，就穿戴好盔甲武器，在很短的時間內到達大海之上。如果世間之人孝順父母、尊敬侍奉沙門（Sramana），阿修羅眾看到諸天到來，立刻退散，返回他們的宮殿。如果世間之人不孝順父母、不尊敬沙門和婆羅門（Brahmana），在很短的時間內，就與天人共同戰鬥，天人也能夠獲勝，花鬘阿修羅王（Puspa-mala Asura-raja）戰敗逃回宮殿。比丘（Bhikkhu）這樣觀察阿修羅與天人共同戰鬥，如實地看到之後，就生起厭離世間的心，順應佛法修行。
『此外，比丘知道業的果報，觀察第三層土地上的花鬘阿修羅王（Puspa-mala Asura-raja）所承受的業報。因為什麼樣的業，而出生在第三層土地上呢？他通過聽聞的智慧看到：這些眾生因為在節日聚會時，互相摔跤、射箭嬉戲、玩樗蒲圍棋等各種博戲。因為這些事情，行不凈的佈施，沒有用心思考，也沒有福田。這些人身死之後墮入惡道，出生在喜歡遊戲的阿修羅中，壽命七千年。人間的七百年，相當於阿修羅的一日一夜，這樣壽命滿七千年，也有中途夭折的。』
【English Translation】 English version 『Flatterers, compassion conquers hatred and harm, loving-kindness conquers anger and resentment, Deva-raja (King of Gods) conquers Asura (Demons). Superiority conquers inferiority, do not let inferiority increase; abundance conquers famine, do not let hunger and poverty exist; wisdom conquers ignorance, use wisdom to eliminate ignorance; Dharma and precepts conquer all evils. Diligence conquers laziness, a man conquers a woman, an elder conquers a junior, patience conquers anger. A human conquers an evil dragon, daytime conquers nighttime, the moon conquers other stars, five grains conquer cogon grass. Extinguishing suffering increases happiness, being free from illness is constant joy, gentleness conquers roughness, liberation conquers all bonds. Dharma and precepts conquer all, good Dharma always increases and triumphs, evil Dharma always diminishes.』
『After the Four Guardian Kings (Lokapala) spoke thus, they struck the heavenly drum and proclaimed: 『All you heavenly beings! The Naga-raja (Dragon King) is retreating and weakening, the Asuras (Demons) are victorious.』 At that time, all the heavenly beings, upon hearing these words, donned their armor and weapons, and in a very short time arrived above the great sea. If people in the world are filial to their parents and respect and serve the Sramanas (Ascetics), the Asura hosts, upon seeing the arrival of the heavenly beings, immediately disperse and return to their palaces. If people in the world are not filial to their parents and do not respect the Sramanas and Brahmanas (Priests), in a very short time, they will fight together with the heavenly beings, and the heavenly beings will be able to triumph, and Puspa-mala Asura-raja (Garlanded Asura King) will be defeated and flee back to his palace. The Bhikkhu (Monk), observing the Asuras fighting together with the heavenly beings in this way, and seeing it as it truly is, gives rise to a mind of revulsion towards the world, and cultivates in accordance with the Dharma.
『Furthermore, the Bhikkhu knows the karmic consequences, and observes the karmic retribution received by the Puspa-mala Asura-raja (Garlanded Asura King) in the third realm. Due to what karma was he born in the third realm? He sees through the wisdom of hearing: These beings, because during festival gatherings, they wrestle with each other, play archery, play chaupar and chess, and engage in various gambling games. Because of these things, they perform impure giving, without mindfulness or thought, and without a field of merit. These people, after their bodies break apart, fall into evil destinies, and are born among the game-loving Asuras, with a lifespan of seven thousand years. Seven hundred years in the human realm is equivalent to one day and one night among the Asuras, and thus their lifespan is seven thousand years, though some may die prematurely.』
，命亦不定。
「複次，比丘知業果報，觀察思惟花鬘阿修羅王。即以聞慧知：此阿修羅王以食施於破戒病人，心無凈思。以此業緣生阿修羅中，于鋡毗羅城作阿修羅王，名曰花鬘。其所食味，如天所食須陀之味，一切樂具，如前所說。
正法念處經卷第十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十
元魏婆羅門瞿曇般若流支譯畜生品第五之三
「複次，比丘知業果報，觀于第四阿修羅地。彼以聞慧見：有畜生阿修羅地，在三地下二萬一千由旬，名曰不動，其地廣博六萬由旬，城名鋡毗羅，縱廣一萬三千由旬，莊嚴妙好。阿修羅王名缽呵娑，阿修羅眾名一切忍。是阿修羅王于諸阿修羅中得勝自在，安樂勇健，光明威德自在無畏，尚不畏於帝釋天王，況于余天，有大力勢，放逸憍慢，住一切地下，從此以下更無住處。是阿修羅王所住之處，摩尼寶珠以為其地，心常歡悅，如人節會喜樂自娛，多諸愛慢，以眾蓮花、流泉浴池周遍莊嚴。鋡毗羅城七寶宮殿以為莊嚴，離諸怨敵，互相親善，無他怖畏，受第一樂。此第四地鋡毗羅城，園林流池蓮花莊嚴，七寶宮殿端嚴殊妙，如星處空端嚴殊妙亦復如是。
「伽他頌曰：
「『心能造作一切業，
【現代漢語翻譯】 命數也是不確定的。
『再者，比丘了知業的果報，觀察思惟花鬘（Hua Man，花環）阿修羅王。即以聽聞的智慧得知：這位阿修羅王曾以食物佈施給破戒的病人，但心中沒有清凈的念頭。以此業緣，他轉生到阿修羅道中，在鋡毗羅（Hanpiluo）城中作阿修羅王，名為花鬘（Hua Man，花環）。他所食用的美味，如同天人所食用的須陀（Xutuo）之味，一切享樂的器具，如前文所說。
正法念處經卷第十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十
元魏婆羅門瞿曇般若流支譯畜生品第五之三
『再者，比丘了知業的果報，觀察第四阿修羅地。他以聽聞的智慧見到：有畜生阿修羅地，在三地下方二萬一千由旬（youxun，古印度長度單位），名為不動（Budong），其地廣闊六萬由旬（youxun，古印度長度單位），城名鋡毗羅（Hanpiluo），縱橫一萬三千由旬（youxun，古印度長度單位），莊嚴美妙。阿修羅王名缽呵娑（Bohesuo），阿修羅眾名一切忍（Yiqie Ren）。這位阿修羅王在諸阿修羅中得勝自在，安樂勇健，光明威德自在無畏，甚至不畏懼帝釋天王（Dishitianwang），更何況其他天人，有大力勢，放逸憍慢，住在一切地下，從此以下再沒有住處。這位阿修羅王所居住的地方，以摩尼寶珠作為地面，內心常常歡悅，如同人們在節日聚會時喜樂自娛，多有愛慾和傲慢，以眾多的蓮花、流泉浴池周遍莊嚴。鋡毗羅（Hanpiluo）城以七寶宮殿作為莊嚴，遠離各種怨敵，互相親善，沒有其他怖畏，享受第一等的快樂。這第四地的鋡毗羅（Hanpiluo）城，園林流池蓮花莊嚴，七寶宮殿端莊美妙，如同星辰在空中一樣端莊美妙。
『伽他頌曰：
『心能造作一切業，
【English Translation】 And fate is also uncertain.
『Furthermore, a Bhiksu (Buddhist monk) knows the retribution of karma, observing and contemplating the Asura (demi-gods) king Huaman (Garland). He knows through learned wisdom that this Asura king once gave food to a precept-breaking sick person, but without pure thoughts in his mind. Due to this karmic connection, he was reborn in the Asura realm, becoming the Asura king in the city of Hanpiluo (Hanpiluo), named Huaman (Garland). The delicious food he eats is like the nectar of the gods, and all his instruments of pleasure are as described before.
The Sutra on the Establishment of Right Mindfulness, Volume 19 Taisho Tripitaka Volume 17, No. 0721 The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 20
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 5.3: On Animals
『Furthermore, a Bhiksu (Buddhist monk) knows the retribution of karma, observing the fourth Asura (demi-gods) realm. He sees through learned wisdom that there is an animal Asura realm, 21,000 yojanas (ancient Indian unit of distance) below the three realms, named Budong (Immovable), its land spanning 60,000 yojanas (ancient Indian unit of distance), and the city is named Hanpiluo (Hanpiluo), 13,000 yojanas (ancient Indian unit of distance) in length and width, adorned with wonderful beauty. The Asura king is named Bohesuo (Bohesuo), and the Asura assembly is named Yiqie Ren (All-Forbearing). This Asura king is victorious and free among all the Asuras, peaceful, brave, radiant, majestic, free, fearless, not even fearing the Deva (god) king Dishitianwang (Indra), let alone other Devas (gods), possessing great power, indulging in arrogance and pride, dwelling beneath all the lands, and there is no dwelling place below this. The place where this Asura king dwells is made of Mani jewels, his heart is always joyful, like people enjoying themselves during festivals, with much desire and arrogance, adorned all around with many lotuses, flowing springs, and bathing pools. The city of Hanpiluo (Hanpiluo) is adorned with seven-jeweled palaces, far from all enemies, friendly to each other, without other fears, enjoying the foremost happiness. This fourth realm, the city of Hanpiluo (Hanpiluo), is adorned with gardens, flowing pools, and lotuses, and the seven-jeweled palaces are dignified and exquisite, just as the stars in the sky are dignified and exquisite.
『The Gatha (verse) says:
『The mind can create all karma,
由心故有一切果， 如是種種諸心行， 能得種種諸果報。 心為一切巧畫師， 能於三界起眾行， 為心所使遍諸趣， 處處受生無窮已。 心為繫縛解脫本， 是故說心為第一， 為善則能得解脫， 造惡不善則被縛， 如是心意使眾生， 流轉行於三界海。 愚癡愛結自在故， 心使眾生流轉行， 不能到彼涅槃城， 如生盲人失正路。』
「如是眾生作種種業，是故彼城受種種報，是第四地。于其城外園林流池周匝圍繞，河泉蓮花、眾鳥異類莊嚴第四阿修羅地所住之處。一切忍阿修羅等，勇健無畏、第一端正莊嚴其身，共相娛樂不相惱亂，心常悅樂猶如節會。與眾婇女種種莊嚴，一一徒眾眷屬圍繞，或百或千，遊戲嬉樂。其地皆以摩尼真珠以為婇女，光明晃耀。諸阿修羅恭敬尊重缽呵娑阿修羅王，瞻仰無厭。雖受樂報，無常敗散。
「複次，比丘知業果報，觀一切忍阿修羅王所受果報。以何業故，生於彼處？即以聞慧見：此眾生於人中時，邪見覆心不識業果，離佛法僧，見第一精進持戒之人慾有所須，來從乞求，辛苦乞索，乃施一食。既施食已，而作是言：『我施汝食，有何福德？我以癡故，施汝此食。汝下賤人不應出家，以食施汝，如以
【現代漢語翻譯】 現代漢語譯本： 『一切果報都源於心，各種各樣的心理活動，能得到各種各樣的果報。 心是一切巧妙的畫師，能在三界中創造各種行為，被心所驅使而遍及各個趣向，處處受生沒有窮盡。 心是繫縛和解脫的根本，所以說心是最重要的。行善就能得到解脫，作惡不善就會被束縛。 就像這樣，心意驅使眾生，在三界之海中流轉。 因為愚癡和愛慾的束縛，心驅使眾生流轉，不能到達涅槃（Nirvana）城，就像天生的盲人迷失了正確的道路。』
『像這樣眾生造作各種各樣的業，所以在那座城中承受各種各樣的果報，這是第四地。在那座城外，有園林、流動的池水，周圍環繞，河流、泉水、蓮花、各種鳥類，以不同的種類莊嚴著第四阿修羅（Asura）地所居住的地方。一切忍阿修羅（Asura）等，勇猛強健無所畏懼，以最端正的相貌莊嚴自身，共同娛樂，互不惱亂，內心常常喜悅，就像過節一樣。與眾多婇女（celestial nymphs）以各種方式裝飾，每一個徒眾都有眷屬圍繞，或者一百，或者一千，遊戲嬉戲。那裡的土地都用摩尼（Mani）真珠作為婇女，光明閃耀。諸位阿修羅（Asura）恭敬尊重缽呵娑（Bohosa）阿修羅王（Asura King），仰望他沒有厭倦。雖然享受快樂的果報，但終究是無常敗散的。
『再者，比丘（Bhikkhu）通過了解業的果報，觀察一切忍阿修羅王（Asura King）所受的果報。因為什麼樣的業，而生於那個地方呢？通過聽聞佛法所獲得的智慧，他看到：這個眾生在人道時，被邪見矇蔽內心，不認識業的果報，遠離佛、法、僧三寶（Buddha, Dharma, Sangha），看到第一精進持戒的人想要有所需求，前來乞討，辛苦乞求，才施捨一餐食物。施捨食物后，卻這樣說：『我施捨你食物，有什麼福德？我因為愚癡，才施捨你這食物。你這個**人不應該出家，用食物施捨你，就像用
【English Translation】 English version: 'All fruits arise from the mind; various mental activities lead to various karmic retributions. The mind is a skillful painter, capable of creating all kinds of actions in the Three Realms (Triloka), driven by the mind to wander through all destinies, endlessly undergoing rebirth everywhere. The mind is the root of both bondage and liberation; therefore, it is said that the mind is paramount. Doing good leads to liberation, while committing evil and unwholesome deeds leads to bondage. Thus, the mind drives sentient beings to transmigrate in the ocean of the Three Realms (Triloka). Due to ignorance and the bonds of attachment, the mind drives sentient beings to wander, unable to reach the city of Nirvana (Nirvana), like a person born blind who loses the right path.'
'Thus, sentient beings create various karmas, and therefore, they experience various retributions in that city; this is the fourth ground. Outside the city, there are gardens, flowing pools, surrounded all around, with rivers, springs, lotuses, and various kinds of birds, adorning the fourth Asura (Asura) realm where they dwell. All the Enduring Asuras (Asura), brave and fearless, with the most upright appearances adorning their bodies, enjoy themselves together without disturbing each other, their hearts constantly joyful, like a festival. They are adorned with numerous celestial nymphs (celestial nymphs), each retinue surrounded by attendants, either a hundred or a thousand, playing and frolicking. The land there is made of Mani (Mani) pearls as celestial nymphs, their light shining brightly. The Asuras (Asura) respectfully honor Bohosa (Bohosa) Asura King (Asura King), gazing upon him without weariness. Although they enjoy the fruits of happiness, they are ultimately impermanent and subject to decay.
'Furthermore, the Bhikkhu (Bhikkhu), understanding the retributions of karma, observes the fruits experienced by the Enduring Asura King (Asura King). What karma caused him to be born in that place? Through the wisdom gained from hearing the Dharma, he sees that this sentient being, when in the human realm, was blinded by wrong views, did not recognize the retributions of karma, and was far from the Three Jewels (Buddha, Dharma, Sangha). Seeing a person of foremost diligence who upholds the precepts wanting something, coming to beg, begging laboriously, only then did he give a meal. After giving the meal, he said, 'What merit is there in my giving you food? I gave you this food out of ignorance. You ** person should not be a renunciate; giving you food is like giving
種子投之沙鹵。』如是難施，身壞命終，以此難施，墮于惡道。不凈佈施，以福田功德生於第一安樂之處，眾寶莊嚴，受畜生報，生不動界作阿修羅，名一切忍。謂與天等，勝餘一切阿修羅王，一切樂具皆悉具足。以施福田得如是報，非自心生。
「複次，比丘知業果報，觀一切忍阿修羅眾業及果報。以何業報，生一切忍阿修羅地？即以聞慧知：此眾生愛著美味，住林樹間，護此林樹，非為眾生，自活命故；非有悲心，為自利益身命因緣，護一切林。以是因緣，身壞命終生一切忍阿修羅中。
「複次，比丘知業果報，觀阿修羅與天共鬥。即以聞慧觀：法行龍王住戲樂城，龍王頂上有七頭，其名曰婆修吉龍王、德叉迦龍王、跋陀龍王、樓醯龍王、云鬘龍王、婆都龍王、一切道龍王、缽呵娑龍王、婆利沙龍王。此諸龍王正見順法，樂離放逸，如上所說。時不順法非法惡龍王——缽摩梯龍王、毗諶林婆龍王、迦邏龍王、睺樓睺樓龍王等，既為如法龍王所壞，即走往趣第一住處雙遊戲阿修羅所，作如是言：『速來，速來！同伴當知！婆修吉龍王、德叉迦龍王及四天王破壞我等，汝今是我之所親友，何不相助？』時遊戲阿修羅聞是語已，即詣光明城至羅睺阿修羅所，到已具說上事。若羅睺阿修羅王知世間人修行正法
【現代漢語翻譯】 現代漢語譯本：『如果將種子投到沙鹵地里。』像這樣吝惜佈施，死後，因為這種吝惜佈施的行為，會墮入惡道。如果是不清凈的佈施，因為福田的功德，會出生在第一安樂之處，那裡有各種珍寶裝飾，但卻會遭受畜生的果報，出生在不動界，成為名叫一切忍（Sarva-ksanti）的阿修羅。他與天人相等，勝過其他所有的阿修羅王，擁有一切的快樂器具。這是因為佈施福田而得到的果報，並非自然而生。
『再者，比丘通過了解業的果報，觀察一切忍（Sarva-ksanti）阿修羅眾的業和果報。他們因為什麼樣的業報，而出生在一切忍阿修羅的境界呢？通過聽聞智慧得知：這些眾生貪愛美味，居住在林木之間，守護這些林木，並非爲了其他眾生，而是爲了自己活命；他們沒有慈悲心，爲了自己的利益和生命，守護一切林木。因為這樣的因緣，死後便出生在一切忍阿修羅之中。』
『再者，比丘通過了解業的果報，觀察阿修羅與天人之間的戰鬥。通過聽聞智慧觀察到：法行龍王居住在戲樂城，龍王的頭頂上有七個頭，他們的名字分別是婆修吉龍王（Vasuki-nagaraja）、德叉迦龍王（Taksaka-nagaraja）、跋陀龍王（Bhadra-nagaraja）、樓醯龍王（Lauhitya-nagaraja）、云鬘龍王（Meghamal-nagaraja）、婆都龍王（Vatu-nagaraja）、一切道龍王（Sarvapatha-nagaraja）、缽呵娑龍王（Praharsa-nagaraja）、婆利沙龍王（Varisa-nagaraja）。這些龍王具有正見，遵循正法，喜歡遠離放逸，正如上面所說的那樣。當時，不遵循正法、行非法之事的惡龍王——缽摩梯龍王（Padmati-nagaraja）、毗諶林婆龍王（Vicambhimba-nagaraja）、迦邏龍王（Kala-nagaraja）、睺樓睺樓龍王（Huruhuru-nagaraja）等，被如法的龍王所擊敗，便逃往第一住處雙遊戲阿修羅那裡，說道：『快來，快來！同伴們應該知道！婆修吉龍王（Vasuki-nagaraja）、德叉迦龍王（Taksaka-nagaraja）以及四大天王正在摧毀我們，你們現在是我的親友，為什麼不來幫助我們呢？』當時，遊戲阿修羅聽到這些話后，便前往光明城，去見羅睺阿修羅（Rahu-asura），到達后詳細地說明了上述情況。如果羅睺阿修羅王知道世間的人們修行正法
【English Translation】 English version: 'If a seed is sown in saline and barren soil.' Such is the difficulty in giving. After death, due to this difficulty in giving, one falls into evil realms. An impure offering, due to the merit of the field of blessings, results in birth in the first place of happiness, adorned with various treasures, but one suffers the retribution of an animal, being born in the Immovable Realm as an Asura named Sarva-ksanti (Everything-Patient). He is equal to the gods, surpassing all other Asura kings, possessing all kinds of pleasurable objects. This is the retribution obtained by offering to a field of blessings, not born of one's own mind.
'Furthermore, a Bhiksu, knowing the results of karma, observes the karma and its retributions of the Sarva-ksanti (Everything-Patient) Asura assembly. By what karmic retribution are they born in the Sarva-ksanti Asura realm? Through the wisdom of hearing, he knows: These beings are attached to delicious flavors, dwelling among forests and trees, protecting these forests and trees, not for the sake of other beings, but for their own survival; they have no compassion, protecting all the forests for their own benefit and life. Due to this cause, after death, they are born among the Sarva-ksanti Asuras.'
'Furthermore, a Bhiksu, knowing the results of karma, observes the battles between the Asuras and the gods. Through the wisdom of hearing, he observes: The Dharma-practicing Dragon Kings dwell in the City of Playful Joy. The Dragon Kings have seven heads on their crowns, and their names are Vasuki-nagaraja (Vasuki Dragon King), Taksaka-nagaraja (Taksaka Dragon King), Bhadra-nagaraja (Bhadra Dragon King), Lauhitya-nagaraja (Lauhitya Dragon King), Meghamal-nagaraja (Cloud Garland Dragon King), Vatu-nagaraja (Vatu Dragon King), Sarvapatha-nagaraja (All Paths Dragon King), Praharsa-nagaraja (Great Joy Dragon King), and Varisa-nagaraja (Varisa Dragon King). These Dragon Kings have right views, follow the Dharma, and delight in abandoning negligence, as mentioned above. At that time, the evil Dragon Kings who do not follow the Dharma and practice unlawful deeds—Padmati-nagaraja (Padmati Dragon King), Vicambhimba-nagaraja (Vicambhimba Dragon King), Kala-nagaraja (Kala Dragon King), Huruhuru-nagaraja (Huruhuru Dragon King), etc.—being defeated by the Dharma-abiding Dragon Kings, fled to the first dwelling place of the Twin-Gaming Asuras, saying: 'Come quickly, come quickly! Companions should know! Vasuki-nagaraja (Vasuki Dragon King), Taksaka-nagaraja (Taksaka Dragon King), and the Four Great Kings are destroying us. You are now my friends, why don't you come to help us?' At that time, the Gaming Asuras, hearing these words, went to the City of Light to see Rahu-asura (Rahu Asura), and upon arriving, explained the above matters in detail. If Rahu-asura (Rahu Asura) knows that the people of the world are practicing the right Dharma
、供養沙門、知恩報恩，語缽摩梯等惡龍王言：『且住一月，遮彼婆修吉、德叉迦龍王，我當告彼第二住處阿修羅王無惱汝等，廣說如上。』時陀摩睺阿修羅聞是語已，入星鬘城至阿修羅王所，作如是言：『大王！羅睺阿修羅王遣使告我，作如是言：「婆修吉龍王、德叉迦諸龍王及四天王惱亂缽摩梯。」』時第二地勇健阿修羅王聞是事已，即自觀察：有力、無力？若閻浮提人修行正法、供養沙門及婆羅門，自知無力，答彼使言：『天有大力。所以者何？閻浮提人修行正法。我今當往告第三處，為一切行阿修羅廣說上事。』時勇健阿修羅即往告彼第三住處阿修羅眾，時一切行阿修羅聞是語已，入鋡毗羅城至花鬘阿修羅王所，復說上事。花鬘阿修羅王即觀閻浮提人，若有供養沙門、婆羅門者，告一切行阿修羅言：『我當告彼第四住處阿修羅等。』時第三地阿修羅即向第四地阿修羅所，說如是言：『婆修吉、德叉迦與四天王，共破我伴諸龍王等，我今當爲彼諸天眾作大衰惱。』時第四處阿修羅眾聞是語已，即向鋡毗羅城，至缽呵娑阿修羅王所。時缽呵娑告諸阿修羅：『何故速行？』即答如上，時缽呵娑告諸阿修羅眾：『羅睺阿修羅等，無所能為，令四天王破壞缽摩梯諸龍王等。世間順法，供養沙門及婆羅門，何所能為？我能
【現代漢語翻譯】 現代漢語譯本：供養沙門（出家修道的人）、知恩圖報，（阿修羅）對缽摩梯（Padmavati）等惡龍王說：『暫且住一個月，我來阻止婆修吉（Vasuki）、德叉迦（Takshaka）龍王，我會告訴第二處住所的阿修羅王，讓他不要惱亂你們，』詳細情況如上所述。當時，陀摩睺（Dhamahou）阿修羅聽到這些話后，進入星鬘城（Xingman City），到阿修羅王那裡，這樣說道：『大王！羅睺（Rāhu）阿修羅王派使者告訴我，這樣說：「婆修吉龍王、德叉迦諸龍王和四天王正在惱亂缽摩梯。」』當時，第二地的勇健阿修羅王聽到這件事後，就自己觀察：有沒有力量對抗？如果閻浮提（Jambudvipa）的人修行正法、供養沙門和婆羅門，自知沒有力量，就回答使者說：『天有很大的力量。為什麼呢？因為閻浮提的人修行正法。我現在應當去告訴第三處住所，為一切行（Yiqiexing）阿修羅詳細說明這件事。』當時，勇健阿修羅就前往告訴第三處住所的阿修羅眾，當時，一切行阿修羅聽到這些話后，進入鋡毗羅城（Hanpiluo City），到花鬘（Huaman）阿修羅王那裡，又說了上面的事情。花鬘阿修羅王就觀察閻浮提的人，如果有人供養沙門、婆羅門，就告訴一切行阿修羅說：『我應當去告訴第四處住所的阿修羅等。』當時，第三地的阿修羅就向第四地的阿修羅住所去，這樣說道：『婆修吉、德叉迦和四天王，共同擊敗了我的同伴諸龍王等，我現在應當為那些天眾製造巨大的衰敗和惱亂。』當時，第四處的阿修羅眾聽到這些話后，就向鋡毗羅城去，到缽呵娑（Pohesa）阿修羅王那裡。當時，缽呵娑告訴諸阿修羅：『為什麼這麼快趕路？』他們就如上面所說的那樣回答。當時，缽呵娑告訴諸阿修羅眾：『羅睺阿修羅等，沒有什麼能力，讓四天王破壞缽摩梯諸龍王等。世間遵循正法，供養沙門和婆羅門，（他們）能做什麼呢？我能……』 English version: Offering to ascetics (Shramanas), knowing and repaying kindness, (the Asura) said to the evil dragon kings such as Padmavati: 'Stay for a month, and I will stop Vasuki and Takshaka dragon kings. I will tell the Asura king of the second abode not to disturb you,' detailing the situation as above. At that time, Dhamahou Asura, upon hearing these words, entered Xingman City and went to the Asura king, saying: 'Great King! Rāhu Asura king sent a messenger to tell me, saying: "Vasuki dragon king, Takshaka dragon kings, and the Four Heavenly Kings are disturbing Padmavati."' At that time, the valiant Asura king of the second realm, upon hearing this matter, observed himself: Do I have the power to resist? If the people of Jambudvipa practice the Dharma and offer to ascetics and Brahmins, knowing he has no power, he replied to the messenger: 'The heavens have great power. Why? Because the people of Jambudvipa practice the Dharma. I should now go and tell the Asuras of the third abode, explaining this matter in detail to Yiqiexing Asura.' At that time, the valiant Asura went to tell the Asura assembly of the third abode. When Yiqiexing Asura heard these words, he entered Hanpiluo City and went to Huaman Asura king, and again spoke of the above matter. Huaman Asura king observed the people of Jambudvipa, and if there were those who offered to ascetics and Brahmins, he told Yiqiexing Asura: 'I should go and tell the Asuras of the fourth abode.' At that time, the Asura of the third realm went to the abode of the Asuras of the fourth realm, saying: 'Vasuki, Takshaka, and the Four Heavenly Kings, together defeated my companions, the dragon kings, etc. I should now create great decline and disturbance for those heavenly beings.' At that time, the Asura assembly of the fourth abode, upon hearing these words, went to Hanpiluo City, to Pohesa Asura king. At that time, Pohesa told the Asuras: 'Why are you rushing?' They replied as above. At that time, Pohesa told the Asura assembly: 'Rāhu Asura and others have no ability, allowing the Four Heavenly Kings to destroy Padmavati and the dragon kings. The world follows the Dharma, offering to ascetics and Brahmins, what can (they) do? I can...'
【English Translation】 English version: Offering to ascetics (Shramanas), knowing and repaying kindness, (the Asura) said to the evil dragon kings such as Padmavati (Padmavati): 'Stay for a month, and I will stop Vasuki (Vasuki) and Takshaka (Takshaka) dragon kings. I will tell the Asura king of the second abode not to disturb you,' detailing the situation as above. At that time, Dhamahou (Dhamahou) Asura, upon hearing these words, entered Xingman City (Xingman City) and went to the Asura king, saying: 'Great King! Rāhu (Rāhu) Asura king sent a messenger to tell me, saying: "Vasuki dragon king, Takshaka dragon kings, and the Four Heavenly Kings are disturbing Padmavati."' At that time, the valiant Asura king of the second realm, upon hearing this matter, observed himself: Do I have the power to resist? If the people of Jambudvipa (Jambudvipa) practice the Dharma and offer to ascetics and Brahmins, knowing he has no power, he replied to the messenger: 'The heavens have great power. Why? Because the people of Jambudvipa practice the Dharma. I should now go and tell the Asuras of the third abode, explaining this matter in detail to Yiqiexing (Yiqiexing) Asura.' At that time, the valiant Asura went to tell the Asura assembly of the third abode. When Yiqiexing Asura heard these words, he entered Hanpiluo City (Hanpiluo City) and went to Huaman (Huaman) Asura king, and again spoke of the above matter. Huaman Asura king observed the people of Jambudvipa, and if there were those who offered to ascetics and Brahmins, he told Yiqiexing Asura: 'I should go and tell the Asuras of the fourth abode.' At that time, the Asura of the third realm went to the abode of the Asuras of the fourth realm, saying: 'Vasuki, Takshaka, and the Four Heavenly Kings, together defeated my companions, the dragon kings, etc. I should now create great decline and disturbance for those heavenly beings.' At that time, the Asura assembly of the fourth abode, upon hearing these words, went to Hanpiluo City, to Pohesa (Pohesa) Asura king. At that time, Pohesa told the Asuras: 'Why are you rushing?' They replied as above. At that time, Pohesa told the Asura assembly: 'Rāhu Asura and others have no ability, allowing the Four Heavenly Kings to destroy Padmavati and the dragon kings. The world follows the Dharma, offering to ascetics and Brahmins, what can (they) do? I can...'
壞之。』時缽呵娑阿修羅王至大眾阿修羅所告言：『速疾莊嚴，我今欲往婆修吉、德叉迦等四天王所，破其軍眾。』時諸阿修羅王以無等力，率諸軍眾與天共鬥。「時缽呵娑阿修羅王告諸阿修羅言：『汝等何故，無有勇力不能破彼諸龍王等，而自破壞？我今當往，自以身力破彼龍天。』時缽呵娑阿修羅王敕其軍眾：『速疾莊嚴，執諸器仗。我今不久，與天共鬥，汝等先見與天怨敵，不久當發。我已告諸阿修羅眾，天不可忍，當與彼戰。』時諸阿修羅知是事已，即自莊嚴種種器仗。是時大力波羅呵娑阿修羅王自以勇力大心無畏，不量自力、他力優劣，自出其城，至第三地詣鋡毗羅城，到花鬘阿修羅王所。時缽呵娑阿修羅王與無量億那由他諸阿修羅，到花鬘阿修羅所作如是言：『速起，速起！為鬥戰故。我等能破婆修吉、德叉迦等諸龍王及天王等。』時花鬘阿修羅王聞是語已，告諸軍眾：『今非斗時。所以者何？閻浮提人孝養父母、恭敬沙門、修行正法，以是事故，天有大力。是故我今非是斗時。』時缽呵娑阿修羅王聞花鬘阿修羅王說是語已，告言：『速起，速起！我能獨破婆修吉等，及諸天眾。何況汝等為我同伴。』時花鬘阿修羅王聞其所說，威力增長心生歡喜，及其無量億那由他阿修羅眾，詣第二地。時缽呵娑阿修羅
【現代漢語翻譯】 現代漢語譯本： 『毀壞他們。』當時缽呵娑（Bōhēsuō，意為寬肩）阿修羅王來到大眾阿修羅處，告知他們說：『迅速準備，我現在要去婆修吉（Póxiūjí，意為有財）和德叉迦（Déchājiā，意為多舌）等四天王處，擊潰他們的軍隊。』當時各位阿修羅王憑藉無與倫比的力量，率領軍隊與天人交戰。 當時缽呵娑阿修羅王告訴各位阿修羅說：『你們為什麼沒有勇氣和力量，不能擊敗那些龍王等，反而自相殘殺？我現在將親自前往，憑藉自身的力量擊敗那些龍天。』當時缽呵娑阿修羅王命令他的軍隊：『迅速準備，拿起各種武器。我很快就要與天人交戰，你們先看到與天人為敵的景象，不久就要出發。我已經告訴各位阿修羅眾，天人不可容忍，應當與他們戰鬥。』當時各位阿修羅知道這件事後，立即準備各種武器。當時大力波羅呵娑（Bōluóhēsuō，意為大力）阿修羅王憑藉自己的勇氣、力量、強大的內心和無畏的精神，不衡量自己和他人的力量優劣，親自走出他的城市，到達第三層地界，前往鋡毗羅（Hánpíluó，意為歌）城，到達花鬘（Huāmán，意為花環）阿修羅王處。當時缽呵娑阿修羅王與無量億那由他的各位阿修羅，到達花鬘阿修羅處，這樣說道：『快起來，快起來！爲了戰鬥的緣故。我們能夠擊敗婆修吉、德叉迦等各位龍王以及天王等。』當時花鬘阿修羅王聽到這些話后，告訴他的軍隊：『現在不是戰鬥的時候。原因是什麼呢？閻浮提（Yánfútí，意為贍部洲）的人孝養父母、恭敬沙門、修行正法，因為這個緣故，天人有強大的力量。因此我現在不是戰鬥的時候。』當時缽呵娑阿修羅王聽到花鬘阿修羅王說這些話后，說道：『快起來，快起來！我能夠獨自擊敗婆修吉等，以及各位天眾。更何況你們作為我的同伴。』當時花鬘阿修羅王聽到他所說的話，威力增長，內心充滿歡喜，以及他無量億那由他的阿修羅眾，前往第二層地界。當時缽呵娑阿修羅
【English Translation】 English version: 'Destroy them.' At that time, the Asura King Balahasa (Bōhēsuō, meaning 'broad shoulders') came to the assembly of Asuras and told them, 'Prepare quickly, I now intend to go to the four Heavenly Kings, including Vasuki (Póxiūjí, meaning 'wealthy') and Takshaka (Déchājiā, meaning 'many-tongued'), to crush their armies.' At that time, the Asura Kings, with unparalleled strength, led their armies to battle with the Devas (gods). At that time, the Asura King Balahasa told the Asuras, 'Why do you lack courage and strength, unable to defeat those Dragon Kings and others, and instead destroy yourselves? I will now go personally and, with my own strength, defeat those Dragon Devas.' At that time, the Asura King Balahasa ordered his armies, 'Prepare quickly, take up your weapons. I will soon be at war with the Devas; you will first see the spectacle of enmity with the Devas, and soon you will depart. I have already told the assembly of Asuras that the Devas are intolerable and must be fought.' At that time, the Asuras, knowing this, immediately prepared various weapons. At that time, the mighty Asura King Balahasa (Bōluóhēsuō, meaning 'great strength'), with his courage, strength, great heart, and fearlessness, without measuring the superiority of his own strength and that of others, personally left his city, reached the third level of earth, went to the city of Gandharva (Hánpíluó, meaning 'song'), and arrived at the place of the Asura King Flower Garland (Huāmán, meaning 'flower garland'). At that time, the Asura King Balahasa, with countless billions of nayutas of Asuras, arrived at the place of the Asura Flower Garland and said, 'Arise quickly, arise quickly! For the sake of battle. We are able to defeat Vasuki, Takshaka, and the other Dragon Kings, as well as the Heavenly Kings.' At that time, the Asura King Flower Garland, hearing these words, told his armies, 'Now is not the time for battle. Why? Because the people of Jambudvipa (Yánfútí, meaning 'Jambudvipa') are filial to their parents, respectful to the Shramanas (ascetics), and practice the Dharma (righteous law); for this reason, the Devas have great strength. Therefore, now is not the time for me to fight.' At that time, the Asura King Balahasa, hearing the Asura King Flower Garland say these words, said, 'Arise quickly, arise quickly! I am able to defeat Vasuki and the others, as well as the assembly of Devas, alone. How much more so with you as my companions!' At that time, the Asura King Flower Garland, hearing what he said, increased in power and was filled with joy, and with his countless billions of nayutas of Asuras, went to the second level of earth. At that time, the Asura Balahasa
王、勇健阿修羅王、花鬘阿修羅王相隨往詣羅睺阿修羅所告言：『速起，速起！阿修羅王為鬥戰故、破諸天故。』時羅睺阿修羅王告諸阿修羅王言：『我等今者，非是斗時。所以者何？閻浮提人孝養父母，恭敬沙門、婆羅門，生於天上，令天大力，是故不得與天共鬥。』阿修羅王以非時故，時諸阿修羅王語羅睺阿修羅言：『速起，速起！我為斗故而來至此，欲與天鬥。』時羅睺阿修羅王即隨其意，起欲往詣大海，告缽摩梯惡龍王等，說如是言：『諸阿修羅王今欲破彼婆修吉、德叉迦諸龍王等。』「時缽摩梯聞是語已，心大歡喜，即往婆修吉、德叉迦所告言：『汝來同伴，汝今可出，吾共汝戰，住何處鬥。』時婆修吉、德叉迦龍王即出其城，與缽摩梯惡龍共戰，非法龍王破壞還退。時無量億阿修羅眾速疾馳奔，詣龍王所，欲共鬥戰。時婆修吉、德叉迦復出其城，與阿修羅在大海上交陣鬥戰，不可稱說。「于虛空中，或雨大火、或雨刀戟互相攻伐，愛毒自燒，以愚癡故如是斗諍。若閻浮提人順法修行，孝養父母，恭敬沙門、婆羅門，一法行龍則能獨破一切阿修羅軍；若世間人行法者少，則阿修羅勝，法行龍退。
「若龍破壞，即往詣于天使者所告言：『速來，速來！一切阿修羅眾悉來伐我，我與彼戰，敗失不如。』
【現代漢語翻譯】 現代漢語譯本： 諸位阿修羅王，如勇健阿修羅王、花鬘阿修羅王等，一同前往羅睺阿修羅（Rāhu，星名，也指惡神）的住所，並告知他說：『快起來，快起來！阿修羅王們要爲了戰鬥，爲了擊敗諸天而行動了。』 當時，羅睺阿修羅王告訴各位阿修羅王說：『我們現在，還不是戰鬥的時機。這是為什麼呢？因為閻浮提（Jambudvīpa，佛教宇宙觀中的人類居住地）的人們孝順父母，恭敬沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司），死後得以升到天上，使得天人的力量強大，所以我們現在不能與天人交戰。』 阿修羅王們因為時機未到，所以眾阿修羅王對羅睺阿修羅說：『快起來，快起來！我們爲了戰鬥才來到這裡，想要與天人戰鬥。』當時，羅睺阿修羅王就順從他們的意思，起身想要前往大海，並告訴缽摩梯（Padmatī，蓮花）惡龍王等說：『各位阿修羅王現在想要擊敗婆修吉（Vasuki，蛇王）、德叉迦（Takshaka，蛇王）等龍王。』 當時，缽摩梯聽到這些話后，心中非常高興，立刻前往婆修吉、德叉迦的住所，並告知他們說：『你們來做我的同伴，你們現在可以出來了，我和你們一起戰鬥，你們想在哪裡戰鬥？』當時，婆修吉、德叉迦龍王就從他們的城市出來，與缽摩梯惡龍一同戰鬥，但這些不守法的龍王被打敗後退卻了。當時，無數億的阿修羅眾迅速奔向龍王所在之處，想要與他們戰鬥。當時，婆修吉、德叉迦再次從他們的城市出來，與阿修羅在大海上交戰，戰鬥的激烈程度難以用言語形容。 在虛空中，或者降下大火，或者降下刀戟，互相攻擊，被嗔恨的毒火焚燒，因為愚癡而如此爭鬥。如果閻浮提的人們能夠遵循正法修行，孝順父母，恭敬沙門、婆羅門，那麼只要有一條奉行正法的龍，就能獨自擊敗所有的阿修羅軍隊；如果世間奉行正法的人很少，那麼阿修羅就會獲勝，奉行正法的龍就會退卻。 『如果龍被打敗，就會前往天使者那裡，並告知他們說：『快來，快來！所有的阿修羅眾都來攻打我們，我與他們戰鬥，戰敗失利。』
【English Translation】 English version: The Asura Kings, such as Valiant Asura King, Garlanded Asura King, accompanied each other to Rāhu (Rāhu, a star, also refers to an evil deity) Asura's residence and told him: 'Arise quickly, arise quickly! The Asura Kings are about to act for the sake of battle, for the sake of defeating the devas (gods).' At that time, Rāhu Asura King told the Asura Kings: 'Now is not the time for us to fight. Why is that? Because the people of Jambudvīpa (Jambudvīpa, the human-inhabited continent in Buddhist cosmology) are filial to their parents, respectful to Śrāmaṇas (Śrāmaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, Hindu priests), and are reborn in the heavens, making the power of the devas strong, so we cannot fight with the devas now.' Because the time was not right, the Asura Kings said to Rāhu Asura: 'Arise quickly, arise quickly! We have come here for the sake of battle, wanting to fight with the devas.' At that time, Rāhu Asura King followed their wishes, got up wanting to go to the great sea, and told Padmatī (Padmatī, Lotus) Evil Dragon King and others, saying: 'The Asura Kings now want to defeat Vasuki (Vasuki, a serpent king), Takshaka (Takshaka, a serpent king), and other dragon kings.' At that time, Padmatī, hearing these words, was very happy in her heart, and immediately went to Vasuki and Takshaka's residence, and told them: 'Come and be my companions, you can come out now, I will fight with you, where do you want to fight?' At that time, Vasuki and Takshaka Dragon Kings came out of their cities and fought with Padmatī Evil Dragon, but these lawless dragon kings were defeated and retreated. At that time, countless billions of Asura hosts quickly rushed to where the dragon kings were, wanting to fight with them. At that time, Vasuki and Takshaka came out of their cities again and fought with the Asuras on the great sea, the intensity of the battle was indescribable. In the empty sky, either great fires rained down, or swords and spears rained down, attacking each other, burned by the poison of hatred, fighting like this because of ignorance. If the people of Jambudvīpa can cultivate according to the Dharma (law, teaching), be filial to their parents, and respect Śrāmaṇas and Brāhmaṇas, then as long as there is one dragon who practices the Dharma, he can defeat all the Asura armies alone; if there are few people in the world who practice the Dharma, then the Asuras will win, and the dragons who practice the Dharma will retreat. 'If the dragon is defeated, he will go to the messengers of the devas and tell them: 'Come quickly, come quickly! All the Asura hosts have come to attack us, I fought with them, and was defeated and lost.'
時天使者聞是語已，種種器仗而自莊嚴，向婆修吉、德叉迦龍王所，作如是說：『我聞汝為阿修羅王之所破壞，是故至此破阿修羅軍。』時天使者與龍王俱詣阿修羅所，欲共鬥戰。時羅睺阿修羅王聞是事已，亦向天所，在大海上列陣而戰。若世間人順法修行，時天使者即能速疾破阿修羅眾。時阿修羅既被破已，還其宮城。
「時第二地阿修羅眾聞是事已，告諸軍眾：『汝等勿怖，我身尚存，能討彼天，汝何所畏？』時阿修羅即復疾走詣天使者，興大斗戰，于大海中交陣共鬥。天覆得勝，壞阿修羅軍。阿修羅軍既被破壞，時第三地阿修羅眾聞其被破，即向天所，與天共戰，迭互相害。
「若天破壞，即向護世四天迦留天所，作如是言：『提婆天王！速疾馳赴，阿修羅眾嬈亂我等。』時迦留天持諸器仗，即往詣彼阿修羅所。時阿修羅見天眾來，生大瞋恚，疾詣天所，與迦留天眾合陣大斗，見者毛豎。一切世間鬥戰大者，無過天與阿修羅戰，無可喻者。若諸世間順法修行，迦留天則得大勝，壞阿修羅。如是諸天與阿修羅無量大眾斗于大海，無可喻者。以法、非法因緣力故，有勝有退，非其自力。
「若迦留天為彼所壞，時護世天即往告彼鬘持天眾。時鬘持天與迦留天及天使者及德叉迦、婆修吉等無量大眾
【現代漢語翻譯】 現代漢語譯本： 當時，天使聽到這些話后，用各種器物和武器來莊嚴自己，前往婆修吉（Vasuki，龍王名）、德叉迦（Takshaka，龍王名）龍王那裡，這樣說道：『我聽說你們被阿修羅王所破壞，所以來到這裡擊破阿修羅的軍隊。』當時，天使與龍王一同前往阿修羅那裡，想要共同戰鬥。當時，羅睺（Rāhu，阿修羅王名）阿修羅王聽到這件事後，也前往天界，在大海上排列陣勢而戰。如果世間的人們順應正法修行，天使就能迅速擊破阿修羅眾。當時，阿修羅已經被擊破，返回他們的宮城。
『當時，第二地的阿修羅眾聽到這件事後，告訴各軍：『你們不要害怕，我還在，能夠討伐那些天人，你們害怕什麼？』當時，阿修羅立即再次迅速前往天使那裡，發起大戰，在大海中交戰。天人再次獲勝，摧毀了阿修羅的軍隊。阿修羅軍隊被摧毀后，當時第三地的阿修羅眾聽到他們被擊破，就前往天界，與天人共同戰鬥，互相傷害。
『如果天人被擊敗，就前往護世四天（Four Guardian Kings）的迦留天（Kālarāja，護世天王名）那裡，這樣說道：『提婆天王（Deva，天王名）！迅速前往，阿修羅眾騷擾我們。』當時，迦留天拿著各種器物和武器，立即前往阿修羅那裡。當時，阿修羅看到天眾到來，生起極大的嗔恨，迅速前往天界，與迦留天眾合陣大戰，看到的人都毛髮豎立。一切世間最大的戰鬥，沒有超過天人與阿修羅的戰鬥，沒有可以比喻的。如果世間的人們順應正法修行，迦留天就能獲得大勝，摧毀阿修羅。像這樣，諸天與阿修羅無量的大眾在大海中戰鬥，沒有可以比喻的。因為正法和非法的因緣力量，有勝利有退敗，不是他們自身的力量。
『如果迦留天被他們擊敗，當時護世天就前往告訴鬘持天眾（Māladhārī Devas）。當時，鬘持天與迦留天以及天使和德叉迦、婆修吉等無量的大眾
【English Translation】 English version: Then, the angel, having heard these words, adorned himself with various instruments and weapons, and went to the dragon kings Vasuki and Takshaka, saying thus: 'I have heard that you have been destroyed by the Asura king, therefore I have come here to destroy the Asura army.' Then, the angel and the dragon kings went together to the Asuras, desiring to fight together. Then, the Asura king Rāhu, having heard of this matter, also went to the heavens, and arrayed his troops on the great sea to fight. If the people of the world cultivate according to the Dharma, then the angel will be able to quickly destroy the Asura host. Then, the Asuras, having been defeated, returned to their palaces.
'Then, the Asura hosts of the second realm, having heard of this matter, told their armies: 'Do not be afraid, I am still here, able to subdue those devas, what do you fear?' Then, the Asuras immediately rushed again to the angel, initiating a great battle, engaging in combat in the great sea. The devas were victorious again, destroying the Asura army. The Asura army having been destroyed, then the Asura hosts of the third realm, having heard of their defeat, went to the heavens, and fought together with the devas, harming each other.
'If the devas are defeated, they go to the Guardian King Kālarāja of the Four Guardian Kings, saying thus: 'Deva King! Hasten quickly, the Asura hosts are disturbing us.' Then, Kālarāja, holding various instruments and weapons, immediately went to the Asuras. Then, the Asuras, seeing the deva hosts arrive, arose with great anger, and quickly went to the heavens, engaging in a great battle with the hosts of Kālarāja, causing those who saw it to have their hair stand on end. Of all the great battles in the world, none exceeds the battle between the devas and the Asuras, there is nothing comparable. If the people of the world cultivate according to the Dharma, then Kālarāja will be able to gain great victory, destroying the Asuras. Thus, the devas and the Asuras, with their immeasurable hosts, fight in the great sea, there is nothing comparable. Because of the power of the causes and conditions of Dharma and non-Dharma, there is victory and defeat, not by their own strength.
'If Kālarāja is defeated by them, then the Guardian Devas go to tell the Māladhārī Devas. Then, the Māladhārī Devas, together with Kālarāja and the angel, and immeasurable hosts such as Takshaka and Vasuki
和合共集。時羅睺阿修羅王住光明城，第一地雙遊戲阿修羅、陀摩睺阿修羅與無量億那由他阿僧祇阿修羅眾同爲一軍，與天共鬥，不可稱說。若世間人順法修行，天眾則勝，阿修羅軍退散破壞，一切皆由法之力勢，令天得勝，不由非法。若無順法行人，則阿修羅勝。
「護世四天見是事已，往詣常恣意天所，作如是言：『速疾莊嚴，阿修羅軍勝於天眾。』常恣意天聞是語已，與無量百千天眾持種種器仗，欲詣大海與阿修羅鬥，住大海中厲聲大叫，慾望速破阿修羅軍，更互合戰，經于多時，大惡鬥戰，無量苦惱。
「若阿修羅為天所破，即往向彼羅睺阿修羅所具說上事。時羅睺阿修羅王安慰諸阿修羅言：『汝今莫怖，汝今莫畏。我有大力能壞天眾，天力劣弱，我力勝彼。阿修羅！汝等可回。』諸阿修羅聞羅睺阿修羅王說是語已，即復還回，欲與天鬥。是時諸天與阿修羅列陣大戰，無量刀戟互相打斫，如是大戰，時第一地雙遊戲阿修羅、第二地陀摩睺阿修羅與諸天眾，對敵共戰。
「若諸世間不順法行，阿修羅勝，天眾則退；若諸世間修行正法，天眾則勝，悉能破壞阿修羅軍。如是法者，是天勝幢，法為第一、法為能救。若行非法，行非法者，非法不救。一切阿修羅行非法故，天作是念：『阿修羅王惱
【現代漢語翻譯】 現代漢語譯本： 他們和合聚集在一起。當時，羅睺阿修羅王（Rāhu Asura King，阿修羅之王）住在光明城，第一地的雙遊戲阿修羅（Dual-Play Asura of the First Realm）、陀摩睺阿修羅（Tama-mahou Asura）與無量億那由他阿僧祇的阿修羅眾組成一支軍隊，與天人交戰，其數量之多不可稱說。如果世間之人遵循正法修行，天眾就會勝利，阿修羅軍隊則會退散潰敗，這一切都是因為正法的力量，使得天人獲勝，而不是因為非法。如果沒有遵循正法修行的人，那麼阿修羅就會獲勝。
護世四天（Four Guardian Kings）見到這種情況后，前往常恣意天（Always Contented Heaven）那裡，這樣說道：『請迅速準備，阿修羅軍隊將要戰勝天眾了。』常恣意天聽到這些話后，與無量百千的天眾拿著各種兵器，想要前往大海與阿修羅戰鬥，他們住在大海中，厲聲大叫，希望能夠迅速擊破阿修羅軍隊，雙方交替作戰，經過很長時間，發生了非常惡劣的戰鬥，帶來了無量的痛苦。
如果阿修羅被天人擊敗，他們就會前往羅睺阿修羅那裡，詳細地稟告上述情況。當時，羅睺阿修羅王安慰各位阿修羅說：『你們現在不要害怕，你們現在不要畏懼。我擁有強大的力量，能夠擊敗天眾，天人的力量弱小，我的力量勝過他們。阿修羅們！你們可以回去了。』各位阿修羅聽到羅睺阿修羅王這樣說后，立即返回，想要與天人戰鬥。這時，諸天與阿修羅擺開陣勢，展開大戰，無數的刀戟互相砍殺，在這樣的大戰中，第一地的雙遊戲阿修羅、第二地的陀摩睺阿修羅與諸天眾，相對抗地共同作戰。
如果世間之人不遵循正法修行，阿修羅就會獲勝，天眾就會退敗；如果世間之人修行正法，天眾就會獲勝，能夠徹底擊潰阿修羅軍隊。像這樣的正法，是天人勝利的旗幟，正法是第一位的，正法是能夠救護的。如果行非法，行非法的人，非法不能救護。一切阿修羅因為行非法，所以天人這樣想：『阿修羅王惱亂……』
【English Translation】 English version: They gathered together in harmony. At that time, Rāhu Asura King (King of the Asuras) resided in the City of Light. The Dual-Play Asura of the First Realm, Tama-mahou Asura, and countless billions of nayutas and asankhyas of Asura beings formed an army, fighting with the devas (gods), beyond description. If people in the world cultivate according to the Dharma (law, teachings), the devas will be victorious, and the Asura army will retreat and be destroyed. All of this is due to the power of the Dharma, enabling the devas to win, not due to non-Dharma. If there are no people who follow the Dharma, then the Asuras will win.
The Four Guardian Kings, seeing this situation, went to the Always Contented Heaven and said: 'Prepare quickly, the Asura army is about to defeat the devas.' Upon hearing these words, the Always Contented Heaven, with countless hundreds of thousands of devas holding various weapons, intended to go to the great ocean to fight with the Asuras. They resided in the great ocean, shouting loudly, hoping to quickly break the Asura army. They fought alternately, engaging in a great and evil battle for a long time, resulting in immeasurable suffering.
If the Asuras were defeated by the devas, they would go to Rāhu Asura and report the above matters in detail. At that time, Rāhu Asura King comforted the Asuras, saying: 'Do not be afraid now, do not be fearful now. I have great power to defeat the devas. The power of the devas is weak, my power surpasses them. Asuras! You may return.' Upon hearing Rāhu Asura King's words, the Asuras immediately returned, intending to fight with the devas. At this time, the devas and Asuras arrayed themselves for a great battle, with countless swords and halberds striking each other. In this great battle, the Dual-Play Asura of the First Realm, the Tama-mahou Asura of the Second Realm, and the devas fought against each other.
If people in the world do not follow the Dharma, the Asuras will win, and the devas will retreat; if people in the world cultivate the correct Dharma, the devas will win and be able to completely destroy the Asura army. Such Dharma is the banner of victory for the devas; the Dharma is the first, the Dharma is able to save. If one practices non-Dharma, those who practice non-Dharma cannot be saved by non-Dharma. Because all the Asuras practice non-Dharma, the devas thought: 'The Asura King troubles...'
亂我等，既不勝天，不與天等。何以故？閻浮提人孝養父母，隨順法行，恭敬種姓耆舊有德，凈修八齋，佈施持戒修行福德，不行放逸、不近惡友，是人命終生於天上。阿修羅非法無法。救護一切天眾。』思惟是已，時天使者、鬘持天、常恣意天、一切天眾持天法幢，速疾馳往，向阿修羅軍而語之言：『住，住！阿修羅！我住天中，汝等何故數惱我等？汝既不能勝諸天力，又非第一，非汝兵戈能勝諸天。我今為欲破汝軍眾故來至此，以汝噁心于諸天故，不得至汝所住宮城。以汝一切不行正法，不得安樂、不得寂滅。』如是說已，直趣其所，一切決勇，雨大刀戟，婆修吉等雨大焰火，墮阿修羅軍。時阿修羅見是事已，即喚缽摩梯諸惡龍等：『汝為我伴，當與德叉迦、婆修吉大龍王等雨火共戰。』時缽摩梯聞是語已，即走往趣婆修吉所，時二部龍雨火相燒，天與阿修羅大興鬥戰。天覆得勝，破阿修羅軍。
「時阿修羅皆共相率，往至羅睺阿修羅所，憂戚憔悴以求救護。羅睺阿修羅王見是事已，安慰之言：『勿怖勿畏，以有我故，若獨一身，尚不畏彼帝釋天王，況有汝等以為翼從。諸天劣弱，何所能為？汝何所畏？我今當告大仙勇健阿修羅王、花鬘阿修羅王、缽呵娑毗摩質多羅阿修羅王等，為彼說已，我當自往破彼天
【現代漢語翻譯】 現代漢語譯本： 『擾亂我們，既不能戰勝天，也不能與天平起平坐。為什麼呢？因為閻浮提（Jambudvipa，人世間）的人孝養父母，遵循佛法行事，恭敬有德行的長者，清凈地修持八齋戒，佈施、持戒、修行積累福德，不放縱自己、不親近惡友，這樣的人命終之後就能升到天上。而阿修羅（Asura，一種神道生物）不遵循正法。我們救護一切天眾。』 思考完畢后，當時的天使者、鬘持天、常恣意天、一切天眾手持天法幢，迅速地奔向阿修羅軍隊，對他們說：『住手，住手！阿修羅！我住在天界，你們為什麼要屢次侵擾我們？你們既不能戰勝諸天的力量，又不是最強大的，你們的兵器不能戰勝諸天。我現在爲了摧毀你們的軍隊才來到這裡，因為你們對諸天懷有惡意，所以不能到達你們所居住的宮殿。因為你們一切都不遵循正法，所以不能得到安樂，不能得到寂滅。』 說完這些話后，他們直接衝向阿修羅軍隊，奮勇決戰，降下大量的刀戟，婆修吉（Vasuki，龍王名）等降下巨大的火焰，落入阿修羅軍隊中。當時阿修羅看到這種情況后，立即召喚缽摩梯（Padma，龍名）等惡龍：『你們做我的同伴，應當與德叉迦（Takshaka，龍王名）、婆修吉大龍王等一起降下火焰共同作戰。』 當時缽摩梯聽到這些話后，立即奔向婆修吉所在之處，兩方龍族降下火焰互相焚燒，天人與阿修羅之間爆發了激烈的戰鬥。天人再次取得勝利，擊潰了阿修羅軍隊。 『當時阿修羅們都互相帶領著，前往羅睺（Rahu，阿修羅王名）阿修羅所在之處，憂愁憔悴地尋求救護。羅睺阿修羅王看到這種情況后，安慰他們說：『不要害怕，不要畏懼，因為有我在，即使只有我一個人，尚且不害怕帝釋天王（Indra，天神之王），更何況有你們作為我的羽翼。諸天弱小，能做什麼呢？你們害怕什麼？我現在將告訴大仙勇健阿修羅王、花鬘阿修羅王、缽呵娑毗摩質多羅（Vemacitrin，阿修羅王名）阿修羅王等，為他們說明情況后，我將親自前往擊潰他們。』
【English Translation】 English version: 'Disturbing us, you neither overcome the heavens nor are equal to them. Why is that? Because the people of Jambudvipa (the human world) are filial to their parents, follow the Dharma, respect the virtuous elders, purely observe the eight precepts, practice generosity, uphold the precepts, cultivate meritorious deeds, do not indulge themselves, and do not associate with bad friends. Such people, upon death, are reborn in the heavens. But the Asuras (a type of demigod) do not follow the righteous Dharma. We protect all the heavenly beings.' Having pondered this, the angelic messengers, Manjushri Deva, the Ever-Willful Deva, and all the heavenly beings, holding aloft the banners of the Dharma, swiftly rushed towards the Asura army and said to them: 'Halt, halt! Asuras! I dwell in the heavens, why do you repeatedly harass us? You can neither overcome the power of the Devas, nor are you the strongest, your weapons cannot defeat the Devas. I have come here now to destroy your army, because you harbor malice towards the Devas, you cannot reach the palaces where you dwell. Because you do not follow the righteous Dharma in all things, you cannot attain peace and happiness, you cannot attain Nirvana.' Having spoken these words, they directly charged towards the Asura army, fighting bravely, raining down a multitude of swords and halberds, while Vasuki (a Naga king) and others rained down great flames, which fell upon the Asura army. When the Asuras saw this, they immediately summoned Padma (a Naga) and other evil dragons: 'You shall be my companions, and together with Takshaka (a Naga king), Vasuki, and the other great Naga kings, you shall rain down fire and fight together.' When Padma heard these words, he immediately rushed towards Vasuki's location. The two dragon clans rained down fire, burning each other, and a fierce battle erupted between the Devas and the Asuras. The Devas were victorious once again, and shattered the Asura army. 'Then all the Asuras, leading each other, went to Rahu (an Asura king), seeking protection in sorrow and distress. When Rahu, the Asura king, saw this, he comforted them, saying: 'Do not be afraid, do not fear, for I am here. Even if I were alone, I would not fear Indra (king of the gods), let alone with you as my wings. The Devas are weak, what can they do? What do you fear? I will now inform the great and valiant Asura king, the Garland-Wearing Asura king, Vemacitrin (an Asura king), and others, and after explaining the situation to them, I will personally go and defeat them.'
眾。』時羅睺阿修羅王即往告彼三地阿修羅王，到其所已，說如是言：『一切天眾、四天王天皆共和合，來至我所，與我共鬥，今當思惟設何方便，破彼諸天？』時諸阿修羅聞是語已，即答羅睺阿修羅言：『我當莊嚴，與彼三十三天王帝釋共戰。汝今可去，天當破壞，阿修羅勝。』時羅睺阿修羅王即往戰處，欲與天鬥。時諸阿修羅眾向羅睺阿修羅王說言：『大王！天有大力，天有大力！不可共戰。』時羅睺阿修羅王即趣天眾雨諸刀戟，與天共戰。是時諸天見阿修羅雨諸刀戟，使龍雨火，疾走往趣，欲破羅睺阿修羅軍，天雨劍戟猶如金剛，交陣鬥戰，不可稱說。
「若閻浮提人順法修行、孝事父母，供養沙門及婆羅門，恭敬耆舊，天眾則勝，阿修羅軍退沒不如；若諸世人不順法教，天則退弱，阿修羅勝。如是法力、非法力故，天與阿修羅無等鬥戰。若阿修羅勝，天眾破壞，一切天眾互相告曰：『提婆，提婆！當念於法。以有法故，天眾得勝，以法因緣，天得增長，是故諸天當起信敬，思惟念法，復往趣彼阿修羅軍。』一切天眾以念法故，為法所護，光明威德皆悉增長，勝前百倍。時阿修羅見諸天眾光明威德，即生怯弱，告諸軍眾：『汝今何故生怯弱心？天之威德不與吾等，及其刀戟兵刃相撲，吾悉勝彼。汝今何故
【現代漢語翻譯】 現代漢語譯本： 『眾。』當時，羅睺阿修羅王（Rāhu Asura King，意為障礙星阿修羅王）立即去告訴那三地的阿修羅王，到達他們那裡后，這樣說道：『所有的天眾（Devas，意為天神）、四天王天（Cāturmahārājika-devas，意為四大天王所居住的天界）都聯合起來，來到我這裡，要與我交戰，現在應當思考用什麼方法，來擊敗那些天眾？』當時，各位阿修羅聽到這些話后，就回答羅睺阿修羅王說：『我們應當做好準備，與三十三天（Trāyastriṃśa，意為欲界六天中的第二天）的天王帝釋（Śakra，意為天帝）交戰。你現在可以去了，天眾應當被擊敗，阿修羅將會勝利。』當時，羅睺阿修羅王立即前往戰場，想要與天眾交戰。當時，各位阿修羅眾向羅睺阿修羅王說道：『大王！天眾有強大的力量，天眾有強大的力量！不可以與他們交戰。』當時，羅睺阿修羅王立即向天眾降下各種刀戟，與天眾交戰。這時，各位天眾看到阿修羅降下各種刀戟，並讓龍（Nāga，意為具有神力的蛇形生物）降下火焰，迅速前去，想要擊破羅睺阿修羅的軍隊，天眾降下劍戟，猶如金剛（Vajra，意為堅硬無比的寶物），交織成陣，戰鬥的激烈程度，難以用語言描述。
『如果閻浮提（Jambudvīpa，意為我們所居住的娑婆世界）的人們遵循佛法修行、孝順父母，供養沙門（Śrāmaṇa，意為出家修行的僧人）以及婆羅門（Brāhmaṇa，意為古印度教的祭司），恭敬年長的人，天眾就會勝利，阿修羅的軍隊就會退敗不如；如果各位世人不遵循佛法的教導，天眾就會衰退，阿修羅就會勝利。』因為這樣的法力、非法力的緣故，天眾與阿修羅之間進行著無休止的戰鬥。如果阿修羅勝利，天眾被擊敗，所有的天眾互相告知說：『提婆（Deva，意為天神），提婆！應當憶念佛法。因為有佛法的緣故，天眾才能獲得勝利，因為佛法的因緣，天眾才能增長，所以各位天眾應當生起信心和敬意，思考憶念佛法，再次前往阿修羅的軍隊。』所有的天眾因為憶念佛法的緣故，被佛法所守護，光明和威德都全部增長，勝過之前百倍。當時，阿修羅看到各位天眾的光明和威德，立即產生怯弱，告訴各位軍眾：『你們現在為什麼會產生怯弱之心？天眾的威德不會與我們，以及他們的刀戟兵刃相碰撞，我們完全可以戰勝他們。你們現在為什麼會這樣？』
【English Translation】 English version: 'The multitude.' Then Rāhu Asura King immediately went and told the three-lands Asura kings, and when he arrived at their place, he said: 'All the Devas (heavenly beings) and the Cāturmahārājika-devas (the heaven of the Four Heavenly Kings) have united and come to me, wanting to fight with me. Now we should think of what means to use to defeat those Devas?' At that time, when the Asuras heard these words, they replied to Rāhu Asura King: 'We should prepare to fight with Śakra (the lord of the gods) , the king of the Trāyastriṃśa (the Heaven of Thirty-three). You can go now, the Devas should be defeated, and the Asuras will win.' At that time, Rāhu Asura King immediately went to the battlefield, wanting to fight with the Devas. At that time, the Asura multitude said to Rāhu Asura King: 'Great King! The Devas have great power, the Devas have great power! We cannot fight with them.' At that time, Rāhu Asura King immediately rained down various knives and halberds on the Devas and fought with them. At this time, when the Devas saw the Asuras raining down various knives and halberds, and making the Nāgas (serpent deities) rain down fire, they quickly went forward, wanting to break the army of Rāhu Asura. The Devas rained down swords and halberds like Vajra (diamond scepter), intertwined into formations, and the intensity of the battle was indescribable.
'If the people of Jambudvīpa (the world we live in) cultivate according to the Dharma, are filial to their parents, make offerings to Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests), and respect the elderly, the Devas will win, and the Asura army will retreat and be defeated; if the people of the world do not follow the teachings of the Dharma, the Devas will weaken, and the Asuras will win.' Because of such Dharma power and non-Dharma power, the Devas and Asuras engage in endless battles. If the Asuras win and the Devas are defeated, all the Devas tell each other: 'Deva, Deva! We should remember the Dharma. Because of the Dharma, the Devas can win, and because of the Dharma, the Devas can grow. Therefore, all the Devas should generate faith and reverence, think and remember the Dharma, and go again to the Asura army.' All the Devas, because of remembering the Dharma, are protected by the Dharma, and their light and majesty all increase, surpassing the previous hundredfold. At that time, when the Asuras saw the light and majesty of the Devas, they immediately became timid and told the multitude of troops: 'Why do you now have timid hearts? The majesty of the Devas will not collide with us, nor with their knives, halberds, and weapons. We can completely defeat them. Why are you like this now?'
而生怯弱？』時諸軍眾聞阿修羅王安慰之音，氣力增長，是時羅睺阿修羅軍還向天眾。時諸天等，身得法力速疾馳奔，向阿修羅交陣大戰，時大力羅睺阿修羅王處其軍中，猶如第二須彌山王，天以法力即破羅睺阿修羅軍。諸救護中，法為第一，一切光明，法光第一。
「時羅睺阿修羅見其軍眾破壞退散，皆悉怯弱，阿修羅王復安慰言：『汝等阿修羅勿怖，勿怖！何故丈夫怯如烏鳥，自於己舍？云有勇健、是大丈夫？汝等亦皆解知論法，無所畏懼，曾已具見無量軍眾破壞退散，汝今何故而生愁怖？』時諸阿修羅聞安慰已，心生歡喜，以憍慢故，即回覆返欲與天鬥。時羅睺阿修羅王以憍慢心，在其軍前，一切阿修羅依止羅睺，羅睺所護，以羅睺王為最第一。一切阿修羅皆往向彼四天王所，諸阿修羅以依羅睺阿修羅力得生氣力：『羅睺阿修羅王在我前行，此王之力尚能破彼釋迦天主，況四天王。』即復對敵，雨諸刀戟，又雨大石，猶如大山從空而下，欲壞天眾。時護世天見羅睺阿修羅王雨大石山，告諸天眾：『羅睺阿修羅王雨大石山，汝等當雨刀戟鉾槊，莫令天眾得大衰惱。』時護世天說是語已，及諸天眾直趣羅睺阿修羅王，共羅睺阿修羅合陣大戰，雨刀雨石從空而下，墮大海中令海涌沸，天雨刀劍，傷害海中無量百
【現代漢語翻譯】 現代漢語譯本 『為何如此怯懦？』當時，所有軍隊聽到羅睺阿修羅王（Rāhu Asura-rāja，阿修羅之王）安慰的聲音，氣力增長。這時，羅睺阿修羅的軍隊又回過頭來面對天眾。當時，諸天憑藉法力迅速奔跑，向阿修羅交戰，展開大戰。當時，大力羅睺阿修羅王身處軍中，猶如第二座須彌山王（Sumeru，佛教宇宙觀中的聖山）。天眾以法力擊破了羅睺阿修羅的軍隊。在一切救護之中，佛法最為重要；在一切光明之中，佛法之光最為殊勝。
『當時，羅睺阿修羅看到他的軍隊被擊潰潰散，全都變得怯懦，阿修羅王再次安慰他們說：『你們這些阿修羅不要害怕，不要害怕！為何大丈夫要像烏鴉一樣膽怯，只敢在自己的家裡逞能？你們自詡勇猛健壯，是大丈夫嗎？你們也都懂得論法，無所畏懼，曾經親眼見過無數軍隊被擊潰潰散，你們現在為何如此愁苦害怕？』當時，諸位阿修羅聽到安慰之後，心中歡喜，因為驕慢的緣故，立刻又回過頭來想要與天眾戰鬥。當時，羅睺阿修羅王以驕慢之心，站在軍隊的前面，所有的阿修羅都依靠著羅睺，羅睺保護著他們，以羅睺王為最重要、最第一的依靠。所有的阿修羅都朝著四天王（Four Heavenly Kings）所在的方向衝去，諸位阿修羅依靠羅睺阿修羅的力量，獲得了生氣和力量：『羅睺阿修羅王在我們前面，他的力量尚且能夠擊破釋迦天主（Śakra，帝釋天），更何況是四天王。』於是又重新與天眾對戰，像下雨一樣降下各種刀戟，又降下巨大的石頭，猶如大山從空中落下，想要摧毀天眾。當時，護世四天王（Lokapāla，守護世界的四位天王）看到羅睺阿修羅王降下巨大的石山，告訴諸位天眾：『羅睺阿修羅王降下巨大的石山，你們應當降下刀戟鉾槊，不要讓天眾受到巨大的衰損和惱害。』當時，護世四天王說完這些話之後，和諸位天眾一起直接衝向羅睺阿修羅王，與羅睺阿修羅合兵一處展開大戰，像下雨一樣降下刀和石頭，從空中落下，墜入大海之中，使得大海沸騰翻滾，天眾降下的刀劍，傷害了海中無數的生靈。
【English Translation】 English version 'Why are you so timid?' At that time, all the troops, hearing the comforting voice of Rāhu Asura-rāja (King of the Asuras), increased in strength. Then, the army of Rāhu Asura turned back to face the heavenly host. At that time, the devas, relying on their Dharma power, swiftly rushed forward and engaged the Asuras in a great battle. Then, the mighty Rāhu Asura-rāja was in the midst of his army, like a second Sumeru (holy mountain in Buddhist cosmology). The devas, with their Dharma power, broke the army of Rāhu Asura. Among all protections, the Dharma is the foremost; among all lights, the light of the Dharma is the greatest.
'Then, Rāhu Asura, seeing his army broken and scattered, all becoming timid, the Asura king comforted them again, saying: 'You Asuras, do not fear, do not fear! Why should a great man be as timid as a crow, only daring in his own home? Do you boast of being brave and strong, being great men? You all understand the discussion of the Dharma, are fearless, and have seen countless armies broken and scattered before. Why are you now so sorrowful and afraid?' At that time, the Asuras, hearing the comfort, rejoiced in their hearts, and because of their arrogance, immediately turned back and wanted to fight with the devas. Then, Rāhu Asura-rāja, with an arrogant heart, stood in front of his army, and all the Asuras relied on Rāhu, Rāhu protected them, and they regarded Rāhu as the most important and foremost reliance. All the Asuras rushed towards the Four Heavenly Kings (Lokapāla). The Asuras, relying on the power of Rāhu Asura, gained vitality and strength: 'Rāhu Asura-rāja is in front of us, and his power can even break Śakra (Lord of the Devas), let alone the Four Heavenly Kings.' Then they fought against the devas again, raining down various knives and halberds, and also raining down huge stones, like great mountains falling from the sky, wanting to destroy the devas. At that time, the Lokapāla (Four Guardian Kings) saw Rāhu Asura-rāja raining down huge stone mountains, and told the devas: 'Rāhu Asura-rāja is raining down huge stone mountains, you should rain down knives, halberds, and spears, do not let the devas suffer great decline and harm.' At that time, the Lokapāla, after saying these words, together with the devas, rushed directly towards Rāhu Asura-rāja, and joined forces with Rāhu Asura in a great battle, raining down knives and stones, falling from the sky, plunging into the great sea, causing the sea to boil and churn, and the knives and swords rained down by the devas harmed countless beings in the sea.
千眾生之類或死或怖，逃走畏避遍大海中，皆生泡沫。羅睺阿修羅與天共戰，余天、阿修羅見是事已，皆作是念：『未曾有也。』天與阿修羅如是大戰，戰鬥不止。
「若世間人修行順法，一切阿修羅多諸伎術刀槊矛劍，大力勇健心無所畏，雖有此術，即時破壞；若世間人不順正法，羅睺阿修羅王則勝天眾。是故法為第一、法為最勝，一切諸法非無因緣。若羅睺阿修羅王破壞失力，諸阿修羅皆悉愁悴，厭離鬥心，時羅睺阿修羅王見諸軍眾皆悉愁悴，生厭離心，而告之曰：『阿修羅！莫自愁悴令心劣弱。勿怖，勿怖！我若與汝至本宮城，不安樂住。莫作是意，欲還宮城。奮迅威武令增身力，回詣戰場，莫歸本處。』時阿修羅聞是語已，復往趣彼四天王所，更共鬥戰，雨大石山，雷電注雨，黑雲𩅝𩅾列陣大斗，見者毛豎。
「天覆得勝，破阿修羅軍，一切諸阿修羅作是思惟：『天有大力，我當歸彼第二住處星鬘城中阿修羅王，以求救護利益安樂，破諸天眾。彼城之中有阿修羅王名曰勇健，自性勇健，已曾百千與天共戰，乃至天主釋迦提婆彼亦能勝，如是阿修羅勝過一切。』思惟是已，皆共往詣勇健阿修羅所，說如是言：『阿修羅王！天眾大力，羅睺阿修羅王與之共鬥，不能令伏。今可疾往，以力利益，為作救
【現代漢語翻譯】 現代漢語譯本 眾多眾生，或死或懼，逃離躲避于大海之中，都化為泡沫。羅睺阿修羅（Rāhu Asura，一種阿修羅）與天人交戰，其餘的天人和阿修羅看到這種情況，都心想：『真是前所未有啊。』天人與阿修羅就這樣激烈地戰鬥，戰事不止。 『如果世間之人修行順應正法，一切阿修羅即使擁有眾多伎倆、刀槊矛劍，以及強大的力量和無畏的勇氣，也會立即被摧毀；如果世間之人不順應正法，羅睺阿修羅王就會戰勝天眾。所以說，正法是第一位的，正法是最殊勝的，一切諸法都不是沒有因緣的。』如果羅睺阿修羅王戰敗失利，所有的阿修羅都會愁眉苦臉，厭倦戰鬥。當時，羅睺阿修羅王看到自己的軍隊都愁眉苦臉，心生厭倦，便告誡他們說：『阿修羅們！不要自怨自艾，使心志衰弱。不要害怕，不要害怕！即使我和你們回到本宮城，也不會安樂地居住。不要想著要回到宮城。要奮發威武，增強自身的力量，返回戰場，不要回到原來的地方。』當時，阿修羅們聽到這些話后，又前往四天王（Caturmahārājakāyikas，佛教的護法天神）所在之處，再次與他們交戰，降下巨大的石山，雷電交加，黑雲翻滾，列陣大戰，見者毛骨悚然。 天人再次獲勝，擊潰了阿修羅的軍隊，所有的阿修羅都這樣思量：『天人力量強大，我們應當歸附於他們的第二個住所，星鬘城中的阿修羅王，以尋求救護、利益和安樂，擊敗諸天眾。』那座城中有一位阿修羅王，名叫勇健（Dridhabala，阿修羅名），天性勇猛強健，曾經與天人交戰成百上千次，甚至連天主釋迦提婆（Śakra-devānām-indra，即帝釋天）他也能戰勝，這樣的阿修羅勝過一切。』思量完畢，他們一同前往勇健阿修羅處，說道：『阿修羅王！天眾力量強大，羅睺阿修羅王與他們交戰，不能使之屈服。現在可以迅速前往，用您的力量來利益我們，作為我們的救護。』
【English Translation】 English version Numerous beings, whether dying or fearful, fleeing and hiding in the great ocean, all turn into foam. Rāhu Asura (Rāhu Asura, a type of Asura) is at war with the Devas (gods), and the remaining Devas and Asuras, seeing this situation, all think: 'This is unprecedented.' The Devas and Asuras fight fiercely like this, and the war does not stop. 'If people in the world cultivate in accordance with the Dharma (law), all the Asuras, even if they possess many skills, knives, spears, and swords, as well as great strength and fearless courage, will be destroyed immediately; if people in the world do not follow the Dharma, Rāhu Asura King will defeat the Devas. Therefore, the Dharma is the first, the Dharma is the most supreme, and all Dharmas are not without cause.' If Rāhu Asura King is defeated and loses, all the Asuras will be sad and weary of fighting. At that time, Rāhu Asura King, seeing that his army was sad and weary, admonished them, saying: 'Asuras! Do not be discouraged and weaken your will. Do not be afraid, do not be afraid! Even if I and you return to the palace city, we will not live in peace. Do not think of returning to the palace city. You must be brave and mighty, increase your strength, return to the battlefield, and do not return to your original place.' At that time, the Asuras, hearing these words, went to the place where the Four Heavenly Kings (Caturmahārājakāyikas, guardian deities in Buddhism) were, and fought with them again, raining down huge stone mountains, with thunder and lightning, black clouds rolling, and fighting in a great array, causing those who saw it to be horrified. The Devas won again, defeating the Asura army, and all the Asuras thought: 'The Devas are powerful, we should return to their second residence, the Asura King in Star Garland City, to seek protection, benefit, and peace, and defeat the Devas.' In that city there is an Asura King named Dridhabala (Dridhabala, name of an Asura), who is naturally brave and strong, and has fought with the Devas hundreds of thousands of times, and even Śakra-devānām-indra (Śakra-devānām-indra, i.e., Indra) can be defeated by him, such an Asura is superior to all.' After thinking about it, they went together to Dridhabala Asura and said: 'Asura King! The Devas are powerful, and Rāhu Asura King cannot subdue them in battle. Now you can go quickly and use your power to benefit us and be our protector.'
護，佐助勝力，王若執仗，帝釋天王亦不能壞阿修羅軍，況余天眾。王曾伏彼，于諸鬥戰阿修羅中得大名稱，速疾詣彼，馳奔急趣，手執兵戈奮動武器，與天共戰，破彼天眾。汝先已曾百千破彼金剛之手，于彼天中，汝以勝力奮威振武。』時阿修羅王聞是語已，即向花鬘阿修羅、毗摩質多缽呵娑阿修羅所，作如是言：『天軍力勝，破壞羅睺阿修羅王及其軍眾，王今聽我與天共鬥，令我得勝。』時花鬘阿修羅王、毗摩質多羅阿修羅王缽呵娑即告勇健阿修羅曰：『速去，速去！我為汝伴，能壞天眾。汝助羅睺阿修羅王，則能破壞一切天眾，況四天王。』時勇健阿修羅王聞是語已，即向羅睺阿修羅所，為助戰故。時諸阿修羅眾見勇健來，皆大歡喜，悉生勇力，手執武器刀鉾箭槊，直詣天眾，設諸斗具，箭如雨墮。時天見此二阿修羅將大軍眾，各作是言：『此阿修羅如是數數，無有羞恥來惱天眾，以畜生故，我數破之，猶來不止。』作是說已，牢自莊嚴，奮迅勇力向阿修羅軍，欲共交戰。時勇健、羅睺阿修羅王見天眾已，作如是言：『天今下此，必共戰諍，我當與天列陣大戰。』時二阿修羅王籌量此已，速疾往詣四大王所，決意欲鬥，各望得勝。
「若日在天后，阿修羅軍日在其前，以日光明照其目故，不能加害，亦不
【現代漢語翻譯】 現代漢語譯本： 護法，佐助勝力阿修羅（Asura，意為非天），大王如果執掌兵器，即使帝釋天王（Indra，佛教的護法神）也不能摧毀阿修羅的軍隊，更何況其餘的天眾。大王曾經降伏他們，在與阿修羅的戰鬥中獲得了很大的名聲，迅速前往那裡，奔馳急行，手持兵器奮勇作戰，與天人交戰，擊破他們的軍隊。你先前已經成百上千次地擊敗了帝釋天的金剛之手，在天界之中，你以強大的力量奮勇作戰。』當時阿修羅王聽到這些話后，就去花鬘阿修羅（Hua Man Asura）、毗摩質多缽呵娑阿修羅（Pimozhiduo Pohe Sa Asura）那裡，這樣說道：『天軍力量強大，摧毀了羅睺阿修羅王（Luohou Asura）及其軍隊，大王現在聽我與天人交戰，讓我獲得勝利。』當時花鬘阿修羅王、毗摩質多羅阿修羅王缽呵娑就告訴勇健阿修羅（Yongjian Asura）說：『快去，快去！我做你的後盾，能夠摧毀天眾。你幫助羅睺阿修羅王，就能摧毀一切天眾，更何況是四大天王。』當時勇健阿修羅王聽到這些話后，就去羅睺阿修羅那裡，爲了幫助他作戰。當時各位阿修羅眾見到勇健到來，都非常高興，都生起了勇氣和力量，手持武器刀、鉾、箭、槊，直接前往天眾那裡，設定各種戰鬥器具，箭像雨一樣落下。當時天人見到這兩位阿修羅將領率領大軍，各自說道：『這些阿修羅這樣屢次三番，不知羞恥地來侵擾天眾，因為是畜生道的緣故，我們多次擊敗他們，仍然不知停止。』說完這些話后，牢固地裝備自己，奮發勇猛的力量向阿修羅軍隊衝去，想要與他們交戰。當時勇健、羅睺阿修羅王見到天眾后，這樣說道：『天人現在下來這裡，必定會發生戰爭，我們應當與天人列陣大戰。』當時兩位阿修羅王商量這些后，迅速前往四大天王那裡，決心要戰鬥，各自希望獲得勝利。
『如果太陽在天人軍隊的後面，阿修羅軍隊在前面，因為太陽的光明照耀著他們的眼睛，所以不能夠傷害他們，也不能……』
【English Translation】 English version: 'Protect, assist with victorious strength. If the king wields weapons, even Indra (Śakra; the lord of the gods in Buddhism) cannot destroy the Asura (a type of supernatural being in Hinduism and Buddhism) army, let alone the other heavenly beings. The king once subdued them and gained great fame among the Asuras in battles. Quickly go there, rush swiftly, holding weapons and fighting bravely, engage in battle with the gods, and break their ranks. You have previously defeated Indra's Vajra hand hundreds and thousands of times. Among the heavens, you have displayed your might and martial prowess with victorious strength.' When the Asura king heard these words, he went to Hua Man Asura, Pimozhiduo Pohe Sa Asura, and said: 'The heavenly army is strong and has destroyed Rahu Asura (a demon who swallows the sun or moon causing eclipses) and his army. Now, O King, listen to me fight with the gods and let me gain victory.' Then Hua Man Asura, Pimozhiduo Luo Asura, and Pohe Sa said to Yongjian Asura: 'Go quickly, go quickly! I will be your support and can destroy the heavenly host. If you assist Rahu Asura, you can destroy all the heavenly beings, let alone the Four Heavenly Kings.' When Yongjian Asura heard these words, he went to Rahu Asura to help him in battle. When the Asura hosts saw Yongjian coming, they were all delighted and filled with courage and strength, holding weapons, swords, spears, and lances, and went straight to the heavenly host, setting up various battle formations, with arrows falling like rain. When the gods saw these two Asura generals leading a large army, they each said: 'These Asuras come to harass the heavenly host so many times without shame. Because they are of the animal realm, we have defeated them many times, yet they still do not stop.' After saying these words, they firmly equipped themselves and rushed with valiant strength towards the Asura army, wanting to engage in battle. When Yongjian and Rahu Asura saw the heavenly host, they said: 'The gods are now coming down here and will surely engage in battle. We should form ranks and fight a great battle with the gods.' After the two Asura kings discussed this, they quickly went to the Four Great Kings, determined to fight, each hoping to gain victory.
'If the sun is behind the heavenly army and the Asura army is in front, because the sunlight shines on their eyes, they cannot harm them, nor can they...'
能雨刀仗劍戟，不能以目正視諸天，各各相謂：『日光晃昱照我眼目。』是故不得與天鬥戰。是時羅睺阿修羅王即以一手障彼日光，是第三因緣。世人見已，以愚癡心咸作是言：今者日蝕，或言當豐、或說當儉，或言水災、或言旱災，或言王者吉兇災祥，或言眾人有疫無疫。如是無實，妄生分別，不如實知，隨愚癡說。
「如是羅睺阿修羅王障蔽日光，而語勇健阿修羅言：『天今易見，天今易見！可以刀劍種種武器兵戈矛戟破彼諸天。』勇健阿修羅王在其前面速疾馳走，雨諸刀戟向諸天所。天眾見之，莊嚴種種鬥戰之具亦疾往趣。勇健阿修羅王雨眾武器刀劍矛槊向鬘持天眾，鬘持天眾見是事已，贊言：『善哉，善哉！阿修羅王！我諸天眾數數破汝，而汝無恥，不生厭心。我以法力，以行法故，以歸法故，以修法故、不離法故，是故我勝。汝多貪故，貪著他物望為己用，多行貪故，汝無法行。云何於此十善業道順法諸天，慾望破壞？黑闇不能覆障光明，明力勝故。』勇健阿修羅王聞是說已，告諸天曰：『何須多言！我見汝等神通威德，不能忍之，我等自依己力，破壞天眾，以見諸天威德勝故，不能忍之。』作是語已，直前往趣鬘持天所。時鬘持天見是事已，雨種種箭射阿修羅身，無空缺處，當於勇健阿修羅上雨眾
【現代漢語翻譯】 現代漢語譯本：能降雨、揮刀、持仗、舞劍、執戟的阿修羅，卻不能用眼睛正視諸天，各自互相說道：『日光太強，照得我眼睛睜不開。』因此無法與天人戰鬥。當時，羅睺阿修羅王（Rāhu Asura-rāja，阿修羅之王）就用一隻手遮蔽日光，這是第三個因緣。世人見到這種景象后，以愚癡之心都這樣說：『現在發生日蝕了，』或者說『今年會豐收』，或者說『今年會歉收』，或者說『會有水災』，或者說『會有旱災』，或者說『君王會有吉兇災禍』，或者說『大眾會有瘟疫或沒有瘟疫』。這些都是沒有根據的，妄自生出分別，不能如實知曉，隨著愚癡而說。
『像這樣，羅睺阿修羅王遮蔽日光，然後對勇健阿修羅說：『現在天人容易看見了，現在天人容易看見了！可以用刀劍種種武器兵戈矛戟去擊破那些天人。』勇健阿修羅王就在他前面快速奔馳，像天人所在的地方降下各種刀戟。天眾見到這種情況，也莊嚴地準備各種戰鬥的器具，迅速前去應戰。勇健阿修羅王向鬘持天眾（Māladhārī-devas，持鬘天）降下各種武器刀劍矛槊，鬘持天眾見到這種情形后，讚歎道：『太好了，太好了！阿修羅王！我們天眾多次擊敗你們，而你們卻不知疲倦，不生厭倦之心。我們以法力，因為奉行正法，因為歸依正法，因為修習正法，因為不離正法，所以我們才能勝利。你們因為貪婪，貪圖別人的東西想據爲己有，因為多行貪婪，所以你們沒有正法可行。怎麼能對這些奉行十善業道的順法諸天，想要加以破壞呢？黑暗不能遮蔽光明，因為光明的力量更強大。』勇健阿修羅王聽到這些話后，告訴諸天說：『何必多說！我看到你們的神通威德，不能忍受，我們自己依靠自己的力量，破壞天眾，因為看到諸天的威德強大，不能忍受。』說完這些話后，直接前往鬘持天所在的地方。當時，鬘持天見到這種情況，降下各種箭矢射向阿修羅的身軀，沒有空缺的地方，像勇健阿修羅身上降下箭雨。
【English Translation】 English version: Asuras who can rain, wield swords, hold staffs, brandish sabers, and grasp halberds, are unable to look directly at the devas (gods), each saying to the other: 'The sunlight is too bright, it dazzles my eyes.' Therefore, they cannot fight with the devas. At that time, Rāhu Asura-rāja (King of the Asuras), then used one hand to shield the sunlight, this is the third cause. When people see this scene, with foolish minds they all say: 'Now there is a solar eclipse,' or they say 'This year will be a bountiful harvest,' or they say 'This year will be a poor harvest,' or they say 'There will be floods,' or they say 'There will be droughts,' or they say 'The king will have good or bad fortune,' or they say 'The masses will have plagues or not.' These are all without basis, arising from false distinctions, not knowing the truth, speaking according to foolishness.
Like this, Rāhu Asura-rāja shielded the sunlight, and then said to the brave and strong Asuras: 'Now the devas are easy to see, now the devas are easy to see! You can use swords and various weapons, spears and halberds to strike and break those devas.' The brave and strong Asura-rāja then rushed forward quickly, raining down various swords and halberds towards the place where the devas were. When the devas saw this situation, they also prepared various battle implements in a dignified manner, and quickly went to meet the challenge. The brave and strong Asura-rāja rained down various weapons, swords, spears, and lances towards the Māladhārī-devas (Garland-holding Devas), when the Māladhārī-devas saw this situation, they praised: 'Excellent, excellent! Asura-rāja! Our devas have defeated you many times, but you are tireless, without a sense of weariness. We rely on the power of the Dharma, because we practice the Dharma, because we take refuge in the Dharma, because we cultivate the Dharma, because we do not depart from the Dharma, therefore we are victorious. You are greedy, coveting the possessions of others and wanting to take them for yourselves, because you practice greed, therefore you have no Dharma to practice. How can you want to destroy these devas who follow the Ten Virtuous Paths? Darkness cannot cover light, because the power of light is stronger.' When the brave and strong Asura-rāja heard these words, he told the devas: 'Why say more! I see your supernatural powers and majestic virtue, and I cannot endure it, we will rely on our own strength to destroy the devas, because we see the power and virtue of the devas is strong, and we cannot endure it.' After saying these words, he went straight to the place where the Māladhārī-devas were. At that time, when the Māladhārī-devas saw this situation, they rained down various arrows, shooting at the Asura's body, with no empty space, raining down arrows on the brave and strong Asura.
刀劍。時鬘持天告阿修羅曰：『何故多貪？阿修羅！汝以惡業而自破壞，何用與天共相攻伐？非法不能破壞如法，我不為汝作諸衰惱，汝等何故數惱天眾？』雖作此說，然阿修羅猶復馳奔走趣天眾。
「時鬘持天告婆修吉、德叉迦等諸龍王曰：『今此勇健阿修羅王以憍慢故，自恃己力，猶不調伏。汝今可於阿修羅上降澍大火，令彼失力破壞還退。』時婆修吉聞是語已，即于空中雨大猛火，燒缽摩梯諸惡龍等，復疾走趣勇健阿修羅上，放大熾電、霹靂猛火雨阿修羅軍。時阿修羅王被龍火已，生大瞋恚，手擎大石廣八百里，擲鬘持天。時迦留天見是事已，即雨大火燒滅此山。是時勇健阿修羅王見山被燒，即失威力，告諸天曰：『此山已燃，我當更以大山擲汝身上。』
「爾時，勇健阿修羅王手擎大山，復欲擲天。時諸天眾告阿修羅言：『汝既無法，而作非法，不能壞我。我住正法，汝住非法。』諸天如是毀呰阿修羅王。是時羅睺阿修羅王聞是語已，將諸軍眾疾走向天。天眾見已，皆亦馳赴，欲與阿修羅交陣大戰，以諸兵刃種種刀戟戈矛箭槊互相攻伐。天說法已，誠心憶念，歸命三寶，直趣阿修羅軍。天眾既至，阿修羅軍皆悉退散為百千分，欲向海下。非法惡龍缽摩梯等，語阿修羅言：『勿怖，勿怖！汝今舍我
【現代漢語翻譯】 現代漢語譯本：當時，鬘持天（一種天神）告訴阿修羅（一種神祇）說：『你們為何如此貪婪？阿修羅！你們以惡業自我毀滅，為何要與天人互相攻打？非法不能破壞如法，我不會給你們製造衰敗和惱害，你們為何屢次惱害天眾？』雖然這樣說，但阿修羅仍然奔走衝向天眾。
當時，鬘持天告訴婆修吉（Vasuki，龍王名）、德叉迦（Takshaka，龍王名）等各位龍王說：『現在這位勇健阿修羅王因為驕慢的緣故，自恃己力，仍然不肯調伏。你們現在可以在阿修羅的上方降下大火，讓他們失去力量，破壞後退。』當時，婆修吉聽到這話后，立即在空中降下猛烈的大火，焚燒缽摩梯（Padma，惡龍名）等各種惡龍，又迅速衝向勇健阿修羅，放出熾盛的閃電、霹靂猛火，降雨在阿修羅軍隊上。當時，阿修羅王被龍火燒灼后，生起極大的瞋恨，用手舉起廣闊八百里的大石，投向鬘持天。當時，迦留天（Garuda，一種天神）見到這件事後，立即降下大火焚燒這座山。這時，勇健阿修羅王見到山被焚燒，立即失去威力，告訴諸天人說：『這座山已經被燒著了，我將再用大山投向你們身上。』
當時，勇健阿修羅王手舉大山，又想投向天人。當時，諸天眾告訴阿修羅說：『你們既然沒有正法，卻做非法之事，不能夠破壞我們。我們安住于正法，你們安住于非法。』諸天這樣譭謗阿修羅王。這時，羅睺（Rahu，阿修羅王名）阿修羅王聽到這話后，率領軍隊迅速走向天人。天眾見到后，也都奔赴上前，想要與阿修羅交戰，用各種兵器、刀戟、戈矛、箭槊互相攻打。天人說法完畢后，誠心憶念，歸命三寶，直接衝向阿修羅軍隊。天眾到達后，阿修羅軍隊全部退散成百千份，想要向海下逃去。非法惡龍缽摩梯等，告訴阿修羅說：『不要害怕，不要害怕！你們現在捨棄我』
【English Translation】 English version: Then, Maladhari Deva (a type of deity) said to the Asuras (a type of demigod): 'Why are you so greedy? O Asuras! You are destroying yourselves with evil deeds. Why do you attack the Devas? The unlawful cannot destroy the lawful. I will not cause you any decline or trouble. Why do you repeatedly trouble the Devas?' Although he said this, the Asuras still rushed towards the Devas.
Then, Maladhari Deva said to the Naga kings Vasuki (name of a Naga king), Takshaka (name of a Naga king), and others: 'Now, this valiant Asura king, due to his arrogance, relies on his own strength and remains untamed. You can now rain down great fire upon the Asuras, causing them to lose strength, be destroyed, and retreat.' Then, Vasuki, upon hearing these words, immediately rained down fierce fire in the sky, burning Padma (name of an evil Naga) and other evil Nagas. He then quickly rushed towards the valiant Asura, releasing blazing lightning and fierce fire, raining it down upon the Asura army. Then, the Asura king, scorched by the Naga fire, became greatly enraged, lifted a large stone eight hundred li (a unit of distance) wide, and threw it at Maladhari Deva. Then, Garuda Deva (a type of deity), seeing this, immediately rained down great fire to burn this mountain. At this time, the valiant Asura king, seeing the mountain being burned, immediately lost his power and said to the Devas: 'This mountain has been burned. I will throw another large mountain at you.'
Then, the valiant Asura king, holding a large mountain in his hand, again wanted to throw it at the Devas. Then, the Devas said to the Asuras: 'Since you have no Dharma (righteous law), you act unlawfully and cannot destroy us. We abide in the Dharma, and you abide in the unlawful.' The Devas thus reproached the Asura king. Then, Rahu (name of an Asura king) Asura king, hearing these words, led his army quickly towards the Devas. The Devas, seeing this, also rushed forward, wanting to engage in battle with the Asuras, attacking each other with various weapons, swords, halberds, spears, and arrows. After the Devas finished speaking the Dharma, they sincerely remembered and took refuge in the Three Jewels (Buddha, Dharma, Sangha), directly charging towards the Asura army. When the Devas arrived, the Asura army scattered into hundreds of thousands of pieces, wanting to flee into the sea. The unlawful evil Nagas, Padma and others, said to the Asuras: 'Do not be afraid, do not be afraid! You now abandon me.'
，欲何所至？德叉迦、婆修吉諸龍王等，我能遮之，汝當獨與諸天共鬥，破諸天眾。汝若畏者，汝本何故自出宮城，來至於此？汝不自審力之強弱，何故乃與諸天作怨？若汝舍怨，還本宮城，我等龍眾為何所趣？德叉迦、婆修吉是吾怨家，我何所趣？』時阿修羅聞是語已，復還天所，與天共鬥。「時諸惡龍不能遮彼如法龍眾，阿修羅軍尋復退散，還歸海下，入本宮城。時阿修羅見其軍眾如是破已，遣阿修羅向第三地花鬘阿修羅所白言：『大王！速起，速起！天眾力勝，破壞一切阿修羅軍分散四趣，逃避迸走。大王久已與天共戰，得大名稱，今亦如是，當起厲意破諸天眾。王若去者，帝釋天王不得為敵，況余天眾。』是時花鬘阿修羅王聞是語已，思惟籌量，即與無量億阿修羅眾而自圍繞，以種種器仗刀戟鉾槊牢自莊嚴，往詣戰場，大聲震吼聲滿十方。時羅睺阿修羅王見是事已，語勇健阿修羅言：『花鬘阿修羅王今來向此，益我威力，破諸天眾。汝今可回，汝今可回！花鬘阿修羅來，我今大力。』軍眾聞已，還詣戰場，欲與天鬥。時四大天王語阿修羅言：『汝畜生法，天數破汝，而復還回。汝愚癡心，自失軍眾。』說是語已，向阿修羅眾速疾馳走，花鬘阿修羅見諸天來，告其軍眾：『汝等阿修羅勿怖勿畏，與天共戰。何故
【現代漢語翻譯】 現代漢語譯本： 『你想去哪裡？德叉迦（Takshaka，龍王名）、婆修吉（Vasuki，龍王名）等龍王，我能為你擋住他們。你應該獨自與諸天作戰，擊敗他們。如果你害怕，那你當初為何要離開宮城，來到這裡？你沒有自知力量的強弱，為何要與諸天結怨？如果你放棄仇恨，返回你的宮城，我們這些龍族又該去哪裡呢？德叉迦、婆修吉是我的仇敵，我又能去哪裡？』當時，阿修羅聽到這些話后，又返回天界，與諸天作戰。 『當時，那些邪惡的龍無法阻擋如法的龍眾，阿修羅軍隊隨即潰散，返回海底，進入各自的宮城。當時，阿修羅看到自己的軍隊如此潰敗，便派遣阿修羅前往第三地的花鬘阿修羅（Vajramalin，阿修羅名）那裡稟告說：『大王！快起來，快起來！天眾力量強大，摧毀了一切阿修羅軍隊，使其四處逃散。大王您長期以來與天眾作戰，獲得了巨大的名聲，現在也應該如此，奮起精神擊敗諸天。大王如果出戰，帝釋天王（Indra，天帝名）都無法與您為敵，更何況其他天眾。』當時，花鬘阿修羅王聽到這些話后，經過思考衡量，立即與無量億的阿修羅眾圍繞著自己，用各種兵器刀、戟、鉾、槊等牢固地裝備自己，前往戰場，發出巨大的吼聲，響徹十方。 當時，羅睺阿修羅王（Rahula，阿修羅名）看到這種情況后，對勇健的阿修羅說：『花鬘阿修羅王現在前來，增強了我們的力量，可以擊敗諸天。你們現在可以返回，你們現在可以返回！花鬘阿修羅來了，我們現在力量強大。』軍隊聽到后，返回戰場，想要與天眾作戰。當時，四大天王對阿修羅說：『你們這些畜生之輩，多次被天眾擊敗，竟然又返回。你們真是愚癡，自取滅亡。』說完這些話后，四大天王向阿修羅眾迅速衝去。花鬘阿修羅看到諸天前來，告誡他的軍隊說：『你們這些阿修羅不要害怕，與天眾作戰。為什麼』
【English Translation】 English version: 'Where do you intend to go? I can shield you from the dragon kings such as Takshaka (a Naga king) and Vasuki (a Naga king). You should fight the Devas (gods) alone and defeat them. If you are afraid, why did you leave your palace and come here in the first place? You do not assess the strength of your own power, so why do you make enemies with the Devas? If you abandon your enmity and return to your palace, where should we, the Naga (dragon) hosts, go? Takshaka and Vasuki are my enemies, where can I go?' At that time, the Asura (demi-god) heard these words and returned to the Deva's (gods') side to fight with them. 'At that time, those evil dragons could not stop the righteous dragon hosts, and the Asura (demi-god) army quickly scattered, returning to the bottom of the sea and entering their respective palaces. At that time, the Asura (demi-god), seeing his army so defeated, sent an Asura (demi-god) to Vajramalin (a type of Asura), the Asura (demi-god) of the third land, to report: 'Great King! Arise quickly, arise quickly! The Deva (god) hosts are powerful, destroying all the Asura (demi-god) armies, scattering them in all directions, fleeing and running away. Great King, you have long fought with the Devas (gods) and gained great fame, and now you should do the same, rousing your spirit to defeat the Deva (god) hosts. If the King goes, even Indra (king of the gods) will not be able to oppose you, let alone the other Devas (gods).' At that time, Vajramalin (a type of Asura), the Asura (demi-god) king, hearing these words, pondered and considered, and immediately surrounded himself with countless billions of Asura (demi-god) hosts, firmly equipping himself with various weapons such as swords, halberds, pikes, and spears, and went to the battlefield, uttering a great roar that filled the ten directions. At that time, Rahula (a type of Asura), the Asura (demi-god) king, seeing this situation, said to the brave and strong Asura (demi-god): 'Vajramalin (a type of Asura), the Asura (demi-god) king, is now coming, increasing our power, and we can defeat the Devas (gods). You can now return, you can now return! Vajramalin (a type of Asura) is coming, we are now powerful.' The army, hearing this, returned to the battlefield, wanting to fight with the Devas (gods). At that time, the Four Heavenly Kings said to the Asuras (demi-gods): 'You beasts, you have been defeated by the Devas (gods) many times, and yet you return. You are foolish, bringing destruction upon yourselves.' After saying these words, the Four Heavenly Kings rushed quickly towards the Asura (demi-god) hosts. Vajramalin (a type of Asura), the Asura (demi-god), seeing the Devas (gods) coming, warned his army: 'You Asuras (demi-gods), do not be afraid, fight with the Devas (gods). Why'
聚住？破彼天眾，莫生怯弱，以有我故，汝何所畏？獨我一身，能壞諸天，何況勇健阿修羅王為我朋侶，師子兒羅睺阿修羅王為我同伴。汝等鬥戰莫生怖畏，莫生怖畏！增長威力，破彼諸天，令阿修羅增長得勝，奮怒大力與之共戰。』時花鬘阿修羅如是敕已，即與諸阿修羅往詣。鬘持天、常恣意天、迦留足天、三箜篌天所住之處，毗琉璃地周遍嚴飾，心生喜悅而作是說：『我等不須三十三天帝釋天王，能數數壞阿修羅軍，以法力故，以法為伴。』時阿修羅處在大海，遍於海上，欲與天鬥，集在大海。是時諸天見阿修羅大眾集已，各共議曰：『一切第三地花鬘阿修羅，宿大力者，今皆來集。』說是語已，阿修羅眾皆至其所。時天見已，即告阿修羅曰：『虛來至此，望壞天眾。我有大力，何以故？閻浮提人隨順法行、孝養父母，供養沙門、婆羅門，喜樂善法、修行善法，命終生天。是故我今勝於汝等，有大力勢，第一無比。我等如法、順法修行，不惱汝等，汝行非法惱亂我等。』時阿修羅聞是語已，不受天語，即與天鬥。
「時諸天等，從其所住滿虛空中，從空而下，欲破阿修羅軍。兩軍交戰聲震大海，魚鱉黿鼉、摩竭大魚、那迦錯魚心皆大怖，散為百分或百千分。天等大斗，雨諸器仗矛槊刀戟，天與阿修羅如是大
戰。時花鬘阿修羅王告諸天曰：『前軍鬥戰，我時未至，令汝破之。我今至此，當摧汝眾，獨我一身能伏帝釋，何況汝等四天王眾，是故我能破汝天眾。』說是語已，即向鬘持天。時迦留天見其來已，即向花鬘阿修羅所。時阿修羅欲破其軍，于大海邊拔取大石，方四百里或三百里，或二百里，或一百里，或一由旬大火熾燃，欲以此山擲迦留天。時天見之，即歸三寶，思惟念法，以箭射之碎如沙末墮大海中。時阿修羅見事無功，即取大戟與迦留天對敵共戰。天既見已，于虛空中雨金剛雹碎其刀戟，阿修羅軍皆悉散壞。時勇健阿修羅王復走往趣常恣意天，欲共鬥戰，取大圍山名波利佉，廣五百由旬，告諸天曰：『我今破汝一切諸天，令汝天眾至閻羅王所。』說是語已，直向常恣意天。時護世天見是事已，接取圍山，以打阿修羅胸，即時破壞，走入海下，還本住處。
「時諸軍眾見阿修羅退，陀摩睺阿修羅軍皆亦散走，睏乏垂死，還入本處。時羅睺阿修羅及其軍眾，復疾往趣三箜篌天，自以己力欲與鬥戰。諸天見已，于羅睺阿修羅上雨大猛火燒阿修羅軍，阿修羅王及其軍眾退走散壞，還歸海下。是時諸天見阿修羅軍皆悉退散，心大歡喜。阿修羅王憂戚愁惱，丈夫之力皆悉散壞，還走水下，從門而入，欲求救護、求歸依
【現代漢語翻譯】 現代漢語譯本：當時，花鬘（Hua Man）阿修羅王（Ashura King，意為非天、惡神）告訴諸天（Devas，意為天神）說：『前方的軍隊戰鬥，我還沒有到，讓你們擊破他們。我現在到了這裡，應當摧毀你們的軍隊，只有我一個人能降伏帝釋（Indra，意為天帝），何況你們這些四天王（Four Heavenly Kings）的部眾，因此我能擊破你們的天眾。』說完這些話后，就直接衝向鬘持天（Manjushri Deva）。當時，迦留天（Kala Deva）看到他來了，就迎向花鬘阿修羅。當時阿修羅想要摧毀天軍，于大海邊拔取大石，方圓四百里或者三百里，或者二百里，或者一百里，或者一由旬（Yojana，古代印度長度單位）大，火焰熾燃，想要用這座山擲向迦留天。當時天看到這種情況，就歸依三寶（Three Jewels，佛教指佛、法、僧），思惟念法，用箭射碎大石，像沙末一樣墮入大海中。當時阿修羅見事無功，就拿起大戟與迦留天對敵交戰。天看到后，于虛空中降下金剛雹，擊碎阿修羅的刀戟，阿修羅軍隊全部潰散。當時勇健的阿修羅王又跑向常恣意天（Chang Ziyi Deva），想要與他戰鬥，取來大圍山，名叫波利佉（Parikha），廣五百由旬，告訴諸天說：『我現在要擊破你們一切諸天，讓你們天眾去閻羅王（Yama，意為地獄之王）那裡。』說完這些話后，直衝向常恣意天。當時護世天（Lokapala，意為守護世界的天神）看到這種情況，接住圍山，用它擊打阿修羅的胸部，立刻將其擊破，阿修羅逃入海下，回到原來的住處。 當時各路軍隊看到阿修羅退卻，陀摩睺（Tuomo Hou）阿修羅的軍隊也全部潰散逃走，睏乏垂死，回到原來的地方。當時羅睺（Rahu）阿修羅及其軍隊，又迅速衝向三箜篌天（San Konghou Deva），自恃己力想要與天軍戰鬥。諸天看到后，在羅睺阿修羅上方降下猛烈的火焰，焚燒阿修羅軍隊，阿修羅王及其軍隊潰退逃散，返回海下。這時諸天看到阿修羅軍隊全部退散，心中非常歡喜。阿修羅王憂愁惱怒，丈夫的力量全部喪失，逃回水下，從門進入，想要尋求救護、尋求歸依。
【English Translation】 English version: At that time, the Ashura King Huaman (Hua Man) (Ashura King, meaning non-heavenly beings, evil gods) told the Devas (Devas, meaning gods): 'The front army is fighting, and I have not yet arrived, allowing you to defeat them. Now that I have arrived here, I should destroy your army. I alone can subdue Indra (Indra, meaning the Emperor of Heaven), let alone you, the Four Heavenly Kings' (Four Heavenly Kings) followers. Therefore, I can defeat your heavenly host.' After saying these words, he directly rushed towards Manjushri Deva (Manjushri Deva). At that time, Kala Deva (Kala Deva), seeing him coming, went to meet the Ashura Huaman. At that time, the Ashura wanted to destroy the heavenly army, so he uprooted a large stone from the seashore, four hundred li, three hundred li, two hundred li, one hundred li, or one yojana (Yojana, an ancient Indian unit of length) in circumference, with blazing flames, wanting to throw this mountain at Kala Deva. At that time, the Deva, seeing this situation, took refuge in the Three Jewels (Three Jewels, Buddhism refers to the Buddha, the Dharma, and the Sangha), contemplated the Dharma, and shattered the large stone with an arrow, causing it to fall into the sea like sand. At that time, the Ashura, seeing that his efforts were in vain, took up a large halberd and fought against Kala Deva. Seeing this, the Deva rained down Vajra hail in the void, shattering the Ashura's swords and halberds, and the Ashura army completely collapsed. At that time, the brave Ashura King ran towards Chang Ziyi Deva (Chang Ziyi Deva) again, wanting to fight him, and took the great surrounding mountain named Parikha (Parikha), five hundred yojanas wide, and told the Devas: 'I am now going to defeat all of you Devas, and send your heavenly host to Yama (Yama, meaning the King of Hell).' After saying these words, he rushed straight towards Chang Ziyi Deva. At that time, the Lokapala (Lokapala, meaning the guardian deity of the world), seeing this situation, caught the surrounding mountain and struck the Ashura's chest with it, immediately destroying him. The Ashura fled into the sea and returned to his original abode. At that time, seeing the Ashura retreating, the army of Tuomo Hou (Tuomo Hou) Ashura also collapsed and fled, exhausted and dying, returning to their original places. At that time, the Ashura Rahu (Rahu) and his army rushed towards San Konghou Deva (San Konghou Deva) again, relying on their own strength to fight against the heavenly army. Seeing this, the Devas rained down fierce flames above the Ashura Rahu, burning the Ashura army. The Ashura King and his army retreated and scattered, returning to the sea. At this time, the Devas, seeing that the Ashura army had all retreated, were very happy. The Ashura King was worried and angry, and all the strength of the men was lost. He fled back underwater, entered through the gate, wanting to seek protection and refuge.
處。時諸天眾知阿修羅悉入水下，還本山頂，住毗琉璃山，恐阿修羅復來至此。何以故？『毗摩質多羅阿修羅王缽呵娑，于阿修羅中最為大力，第一最勝，能救一切諸阿修羅，猶未來此。彼若破壞，一切阿修羅皆悉破壞。』說是語已，皆大歡喜，氣力增長，皆共遙視阿修羅軍，決意欲戰。時婆修吉、德叉迦法行龍王，破缽摩梯等，被傷殘餘還入戲樂城，望缽呵娑阿修羅王破壞諸天，救護我等，若不能壞，天還得勝，天眾增長。如是阿修羅伴惡龍王缽摩梯等，愁毒苦惱，住本城中。阿修羅軍亦復如是，愁憂苦惱，住于本處。
正法念處經卷第二十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十一
元魏婆羅門瞿曇般若流支譯畜生品第五之四
「爾時，毗摩質多羅阿修羅王聞第三地華鬘阿修羅王、勇健阿修羅王、羅睺阿修羅王被破失力時，有阿修羅語缽呵娑言：『軍眾破壞，無能救者，唯汝有力能護彼軍。』缽呵娑言：『汝速看彼三阿修羅王今在何處？』阿修羅言：『今者悉為諸天所破，還歸水底，住于門下，皆失勢力，遙歸大王娑羅呵娑，欲求救護，望助其力，羞慚愧恥于門下住，不得入城。』時毗摩質多羅缽呵娑聞是語已，語阿修羅言：『阿修羅等，與天共
【現代漢語翻譯】 現代漢語譯本：
這時，眾天神知道阿修羅都已進入水下，便回到本來的山頂，住在毗琉璃山（Vaidurya mountain），擔心阿修羅再次來到這裡。為什麼呢？因為『毗摩質多羅阿修羅王（Vimalacitra Asura King）的使者缽呵娑（Balaha），在阿修羅中力量最大，最為強大，能夠拯救所有的阿修羅，只是還沒有來到這裡。如果他被擊敗，所有的阿修羅都會被擊敗。』說完這些話，眾天神都非常高興，氣力增長，一起遙望著阿修羅的軍隊，決心要戰鬥。當時，婆修吉（Vasuki）、德叉迦（Takshaka）等奉行正法的龍王，以及被擊敗的缽摩梯（Padma）等，身受重傷，殘餘勢力退回戲樂城（Playful City），盼望著缽呵娑阿修羅王擊敗諸天，救護他們，如果不能擊敗，天神獲得勝利，天眾就會增長。像這樣，阿修羅的同伴惡龍王缽摩梯等，愁苦惱怒，住在本來的城中。阿修羅的軍隊也是如此，憂愁苦惱，住在原來的地方。
《正法念處經》卷第二十 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第二十一
元魏婆羅門瞿曇般若流支譯《畜生品》第五之四
『當時，毗摩質多羅阿修羅王（Vimalacitra Asura King）聽到第三地華鬘阿修羅王（Garland Asura King of the Third Realm）、勇健阿修羅王（Brave Asura King）、羅睺阿修羅王（Rahu Asura King）被擊敗，失去力量時，有阿修羅對缽呵娑（Balaha）說：『軍隊被擊潰，沒有誰能救助他們，只有您有力量能夠保護那些軍隊。』缽呵娑（Balaha）說：『你快去看看那三位阿修羅王現在在哪裡？』阿修羅說：『現在他們都被諸天擊敗，退回水底，住在城門下，都失去了勢力，遙遙地歸向大王娑羅呵娑（Saraha），想要尋求救助，希望得到他的幫助，羞愧慚愧地在城門下住著，不能進入城中。』當時，毗摩質多羅缽呵娑（Vimalacitra Balaha）聽到這些話后，對阿修羅們說：『阿修羅們，與天神』
【English Translation】 English version:
At that time, the assembly of devas, knowing that the Asuras had all entered the water, returned to the top of their mountain and resided on Vaidurya mountain, fearing that the Asuras would come there again. Why? Because 'Balaha, the envoy of Vimalacitra Asura King, is the most powerful among the Asuras, the most supreme and victorious, capable of saving all the Asuras, but he has not yet arrived. If he is defeated, all the Asuras will be defeated.' Having said these words, they were all greatly delighted, their strength increased, and they all gazed afar at the Asura army, determined to fight. At that time, Vasuki, Takshaka, and other Naga Kings who practiced the Dharma, as well as Padma and others who had been defeated and wounded, retreated back to Playful City, hoping that Balaha, the Asura King, would defeat the devas and protect them. If he could not defeat them, the devas would be victorious, and the assembly of devas would increase. In this way, the evil Naga Kings, companions of the Asuras, such as Padma, were sorrowful and distressed, residing in their original city. The Asura army was also the same, sorrowful and distressed, residing in their original place.
Chapter 20 of the Saddharma Smṛtyupasthāna Sūtra T17, No. 0721, Saddharma Smṛtyupasthāna Sūtra
Chapter 21 of the Saddharma Smṛtyupasthāna Sūtra
Translated by the Brahman Gautama Prajñāruci of the Yuan Wei Dynasty, Chapter 5, Part 4, Animal Realm
'At that time, when Vimalacitra Asura King heard that Garland Asura King of the Third Realm, Brave Asura King, and Rahu Asura King had been defeated and lost their strength, an Asura said to Balaha: 'The armies have been defeated, and no one can save them. Only you have the strength to protect those armies.' Balaha said: 'Quickly go and see where those three Asura Kings are now?' The Asura said: 'Now they have all been defeated by the devas and have retreated to the bottom of the water, residing at the city gate. They have all lost their power and are remotely returning to the great king Saraha, seeking help and hoping to receive his assistance. They are ashamed and humiliated, residing at the city gate, unable to enter the city.' At that time, when Vimalacitra Balaha heard these words, he said to the Asuras: 'Asuras, with the devas'
戰，釋迦天主在中不耶？』阿修羅言：『未曾來也。』時缽呵娑聞是語已，即大瞋恚，眼赤如血，奮其身力，視阿修羅，作如是言：『唯四天王破壞三地諸阿修羅令失勢力，阿修羅軍無所能為，為彼一天之所破壞，我今當往破一切天。』時缽呵娑阿修羅王作是語已，諸阿修羅皆有威力。阿修羅王敕諸軍眾速疾擊鼓：『我欲自出擊彼天眾，令其破壞衰惱喪滅，及帝釋王，我獨能破。天今破壞阿修羅眾，我不能忍。若無我者，得言諸天有大勢力；我今猶存，云何諸天能有大力慾望奪我阿修羅女？』毗摩質多羅缽呵娑說此語已，擊大戰鼓告諸軍眾：『速疾莊嚴，我今欲往攻彼天眾，令阿修羅眾皆得增長。』如是敕已，即自發起百千輪殿，無量千億阿修羅軍光明如日，始發起時，一切大地山河、乾陀羅山、須彌山王皆悉大動，乃至善見城、天善法堂、釋迦天主所坐之處動搖不定。
「時天帝釋作是思惟：『我座搖動，阿修羅王必與天鬥，是故令我坐處傾動。』時天帝釋告諸天曰：『若毗摩質多羅阿修羅起，則園林山谷須彌山王皆悉大動，汝等三十三天速疾莊嚴。阿修羅來，毗摩質多羅缽呵娑阿修羅王發起，欲來破壞天眾。我今亦自乘伊羅婆那象，及諸天眾共詣斗處。何以故？我不見天眾能與此缽呵娑毗摩質多羅阿修羅王
【現代漢語翻譯】 現代漢語譯本 『戰，釋迦天主（Śakra-devānām-Indra，帝釋天主）在其中嗎？』阿修羅（Asura）說：『他還沒有來。』當時缽呵娑（Balaha）聽到這些話后，非常憤怒，眼睛紅得像血一樣，奮起全身的力量，看著阿修羅，這樣說道：『只有四天王（Cāturmahārājika-deva）破壞了三地的阿修羅，使他們失去勢力，阿修羅軍隊無能為力，被他們一天就破壞了。我現在就要去摧毀所有的天。』當時缽呵娑阿修羅王說了這些話后，所有的阿修羅都充滿了力量。阿修羅王命令所有的軍隊迅速擊鼓：『我想要親自出戰攻擊那些天眾，讓他們衰敗、惱怒、喪失、滅亡，以及帝釋王（Indra），我獨自就能摧毀他。天現在摧毀阿修羅眾，我不能忍受。如果沒有我，他們就會說諸天有很大的勢力；我現在還活著，為什麼諸天能有大力，想要奪走我的阿修羅女兒？』毗摩質多羅（Vimalacitra）缽呵娑說了這些話后，敲響了大戰鼓，告訴所有的軍隊：『迅速準備，我現在想要去攻打那些天眾，讓阿修羅眾都得到增長。』這樣命令后，他就自己發動了百千輪殿，無數千億的阿修羅軍隊光明如太陽，剛開始發動時，一切大地、山河、乾陀羅山（Gandhara）、須彌山王（Sumeru）都劇烈震動，乃至善見城（Sudarsana-pura）、天善法堂（Sudharma-sabha）、釋迦天主所坐之處都搖動不定。 『當時天帝釋（Devānām-Indra）這樣思惟：『我的座位搖動，阿修羅王必定要與天戰鬥，所以讓我的座位傾動。』當時天帝釋告訴諸天說：『如果毗摩質多羅阿修羅發起戰爭，那麼園林、山谷、須彌山王都會劇烈震動，你們三十三天（Trayastrimsa）迅速準備。阿修羅來了，毗摩質多羅缽呵娑阿修羅王發起戰爭，想要來摧毀天眾。我現在也要親自乘坐伊羅婆那象（Airavana），和諸天一起前往戰鬥的地方。為什麼呢？我沒有看到天眾能夠與這個缽呵娑毗摩質多羅阿修羅王
【English Translation】 English version 'Is Śakra-devānām-Indra (Lord Śakra) among them?' The Asura (Asura) said, 'He has not yet come.' Then Balaha, hearing these words, became greatly enraged, his eyes red as blood, and exerting his strength, he looked at the Asura and said, 'Only the Four Heavenly Kings (Cāturmahārājika-deva) have destroyed the Asuras of the three realms, causing them to lose their power. The Asura army is powerless, destroyed by them in a single day. Now I will go and destroy all the devas.' When Balaha, the Asura king, had spoken these words, all the Asuras were filled with power. The Asura king commanded all the troops to quickly beat the drums: 'I wish to personally go out and attack those devas, causing them to decline, be annoyed, perish, and be destroyed, and Indra (Indra), I alone can destroy him. The devas are now destroying the Asura host, and I cannot endure it. If it were not for me, they would say that the devas have great power; now that I am still alive, how can the devas have great power and desire to seize my Asura daughter?' Vimalacitra Balaha, having spoken these words, struck the great war drum and told all the troops: 'Prepare quickly, I now wish to go and attack those devas, so that the Asura host may all increase.' Having given this command, he himself set in motion hundreds of thousands of wheeled palaces, and countless trillions of Asura troops shone like the sun. When they first set out, all the earth, mountains and rivers, Gandhara Mountain (Gandhara), and Mount Sumeru (Sumeru) all greatly shook, even to Sudarsana-pura (Sudarsana-pura), Sudharma-sabha (Sudharma-sabha), and the place where Śakra-devānām-Indra sat, all trembled and were unsteady. 'Then Devānām-Indra (Devānām-Indra) thought to himself: 'My seat is shaking, the Asura king must be fighting with the devas, therefore causing my seat to shake.' Then Devānām-Indra told the devas: 'If Vimalacitra Asura starts a war, then the gardens, valleys, and Mount Sumeru will all greatly shake. You thirty-three devas (Trayastrimsa) quickly prepare. The Asuras are coming, Vimalacitra Balaha, the Asura king, is starting a war, wanting to come and destroy the devas. Now I will also personally ride the Airavana elephant (Airavana), and together with the devas, go to the place of battle. Why? I do not see any of the devas who can withstand this Balaha Vimalacitra Asura king.'
共戰。』時天帝釋說是語已，善見城中善法堂上一切天眾，一一天宮所住之處皆悉敕令出善見城，往趣毗摩質多羅缽呵娑戰鬥之處。天眾聞已，即入質多羅林取種種器仗。此質多羅林，一切戰具皆悉備有。時彼天眾或百或千、或千億萬億，疾入彼林皆取戰具，聲震躁擾如海潮聲，逼迫隘疾飏塵滿空。如是大眾或有行空、有行山脊、有行山谷，周圍大陣無空缺處。復有諸天遊戲林間，聞擊鼓聲，走趣質多羅林，舍于欲樂取眾戰具，百百千千億億萬眾，一切諸天皆共瞻仰帝釋天王。時天帝釋見是天眾，皆大歡喜，坐眾寶殿。其殿嚴麗七寶莊嚴，或以光寶而為嚴飾，或有金色以為莊嚴，或毗琉璃、或以頗梨、或以車𤦲、或以迦羅種種大寶以為莊嚴，或種種摩尼以為莊嚴，寶網羅絡，懸眾寶鈴，端嚴殊妙，如業果報。得此勝殿，其身光明威德赫焰。位次相比間不容人，或有住于須彌山峰側滿充遍，有住空中百百千千，皆共瞻視釋迦天王，伺待天主與阿修羅王共戰，各各籌量設諸方便。
「時天帝釋告御臣曰：『賢士！汝往告彼伊羅婆那六頭白象——具足一切大龍功德，我乘此象摧阿修羅。』是時御臣受天主教，即向如意蓮華池所。時伊羅婆那六頭白象與眾群像遊戲池中，爾時侍臣告象子曰：『天主釋迦欲乘寶象摧阿修羅
【現代漢語翻譯】 現代漢語譯本：'共同戰鬥。' 當時，天帝釋說完這些話后，善見城（Sudarsana-nagara）中的善法堂（Sudharma assembly hall）上的一切天眾，以及每一個天宮所居住的地方，都接到命令離開善見城，前往毗摩質多羅（Vemacitrin）與缽呵娑（Bali/Prahlada）戰鬥的地方。天眾聽到命令后，立即進入質多羅林（Citra forest）拿取各種武器。這個質多羅林，一切戰鬥裝備都準備齊全。當時，那些天眾或百或千、或千億萬億，迅速進入那片森林拿取武器，聲音震動喧鬧如海潮聲，擁擠逼迫，塵土飛揚滿空。這樣的大眾，有的在空中飛行，有的在山脊上行走，有的在山谷中穿行，周圍的大陣沒有空缺的地方。還有一些天人在林間嬉戲，聽到擊鼓的聲音，跑向質多羅林，捨棄享樂，拿取各種武器，成百成千、成億上萬的天眾，都一起瞻仰帝釋天王（Sakra, ruler of the gods）。當時，帝釋天王看到這些天眾，非常高興，坐在眾寶殿中。那座寶殿莊嚴華麗，用七寶裝飾，有的用光寶裝飾，有的用金色裝飾，有的用毗琉璃（beryl）、有的用頗梨（crystal）、有的用車磲（Tridacna gigas）、有的用迦羅（coral）等各種大寶裝飾，或者用各種摩尼（mani）寶珠裝飾，寶網交織，懸掛著各種寶鈴，端正莊嚴殊勝美妙，如同業果的報應。得到這座殊勝的宮殿，他的身體光明威德赫赫閃耀。座位依次排列，沒有空隙，甚至連人都無法容納。有的住在須彌山（Mount Sumeru）的山峰側面，充滿各處，有的住在空中，成百成千，都一起瞻視釋迦天王（Sakra），等待天主與阿修羅王（Asura king）共同戰鬥，各自籌劃衡量，設定各種方便之計。 當時，帝釋天王告訴御臣說：'賢士！你前往告訴那伊羅婆那（Airavata）六頭白象——具足一切大龍的功德，我將乘坐此象摧毀阿修羅。' 這時，御臣接受天帝的命令，立即前往如意蓮華池（lotus pond）所在的地方。當時，伊羅婆那六頭白象與眾多象群在池中嬉戲，這時侍臣告訴象子說：'天主釋迦（Sakra）想要乘坐寶象摧毀阿修羅'
【English Translation】 English version: 'Let us fight together.' At that time, after Sakra (Sakra, ruler of the gods), the Lord of the Devas, spoke these words, all the heavenly beings in Sudharma assembly hall (Sudharma assembly hall) in Sudarsana-nagara (Sudarsana-nagara), and every place where the heavenly palaces were located, were ordered to leave Sudarsana-nagara and go to the place where Vemacitrin (Vemacitrin) and Bali/Prahlada (Bali/Prahlada) were fighting. When the heavenly beings heard the order, they immediately entered Citra forest (Citra forest) to take various weapons. This Citra forest was fully equipped with all kinds of combat equipment. At that time, those heavenly beings, whether hundreds, thousands, or hundreds of millions, quickly entered that forest to take weapons, the sound shaking and noisy like the sound of sea tides, crowded and forced, dust flying all over the sky. Such a multitude, some flying in the sky, some walking on mountain ridges, some walking through mountain valleys, the surrounding large array without any empty space. There were also some devas playing in the forest, hearing the sound of drums, running to Citra forest, abandoning pleasure, taking various weapons, hundreds, thousands, millions of heavenly beings, all together looking up to Sakra (Sakra, ruler of the gods), the Lord of the Devas. At that time, Sakra (Sakra, ruler of the gods), the Lord of the Devas, seeing these heavenly beings, was very happy, sitting in the palace of many treasures. That palace was solemn and gorgeous, decorated with seven treasures, some decorated with light treasures, some decorated with gold, some with beryl, some with crystal, some with Tridacna gigas, some with coral and other great treasures, or decorated with various mani jewels, treasure nets intertwined, hanging various treasure bells, upright, solemn, wonderful and beautiful, like the retribution of karma. Having obtained this excellent palace, his body's light and majestic virtue shone brightly. The seats were arranged in order, without any gaps, not even allowing people to fit in. Some lived on the side of Mount Sumeru (Mount Sumeru), filling all places, some lived in the sky, hundreds and thousands, all together looking up to Sakra (Sakra, ruler of the gods), the Lord of the Devas, waiting for the Lord of the Devas to fight together with the Asura king (Asura king), each planning and measuring, setting up various expedient measures. At that time, Sakra (Sakra, ruler of the gods), the Lord of the Devas, said to his minister: 'Virtuous one! Go and tell that Airavata (Airavata) six-tusked white elephant—possessing all the merits of a great dragon, I will ride this elephant to destroy the Asuras.' At this time, the minister received the order of the Lord of the Devas and immediately went to the place where the lotus pond (lotus pond) of wishes was located. At that time, the Airavata (Airavata) six-tusked white elephant was playing in the pond with many elephants, at this time the attendant told the elephant son: 'Sakra (Sakra, ruler of the gods), the Lord of the Devas, wants to ride the treasure elephant to destroy the Asuras.'
。』象子聞已，即告寶象。伊羅婆那聞其所說，即共守者詣御臣所，到善法堂，侍臣即入白天帝釋：『天王當知！第一寶像今已來至。』時天帝釋即以憶念化此寶象令有百頭，面貌清凈離諸塵垢，其一一頭皆有十牙、皆悉鮮白，一一牙端有十華池，一一池中有千蓮華，一一蓮華有十華臺，一一華臺有百華葉，一一葉中有百玉女，以五音樂歌舞嬉戲出美妙音，無以為比。如是伊羅婆那殊勝寶象，帝釋天王之所變化，其身廣大一千由旬，其色鮮潔純白無比，帝釋乘之，欲破阿修羅軍，種種伎樂或有歌舞、或有戲笑、或嘯或吼或有叫喚，光明威德端嚴殊妙，出善見城。諸天見已，各乘種種異色寶殿，種種器仗以自莊嚴，種種伎樂歌舞戲笑，喑噎(烏薤反)出聲歡喜悅樂，見帝釋王喜悅倍前。時天帝釋端坐寶象，王處其中，大功德力之所整合，無量天眾周匝圍繞，端嚴無比，種種天眾皆共圍繞。三十三天王其明勝於百千日光，滿虛空中，眾伎樂音充塞遍滿二萬由旬，從上而下詣阿修羅鬥戰之處。
「爾時，護世四大天王發聲大叫，上升虛空，往詣天帝釋。即于空中遇天帝釋白言：『天王！毗摩質多羅缽呵娑欲伐諸天，一切大海擾亂不定，百千眾山皆悉動搖，阿修羅眾奮武遊戲，出大怖聲，大海魚鱉及小龍子皆失身力，小
【現代漢語翻譯】 現代漢語譯本：』象子聽了，立刻告訴了寶象伊羅婆那（Indra的坐騎）。伊羅婆那（Indra的坐騎）聽了它所說的，就和守衛一起去御臣那裡，到達善法堂，侍臣立刻進去稟告天帝釋（Indra）：『天王應該知道！第一寶像現在已經來了。』當時天帝釋（Indra）就用憶念力變化這寶象，使它有一百個頭，面貌清凈，沒有塵垢，每一個頭都有十顆牙，都非常潔白，每一顆牙的末端都有十個華池，每一個池中有一千朵蓮花，每一朵蓮花有十個華臺，每一個華臺有一百片花葉，每一片葉子中有一百個玉女，用五種音樂歌舞嬉戲，發出美妙的聲音，無法比擬。像這樣伊羅婆那（Indra的坐騎）殊勝的寶象，是帝釋天王（Indra）所變化的，它的身體廣大一千由旬，它的顏色鮮潔，純白無比，帝釋（Indra）乘坐著它，想要攻破阿修羅（Asura）的軍隊，各種各樣的伎樂，有的唱歌跳舞，有的嬉戲歡笑，有的呼嘯，有的吼叫，有的叫喚，光明威德，端莊殊妙，從善見城出發。諸天看到后，各自乘坐各種各樣不同顏色的寶殿，用各種各樣的器仗來莊嚴自己，各種各樣的伎樂歌舞嬉笑，喑噎（烏薤反）出聲，歡喜悅樂，見到帝釋王（Indra）更加喜悅。當時天帝釋（Indra）端坐在寶象上，位於中央，這是大功德力所整合的，無量的天眾周匝圍繞，端莊無比，各種各樣的天眾都一起圍繞。三十三天王的光明勝過百千個太陽的光芒，充滿虛空，各種伎樂的聲音充塞遍滿二萬由旬，從上而下前往阿修羅（Asura）戰鬥的地方。
『當時，護世四大天王發出巨大的叫聲，上升到虛空，前往天帝釋（Indra）那裡。在空中遇到天帝釋（Indra），稟告說：『天王！毗摩質多羅（Vemacitrin）（阿修羅王）和缽呵娑（Balaha）想要攻打諸天，一切大海擾亂不定，成百上千的山都搖動，阿修羅（Asura）眾奮勇遊戲，發出巨大的恐怖聲音，大海中的魚鱉和小龍都失去力量，小的...
【English Translation】 English version: 'Having heard this, the elephant calf immediately informed the treasure elephant, Airavata (Indra's mount). Airavata (Indra's mount), upon hearing what was said, together with the guards, went to the minister's office, arriving at the Sudharma Hall. The attendant immediately entered and reported to Sakra, Lord of the Devas (Indra): 'Your Majesty should know! The foremost treasure elephant has now arrived.' At that time, Sakra, Lord of the Devas (Indra), using his power of recollection, transformed this treasure elephant, giving it a hundred heads, its faces pure and free from defilement. Each head had ten tusks, all of them brilliantly white. At the tip of each tusk were ten lotus ponds, and in each pond were a thousand lotus flowers. Each lotus flower had ten flower platforms, and each platform had a hundred flower petals. On each petal were a hundred jade maidens, playing and dancing with the five kinds of music, producing exquisite sounds beyond compare. Such was the extraordinary treasure elephant Airavata (Indra's mount), transformed by Sakra, Lord of the Devas (Indra), its body vast, a thousand yojanas in extent, its color pure and incomparably white. Sakra (Indra), riding upon it, intended to break the army of the Asuras (Asuras), with various kinds of music, some singing and dancing, some playing and laughing, some whistling, some roaring, some shouting, its light and majesty, dignified and exquisite, emerging from Sudarsana City. The devas, seeing this, each rode upon various precious palaces of different colors, adorning themselves with various weapons and instruments, with various kinds of music, singing, dancing, playing, and laughing, making choked (烏薤反) sounds, joyful and delighted, their joy redoubled upon seeing Sakra, Lord of the Devas (Indra). At that time, Sakra, Lord of the Devas (Indra), sat upright on the treasure elephant, in the center, the accumulation of great merit and power, surrounded by countless devas, dignified beyond compare, all kinds of devas surrounding him. The light of the Thirty-three Devas surpassed the light of hundreds of thousands of suns, filling the empty space, the sounds of various musical instruments filling and pervading twenty thousand yojanas, descending from above to the place where the Asuras (Asuras) were fighting.
'At that time, the Four Guardian Kings of the World uttered great cries, ascending into the empty space, going to Sakra, Lord of the Devas (Indra). Meeting Sakra, Lord of the Devas (Indra) in the air, they reported: 'Your Majesty! Vemacitrin (Asura king) and Balaha intend to attack the devas, all the great oceans are disturbed and unsettled, hundreds of thousands of mountains are shaking, the Asura (Asura) hosts are bravely playing, emitting great terrifying sounds, the fish, turtles, and small dragons in the great ocean have lost their strength, the small...
羅剎鬼、毗舍遮鬼、無量眾生喪失身命。婆羅摩悌非法惡龍歡喜踴躍，吼如雷震；婆修吉、德叉迦等法行龍王愁悴自守。毗摩質多阿修羅王從水下出，六萬真金須彌樓山悉皆震動，一切眾生心皆怯弱。鬘持天、常恣意天、迦留足天、三箜篌天心皆惶怖怯弱不安，遣我來至大天王所，天王當作何等方便？如是我已破彼三地阿修羅軍，羅睺阿修羅王、華鬘阿修羅王、勇健阿修羅王百千共戰，悉已破壞。』
「帝釋聞已，告護世言：『我已先知毗摩質多羅缽呵娑起欲惱天，我今欲下摧破阿修羅軍，救護諸天。我為法護，為法所救，修行於法，法為勝幢，求法樂法，不樂非法。我以如是功德，能破彼軍，我則得勝，無勝我者，莫生怖畏。我今將大軍眾到阿修羅所，莫生怯弱。所以者何？閻浮提人孝養父母，恭敬沙門、婆羅門、耆舊長宿，知恩報恩，順法修行、守護正法、喜樂正法、信奉正法，供養沙門，知業果報，於六齋日齋戒自守，佈施持戒修福習智。我常憶念順法修行、受行法戒，彼阿修羅無有法行，是故於彼阿修羅所無少畏心。』時天帝釋說是語已，往詣毗琉璃山頂四天王天所住之處。
「時天帝釋見四天王，告諸天眾：『此護世四天來集此處，欲破阿修羅軍。』時護世天白帝釋言：『此諸天眾，天王所攝
【現代漢語翻譯】 現代漢語譯本：羅剎鬼（Rakshasa，食人鬼）、毗舍遮鬼（Pisacha，食肉鬼）、無量眾生喪失身命。婆羅摩悌（Brahma Mati）非法惡龍歡喜踴躍，吼聲如雷震；婆修吉（Vasuki）、德叉迦（Takshaka）等奉行正法的龍王愁眉不展，自守其身。毗摩質多（Vemacitra）阿修羅王從水下出現，六萬真金須彌樓山（Sumeru，宇宙中心的神山）都震動起來，一切眾生內心都感到恐懼怯弱。鬘持天（Maladhari Deva）、常恣意天（Sada-Mada Deva）、迦留足天（Kalarupa Deva）、三箜篌天（Tri-Kandarpa Deva）內心都惶恐害怕，坐立不安，派遣我來到大天王處，天王打算採取什麼方法？像我這樣已經摧毀了三地的阿修羅軍隊，羅睺（Rahu）阿修羅王、華鬘（Mala）阿修羅王、勇健（Dharsa）阿修羅王等成百上千的阿修羅共同作戰，都被我摧毀了。』 帝釋天（Indra）聽后，告訴護世四天王說：『我早就知道毗摩質多羅（Vemacitara）想讓缽呵娑（Prahlada）生起惱怒諸天的想法，我現在就要地獄摧毀阿修羅軍隊，救護諸天。我以正法為守護，為正法所救護，修行于正法，正法是勝利的旗幟，追求正法，喜愛正法，不喜愛非法。我憑藉這樣的功德，能夠摧毀他們的軍隊，我將獲得勝利，沒有人能勝過我，不要產生恐懼害怕。我現在將率領大軍前往阿修羅的所在地，不要膽怯懦弱。這是什麼原因呢？因為閻浮提（Jambudvipa，我們所居住的這個世界）的人們孝養父母，恭敬沙門（Shramana，出家修道者）、婆羅門（Brahmana，祭司）、年老有德的長者，知恩圖報，順應正法修行、守護正法、喜好正法、信奉正法，供養沙門，明白業的果報，在六齋日齋戒自律，佈施、持戒、修福、學習智慧。我常常憶念順應正法修行、接受奉行正法的戒律，那些阿修羅沒有正法的行為，因此對於那些阿修羅我沒有絲毫的畏懼。』當時，帝釋天說完這些話后，前往毗琉璃山頂四天王天所居住的地方。 當時，帝釋天見到四天王，告訴諸天眾：『這護世的四天王聚集在這裡，想要摧毀阿修羅的軍隊。』當時，護世四天王稟告帝釋天說：『這些天眾，都是天王您所統領的。
【English Translation】 English version: Rakshasa (flesh-eating demon), Pisacha (flesh-eating ghost), and countless beings lost their lives. Brahma Mati, the unlawful and evil dragon, rejoiced and leaped, its roar like thunder. Vasuki, Takshaka, and other Naga kings who practiced the Dharma were sorrowful and guarded themselves. Vemacitra, the Asura king, emerged from the water, causing the sixty thousand true gold Mount Sumeru (the divine mountain at the center of the universe) to shake, and the hearts of all beings were filled with fear and weakness. Maladhari Deva, Sada-Mada Deva, Kalarupa Deva, and Tri-Kandarpa Deva were all terrified and uneasy, and sent me to the Great Heavenly King. What means will the Heavenly King employ? I have already destroyed the Asura armies of the three realms. Rahu, the Asura king, Mala, the Asura king, Dharsa, the Asura king, and hundreds of thousands of other Asuras fought together, and all were destroyed.』 Having heard this, Indra (the lord of the gods) said to the Four Guardian Kings: 『I knew beforehand that Vemacitara intended to incite Prahlada to anger the gods. I will now descend to destroy the Asura armies and protect the gods. I am protected by the Dharma, saved by the Dharma, practice the Dharma, the Dharma is the banner of victory, I seek the Dharma, delight in the Dharma, and do not delight in what is not Dharma. With such merit, I can destroy their armies, and I will be victorious. No one can overcome me, so do not be afraid. I will now lead a great army to the place of the Asuras, so do not be timid and weak. Why is this? Because the people of Jambudvipa (the world we live in) are filial to their parents, respect Shramanas (ascetics), Brahmanas (priests), the elderly and virtuous elders, know gratitude and repay kindness, follow the Dharma in practice, protect the Dharma, delight in the Dharma, believe in the Dharma, make offerings to Shramanas, understand the karmic consequences, observe the precepts and fast on the six fast days, give alms, uphold the precepts, cultivate blessings, and study wisdom. I constantly remember following the Dharma in practice and receiving and upholding the precepts of the Dharma. Those Asuras have no practice of the Dharma, therefore I have no fear of those Asuras.』 At that time, after Indra spoke these words, he went to the place where the Four Heavenly Kings resided on the summit of Mount Vaidurya. At that time, Indra saw the Four Heavenly Kings and said to the assembly of gods: 『These Four Guardian Kings of the world have gathered here, desiring to destroy the Asura armies.』 At that time, the Four Guardian Kings said to Indra: 『These gods are all under your command, O Heavenly King.』
、天王所護、依止天王，不畏阿修羅及其軍眾。』如是說已，時三十三天皆大歡喜，贊天王言：『天王常勝！天眾常勝！』既讚歎已，到四天王所。時天帝釋所，將天眾無量百千宮殿圍繞，乘伊羅婆那大白象王，如上所說其身殊妙，七寶光焰赫若電光滿虛空中，無量音樂震吼之聲充滿十方，百千天眾歡喜圍繞，住須彌山。乾闥婆眾莊嚴諸天，仙聖歌頌無比讚歎，共相娛樂，自善業果受第一樂。時四天等，見帝釋下，皆大歡喜。時天帝釋告四天言：『我今至此，欲破阿修羅，勿怖，勿怖！諸天大眾悉集來此。』時四天眾聞已歡喜，白言：『天王！我已獨能破阿修羅，況天王來，大眾皆集。我依天王，于阿修羅無少畏心。』說是語已，即繞帝釋，於一面住，觀毗摩質多羅阿修羅王、羅睺阿修羅王、勇健阿修羅王、華鬘阿修羅王軍。身著諸天金剛鎧鉀，手執種種兵刃武器，欲摧阿修羅軍，心念不息，住種種寶莊嚴殿上，法行龍王婆修吉、德叉迦等，心欲鬥戰，住在一面瞻仰帝釋，隨其教敕，即當奉行。共觀水下。
「時四阿修羅王忽然直出，一切軍眾無量千億皆共圍繞，手執種種鬥戰之具，直前而進，不顧左右，無量百千億大眾圍繞，一切須彌留山皆悉震動。一切阿修羅中其力最勝，善解無量斗戰之術，從水下出，猶
【現代漢語翻譯】 現代漢語譯本 『受天王保護，依靠天王，就不畏懼阿修羅（非天，一種惡神）及其軍隊。』這樣說完后，當時三十三天（佛教宇宙觀中的一個天界）都非常歡喜，讚美天帝釋（忉利天之主）說：『天王常勝！天眾常勝！』讚歎完畢后，（天帝釋）到達四天王（佛教護法神）處。當時天帝釋被無量百千的天眾宮殿圍繞，乘坐伊羅婆那（帝釋天的坐騎）大白象王，如上面所說的那樣，他的身軀非常殊勝美妙，七寶的光焰像閃電一樣照亮虛空，無量的音樂震吼之聲充滿十方，百千天眾歡喜地圍繞著他，住在須彌山（佛教宇宙觀中的聖山）上。乾闥婆（天界的樂神）眾莊嚴諸天，仙聖歌頌無比讚歎，共同娛樂，享受善業的果報，感受第一快樂。當時四天王等，見到帝釋降臨，都非常歡喜。當時天帝釋告訴四天王說：『我今天到這裡來，想要擊破阿修羅，不要害怕，不要害怕！諸天大眾都聚集到這裡來。』當時四天王聽了之後非常歡喜，稟告說：『天王！我們已經能夠獨自擊破阿修羅，更何況天王您親自前來，大眾都聚集在一起。我們依靠天王，對於阿修羅沒有絲毫畏懼之心。』說完這些話后，就圍繞著帝釋，在一旁站立，觀看毗摩質多羅（阿修羅王名）阿修羅王、羅睺（阿修羅王名）阿修羅王、勇健阿修羅王、華鬘（阿修羅王名）阿修羅王的軍隊。他們身穿諸天的金剛鎧甲，手持各種兵刃武器，想要摧毀阿修羅軍隊，心中念頭不停，住在各種寶物莊嚴的殿堂上，法行龍王婆修吉（龍王名）、德叉迦（龍王名）等，心中想要戰鬥，在一旁瞻仰帝釋，聽從他的教令，立即奉行。共同觀看水下。 當時四位阿修羅王忽然直接出現，一切軍眾無量千億都共同圍繞著他們，手持各種鬥戰的器具，直接向前進發，不顧左右，無量百千億的大眾圍繞著他們，一切須彌留山都震動起來。一切阿修羅中他們的力量最為強大，善於瞭解無量的鬥戰之術，從水下出來，猶如……
【English Translation】 English version 'Protected by the Heavenly King, relying on the Heavenly King, they will not fear the Asuras (non-gods, a type of evil spirit) and their armies.' Having said this, the Thirty-three Heavens (a celestial realm in Buddhist cosmology) were all very delighted, praising the Heavenly Emperor Śakra (ruler of the Trāyastriṃśa Heaven), saying: 'May the Heavenly King always be victorious! May the Heavenly Hosts always be victorious!' After praising him, (Śakra) arrived at the place of the Four Heavenly Kings (Buddhist guardian deities). At that time, Heavenly Emperor Śakra was surrounded by countless hundreds of thousands of celestial palaces, riding the great white elephant king Airavata (Śakra's mount), as described above, his body was extremely magnificent and beautiful, the radiance of the seven treasures shone like lightning in the empty space, the sounds of countless music and roars filled the ten directions, hundreds of thousands of celestial beings joyfully surrounded him, residing on Mount Sumeru (the sacred mountain in Buddhist cosmology). The Gandharvas (celestial musicians) adorned the heavens, the sages sang praises and unparalleled admiration, enjoying themselves together, receiving the rewards of good karma, and experiencing the ultimate bliss. At that time, the Four Heavenly Kings and others, seeing Śakra descend, were all very delighted. Then, Heavenly Emperor Śakra told the Four Heavenly Kings: 'I have come here today to defeat the Asuras, do not be afraid, do not be afraid! All the heavenly hosts have gathered here.' At that time, the Four Heavenly Kings, upon hearing this, were very delighted and reported: 'Heavenly King! We are already capable of defeating the Asuras on our own, let alone with Your Majesty personally coming and all the hosts gathered together. Relying on the Heavenly King, we have no fear of the Asuras.' After saying these words, they surrounded Śakra, standing on one side, observing the armies of the Asura Kings Vimalacitra (name of an Asura king), Rāhu (name of an Asura king), the Valiant Asura King, and the Garland Asura King. They were wearing the Vajra armor of the heavens, holding various weapons and blades, wanting to destroy the Asura army, their thoughts unceasing, residing in palaces adorned with various treasures, the Dharma-practicing Dragon Kings Vasuki (name of a Dragon King), Takshaka (name of a Dragon King), and others, desiring to fight, stood on one side gazing at Śakra, awaiting his commands, which they would immediately carry out. Together they observed the waters below. At that time, the four Asura Kings suddenly appeared directly, with countless billions of soldiers surrounding them, holding various instruments of battle, advancing directly forward, without looking left or right, with countless hundreds of thousands of billions of people surrounding them, causing all of Mount Sumeru to shake. Among all the Asuras, their strength was the greatest, skilled in understanding countless techniques of battle, emerging from the water, like...
如第二須彌山王，與缽摩悌等非法惡龍而自圍繞，毗摩質多羅缽呵娑來至戰場。諸天大眾遍虛空中，阿修羅軍滿大海上，欲共天眾興大戰鬥，各自思惟。欲觀鬥戰，於一面住。
「時四天王、德叉迦、婆修吉等，白帝釋言：『天王！阿修羅軍在我前住，天王何故不敕我等與彼共戰？』時天帝釋告諸天眾及諸龍眾：『我今當遣護世四天下閻浮提，觀諸眾生孝養父母，恭敬沙門、婆羅門，順法修行，則能破壞阿修羅軍。天為法護，依止於法，依法增長，天亦增長；法損減故，天眾亦減。我今遣汝詣閻浮提，到人世界。』如是說已，即敕四天：『汝速往閻浮提觀諸眾生，若有順法，孝養父母、恭敬長宿、供養沙門、齋戒自守、佈施持戒不行放逸，隨順正法？』時四護世聞是語已，如射箭頃，至閻浮提一一住處、一一村落、一一城邑、一一軍營、一一交道、一一國土一切觀察，孝養父母，供養沙門、婆羅門、耆舊長宿，皆遍觀察。見閻浮提人順法修行，孝養父母，供養沙門、婆羅門、耆舊長宿，如法修行。見是事已，心生歡喜，如射箭頃，到帝釋所，心喜踴悅白天王言：『甚可慶悅！釋迦天王！閻浮提人順法修行，孝養父母，恭敬沙門、婆羅門、耆舊長宿，佈施修德，增長天眾，減損阿修羅軍。』帝釋聞已，甚大歡喜，
【現代漢語翻譯】 現代漢語譯本 正如第二須彌山王（Sumeru Mountain King），被缽摩悌（Padmati）等非法惡龍圍繞，毗摩質多羅（Vimacitratara）、缽呵娑（Prahasa）來到戰場。諸天大眾遍佈虛空，阿修羅（Asura）軍隊充滿大海，想要與天眾發起大戰，各自思量。他們想要觀看戰鬥，於是一面駐紮。
當時，四大天王、德叉迦（Draksha）、婆修吉（Vasuki）等，稟告帝釋（Indra）說：『天王！阿修羅軍隊駐紮在我們面前，天王為何不命令我們與他們交戰？』當時，天帝釋告訴諸天眾和諸龍眾：『我現在將派遣護衛世間的四大天王前往閻浮提（Jambudvipa），觀察眾生是否孝養父母，恭敬沙門（Shramana）、婆羅門（Brahmana），遵循正法修行，這樣就能摧毀阿修羅軍隊。天依靠正法守護，依止於正法，因正法而增長，天眾也會增長；正法衰減，天眾也會衰減。我現在派遣你們前往閻浮提，到達人間世界。』說完這些，就命令四大天王：『你們迅速前往閻浮提，觀察眾生，是否有人遵循正法，孝養父母、恭敬長輩、供養沙門、齋戒自守、佈施持戒不放逸，隨順正法？』當時，四大護世天王聽到這些話后，像射箭一樣迅速到達閻浮提的每一個住處、每一個村落、每一個城邑、每一個軍營、每一個交通要道、每一個國土，全面觀察是否有人孝養父母，供養沙門、婆羅門、年長者，都一一觀察。他們看到閻浮提的人們遵循正法修行，孝養父母，供養沙門、婆羅門、年長者，如法修行。看到這些情況后，心中歡喜，像射箭一樣迅速回到帝釋處，心中歡喜雀躍地稟告天王說：『非常值得慶賀！釋迦（Shakra）天王！閻浮提的人們遵循正法修行，孝養父母，恭敬沙門、婆羅門、年長者，佈施修德，增長天眾，減少阿修羅軍隊。』帝釋聽后，非常歡喜。
【English Translation】 English version Just like the second Sumeru Mountain King, surrounded by unlawful and evil dragons such as Padmati, Vimacitratara and Prahasa came to the battlefield. The multitudes of Devas (gods) filled the empty space, and the Asura (demigod) armies filled the great ocean, desiring to engage in a great battle with the Devas, each contemplating their own strategies. They wanted to observe the battle, so they stationed themselves on one side.
At that time, the Four Heavenly Kings, Draksha, Vasuki, and others, reported to Indra (Shakra): 'Heavenly King! The Asura armies are stationed before us. Why does the Heavenly King not command us to engage in battle with them?' At that time, Indra told the multitudes of Devas and Nagas (dragons): 'I will now dispatch the Four Heavenly Kings who protect the world to Jambudvipa (the world of men), to observe whether beings are filial to their parents, respectful to Shramanas (ascetics) and Brahmanas (priests), and cultivate according to the Dharma (law), so that they can destroy the Asura armies. The heavens rely on the Dharma for protection, depend on the Dharma, and grow because of the Dharma; the Devas also grow. When the Dharma declines, the Devas also decline. I now send you to Jambudvipa, to the human world.' Having said this, he commanded the Four Heavenly Kings: 'Quickly go to Jambudvipa and observe the beings. Are there any who follow the Dharma, are filial to their parents, respectful to elders, offer to Shramanas, observe precepts and abstain from wrongdoing, practice generosity and uphold the precepts without being lax, and follow the correct Dharma?' At that time, the Four World-Protectors, having heard these words, arrived as quickly as an arrow shot to every dwelling place, every village, every town, every military camp, every crossroads, and every country in Jambudvipa, observing everything. They observed whether people were filial to their parents and offered to Shramanas, Brahmanas, and elders. They saw that the people of Jambudvipa were cultivating according to the Dharma, were filial to their parents, and offered to Shramanas, Brahmanas, and elders, cultivating according to the Dharma. Having seen these things, their hearts were filled with joy, and as quickly as an arrow shot, they returned to Indra's abode, joyfully reporting to the Heavenly King: 'It is very worthy of celebration! Shakra Heavenly King! The people of Jambudvipa are cultivating according to the Dharma, are filial to their parents, respectful to Shramanas, Brahmanas, and elders, practicing generosity and cultivating virtue, increasing the Deva hosts, and diminishing the Asura armies.' Upon hearing this, Indra was greatly pleased.
告護世言：『一切天眾應生歡喜，我今破壞阿修羅軍！我今破壞阿修羅軍，閻浮提人多修福故。』天眾聞已，皆大歡喜，身力轉增過先十倍，白言：『天王！何故而住？何故而住？我以天王威勢力故，破彼怨敵令天得勝。』
「時天帝釋告婆修吉、德叉迦等諸龍王曰：『汝速走趣缽摩梯等非法龍所，莫往毗摩質多羅阿修羅軍。』時婆修吉、德叉迦聞是語已，即疾往趣阿修羅伴缽摩梯等非法龍所，雨大猛火。時毗摩質多羅缽呵娑即遣缽摩梯放大熾電，一切惡龍身上火然受大苦惱，尋復破壞，走趣阿修羅軍作如是言：『各各異軍，不可勝彼大眾，皆當和合共鬥，天乃可破。』作是語已，即復走向婆修吉、德叉迦所。時法行龍婆修吉見彼惡龍，語德叉迦言：『彼以噁心瞋恚而來，我當爲之而作衰惱，令不復來。若不加彼，數數如是惱亂我等。』作是語已，時德叉迦即走往趣缽摩梯所，于虛空中雨大猛火，放諸煙焰燒彼惡龍。既被燒已，尋便退走，奔趣阿修羅所，望救生命。羅睺阿修羅王見是事已，作如是言：『此龍破壞，退來至此。汝等何故舍之而住？』作是語已，奮力而走。時迦留足天見羅睺阿修羅來，亦走往趣，交軍合戰，甚可怖畏如惡險岸，諸小阿修羅住于海中皆悉聾塞，或有恐怖喪其身命。
「空中雨
【現代漢語翻譯】 現代漢語譯本：帝釋天告訴護世四天王說：『所有天眾都應該歡喜，我現在要破壞阿修羅（非天，一種與天神對抗的惡神）的軍隊！我現在要破壞阿修羅的軍隊，因為閻浮提（我們所居住的這個世界）的人們多修福德的緣故。』天眾聽了之後，都非常歡喜，身力增長超過先前十倍，說道：『天王！為什麼停住不前？為什麼停住不前？我們憑藉天王的威勢力量，一定能戰勝那些怨敵，讓天界獲得勝利。』 當時，帝釋天告訴婆修吉（龍王名）、德叉迦（龍王名）等各位龍王說：『你們趕快去缽摩梯（惡龍名）等不守法度的龍那裡，不要去毗摩質多羅（阿修羅王名）阿修羅的軍隊那裡。』當時，婆修吉、德叉迦聽了這話之後，立即快速地前往阿修羅同伴缽摩梯等不守法度的龍那裡，降下猛烈的火焰。當時，毗摩質多羅派遣缽摩梯放出強烈的閃電，所有惡龍身上都被火燒著，遭受巨大的痛苦，隨即潰敗，逃向阿修羅軍隊，說道：『各自為戰，無法戰勝他們的大眾，應當聯合起來共同戰鬥，才能擊敗天界。』說完這話之後，又走向婆修吉、德叉迦那裡。當時，奉行正法的龍婆修吉看到那些惡龍，告訴德叉迦說：『他們懷著惡意和嗔恨而來，我應當讓他們衰敗，不再敢來。如果不懲罰他們，他們會屢次這樣惱亂我們。』說完這話之後，德叉迦就走向缽摩梯那裡，在空中降下猛烈的火焰，放出煙焰焚燒那些惡龍。那些惡龍被燒之後，立刻退走，奔向阿修羅那裡，希望得到救命。羅睺（阿修羅名）阿修羅王看到這件事後，說道：『這些龍被打敗，退到這裡。你們為什麼拋棄他們而停住不前？』說完這話之後，奮力衝上前去。當時，迦留足天（天神名）看到羅睺阿修羅前來，也衝上前去，雙方交戰，非常可怕，如同險惡的岸邊，住在海中的小阿修羅們都感到耳聾閉塞，有的因為恐懼而喪命。 空中下雨
【English Translation】 English version: Indra (Śakra, the lord of the devas) told the Guardian Kings: 『All the devas (heavenly beings) should rejoice, for I am now going to destroy the army of the Asuras (anti-gods)! I am now going to destroy the army of the Asuras, because the people of Jambudvipa (the continent where we live) cultivate much merit.』 When the devas heard this, they were all overjoyed, and their physical strength increased tenfold compared to before. They said: 『O King of the Devas! Why do you hesitate? Why do you hesitate? By the power of your majesty, we will defeat those enemies and bring victory to the heavens.』 At that time, Indra told the Naga (dragon) kings Vasuki (a Naga king), Takshaka (a Naga king), and others: 『You should quickly go to the lawless Nagas such as Padmavati (an evil Naga), and do not go to the army of the Asura Vemacitrin (an Asura king).』 When Vasuki and Takshaka heard these words, they immediately went quickly to the lawless Nagas, companions of the Asuras, such as Padmavati, and rained down fierce fire. At that time, Vemacitrin sent Padmavati to release intense lightning, and all the evil Nagas were burned and suffered great distress. They were then defeated and fled to the Asura army, saying: 『Fighting individually, we cannot defeat their multitude. We must unite and fight together, then we can defeat the heavens.』 After saying this, they went again to Vasuki and Takshaka. At that time, the righteous Naga Vasuki saw those evil Nagas and said to Takshaka: 『They are coming with evil intentions and anger. I should cause them to decline and prevent them from coming again. If we do not punish them, they will repeatedly harass us like this.』 After saying this, Takshaka went to Padmavati and rained down fierce fire in the sky, releasing smoke and flames to burn those evil Nagas. After being burned, those evil Nagas immediately retreated and fled to the Asuras, hoping to save their lives. Rahu (an Asura king) saw this and said: 『These Nagas have been defeated and retreated here. Why are you abandoning them and hesitating?』 After saying this, he rushed forward with all his might. At that time, Kalurapada (a deva) saw Rahu coming and also rushed forward. The armies clashed and fought, which was very frightening, like a dangerous shore. The small Asuras living in the sea all became deaf and blocked, and some lost their lives due to fear. Rain in the sky
刀逼迮駃下，百千萬數，如是斗時，若天被害斬截手足尋復還生，無所患害，一切身份亦復如是無所患苦，色相不異，妙色具足，唯除斬首及斷半身。天、阿修羅互相怨敵，如是鬥戰。若阿修羅為天所害，斷則不生，亦如人法，受諸苦痛，非如天法。時迦留足天與羅睺阿修羅軍，如是大戰時，迦留足天覆取無量大山，雨阿修羅軍，時阿修羅軍分散破壞為百千分。羅睺阿修羅王見其軍眾悉破壞已，即取大山廣三百由旬，走向天眾。時迦留足天見已，手執弓仗亦走往趣，以箭射山，碎如沙末墮大海中。
「虛空雨刀時，阿修羅見是事已，畜生心故，少勇怯弱，走向勇健阿修羅軍。勇健阿修羅王見其退還，告軍眾言：『此羅睺王空有大身，無有少力，為天所壞，走來奔軍，慾望救護，如凡阿修羅等無有異，以無力故。若有力者，則以此身必能獨破一切天眾，是身如第二須彌山王。此迦留足天第一勇健，能與如是大身共鬥而不破壞。』作是語已，即與陀摩睺眾走趣迦留足天，欲共鬥戰。時天見已，即告鬘持天言：『速來，速來！今勇健阿修羅王將大軍眾來向我所。』時鬘持天聞是語已，即復疾走向勇健、羅睺阿修羅所。羅睺復與勇健阿修羅牢自莊嚴，迴向天眾，欲與迦留足天相撲共鬥。念本宿怨，擲大山石，上雨刀箭、
【現代漢語翻譯】 現代漢語譯本：刀劍如雨般落下，數量成百上千，當戰鬥進行時，即使天人被斬斷手腳，也能迅速恢復如初，不會感到痛苦，身體的其他部分也是如此，沒有痛苦，容貌沒有改變，依然完美，除了被斬首或身體被切成兩半。天人和阿修羅互相怨恨，如此戰鬥。如果阿修羅被天人所傷，斷裂后無法再生，就像人類一樣，遭受各種痛苦，不像天人那樣。當時，迦留足天（守護天神）與羅睺阿修羅（阿修羅王）的軍隊，就這樣大戰時，迦留足天又取來無數大山，像雨一樣投向阿修羅軍隊，阿修羅軍隊因此分散破壞成成百上千份。羅睺阿修羅王看到他的軍隊完全潰敗，就拿起一座廣三百由旬（古印度長度單位）的大山，衝向天眾。迦留足天看到后，手持弓箭也衝了上去，用箭射擊大山，將其擊碎成沙粒，落入大海之中。 當虛空中下起刀雨時，阿修羅看到這種情況，因為畜生般的愚癡，變得膽小怯懦，逃向勇猛強健的阿修羅軍隊。勇健的阿修羅王看到他們退回來，就對他的軍隊說：『這個羅睺王只是空有巨大的身軀，沒有一點力量，被天人擊敗，逃來投奔軍隊，想要尋求庇護，和普通的阿修羅沒什麼兩樣，因為他沒有力量。如果他有力量，就能憑他自己的身軀獨自擊敗所有的天眾，他的身軀就像第二座須彌山王（佛教宇宙觀中的聖山）。這個迦留足天非常勇猛強健，能夠與如此巨大的身軀戰鬥而不被擊敗。』說完這些話，他就帶著陀摩睺眾（阿修羅的部眾）衝向迦留足天，想要與他戰鬥。當時，天人看到后，就告訴鬘持天（天人名）說：『快來，快來！現在勇健的阿修羅王帶著大軍向我這裡來了。』鬘持天聽到這話后，立刻迅速地衝向勇健的羅睺阿修羅那裡。羅睺又與勇健的阿修羅牢固地裝備自己，轉向天眾，想要與迦留足天搏鬥。想著過去的仇恨，投擲大山巨石，像雨一樣降下刀箭。
【English Translation】 English version: Swords fell like rain, numbering in the hundreds of thousands. As the battle raged, even if a Deva (god) had their hands and feet severed, they would quickly regenerate, feeling no pain. The same was true for all other parts of their body; there was no suffering, and their appearance remained unchanged, perfectly complete, except for decapitation or being cut in half. The Devas and Asuras (demi-gods) harbored mutual resentment, and so they fought. If an Asura was injured by a Deva, they could not regenerate after being severed, just like humans, and they would suffer all kinds of pain, unlike the Devas. At that time, Kālarāja Deva (guardian deity) and the army of Rāhu Asura (king of the Asuras) were engaged in a great battle. Kālarāja Deva then took countless great mountains and rained them down upon the Asura army, causing the Asura army to scatter and break into hundreds of thousands of pieces. Rāhu Asura King, seeing his army completely defeated, picked up a large mountain, three hundred yojanas (ancient Indian unit of length) in breadth, and charged towards the Devas. Seeing this, Kālarāja Deva, holding his bow and arrows, also charged forward, shooting arrows at the mountain, shattering it into sand that fell into the great ocean. When a rain of swords fell from the sky, the Asuras, seeing this situation, became timid and cowardly due to their animalistic ignorance, and fled towards the brave and strong Asura army. The brave Asura King, seeing them retreating, said to his army: 'This Rāhu King only has a huge body, but no strength at all. He was defeated by the Devas and fled to the army, seeking protection, no different from ordinary Asuras, because he has no power. If he had power, he could have defeated all the Devas alone with his own body, his body is like the second Mount Sumeru (sacred mountain in Buddhist cosmology). This Kālarāja Deva is very brave and strong, able to fight with such a huge body without being defeated.' After saying these words, he led the Tamahū hosts (Asura's retinue) towards Kālarāja Deva, wanting to fight him. At that time, the Deva, seeing this, told Mālīdhara Deva (name of a Deva): 'Come quickly, come quickly! Now the brave Asura King is coming towards me with a large army.' Hearing this, Mālīdhara Deva immediately rushed quickly towards the brave Rāhu Asura. Rāhu, together with the brave Asura, firmly equipped himself, turned towards the Devas, wanting to wrestle and fight with Kālarāja Deva. Remembering past hatred, he threw large mountain stones, raining down swords and arrows like rain.
種種器仗及擲大樹，滿虛空中間無空處、不復相見，百千共鬥無等鬥戰。諸天身份壞已復生亦如上說，阿修羅軍被斬不生亦如人法。諸天軍眾唯除斬首，命則不全，若斷中腰亦復如是。是時天眾少有減損，阿修羅眾多有喪滅。
「時阿修羅被天破已，余殘軍眾還退水下，慾望救護。天眾大叫，阿修羅軍聞其叫聲皆失威力，微命自存。羅睺、勇健走還本城，于門下住。時第三地華鬘阿修羅王見羅睺、勇健為天所破，告軍眾曰：『我軍悉來，當與天戰。我有大力，天何所能？』作是語已，即與其軍走趣天眾，及羅睺、勇健阿修羅軍余殘相率，還與華鬘俱詣天眾，共相謂言：『何故妄稱阿修羅王，而自退走？既自無力又無刀戟，善巧戰敵，設得至宮，毀辱妻子。』說是語已，氣力還增，身如大山、手執兵器、走速如風，復向天眾，欲與天戰。時天使者及鬘持天、常恣意天、迦留足天等，皆共籌量：『一切阿修羅皆共和集，欲來我所，自恃己力而生憍慢，不知天力。』說是語已，走趣阿修羅即共大斗，上雨大山或雨大石、雨刀雨戟，共相擒撲，無量相殺、無量逼迫、無量相打、無量喪命遍大海上，無量種斗無法可喻。龍眾共龍，無量種鬥。
「時天帝釋見是事已，告三十三天言：『速疾莊嚴！一切阿修羅眾今皆來
【現代漢語翻譯】 現代漢語譯本：各種各樣的武器和投擲的大樹，充滿了虛空中間沒有空隙的地方，彼此都看不見，成百上千地共同戰鬥，是無與倫比的戰鬥。諸天（deva，天神）的身軀損壞后又重新產生，情況也如上面所說。阿修羅（asura，一種神道生物）的軍隊被斬殺后不會再生，就像人類一樣。諸天的軍隊，除了被斬首，性命就不會保全，如果被砍斷腰部也是這樣。這時，天眾（deva，天神）的軍隊略有減損，阿修羅的軍隊則損失慘重。
當時阿修羅被天眾擊敗后，殘餘的軍隊退回水中，希望得到救護。天眾大聲呼喊，阿修羅軍隊聽到喊聲都失去了威力，茍延殘喘。羅睺（Rāhu，星名，也指阿修羅）和勇健（一個阿修羅的名字）逃回本城，在城門下駐足。當時第三地的華鬘（Mālin，花環）阿修羅王，看到羅睺和勇健被天眾擊敗，告訴他的軍隊說：『我的軍隊全部過來，應當與天眾戰鬥。我擁有強大的力量，天眾又能怎麼樣？』說完這話，就率領他的軍隊衝向天眾，羅睺、勇健和阿修羅軍隊的殘餘也相互帶領，與華鬘一起前往天眾處，互相責備說：『為什麼妄稱阿修羅王，卻自己退走？既沒有力量又沒有刀戟，不擅長與敵人戰鬥，即使到達宮殿，也只會羞辱妻子。』說完這些話，他們的氣力又增加了，身體像大山一樣，手持兵器，奔跑速度像風一樣，再次衝向天眾，想要與天眾戰鬥。當時天使者（deva messenger，天神的使者）以及鬘持天（Mālin-dhara deva，持有花環的天神）、常恣意天（Nitya-kāma deva，常懷慾望的天神）、迦留足天（Kālarakṣa deva，黑足天神）等，都共同商量說：『一切阿修羅都全部聚集在一起，想要來到我們這裡，仗恃自己的力量而生出驕慢，不知道天眾的力量。』說完這些話，衝向阿修羅，隨即展開大戰，天上降下大山或降下大石、降下刀和戟，互相擒拿搏鬥，無數的互相殘殺、無數的逼迫、無數的毆打、無數的喪命遍佈大海上，無數種戰鬥無法用語言來比喻。龍眾（nāga，龍族）與龍眾也進行著無數種戰鬥。
當時天帝釋（Śakra，帝釋天）看到這些情況后，告訴三十三天（Trāyastriṃśa，三十三天）說：『趕快準備！一切阿修羅眾現在都來了。』
【English Translation】 English version: All kinds of weapons and hurled large trees filled the space, with no empty space in between, and they could not see each other. Hundreds of thousands fought together in unparalleled battles. The bodies of the devas (heavenly beings) were destroyed and then reborn, as described above. The asura (a type of demigod) army, once slain, did not regenerate, just like humans. The deva army, except for those beheaded, could not preserve their lives; the same was true if their waists were severed. At this time, the deva forces suffered slight losses, while the asura forces suffered heavy casualties.
At that time, after the asuras were defeated by the devas, the remaining troops retreated back into the water, hoping for rescue. The devas shouted loudly, and the asura army lost its power upon hearing the shouts, barely clinging to life. Rāhu (a celestial being, also an asura) and Valourous (a name of an asura) fled back to their city, stopping at the city gate. At that time, Mālin (Garland), the asura king of the third realm, seeing Rāhu and Valourous defeated by the devas, told his troops: 'All my troops, come forth! We should fight the devas. I possess great power; what can the devas do?' After saying this, he led his troops towards the devas. Rāhu, Valourous, and the remnants of the asura army also led each other, joining Mālin in going to the devas, blaming each other, saying: 'Why falsely claim to be an asura king, yet retreat on your own? Lacking both strength and weapons, unskilled in fighting enemies, even if you reach the palace, you will only humiliate your wives.' After saying these words, their strength increased again, their bodies like great mountains, wielding weapons, running as fast as the wind, they once again charged towards the devas, wanting to fight them. At that time, the deva messenger, as well as Mālin-dhara deva (Garland-bearing deva), Nitya-kāma deva (Always-desiring deva), Kālarakṣa deva (Black-footed deva), and others, all discussed together: 'All the asuras have gathered together, wanting to come to us, relying on their own strength and becoming arrogant, unaware of the power of the devas.' After saying these words, they charged towards the asuras, and a great battle ensued. Great mountains or large stones rained down from the sky, as well as swords and halberds. They seized and wrestled each other, countless killings, countless oppressions, countless beatings, countless deaths spread across the great ocean. Countless kinds of battles were beyond description. The nāgas (dragons) also engaged in countless kinds of battles with each other.
At that time, Śakra (the lord of devas) seeing these events, told the Trāyastriṃśa (Thirty-three Heavens): 'Prepare quickly! All the asura forces are now coming.'
此，除缽呵娑。我當乘伊羅婆那白象與缽呵娑鬥。』時天帝釋告諸天已，語伊羅婆那白象王言：『我今乘汝，破毗摩質多羅阿修羅王及其軍眾。』作是語已，手執金剛，遍觀阿修羅眾勢力誰勝？見天得勝，阿修羅軍退沒不如。天見阿修羅破壞退走皆大歡喜，天王帝釋怡悅喜樂。
「時缽呵娑見是事已，作是思惟：『三地無量億阿修羅眾鬥戰失力，皆已破壞如前，於一切觀池所見無異，如實不虛。我今當往破天帝釋，壞彼諸天。』說是語頃，天眾已至水底門下。時毗摩質多缽呵娑生大瞋恚，諸山搖動、大海涌波，日光山頂皆作赤色。及其軍眾住於水底，見諸天眾破羅睺等阿修羅軍，走趣水下，無力無救，一切擾亂。天大唱叫，一切阿修羅皆悉失力互相謂言：『我今無力，無有救護。』有阿修羅言：『勿怖，勿怖！還回勿走。』說是語時，即雨山峰，遍打阿修羅軍，天大歡喜唱如是言：『捉阿修羅，捉阿修羅！殺此非法惡行畜生，常惱我等。不能鬥戰，怯如烏鳥無勇健志，不善刀戟，如是好破，令不復回。此阿修羅鬥，不知時節。』如是天眾各各歡喜向阿修羅，欲加打害，瞋恚目赤猶如絳色，雨刀雨戟又雨大火，猶如秋月降注大雨，如是破壞阿修羅眾。
「時缽呵娑阿修羅王坐百千輪行殿之上，與無量億阿修
【現代漢語翻譯】 現代漢語譯本：於是，除了缽呵娑（Balaha，阿修羅王名）。我將乘坐伊羅婆那（Airavana，帝釋天的坐騎）白象與缽呵娑戰鬥。』當時，天帝釋（Indra，眾神之王）告訴眾天人後，對伊羅婆那白象王說：『我現在乘坐你，擊破毗摩質多羅（Vemacitrin，阿修羅王名）阿修羅王及其軍隊。』說完這些話后，手持金剛杵，觀察阿修羅眾的勢力誰更強大？看到天人得勝，阿修羅軍隊潰敗不如。天人看到阿修羅被擊潰逃跑，都非常歡喜，天王帝釋怡悅喜樂。 當時缽呵娑看到這些情況后，心中思忖：『三地無量億的阿修羅眾戰鬥失利，都像之前一樣被擊潰，在一切觀池所見到的景象沒有不同，真實不虛。我現在應當前去擊破天帝釋，摧毀那些天人。』剛說完這些話，天眾已經到達水底門下。當時毗摩質多缽呵娑生起極大的瞋恚，諸山搖動、大海涌起波濤，日光山頂都變成赤色。他和他的軍隊駐紮在水底，看到諸天人擊破羅睺（Rahu，阿修羅名）等阿修羅軍隊，逃向水下，無力無助，一片混亂。天人大聲呼叫，一切阿修羅都失去力量，互相說道：『我們現在沒有力量，沒有救護。』有阿修羅說：『不要害怕，不要害怕！返回來不要逃跑。』說完這些話時，就下起山峰雨，遍打阿修羅軍隊，天人非常歡喜，呼喊道：『捉住阿修羅，捉住阿修羅！殺死這些非法惡行的畜生，常常惱害我們。不能戰鬥，膽怯如烏鴉，沒有勇敢的志氣，不擅長刀戟，這樣容易擊破，讓他們不再回來。這些阿修羅戰鬥，不知道時節。』這樣，天眾各自歡喜地向阿修羅衝去，想要加以打擊傷害，瞋恚得眼睛發紅，猶如絳色，降下刀雨、戟雨，又降下大火，猶如秋月降下大雨，這樣摧毀阿修羅眾。 當時缽呵娑阿修羅王坐在百千輪的行殿之上，與無量億阿修羅
【English Translation】 English version: 'Therefore, except for Balaha (name of an Asura king). I shall ride the Airavana (Indra's mount) white elephant to fight with Balaha.' Then, Indra (King of the Gods) told the gods, saying to the Airavana white elephant king, 'I will now ride you to defeat Vemacitrin (name of an Asura king), the Asura king, and his army.' Having said these words, he held the Vajra in his hand and surveyed the Asura forces to see who was stronger. Seeing that the gods were victorious and the Asura army was defeated and inferior, the gods were overjoyed to see the Asuras being destroyed and fleeing, and King Indra was pleased and joyful. At that time, Balaha, seeing these events, thought to himself, 'The countless billions of Asuras in the three realms have lost their strength in battle and have been destroyed as before. What is seen in all the observation pools is no different, truly and not falsely. I should now go and defeat Indra and destroy those gods.' Just as he said these words, the gods had already reached the gate at the bottom of the water. At that time, Vemacitrin Balaha became greatly enraged, the mountains shook, the great sea surged with waves, and the peaks of Sunlight Mountain turned red. He and his army, dwelling at the bottom of the water, saw the gods defeating the Asura armies of Rahu (name of an Asura) and others, fleeing beneath the water, powerless and helpless, in complete chaos. The gods shouted loudly, and all the Asuras lost their strength, saying to each other, 'We are now powerless and have no protection.' Some Asuras said, 'Do not be afraid, do not be afraid! Return and do not flee.' As they said these words, a rain of mountain peaks fell, striking the Asura army everywhere. The gods were overjoyed and shouted, 'Seize the Asuras, seize the Asuras! Kill these unlawful and evil-doing beasts who constantly annoy us. They cannot fight, they are as timid as crows, they have no courageous spirit, they are not skilled with swords and halberds, they are so easily defeated, let them not return again. These Asuras fight without knowing the proper time.' Thus, the gods, each joyful, rushed towards the Asuras, wanting to strike and harm them, their eyes red with anger like crimson, raining down swords, spears, and great fire, like the autumn moon pouring down heavy rain, thus destroying the Asura host. At that time, Balaha, the Asura king, was sitting on a chariot with a hundred thousand wheels, together with countless billions of Asuras.
羅眾而自圍繞，雨種種刀戟，手接大山，或一由旬乃至五由旬，向于天眾。時羅睺阿修羅等見是事已，氣力還生，復回欲鬥。時缽呵娑安慰之言：『勿怖，勿怖！我今來此破一切天，喪滅摧壞，汝莫怖畏。阿修羅王勿怖，勿怖！若至本宮，於己妻所，云何自稱我是丈夫。而無膽勇，虛稱丈夫。』時缽呵娑說是語已，走趣天眾。諸天見之亦疾往趣，天與阿修羅合陣大戰，大聲震吼滿須彌留山川溪峪。時羅睺阿修羅王走趣迦留足天，勇健阿修羅王手執大戟走趣鬘持天，華鬘阿修羅王手擎大山廣三由旬走趣三箜篌天及天使者，如是大戰，一切眾生聞說毛豎，何況睹見。時缽呵娑阿修羅王復欲調伏摧壞諸天，如風吹雲自恃大力不懼天眾。時四大天王如是被惱，至三十三天白帝釋言：『天眾獨鬥，將為阿修羅之所破壞，天王速去，莫令天眾散滅毀壞，畜生得勝。天王速去，速去！除善法堂，餘一切天皆當速去。』三十三天聞是語已，一切天眾皆悉疾往缽呵娑毗摩質多所，雨眾刀箭，缽呵娑於三十三天眾上，雨大石山滿虛空中，一切和合，吼叫大斗。各各自謂：『我軍得勝。』
「如是鬥戰，百千山谷互相打觸碎為微塵，于虛空中滿千由旬。此塵雲中，迭互雨箭雨山猶如秋雨，無量億阿修羅眾喪滅不還，諸天眾中無量千人夭
{ "translations": [ "現代漢語譯本", "羅睺阿修羅（Rāhu Asura，一種阿修羅）率領著眾多眷屬，被他們圍繞著，降下各種各樣的刀和戟，（有的阿修羅）用手舉起大山，或者有一由旬（Yojana，古印度長度單位，約合7-9英里）乃至五由旬，衝向天眾。當時羅睺阿修羅等看到這種情況，氣力又恢復了，再次想要戰鬥。這時缽呵娑（Bala Asura，一種阿修羅）用話安慰他們說：『不要害怕，不要害怕！我現在來這裡是爲了擊破一切天眾，讓他們喪命、覆滅、摧毀，你們不要害怕。阿修羅王不要害怕，不要害怕！如果回到本宮，在自己的妻子面前，怎麼好意思自稱我是大丈夫。而沒有膽量和勇氣，虛假地自稱大丈夫。』當時缽呵娑說完這些話后，就跑向天眾。諸天看到他也迅速地衝過去，天人和阿修羅混戰在一起，巨大的聲音震動充滿須彌留山（Sumeru，佛教宇宙觀中的聖山）的山川溪谷。當時羅睺阿修羅王跑向迦留足天（Kālarājapādādeva，一種天神），勇健阿修羅王手執大戟跑向鬘持天（Māladharadeva，一種天神），華鬘阿修羅王手擎著廣闊三由旬的大山跑向三箜篌天（Tri-kacchapadeva，一種天神）以及天使者，像這樣的大戰，一切眾生聽了都毛骨悚然，更何況是親眼看見。當時缽呵娑阿修羅王又想調伏和摧毀諸天，像風吹雲一樣，自恃大力而不懼怕天眾。當時四大天王（Four Heavenly Kings，佛教護法神）像這樣被惱怒，到三十三天（Trāyastriṃśa，佛教欲界六天之一）稟告帝釋（Indra，天帝）說：『天眾獨自戰鬥，將要被阿修羅所破壞，天王快去，不要讓天眾潰散覆滅，讓畜生得到勝利。天王快去，快去！除了善法堂，其餘一切天眾都應當快去。』三十三天聽到這些話后，一切天眾都迅速地前往缽呵娑和毗摩質多（Vemacitrin，一種阿修羅）所在的地方，降下眾多的刀箭，缽呵娑在三十三天眾的上空，降下巨大的石山，充滿虛空之中，一切混合在一起，吼叫著大戰。各自都認為：『我軍得勝。』", "像這樣的戰鬥，成百上千的山谷互相撞擊，粉碎成微塵，在虛空中充滿一千由旬。在這塵土雲中，交替降下箭雨和山石，猶如秋雨一般，無量億的阿修羅眾喪命而不能返回，諸天眾中無量千人夭折。" ], "english_translations": [ "English version", "Rāhu Asura (Rāhu Asura, a type of Asura) led a multitude of followers, surrounded by them, raining down various kinds of swords and halberds. Some Asuras lifted great mountains with their hands, ranging from one Yojana (Yojana, an ancient Indian unit of length, approximately 7-9 miles) to five Yojanas, towards the heavenly hosts. At that time, Rāhu Asura and others, seeing this situation, regained their strength and wanted to fight again. Then Bala Asura (Bala Asura, a type of Asura) comforted them, saying: 'Do not be afraid, do not be afraid! I have come here to defeat all the heavenly hosts, to cause them to perish, be destroyed, and be annihilated. Do not be afraid, Asura Kings, do not be afraid! If you return to your palace, in front of your wives, how can you dare to call yourselves great men, yet lack courage and falsely claim to be great men?' After Bala Asura spoke these words, he rushed towards the heavenly hosts. The devas, seeing him, also rushed forward quickly. The devas and Asuras engaged in a mixed battle, with great sounds shaking and filling the mountains, rivers, streams, and valleys of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). At that time, Rāhu Asura King ran towards Kālarājapādādeva (Kālarājapādādeva, a type of deva), the valiant Asura King, holding a great halberd, ran towards Māladharadeva (Māladharadeva, a type of deva), and the Garland Asura King, holding a great mountain three Yojanas wide, ran towards Tri-kacchapadeva (Tri-kacchapadeva, a type of deva) and the messengers. Such a great battle caused all beings to shudder upon hearing it, let alone seeing it with their own eyes. At that time, Bala Asura King again wanted to subdue and destroy the devas, like the wind blowing clouds, relying on his great strength and not fearing the heavenly hosts. At that time, the Four Heavenly Kings (Four Heavenly Kings, Buddhist Dharma protectors), being thus annoyed, went to the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm in Buddhism) and reported to Indra (Indra, the heavenly emperor), saying: 'The devas are fighting alone and are about to be destroyed by the Asuras. May the Heavenly King go quickly, lest the devas scatter and perish, and the animals gain victory. Heavenly King, go quickly, go quickly! Except for the Good Dharma Hall, all the other devas should go quickly.' After the devas of the Trāyastriṃśa Heaven heard these words, all the heavenly hosts quickly went to where Bala and Vemacitrin (Vemacitrin, a type of Asura) were, raining down many swords and arrows. Bala, above the hosts of the Trāyastriṃśa Heaven, rained down great stone mountains, filling the empty space. Everything was mixed together, roaring and fighting greatly. Each side thought: 'Our army has won.'" "Such battles caused hundreds and thousands of valleys to collide with each other, shattering into fine dust, filling a thousand Yojanas in the empty space. In this cloud of dust, rain of arrows and rain of mountains alternated, like autumn rain. Countless billions of Asuras perished and could not return, and countless thousands of devas died young." ] }
命喪壽。怯弱阿修羅等，為護命故走入本宮。敗軍之餘既入城已，阿修羅眾諸婦女等，來問之言：『我夫今者為何所在？』阿修羅答言：『阿修羅軍與天共鬥，破壞天眾，皆大歡喜欲來不久。』時阿修羅諸婦女等，即向一切觀池觀阿修羅軍，見天得勝，阿修羅軍敗散破壞，死屍狼藉，百退千退。諸女見已，悲塞懊惱，卻坐于地，啼泣悲哭，心大苦惱繞池而住，椎胸大叫，自拔頭髮，舉手拍身，眼中流淚。時諸婦女于池水中見夫死已，憂悲大苦。天、阿修羅如是共鬥，如是大惡。
「缽呵娑阿修羅王與無量億阿修羅而自圍繞，來向帝釋。帝釋見已，告諸天眾：『此阿修羅今來我所，欲共鬥戰，難可調伏。我以法伴，當破彼軍，如明除暗。』說是語已，乘伊羅婆那白象王，其走速疾猶如射箭，善法天眾而自圍繞，從上而下，直向阿修羅軍，拔大樹林擲其軍上，又擲大石或雨大箭向缽呵娑。時缽呵娑乘大輪殿攻帝釋王，時天帝釋語缽呵娑：『汝為畜生，住非法道，欲何所至？吾當壞汝，令汝退還，走入水下。』時毗摩質多羅缽呵娑語天主言：『我今破汝及諸天眾。』時毗摩質多羅缽呵娑接大金山廣五百由旬，以擲天眾，伊羅婆那白象王見金山來，口出猛風吹破金山猶如沙末，墮大海中。時阿修羅王見金山碎，復取金剛
【現代漢語翻譯】 現代漢語譯本：壽命終結。怯懦的阿修羅（Ashura，一種神道），爲了保全性命逃入宮殿。戰敗的殘兵敗將進入城中后，阿修羅的婦女們前來詢問：『我的丈夫現在在哪裡？』阿修羅回答說：『阿修羅軍隊與天人交戰，擊潰了天眾，他們都非常高興，很快就要回來了。』當時阿修羅的婦女們，就向所有的觀池眺望阿修羅軍隊，看到天人得勝，阿修羅軍隊潰敗瓦解，屍體遍地，紛紛潰退。眾婦女看到后，悲傷懊惱，癱坐在地上，啼哭悲泣，心中極度痛苦，繞著池塘走動，捶胸頓足，大聲叫喊，拔下頭髮，舉手拍打身體，眼中流著淚水。當時眾婦女在池水中看到丈夫已經死去，憂愁悲傷至極。天人和阿修羅就這樣互相爭鬥，真是大惡啊。
缽呵娑（Balahasa）阿修羅王被無量億的阿修羅包圍著，前來找帝釋（釋提桓因，Indra）。帝釋看到后，告訴眾天人：『這個阿修羅現在來找我，想要與我們交戰，難以調伏。我將以正法為伴，擊破他們的軍隊，就像光明驅散黑暗一樣。』說完這話后，帝釋乘坐伊羅婆那（Airavata）白象王，它奔跑的速度像射箭一樣迅速，被善法天眾包圍著，從上而下，直衝阿修羅軍隊，拔起大樹林投向他們的軍隊，又投擲大石頭或者像下雨一樣射出箭矢，攻擊缽呵娑。當時缽呵娑乘坐巨大的輪殿攻擊帝釋王，當時天帝釋對缽呵娑說：『你身為畜生，住在非法之道中，想要到哪裡去？我將摧毀你，讓你退回去，逃入水下。』當時毗摩質多羅（Vemacitrin）缽呵娑對天主說：『我現在就要擊敗你和所有的天眾。』當時毗摩質多羅缽呵娑接住一座廣闊五百由旬（Yojana，長度單位）的大金山，用來投擲天眾，伊羅婆那白象王看到金山飛來，口中噴出猛烈的風，將金山吹得粉碎，像沙子一樣，墜入大海中。當時阿修羅王看到金山破碎，又拿起金剛。
【English Translation】 English version: Life is lost at the end of lifespan. Cowardly Ashuras (Ashura, a type of deity), fled into the palace to protect their lives. After the defeated troops entered the city, the Ashura women came and asked: 'Where is my husband now?' The Ashuras replied: 'The Ashura army is fighting with the gods, destroying the heavenly host. They are all very happy and will be back soon.' At that time, the Ashura women looked towards the viewing pond to observe the Ashura army, and saw that the gods were victorious, the Ashura army was defeated and disintegrated, corpses were scattered everywhere, and they were retreating in disarray. When the women saw this, they were saddened and frustrated, collapsed to the ground, weeping and wailing, their hearts filled with great pain, walking around the pond, beating their chests, shouting loudly, tearing out their hair, raising their hands to beat their bodies, tears streaming from their eyes. At that time, the women saw their husbands had died in the pond, and were extremely worried and grieved. The gods and Ashuras fought each other in this way, which is truly a great evil.
Balahasa (Balahasa) the Ashura King, surrounded by countless billions of Ashuras, came to find Indra (Śakra Devanam Indra). When Indra saw this, he told the heavenly host: 'This Ashura is now coming to me, wanting to fight with us, and is difficult to subdue. I will use the Dharma as my companion to defeat their army, just as light dispels darkness.' After saying this, Indra rode the Airavata (Airavata) white elephant king, which ran as fast as an arrow, surrounded by the heavenly host of good Dharma, from top to bottom, directly towards the Ashura army, uprooting large forests and throwing them at their army, and also throwing large stones or raining down arrows, attacking Balahasa. At that time, Balahasa rode a huge wheel palace to attack King Indra. At that time, King Indra said to Balahasa: 'You are a beast, living in the path of unrighteousness, where do you want to go? I will destroy you, make you retreat, and flee into the water.' At that time, Vemacitrin (Vemacitrin) Balahasa said to the Lord of the Gods: 'I will now defeat you and all the heavenly host.' At that time, Vemacitrin Balahasa caught a large golden mountain five hundred yojanas (Yojana, a unit of length) wide, and used it to throw at the heavenly host. The Airavata white elephant king saw the golden mountain coming, and blew a fierce wind from its mouth, shattering the golden mountain into pieces, like sand, falling into the sea. At that time, the Ashura King saw the golden mountain shattered, and picked up a vajra.
齊山廣五百由旬，擲天帝釋。時伊羅婆那白象王以鼻接取，還打缽呵娑阿修羅胸，令其傾動。
「三十三天見是事已，揚聲大叫唱言：『畜生！天王破汝，白象打汝，令汝傾動，何況帝釋手放金剛。』作是語已，一切天眾走向阿修羅軍，有取大石、有取大樹、有取大山、有執大戟、有執大槊，有震雷電霹靂起火、有執犁具或有相撲、有執刀輪或有執刀，有行虛空、有執弓箭、有執圍山、有相擒叉(枯加反)、有順法鬥，有相道理或有指授，有多巧偽，有以火斗或有水斗或有注流，或一切斗或有闇斗或有幻鬥，或以鋸斗或用抓鬥，或以殿輪或以聲叫，聞者不忍，或以腳踏或以手鬥，如是種種器仗身皆具足。一切天眾在帝釋前，向阿修羅。時缽呵娑、羅睺王等，見諸天眾執種種器仗，共缽呵娑向帝釋所。時諸天眾見四阿修羅王向帝釋所，即自莊嚴以助天王。
「時天帝釋自觀天眾，告阿修羅曰：『汝等畜生，云何如是癡無所知？一切阿修羅力不及一天之力，獨我一天能破汝軍。何以故？天有法力，汝無法力。法以非法，相去玄絕，譬如日光比于闇冥，如以實語比于妄談，如以須彌山比于眾山，如以解脫比于繫縛，如以利益比于衰損，如以善友比于冤家，如以甘露比于毒藥，如以白日比于昏夜，如以偽珠比于真
【現代漢語翻譯】 現代漢語譯本 齊山廣五百由旬（yóu xún，長度單位），（天帝）釋提桓因（Shì Dī Huán Yīn，佛教的護法神）投擲過去。當時伊羅婆那（Yī luó pó nà）白象王用鼻子接住，反過來打缽呵娑（Bō hē suō）阿修羅（Ā xiū luó，意為非天）的胸部，使他傾斜震動。
三十三天（Trāyastriṃśa，佛教的欲界六天之一）看到這件事後，揚聲大叫道：『畜生！天王（指釋提桓因）要擊敗你，白象擊打你，讓你傾斜震動，更何況天帝釋手持金剛杵（jīngāng chǔ，一種法器）。』說完這些話后，所有的天眾都衝向阿修羅軍隊，有的拿著大石頭，有的拿著大樹，有的拿著大山，有的拿著大戟（jǐ，一種兵器），有的拿著大槊（shuò，一種長矛），有的震動雷電霹靂起火，有的拿著犁具，或者互相搏鬥，有的拿著刀輪，或者拿著刀，有的在虛空中飛行，有的拿著弓箭，有的拿著圍山，有的互相擒拿叉住，有的順應正法戰鬥，有的講道理或者指點傳授，有很多的巧詐虛偽，有的用火攻，有的用水攻，有的用水流衝擊，或者各種各樣的戰鬥，有的暗中戰鬥，有的用幻術戰鬥，有的用鋸子，有的用爪子，有的用殿輪，或者用叫喊聲，聽的人都感到不忍，有的用腳踩，有的用手打，像這樣，各種各樣的器械兵仗身上都具備齊全。所有的天眾都在帝釋（Shì，即釋提桓因）面前，衝向阿修羅。當時缽呵娑、羅睺（Luó hóu）王等，看到諸天眾拿著各種各樣的器械兵仗，一起和缽呵娑衝向帝釋所在的地方。當時諸天眾看到四位阿修羅王衝向帝釋所在的地方，就各自嚴陣以待，幫助天王。
當時天帝釋（Shì Dī Huán Yīn）觀察自己的天眾，告誡阿修羅說：『你們這些畜生，為什麼如此愚癡無知？一切阿修羅的力量都比不上一個天的力量，唯獨我一個天就能擊破你們的軍隊。為什麼呢？天有法力，你們沒有法力。正法與非法，相差極其遙遠，譬如日光比于黑暗，如以真實的話比于虛妄的談論，如以須彌山（Xū mí shān，佛教中的聖山）比于眾山，如以解脫比于束縛，如以利益比于衰敗，如以善友比于冤家，如以甘露（gānlù，天上的美味）比于毒藥，如以白晝比于黑夜，如以偽珠比于真珠。』
【English Translation】 English version Mount Qishan, five hundred yojanas (yójanas, a unit of distance) in breadth, was hurled by Shakra Devanam Indra (Śakra Devānām Indra, the lord of the devas in Buddhism). At that time, the white elephant king Erawana (Erāvana) caught it with his trunk and struck the chest of the Asura (Asura, a type of demigod) Bakkhasa (Bakkhasa), causing him to stagger.
The Thirty-three Gods (Trāyastriṃśa, one of the six heavens of desire in Buddhism), seeing this, shouted loudly, saying, 'Beast! The King of Gods (referring to Shakra Devanam Indra) will defeat you, the white elephant strikes you, causing you to stagger, let alone Shakra Devanam Indra wielding the vajra (vajra, a ritual weapon).' Having said these words, all the devas rushed towards the Asura army, some taking large stones, some taking large trees, some taking large mountains, some holding great halberds, some holding long spears, some shaking thunder and lightning, causing fire, some holding plows, or wrestling with each other, some holding chakra (cakra, a disc-like weapon), or holding knives, some flying in the sky, some holding bows and arrows, some holding mountain ranges, some grappling and seizing each other, some fighting in accordance with the Dharma (Dharma, the teachings of the Buddha), some reasoning or instructing, there were many tricks and deceptions, some fighting with fire, some fighting with water, some attacking with water currents, or all kinds of fighting, some fighting in the dark, some fighting with illusions, some fighting with saws, some fighting with claws, some fighting with palace wheels, or with shouts, which those who heard could not bear, some stepping with their feet, some fighting with their hands, in this way, all kinds of weapons and implements were fully equipped on their bodies. All the devas were in front of Shakra (Śakra, i.e., Shakra Devanam Indra), facing the Asuras. At that time, Bakkhasa, Rahu (Rāhu) and other kings, seeing all the devas holding various weapons and implements, together with Bakkhasa, rushed towards the place where Shakra was. At that time, all the devas, seeing the four Asura kings rushing towards the place where Shakra was, prepared themselves to help the King of Gods.
At that time, Shakra Devanam Indra (Śakra Devānām Indra) observed his devas and warned the Asuras, saying, 'You beasts, why are you so foolish and ignorant? The power of all the Asuras is not equal to the power of one deva, only I, one deva, can defeat your army. Why? The devas have the power of Dharma, you do not have the power of Dharma. The difference between Dharma and non-Dharma is extremely vast, like the sunlight compared to darkness, like true words compared to false talk, like Mount Sumeru (Sumeru, the sacred mountain in Buddhism) compared to all mountains, like liberation compared to bondage, like benefit compared to decline, like a good friend compared to an enemy, like nectar (nectar, heavenly ambrosia) compared to poison, like daylight compared to night, like a fake pearl compared to a real pearl.'
寶，如以巨富比于貧窮，猶如行使比安住者。如以螢火比于日光，如無足者欲比猛風，相去玄遠。如以盲人比明眼者，如以險路比平坦道，如以外道比于如來，猶如虛空比于土地。如以一念欲比一劫，汝之與我相去玄殊亦復如是。汝不順法，我則敬重；汝便愚癡，我有智慧；汝不修福，天修福行；汝是畜生，我為凈天。如是知已，汝則不應與吾共戰。』說是語已，即現去相，令伊羅婆那向阿修羅。
「伽他頌曰：
「『法能破非法， 實語破虛妄， 智慧破愚癡， 天破阿修羅。』
「爾時，帝釋說是語已，化伊羅婆那，如前所說向阿修羅軍，速過疾風，手執千刃金剛怖阿修羅，不以殺心。時阿修羅見天帝釋亦走往趣，時四天王、三十三天亦各疾走。天與阿修羅交陣大戰，皆望得勝，互相攻伐。天、阿修羅有被傷害歿命而死，或有怯弱退走還歸，有住觀視、有心念歸或有瞋恚，或復癡亂或有怖畏。
「時天帝釋即作變化，令阿修羅見伊羅婆那白象王，一一頭上有千帝釋，皆以手執千刃金剛、種種器仗、眾蓮華池亦如前說。于華池中見無量千帝釋天王，伊羅婆那化為十頭，一一頭上有千浴池，一一池中有千蓮華，一一蓮華有百華臺，一一華臺各有千葉，像頭華臺有百千億帝釋天王，億那由
【現代漢語翻譯】 現代漢語譯本： 寶啊，用巨富來比喻貧窮，就像行走比作安住一樣。用螢火蟲的光芒比喻太陽的光芒，就像沒有腳的人想要與猛烈的風相比，相差極其遙遠。用盲人比喻明眼人，就像用險峻的道路比喻平坦的道路，用外道比喻如來（Tathagata，佛的稱號之一），就像虛空比喻土地一樣。用一念的時間比喻一劫（kalpa，極長的時間單位），你與我的差距也是如此懸殊。你不順應正法，我則敬重正法；你便顯得愚癡，我擁有智慧；你不修福德，天人修習福德；你是畜生，我為清凈的天人。像這樣瞭解之後，你就不應該與我共同作戰。』說完這些話，帝釋（Indra，天神之王）就顯現離去的姿態，讓伊羅婆那（Airavana，帝釋天的坐騎，一頭白象）面向阿修羅（Asura，一種好戰的神）。
伽陀（Gatha，偈頌）說：
『正法能破除非法，真實的話語能破除虛妄，智慧能破除愚癡，天人能戰勝阿修羅。』
當時，帝釋說完這些話，變化伊羅婆那，如前面所說的那樣面向阿修羅的軍隊，速度超過疾風，手中拿著千刃金剛（Vajra，一種武器），威懾阿修羅，但沒有殺戮之心。當時阿修羅看到天帝釋也逃跑了。當時四天王（Four Heavenly Kings，佛教的護法神）、三十三天（Trayastrimsa Heaven，欲界六天之一，帝釋天所居之處）也各自快速逃跑。天人與阿修羅交戰，都希望獲得勝利，互相攻打。天人和阿修羅有被傷害而死亡的，或者有膽怯退走返回的，有停住觀看的，有心中想著返回的，或者有嗔恨的，或者有癡迷混亂的，或者有恐懼害怕的。
當時天帝釋就作出變化，讓阿修羅看到伊羅婆那白象王，每一頭上有千個帝釋，都用手拿著千刃金剛、各種器仗、眾蓮花池，也如前面所說的那樣。在蓮花池中看到無量千個帝釋天王，伊羅婆那變化為十個頭，每一個頭上有千個浴池，每一個池中有千朵蓮花，每一朵蓮花有百個花臺，每一個花臺各有千片葉子，像頭花臺有百千億帝釋天王，億那由他（nayuta，數量單位）……
【English Translation】 English version: O Treasure, to compare immense wealth to poverty is like comparing walking to abiding. To compare the light of a firefly to the light of the sun is like a footless creature trying to compare itself to a fierce wind; the difference is extremely vast. To compare a blind person to one with clear sight is like comparing a dangerous road to a smooth path; to compare a heretic to the Tathagata (one of the titles of the Buddha) is like comparing emptiness to the earth. To compare a single thought to a kalpa (an extremely long unit of time) is like the immense difference between you and me. You do not follow the Dharma, while I respect it; you are foolish, while I possess wisdom; you do not cultivate blessings, while the devas (gods) cultivate meritorious deeds; you are an animal, while I am a pure deva. Knowing this, you should not fight with me.』 Having spoken these words, Indra (King of the Gods) then manifested a departing appearance, directing Airavana (Indra's mount, a white elephant) towards the Asuras (a race of warring deities).
The Gatha (verse) says:
『The Dharma can destroy what is not Dharma, truthful words can destroy falsehood, wisdom can destroy ignorance, the devas can defeat the Asuras.』
At that time, Indra, having spoken these words, transformed Airavana, as described before, facing the Asura army, moving faster than a swift wind, holding a thousand-bladed Vajra (a weapon) in his hand, intimidating the Asuras, but without the intention to kill. At that time, the Asuras, seeing Indra, also fled. At that time, the Four Heavenly Kings (guardian deities of Buddhism), and the Thirty-three Heavens (one of the six heavens of desire, where Indra resides) also fled quickly. The devas and Asuras engaged in a great battle, each hoping to win, attacking each other. Some devas and Asuras were injured and died, while others were cowardly and retreated, some stopped to watch, some thought of returning, some were filled with anger, some were confused and bewildered, and some were fearful.
At that time, Indra then created a transformation, causing the Asuras to see Airavana, the white elephant king, with a thousand Indras on each head, all holding thousand-bladed Vajras, various weapons, and numerous lotus ponds, as described before. In the lotus ponds, they saw countless thousands of Indra Devarajas (divine kings), Airavana transformed into ten heads, each head having a thousand bathing ponds, each pond having a thousand lotus flowers, each lotus flower having a hundred flower platforms, each flower platform having a thousand leaves, and the elephant head flower platform having hundreds of thousands of millions of Indra Devarajas, billions of nayutas (a unit of measurement)...
他種種武器、金剛寶劍間無空處。時阿修羅見是化已，怖畏迷沒，作是念言：『帝釋天王遍虛空中間無空處，手執種種刀戟器仗，身力無量，種種刀杖滿虛空中間無空處，遍於十方，恐其水下，天帝軍眾亦滿其中。』
「時阿修羅甚大怖畏，各共相告，缽呵娑言：『阿修羅勿怖，勿怖！我能伏彼帝釋天王、伊羅婆那。』說是語已，疾走往趣伊羅婆那大龍象王時，伊羅婆那即時以鼻捉阿修羅，于虛空中迴旋轉之，如人弄鈴，垂死乃放。像既放已，得少蘇息，語阿修羅言：『一人云何能破帝釋？今當一切盡共攻之。』時四阿修羅王復走向伊羅婆那，帝釋見已，放金剛雹打阿修羅，欲令退散，非為奪命。時阿修羅以無量大山、刀劍矛槊雨天王上，如夏降雨注天王身，端嚴無患。如是天王與阿修羅無量大斗，余天見已，走趣阿修羅軍，阿修羅軍馳趣天眾，互共鬥戰無量惱害，無量眾生見者大怖，無等嬈亂。如是大戰，天、阿修羅王及其軍眾互相攻伐，無量器仗堅如金剛，共合鬥戰。時天帝釋雖見無量阿修羅眾在其前住，而不奪命，但欲破彼阿修羅眾，令退無餘。
「時缽呵娑毗摩質多羅阿修羅王及其軍眾退散敗走，以求救護，求歸依處，歸大海下，向門而走，喪失勢力。毗摩質多羅缽呵娑乘百千輪殿以為卻敵，令
【現代漢語翻譯】 現代漢語譯本：他的各種武器、金剛寶劍之間沒有空隙。當時阿修羅（Asura，一種神道生物）看到這種變化，感到恐懼迷茫，心想：『帝釋天王（Indra，佛教的護法神）遍佈虛空，沒有一絲空隙，手持各種刀戟器械，身力無量，各種刀杖充滿虛空，沒有一絲空隙，遍佈十方，恐怕他的軍隊會從水中涌出，天帝的軍隊也會充滿其中。』 當時阿修羅非常害怕，互相告知，缽呵娑（Prahlad，阿修羅王的名字）說：『阿修羅們不要害怕，不要害怕！我能制伏帝釋天王、伊羅婆那（Airavata，帝釋天的坐騎）。』說完，就快速跑向伊羅婆那大龍象王，伊羅婆那立刻用鼻子抓住阿修羅，在虛空中旋轉，像人玩弄鈴鐺一樣，直到阿修羅快要死了才放開。像放開阿修羅后，阿修羅稍微恢復了氣息，對其他阿修羅說：『一個人怎麼能打敗帝釋？現在我們應該一起攻擊他。』當時四位阿修羅王又跑向伊羅婆那，帝釋看到后，放出金剛雹攻擊阿修羅，想要讓他們退散，而不是要他們的命。當時阿修羅用無量的大山、刀劍矛槊像下雨一樣攻擊天王，像夏天降雨一樣傾注在天王身上，但天王端莊威嚴，沒有受到任何傷害。就這樣，天王與阿修羅進行了無量的大戰，其餘的天人看到后，跑向阿修羅的軍隊，阿修羅的軍隊衝向天人的軍隊，互相戰鬥，造成無量的惱害，無量的眾生看到後感到非常害怕，造成了無與倫比的騷亂。就這樣的大戰，天、阿修羅王及其軍隊互相攻擊，無量的器械堅硬如金剛，一起戰鬥。當時天帝釋雖然看到無量的阿修羅眾站在他面前，但並不奪取他們的性命，只是想擊破這些阿修羅眾，讓他們退散無餘。 當時缽呵娑、毗摩質多羅（Vemacitrin，阿修羅王的名字）阿修羅王及其軍隊潰敗逃跑，尋求救護，尋求歸依之處，逃到大海底下，向著門逃跑，喪失了勢力。毗摩質多羅、缽呵娑乘坐著百千輪的宮殿來抵擋敵人，命令...
【English Translation】 English version: His various weapons and Vajra (Diamond) swords left no space in between. At that time, the Asuras (Asura, a type of deity or titan in Buddhism) saw this transformation and were terrified and bewildered, thinking: 'Lord Śakra (Indra, the ruler of the Trāyastriṃśa Heaven) fills the entire space without any gaps, holding various knives, halberds, and weapons. His physical strength is immeasurable, and various knives and staffs fill the entire space without any gaps, covering the ten directions. I fear that his army will emerge from the water, and the heavenly emperor's troops will also fill it.' At that time, the Asuras were greatly frightened and told each other, with Prahlad (Prahlad, an Asura king's name) saying: 'Asuras, do not be afraid, do not be afraid! I can subdue Lord Śakra and Airavata (Airavata, Indra's mount).' After saying this, he quickly ran towards the great dragon elephant king Airavata. Airavata immediately grabbed the Asura with its trunk and spun him around in the air, like a person playing with a bell, releasing him only when the Asura was near death. After the elephant released him, the Asura regained a little breath and said to the other Asuras: 'How can one person defeat Śakra? Now we should all attack him together.' At that time, the four Asura kings ran towards Airavata again. When Śakra saw this, he released Vajra hail to attack the Asuras, wanting to make them retreat, not to take their lives. At that time, the Asuras used immeasurable great mountains, swords, spears, and lances to rain down on the heavenly king, pouring down on the heavenly king's body like summer rain, but the heavenly king remained dignified and unharmed. In this way, the heavenly king and the Asuras engaged in immeasurable great battles. The remaining Devas (Deva, a type of deity) saw this and ran towards the Asura army, and the Asura army rushed towards the Deva army, fighting each other, causing immeasurable harm. Countless beings who saw this were greatly frightened, causing unparalleled chaos. In such a great battle, the Deva and Asura kings and their armies attacked each other, and countless weapons were as hard as Vajra, fighting together. At that time, although Lord Śakra saw countless Asura hosts standing before him, he did not take their lives, but only wanted to break these Asura hosts, causing them to retreat without remainder. At that time, Prahlad, Vemacitrin (Vemacitrin, an Asura king's name), the Asura king, and his army were defeated and fled, seeking protection, seeking a place of refuge, fleeing to the bottom of the great sea, running towards the gate, losing their power. Vemacitrin and Prahlad rode in palaces with hundreds of thousands of wheels to resist the enemy, ordering...
三阿修羅王在前而走，怖畏苦惱。時天帝釋告伊羅婆那白象王言：『速疾逐彼毗摩質多羅，彼以慢心，自言大力，汝今速往破其所乘百千輪殿。大仙所說不殺生戒是涅槃道，此言真實。眾生愛命，勿斷其命。汝速至彼，破其輪殿為百千分。』伊羅婆那聞是敕已，以變化身，疾于迅風至大海下。缽呵娑毗摩質多羅見已怖畏，在大海底向門疾走，無力能進。伊羅婆那以大勢力到其所已，手執其輪令缽呵娑墜墮殿下，接令離殿，現對其所，碎其大殿如摧朽草。時花鬘阿修羅王皆失勢力，命垂欲絕，憶念妻子，走趣門下。勇健阿修羅王亦復逃奔，走趣水下，向門而走，以求自救。羅睺阿修羅王亦復逃遁，走趣水下，望自救命，雖有大身，悉無氣力。
「是時天眾見阿修羅悉破壞已，歡喜而言：『阿修羅等，鬥戰得報，破壞退走。』天見是事，作如是言：『我等當往至其門下，觀彼破阿修羅。』時天疾往走向水下，阿修羅被破，猶如猛風吹破浮雲。天帝見已，語阿修羅言：『汝以何故自為此惡，令無量阿修羅眾喪失軀命。汝與諸天共為怨敵，無少利益。今閻浮提人順法修行，以人修善，天有勝力；人行不善，天則破壞。汝不知時、不知方處，與我怨敵，無所利益。汝欲伐天，自得衰害。』時阿修羅聞是語已，復入水下以求
【現代漢語翻譯】 現代漢語譯本： 三位阿修羅王（Asura Kings）在前方逃跑，內心充滿恐懼和苦惱。這時，天帝釋提桓因（Śakra）告訴伊羅婆那白象王（Airāvana）說：『迅速追趕毗摩質多羅（Vemacitrin），他傲慢自大，自認為力大無窮。你現在立刻前去摧毀他所乘坐的擁有成百上千輪子的宮殿。大仙所說的不殺生戒是通往涅槃（Nirvāṇa）的道路，這句話是真實的。眾生都珍愛自己的生命，不要斷絕他們的生命。你迅速到達那裡，將他的輪殿摧毀成成百上千份。』伊羅婆那聽到這個命令后，以變化之身，比迅猛的風還要快地到達大海底部。缽呵娑（Bala）和毗摩質多羅看到後感到恐懼，在大海底部向門口快速逃跑，但無力前進。伊羅婆那以強大的力量到達他們所在的地方后，用手抓住輪子，使缽呵娑從宮殿上墜落下來，然後將他從宮殿中拉出來，出現在他面前，摧毀他的大殿，就像摧毀腐朽的草一樣。這時，花鬘阿修羅王（Flower Garland Asura King）都失去了力量，生命垂危，回憶起妻子兒女，跑向門口。勇健阿修羅王（Brave Asura King）也逃跑了，跑向水下，向門口逃跑，以求自救。羅睺阿修羅王（Rāhu Asura King）也逃跑了，跑向水下，希望保住性命，雖然身體巨大，但都失去了力氣。
『這時，天眾（Devas）看到阿修羅全部被摧毀后，高興地說：『阿修羅等，戰鬥得到了報應，被擊敗逃跑了。』天人看到這件事，這樣說：『我們應當前往他們的門口，觀看他們被摧毀的阿修羅。』這時，天人迅速前往，走向水下，阿修羅被擊敗，就像猛烈的風吹散了浮雲一樣。天帝看到后，對阿修羅說：『你們為什麼自己做這種惡事，使無數的阿修羅眾喪失了生命。你們與諸天為敵，沒有絲毫利益。現在閻浮提（Jambudvīpa）的人們順應正法修行，因為人們修善，天人才有強大的力量；人們行不善，天人就會進行破壞。你們不知道時機、不知道地點，與我為敵，沒有任何利益。你們想要攻打天界，只會自取衰敗。』這時，阿修羅聽到這些話后，又進入水下以求庇護。
【English Translation】 English version: The three Asura Kings (Asura Kings) fled ahead, filled with fear and distress. Then Śakra (Śakra), the Lord of the Devas, said to Airāvana (Airāvana), the white elephant king: 'Quickly pursue Vemacitrin (Vemacitrin), who is arrogant and considers himself very powerful. Now go quickly and destroy the palace with hundreds of thousands of wheels that he rides in. The precept of non-killing spoken by the great sage is the path to Nirvāṇa (Nirvāṇa); this statement is true. All beings cherish their lives; do not cut off their lives. Go quickly to him and shatter his wheeled palace into hundreds of thousands of pieces.' Having heard this command, Airāvana, with a transformed body, arrived at the bottom of the great ocean faster than a swift wind. Bala (Bala) and Vemacitrin, seeing him, were terrified and fled quickly towards the gate at the bottom of the sea, but were unable to advance. Airāvana, having arrived where they were with great power, seized the wheel with his hand, causing Bala to fall from the palace, then pulled him out of the palace, appeared before him, and shattered his great palace as if crushing rotten grass. At that time, the Flower Garland Asura Kings (Flower Garland Asura King) all lost their strength, their lives hanging by a thread, and remembering their wives and children, ran towards the gate. The Brave Asura King (Brave Asura King) also fled, running towards the water, fleeing towards the gate, seeking to save himself. The Rāhu Asura King (Rāhu Asura King) also fled, running towards the water, hoping to save his life, though his body was large, he had no strength.
'At that time, the Devas (Devas), seeing that the Asuras had all been destroyed, rejoiced and said: 'The Asuras, etc., have received the retribution for their battles, and have been defeated and fled.' Seeing this, the Devas said: 'We should go to their gate and see the destroyed Asuras.' At that time, the Devas went quickly, heading towards the water, and the Asuras were defeated, like floating clouds scattered by a fierce wind. Seeing this, the Lord of the Devas said to the Asuras: 'Why do you do such evil yourselves, causing countless Asura beings to lose their lives. You are enemies with the Devas, with no benefit whatsoever. Now the people of Jambudvīpa (Jambudvīpa) cultivate in accordance with the Dharma, and because people cultivate goodness, the Devas have great power; if people act unwholesomely, the Devas will destroy. You do not know the time, do not know the place, and are enemies with me, with no benefit whatsoever. If you want to attack the heavens, you will only bring about your own decline.' At that time, having heard these words, the Asuras again entered the water seeking shelter.
生命。時天帝釋敕諸天眾：『可回，可回。阿修羅軍皆失氣力，唯有微命，放之令去還本所止。』時諸天眾白天王言：『此阿修羅不可調伏，不知自力、不審他力，我等今可復更破壞阿修羅眾，令不復回我于天中自業受樂，于阿修羅不生惱害。此阿修羅云何於他順法行人而欲衰惱？我不報怨，終不回也。』說是語已，手執種種器仗刀戟，速疾走趣阿修羅軍，加以怖畏令其破壞而不殺害。
「時天帝釋起悲愍心，于缽呵娑恐其怖死，告諸天眾：『汝等無慈悲心。』說是語已，與善法堂一切天眾還向天宮。時四大天王見帝釋還，告三十三天眾言：『天王既還，汝亦可回。既得勝力，皆各歡喜，悉還本宮。』天王帝釋乘伊羅婆那白象王，三十三天歌頌讚嘆，詣第二天，升善法殿，及余天眾皆入本宮，悉舍鉀胄置雜殿林，伊羅婆那舍于化身，還複本形入蓮華池。如是到天世界受五欲樂，五欲功德共相娛樂遊戲林池。婆修吉龍王、德叉迦龍王等，破阿修羅既得勝已，心懷歡喜還戲樂城。
「阿修羅軍被破余殘，身體毀壞，羞愧低頭，諸婦女等，憂惱愁悴向阿修羅。羅睺阿修羅語諸被破阿修羅言：『我先不語汝等非是與天共戰鬥時，人順正法，孝養父母，恭敬沙門、婆羅門、耆舊長宿，增長天眾，減損阿修羅。我說是
【現代漢語翻譯】 現代漢語譯本 生命。這時，天帝釋（Śakra devānām Indra，佛教的護法神）命令眾天人：『可以回去了，可以回去了。阿修羅（Asura，一種非天神）軍隊都已失去力量，只剩下微弱的生命，放他們回去，回到他們原來的地方。』當時，諸天人稟告天王說：『這些阿修羅難以調伏，不知自己的力量，也不審視他人的力量，我們現在可以再次摧毀阿修羅眾，使他們不再來侵擾我們，讓我們在天界中享受自己的業報之樂，不對阿修羅產生惱害。這些阿修羅為何要對順應正法的人進行衰損和惱害？我們不報復，終究不會回去。』說完這些話，他們手持各種器械刀戟，迅速奔向阿修羅軍隊，加以恐嚇，使他們潰散，但不殺害。
『這時，天帝釋生起悲憫之心，對缽呵娑（Balaha，人名）恐怕被嚇死，告誡眾天人：『你們沒有慈悲心。』說完這些話，與善法堂（Sudharma，天界的議事堂）的一切天人返回天宮。當時，四大天王（Caturmahārājakāyikas，佛教的護法神）看到帝釋返回，告訴三十三天（Trāyastriṃśa，欲界六天之一）的眾天人說：『天王已經返回，你們也可以回去了。既然已經獲得勝利，大家都各自歡喜，全部返回各自的宮殿。』天王帝釋乘坐伊羅婆那（Airāvana，帝釋天的坐騎）白象王，三十三天歌頌讚嘆，前往第二天，登上善法殿，其餘天人也都進入各自的宮殿，全部脫下鎧甲，放置在雜殿林中，伊羅婆那捨棄化身，恢復本來的形體，進入蓮花池。就這樣到達天界，享受五欲之樂，以五欲功德共同娛樂遊戲于林池之中。婆修吉龍王（Vasuki，蛇王）、德叉迦龍王（Takshaka，蛇王）等，摧毀阿修羅軍隊，既然已經獲得勝利，心中懷著歡喜，返回戲樂城。
『阿修羅軍隊被擊潰，殘餘的士兵身體毀壞，羞愧地低下頭，諸位婦女等，憂愁煩惱地走向阿修羅。羅睺阿修羅（Rāhu，阿修羅王）對那些被擊敗的阿修羅說：『我先前不是告訴過你們嗎，這不是與天人共同戰鬥的時機，人們順應正法，孝養父母，恭敬沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度僧侶）、年長有德之人，就會增長天眾的力量，減損阿修羅的力量。我說的'
【English Translation】 English version Life. Then Śakra devānām Indra (the lord of the gods) commanded the heavenly hosts: 'Return, return. The Asura (a type of demigod) armies have all lost their strength, with only a little life remaining. Release them and let them return to their original abodes.' At that time, the heavenly hosts reported to the Heavenly King: 'These Asuras are difficult to subdue, they do not know their own strength, nor do they consider the strength of others. We can now destroy the Asura hosts again, so that they will no longer disturb us, allowing us to enjoy the pleasures of our own karma in the heavens, without causing harm to the Asuras. Why do these Asuras seek to weaken and harm those who follow the Dharma? We will not retaliate, and we will certainly not return.' Having spoken these words, they quickly rushed towards the Asura armies, wielding various weapons, swords, and halberds, adding fear to cause their destruction, but without killing them.
At that time, Śakra devānām Indra arose with a compassionate heart, fearing that Balaha (a name) would be frightened to death, and admonished the heavenly hosts: 'You have no compassion.' Having spoken these words, he returned to the heavenly palace with all the heavenly hosts of Sudharma (the hall of good law). At that time, the Four Great Kings (Caturmahārājakāyikas) saw Śakra returning and told the thirty-three (Trāyastriṃśa) heavenly hosts: 'The Heavenly King has already returned, you may also return. Since you have gained victory, everyone should rejoice and return to their respective palaces.' Śakra devānām Indra rode the white elephant king Airāvana (Śakra's mount), and the thirty-three heavenly hosts sang praises and went to the second heaven, ascending the Sudharma Hall, and the remaining heavenly hosts all entered their respective palaces, all discarding their armor and placing it in the mixed grove. Airāvana abandoned his transformed body, returning to his original form and entering the lotus pond. Thus, they arrived in the heavenly world, enjoying the pleasures of the five desires, and together they enjoyed and played in the forests and ponds with the merits of the five desires. The dragon king Vasuki (a serpent king), the dragon king Takshaka (a serpent king), and others, having destroyed the Asura armies and gained victory, returned to the city of pleasure with joy in their hearts.
The Asura armies were defeated, the remaining soldiers had their bodies destroyed, and they lowered their heads in shame. The women, in sorrow and distress, went to the Asuras. The Asura Rāhu (an Asura king) said to those defeated Asuras: 'Did I not tell you before that this is not the time to fight with the gods? When people follow the Dharma, are filial to their parents, and respect the Śrāmaṇas (ascetics), Brāhmaṇas (brahmins), and elders, the strength of the heavenly hosts increases, and the strength of the Asuras decreases. What I said'
語，不隨我言，是故今日得此惡果，令天殺害無量眾生。』有阿修羅語羅睺言：『實如所言。不用王言，非時而鬥，是故今得如是惡果。』陀摩睺阿修羅言：『以業欲熟，令我不回，生如是意，得此惡果。』如是迭互說已，還於自地。毗摩質多羅到第四地，入其本城，甚大羞恥，憂悴低頭，婇女圍繞憂憒憔悴。缽摩梯等非法惡龍，喪失氣力，還戲樂城。
「如是愛毒，破壞眾生，互相加害，流轉世間，無有少樂。賢聖弟子如是觀已，得離欲意。
「複次，修行者內觀於法，隨順修行。此比丘如是觀已，得十七地，心常樂觀第一實諦。爾時，地神夜叉見已歡喜告虛空神，虛空夜叉聞已歡喜告護世天，如是展轉乃至少凈天，皆說是言：『閻浮提中有善男子住某聚落，名字某甲，以信出家，剃除鬚髮被服袈裟，離魔境界，不樂煩惱厭捨生死，作是觀已，今得如是第十七地。』諸天聞已，皆大歡喜，作如是言：『如此比丘，天中之天，損減魔眾，增益諸天。』
正法念處經卷第二十一畜生品竟 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十二
元魏婆羅門瞿曇般若流支譯
觀天品第六之一四王天初
「複次，比丘知業果報已，觀地獄、餓鬼、畜生
【現代漢語翻譯】 現代漢語譯本： 『因為你們不聽我的話，不聽從我的勸告，所以今天才得到這樣的惡果，讓阿修羅殺害了無量的眾生。』有阿修羅對羅睺（Rāhu，阿修羅王）說：『確實像您所說的。不聽從王的命令，不在適當的時候戰鬥，所以今天才得到這樣的惡果。』陀摩睺（Dhamahū，阿修羅名）阿修羅說：『因為惡業快要成熟了，讓我不聽勸告，產生這樣的想法，才得到這樣的惡果。』他們這樣互相責備之後，各自回到自己的地方。毗摩質多羅（Vimacitrarā，阿修羅王）回到第四層阿修羅居住地，進入他的都城，感到非常羞愧，憂愁沮喪地低著頭，眾多婇女圍繞著他，他也依然憂愁煩悶，憔悴不堪。缽摩梯（Padmatī，龍女名）等行為不正的惡龍，喪失了氣力，回到戲樂城。
『像這樣的愛慾之毒，破壞眾生，使他們互相殘害，在世間流轉，沒有絲毫快樂。賢聖的弟子這樣觀察之後，就能生起遠離慾望的心意。
『再次，修行者向內觀察法，隨順法修行。這位比丘這樣觀察之後，證得了第十七地，心中常常樂觀第一義諦。那時，地神夜叉見到后歡喜地告訴虛空神，虛空夜叉聽到后歡喜地告訴護世四天王，這樣輾轉相告，乃至到達少凈天，都說：『在閻浮提（Jambudvīpa，我們所居住的洲）中，有善男子住在某某村落，名字叫某某甲，因為信仰而出家，剃除了鬚髮，披上了袈裟，離開了魔的境界，不貪戀煩惱，厭惡捨棄生死，作這樣的觀想之後，現在證得了第十七地。』諸天聽到后，都非常歡喜，這樣說道：『這樣的比丘，是天中之天，減少了魔眾的力量，增加了諸天的勢力。』
《正法念處經》卷第二十一 畜生品 完 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第二十二
元魏 婆羅門 瞿曇般若流支 譯
觀天品第六之一 四王天初
『再次，比丘瞭解了業的果報之後，觀察地獄、餓鬼、畜生
【English Translation】 English version: 'Because you did not listen to my words and did not follow my advice, you have received such evil consequences today, causing the Asuras to kill countless beings.' An Asura said to Rāhu (Rāhu, king of the Asuras): 'Indeed, it is as you say. Not listening to the king's command and not fighting at the appropriate time, we have received such evil consequences today.' Dhamahū (Dhamahū, name of an Asura) Asura said: 'Because the ripening of evil karma is near, it made me not listen to advice and generate such thoughts, thus receiving these evil consequences.' After they blamed each other in this way, they each returned to their own places. Vimacitrarā (Vimacitrarā, king of the Asuras) returned to the fourth level of the Asura's abode, entered his city, and felt very ashamed, dejected and downcast, surrounded by many concubines, yet he remained sorrowful and haggard. Padmatī (Padmatī, name of a dragon girl) and other evil dragons with improper conduct lost their strength and returned to the city of amusement.
'Such poison of desire destroys beings, causing them to harm each other, wandering in the world without any joy. When virtuous disciples observe in this way, they can generate the intention to be free from desire.'
'Furthermore, the practitioner inwardly observes the Dharma, cultivating in accordance with the Dharma. When this Bhikshu observes in this way, he attains the seventeenth ground, and his mind is always optimistic about the First Noble Truth. At that time, the earth deity Yaksha, seeing this, joyfully told the space deity, and the space deity, hearing this, joyfully told the Four Heavenly Kings, and so on, until they reached the Abhasvara Heaven, all saying: 'In Jambudvīpa (Jambudvīpa, the continent we live in), there is a virtuous man living in a certain village, named so-and-so, who has left home out of faith, shaved his head and beard, donned the kasaya robe, left the realm of Mara, does not crave afflictions, and is disgusted with abandoning birth and death. After making such contemplation, he has now attained the seventeenth ground.' When the devas heard this, they were all very happy, saying: 'Such a Bhikshu is the deva among devas, reducing the power of the Maras and increasing the power of the devas.'
The End of Chapter Twenty-one, 'Animals,' of the Zheng Fa Nian Chu Jing Taisho Tripitaka Volume 17, No. 0721, Zheng Fa Nian Chu Jing
Zheng Fa Nian Chu Jing, Volume Twenty-two
Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty
Chapter Six, Part One: Observing the Heavens - The Beginning of the Four Heavenly Kings Heaven
'Furthermore, after the Bhikshu understands the karmic retribution, he observes hells, hungry ghosts, and animals.'
不善業報，如實細觀察已，次第當觀善業果報。所以者何？一切眾生樂於樂果、厭舍苦報，諸樂集故，名之為天。復觀微細業，集眾善業，受生滅身，得愛果報，以七種戒，生於天中。何等為七？口業四種，身業有三，以其親近多修習故，生六慾天。六慾天中有上中下道，命亦如是有中、有下，食亦如是有中、有下，色亦如是有中、有下，力亦如是有上中下；樂報亦爾，有中、有下。六慾天中，初之二天，依須彌山；四天依空，猶如雲聚。彼初天眾，屬四天王天。初鬘持天，繞須彌山四埵而住，是鬘持天有十住處，於一一面，異業異名，如是無量業生鬘持天。依業受樂，無量種色娛樂受樂，無有老苦諸業網印印之。從因緣生，非無因生亦非斷滅，非有作者，是故丈夫常當自勉修諸善業，若愛自身。無始流轉善不善無記業網，縛諸眾生流轉生死猶如水輪，流轉地獄、餓鬼、畜生，於人世間如觀伎眾。若行善業生於天中，依須彌山，有六萬山繞須彌山，種種眾寶焰光明曜照諸山峰，蓮華浴池流泉清凈莊嚴其山。山高八萬四千由旬，四寶所成，善業諸天所共圍繞，無量光焰以為照明，甚可愛樂。
「如是比丘觀于初天鬘持天眾，其鬘持天有十住處，何等為十？一名白摩尼；二名峻崖；三名果命；四名白功德行；五名常
【現代漢語翻譯】 現代漢語譯本：如實而仔細地觀察了不善業的果報之後，接下來應當觀察善業的果報。為什麼這樣說呢？一切眾生都喜歡快樂的果報，厭惡捨棄痛苦的果報，因為聚集了各種快樂，所以稱為『天』（deva）。進一步觀察微細的業，通過積累各種善業，承受有生有滅的身體，獲得喜愛的果報，憑藉七種戒律，而生於天界之中。哪七種呢？口業有四種，身業有三種，因為親近並多次修習這些戒律，所以能生於六慾天（Six Desire Realms）。六慾天中有上、中、下三種品級，壽命也是這樣，有上、中、下三種長短，食物也是這樣，有上、中、下三種好壞，色相也是這樣，有上、中、下三種美醜，力量也是這樣，有上、中、下三種強弱；快樂的果報也是如此，有上、中、下三種程度。在六慾天中，最初的二天，是依附於須彌山（Mount Sumeru）；其餘四天則依附於空中，就像雲彩聚集一樣。這最初的天眾，隸屬於四天王天（Heaven of the Four Heavenly Kings）。最初的鬘持天（Garland Bearers），圍繞須彌山的四個山埵而居住，這些鬘持天有十個住處，在每一面，因為不同的業力而有不同的名稱，像這樣由無量業力所生的鬘持天。依靠業力而享受快樂，享受無量種類的色彩娛樂，沒有衰老之苦，各種業力的網印印在他們身上。從因緣而生，不是沒有原因而生，也不是斷滅，沒有造作者，所以大丈夫應當常常勉勵自己修習各種善業，如果愛惜自身的話。無始以來流轉的善、不善、無記業的網，束縛著眾生在生死中流轉，就像水輪一樣，流轉于地獄（Naraka）、餓鬼（Preta）、畜生（Tiryak）道，在人世間就像觀看戲曲表演一樣。如果行持善業而生於天界之中，依附於須彌山，有六萬座山圍繞著須彌山，各種珍寶的光焰照耀著這些山峰，蓮花浴池和清澈的泉水莊嚴著這些山。山高八萬四千由旬（Yojana），由四寶所成，被善業所生的諸天共同圍繞，以無量的光焰作為照明，非常可愛和快樂。 『像這樣，比丘（Bhikkhu）觀察最初的天界鬘持天眾，這些鬘持天有十個住處，哪十個呢？一名為白摩尼（White Mani）；二名為峻崖（Steep Cliff）；三名為果命（Fruit Life）；四名為白功德行（White Merit Conduct）；五名為常喜（Constant Joy）。』
【English Translation】 English version: Having truly and carefully observed the retribution of unwholesome karma, one should next observe the fruition of wholesome karma. Why is this so? All beings delight in pleasant results and detest abandoning painful retributions. Because of the accumulation of all pleasures, it is called 『heaven』 (deva). Furthermore, observing subtle karma, by accumulating various wholesome karmas, enduring a body of birth and death, one obtains beloved retributions. By means of the seven precepts, one is born in the heavens. What are the seven? Four of verbal karma and three of bodily karma. Because of frequently approaching and cultivating these, one is born in the Six Desire Realms (Six Desire Heavens). Within the Six Desire Realms, there are superior, middling, and inferior paths. Life is also like this, having superior, middling, and inferior lengths. Food is also like this, having superior, middling, and inferior qualities. Appearance is also like this, having superior, middling, and inferior beauty. Strength is also like this, having superior, middling, and inferior power. The reward of pleasure is also like this, having superior, middling, and inferior degrees. In the Six Desire Realms, the first two heavens rely on Mount Sumeru (Mount Sumeru); the four heavens rely on space, like clouds gathering. These first heavenly beings belong to the Heaven of the Four Heavenly Kings (Heaven of the Four Heavenly Kings). The first Garland Bearers (Garland Bearers) dwell around the four peaks of Mount Sumeru. These Garland Bearers have ten abodes, on each side, with different names due to different karmas. Thus, countless Garland Bearers are born from karma. Relying on karma, they enjoy pleasure, enjoying countless kinds of colorful entertainment, without the suffering of old age. The net of various karmas is imprinted on them. They are born from conditions, not without cause, nor are they annihilated. There is no creator. Therefore, a great person should always encourage themselves to cultivate various wholesome karmas, if they cherish themselves. The net of wholesome, unwholesome, and neutral karmas, flowing from beginningless time, binds beings to wander in birth and death, like a water wheel, wandering in hell (Naraka), among hungry ghosts (Preta), and animals (Tiryak), and in the human world, like watching a theatrical performance. If one practices wholesome karma and is born in the heavens, relying on Mount Sumeru, there are sixty thousand mountains surrounding Mount Sumeru. The flames of various precious jewels illuminate these mountain peaks. Lotus ponds and clear flowing springs adorn these mountains. The mountains are eighty-four thousand yojanas (Yojana) high, made of the four treasures, surrounded by the devas born from wholesome karma, with countless flames as illumination, extremely lovely and joyful. 『Thus, a bhikkhu (Bhikkhu) observes the first heavenly host, the Garland Bearers. These Garland Bearers have ten abodes. What are the ten? The first is called White Mani (White Mani); the second is called Steep Cliff (Steep Cliff); the third is called Fruit Life (Fruit Life); the fourth is called White Merit Conduct (White Merit Conduct); the fifth is called Constant Joy (Constant Joy).』
歡喜；六名行道；七名愛慾；八名愛境；九名意動；十名遊戲林。是為十處，各各異住。須彌龕向閻浮提有二天住：一名白摩尼；二名峻崖。向閻浮提隨意所至。向瞿陀尼有二天住：一名果命；二名白功德行。向弗婆提有二天處：一名常歡喜；二名行道。向郁單越有四天住：一名愛慾；二名愛境界；三名意動；四名遊戲林。是諸天等，一一住處廣千由旬，住大海上。彼天壽命，閻浮提中五十歲為一日一夜，如是壽命滿五百歲，亦有中夭。
「複次，比丘知業果報，觀彼地天遊戲受樂，作何等業，生於何地？彼以聞慧觀：須彌山側所住諸天，若人修善，以清凈心歸佛、歸法、歸比丘僧，十指手頃，不生余心。彼人命終生須彌埵白摩尼天，以其凈心受三歸故，獲威德身光明莊嚴，受樂自在。所受快樂十六分中，轉輪王樂不及其一。其地有河名曰欲流，真珠為沙，以布其底。以何力故？峻崖二天，心所憶念，從河而出種種美飲。復有珠河名曰真珠，珊瑚寶流，天眾玉女，種種眾寶從河而流，所謂毗琉璃、碎金剛珠、天尼羅珠、天大青珠、天赤真珠、天車𤦲寶及餘種種眾寶莊嚴，隨念即得。復有香河名曰香水，鵝鴨鴛鴦以為莊嚴，其河兩岸多有金樹以為園林，種種眾鳥。天聞香氣發欲心喜，受欲樂已，百倍悅樂，及餘五
【現代漢語翻譯】 現代漢語譯本：歡喜（Nandi）；六名行道（Charya）；七名愛慾（Kama）；八名愛境（Kama-bhumi）；九名意動（Citta-vrtti）；十名遊戲林（ ক্রীড়া বন）。是為十處，各各異住。須彌龕（Sumeru-kantha）向閻浮提（Jambudvipa）有二天住：一名白摩尼（Sveta-mani）；二名峻崖（Tunga-sanu）。向閻浮提隨意所至。向瞿陀尼（Godhani）有二天住：一名果命（Phala-jivita）；二名白功德行（Sveta-punya-charya）。向弗婆提（Purva-videha）有二天處：一名常歡喜（Nitya-nandi）；二名行道（Charya）。向郁單越（Uttarakuru）有四天住：一名愛慾（Kama）；二名愛境界（Kama-bhumi）；三名意動（Citta-vrtti）；四名遊戲林（ ক্রীড়া বন）。是諸天等，一一住處廣千由旬（yojana），住大海上。彼天壽命，閻浮提中五十歲為一日一夜，如是壽命滿五百歲，亦有中夭。
『複次，比丘知業果報，觀彼地天遊戲受樂，作何等業，生於何地？彼以聞慧觀：須彌山（Sumeru）側所住諸天，若人修善，以清凈心歸佛（Buddha）、歸法（Dharma）、歸比丘僧（Bhiksu-samgha），十指手頃，不生余心。彼人命終生須彌埵（Sumeru-kantha）白摩尼天（Sveta-mani），以其凈心受三歸故，獲威德身光明莊嚴，受樂自在。所受快樂十六分中，轉輪王（Chakravartin）樂不及其一。其地有河名曰欲流（Kama-nadi），真珠為沙，以布其底。以何力故？峻崖（Tunga-sanu）二天，心所憶念，從河而出種種美飲。復有珠河名曰真珠（Muktavati），珊瑚寶流，天眾玉女，種種眾寶從河而流，所謂毗琉璃（Vaidurya）、碎金剛珠（Khanda-vajra-mani）、天尼羅珠（Deva-nila-mani）、天大青珠（Deva-maha-nila-mani）、天赤真珠（Deva-rakta-mani）、天車𤦲寶（Deva-asva-mani）及餘種種眾寶莊嚴，隨念即得。復有香河名曰香水（Sugandha-jala），鵝鴨鴛鴦以為莊嚴，其河兩岸多有金樹以為園林，種種眾鳥。天聞香氣發欲心喜，受欲樂已，百倍悅樂，及餘五』
【English Translation】 English version: Nandi (Joy); six, Charya (Conduct); seven, Kama (Desire); eight, Kama-bhumi (Realm of Desire); nine, Citta-vrtti (Movement of Mind); ten, ক্রীড়া বন (Playful Grove). These are the ten places, each dwelling differently. Sumeru-kantha (Sumeru niche) facing Jambudvipa (Rose-apple Continent) has two devas (gods) dwelling: one named Sveta-mani (White Jewel); two named Tunga-sanu (High Peak). They go to Jambudvipa at will. Facing Godhani (Cattle-endowed Continent) are two devas dwelling: one named Phala-jivita (Fruit-life); two named Sveta-punya-charya (White Meritorious Conduct). Facing Purva-videha (East Videha) are two deva abodes: one named Nitya-nandi (Constant Joy); two named Charya (Conduct). Facing Uttarakuru (North Kuru) are four devas dwelling: one named Kama (Desire); two named Kama-bhumi (Realm of Desire); three named Citta-vrtti (Movement of Mind); four named ক্রীড়া বন (Playful Grove). These devas, each dwelling place is a thousand yojana (unit of distance) wide, dwelling on the great ocean. The lifespan of those devas, in Jambudvipa fifty years is one day and night, thus their lifespan is five hundred years, but some die prematurely.
'Furthermore, a bhiksu (monk) knowing the results of karma (action), observes those earth devas enjoying themselves, what kind of karma did they perform, and in what place were they born? He observes with wisdom gained from hearing: the devas dwelling on the side of Sumeru (Mount Meru), if people cultivate goodness, with a pure mind taking refuge in the Buddha (Enlightened One), taking refuge in the Dharma (Law), taking refuge in the Bhiksu-samgha (Community of Monks), for the time it takes to hold up ten fingers, without generating other thoughts. When those people die, they are born in Sumeru-kantha (Sumeru niche) Sveta-mani heaven (White Jewel), because of their pure mind taking the three refuges, they obtain a majestic body adorned with light, enjoying themselves freely. Of the happiness they receive, the happiness of a Chakravartin (Wheel-turning King) is not even one-sixteenth of it. In that land there is a river named Kama-nadi (Desire Stream), with pearls as sand, covering its bottom. By what power? The two devas of Tunga-sanu (High Peak), whatever they remember in their minds, various beautiful drinks come forth from the river. There is also a pearl river named Muktavati (Pearl River), flowing with coral treasures, heavenly jade maidens, various treasures flow from the river, namely Vaidurya (Beryl), Khanda-vajra-mani (Fragmented Diamond Jewel), Deva-nila-mani (Heavenly Sapphire Jewel), Deva-maha-nila-mani (Heavenly Great Sapphire Jewel), Deva-rakta-mani (Heavenly Red Jewel), Deva-asva-mani (Heavenly Horse Jewel), and various other treasures, obtained as soon as they are thought of. There is also a fragrant river named Sugandha-jala (Fragrant Water), adorned with geese, ducks, and mandarin ducks, on both banks of the river there are many golden trees as gardens, with various birds. The devas, hearing the fragrance, generate desire and joy, having enjoyed the pleasures of desire, they are a hundred times more delighted, and the remaining five.'
欲，共相娛樂。多有眾樹赤枝青葉、青枝赤葉，復有眾樹其葉雜色，青黃綠色雜色眾蜂以為莊嚴。心常悅樂出妙音聲，受善業報，遊戲受樂。種種眾寶莊嚴山峰，或嚴平頂有五山峰。何等為五？一名雜種；二名種種流泉；三名眾鳥音；四名香薰；五名常果。如是等山，七寶莊嚴。此諸地天遊戲喜樂，恣意自娛，天眾玉女以為圍繞，歌舞戲笑，五欲恣情，心意悅樂。三歸功德，乃至盡報，于未來世得至涅槃。若生人中，財物具足，常得歡喜，受第一樂，好習伎樂，財物具足。以餘業故。
「複次，比丘觀天世間，見鬘持天第二住處，名曰峻崖。以何業故而生彼處？即以聞慧見：此眾生於河津濟造立橋船，或以善心以船渡于持戒之人。以持戒人故，兼渡餘人，不作眾惡，是人命終生於善道，住峻崖處。以善業故，生彼天已，受種種樂，多眾華池圍繞莊嚴，清凈涼冷香色妙好無有泥濁，常有戲笑歌舞遊戲，多眾天女以為圍繞，眾寶嚴身，諸天女眾恭敬供養，五樂音聲以為音樂，與諸天女遊戲園林，眾寶浴池娛樂受樂。有六浴池。何等為六？一名流樂；二名樂見；三名一切喜；四名云鬘；五名池鬘；六名如意。復有四林，見之可愛，出妙香風，眾華莊嚴。何等為四？一名香風林；二名雜林；三名蜂遊戲；四名悅樂。天、
【現代漢語翻譯】 現代漢語譯本 慾望，共同互相娛樂。有很多樹木，紅色的樹枝綠色的葉子，綠色的樹枝紅色的葉子，還有一些樹木葉子顏色駁雜，青色、黃色、綠色等各種顏色，眾多的蜜蜂以此為裝飾。心中常常喜悅，發出美妙的聲音，承受善業的果報，遊戲享樂。各種各樣的珍寶裝飾著山峰，有的裝飾著平坦的山頂，有五座山峰。哪五座呢？第一座叫做雜種山；第二座叫做種種流泉山；第三座叫做眾鳥音山；第四座叫做香薰山；第五座叫做常果山。像這樣的山，用七寶裝飾。這些地居天人遊戲喜樂，隨心所欲地自我娛樂，眾多天女圍繞著他們，唱歌跳舞嬉戲歡笑，盡情享受五欲，心中喜悅快樂。憑藉三歸依的功德，乃至生命終結，在未來世能夠達到涅槃。如果轉生到人間，會財富充足，常常得到歡喜，享受第一等的快樂，喜歡學習音樂，財富充足。這是因為還有剩餘的業力。 其次，比丘觀察天世間，看見鬘持天（持有花鬘的天人）的第二個住處，名叫峻崖。因為什麼業而生到那個地方呢？通過聽聞智慧觀察到：這些眾生在河流的渡口建造橋樑船隻，或者以善良的心用船隻運送持戒的人。因為持戒人的緣故，也運送其他人，不做各種惡事，這個人命終之後生到善道，住在峻崖處。因為善業的緣故，生到天上之後，享受各種各樣的快樂，有很多花池圍繞裝飾，清凈涼爽，香氣顏色美妙，沒有泥濘污濁，常常有嬉戲歡笑歌舞遊戲，眾多天女圍繞著他們，用各種珍寶裝飾身體，眾多的天女恭敬供養他們，用五種樂器的聲音作為音樂，與眾多的天女在園林中游戲，在各種珍寶裝飾的浴池中娛樂享樂。有六個浴池。哪六個呢？第一個叫做流樂池；第二個叫做樂見池；第三個叫做一切喜池；第四個叫做云鬘池；第五個叫做池鬘池；第六個叫做如意池。還有四個樹林，看見了令人喜愛，散發出美妙的香風，用各種鮮花裝飾。哪四個呢？第一個叫做香風林；第二個叫做雜林；第三個叫做蜜蜂遊戲林；第四個叫做悅樂林。天人、
【English Translation】 English version Desires, mutually entertaining each other. There are many trees with red branches and green leaves, green branches and red leaves, and also many trees with leaves of mixed colors, such as blue, yellow, and green, adorned by numerous bees. Their hearts are always joyful, emitting wonderful sounds, receiving the rewards of good karma, playing and enjoying pleasure. Various kinds of precious jewels adorn the mountain peaks, some adorning the flat tops, with five mountain peaks. What are the five? The first is called 'Mixed Seeds'; the second is called 'Various Flowing Springs'; the third is called 'Sounds of Many Birds'; the fourth is called 'Fragrant Incense'; the fifth is called 'Constant Fruits'. Such mountains are adorned with the seven treasures. These earth-dwelling deities play and rejoice, indulging themselves at will, surrounded by numerous celestial maidens, singing, dancing, playing, and laughing, indulging in the five desires, their hearts joyful and happy. By the merit of taking refuge in the Three Jewels, even until the end of their lives, they can attain Nirvana in future lives. If they are reborn among humans, they will be wealthy and have abundant possessions, always joyful, enjoying the highest happiness, fond of learning music, and possessing abundant wealth. This is due to remaining karma. Furthermore, the Bhikshu observes the heavenly world and sees the second abode of the Garland-Holding Devas (devas who hold garlands), called 'Steep Cliff'. What karma causes them to be born in that place? Through hearing and wisdom, he sees that these beings built bridges and boats at river crossings, or with a kind heart used boats to ferry those who uphold the precepts. Because of the precept-holders, they also ferry others, and do not commit various evil deeds. When these people die, they are born in a good realm, dwelling in the Steep Cliff. Because of good karma, after being born in heaven, they enjoy various pleasures, surrounded and adorned by many flower ponds, which are pure, cool, fragrant, and beautiful, without mud or turbidity. There is constant playing, laughing, singing, and dancing, with numerous celestial maidens surrounding them, their bodies adorned with various jewels. The numerous celestial maidens respectfully make offerings to them, using the sounds of the five musical instruments as music, playing with the numerous celestial maidens in the gardens, and enjoying themselves in the various jewel-adorned bathing ponds. There are six bathing ponds. What are the six? The first is called 'Flowing Pleasure'; the second is called 'Joyful Sight'; the third is called 'All Joy'; the fourth is called 'Cloud Garland'; the fifth is called 'Pond Garland'; the sixth is called 'As-You-Wish'. There are also four forests, lovely to behold, emitting wonderful fragrant breezes, adorned with various flowers. What are the four? The first is called 'Fragrant Breeze Forest'; the second is called 'Mixed Forest'; the third is called 'Bees Playing Forest'; the fourth is called 'Joyful Pleasure Forest'. The devas,
諸玉女于彼林中受五欲樂，隨心所念遊戲園林，所行無礙無所遮止，以眾妙寶莊嚴其身，受樂增長如山浚水，五欲自娛。五根愛河波盪縱逸，遊戲諸園林樹浴池，種種眾寶莊嚴金山，與諸天女遊戲山峰。多眾天女花鬘自嚴，端正無比，種種美味食之充滿。受斯樂報，心意悅樂，不可稱說，善業因緣，乃至業盡。從此命終，生於人中，賢直巨富，為王典藏，以餘業故。
「複次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第三住處名曰果命。以何善業生此天中？即以聞慧知：此眾生於饑饉世，守持凈戒，凈身口意，為利安樂諸眾生故，種植果樹，行者食之，安樂充滿。以是因緣，得安隱行。是人命終生於天上，生果命天。生彼天已，無量天女色妙無比，眷屬具足，受天快樂。園林華果，真金為樹、珊瑚為枝，諸寶交絡，懸眾寶鈴出妙音聲，遊戲林中受五欲樂。有六種林，何等為六？一名一切義林；二名四園林；三名柔軟林；四名遍樂林；五名蜂樂林；六名金影林。此園林中常有天女遊戲受樂，蓮華浴池以為莊嚴，遊戲林中，流泉浴池，出妙音聲，樹出光曜，眾鳥哀鳴，飲食豐足，七寶莊嚴種種山峰，遊戲受樂。其須彌山有五山峰，何等為五？一名光明莊嚴；二名閻浮；三名白水；四名笑莊嚴；五名常
【現代漢語翻譯】 現代漢語譯本 眾位天女在那片樹林中享受著五種感官帶來的快樂，隨心所欲地在園林中嬉戲，所到之處沒有任何阻礙和限制。她們用各種珍奇的寶物裝飾自己的身體，享受快樂如同山間的泉水般不斷增長，沉浸在五欲的享樂之中。她們的五根感官如同愛河般波濤洶涌，縱情放逸，在各個園林、樹林和浴池中嬉戲。各種珍寶裝飾著金山，她們與眾位天女在山峰間嬉戲。許多天女用花鬘裝飾自己，容貌端莊美麗無比，享用各種美味佳餚，感到非常滿足。她們享受著這樣的快樂果報，內心愉悅，難以用語言來形容，這都是因為過去所種下的善業因緣，直到業報耗盡為止。從此天壽終了，轉生到人間，會成為一位賢能正直、家財萬貫的富人，擔任國王的典藏官，這是因為還殘留著之前的善業。
『此外，比丘應當瞭解業的果報，觀察鬘持天所居住的地方。他通過聽聞而獲得的智慧看到：鬘持天所居住的第三個地方叫做果命。那麼，他是因為什麼樣的善業而生到這個天界中的呢？他通過聽聞而獲得的智慧瞭解到：這位眾生在饑荒的年代，能夠守持清凈的戒律，保持身口意的清凈，爲了利益和安樂一切眾生，種植果樹，讓修行的人食用，得到安樂和滿足。因為這樣的因緣，他得到了安穩的果報。這個人命終之後，就轉生到天上，生於果命天。生到那個天界之後，有無數容貌美麗無比的天女，眷屬也十分完備，享受著天界的快樂。園林里有各種花朵和果實，真金做樹，珊瑚做枝，各種寶物交相輝映，懸掛著各種寶鈴，發出美妙的聲音。她們在樹林中嬉戲，享受著五種感官帶來的快樂。那裡有六種園林，是哪六種呢？第一種叫做一切義林；第二種叫做四園林；第三種叫做柔軟林；第四種叫做遍樂林；第五種叫做蜂樂林；第六種叫做金影林。這些園林中常常有天女嬉戲享樂，用蓮花浴池來裝飾點綴，在樹林中嬉戲，清澈的泉水在浴池中流淌，發出美妙的聲音，樹木發出光芒，各種鳥兒鳴叫，飲食豐盛充足，用七寶裝飾著各種山峰，她們在那裡嬉戲享樂。須彌山有五座山峰，是哪五座呢？第一座叫做光明莊嚴；第二座叫做閻浮；第三座叫做白水；第四座叫做笑莊嚴；第五座叫做常』
【English Translation】 English version The celestial maidens in that forest enjoy the pleasures of the five senses, freely playing in the gardens according to their desires, with no hindrance or restriction in their movements. They adorn their bodies with various exquisite treasures, and their enjoyment increases like water gushing from a mountain spring, indulging in the pleasures of the five senses. Their five senses are like a turbulent river of love, unrestrained and free, as they play in various gardens, forests, and bathing ponds. Various treasures adorn the golden mountains, and they play with the celestial maidens on the mountain peaks. Many celestial maidens adorn themselves with flower garlands, their appearances incomparably beautiful, and they are filled with the enjoyment of various delicious foods. They experience such joyful rewards, their hearts filled with delight beyond description, all due to the karmic causes of good deeds they have planted in the past, until the exhaustion of their karmic rewards. From this life, when their lifespan ends, they will be reborn among humans, becoming virtuous, upright, and immensely wealthy individuals, serving as treasurers for kings, due to the remaining effects of their previous good deeds.
『Furthermore, a Bhikshu (Buddhist monk) should understand the results of karma and observe the dwelling place of the Garland-Bearing Deva (celestial being). Through wisdom gained from hearing, he sees that the third dwelling place of the Garland-Bearing Deva is called Fruitful Life. What good deeds caused him to be born in this heaven? Through wisdom gained from hearing, he knows that this being, during a time of famine, upheld pure precepts, purified his body, speech, and mind, and for the benefit and happiness of all beings, planted fruit trees, which practitioners ate, finding happiness and fulfillment. Because of this cause, he obtained peaceful and secure results. When this person's life ended, he was reborn in heaven, in the Fruitful Life Heaven. Having been born in that heaven, there are countless celestial maidens of incomparable beauty, with complete retinues, enjoying celestial happiness. The gardens are filled with flowers and fruits, with trees of pure gold and branches of coral, various treasures intertwined, and adorned with numerous jeweled bells emitting wondrous sounds. They play in the forest, enjoying the pleasures of the five senses. There are six types of forests, what are the six? The first is called the All-Meaning Forest; the second is called the Four Gardens Forest; the third is called the Soft Forest; the fourth is called the Universal Joy Forest; the fifth is called the Bee Joy Forest; and the sixth is called the Golden Shadow Forest. In these gardens, celestial maidens constantly play and enjoy themselves, adorned with lotus flower bathing ponds, playing in the forests, with clear springs flowing in the bathing ponds, emitting wondrous sounds, trees emitting light, various birds singing, abundant and plentiful food and drink, and various mountain peaks adorned with seven treasures, where they play and enjoy themselves. Mount Sumeru (mythical mountain) has five peaks, what are the five? The first is called Light Adornment; the second is called Jambudvipa (continent); the third is called White Water; the fourth is called Laughter Adornment; and the fifth is called Constant』
遊戲。此諸天眾遊戲如此眾山峰間，受善業報，與無量百千諸天女眾以為圍繞，共相娛樂。
「伽他頌曰：
「以少因生天， 得受一切樂， 是故應舍惡， 常行於善業。 思心行佈施， 及護持凈戒， 戒能生天上， 受五欲功德， 非父母利益， 兄弟及親友， 善護持凈戒， 從樂得樂處。 持戒二世利， 或持道最勝， 持戒人為上， 從樂得樂處。 持戒施正行， 是名凈行人， 以此自業深， 從人生天處。 戒為無盡藏， 戒樂為無上， 丈夫持勝戒， 常受于安樂。 持戒智慧人， 常得三種樂， 讚歎及財利， 後生于天上。 若人能持戒， 如是修戒者， 現樂得涅槃， 永得不死處。 無始生死來， 欲癡等怖畏， 戒為大光明， 是故常行戒。 常應讚歎戒， 戒如清凈池， 王賊及水火， 不能劫戒財。 是故常修戒， 遠離於破戒， 若人樂持戒， 則得至涅槃。 持戒人為貴， 應親近持戒， 戒如日月光， 破戒可鄙穢。 無垢離曠野， 離憂無熱惱， 戒為佛所贊， 能至涅槃城。 若人具足滿， 凈戒常增長， 是人戒守護， 臨終無怖畏。
【現代漢語翻譯】 現代漢語譯本： 他們在此諸天眾的遊戲中，在如此眾多的山峰之間，承受著善業的果報，與無量百千的天女們圍繞在一起，共同享受娛樂。
伽他（Gatha，偈頌）說：
『以微小的善因也能生到天界，從而獲得一切快樂，所以應當捨棄惡行，經常行持善業。 以思念心行佈施，以及守護清凈的戒律，戒律能使人升到天上，享受五欲的功德。 不是父母的利益，也不是兄弟和親友的利益，善於守護清凈的戒律，能從快樂走向更快樂的地方。 持戒能帶來兩世的利益，或者能持有最殊勝的道，持戒的人最為尊上，能從快樂走向更快樂的地方。 持戒、佈施、正直的行為，這被稱為清凈的修行人，憑藉這種深厚的善業，能從人間升到天界。 戒律是無盡的寶藏，戒律帶來的快樂是無上的，大丈夫持有殊勝的戒律，就能經常享受安樂。 持有戒律且具有智慧的人，經常能得到三種快樂：讚歎、財利，以及死後升到天上。 如果有人能夠持戒，像這樣修持戒律的人，今生能獲得快樂，死後能證得涅槃（Nirvana，寂滅），永遠獲得不死的境界。 從無始的生死輪迴以來，人們一直受到慾望、愚癡等恐懼的威脅，戒律是巨大的光明，所以應當經常行持戒律。 應當經常讚歎戒律，戒律就像清凈的池水，國王、盜賊以及水火，都不能劫奪戒律的財富。 所以應當經常修持戒律，遠離破戒的行為，如果有人樂於持戒，就能到達涅槃。 持戒的人最為尊貴，應當親近持戒的人，戒律就像太陽和月亮的光芒，破戒的行為令人鄙視。 無垢、遠離曠野，遠離憂愁和熱惱，戒律是佛陀所讚歎的，能到達涅槃城。 如果有人具足圓滿的清凈戒律，並且經常增長，這個人受到戒律的守護，臨終時不會感到恐懼。』
【English Translation】 English version: In these games of the heavenly beings, amidst such numerous mountain peaks, they receive the rewards of their good deeds, surrounded by countless hundreds of thousands of celestial maidens, enjoying themselves together.
The Gatha (verse) says:
'By a small cause, one is born in heaven, obtaining all pleasures. Therefore, one should abandon evil and always practice good deeds. With a mindful heart, practice giving, and uphold pure precepts. Precepts can lead to birth in heaven, enjoying the merits of the five desires. Not the benefit of parents, nor brothers and friends, but by well-guarding pure precepts, one goes from happiness to a place of happiness. Upholding precepts brings benefit in both lives, or one may hold the most supreme path. The one who upholds precepts is the most superior, going from happiness to a place of happiness. Upholding precepts, giving, and righteous conduct, this is called a pure practitioner. By this deep karma, one goes from human life to heaven. Precepts are an inexhaustible treasure, the joy of precepts is unsurpassed. A great person who upholds excellent precepts constantly enjoys peace and happiness. A wise person who upholds precepts constantly obtains three kinds of happiness: praise, wealth, and rebirth in heaven. If one can uphold precepts, and cultivate them in this way, one obtains happiness in this life, attains Nirvana (extinction of suffering) after death, and eternally gains the state of immortality. From beginningless samsara (cycle of birth and death), one is threatened by desires, ignorance, and other fears. Precepts are a great light, therefore, one should always practice precepts. One should always praise precepts, precepts are like a pure pond. Kings, thieves, and water or fire cannot steal the wealth of precepts. Therefore, one should always cultivate precepts, and stay away from breaking them. If one delights in upholding precepts, one will attain Nirvana. The one who upholds precepts is noble, one should associate with those who uphold precepts. Precepts are like the light of the sun and moon, breaking precepts is despicable. Immaculate, away from the wilderness, free from sorrow and heat, precepts are praised by the Buddha, and can lead to the city of Nirvana. If one is complete and full, with pure precepts constantly increasing, this person is guarded by precepts, and has no fear at the time of death.'
戒為初后善， 一切樂行轉， 持戒者為貴， 破戒如畜生。 若人破戒者， 行於畜生道， 不識作不作， 是故常修戒。 若人持禁戒， 為戒衣所覆； 若有不持戒， 裸形如畜生。 持戒者之天， 如至遊戲處， 如親人憶念， 持戒來至此。 凈戒持正行， 善業皆和合， 此人修善業， 則生於天中。 若人慾求樂， 常應持凈戒， 是人能成就， 增長戒充滿。 現在及未來， 戒為第一伴， 功德常隨逐， 是故應修戒。 曠野飢渴怖， 戒為能救護， 持戒行為勝， 隨至未來世。 若有持戒人， 知戒果如是， 彼則以利刀， 自斷其身首。 眾樂皆和集， 不可以喻說， 持戒果清凈， 善逝如是說。 初善及中善， 后善亦如是， 戒果甚廣大， 從樂得樂報。 知此功德已， 常應修凈戒， 戒為能救護， 無有與等者。
「如是比丘思惟持戒實功德已，常贊持戒，毀呰破戒。如彼天處受五欲樂，持戒業盡，退生人中，神德無比，第一端正，所生國土多有樹林，以餘業故。
「複次，比丘知業果報，觀鬘持天所住之處。彼以聞慧知：鬘持天有第四處受天快樂，名曰白功
【現代漢語翻譯】 現代漢語譯本 持戒在開始、中間和結尾都是好的，一切快樂的行為都由此展開。 持戒的人是尊貴的，破戒的人如同畜生。 如果有人破戒，就會墮入畜生道， 不能分辨該做和不該做的事，所以應當經常修持戒律。 如果有人持守禁戒，就會被戒律的衣裳所覆蓋； 如果沒有持守戒律，就會像畜生一樣赤身裸體。 持戒的人升到天界，就像到達遊樂的場所， 就像親人被憶念，持戒使他們來到這裡。 清凈的戒律帶來正直的行為，善業都和諧地匯聚在一起， 這樣的人修習善業，就會往生到天界之中。 如果有人想要追求快樂，就應當經常持守清凈的戒律， 這樣的人能夠成就，使戒律增長圓滿。 無論是現在還是未來，戒律都是最好的伴侶， 功德常常伴隨左右，所以應當修持戒律。 在曠野中面臨飢餓、乾渴和恐懼，戒律能夠救護， 持戒的行為是殊勝的，伴隨到未來的世間。 如果有人持守戒律，知道戒律的果報是這樣的， 那麼他寧願用鋒利的刀，自己割斷自己的頭顱。 眾多的快樂都彙集在一起，無法用比喻來說明， 持戒的果報是清凈的，善逝（Sugata）就是這樣說的。 開始是好的，中間是好的，結尾也是好的， 戒律的果報非常廣大，從快樂中得到快樂的報應。 瞭解這些功德之後，應當經常修持清凈的戒律， 戒律能夠救護，沒有其他任何事物可以與之相比。 像這樣，比丘思惟持戒的真實功德之後，經常讚歎持戒，貶低譭謗破戒的行為。就像那些在天界享受五欲之樂的人，持戒的業報結束后，退生到人間，具有無比的神通和第一等端正的相貌，所出生的國土有很多樹林，這是因為其餘業力的緣故。 再者，比丘瞭解業的果報，觀察鬘持天（Māladharī deva）所居住的地方。他通過聽聞的智慧知道：鬘持天有第四個地方可以享受天界的快樂，名字叫做白功（Śukrakarman）。
【English Translation】 English version Precepts are good in the beginning, middle, and end; all joyful actions arise from them. Those who uphold precepts are noble; those who break them are like animals. If a person breaks precepts, they will walk the path of animals, Unable to distinguish between what should and should not be done; therefore, one should always cultivate precepts. If a person upholds the precepts, they will be covered by the garment of precepts; If one does not uphold the precepts, they will be naked like an animal. Those who uphold precepts go to the heavens, as if arriving at a place of amusement, Like a relative being remembered; upholding precepts brings them here. Pure precepts bring forth righteous conduct, and all good deeds harmoniously gather together, Such a person cultivates good deeds and will be born in the heavens. If a person desires to seek happiness, they should always uphold pure precepts, Such a person can achieve and increase the fulfillment of precepts. In the present and in the future, precepts are the foremost companion, Merit always follows; therefore, one should cultivate precepts. In the wilderness, facing hunger, thirst, and fear, precepts can protect, Upholding precepts is superior conduct, accompanying one to future lives. If there are those who uphold precepts, knowing the result of precepts is such, Then they would rather use a sharp knife to sever their own head. Numerous joys gather together, which cannot be described by analogy, The result of upholding precepts is pure; thus, the Well-Gone One (Sugata) has said. Good in the beginning, good in the middle, and good in the end as well, The result of precepts is vast and great, receiving the reward of happiness from happiness. Having understood these merits, one should always cultivate pure precepts, Precepts can protect; there is nothing equal to them. Thus, a Bhikṣu, having contemplated the real merits of upholding precepts, constantly praises upholding precepts and disparages breaking precepts. Like those who enjoy the five desires in the heavens, when the karmic reward of upholding precepts is exhausted, they are reborn among humans, possessing unparalleled divine powers and the most excellent appearance. The country where they are born has many forests, due to the remaining karmic forces. Furthermore, a Bhikṣu, understanding the results of karma, observes the place where Māladharī deva (garland-bearing deity) dwells. Through the wisdom of hearing, he knows that Māladharī deva has a fourth place to enjoy heavenly bliss, named Śukrakarman (white action/merit).
德行。以何等業而生此處？若人少智，見佛行時，以所著鬘，散於佛上，或以華鬘供養佛塔，以善心思福田功德。思功德故，是人命終生於善道白功德天。生彼天已，功德辦鬘莊嚴其身，毗琉璃寶以為其地，七寶莊嚴。多有眾鳥，身七寶色出妙音聲。光明普照，百功德光莊嚴妙好。眾樹叢林無量嚴飾，善宿之樹、兩崖生樹、香薰樹等，以為莊嚴；隨心所念，香氣廣狹滿諸由旬，華果常茂及余莊嚴，莊嚴其地。諸天伎女歌頌舞戲，歡娛受樂，一一方面遊戲之處，娛樂悅樂，笑舞喜戲，圍繞恭敬，所受快樂不可稱說。其地柔軟猶若生酥，天人行時，隨足上下如兜羅綿，一一住處足躡隨平亦如前說。一一寶樹出妙色光，其光如日光明悅樂；妙色金樹，華葉常鮮無有萎落，善業所生不可喻說。戒力自在，善業所得，如印印物。如是天子游戲園林、蓮華浴池，自業受報有上中下，受天戲樂。自業身相光明可愛，色聲香味觸等恣情悅樂，身無病惱、無有飢渴，常恣五欲未曾厭足，多起愛慾，心不充滿。若天憶念，隨念皆得。隨念所得，他不能破，自在無礙，心常歡喜，隨念能至，化身隨心——大小任意、廣大輕軟；一眴目頃能行至於百千由旬，無少疲極，如風行空，無所障礙，天亦如是，無有疲極。天身威德從心而生，輕凈無垢，
【現代漢語翻譯】 現代漢語譯本 德行。以何種業力而生於此處（白功德天）？如果有人缺乏智慧，在見到佛陀行走時，將自己所佩戴的花鬘散在佛陀身上，或者用花鬘供養佛塔，以善良的心思和對福田的功德。因為思念這些功德，這個人命終后便能往生到善道中的白功德天。 生到那個天界后，功德會化為花鬘來莊嚴他的身體，以毗琉璃寶作為地面，用七寶來莊嚴。那裡有很多眾鳥，身體呈現七寶的顏色，發出美妙的聲音。光明普照，百種功德的光芒莊嚴美妙。眾多的樹木叢林以無量的裝飾來點綴，有善宿之樹、兩崖生樹、香薰樹等，作為莊嚴；隨著心中所想，香氣的廣度和大小可以充滿許多由旬，花朵和果實經常茂盛，以及其他的莊嚴，來莊嚴這片土地。諸天天女歌唱跳舞，歡快地享受快樂，在每一個方向的遊戲之處，都充滿娛樂和喜悅，歡笑跳舞，圍繞恭敬，所受的快樂無法用言語來形容。 那裡的地面柔軟如同生酥，天人在行走時，隨著腳步的上下，如同兜羅綿一樣，每一個居住的地方，腳踩下去都會變得平坦，也像前面所說的那樣。每一棵寶樹都發出美妙的色光，那光芒如同太陽的光明一樣令人喜悅；美妙的金色樹木，花朵和葉子經常鮮艷，沒有凋謝，善業所生的一切無法用比喻來形容。戒律的力量是自在的，善業所得的果報，就像用印章蓋在物體上一樣清晰。 像這樣的天子在園林和蓮花浴池中游戲，因為自己的業力而承受上、中、下不同的果報，享受天界的戲樂。因為自己的業力，身體的相貌光明可愛，色、聲、香、味、觸等都能隨心所欲地享受快樂，身體沒有疾病和煩惱，沒有飢餓和口渴，經常放縱五欲而從未感到厭足，經常生起愛慾，內心無法得到滿足。如果天人有所憶念，隨著念頭都能得到滿足。隨著念頭所得到的，他人無法破壞，自在無礙，內心經常歡喜，隨著念頭能夠到達任何地方，化身隨心所欲——大小任意、廣大輕軟；一眨眼的功夫就能行走百千由旬，沒有絲毫的疲憊，如同風在空中行走，沒有任何障礙，天人也是這樣，沒有疲憊。 天人的身體威德是從心中產生的，輕盈乾淨沒有污垢。
【English Translation】 English version 'Virtue. By what kind of karma are beings born here (in the Heaven of White Merit)? If a person, lacking wisdom, upon seeing the Buddha walking, scatters the garlands he is wearing upon the Buddha, or offers flower garlands to a Buddha's stupa, with a virtuous mind and for the merit of the field of blessings. Because of contemplating these merits, this person, upon death, will be reborn in the virtuous path, in the Heaven of White Merit (Śubhakarmadeva).' 'Having been born in that heaven, merit transforms into garlands to adorn his body, with lapis lazuli as the ground, adorned with the seven treasures. There are many birds there, their bodies displaying the colors of the seven treasures, emitting wondrous sounds. Light shines everywhere, the light of a hundred merits adorning it beautifully. Numerous trees and forests are adorned with immeasurable decorations, with trees of Good Destiny (Suśubha), trees growing on both banks, fragrant trees, etc., as adornments; according to what is thought in the mind, the fragrance, in its breadth and size, can fill many yojanas, flowers and fruits are constantly lush, and other adornments adorn this land. Celestial musicians sing and dance, joyfully enjoying pleasure, in every direction of the places of amusement, filled with entertainment and joy, laughing and dancing, surrounded by reverence, the pleasure received is indescribable.' 'The ground there is as soft as fresh ghee, when the celestial beings walk, with the rise and fall of their feet, it is like cotton, every dwelling place, when stepped upon, becomes flat, as described before. Every precious tree emits wondrous colored light, that light is as joyful as the light of the sun; wondrous golden trees, their flowers and leaves are constantly fresh, never withering, everything born from good karma is beyond comparison. The power of precepts is unhindered, the reward obtained from good karma is as clear as a seal imprinted on an object.' 'Such a celestial being plays in gardens and lotus ponds, bearing the upper, middle, and lower retributions due to his own karma, enjoying the pleasures of the heavens. Because of his own karma, the appearance of his body is bright and lovely, the sensations of sight, sound, smell, taste, and touch can be enjoyed at will, the body has no sickness or troubles, no hunger or thirst, constantly indulging in the five desires without ever feeling satisfied, often arising with desires, the heart cannot be filled. If a celestial being remembers something, whatever is thought of can be obtained. Whatever is obtained through thought cannot be destroyed by others, unhindered and free, the heart is constantly joyful, able to reach anywhere with a thought, the transformation body is as desired—size at will, vast and light; in the blink of an eye, one can travel hundreds of thousands of yojanas, without the slightest fatigue, like the wind traveling through the sky, without any obstacles, the celestial being is also like this, without fatigue.' 'The majestic power of the celestial body arises from the mind, light, pure, and without defilement.'
一切行處如意光色。天子天女歡喜遊戲，于園林中，天子天女五欲自娛，意悅受樂，各各相隨共相娛樂諸地住處，于乾陀羅山園林之中縱逸遊戲，耽著欲樂，不念退沒、無常之苦，放逸自恣，癡愛所誑，遊戲放逸，乃至愛樂。生天因集，業盡還墮地獄、餓鬼、畜生。若有善業生於人中，或守城主、或護國土，多饒人眾常歡喜處，無病端正，以餘業故。
「複次，比丘知業果報，觀鬘持天第五地處。彼以聞慧見：鬘持天有地名一切喜。眾生何業生於彼處？彼以聞慧見：持戒人心有正信，以花供養諸佛如來，自力致財買花供養。是人命終生於善道，生一切歡喜行天。生彼天已，受四種樂。何等為四？一者無怨；二者隨念能行；三者余天不能勝其威德；四者天女不念余天。五種伎樂歌舞，互相娛樂種種遊戲，或以水戲、花池遊戲，或以花戲或以果戲，或以香戲或以鳥戲，或遊戲林中蜂音遊戲，互相瞻視，天女圍繞遊戲喜笑，共相愛樂皆悉無有嫉妒之苦。其地勝樂，妙香花池以為圍繞，所謂善香蓮華池、不萎蓮華池、雜優缽羅蓮華池、常饒蓮花池，如是無量蓮華池莊嚴其地。種種快樂遊戲林中，以相娛樂。其林金樹多有眾蜂遊戲林中，種種眾香眾鳥哀鳴甚可愛樂，人中五音，十六分中不及其一。如是天子妙色盈目，乾闥
【現代漢語翻譯】 現代漢語譯本：一切所行之處都如意，光彩奪目。天子（Deva，天神）天女（Devi，女神）歡喜嬉戲，在園林中，天子天女沉溺於五欲之中，自我娛樂，心中喜悅，享受快樂，各自相隨，共同娛樂在各個地方的住所，在乾陀羅山（Gandhara Mountain）的園林之中放縱嬉戲，耽於欲樂，不念退沒、無常的痛苦，放逸自恣，被癡愛所迷惑，遊戲放逸，乃至愛樂。雖然積聚了生天的因緣，但業報耗盡后還是會墮入地獄、餓鬼、畜生道。如果還有善業，可能會轉生到人間，或者成為守城之主，或者成為護衛國土之人，擁有眾多的人民，常處在歡喜之地，沒有疾病，容貌端正，這都是因為剩餘的業力所致。
『再者，比丘（Bhiksu，佛教出家男眾）通過了解業的果報，觀察鬘持天（Mala-dhara Devas）的第五層天。他通過聽聞而來的智慧看到：鬘持天有一處地方名為一切喜。眾生因為什麼樣的業力而生於彼處呢？他通過聽聞而來的智慧看到：持戒之人，心中有正信，用鮮花供養諸佛如來（Tathagata，佛的稱號之一），用自己努力得來的財富購買鮮花來供養。這樣的人命終之後會轉生到善道，生於一切歡喜行天。生到這個天界之後，會享受四種快樂。是哪四種呢？一是沒有怨恨；二是隨心所想就能做到；三是其他天人無法勝過他的威德；四是天女不會思念其他天人。他們享受五種樂器演奏的音樂和舞蹈，互相娛樂，進行各種遊戲，或者玩水嬉戲，或者在花池中嬉戲，或者用鮮花嬉戲，或者用果實嬉戲，或者用香嬉戲，或者用鳥嬉戲，或者在林中嬉戲，享受蜜蜂的嗡嗡聲，互相看著對方，天女們圍繞著他們嬉戲歡笑，彼此相愛，沒有任何嫉妒的痛苦。那裡的土地充滿勝妙的快樂，被美妙的香花池塘所環繞，比如善香蓮花池、不凋謝蓮花池、雜色優缽羅蓮花池、常開蓮花池，像這樣無量無數的蓮花池莊嚴著這片土地。他們在各種快樂的遊戲林中互相娛樂。那片林中有很多金色的樹木，眾多的蜜蜂在林中嬉戲，各種各樣的香氣，各種各樣的鳥兒發出哀鳴，非常可愛，人間五種樂器的聲音，連那裡的十六分之一都比不上。天子們的美妙容色充滿眼簾，乾闥（Gandharva，天界的樂神）』
【English Translation】 English version: Everywhere they go is as they wish, radiant and dazzling. Devas (heavenly beings) and Devis (heavenly goddesses) rejoice and play, in gardens, Devas and Devis indulge in the five desires, entertaining themselves, their hearts filled with joy, enjoying pleasure, each following the other, together enjoying themselves in various abodes, in the gardens of Gandhara Mountain, indulging in play, clinging to sensual pleasures, not mindful of decline, impermanence, and suffering, unrestrained and self-indulgent, deluded by foolish love, playing and indulging, even to the point of loving pleasure. Although they accumulate the causes for rebirth in heaven, when their karmic rewards are exhausted, they will still fall into hell, the realm of hungry ghosts, and the animal realm. If they still have good karma, they may be reborn among humans, perhaps as a city lord or a protector of the country, possessing many people, always in a place of joy, without illness, with a handsome appearance, all due to the remaining karma.
'Furthermore, the Bhiksu (Buddhist monk) understands the consequences of karma and observes the fifth heaven of the Mala-dhara Devas (Garland-bearing Devas). Through wisdom gained from hearing, he sees that the Mala-dhara Devas have a place called All-Joy. What karma causes beings to be born there? Through wisdom gained from hearing, he sees that those who uphold the precepts, have right faith in their hearts, and offer flowers to all Buddhas (Enlightened Ones) and Tathagatas (One who has thus come), buying flowers with wealth earned through their own efforts to make offerings. Such people, upon death, are reborn in a good realm, in the heaven of All-Joy. Having been born in this heaven, they enjoy four kinds of happiness. What are the four? First, there is no resentment; second, they can do whatever they wish; third, other devas cannot surpass their power and virtue; fourth, the Devis do not think of other Devas. They enjoy music and dance played by five kinds of instruments, entertaining each other, engaging in various games, either playing in the water, or playing in flower ponds, or playing with flowers, or playing with fruits, or playing with incense, or playing with birds, or playing in the forest, enjoying the sound of bees, looking at each other, the Devis surrounding them, playing, laughing, loving each other, without any suffering of jealousy. That land is filled with supreme joy, surrounded by beautiful fragrant flower ponds, such as the pond of good fragrant lotuses, the pond of unfading lotuses, the pond of mixed Utpala lotuses, the pond of ever-blooming lotuses, like this, countless lotus ponds adorn that land. They entertain each other in various joyful game forests. In that forest, there are many golden trees, numerous bees playing in the forest, various kinds of fragrances, various kinds of birds singing mournfully, very lovely, the sound of five instruments in the human world cannot compare to even one-sixteenth of the sound there. The beautiful colors of the Devas fill the eyes, the Gandharvas (heavenly musicians)'
婆音以悅其耳，種種香風鼻所悅樂，如是五欲境界，無量眾色甚可愛樂。非從作生，他不能奪，不從他求，自樂成就。天諸上味，妙色味觸，隨意念生，從自業起。如是一一林樹、一一華池、一一園苑，無量天女眷屬圍繞，種種欲樂愛樂喜悅，受善業果。多眾金樹流出光明，金色眾鳥出妙音聲，聞之悅意。如是無量不可譬喻，成就如是無量悅樂，乃至愛業盡，從天中退，或墮地獄、餓鬼、畜生。若有善業，生於人中，或主城邑、或主聚落，大富自在，心無慳吝，無量給使以為圍繞，受第一樂。以于福田種善業故，乃至涅槃。
「複次，比丘知業果報，觀鬘持天。彼以聞慧見：鬘持天第六地處名曰行道。以何等業生於彼處？彼以聞慧知：持戒人見大火起焚燒眾生，以水滅火，救諸生命。是人命終，上升善道生鬘持天，以無畏施因緣力故，受天樂報。愛色妙聲眾香味觸，無量天女之所圍繞，種種伎樂歌舞戲笑，多眾天女，黃金欄楯寶鈴莊嚴，真珠羅網以覆牕牖，無量寶珠以為莊飾，無量天女遊戲其間。諸天女眾皆生愛樂，瞻仰天子視之無厭，種種莊嚴瓔珞其身，其身香潔怡悅含笑，常懷歡喜圍繞天子。如是天女見此妙色，心極愛樂。耳聞眾聲皆悉悅樂，所謂金色眾鳥，珊瑚為嘴，遊戲翱翔山峪之中，出美妙音不可稱
【現代漢語翻譯】 現代漢語譯本 婆音悅耳，各種香風使鼻子感到愉悅，像這樣五欲的境界，無數的色彩極其可愛。不是由造作產生，他人無法奪取，不從他人處求得，自然而然地成就快樂。天上的各種美味，美妙的色彩、味道和觸感，隨著意念產生，從自身的業力而起。像這樣每一棵樹、每一個花池、每一個園林，都有無數的天女眷屬圍繞，享受各種慾望帶來的快樂、喜愛和喜悅，承受善業的果報。眾多的金樹流出光明，金色的鳥兒發出美妙的聲音，聽了讓人心情愉悅。像這樣無數的、無法比喻的，成就了這樣無數的快樂，直到愛慾之業耗盡，從天界退墮，或者墮入地獄、餓鬼、畜生道。如果還有善業，就出生在人間，或者成為城邑的主人、或者成為村落的首領，非常富有自在，心中沒有吝嗇，無數的僕人侍奉左右，享受著極好的快樂。這是因為在福田中種下善業的緣故，直到最終涅槃。
『再者，比丘通過了解業的果報，觀察鬘持天（Mañjūṣaka-deva，持有花鬘的天人）。他通過聽聞的智慧看到：鬘持天位於第六地，名為行道。他們因為什麼樣的業而生於此地呢？他通過聽聞的智慧知道：持戒之人看到大火燃起焚燒眾生，用水滅火，救助眾生的生命。這個人命終之後，上升善道，生於鬘持天，因為無畏佈施的因緣之力，享受天界的快樂果報。喜愛美麗的色彩、美妙的聲音、各種香味和觸感，無數的天女圍繞著他們，各種伎樂歌舞、嬉戲歡笑，眾多的天女，黃金的欄桿和裝飾著寶鈴，用珍珠羅網覆蓋窗戶，用無數的寶珠作為裝飾，無數的天女在其中嬉戲。眾多的天女都心生愛慕，仰慕天子，看也看不夠，用各種裝飾品和瓔珞裝飾自身，她們的身體散發著香氣，清潔而令人愉悅，面帶微笑，總是懷著歡喜圍繞著天子。像這樣的天女看到這些美妙的色彩，心中極其喜愛。耳朵聽到的各種聲音都令人愉悅，比如金色的鳥兒，用珊瑚做嘴，在山谷中游戲翱翔，發出美妙的聲音，無法稱量。』
【English Translation】 English version The sound of the lute is pleasing to their ears, and various fragrant breezes delight their noses. Such are the realms of the five desires, with countless beautiful and delightful sights. These are not created, cannot be taken away by others, are not sought from others, but are naturally attained. The various heavenly delicacies, exquisite sights, tastes, and tactile sensations arise according to their thoughts, stemming from their own karma. Each tree, each lotus pond, each garden is surrounded by countless celestial maidens, enjoying various desires, love, and joy, experiencing the results of their good deeds. Many golden trees emit light, and golden birds produce wonderful sounds that are pleasing to hear. In this way, countless and incomparable pleasures are attained, until the karma of desire is exhausted, and they fall from the heavens, perhaps into hell, the realm of hungry ghosts, or the animal realm. If they have good karma remaining, they are born among humans, perhaps as rulers of cities or leaders of villages, wealthy and free, without stinginess, surrounded by countless servants, enjoying the greatest happiness. This is because they planted good seeds in the field of merit, leading even to Nirvana.
『Furthermore, the Bhikshu, understanding the results of karma, observes the Mañjūṣaka-devas (gods holding garlands). Through his wisdom of hearing, he sees that the Mañjūṣaka-devas reside in the sixth realm, called the Path of Practice. What kind of karma led them to be born there? Through his wisdom of hearing, he knows that those who uphold the precepts, upon seeing a great fire burning living beings, extinguished the fire with water, saving lives. When these people die, they ascend to the good realms and are born as Mañjūṣaka-devas, enjoying the heavenly rewards due to the power of fearlessness and giving. They delight in beautiful sights, wonderful sounds, various fragrances, and tactile sensations, surrounded by countless celestial maidens, with various musical performances, dances, laughter, and play. The many celestial maidens are adorned with golden railings and jeweled bells, with windows covered by pearl nets, and decorated with countless jewels, where countless celestial maidens play. All the celestial maidens are filled with love, gazing upon the deva with endless admiration, adorning themselves with various ornaments and necklaces. Their bodies emit fragrance, pure and delightful, with smiles on their faces, always surrounding the deva with joy. Seeing these beautiful sights, the celestial maidens are filled with love. All the sounds they hear are delightful, such as the golden birds with coral beaks, playing and soaring in the mountains and valleys, producing beautiful sounds beyond measure.』
喻，或在山中出衆妙音，或在峪中或在花中，或在水中或在空中，或在平地或在階道，或在山窟出美妙音，如是天耳常聞妙音。常聞妙香，所謂善妙香風，無量眾華，無比快樂；天女口中出妙香氣及餘種種可愛妙香，聞之悅意，舌得無量須陀美味，轉輪聖王所食上味，百千倍中不及其一。身所衣服無有經緯綖縷之文，細滑柔軟，生愛樂心，無量種衣著之悅樂。若生憶念，隨意即得，清凈可愛，他不能奪。如是無量六慾境界無量快樂，無量蓮花林中游戲，無量林樹、金摩尼林，種種眾鳥其音美妙，合共遊戲于摩尼殿，如是遊戲河池蓮華、流泉浴池。如是種種欲樂果報。
「彼比丘以聞智慧，觀察是已，而說頌曰：
「『六根愛著， 境界所燒， 愛火燒天， 過於焚林。 得樂愛樂， 為樂所誑， 不念退沒， 愛所欺誑。 諸樂必盡， 無有常者， 欲得常樂， 應舍愛慾。 諸天退時， 離天樂處， 恩愛別離， 過地獄苦。』
「比丘思惟是已，復觀世間諸樂，悉無自在，無常退沒，為愛所誑，不知退沒。作是觀已，厭舍天欲，如是天中所受之樂，乃至善業不盡，業盡還退，隨業受生，或墮地獄、餓鬼、畜生。若生人中，受第一樂，常無怖畏，為一切人
【現代漢語翻譯】 現代漢語譯本 『譬如，（天上的聲音）有時在山中發出各種美妙的聲音，有時在山谷中，有時在花叢中，有時在水中，有時在空中，有時在平地上，有時在臺階上，有時在山洞中發出美妙的聲音，天耳（dibba-sota）經常聽到這些美妙的聲音。經常聞到美妙的香氣，那是美好的香風，無量的鮮花，無比的快樂；天女口中散發出美妙的香氣以及其他各種可愛的香氣，聞了讓人心情愉悅，舌頭能嚐到無量的殊勝美味，即使是轉輪聖王（Cakkavatti-raja）所吃的上等美味，在這些美味的百千倍中，也比不上其中的一種。身上所穿的衣服沒有經緯絲線的紋路，非常細滑柔軟，讓人心生喜愛，能體驗到無量種穿衣的快樂。如果心中憶念，想要的衣服就能隨意得到，清凈可愛，別人無法搶奪。像這樣，有無量的六慾境界和無量的快樂，在無量的蓮花林中游戲，有無量的林木、金摩尼林，各種鳥兒的叫聲美妙動聽，一起在摩尼殿中嬉戲，像這樣在河流池塘的蓮花中、流動的泉水浴池中游戲。這些都是種種欲樂的果報。 『那位比丘通過聽聞智慧，觀察這些之後，用偈頌說道： 『六根（sadindriya）貪愛執著，被（六塵）境界所焚燒，愛慾之火焚燒天界，比焚燒森林還要厲害。得到快樂時就貪戀快樂，被快樂所迷惑，不念及（天福）退失，被愛慾所欺騙。各種快樂終將耗盡，沒有什麼是永恒的，想要得到永恒的快樂，就應該捨棄愛慾。諸天（deva）退墮的時候，離開天界的快樂之處，恩愛之人分離，比地獄的痛苦還要厲害。』 『比丘思考這些之後，又觀察世間各種快樂，都沒有自在，都是無常的，會退失，被愛慾所迷惑，不知道會退失。做了這樣的觀察后，厭惡捨棄天上的慾望，像這樣在天界所享受的快樂，乃至善業沒有窮盡，善業窮盡時就會退墮，隨著業力而受生，或者墮入地獄、餓鬼、畜生道。如果轉生到人間，會受到極大的尊重，常常沒有恐懼，被所有的人』
【English Translation】 English version 『For example, (heavenly sounds) sometimes emanate various wonderful sounds in the mountains, sometimes in the valleys, sometimes in the flowers, sometimes in the water, sometimes in the air, sometimes on the plains, sometimes on the steps, and sometimes in the mountain caves, the heavenly ear (dibba-sota) constantly hears these wonderful sounds. It constantly smells wonderful fragrances, such as the beautiful fragrant breeze, countless flowers, and unparalleled joy; the heavenly maidens emit wonderful fragrances and various other lovely fragrances from their mouths, which are pleasing to the senses, and the tongue can taste countless exquisite flavors, even the supreme flavors eaten by a Wheel-Turning King (Cakkavatti-raja) cannot compare to even one of these flavors by a hundred or a thousand times. The clothes worn on the body have no woven patterns of warp and weft, they are extremely smooth and soft, arousing love and joy, and one can experience the joy of wearing countless kinds of clothes. If one remembers them, one can obtain the desired clothes at will, pure and lovely, and others cannot take them away. Like this, there are immeasurable realms of the six desires and immeasurable joys, playing in immeasurable lotus forests, with immeasurable forests of trees, forests of golden jewels, and various birds whose sounds are beautiful and melodious, playing together in the jeweled palace, like this playing in the lotus flowers of rivers and ponds, and in flowing spring bathing pools. These are all the fruits of various sensual pleasures.』 『That Bhikkhu (monk), having observed these through the wisdom of hearing, spoke in verse, saying: 『The six senses (sadindriya) are attached and clinging, burned by the realms (of the six objects), the fire of desire burns the heavens, more fiercely than burning a forest. When obtaining joy, one clings to joy, deluded by joy, not mindful of decline (from heavenly bliss), deceived by desire. All joys will eventually be exhausted, nothing is permanent, if one wishes to obtain eternal joy, one should abandon desire. When the devas (gods) decline, leaving the places of heavenly joy, the separation from loved ones is more painful than the suffering of hell.』 『The Bhikkhu, having contemplated these things, further observed that all worldly pleasures lack freedom, are impermanent, and will decline, deluded by desire, not knowing that they will decline. Having made this observation, he became disgusted and abandoned heavenly desires, like this the joys experienced in the heavens, until the good karma is exhausted, when the good karma is exhausted, one will decline, and be reborn according to one's karma, either falling into hell, the realm of hungry ghosts, or the animal realm. If one is reborn among humans, one will receive the greatest respect, and will always be without fear, by all people』
之所愛樂，王者信用，乃至盡命無有惱亂。以餘業故，于未來世得至涅槃。
「複次，比丘知業果報，觀鬘持天第七地處。彼以聞慧見：此眾生修行善業，見他親友互相破壞，心懷怨結，能為利益，和合諍訟。以是善業，此人命終，上升善道生欲愛天。生彼天已，隨心所念，隨念即得種種戲樂、種種衣服、種種莊嚴天冠瓔珞，受天樂具；一一出中種種歌頌伎樂音聲，所謂單茶樂音、天女歌音；乘眾寶殿，常懷歡悅。種種園林、山溪峪𡼏、河池流泉蓮華郁茂，天女圍繞，金色蓮華香風搖動出妙香氣。所謂毗琉璃林、多羅林、珍頭迦林(魏言㭪果)、鳥樂林、蓮花林、眾樂音林、俱枳羅林，善業所生，遊戲其中。天河清凈，摩尼莊嚴，蓮華浴池林樹映飾，于河水中出妙音聲，如是之音，多有眾鳥其鳴哀雅，以此河池，莊嚴其地。譬如女人眾色具足，若無功德、若不孕產，不名莊嚴；天所住處亦復如是，無河莊嚴，不名凈妙。種種美味，色香具足，是故此河為第一莊嚴。一切世間愛染味中，水為第一，莊嚴園林，乘于寶船，莊嚴人天，常所受用，多所利益。如是功德具足之水，眾生受用，於此水中游戲受樂。從水戲已，詣鏡水林，受天快樂。入鏡林中，自照其身，樹凈無垢猶如明鏡，自觀見其善惡業相。若有善業，自
【現代漢語翻譯】 現代漢語譯本 所喜愛和樂於接受的，國王也會信任他，甚至會爲了守護正法而獻出生命，不會有任何惱怒和擾亂。憑藉這些剩餘的善業，在未來的世間能夠達到涅槃的境界。
『再者，比丘通過了解業的果報，觀察鬘持天（Mañjusrī）第七地的處所。他通過聽聞和智慧看到：此眾生修行善業，看到他人親友之間互相破壞，心懷怨恨和結怨，卻能夠爲了利益他人，調和爭端和訴訟。因為這樣的善業，此人命終之後，能夠上升到善道，轉生到充滿慾望和愛戀的天界。生到那個天界之後，隨著心中所想，立刻就能得到各種各樣的嬉戲娛樂、各種各樣的衣服、各種各樣裝飾華麗的天冠和瓔珞，享受天界的快樂器具；每一樣器具中都能發出各種各樣的歌頌和伎樂的聲音，比如單茶樂音、天女的歌聲；乘坐著眾多的寶殿，常常懷著歡悅的心情。還有各種各樣的園林、山溪和山谷、河流和水池，清澈的泉水和茂盛的蓮花，天女們圍繞在周圍，金色的蓮花在香風中搖曳，散發出美妙的香氣。比如毗琉璃林、多羅林、珍頭迦林（Jinenduka 林，魏譯為㭪果）、鳥樂林、蓮花林、眾樂音林、俱枳羅林，都是由善業所生，可以在其中游戲。天河清澈乾淨，用摩尼寶珠裝飾，蓮花浴池被林木映襯裝飾，在河水中發出美妙的聲音，這樣的聲音中，有很多鳥兒鳴叫的聲音哀婉而優雅，用這樣的河流和水池，來莊嚴這片土地。譬如女人具備各種美麗的顏色，如果沒有功德、如果沒有生育能力，就不能稱為莊嚴；天人所居住的地方也是這樣，如果沒有河流的莊嚴，就不能稱為清凈和美妙。各種各樣的美味，具備美好的顏色和香味，因此這條河流是第一莊嚴。在一切世間所愛染的滋味中，水是第一位的，它能莊嚴園林，乘坐著寶船，莊嚴人天，常常被受用，能夠帶來很多的利益。像這樣功德具足的水，眾生可以受用，可以在這水中游戲享樂。從水中嬉戲之後，前往鏡水林，享受天界的快樂。進入鏡林中，可以照見自己的身體，樹木清凈沒有污垢，就像明鏡一樣，可以從中看到自己的善惡業相。如果具有善業，就自然會感到快樂。』
【English Translation】 English version What is loved and rejoiced in, the king will trust, even to the point of giving up his life without any annoyance or disturbance. By means of these remaining karmas, one can attain Nirvana in future lives.
『Furthermore, a Bhikshu, knowing the results of karma, observes the seventh level of the Māṇḍavyadeva (garland-bearing gods). Through his wisdom of hearing, he sees: This being cultivates good karma, sees his relatives and friends destroying each other, harbors resentment and grudges, but is able to benefit others by reconciling disputes and lawsuits. Because of this good karma, this person, after death, ascends to a good path and is reborn in the desire realm of the heavens. Having been born in that heaven, according to his thoughts, he immediately obtains various kinds of amusements, various kinds of clothes, various kinds of ornately decorated heavenly crowns and necklaces, and enjoys the instruments of heavenly bliss; from each instrument emanate various kinds of songs and musical sounds, such as the sounds of the tancha music, the songs of the heavenly maidens; riding in numerous jeweled palaces, he is constantly filled with joy. There are also various kinds of gardens, mountain streams and valleys, rivers and ponds, clear springs and lush lotuses, with heavenly maidens surrounding him, golden lotuses swaying in the fragrant breeze, emitting wonderful fragrances. Such as the Vaidurya forest, the Tala forest, the Jinenduka forest (translated as 㭪果 in Wei), the Birdsong forest, the Lotus forest, the All-Music forest, the Kokila forest, all born from good karma, in which he can play. The heavenly river is clear and pure, adorned with Mani jewels, the lotus bathing ponds are decorated with trees, and from the river water emanate wonderful sounds, in such sounds, there are many birds whose cries are mournful and elegant, using such rivers and ponds to adorn this land. Just as a woman possesses all kinds of beautiful colors, but if she has no merit or is not fertile, she cannot be called adorned; the place where the gods dwell is also like this, without the adornment of a river, it cannot be called pure and wonderful. Various kinds of delicious flavors, possessing beautiful colors and fragrances, therefore this river is the foremost adornment. Among all the flavors of worldly attachment, water is the foremost, it adorns gardens, riding on jeweled boats, it adorns humans and gods, it is constantly used and brings many benefits. Such water, complete with merit, is used by beings, who can play and enjoy themselves in this water. After playing in the water, they go to the Mirror Water Forest to enjoy heavenly bliss. Entering the Mirror Forest, they can see their own bodies, the trees are pure and without defilement, like a bright mirror, from which they can see their own good and bad karmic appearances. If they have good karma, they will naturally feel joy.』
見其身生於善處；若有惡業將受苦報，自見其身先造業相，墮三惡處。五道生死所受苦樂皆悉明見。若不善業，見墮活地獄、黑繩地獄、叫喚、大叫喚等大地獄中，受種種苦，如前所說皆悉具見。如天上樂，不可稱說，地獄罪報亦復如是不可稱說。
「于鏡樹中，自見相已，悉忘天樂猶如隔世，見無量苦不復覺樂。如一兩鹽投恒河中，莫知其味，如是心苦如大恒河，其樂微少，如彼鹽味。雖有歌頌伎樂音聲、園林遊觀、眾鳥哀鳴，都無樂心。見是事已，舍至異處，心還耽著天諸五欲，復于異樹，自見其身墮于種種餓鬼道中，種種苦惱，飢渴燒身。見是相已，生大怖畏，告余天曰：『大仙！我于鏡樹見大怖相，汝為見不？』時天答言：『我不見也。若有惡業，見餓鬼相；若有善業，不見惡相。』大仙天子而問之言：『汝見何相？』天子答曰：『見餓鬼相，受諸苦惱。』既見餓鬼受苦惱已，悉忘天樂如隔千生，厭舍林觀，更向余處。復貪天樂，五欲自娛，色聲香味觸，種種華池、眾鳥妙音遊戲其中，與眾天女遊戲受樂。如是愛水之所漂沒，復至鏡林，惡業因緣，見畜生身互相殘害，自見其身受畜生身，受種種苦，心甚厭惡，向余天所，如前具說。厭舍而去，還著貪愛，受五欲樂，往返生死。復于鏡林見人身時，隨業
【現代漢語翻譯】 現代漢語譯本：看見自己的身體出生在美好的地方；如果過去有惡業將要承受苦報，就會看見自己的身體先前造作惡業的景象，墮入三惡道。五道輪迴生死中所承受的苦樂都能清楚地看見。如果不善的業，就會看見自己墮入活地獄、黑繩地獄、叫喚地獄、大叫喚等地獄中，承受各種各樣的痛苦，就像前面所說的那樣全部都看見。就像天上的快樂，無法用言語來形容，地獄的罪報也是這樣無法用言語來形容。 在鏡樹中，看見自己的景象后，完全忘記了天上的快樂，就像隔了一世一樣，看見無量的痛苦，不再感覺到快樂。就像一兩鹽投入恒河中，無法知道它的味道，這樣心中的痛苦就像巨大的恒河，而快樂非常微少，就像那鹽的味道。即使有歌頌的音樂、園林遊玩、各種鳥的哀鳴，都沒有快樂的心情。看見這些事情后，離開到別的地方，內心又開始貪戀天上的各種五欲，又在另一棵樹上，看見自己的身體墮入各種各樣的餓鬼道中，各種各樣的苦惱，飢渴焚燒身體。看見這個景象后，產生巨大的恐懼，告訴其他天人說：『大仙！我在鏡樹中看見巨大的恐怖景象，你看見了嗎？』這時天人回答說：『我沒有看見。如果有惡業，就會看見餓鬼的景象；如果有善業，就不會看見惡的景象。』大仙天子就問他說：『你看見了什麼景象？』天子回答說：『看見了餓鬼的景象，承受各種苦惱。』既然看見餓鬼承受苦惱后，完全忘記了天上的快樂，就像隔了千年一樣，厭惡地捨棄了園林景色，又到別的地方。又貪戀天上的快樂，用五欲來娛樂自己，色、聲、香、味、觸，各種各樣的華麗水池、各種鳥的美妙聲音在其中嬉戲，與眾多天女一起嬉戲享受快樂。就這樣被愛慾之水所淹沒，又到鏡林，因為惡業的因緣，看見畜生的身體互相殘害，看見自己的身體承受畜生身，承受各種各樣的痛苦，內心非常厭惡，到其他天人那裡，就像前面所說的那樣。厭惡地捨棄而去，又開始貪戀愛慾，享受五欲的快樂，往返于生死之中。又在鏡林中看見人身時，隨著業力……
【English Translation】 English version: Seeing their own bodies born in auspicious realms; if there is evil karma that will bring suffering, they will see the image of their bodies creating evil karma in the past, falling into the three evil paths. They will clearly see all the suffering and joy experienced in the five paths of samsara. If it is unwholesome karma, they will see themselves falling into the hells of rebirth, the hells of black ropes, the hells of screaming, the great hells of screaming, and so on, enduring all kinds of suffering, as described earlier. Just as the joy of the heavens is indescribable, so too is the retribution of hell indescribable. In the mirror tree, after seeing their own image, they completely forget the joy of the heavens as if it were a past life, seeing immeasurable suffering and no longer feeling joy. Like a pinch of salt thrown into the Ganges River, its taste cannot be discerned, so the suffering of the mind is like the great Ganges River, while the joy is very small, like the taste of that salt. Even with songs, music, garden strolls, and the mournful cries of various birds, there is no joyful heart. After seeing these things, they leave for another place, and their hearts again become attached to the various five desires of the heavens. Again, on another tree, they see their bodies falling into various realms of hungry ghosts, with all kinds of suffering and torment, hunger and thirst burning their bodies. After seeing this image, they experience great fear and tell the other devas, 'Great Immortal! I saw a great terrifying image in the mirror tree, did you see it?' At this time, the deva replies, 'I did not see it. If there is evil karma, one will see the image of a hungry ghost; if there is good karma, one will not see an evil image.' The great immortal deva then asks him, 'What image did you see?' The deva replies, 'I saw the image of a hungry ghost, enduring all kinds of suffering.' Having seen the hungry ghost enduring suffering, they completely forget the joy of the heavens as if it were a thousand lifetimes ago, and they厭惡ly abandon the garden scenery and go to another place. Again, they crave the joy of the heavens, entertaining themselves with the five desires, form, sound, smell, taste, and touch, various splendid pools, and the wonderful sounds of various birds playing within, enjoying pleasure with many heavenly maidens. Thus, submerged by the waters of desire, they again go to the mirror forest, and due to the causes and conditions of evil karma, they see the bodies of animals harming each other, and they see their own bodies enduring the bodies of animals, enduring all kinds of suffering, and their hearts are very disgusted. They go to the other devas, as described earlier.厭惡ly abandoning and leaving, they again become attached to desire and enjoy the pleasure of the five desires, going back and forth in samsara. Again, when they see the human body in the mirror forest, according to karma...
所集，知識親友兄弟破壞，還為和合，以是因緣生此天中。見自業已，厭舍而去，還著欲樂，受愛色聲香味觸等，如是放逸，受天欲樂。
「又入鏡林，復見自身命終退沒，生於余道，或見自身墮于地獄、餓鬼、畜生，復生厭離：『此處無常，我必退沒。離諸天女，諸行無常，離別不久，一切動壞。』作是念已，時護世天告言：『天子！歡喜可愛。閻浮提人順法修行，孝養父母，供養沙門、婆羅門，增長天眾，減損魔軍。如來正覺，出於世間。明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊演說正法，初善、中善、后善，妙義善語，無垢無減，清凈白法，安隱寂靜，所謂此色、此色集、此色滅、此色滅證。』于鏡林中自見業已，聞如是說，問護世言：『如來世尊、阿羅呵、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今在何處？』護世告言：『在閻浮提，為一切眾生宣說正法。』
「是時天子聞護世說，畏退沒苦，下閻浮提。於人道中，死為大苦；于畜生中，相殘害苦；餓鬼道中，飢渴大苦；地獄道中，燒煮拷掠，種種眾苦。如是觀察五道之中五怖畏已，來向佛所，遙見世尊端嚴澄凈、諸根寂靜、意善寂滅、無上調伏、賒摩他定、人中之龍、調御丈夫，威
【現代漢語翻譯】 現代漢語譯本：聚集的知識、親友、兄弟被破壞，又恢復和睦，因為這樣的因緣而生到天界。見到自己的業報后，厭惡捨棄，又重新執著于慾望享樂，感受喜愛的色、聲、香、味、觸等，就這樣放縱，享受天界的慾望快樂。
又進入鏡林，再次見到自己命終退沒，生到其他的道，或者見到自己墮入地獄、餓鬼、畜生，又生起厭離之心：『這裡是無常的，我必定會退沒。離開眾多的天女，諸行都是無常的，離別不久，一切都會動搖毀壞。』這樣想著，這時護世天告訴他：『天子！歡喜可愛。閻浮提（Jambudvipa，指我們所居住的這個世界）的人們順應佛法修行，孝養父母，供養沙門（Śrāmaṇa，指出家修道者）、婆羅門（Brāhmaṇa，指祭司），增長天眾，減少魔軍。如來（Tathāgata，佛的稱號之一）正覺，出現在世間。明行足（Vidyā-caraṇa-saṃpanna，佛的十號之一）、善逝（Sugata，佛的十號之一）、世間解（Lokavid，佛的十號之一）、無上士（Anuttara，佛的十號之一）、調御丈夫（Puruṣa-damya-sārathi，佛的十號之一）、天人師（Śāsta deva-manushyānām，佛的十號之一）、佛（Buddha，覺悟者）、世尊（Bhagavat，佛的十號之一）演說正法，開始是善的，中間是善的，最後是善的，精妙的意義，美好的言語，沒有瑕疵沒有減少，清凈的白法，安穩寂靜，所謂此色、此色集、此色滅、此色滅證。』在鏡林中見到自己的業報后，聽到這樣的話，問護世天說：『如來世尊、阿羅呵（Arhat，應供，指斷盡煩惱，值得供養的人）、三藐三佛陀（Samyak-saṃbuddha，正等覺者）、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，現在在哪裡？』護世天告訴他說：『在閻浮提，為一切眾生宣說正法。』
這時天子聽到護世天所說，畏懼退沒的痛苦，下到閻浮提。在人道中，死亡是巨大的痛苦；在畜生道中，互相殘害是痛苦；餓鬼道中，飢渴是巨大的痛苦；地獄道中，燒煮拷打，種種都是痛苦。這樣觀察五道之中的五種怖畏之後，來到佛所，遠遠地看見世尊端莊嚴正、澄澈清凈、諸根寂靜、意念善良寂滅、無上調伏、奢摩他（Śamatha，止）禪定、人中之龍、調御丈夫，威德顯赫。
【English Translation】 English version: The accumulated knowledge, relatives, friends, and siblings are destroyed, and then harmony is restored. Because of these causes and conditions, one is born in the heavens. Having seen one's own karma, one becomes disgusted and abandons it, again clinging to the pleasures of desire, experiencing the beloved forms, sounds, smells, tastes, and textures. Thus, one indulges, enjoying the pleasures of the heavenly desires.
Again, entering the Mirror Forest, one sees oneself dying and falling away, being born in other realms, or sees oneself falling into hell, the realm of hungry ghosts, or the realm of animals, and again arises disgust: 'This place is impermanent, I will surely fall away. Separated from the heavenly women, all actions are impermanent, separation is not far off, everything will move and decay.' Having thought thus, then the Guardian of the World tells him: 'Heavenly son! Joyful and lovely. The people of Jambudvipa (the world we live in) cultivate according to the Dharma, are filial to their parents, make offerings to Śrāmaṇas (ascetics) and Brāhmaṇas (priests), increasing the heavenly hosts and diminishing the armies of Mara. The Tathāgata (one of the titles of the Buddha), the Perfectly Awakened One, has appeared in the world. Endowed with wisdom and conduct (Vidyā-caraṇa-saṃpanna, one of the ten titles of the Buddha), Well-Gone (Sugata, one of the ten titles of the Buddha), Knower of the World (Lokavid, one of the ten titles of the Buddha), Unsurpassed One (Anuttara, one of the ten titles of the Buddha), Tamer of Men (Puruṣa-damya-sārathi, one of the ten titles of the Buddha), Teacher of Gods and Humans (Śāsta deva-manushyānām, one of the ten titles of the Buddha), Buddha (the Awakened One), the World-Honored One (Bhagavat, one of the ten titles of the Buddha) expounds the True Dharma, good in the beginning, good in the middle, good in the end, with wonderful meaning and beautiful words, without blemish or diminution, pure white Dharma, peaceful and tranquil, namely this form, the arising of this form, the cessation of this form, the realization of the cessation of this form.' Having seen one's own karma in the Mirror Forest, having heard these words, one asks the Guardian of the World: 'Where is the Tathāgata, the World-Honored One, the Arhat (Worthy One), the Samyak-saṃbuddha (Perfectly Enlightened One), Endowed with wisdom and conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, the World-Honored One, now?' The Guardian of the World tells him: 'In Jambudvipa, proclaiming the True Dharma to all beings.'
Then the heavenly son, hearing the words of the Guardian of the World, fearing the suffering of falling away, descends to Jambudvipa. In the human realm, death is great suffering; in the animal realm, mutual destruction is suffering; in the realm of hungry ghosts, hunger and thirst are great suffering; in the hell realm, burning, cooking, torture, all kinds of suffering. Having thus observed the five fears in the five realms, he comes to the Buddha's place, and from afar sees the World-Honored One, dignified and serene, clear and pure, with faculties stilled, mind kindly and tranquil, unsurpassed in taming, in Śamatha (calm abiding) concentration, the Dragon among men, the Tamer of Men, with majestic virtue.
德光焰如融金聚，過逾日光，不可傾動如須彌山，甚深如海，端坐樹下如真金山，是天中天。天子見已，發清凈心至世尊所，頭面禮足，在一面住，白佛言：『世尊！頗有常處不動、不壞、不變易不？』
「爾時，世尊即為天子說四聖諦，天子聞已，還歸天宮。到天宮已，受五欲樂，乃至愛善業盡。從天退已，隨業流轉，若生人中，雖未見諦，常值知識，親族眷屬兄弟具足，大富饒財，以餘業故。
「複次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第八地處名愛境界。此等眾生以何業故而生彼處？即以聞慧見：有眾生作說法會。是人命終，上升天宮生愛境天，過欲愛天至愛境界。生彼天已，受善業報，其諸宮殿皆真金色，七寶莊嚴真金欄楯，多有眾鳥——心愛樂鳥、一切音鳥、遊戲河鳥、金色之鳥，如是等鳥其數眾多。河池流水園林遊觀，百河具足百千種鳥，或受四欲、或有五欲，以自娛樂。目睹妙色皆生愛樂，耳聞妙音心愛悅樂，鼻聞妙香內心愛悅，舌得美味愛心增悅，身觸細軟愛悅充滿，心所憶念意悅喜樂。五欲功德，心甚愛樂，受第一樂，于愛境地受無等樂。乃至愛善業盡，此世、他世業盡還退。若有餘業，不墮地獄、餓鬼、畜生，得生人中大富國土，所謂迦尸國、憍薩羅國，或生
【現代漢語翻譯】 現代漢語譯本：德光焰（指佛陀的光芒）如同熔化的黃金聚集在一起，勝過太陽的光芒，像須彌山（Sumeru）一樣不可動搖，像大海一樣深邃，端坐在菩提樹下如同真正的金山，是天中之天（指佛陀）。天子見到后，生起清凈之心來到世尊（指佛陀）處，以頭面禮拜佛足，在一旁站立，稟告佛陀說：『世尊！是否有一個常住不變、不壞、不改變的地方呢？』 當時，世尊就為天子宣說了四聖諦（Four Noble Truths）。天子聽聞后，返回天宮。回到天宮后，享受五欲之樂，直到善業享盡。從天界退墮后，隨業力流轉，如果轉生到人間，即使沒有證悟真諦，也常常遇到善知識，親族眷屬兄弟具足，非常富有，這是因為還有剩餘的善業。 再次，比丘（指修行者）通過了解業的果報，觀察鬘持天（Manaharin Deva）所居住的地方。他通過聽聞而來的智慧看到：鬘持天居住在第八地，名為愛境界（Realm of Love）。這些眾生因為什麼樣的業力而生到那裡呢？他通過聽聞而來的智慧看到：有眾生舉辦說法法會。這些人命終后，上升天宮，生到愛境天，超越了欲愛天而到達愛境界。生到那個天界后，享受善業的果報，那裡的宮殿都是真金色，用七寶裝飾，有真金的欄桿，有很多鳥——心愛樂鳥、一切音鳥、遊戲河鳥、金色之鳥，像這樣的鳥數量眾多。有河流池塘流水，可以遊覽觀賞園林，具備百條河流和成百上千種鳥類，或者享受四種慾望，或者享受五種慾望，以此自娛自樂。眼睛看到美妙的顏色就生起愛樂，耳朵聽到美妙的聲音內心就愛悅，鼻子聞到美妙的香氣內心就愛悅，舌頭得到美味愛心就更加喜悅，身體接觸到細軟的觸感愛悅就充滿全身，心中所憶念的都是喜悅快樂。五欲的功德，內心非常喜愛，享受第一等的快樂，在愛境界地享受無與倫比的快樂。直到愛善業享盡，此世、他世的業力耗盡后就會退墮。如果還有剩餘的業力，就不會墮入地獄、餓鬼、畜生道，能夠出生在人間的大富之國，比如迦尸國（Kasi）、憍薩羅國（Kosala），或者生在……
【English Translation】 English version: The light of virtue and flame, like molten gold gathered together, surpassing the light of the sun, immovable as Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), as deep as the sea, sitting upright under the tree like a true golden mountain, is the 'Heaven Above Heavens' (a title for the Buddha). The Deva (a celestial being) saw this and, with a pure heart, approached the World-Honored One (a title for the Buddha), bowed his head to the ground at his feet, and stood to one side, saying to the Buddha: 'World-Honored One! Is there a permanent place that is unmoving, indestructible, and unchanging?' At that time, the World-Honored One then spoke the Four Noble Truths (Four Noble Truths) for the Deva. After hearing this, the Deva returned to his heavenly palace. Upon returning to the heavenly palace, he enjoyed the pleasures of the five desires, until his good karma was exhausted. After falling from the heavens, he transmigrated according to his karma. If he were to be reborn among humans, even without having realized the truth, he would often encounter wise teachers, and have complete families of relatives, siblings, and abundant wealth, due to his remaining good karma. Furthermore, the Bhikshu (a Buddhist monk) knowing the results of karma, observed the place where Manaharin Deva (Manaharin Deva, a celestial being) resided. Through his wisdom gained from hearing, he saw that Manaharin Deva resided in the eighth realm, called the Realm of Love (Realm of Love). What karma caused these beings to be born there? Through his wisdom gained from hearing, he saw that some beings had organized Dharma assemblies. When these people died, they ascended to the heavenly palace and were born in the Realm of Love, surpassing the desire realm and reaching the Realm of Love. Having been born in that heaven, they enjoyed the rewards of their good karma. Their palaces were all of true gold, adorned with seven treasures, and had true gold railings. There were many birds—birds that delighted the heart, birds of all sounds, birds that played in the rivers, and golden birds. There were many such birds. There were flowing rivers and ponds, and gardens for strolling and viewing, with hundreds of rivers and thousands of kinds of birds. Some enjoyed the four desires, and some enjoyed the five desires, using them to entertain themselves. Their eyes saw beautiful colors and love arose, their ears heard beautiful sounds and their hearts delighted, their noses smelled beautiful fragrances and their hearts delighted, their tongues tasted delicious flavors and their love increased, their bodies touched soft textures and love filled them, and their minds remembered joyful thoughts. The merits of the five desires were greatly loved, and they enjoyed the first level of happiness, experiencing unparalleled joy in the Realm of Love. Until their karma of love was exhausted, and their karma from this life and other lives was depleted, they would fall. If there was remaining karma, they would not fall into hell, the realm of hungry ghosts, or the animal realm, but would be born in a wealthy country in the human realm, such as Kasi (Kasi, an ancient Indian kingdom), Kosala (Kosala, an ancient Indian kingdom), or be born in...
剎利大姓、婆羅門大姓，以餘業故。
「複次，比丘知業果報，觀天世間，以何業故，生鬘持地意躁動天？彼以聞慧見：此眾生以凈信心供養眾僧，掃如來塔，清凈信心，知上福田。是人命終生於善道意躁動天。生彼天者，身無骨肉亦無污垢，香氣能熏一百由旬，其身潔凈猶如明鏡，悉見一切諸天色像，成就如是善業果報。彼天住處有四園林，何等為四？一名無垢林；二名明瞭林；三名善香林；四名曼陀羅林。于彼林中有蓮華池，池生蓮華，珊瑚為莖，真金為須，鵝鴨鴛鴦出衆妙音，種種色香，上妙之花無有塵垢亦無萎落，水無衣濁，香乳充滿。林中眾鳥常共遊戲，于蓮花池其一一樹，眾華常敷猶若新出，無有萎落，甚可愛樂，六時無變。善業之人游彼林中，與諸天女，眾寶嚴身，歡娛受樂。於六欲境心意染著，無須臾頃厭離之心，愛網所縛如魚在網，受愛善業，乃至不盡，業盡還退。有餘善業，不墮地獄、畜生、餓鬼，得受人身，作大導師，大富饒財，王所敬愛，以餘業故。
「複次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第十地處名曰林戲。以何等業，生於彼處？彼見聞知：若人持戒，信心清凈，知僧福田，為施衣故，施一果直，為作衣價，心常愛樂而生隨喜。是人命終生林戲天。
【現代漢語翻譯】 現代漢語譯本：剎帝利和婆羅門這些高種姓的人，也是因為過去世的（其他）業力所致。
『再者，比丘通過了解業的果報，觀察天界，思考是由於什麼樣的業力，眾生會轉生到鬘持地意躁動天（Māṇadharābhūmy-utsadana-deva，持鬘之地喜動天）？他通過聽聞和智慧觀察到：此眾生以清凈的信心供養眾僧，清掃如來佛塔，以清凈的信心，知道這是至上的福田。此人命終之後，便轉生到善道意躁動天。生到彼天的眾生，身體沒有骨肉，也沒有污垢，身上的香氣能夠薰染一百由旬（yojana，古印度長度單位），他們的身體潔凈猶如明鏡，能夠完全看見一切諸天的色相，成就瞭如此的善業果報。彼天所居住的地方有四個園林，是哪四個呢？一名為無垢林（Vimalavana）；二名為明瞭林（Vipulavana）；三名為善香林（Sugandhavana）；四名為曼陀羅林（Māndaravana）。在那些園林中有蓮花池，池中生長著蓮花，珊瑚為莖，真金為須，鵝、鴨、鴛鴦發出各種美妙的聲音，種種顏色和香氣，上妙的花朵沒有塵垢，也不會凋謝，水沒有渾濁，充滿了香乳。林中的各種鳥兒常常一起嬉戲，在蓮花池的每一棵樹上，各種花朵經常盛開，就像新開放的一樣，沒有凋謝，非常可愛，六時都沒有變化。行善業的人在那些園林中游玩，與諸位天女一起，用各種珍寶裝飾身體，歡快地享受快樂。對於六慾的境界，內心沉迷執著，沒有片刻的厭離之心，被愛慾之網束縛，就像魚在網中一樣，享受愛慾的善業，直到善業耗盡，便會退轉。如果還有剩餘的善業，就不會墮入地獄、畜生、餓鬼道，能夠獲得人身，成為偉大的導師，擁有巨大的財富，受到國王的尊敬和愛戴，這也是因為過去世的（其他）業力所致。
『再者，比丘通過了解業的果報，觀察鬘持天所居住的地方。他通過聽聞和智慧觀察到：鬘持天第十地處名為林戲（Vanakrēḍā）。是由於什麼樣的業力，會轉生到那個地方呢？他通過聽聞和了解：如果有人持戒，信心清凈，知道僧眾是福田，爲了佈施衣服的緣故，佈施價值一個果實的錢財，用來作為製作衣服的費用，內心常常喜愛並隨喜。此人命終之後，便會轉生到林戲天。
【English Translation】 English version: The Kṣatriyas (warrior caste) and Brahmins (priestly caste) of high birth are also due to residual karma.
'Furthermore, a Bhikṣu (monk) knowing the retribution of karma, observes the heavenly realms, contemplating by what karma beings are born in the Māṇadharābhūmy-utsadana-deva (Garland-Holding Land, Agitation Heaven)? Through his wisdom of hearing, he sees: This being, with pure faith, makes offerings to the Sangha (monastic community), sweeps the Tathāgata's (the thus-gone one) stupa (mound-like structure containing relics), with pure faith, knowing it to be a supreme field of merit. Upon death, this person is born in the auspicious path of the Agitation Heaven. Those born in that heaven have bodies without bones or impurities, and their fragrance can perfume a hundred yojanas (ancient Indian unit of distance), their bodies are as clean as bright mirrors, fully seeing all the forms and appearances of the devas (deities), accomplishing such good karmic retributions. The dwelling place of those devas has four gardens, what are the four? One is named Vimalavana (Immaculate Grove); the second is named Vipulavana (Extensive Grove); the third is named Sugandhavana (Fragrant Grove); the fourth is named Māndaravana (Māndara Grove). In those groves are lotus ponds, in which lotuses grow, with coral stems and golden stamens, geese, ducks, and mandarin ducks emit wondrous sounds, with various colors and fragrances, the supreme flowers are without dust or withering, the water is without turbidity, filled with fragrant milk. The birds in the groves often play together, on each tree in the lotus ponds, various flowers constantly bloom as if newly opened, without withering, exceedingly lovely and delightful, unchanging in the six periods. Those who have performed good deeds wander in those groves, with the deva women, adorning their bodies with various jewels, joyfully enjoying pleasure. Their minds are attached to the realms of the six desires, without a moment of aversion, bound by the net of love like fish in a net, enjoying the good karma of love, until it is exhausted, then they regress. If there is residual good karma, they will not fall into hell, the animal realm, or the realm of hungry ghosts, and can obtain a human body, becoming a great guide, with great wealth and riches, respected and loved by kings, also due to residual karma.
'Furthermore, a Bhikṣu knowing the retribution of karma, observes the dwelling place of the Garland-Holding Devas. Through his wisdom of hearing, he sees: The tenth level of the Garland-Holding Devas is named Vanakrēḍā (Forest Play). By what karma are beings born in that place? He sees and knows through hearing: If a person upholds precepts, with pure faith, knowing the Sangha to be a field of merit, for the sake of donating robes, donates the value of a fruit, using it as the cost of making robes, their mind constantly loves and rejoices in it. Upon death, this person is born in the Forest Play Heaven.'
生彼天已，于天園林自在遊戲，隨意所至，若行水上如游陸地，若行於空亦無所畏；服天衣鬘受第一樂；如上諸地，遊行無礙。池流泉水出妙香氣，多眾天女，威德光明如第二日，受天快樂。以業因緣，得樂果報，非為自作他人受報，眾生作業自受果報。若造善業，生天人中；若作不善，墮于地獄、餓鬼、畜生。乘善上生，恣意受樂，乃至善業不盡，業盡還退。有餘善業，不墮地獄、餓鬼、畜生，若生人中，所生國土多有林樹，神德自在，不可破壞，以餘業故。
正法念處經卷第二十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十三
元魏婆羅門瞿曇般若流支譯觀天品第六之二四王天之二
「複次，比丘知業果報，觀鬘持天十種地已，觀迦留波陀天(此言象跡天)所住之地有幾種地，自作善業，受樂果報？彼以聞慧見：迦留天有十種地。何等為十？一名行蓮華；二名勝蜂；三名妙聲；四名香樂；五名風行；六名鬘喜；七名普觀；八名常歡喜；九名愛香；十名均頭。是為迦留足天十種住處，各各異業生於天中。彼以聞慧見：此眾生持戒善業，以熏其心，歸佛法僧，稱南無佛，三自歸命。以此善業，畢至涅槃，其善不盡，是人命終生迦留足天，行蓮華地，受五
【現代漢語翻譯】 現代漢語譯本 生到彼天之後，在天上的園林中自在地遊戲，隨意想到哪裡就到哪裡，如果在水上行走就像在陸地上游玩一樣，如果在空中行走也沒有什麼可畏懼的；穿著天上的衣服，佩戴著天上的花鬘，享受著最美好的快樂；像以上所說的各個天界一樣，沒有任何阻礙。池塘里流淌的泉水散發出美妙的香氣，眾多的天女，威德光明如同第二個太陽，享受著天上的快樂。憑藉著業的因緣，得到快樂的果報，不是自己做了善事而讓別人享受果報，眾生所造的業，自己承受果報。如果造作善業，就出生在天人之中；如果作不善業，就墮入地獄、餓鬼、畜生道中。憑藉著善業而向上升，隨意地享受快樂，乃至善業沒有窮盡，善業窮盡了就會退下來。還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道中，如果出生在人間，所出生的國土多有樹林，具有神力，自在無礙，不可破壞，這是因為還有剩餘善業的緣故。
《正法念處經》卷第二十二 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第二十三
元魏 婆羅門 瞿曇般若流支 譯 觀天品第六之二 四王天之二
『再者，比丘知道業的果報，觀察完鬘持天十種地之後，觀察迦留波陀天（Kālu-天，此言象跡天，meaning 'Elephant Foot Heaven'）所居住的土地有幾種地，因為自己造作善業，而享受快樂的果報？他以聽聞的智慧見到：迦留天有十種地。哪十種呢？第一種叫做行蓮華（Walking Lotus）；第二種叫做勝蜂（Victorious Bee）；第三種叫做妙聲（Wonderful Sound）；第四種叫做香樂（Fragrant Joy）；第五種叫做風行（Wind Walker）；第六種叫做鬘喜（Garland Joy）；第七種叫做普觀（Universal View）；第八種叫做常歡喜（Constant Joy）；第九種叫做愛香（Loving Fragrance）；第十種叫做均頭（Juntu）。這就是迦留足天（Kālu-pāda-deva）的十種住處，各自因為不同的業而生於天中。他以聽聞的智慧見到：這些眾生秉持戒律，行持善業，用善業來熏習他們的心，歸依佛、法、僧三寶，稱念南無佛，三自歸命。憑藉著這些善業，最終到達涅槃，如果善業沒有窮盡，這個人命終之後就會生到迦留足天，在行蓮華地，享受五種感官的快樂。』
【English Translation】 English version Having been born in that heaven, they freely play in the heavenly gardens, going wherever they please. Walking on water is like playing on land, and walking in the air is without fear. They wear heavenly clothes and garlands, enjoying the supreme bliss. Like the heavens mentioned above, there are no obstacles. The flowing springs in the ponds emit wonderful fragrances. Numerous heavenly women, with their majestic virtue and radiance like a second sun, enjoy heavenly pleasures. Through the causes and conditions of karma, they receive the rewards of happiness. It is not that they themselves do good deeds and others receive the rewards; beings experience the consequences of their own actions. If they create good karma, they are born among gods and humans; if they create bad karma, they fall into hell, the realm of hungry ghosts, or the animal realm. Riding on good karma, they ascend and freely enjoy happiness, until the good karma is exhausted, at which point they regress. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm. If they are born among humans, the land where they are born will have many forests and trees, possessing divine power, freedom, and indestructibility, due to the remaining karma.
The Sutra of the Establishment of Right Mindfulness, Scroll 22 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Scroll 23
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 6.2: Contemplation of the Heavens, Part 2: The Four Heavenly Kings
'Furthermore, the Bhikshu, knowing the karmic consequences, having observed the ten lands of the Garland-Bearing Heaven, observes what kinds of lands the Kālu-pāda-devas (此言象跡天, meaning 'Elephant Foot Heaven') dwell in, enjoying the fruits of happiness due to their own good deeds. He sees with his wisdom of hearing: the Kālu Heaven has ten kinds of lands. What are the ten? The first is called Walking Lotus; the second is called Victorious Bee; the third is called Wonderful Sound; the fourth is called Fragrant Joy; the fifth is called Wind Walker; the sixth is called Garland Joy; the seventh is called Universal View; the eighth is called Constant Joy; the ninth is called Loving Fragrance; the tenth is called Juntu. These are the ten abodes of the Kālu-pāda-devas, each born in heaven due to different karmas. He sees with his wisdom of hearing: these beings uphold precepts, practice good deeds, use good deeds to熏習(xunxi, influence) their minds, take refuge in the Buddha, Dharma, and Sangha, and recite Namo Buddha, taking the three refuges themselves. By means of these good deeds, they ultimately reach Nirvana. If the good karma is not exhausted, this person, after death, will be born in the Kālu-pāda Heaven, in the Walking Lotus land, enjoying the five senses.'
欲樂。愛著欲味，目視不眴，身如日光；愛樂彼地，一切蓮華如白象色，莊嚴其地，華常開敷，一一蓮華香氣普熏一百由旬，勝餘一切眾華之香。種種色蜂——毗琉璃色，出種種音，人中種種伎樂音聲，百千分中不及其一。何以故？天欲天音，人不能聞。所以者何？非人境界故，除轉輪王及離欲人。轉輪聖王諸根力大，能受天欲；離欲之人，眼等諸根，離憂喜故，是故能聞。畜生蜂音猶尚如是，何況天女愛慾歌音，不可譬喻。如天女聲，甚可愛樂，色香味觸亦復如是，受無量種無量愛樂。乃至愛善業盡，從天中退，若有餘業，不墮地獄、餓鬼、畜生，得受人身，生長者家，多饒財物。以余善因緣，乃至涅槃，其福不盡。
「複次，比丘知業果報，觀迦留足天第二住處。彼以聞慧見：第二地名勝蜂喜。眾生何業而生彼處？若人智慧，有信持戒，有慈悲心利益眾生，華香伎樂供養佛塔。是人命終生迦留足天勝蜂之處，種種音樂歌舞戲笑，遊戲受樂，受自業果。華香恣意聞天女歌，即受快樂，無量天女歌頌妙音，風吹眾華香氣殊異，與諸天女遊戲眾寶須彌山峰，耳聞音聲，受天快樂。
「如是善業果報，比丘觀已，為贊善業，即以伽他而說頌曰：
「『戒善如階道， 業力生天中， 若人乘此道，
【現代漢語翻譯】 現代漢語譯本 欲樂。貪戀于感官享受的滋味，眼睛專注地看著而不眨眼，身體如同沐浴在陽光中；喜愛那片土地，那裡的所有蓮花都像白象的顏色一樣，莊嚴著那片土地，蓮花經常盛開，每一朵蓮花的香氣都能普遍散發到一百由旬（Yojana，古印度長度單位）的範圍，勝過其他所有花朵的香氣。各種顏色的蜜蜂——像毗琉璃（Vairocana，寶石名）的顏色，發出各種各樣的聲音，人間各種樂器的聲音，即使是成百上千種加起來，也比不上其中的一種。為什麼呢？因為天上的感官享受和聲音，凡人無法聽到。這是為什麼呢？因為不是凡人的境界，除了轉輪王（Cakravartin，統治世界的理想君主）和脫離慾望的人。轉輪聖王諸根的力量強大，能夠承受天上的感官享受；脫離慾望的人，眼睛等諸根，因為遠離憂愁和喜悅，所以能夠聽到。畜生蜜蜂的聲音尚且如此美妙，更何況天女充滿愛慾的歌聲，簡直無法比喻。如同天女的聲音，非常可愛和令人快樂，顏色、香味、觸感也同樣如此，享受著無數種類的無數快樂。直到愛善業耗盡，從天界退下來，如果還有剩餘的業力，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，出生在富裕的家庭，擁有大量的財富。憑藉剩餘的善因緣，乃至最終涅槃（Nirvana，佛教術語，指解脫），他的福報也不會耗盡。
『其次，比丘瞭解業的果報，觀察迦留足天（Kalmashapada，天神名）的第二個住所。他通過聽聞和智慧看到：第二塊土地的名字叫做勝蜂喜（Shēng fēng xǐ）。眾生因為什麼樣的業力而出生在那裡呢？如果有人有智慧，有信心，持守戒律，有慈悲心利益眾生，用鮮花、香和音樂供養佛塔。這個人命終之後，就會出生在迦留足天的勝蜂之處，享受各種音樂、歌舞、嬉戲和歡笑，享受自己所造的業的果報。隨意地聞著花香，聽著天女的歌聲，立即就能感受到快樂，無數的天女歌頌著美妙的聲音，風吹動著各種花朵，散發出奇異的香氣，與眾天女在各種珍寶裝飾的須彌山（Sumeru，佛教宇宙觀中的聖山）山峰上嬉戲，耳朵聽著美妙的聲音，享受著天上的快樂。
『像這樣的善業果報，比丘觀察之後，爲了讚美善業，就用偈頌說道：
『持戒行善如同階梯道路，業力能夠使人升到天界，如果有人沿著這條道路走，'
【English Translation】 English version Sensual Pleasures. Attachment to the taste of desires, eyes gazing intently without blinking, body like sunlight; loving that land, all the lotuses there are the color of white elephants, adorning the land, the flowers constantly blooming, each lotus's fragrance pervading a hundred yojanas (Yojana, ancient Indian unit of distance), surpassing the fragrance of all other flowers. Various colored bees—the color of Vairocana (a gem name), emitting various sounds, the sounds of various musical instruments in the human world, even a hundred thousand times over, cannot compare to one of them. Why is that? Because the sensual pleasures and sounds of the heavens, ordinary people cannot hear. Why is this? Because it is not the realm of ordinary people, except for the Cakravartin (ideal universal ruler) and those who have detached from desires. The Cakravartin's faculties are strong, able to endure the sensual pleasures of the heavens; those who have detached from desires, their eyes and other faculties, because they are free from sorrow and joy, are therefore able to hear. Even the sound of a beastly bee is still like this, how much more so the love-filled songs of heavenly maidens, beyond comparison. Like the voice of a heavenly maiden, extremely lovely and delightful, the colors, scents, and tactile sensations are also like this, experiencing countless kinds of immeasurable pleasures. Until the merit of loving good deeds is exhausted, one retreats from the heavens, if there is remaining karma, one will not fall into hell, the realm of hungry ghosts, or the realm of animals, but will obtain a human body, born into a wealthy family, possessing abundant wealth. By the remaining good causes and conditions, even until Nirvana (Buddhist term for liberation), their blessings will not be exhausted.
『Furthermore, the Bhikshu (Buddhist monk) understands the karmic consequences, observing the second dwelling place of Kalmashapada (name of a deity). He sees through hearing and wisdom: the name of the second land is called Shēng fēng xǐ. What karma do beings have to be born in that place? If a person has wisdom, has faith, upholds the precepts, has compassion to benefit sentient beings, and offers flowers, incense, and music to Buddhist pagodas. When this person's life ends, they will be born in the Shēng fēng xǐ place of Kalmashapada, enjoying various music, dances, playfulness, and laughter, experiencing the fruits of their own karma. Freely smelling the fragrance of flowers, listening to the songs of heavenly maidens, one immediately experiences happiness, countless heavenly maidens singing wonderful sounds, the wind blowing various flowers, emitting extraordinary fragrances, playing with the heavenly maidens on the peaks of Mount Sumeru (sacred mountain in Buddhist cosmology) adorned with various treasures, the ears hearing wonderful sounds, enjoying heavenly bliss.
『Having observed such good karmic consequences, the Bhikshu, in order to praise good karma, then spoke in verse:
『Holding precepts and doing good is like a staircase road, the power of karma can raise people to the heavens, if a person walks along this road,』
得至天樂處。 四種口業戒， 身三種凈業， 智人乘七業， 能至於天中。 持戒第一樂， 財物所不及， 財富可敗失， 持戒常牢固。 人以戒莊嚴， 戒香常端正， 佛說凈善業， 生第一天處。 若人行善業， 能行於天中， 如至遊戲處， 受第一快樂。 身出大光明， 晃昱照天宮， 遊戲諸園觀， 自業之所得。 心常懷歡喜， 受樂常安悅， 遊戲天宮殿， 持戒因緣故。 若人善持戒， 護持無量種， 成就天果報， 是故應修戒。 持戒為階陛， 得眾樂因緣， 若人破戒者， 無有安樂處。 持戒清凈水， 湛然常充滿， 以此自澡沐， 天宮受快樂。 若天鬘莊嚴， 和合受快樂， 遊戲于天宮， 皆由善因得。 天女所圍繞， 如日月光明， 天中受快樂， 皆由善因生。 隨心念皆得， 得已終無失， 善法常增長， 皆由善因得。 受無量快樂， 一切常增長， 若人持戒者， 則得如是樂。 若人常行善， 為王所敬重， 善為勝莊嚴， 是故應行戒。 善人常調伏， 矜愍諸群生，
【現代漢語翻譯】 現代漢語譯本 到達天上的快樂之處。 四種口業的戒律，身體的三種清凈行為， 有智慧的人奉行這七種善業，能夠到達天界之中。 持戒是第一快樂，是財物所不能比及的， 財富可能會敗壞喪失，而持戒卻能常保牢固。 人因持戒而莊嚴，戒的香氣永遠端正， 佛說清凈的善業，能使人往生到第一層天界。 如果有人行持善業，就能在天界中自由行走， 如同到達遊戲場所，享受第一等的快樂。 身體發出巨大的光明，光芒照耀著天宮， 在各種園林景觀中游戲，都是自己善業所得來的。 心中常常懷著歡喜，享受快樂常常安寧喜悅， 在天宮殿宇中游戲，都是因為持戒的因緣。 如果有人能夠很好地持戒，護持無量的戒條， 就能成就天界的果報，所以應當修持戒律。 持戒是階梯，是獲得各種快樂的因緣， 如果有人毀壞戒律，就沒有安樂的地方。 持戒如同清凈的水，清澈湛然常常充滿， 用這水來洗滌自身，就能在天宮享受快樂。 如果天人以花鬘（天上的花環裝飾）莊嚴自身，和合地享受快樂， 在天宮中游戲，都是由於過去所種的善因。 被天女們所圍繞，如同日月的光明， 在天界中享受快樂，都是由善因而生。 隨心所想都能得到，得到之後終究不會失去， 善法常常增長，都是由善因而得。 享受無量的快樂，一切都常常增長， 如果有人持戒，就能得到這樣的快樂。 如果有人常常行善，就會被國王所敬重， 善良是最好的莊嚴，所以應當奉行戒律。 善良的人常常調伏自己，憐憫一切眾生。
【English Translation】 English version Reaching the place of heavenly bliss. The four precepts of verbal karma, the three pure actions of the body, The wise person, relying on these seven virtuous actions, can reach the heavenly realms. Observing precepts is the foremost joy, unmatched by wealth, Wealth may be lost and ruined, but observing precepts is always firm and secure. A person is adorned by observing precepts, the fragrance of precepts is ever upright, The Buddha said that pure, virtuous actions lead to rebirth in the first heaven. If a person practices virtuous deeds, they can freely walk in the heavens, As if arriving at a place of amusement, enjoying the foremost happiness. The body emits great light, illuminating the heavenly palace, Playing in various gardens and scenic spots, all are obtained from one's own virtuous deeds. The mind is always filled with joy, enjoying happiness, always peaceful and delighted, Playing in the heavenly palaces, all are due to the causes and conditions of observing precepts. If a person can uphold the precepts well, protecting immeasurable kinds of precepts, They will achieve the fruit of heavenly rewards, therefore, one should cultivate precepts. Observing precepts is like a staircase, the cause and condition for obtaining all kinds of joy, If a person breaks the precepts, there is no place of peace and happiness. Observing precepts is like pure water, clear and constantly full, Using this water to bathe oneself, one can enjoy happiness in the heavenly palace. If a celestial being adorns themselves with garlands (heavenly floral decorations), harmoniously enjoying happiness, Playing in the heavenly palace, all are due to the good causes planted in the past. Surrounded by heavenly maidens, like the light of the sun and moon, Enjoying happiness in the heavens, all are born from good causes. Whatever one thinks of is obtained, and once obtained, it is never lost, Virtuous dharmas constantly increase, all are obtained from good causes. Experiencing immeasurable happiness, everything constantly increases, If a person observes precepts, they will obtain such joy. If a person constantly practices goodness, they will be respected by the king, Goodness is the supreme adornment, therefore, one should practice precepts. A virtuous person constantly subdues themselves, having compassion for all beings.
常行慈佈施， 能至天世間。 不殺害眾生， 愍哀一切眾， 常修行正業， 是人生天宮。 不盜他財物， 心常念佈施， 諸根寂滅慧， 是人至天中。 不犯他婦女， 常樂行正道， 求寂滅涅槃， 彼人生天中。 不飲酒醉亂， 醉者人所輕， 智人能離酒， 彼人生天中。 持戒善修行， 舍離眾惡業， 能生無量樂， 安慰一切眾。』
「如是比丘觀無量樂贊善業已，勝蜂歡喜無量眾蜂出眾妙音，乃至愛善業盡，從天還退，若有善業，不墮地獄、餓鬼、畜生。若生人中，第一端正，巧言辯辭，常受安樂無有眾惱，壽命長遠，以餘業故。
「複次，比丘知業果報，觀迦留足天第三住處。彼以聞慧見：第三地名曰妙聲。眾生何業生於彼處？即以聞慧知：持戒人奉施如來無量心者，寶蓋供養。是人命終生妙聲天，受天快樂，行於真金毗琉璃山，與諸天女天鬘莊嚴，游七寶山，入犍闥婆林，涂香末香，種種樹林、種種泉流河池蓮華，其林光明青黃紫色。入彼林中，香風微動，葉出歌音，阿修羅、犍闥婆所有歌音，十六分中不及其一。微風吹動，互相𢾊觸出妙音聲，五樂之音娛樂受樂。既聞樂音，十倍放逸，愛樂音聲，染著自誑
【現代漢語翻譯】 現代漢語譯本 『經常懷著慈悲心行佈施，能夠到達天界。不殺害任何眾生，憐憫和哀悼一切眾生，經常修行正當的行為，這樣的人能夠升到天宮。 不偷盜他人的財物，心中常常想著佈施，諸根清凈寂滅具有智慧，這樣的人能夠到達天界之中。 不侵犯他人的婦女，常常喜好奉行正道，尋求寂滅的涅槃境界，這樣的人能夠升到天界之中。 不飲酒以致醉亂，醉酒的人會被人輕視，有智慧的人能夠遠離酒，這樣的人能夠升到天界之中。 堅持戒律，好好修行，捨棄各種惡業，能夠產生無量的快樂，安慰一切眾生。』
『像這樣，比丘觀察無量的快樂，讚歎善良的行業之後，就像蜜蜂歡喜一樣，無數的蜜蜂發出各種美妙的聲音，乃至喜愛善良行業的福報享盡，從天上返回。如果還有善良的行業，就不會墮入地獄、餓鬼、畜生道。如果轉生到人間，會相貌第一端正，能說會道，常常享受安樂而沒有各種煩惱，壽命長遠，這是因為還有剩餘的善業。
『再者，比丘瞭解業的果報，觀察迦留足天（Kalāruka-deva，天神名）的第三處住所。他通過聽聞的智慧看到：第三處地方名叫妙聲。眾生因為什麼樣的業而生到那個地方呢？隨即通過聽聞的智慧知道：持戒的人供奉如來（Tathāgata，佛的稱號），具有無量的心，用寶蓋供養。這樣的人命終之後，會生到妙聲天，享受天上的快樂，行走在真金和毗琉璃山上，與各種天女用天上的花鬘裝飾，遊玩於七寶山，進入犍闥婆（Gandharva，天神名）林，塗抹香和末香，各種樹林、各種泉流河池蓮花，那片林光明閃耀，呈現青色、黃色、紫色。進入那片林中，香風輕輕吹動，樹葉發出歌唱的聲音，阿修羅（Asura，惡神名）和犍闥婆所有的歌聲，十六分之一都比不上它。微風吹動，互相碰撞發出美妙的聲音，五種樂器的聲音娛樂享受快樂。既然聽到了音樂的聲音，就更加放縱，喜愛音樂的聲音，被染著迷惑自己。』
【English Translation】 English version 'Constantly practicing compassionate giving, one can reach the heavenly realms. Not killing any living beings, having compassion and pity for all beings, constantly cultivating righteous actions, such a person can ascend to the heavenly palace. Not stealing the wealth of others, with the mind constantly thinking of giving, the senses are tranquil and extinguished, possessing wisdom, such a person can reach the midst of the heavens. Not violating the wives of others, constantly delighting in practicing the right path, seeking the quiescence of Nirvana, that person can be born in the heavens. Not drinking alcohol to the point of intoxication, the intoxicated are despised by people, the wise can abstain from alcohol, that person can be born in the heavens. Upholding precepts, practicing diligently, abandoning all evil deeds, one can generate immeasurable joy, comforting all beings.'
'Thus, when a Bhiksu (Buddhist monk) contemplates immeasurable joy and praises virtuous deeds, like a bee rejoicing, countless bees emit various wonderful sounds, until the merit of loving virtuous deeds is exhausted, and they return from the heavens. If there are still virtuous deeds, they will not fall into the hells, the realms of hungry ghosts, or the animal realm. If reborn among humans, they will be foremost in beauty, eloquent and articulate, constantly enjoying peace and happiness without various afflictions, and have a long lifespan, due to the remaining karma.
'Furthermore, a Bhiksu, knowing the retribution of karma, observes the third dwelling place of Kalāruka-deva (a deity). Through the wisdom of hearing, he sees: the third place is called Myriad Sounds. What karma causes beings to be born in that place? Immediately, through the wisdom of hearing, he knows: those who uphold precepts and offer to the Tathāgata (title of the Buddha), with immeasurable hearts, offering jeweled canopies. Such people, upon death, are born in the Myriad Sounds heaven, enjoying heavenly bliss, walking on mountains of pure gold and lapis lazuli, adorned with heavenly maidens and heavenly garlands, wandering on the Seven Treasure Mountains, entering the Gandharva (a celestial musician) Grove, applying fragrant perfumes and powders, amidst various trees, various springs, rivers, ponds, and lotus flowers, that grove shines with light, appearing in shades of blue, yellow, and purple. Entering that grove, a fragrant breeze gently stirs, the leaves emit singing sounds, the songs of all the Asuras (a type of demon) and Gandharvas cannot compare to even one-sixteenth of it. A gentle breeze blows, colliding with each other, emitting wonderful sounds, the sounds of the five instruments entertain and bring joy. Having heard the sounds of music, they become ten times more indulgent, loving the sounds of music, being attached and deceiving themselves.'
，香味觸等亦復如是。乃至愛善業盡，從天上退，若有餘善，不墮地獄、餓鬼、畜生，得受人身，多愛音樂，大富多財，舍宅安隱，五穀豐足，眷屬妻子，壽命延長，王所敬愛，以餘業故。
「複次，比丘知業果報，觀迦留足天第四住處。彼以聞慧見：迦留天第四地處名曰香樂。眾生何業生於彼處？彼以聞慧見：此眾生香涂佛塔，信心持戒。是人命終生香樂天，受天快樂，不可譬喻。天修陀味以為飲食，身心無惱，五樂音聲，天鬘莊嚴，戲笑歌舞，與天女眾常相娛樂如山涌水，遊戲山峰。天青珠寶、珊瑚玫瑰、車𤦲馬瑙，金山峰中種種流水河泉花池，俱翅鳥林。見種種林，遊戲其中，流水河池其味美妙，勝閻浮提一切美味，善業所生，食此上味，受是天樂。乃至愛善業盡，從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，生大富家，多饒財物，豐足五穀，以餘業故。
「複次，比丘知業果報，觀迦留足天第五住處。彼以聞慧見：迦留足天有第五地處名曰風行。以何業故生於彼處？即以聞慧知：彼眾生信心持戒，見比丘僧，以扇佈施，令得清涼如憂尸羅(冷藥草名)，令諸比丘讀誦經法。是人壽終生風行天，受天快樂。以善業故，香風來吹，悅樂無比，四天香風皆來熏之，百千倍香，涼冷可愛，或
【現代漢語翻譯】 現代漢語譯本：香味、觸感等等也是如此。乃至愛慾和善業耗盡，從天上退下來，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，多喜愛音樂，非常富有，住宅安穩，五穀豐收，眷屬妻子和睦，壽命延長，受國王敬愛，這是因為剩餘的善業的緣故。
『再者，比丘知道業的果報，觀察迦留足天（Kalārava，一種天神）的第四處住所。他通過聽聞的智慧看到：迦留天第四處地方名叫香樂。眾生因為什麼業而生到那個地方呢？他通過聽聞的智慧看到：這個眾生用香涂佛塔，以信心持戒。這個人命終後生到香樂天，享受天上的快樂，無法比喻。天人以修陀（Sudhā，天上的美味食物）為飲食，身心沒有煩惱，享受五種音樂，用天上的花鬘裝飾身體，嬉戲歌舞，與天女們常常互相娛樂，如同山中涌出的泉水，在山峰中游戲。那裡有天青色的珠寶、珊瑚、玫瑰、車磲、瑪瑙，金山峰中有各種流水、河流、泉水、花池，還有俱翅鳥（Kokila，杜鵑鳥）的樹林。他們看見各種各樣的樹林，在其中游戲，流水、河流、池塘的味道美妙，勝過閻浮提（Jambudvīpa，我們所居住的娑婆世界）的一切美味，因為善業所生，食用這種上等的美味，享受這種天上的快樂。乃至愛慾和善業耗盡，從天上退還，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，出生在大富人家，擁有很多財物，五穀豐收，這也是因為剩餘的業的緣故。
『再者，比丘知道業的果報，觀察迦留足天（Kalārava，一種天神）的第五處住所。他通過聽聞的智慧看到：迦留足天有第五處地方名叫風行。因為什麼業而生到那個地方呢？他通過聽聞的智慧知道：那些眾生以信心持戒，看見比丘僧，用扇子佈施，使他們得到清涼，如同憂尸羅（Uśīra，一種冷藥草）一樣，使各位比丘能夠讀誦經法。這個人壽命終結後生到風行天，享受天上的快樂。因為善業的緣故，香風吹來，喜悅快樂無比，四種天上的香風都來熏拂他們，比原來的香味濃郁百千倍，涼爽可愛，或者
【English Translation】 English version: The same applies to fragrance, touch, and so on. When desire and good karma are exhausted, they fall from the heavens. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will be reborn as humans, fond of music, very wealthy, with secure homes, abundant grains, harmonious families and spouses, and extended lifespans, respected and loved by kings, due to the remaining karma.
'Furthermore, a Bhikkhu, knowing the results of karma, observes the fourth dwelling place of the Kalārava (a type of celestial being) heaven. Through the wisdom of hearing, he sees that the fourth place in the Kalārava heaven is called Fragrant Joy. What karma causes beings to be born in that place? Through the wisdom of hearing, he sees that these beings applied fragrance to Buddha's stupas and upheld the precepts with faith. When these people die, they are born in the Fragrant Joy heaven, enjoying heavenly bliss beyond comparison. The celestial beings eat Sudhā (heavenly delicious food) as their nourishment, their bodies and minds are free from afflictions, they enjoy the five kinds of music, adorn themselves with heavenly garlands, play, laugh, sing, and dance, constantly entertaining each other with celestial maidens, like springs gushing from mountains, playing on mountain peaks. There are azure jewels, corals, roses, tridacna shells, and agates. In the golden mountain peaks, there are various flowing streams, rivers, springs, and flower ponds, as well as Kokila (cuckoo) bird forests. They see various forests, playing within them. The taste of the flowing streams, rivers, and ponds is exquisite, surpassing all the delicacies of Jambudvīpa (the world we live in), born from good karma, they eat this supreme taste, enjoying this heavenly bliss. When desire and good karma are exhausted, they retreat from the heavens. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will be reborn as humans, born into wealthy families, possessing much wealth and abundant grains, also due to the remaining karma.
'Furthermore, a Bhikkhu, knowing the results of karma, observes the fifth dwelling place of the Kalārava (a type of celestial being) heaven. Through the wisdom of hearing, he sees that the Kalārava heaven has a fifth place called Wind Passage. What karma causes beings to be born in that place? Through the wisdom of hearing, he knows that those beings upheld the precepts with faith, and upon seeing the Bhikkhu Sangha, they offered fans as alms, bringing coolness like Uśīra (a type of cooling medicinal herb), enabling the Bhikkhus to recite the scriptures. When these people's lives end, they are born in the Wind Passage heaven, enjoying heavenly bliss. Due to good karma, fragrant winds blow, bringing incomparable joy and pleasure. The four heavenly fragrant winds all come to perfume them, a hundred thousand times more fragrant than before, cool and lovely, or
勝一倍乃至五倍。四天王天香氣二倍，三十三天香氣三倍，夜摩天上香氣四倍，兜率陀天香氣五倍，化樂天、他化自在天香氣六倍。以業勝故，天眾亦勝。觀善業已，其風行天遊戲林中，受諸香觸，六天香風皆入此天，同一風力。何以故？一風功德，不可宣說，隨天所念，從風皆得。欲聞音樂，風吹山峪，天女歌音所不能及。若慾念香，乃至他化自在天眾，華香和合，不可稱說，來熏此天。若念涼冷，隨心所欲。若游異方欲見眾寶，須彌山峰或游金峰，閻浮檀金或頗梨峰。園林之中種種華果、流泉河池，眾鳥香華以為莊嚴；種種天女所住之處，無量香觸，出妙音聲。天子乘風至諸園林山峪遊戲，如前所說。如是香風令此天子乘之去來，受五欲樂，共相娛樂，遊戲受樂不生嫉妒，無有諍心皆相愛樂。以自染業，上中下業，如印印物，得相似報。得妙香風、無有嫉妒。業力既盡，從天還退，所造之業有上中下，受報既盡，業盡還退。如是眾生業行，隨業流轉，非無因生。彼比丘觀察業已，而說頌曰：
「『如因日知時， 因時生草木， 隨業因緣生， 非是無因生。 無量千生死， 業鎖之所繫， 三種愛堅牢， 繫縛諸眾生。 如蜜和毒藥， 是所不應食， 天樂亦如是， 退沒時
【現代漢語翻譯】 現代漢語譯本 勝過一倍乃至五倍。四天王天（Catummaharajika，四大天王所居住的天界）的香氣是兩倍，三十三天（Tavatimsa，帝釋天所居住的天界）的香氣是三倍，夜摩天（Yama，沒有白天黑夜，光明常照的天界）的香氣是四倍，兜率陀天（Tusita，彌勒菩薩居住的天界）的香氣是五倍，化樂天（Nirmanarati，樂於變化的眾生所居住的天界）、他化自在天（Paranimmita-vasavatti，能隨意變化享受的天界）的香氣是六倍。因為業力的殊勝，天眾也更加殊勝。觀察善業之後，這風在天界的遊戲林中吹拂，感受各種香氣和觸感，六天的香風都進入這個天界，具有相同的風力。為什麼呢？因為這風的功德，不可宣說，隨著天人的念頭，都能從風中得到。如果想聽音樂，風吹過山谷，其美妙勝過天女的歌聲。如果想念香氣，乃至他化自在天的天眾，各種花香混合在一起，無法用語言形容，都來薰染這個天界。如果想念涼爽，也能隨心所欲。如果想遊覽異方，想看各種寶物，無論是須彌山峰（Sumeru，世界的中心），還是遊覽金峰，閻浮檀金（Jambudvipa，一種金子的名稱）或者頗梨峰（Sphatika，水晶峰）。園林之中有各種花果、流泉河池，各種鳥類和香花作為莊嚴；各種天女居住的地方，無量的香氣和觸感，發出美妙的聲音。天子乘風到各個園林山谷遊戲，如前面所說。這樣的香風讓這些天子乘坐它來來往往，享受五欲之樂，共同娛樂，遊戲受樂不生嫉妒，沒有爭鬥之心，都互相愛慕快樂。因為各自染著的業力，上等、中等、下等的業力，就像用印章蓋東西一樣，得到相似的報應。得到美妙的香風，沒有嫉妒。業力耗盡之後，從天界退還，所造的業有上等、中等、下等，受報完畢之後，業力耗盡就退還。這樣的眾生業行，隨著業力流轉，不是沒有原因產生的。那位比丘觀察業之後，說了這首偈頌： 『就像因為太陽知道時間，因為時間生長草木， 隨著業的因緣而生，不是沒有原因產生的。 無量千次的生死輪迴，被業的鎖鏈所束縛， 三種愛像堅固的繩索，繫縛著各種眾生。 就像蜜和毒藥混合，是不應該吃的， 天上的快樂也像這樣，退沒的時候』
【English Translation】 English version Surpassing by one to five times. The fragrance of Catummaharajika (the heaven of the Four Great Kings) is doubled, the fragrance of Tavatimsa (the heaven of the Thirty-three Gods) is tripled, the fragrance of Yama (the heaven where there is no day or night, and light always shines) is quadrupled, the fragrance of Tusita (the heaven where Bodhisattva Maitreya resides) is quintupled, and the fragrance of Nirmanarati (the heaven where beings delight in transformation) and Paranimmita-vasavatti (the heaven where beings can freely transform and enjoy) is sextupled. Because of the superiority of karma, the heavenly beings are also superior. Having observed good karma, this wind blows in the game groves of the heavens, experiencing various fragrances and sensations, and the fragrant winds of the six heavens all enter this heaven, possessing the same wind power. Why? Because the merits of this wind are indescribable, and according to the thoughts of the heavenly beings, they can obtain everything from the wind. If they want to hear music, the wind blows through the mountain valleys, and its beauty surpasses the songs of the heavenly maidens. If they desire fragrance, even the heavenly beings of Paranimmita-vasavatti, with various flower fragrances mixed together, indescribable in words, come to perfume this heaven. If they desire coolness, they can have it as they wish. If they want to travel to other places and see various treasures, whether it is Mount Sumeru (the center of the world), or to visit the golden peaks, Jambudvipa (a type of gold) or Sphatika (crystal) peaks. In the gardens, there are various flowers and fruits, flowing springs and ponds, with various birds and fragrant flowers as adornments; the places where various heavenly maidens reside, with immeasurable fragrances and sensations, emit wonderful sounds. The heavenly beings ride the wind to various gardens and mountain valleys to play, as mentioned before. Such fragrant winds allow these heavenly beings to ride them back and forth, enjoying the pleasures of the five desires, entertaining together, playing and enjoying without jealousy, without contention, all loving and happy with each other. Because of their respective defiled karma, superior, middle, and inferior karma, just like stamping things with a seal, they receive similar rewards. They receive wonderful fragrant winds, without jealousy. After the karma is exhausted, they return from the heavens, and the karma they have created is superior, middle, and inferior, and after the rewards are completed, the karma is exhausted and they return. Such are the karmic actions of beings, flowing according to karma, not born without cause. That Bhikkhu, having observed karma, spoke this verse: 『Just as one knows the time because of the sun, and grass and trees grow because of time, They are born according to the causes and conditions of karma, not born without cause. Countless thousands of births and deaths, bound by the chains of karma, The three kinds of love are like strong ropes, binding all beings. Just like honey mixed with poison, it should not be eaten, The happiness of the heavens is also like this, at the time of decline』
大苦。 業盡懷憂怖， 舍離諸天女， 退時大苦惱， 不可得譬喻。 善業欲盡時， 如燈焰欲滅， 不知何所趣， 心生大苦惱。 愛毒之所燒， 憂悲自壞心， 語聲身相動， 怖畏失天身。 如是眾樂味， 愛慾最大誑， 以不捨離故， 增長大苦惱。 天上欲退時， 心生大苦惱， 地獄眾苦毒， 十六不及一。 一切諸焰輪， 愛力之所作， 愛鎖縛眾生， 至諸險惡道。 諸天退時苦， 人中捨命苦， 觀生死如火， 見已離諸欲。 若人放逸行， 彼人無解脫， 放逸癡所惑， 去涅槃甚遠。 應離於放逸， 放逸為大怨， 天中放逸故， 退墮地獄中。 三界如輪轉， 業系輪不斷， 是故舍愛慾， 離欲得涅槃。』
「如是比丘觀天退已，厭離欲心，觀風行天無常之樂，業因緣生，不離無常。乃至愛善業盡，從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，善於海行，為大導師，善知風路，以餘業故。
「複次，比丘知業果報，觀迦留足天第六住處。彼以聞慧見：迦留天第六地處名散華歡喜。以何等業生於彼天？彼以聞慧見：持戒人心有凈
【現代漢語翻譯】 現代漢語譯本： 大苦。 業盡時懷著憂慮和怖畏，捨棄諸位天女， 從天界退墮時，那巨大的苦惱，無法用譬喻來形容。 善業將要耗盡的時候，就像燈焰即將熄滅， 不知道將要往哪裡去，心中產生巨大的苦惱。 被愛慾的毒火所焚燒，憂愁悲傷摧毀自己的心， 說話的聲音和身體的姿態都變動了，因為害怕失去天人的身體。 像這樣眾多的快樂滋味，愛慾是最大的欺騙， 因為不能捨離的緣故，增長了巨大的苦惱。 在天上將要退墮的時候，心中產生巨大的苦惱， 地獄中各種痛苦的劇毒，天界退墮的苦惱是地獄苦的十六分之一都比不上。 一切的火焰輪，都是愛慾的力量所造成的， 愛慾的鎖鏈束縛著眾生，使他們墮落到各種危險惡劣的道路。 諸天退墮時的痛苦，人間捨棄生命的痛苦， 觀察生死就像火一樣，見到之後就遠離各種慾望。 如果有人放縱自己，那個人就無法得到解脫， 被放逸和愚癡所迷惑，離涅槃非常遙遠。 應該遠離放逸，放逸是最大的怨敵， 因為在天界中放逸的緣故，退墮到地獄之中。 三界就像車輪一樣旋轉，業力的束縛永無止境， 因此要捨棄愛慾，遠離慾望才能得到涅槃。 『像這樣，比丘觀察諸天退墮之後，厭惡遠離慾望之心，觀察風行天（Vayu-gamana-deva）無常的快樂，是業因緣所生，終究不離無常。乃至愛善業耗盡，從天界退還，如果有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，擅長在海上航行，成為偉大的導師，善於知道風的路徑，這是因為還有剩餘的業力。 『再者，比丘知道業的果報，觀察迦留足天（Kālarājapāda-deva）第六住處。他以聽聞的智慧見到：迦留天第六地處名為散華歡喜（Vikīrṇa-puṣpa-nandana）。以什麼樣的業力而生於彼天？他以聽聞的智慧見到：持戒的人內心清凈。
【English Translation】 English version: Great suffering. When karma is exhausted, they harbor worry and fear, abandoning the heavenly nymphs, The great suffering upon falling from the heavens is beyond comparison. When good karma is about to end, like a lamp flame about to extinguish, Not knowing where to go, great suffering arises in the heart. Burned by the poison of love, sorrow and grief destroy their own hearts, Voice and body movements change, fearing the loss of their heavenly form. Such are the many pleasures, love and desire are the greatest deception, Because they cannot be abandoned, great suffering increases. When about to fall from the heavens, great suffering arises in the heart, The various poisonous sufferings of hell are not even one-sixteenth as severe as the suffering of falling from heaven. All the wheels of flame are created by the power of love, The chains of love bind sentient beings, leading them to various dangerous and evil paths. The suffering of the gods when they fall, the suffering of abandoning life in the human realm, Observe birth and death as fire, and having seen it, abandon all desires. If a person acts indulgently, that person will not attain liberation, Deluded by indulgence and ignorance, they are very far from Nirvana. One should abandon indulgence, indulgence is a great enemy, Because of indulgence in the heavens, they fall into hell. The three realms revolve like a wheel, the bonds of karma are endless, Therefore, abandon love and desire, and by abandoning desire, attain Nirvana.』 『Thus, when a Bhikshu observes the gods falling, he develops aversion and detachment from desire, observing the impermanent pleasures of the Vayu-gamana-deva (Wind-traveling gods), born from karmic causes, and ultimately not separate from impermanence. Until the good karma of love is exhausted, they retreat from the heavens, and if there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be able to receive a human body, be skilled in navigating the sea, become a great guide, and be knowledgeable about wind paths, because of the remaining karma. 『Furthermore, a Bhikshu knows the retribution of karma, observing the sixth abode of the Kālarājapāda-deva (Black-footed King God). He sees with his wisdom of hearing: the sixth abode of the Kālarājapāda gods is named Vikīrṇa-puṣpa-nandana (Scattered Flower Joy). By what kind of karma are they born in that heaven? He sees with his wisdom of hearing: the minds of those who uphold the precepts are pure.』
信，正身口意，僧說戒時施諸澡瓶，或行道路或於曠野，盛滿凈水施人澡瓶。是人命終生散花歡喜天，種種音樂遊戲音聲，與眾天女遊戲眾寶毗琉璃須彌山側，香風所熏，種種香鬘瓔珞其身，流泉浴池以為莊嚴，天子天女互相娛樂受無量樂。于無量時，入流泉林，于彼林中受天快樂。毗琉璃樹，真金為葉、真金為樹、毗琉璃葉。入此林中常懷喜悅，身出光明，飲天甘露，善業因緣。閻浮提中上味蜜酒，比天所飲，苦如葶藶。色味具足，其香普熏滿一由旬。一切眾鳥身真金色，飲眾香水，心懷悅樂出妙音聲遍滿林中。多有眾蜂遊戲其中。一切香味從樹流出，或有金色、有琉璃色、有車𤦲色、赤真珠色、有如綠色，從樹流出，以為香河，名歡喜流，廣二由旬。天子天女遊戲兩岸，歡娛受樂。天子天女飲已喜悅，歌舞戲笑。金色蓮華，琉璃為莖。遊戲歌頌，乘眾寶殿，入大池中八功德水，遊戲受樂，互相澆漬，其池名曰阿棲之迦，清凈嚴飾，殊妙無比。如是天眾受天快樂，乃至愛善業盡，從天命終，不墮三惡，得受人身，生豐樂國，常無飢渴，生大富家，不值饑世，眾人所愛，以餘業故。
「複次，比丘知業果報，觀迦留足天第七住處。彼以聞慧見：迦留足天第七地處名曰普觀。以何等業生於彼處？彼以聞慧知：持戒
【現代漢語翻譯】 現代漢語譯本 信，端正身、口、意三業，在僧人說戒時佈施澡瓶，或者在道路上、曠野中，盛滿乾淨的水佈施澡瓶給人使用。這樣的人命終后，會往生到散花歡喜天，享受種種音樂和遊戲的聲音，與眾多天女在眾寶裝飾的毗琉璃（一種寶石）須彌山旁嬉戲，被香風薰染，身上佩戴各種香花和瓔珞，以流泉和浴池作為裝飾，天子和天女互相娛樂，享受無量的快樂。在無量的時間裡，進入流泉林，在那片林中享受天上的快樂。那裡有毗琉璃樹，或者真金為葉，或者真金為樹，毗琉璃為葉。進入這片林中，常常心懷喜悅，身體發出光明，飲用天上的甘露，這是善業的因緣。人間閻浮提（我們所居住的這個世界）中最好的蜜酒，與天上所飲的相比，苦得像葶藶（一種草藥）。天上的甘露色味俱全，它的香氣普遍散發，充滿一由旬（古代印度長度單位）。所有的鳥身都是真金色，飲用各種香水，心中充滿喜悅，發出美妙的聲音，遍滿林中。有很多蜜蜂在其中嬉戲。一切香味從樹中流出，有的呈金色，有的呈琉璃色，有的呈車𤦲色（一種寶石的顏色），有的呈赤真珠色，有的呈綠色，從樹中流出，形成香河，名叫歡喜流，寬二由旬。天子和天女在兩岸嬉戲，歡快地享受快樂。天子和天女飲用後感到喜悅，歌舞戲笑。金色的蓮花，琉璃為莖。他們遊戲歌頌，乘坐各種寶殿，進入大池中，享受八功德水，互相潑灑，那池的名字叫做阿棲之迦，清凈嚴飾，殊妙無比。像這樣的天眾享受天上的快樂，直到愛善業耗盡，從天上命終，不會墮入三惡道，能夠獲得人身，出生在豐樂的國家，常常沒有飢餓和乾渴，出生在大富人家，不會遇到饑荒的時代，被眾人所愛，這是因為還有剩餘的善業。 『再次，比丘通過了解業的果報，觀察迦留足天（一種天人）的第七住處。他通過聽聞和智慧看到：迦留足天的第七處地方名叫普觀。他們是因為什麼樣的業而生到那個地方的呢？他通過聽聞和智慧知道：是因為持戒（遵守戒律）。』
【English Translation】 English version Belief, rectifying body, speech, and mind, offering bathing vessels when monks preach the precepts, or on roads or in wildernesses, filling clean water and offering bathing vessels to people. Such a person, upon death, will be reborn in the Scattered Flowers Joyful Heaven, enjoying various music and game sounds, playing with numerous heavenly women beside the jeweled Vaidurya (a type of gemstone) Mount Sumeru, perfumed by fragrant winds, adorned with various fragrant garlands and necklaces, with flowing springs and bathing pools as embellishments. The heavenly sons and heavenly daughters entertain each other, enjoying immeasurable bliss. For immeasurable time, they enter the Flowing Spring Forest, enjoying heavenly pleasures in that forest. There are Vaidurya trees, or trees with leaves of pure gold, or trees of pure gold with Vaidurya leaves. Entering this forest, they are always filled with joy, their bodies emitting light, drinking heavenly nectar, due to the cause of good karma. The finest honey wine in Jambudvipa (the world we live in), compared to what is drunk in heaven, is as bitter as pepperwort. The heavenly nectar is complete in color and taste, its fragrance pervading a full Yojana (an ancient Indian unit of length). All the birds have bodies of pure gold, drinking various fragrant waters, their hearts filled with joy, emitting wonderful sounds that fill the forest. Many bees play within it. All fragrances flow from the trees, some golden, some Vaidurya-colored, some agate-colored, some red pearl-colored, some green, flowing from the trees, forming a fragrant river, named the Joyful Flow, two Yojanas wide. Heavenly sons and heavenly daughters play on both banks, joyfully enjoying pleasure. Having drunk, the heavenly sons and heavenly daughters rejoice, singing, dancing, and laughing. Golden lotuses, with Vaidurya stems. They play and sing praises, riding in various jeweled palaces, entering the great pool of water with eight qualities of merit, playing and enjoying pleasure, splashing each other. The pool is named Akshika, pure and adorned, incomparably wonderful. Such heavenly beings enjoy heavenly bliss, until their karma of loving goodness is exhausted, and upon death from heaven, they do not fall into the three evil realms, but are able to receive a human body, born in a prosperous country, always without hunger or thirst, born into a wealthy family, not encountering times of famine, loved by all, due to remaining karma. 『Furthermore, a Bhikshu (a Buddhist monk) knowing the results of karma, observes the seventh dwelling place of the Kalmashapada Devas (a type of celestial being). He sees with wisdom gained from hearing: the seventh place of the Kalmashapada Devas is called Universal View. By what kind of karma are they born in that place? He knows with wisdom gained from hearing: it is by upholding the precepts (observing moral rules).』
人修行善業，以善熏心，于破戒病人不求恩惠，悲心施安，心不疲厭供養病人。是人命終生普觀天，受五欲樂。天鬘莊嚴，心意悅樂，一一遊觀，如意遊行，與諸天女而自圍繞，威德明耀猶如日光，一切天眾恭敬尊重。游于須彌寶山之中，著眾天衣，眾寶莊嚴，隨念遊戲行於林中，眾蓮華池、山峪河泉，受自業報。如是遊戲天園林中，真金欄楯，多有眾鳥以為嚴飾，風吹鈴網出衆妙音，其林名曰普現莊嚴，威德光明勝百千日。須彌留山有七山峰圍繞此林。何等為七？一名高山；二名合山；三名雨落；四名龍聲；五名愛光；六名雨寶；七名星鬘。圍繞彼林，以眾寶鈴莊嚴眾樹，諸天女等，天鬘莊嚴，遊戲林中，身百千光晃耀明照。天子見已，五欲縱逸，以金蓮華，共相娛樂歌舞戲笑，妙音愛色香味觸法，不知厭足。如是三十六火之所圍繞，如火燒然皆無厭足。
「比丘見已，而說頌曰：
「『愛火所圍繞， 遍於天世間， 欲燒不自在， 為欲癡所使。 如火益乾薪， 增長火熾然， 如是受樂者， 愛火轉增長。 薪火雖熾然， 人皆能捨離； 愛火燒世間， 纏綿不可舍。 若人渡愛河， 思覺惡蟲畏， 得至寂滅處， 遠離愛慾故。 若人脫愛網，
【現代漢語翻譯】 現代漢語譯本： 人修行善業，以善念熏習內心，對於破戒生病的病人不求回報，以慈悲心給予安樂，不厭倦地供養病人。這樣的人命終之後，會往生到普觀天（Pu Guan Tian，一種天界），享受五種感官的快樂。他們以天界的鮮花裝飾，內心喜悅，自由自在地遊覽各處，隨心所欲，被眾多的天女圍繞，威德光明如同日光一般耀眼，一切天眾都恭敬尊重他們。他們在須彌寶山（Sumeru Treasure Mountain）中游玩，身穿各種天衣，以各種珍寶裝飾，隨心所念地在林中游玩，享受眾多的蓮花池、山谷河流和泉水，承受自己善業的果報。像這樣在天界的園林中嬉戲，園林中有真金做成的欄桿，用眾多的鳥類作為裝飾，風吹動鈴鐺和羅網，發出各種美妙的聲音，這個園林的名字叫做普現莊嚴（Pu Xian Zhuang Yan），其威德光明勝過百千個太陽。須彌留山（Sumeru Liu Mountain）有七座山峰圍繞著這個園林。這七座山峰是哪些呢？第一座叫做高山（Gao Shan）；第二座叫做合山（He Shan）；第三座叫做雨落（Yu Luo）；第四座叫做龍聲（Long Sheng）；第五座叫做愛光（Ai Guang）；第六座叫做雨寶（Yu Bao）；第七座叫做星鬘（Xing Man）。這些山峰圍繞著那個園林，用眾多的寶鈴裝飾著樹木，諸位天女等，以天界的鮮花裝飾，在林中嬉戲，身上散發出百千道光芒，照耀四方。天子們看到這些景象，放縱於五欲之中，用金蓮花互相娛樂，歌舞戲笑，沉迷於美妙的聲音、美麗的顏色、香氣、味道、觸感和事物，不知滿足。就像這樣被三十六種慾望之火所圍繞，如同被火焰燃燒一樣，始終沒有厭足。 「比丘（Bhiksu，佛教出家人）見此情景，於是說了這首偈頌： 『被愛慾之火所圍繞，遍佈于天界和人間，慾望燃燒使人不得自在，被慾望和癡迷所驅使。 如同火焰新增乾燥的柴火，增長火焰使其更加熾烈，像這樣享受快樂的人，愛慾之火會更加增長。 柴火燃燒的火焰，人們尚且能夠捨棄；愛慾之火燃燒世間，卻纏綿難捨。 如果有人渡過愛慾之河，會感到思慮和覺知的惡蟲的可怕，最終到達寂滅的境地，遠離愛慾的緣故。 如果有人脫離愛慾的羅網，』
【English Translation】 English version: A person cultivates good deeds, and with goodness, they purify their mind. Towards sick and morally broken patients, they seek no reward, but compassionately offer them peace and tirelessly care for them. When this person dies, they are reborn in Puguantian (Pu Guan Tian, a heaven), enjoying the pleasures of the five senses. Adorned with celestial garlands, their hearts are filled with joy, and they freely roam everywhere as they wish, surrounded by celestial maidens. Their majestic virtue shines like the sun, and all the celestial beings respectfully honor them. They wander in Sumeru Treasure Mountain (Sumeru Treasure Mountain), wearing celestial garments and adorned with various treasures, freely playing in the forests as they please, enjoying the numerous lotus ponds, valleys, rivers, and springs, reaping the rewards of their good karma. They frolic in the celestial gardens, which have railings made of pure gold and are decorated with numerous birds. The wind blows through the bells and nets, producing various wonderful sounds. This garden is called Puxianzhuangyan (Pu Xian Zhuang Yan), and its majestic virtue and light surpass hundreds of thousands of suns. Sumeru Liu Mountain (Sumeru Liu Mountain) has seven peaks surrounding this garden. What are these seven peaks? The first is called Gaoshan (Gao Shan); the second is called Heshan (He Shan); the third is called Yuluo (Yu Luo); the fourth is called Longsheng (Long Sheng); the fifth is called Aiguang (Ai Guang); the sixth is called Yubao (Yu Bao); and the seventh is called Xingman (Xing Man). These peaks surround the garden, and the trees are adorned with numerous precious bells. The celestial maidens, adorned with celestial garlands, play in the forest, their bodies emitting hundreds of thousands of rays of light, illuminating all directions. The celestial beings, seeing these scenes, indulge in the five desires, entertaining each other with golden lotus flowers, singing, dancing, and laughing, indulging in beautiful sounds, beautiful colors, fragrances, tastes, tactile sensations, and things, never satisfied. They are surrounded by the thirty-six fires of desire, burning like flames, never finding contentment. 『Having seen this, the Bhiksu (Bhiksu, a Buddhist monastic) spoke this verse: 『Encircled by the fire of desire, pervading the heavens and the human world, the burning of desire makes one unfree, driven by desire and delusion. Like adding dry firewood to a flame, increasing the fire and making it more intense, so too, those who indulge in pleasure, the fire of desire grows ever stronger. Though a fire of firewood burns fiercely, people can still abandon it; but the fire of desire burns the world, clinging and difficult to relinquish. If one crosses the river of desire, one will feel the fear of the evil insects of thought and awareness, finally reaching the state of Nirvana, because of being far away from the desire. If one escapes the net of desire,』
遠離於欲瞋； 智人度煩惱， 永離諸憂患。 若佈施持戒， 心常念于天， 斯人污凈戒， 猶如雜毒水。 愛誑諸眾生， 過於億千劫， 愚者不能捨， 為貪之所使。 眾生愛所誑， 猶依止於愛， 如人負重擔， 而飲熱鹹水。 飲已尋復渴， 須臾無暫息， 愚人不善思， 唐勞自焦苦， 是故應離愛， 愛心難調伏， 愛使諸眾生， 不得脫生死。 無上第一樂， 禪樂遊觀處， 是樂為最勝， 能視涅槃城。 成就勝樂因， 則受天樂報， 愛網之所縛， 還受地獄苦。 愛初后非善， 常受眾苦惱， 愛為眾惡本， 正法導師說。』
「如是比丘觀天世間，欲河洄澓之所漂沒，退沒死苦，具觀察已，心生厭離。如是普觀天所住地，受天快樂，乃至愛善業盡，從天還退，不墮地獄、餓鬼、畜生。若生人中，大富饒財，妻子奴婢、僮僕賈客，眷屬和合，以餘業故。
「複次，比丘知業果報，觀迦留足天第八住處。彼以聞慧見：迦留足天第八地處名常歡喜。以何業故生於彼處？即以聞慧知：此眾生以凈信心，見犯法者應受死苦，繫在牢獄，以財贖命令其得脫，不為財利，為益眾
【現代漢語翻譯】 現代漢語譯本 遠離慾望和嗔恨； 有智慧的人超越煩惱，永遠脫離各種憂愁和苦難。 如果有人佈施、持戒，心中常常想著天神， 這樣的人玷污清凈的戒律，就像摻雜毒藥的水一樣。 愛慾欺騙眾生，超過億萬劫的時間， 愚笨的人不能捨棄愛慾，被貪愛所驅使。 眾生被愛慾所欺騙，仍然依賴於愛慾， 就像一個人揹負重擔，卻飲用又熱又鹹的水。 喝了之後立刻又感到口渴，片刻都無法停止， 愚笨的人不善於思考，白白地勞累自己，焦躁痛苦。 因此應該遠離愛慾，愛心難以調伏， 愛慾使眾生無法脫離生死輪迴。 無上第一的快樂，是禪定的快樂和遊觀之處， 這種快樂最為殊勝，能夠看到涅槃之城。 成就殊勝快樂的原因，就能得到天界的快樂果報， 被愛慾之網所束縛，反而會遭受地獄的痛苦。 愛慾開始和結果都不好，常常遭受各種痛苦和煩惱， 愛慾是各種罪惡的根源，這是正法導師所說的。
『像這樣，比丘觀察天界世間，被慾望之河流所淹沒，退失、死亡和痛苦，仔細觀察之後，心中產生厭惡和遠離。像這樣普遍地觀察天人所居住的地方，享受天界的快樂，乃至愛慾和善業耗盡，從天界退下來，不會墮入地獄、餓鬼、畜生道。如果轉生到人間，會非常富有，擁有妻子、奴婢、僕人、商人，眷屬和睦，這是因為剩餘的業力所致。
『此外，比丘瞭解業的果報，觀察迦留足天（Kālarājapāda-deva，天神名）第八住處。他通過聽聞的智慧看到：迦留足天第八處地方名為常歡喜。因為什麼業而生到那個地方呢？通過聽聞的智慧得知：這個眾生以清凈的信心，看到觸犯法律的人應該受到死亡的痛苦，被關在牢獄中，用錢財贖回他們的性命，讓他們得以脫身，不是爲了錢財利益，而是爲了利益他們。
【English Translation】 English version To be far away from desire and hatred; The wise transcend afflictions, forever free from all sorrows and sufferings. If one practices generosity and upholds precepts, constantly thinking of the heavens, Such a person defiles pure precepts, like water mixed with poison. Desire deceives sentient beings, for more than billions of kalpas, The foolish cannot relinquish it, being driven by greed. Sentient beings are deceived by desire, still relying on desire, Like a person carrying a heavy burden, yet drinking hot, salty water. Having drunk it, they immediately feel thirsty again, without a moment's rest, The foolish do not think wisely, vainly toiling and tormenting themselves. Therefore, one should abandon desire, for the mind of desire is difficult to tame, Desire causes sentient beings to be unable to escape the cycle of birth and death. The supreme and foremost bliss is the bliss of meditation and places of contemplation, This bliss is the most excellent, capable of seeing the city of Nirvana (Nirvāṇa, a state of perfect peace). Accomplishing the cause of supreme bliss, one receives the reward of heavenly bliss, Bound by the net of desire, one instead suffers the pain of hell. Desire is not good in the beginning or the end, constantly suffering various pains and afflictions, Desire is the root of all evils, as taught by the guide of the true Dharma.』
『Thus, a Bhiksu (Buddhist monk) observes the heavenly realms, submerged by the river of desire, falling back, death, and suffering. Having observed thoroughly, he generates aversion and detachment in his mind. Thus, he universally observes the places where the Devas (gods) reside, enjoying heavenly bliss, until the exhaustion of desire and virtuous karma, retreating from the heavens, not falling into hell, the realm of hungry ghosts, or the animal realm. If reborn among humans, he will be very wealthy, possessing wives, slaves, servants, merchants, and harmonious family members, due to the remaining karma.
『Furthermore, a Bhiksu understands the retribution of karma, observing the eighth abode of Kālarājapāda-deva (Kālarājapāda-deva, name of a god). Through the wisdom of hearing, he sees: the eighth place of Kālarājapāda-deva is named Constant Joy. What karma caused him to be born in that place? Through the wisdom of hearing, he knows: this sentient being, with pure faith, saw those who violated the law and should suffer the pain of death, imprisoned in jail, redeemed their lives with wealth, allowing them to escape, not for the sake of wealth, but for their benefit.
生，慈悲心故，不求報恩。是人命終得生天上——常自歡喜，悅樂百倍勝於余天，以業勝故。無量天女歌舞戲笑以為娛樂，遊戲山峪，金毗琉璃柔濡觸樂河池流泉，于園林中受天快樂。所受之樂百千萬分，轉輪王樂不及其一。何以故？與諸天眾同業生故，身無骨肉亦無垢污。于須彌山側，眾寶蓮華、天鬘天衣莊嚴其身；若上金峰，身則金色；升琉璃峰，身琉璃色；如入池水，身皆同色。上琉璃峰，其身光色如第二日，琉璃力故；若升銀峰，身色如雪，如拘物頭華，一切身份端正莊嚴。天女圍繞，作眾伎樂，遊戲園林受天快樂。如是遊戲，遙見園林眾樹具足，名天戲林，乘閻浮檀金殿入天戲林，其林柔濡，眾鳥音聲和合美妙。
「天子入已，鳥名天音，天同業生，天善業故，即說頌曰：
「『若有人能作， 愛樂之善業， 彼人業果報， 成就極端嚴。 既得受天樂， 若不行放逸， 從樂至樂處， 后必至涅槃。 一切樂無常， 要必終歸盡， 莫受此天樂， 以為自娛樂。 此天樂無常， 壽盡必退沒， 既知此法已， 當求涅槃道。 一切法皆盡， 高者亦當墮， 和合必有離， 有命皆歸死。 三界諸眾生， 現在及未來， 生
【現代漢語翻譯】 現代漢語譯本 因為（此人）具有慈悲心，不求回報，所以此人命終后得生天上——常常感到歡喜，快樂的程度比其他天人勝過百倍，這是因為他所造的善業殊勝的緣故。無數的天女歌舞嬉戲，以此為樂，在山谷中游戲，享受金、毗琉璃（Vairocana，一種寶石）般柔軟舒適的觸感，在流淌著泉水的河池邊，在園林中享受天上的快樂。所享受的快樂，即使是轉輪王（Cakravartin，統治世界的理想君主）的快樂也比不上其中的百千萬分之一。為什麼呢？因為他與諸天眾有共同的善業，所以能一同出生，身體沒有骨肉，也沒有污垢。在須彌山（Sumeru，佛教宇宙論中的聖山）側，以眾寶蓮華、天上的花鬘和天衣來莊嚴自身；如果登上金峰，身體就呈現金色；登上琉璃峰，身體就呈現琉璃色；如果進入池水，身體就與池水同色。登上琉璃峰，他的身光顏色就像第二輪太陽，這是琉璃寶珠的力量所致；如果登上銀峰，身體的顏色就像雪一樣潔白，像拘物頭華（Kumuda，白色睡蓮），一切身份都端正莊嚴。天女圍繞著他，演奏各種樂器，在園林中游戲，享受天上的快樂。這樣遊戲時，遙遠地看見園林中各種樹木都具備，名叫天戲林，於是乘坐閻浮檀金（Jambudvipa gold，一種純金）的宮殿進入天戲林，那裡的土地柔軟舒適，各種鳥的鳴叫聲和諧美妙。 天子進入天戲林后，有一種鳥名叫天音，因為天子與天同業而生，又因為天子有善業的緣故，就說了以下這首偈頌： 『如果有人能夠做，愛樂善業的事情， 這個人所得到的業果報應，成就到極其端正莊嚴的程度。 既然已經得到享受天上的快樂，如果不放縱自己， 從一個快樂的地方到另一個快樂的地方，最終必定能夠到達涅槃（Nirvana，解脫）的境界。 一切快樂都是無常的，最終必定會終結消逝， 不要把這天上的快樂，當作是自己的娛樂。 這天上的快樂是無常的，壽命終盡時必定會退沒， 既然已經知道了這個道理，就應當尋求涅槃之道。 一切法都會消盡，高位的人也終將墮落， 和合的事物必定會有分離，有生命的東西最終都會死亡。 三界（Three Realms，欲界、色界、無色界）中的一切眾生，無論是現在還是未來，
【English Translation】 English version Because of (this person's) compassionate heart and not seeking repayment, this person is reborn in the heavens after death—constantly rejoicing, with happiness a hundred times greater than other devas (devas, deities), because of the superiority of the good karma he has created. Countless apsaras (apsaras, celestial nymphs) sing, dance, and play, taking this as their pleasure, playing in the valleys, enjoying the soft and comfortable touch like gold and Vairocana (Vairocana, a type of gemstone), by the river pools with flowing springs, and enjoying heavenly bliss in the gardens. The happiness enjoyed is such that even the happiness of a Cakravartin (Cakravartin, the ideal monarch who rules the world) cannot compare to one hundred thousandth of it. Why? Because he shares the same good karma with the devas, so they are born together, their bodies without flesh and bones, and without defilement. On the side of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), they adorn themselves with jeweled lotuses, heavenly garlands, and heavenly garments; if they ascend the golden peak, their bodies appear golden; if they ascend the lapis lazuli peak, their bodies appear lapis lazuli-colored; if they enter the pool, their bodies are the same color as the water. Ascending the lapis lazuli peak, the light and color of his body are like a second sun, due to the power of the lapis lazuli jewel; if he ascends the silver peak, the color of his body is as white as snow, like a Kumuda (Kumuda, white water lily) flower, all parts of his body are upright and adorned. Apsaras surround him, playing various musical instruments, playing in the gardens, and enjoying heavenly bliss. While playing in this way, they see from afar a garden with all kinds of trees, called the Deva Play Grove, and then ride in a palace of Jambudvipa gold (Jambudvipa gold, a type of pure gold) into the Deva Play Grove, where the ground is soft and comfortable, and the sounds of various birds are harmonious and beautiful. After the deva enters the Deva Play Grove, a bird named Deva Sound, because the deva is born with the same karma as the devas, and because the deva has good karma, speaks the following verse: 『If someone can do, the good deeds that are loved and cherished, The karmic reward that this person receives, achieves to an extremely upright and adorned degree. Since one has already obtained the enjoyment of heavenly bliss, if one does not indulge oneself, From one place of happiness to another place of happiness, one will eventually be able to reach the state of Nirvana (Nirvana, liberation). All happiness is impermanent, and will eventually come to an end, Do not take this heavenly bliss as your own entertainment. This heavenly bliss is impermanent, and will surely decline and disappear when life ends, Since you have already understood this principle, you should seek the path to Nirvana. All dharmas (dharmas, teachings or phenomena) will come to an end, and those in high positions will also fall, Things that are united will surely be separated, and all living things will eventually die. All sentient beings in the Three Realms (Three Realms, Desire Realm, Form Realm, Formless Realm), whether in the present or the future,
者必有死， 無有法常者。 譬如日出沒， 一切人皆見， 一切生亦然， 死法常現前。 如是知諸法， 一切皆生滅， 莫行放逸心， 放逸過毒害。 謹慎不放逸， 是處名甘露； 若行放逸者， 是名為死句。 若不放逸者， 常得不死處； 若行放逸者， 常趣于死路。 若人行放逸， 如毒亦如火， 行放逸眾生， 命終至苦處。 若人不放逸， 所至應敬禮， 能至寂滅處， 永離諸放逸。 一切樂皆盡， 愚者不覺知， 至於臨終時， 一切皆忘失。 若人自愛身， 應修行善業， 修行於法樂， 如佛之所說。 一切皆無常， 后則致大苦， 佛因實諦故， 為諸眾生說。』
「時天聞鳥說是偈已，心自思惟，其心醒了，念宿命果，少離放逸，知足光明，持其心意不貪五欲、不行放逸。不久心動，復著五欲，受五欲樂，乃至愛善業盡，從天還退。若無惡業，不墮地獄、餓鬼、畜生，得受人身，不遭王難，常受快樂，不值眾惡，以餘業故。
「複次，比丘知業果報，觀迦留足天第九住處。彼以聞慧見：迦留足天第九地處名曰香樂。眾生何業而生彼處？彼見聞知：若
【現代漢語翻譯】 現代漢語譯本 凡是存在的，終究會死亡，沒有什麼是永恒不變的。 就像太陽東昇西落，這是每個人都能看到的現象，一切生命也是如此，死亡的規律總是會顯現。 像這樣認識到諸法（dharma）的本質，一切都是生滅變化的，不要放縱自己的心，放縱的危害比毒藥還要大。 謹慎而不放縱，這樣的狀態被稱為甘露（amrita）；如果放縱自己，那就是走向死亡的道路。 如果不放縱，就能常處於不死之境；如果放縱自己，就會走向死亡之路。 如果一個人放縱自己，就像毒藥和火焰一樣，放縱的眾生，命終之後會墮入痛苦的地方。 如果不放縱，那麼無論走到哪裡都應該受到尊敬，因為他能到達寂滅（nirvana）的境界，永遠遠離各種放縱。 一切快樂都會消逝，愚蠢的人卻不明白這個道理，等到臨終的時候，一切都會被遺忘。 如果一個人珍愛自己的身體，就應該修行善業，修行佛法帶來的快樂，就像佛陀所說的那樣。 一切都是無常的，最終會導致巨大的痛苦，佛陀因為真實的諦理（satya），才為眾生宣說這些道理。
當時，天人聽到鳥說這些偈語后，內心開始思考，他的心清醒了，回憶起前世的因果，稍微遠離了放縱，知足於光明，保持心意不貪戀五欲（kama）、不放縱。不久之後，他的心又動搖了，又開始執著於五欲，享受五欲之樂，直到善業耗盡，從天上退墮。如果沒有惡業，就不會墮入地獄（naraka）、餓鬼（preta）、畜生（tiryak），能夠獲得人身，不遭遇王難，常受快樂，不遇到各種惡事，這是因為還有剩餘的善業。
再者，比丘（bhikshu）瞭解業果報應，觀察迦留足天（Kararapadika-deva）的第九處住所。他通過聞慧看到：迦留足天的第九處住所名為香樂（Gandharama）。眾生是因為什麼業而生到那個地方呢？他通過聽聞而知：如果...
【English Translation】 English version Those who exist must die; there is no law that is constant. Just as the sun rises and sets, which everyone can see, so it is with all life; the law of death is always present. Knowing the nature of all dharmas (dharmas), that everything arises and ceases, do not indulge your mind; indulgence is more harmful than poison. Being mindful and not indulging is called nectar (amrita); if one indulges, that is the path to death. If one does not indulge, one can always attain the state of immortality; if one indulges, one will always go down the road to death. If a person indulges, it is like poison and fire; indulging beings will fall into suffering after death. If one does not indulge, one should be respected wherever one goes, because one can reach the state of nirvana (nirvana), forever free from all indulgence. All pleasures will vanish, but fools do not realize this; when the end comes, everything will be forgotten. If a person cherishes their body, they should cultivate good deeds, cultivate the joy of the Dharma, as the Buddha said. Everything is impermanent, and will eventually lead to great suffering; the Buddha speaks these truths (satya) for the sake of all beings.
At that time, the deva (deva) heard the bird speak these verses, and began to think in his heart. His mind became clear, and he recalled the karmic consequences of his past lives. He distanced himself slightly from indulgence, was content with the light, and kept his mind from being greedy for the five desires (kama) and from indulging. Soon after, his mind wavered again, and he became attached to the five desires, enjoying the pleasures of the five desires, until his good karma was exhausted, and he fell from the heavens. If he had no bad karma, he would not fall into hell (naraka), the realm of hungry ghosts (preta), or the animal realm (tiryak), but would be able to obtain a human body, not encounter royal difficulties, always receive happiness, and not encounter various evils, because of the remaining good karma.
Furthermore, the bhikshu (bhikshu) understands the retribution of karma, and observes the ninth dwelling place of Kararapadika-deva (Kararapadika-deva). He sees through his wisdom of hearing that the ninth dwelling place of Kararapadika-deva is called Gandharama (Gandharama). What karma do beings have to be born in that place? He knows through hearing that if...
人持戒，信於三寶，佛法僧中大福田處施眾末香涂香，凈心供養，如法得物，以用佈施，作已思惟而生隨喜。是人命終生香樂天，受天快樂。身出光明，天五樂音，心常歡喜，經于多時受五欲樂不覺長遠，諸根耽樂，躁動貪著，無始流轉，不知厭足。遊戲園林，以眾花鬘自嚴其身，涂香末香，種種樹林，具足光明，河池流泉以為莊嚴。心著欲樂，不覺退沒。如是欲境，愛心所誑，受五欲樂，乃至業盡，從天還退。若有善業，不墮地獄、餓鬼、畜生，得受人身，生清涼國，不值荒壞刀兵饑饉，為一切人之所供養，以餘業故。
「複次，比丘知業果報，觀迦留足天第十住處。彼以聞慧見：迦留足天第十地處名曰均頭。以何等業生於彼處？若人持戒信心清凈，見有眾生得罪于王，被髮受戮，救令得脫。是人命終生均頭天，受五欲樂。三方天王所受欲樂，此天所受具足無減，具三天樂。欲樂欲明，欲樂相續，三天之樂隨念皆得，乃至天女五欲音樂受樂之具。乃至愛善業盡，從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，常離怖畏憂苦惱亂，無病安隱，端正妙色，人所愛念，大富饒財，隨劫增減，壽命長遠，以餘業故。
「複次，比丘知業果報，觀迦留吒足天十種地已，觀四天王天第三住處名常恣意，有
【現代漢語翻譯】 現代漢語譯本： 如果有人持守戒律，對三寶（佛、法、僧）具有信心，在佛法僧這殊勝的福田之處，以各種末香、涂香，以清凈心供養，如法獲得財物，並用以佈施，佈施完畢后思惟善行並生起隨喜之心。此人命終之後，將往生香樂天，享受天界的快樂。身體發出光明，天界奏響五種美妙的音樂，內心常常充滿歡喜，長時間享受五欲之樂而不覺得時間漫長，諸根沉溺於快樂，躁動不安，貪戀執著，在無始的輪迴中流轉，不知滿足。在園林中嬉戲遊樂，用各種花鬘裝飾自身，塗抹香料，各種樹林充滿光明，河流池塘泉水用以莊嚴點綴。內心執著于慾望之樂，不覺知衰退和墮落。像這樣被慾望境界和愛心所迷惑，享受五欲之樂，直到業報耗盡，從天界退墮。如果還有善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，出生在清涼的國度，不會遭遇戰亂、刀兵、饑荒，受到一切人的供養，這是因為還有剩餘的善業的緣故。 『再者，比丘瞭解業的果報，觀察迦留足天（Kalārava，意為悅耳之音）的第十處住所。他通過聽聞和智慧看到：迦留足天的第十處住所名為均頭（Kundala）。憑藉什麼樣的業力而生於彼處呢？如果有人持守戒律，信心清凈，看到有眾生觸犯了國王，被剃髮遭受刑戮，便設法營救使其脫離苦難。此人命終之後，將往生均頭天，享受五欲之樂。三方天王所享受的慾望之樂，此天所享受的完全具備而沒有減少，具備三天之樂。慾望之樂、慾望之明、慾望之樂相續不斷，三天之樂隨心念而得，乃至天女、五欲音樂以及享受快樂的器具，應有盡有。直到愛和善業耗盡，從天界退墮，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，常常遠離怖畏、憂愁、痛苦和煩惱，沒有疾病，安穩快樂，容貌端正美好，受人喜愛，大富大貴，財富隨著劫數的增減而變化，壽命長遠，這是因為還有剩餘的善業的緣故。 『再者，比丘瞭解業的果報，在觀察了迦留吒足天（Kalārava，意為悅耳之音）的十種住所之後，觀察四天王天（Cāturmahārājakāyikas，四大天王所居住的天界）的第三處住所，名為常恣意（Nityotkarsita），那裡有……』
【English Translation】 English version: 'If a person upholds the precepts, has faith in the Three Jewels (Buddha, Dharma, Sangha), and in the great field of merit that is the Buddha, Dharma, and Sangha, offers various powdered incense and fragrant ointments with a pure mind, obtains possessions lawfully, and uses them for giving, and after giving, reflects on the good deed and generates joy, that person, upon death, will be reborn in the Heaven of Fragrant Joy, enjoying heavenly bliss. Their body emits light, heavenly music of five kinds is played, their mind is always filled with joy, and they enjoy the pleasures of the five desires for a long time without feeling it is long. Their senses are immersed in pleasure, restless, greedy, and attached, transmigrating in beginningless cycles, never knowing satisfaction. They play and frolic in gardens, adorning themselves with various flower garlands, applying fragrant ointments and powdered incense. Various forests are full of light, and rivers, ponds, and springs are used for adornment. Their mind is attached to the pleasures of desire, unaware of decline and fall. Thus, deluded by the realm of desire and the mind of love, they enjoy the pleasures of the five desires until their karma is exhausted, and they fall from the heavens. If they have good karma remaining, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will obtain a human body, be born in a cool and peaceful country, and will not encounter war, weapons, or famine, and will be revered by all people, because of their remaining karma.' 'Furthermore, a Bhikshu, knowing the results of karma, observes the tenth dwelling place of the Kalārava Heaven (Kalārava, meaning 'sweet sound'). He sees through his wisdom of hearing that the tenth dwelling place of the Kalārava Heaven is called Kundala. By what kind of karma is one born in that place? If a person upholds the precepts, has pure faith, and sees a being who has offended the king, having their hair shaved and being subjected to execution, and rescues them, enabling them to escape suffering, that person, upon death, will be reborn in the Kundala Heaven, enjoying the pleasures of the five desires. The pleasures of desire enjoyed by the three directional heavenly kings are fully possessed by this heaven without diminution, possessing the bliss of three heavens. The pleasure of desire, the clarity of desire, the continuous pleasure of desire, the bliss of three heavens are obtained at will, even heavenly maidens, the music of the five desires, and the instruments for enjoying pleasure are all available. Until love and good karma are exhausted, they fall from the heavens. If they have remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will obtain a human body, always be free from fear, sorrow, suffering, and disturbance, be without illness, peaceful and secure, have a beautiful and pleasing appearance, be loved by people, be wealthy and prosperous, with wealth increasing or decreasing according to the kalpa, and have a long lifespan, because of their remaining karma.' 'Furthermore, a Bhikshu, knowing the results of karma, after observing the ten kinds of dwellings of the Kalārava Heaven (Kalārava, meaning 'sweet sound'), observes the third dwelling place of the Heaven of the Four Great Kings (Cāturmahārājakāyikas, the heaven where the Four Heavenly Kings reside), called Nityotkarsita, where there are...'
幾住地？彼以聞慧觀：恣意天有十種地。何等為十？一名歡喜岸；二名優缽色；三名分陀利；四名眾彩；五名質多羅；六名山頂；七名摩偷；八名欲境；九名清涼池；十名常遊戲。是名常恣意天十地住處，以何等業生於彼處？彼以聞慧見：此眾生凈心持戒，離於邪見，見人斫伐鬼神大樹，夜叉羅剎之所依止，其人擁護令不斫伐。此諸鬼神不惱害人，依樹受樂，無樹則苦；以此人故，鬼神得樂。是人命終生歡喜岸天，受天快樂。池名清涼，鵝鴨鴛鴦身皆金色以為莊嚴，出衆妙音，七寶蓮華以為嚴飾。金色林樹名曰金林，其蓮華池周匝圍繞，金寶林樹影現池中無量種色，其池妙好如帝釋池。若天帝釋從上而下，欲伐阿修羅，見其蓮華如日初出，如是蓮華無量百千以為莊嚴。帝釋見已，告諸天曰：『此清涼池，清凈莊嚴，甚為奇妙。』于如是等，功德華池，心常愛樂，喜岸天子與諸天女娛樂受樂，不可譬喻，自在遊戲。天女圍繞受第一樂，行食自在。于華池岸及行異處，身無疲極，心常悅樂，第一具足。歌舞戲笑，音常不絕，天女圍繞，念身心樂，清凈無垢，增長成就，受五欲樂，心無厭足。何以故？愛心如火，不知足故。如是天子游戲種種山河宮殿，池水蓮華七寶莊嚴，遊觀之處聞種種音，與眾天女遊戲諸林，歡娛受樂。
須彌山峰毗琉璃寶、白銀珊瑚、黃金之色光明照曜，自在遊行。光明如日，可愛如月，或有光色不可譬喻，以善業故得此妙身，受善業果。是天遊戲，受五欲樂，乃至愛善業盡，從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，端嚴殊妙，豐樂安隱，巨富多財，受第一樂，以餘業故。
「複次，比丘知業果報，觀常恣意天第二地處。彼以聞慧見：常恣意第二地處名優缽羅色。眾生何業生於彼處？彼以聞慧見：此眾生順法修行，持戒凈信，為欲供養佛法僧故，造優缽華池，供養三寶。是人命終生優缽羅色天，受天快樂。遊戲華池歡喜娛樂，歌舞戲笑受無量樂。一一園林，琉璃珊瑚真金莊嚴，其地柔濡。無量天女遊戲其中，受天快樂，隨念成就，無量山峪娛樂喜樂。以樂因故，受樂果報，五根所對皆悉快樂，身如琉璃優缽羅色。游諸華池優缽羅間，其華香氣滿百由旬，勝一切華，如王最勝。以因得果，如來所說。生天上已，愛彼華池，遊戲其中，受無量樂，六根所對，心常愛樂。乃至愛善業盡，從天命終，若有餘業，不墮地獄、餓鬼、畜生，得受人身，生大國土，多饒華果，具足天樂，巨富饒財，以餘業故。
「複次，比丘知業果報，彼以聞慧見：常恣意天第三住處名分陀利。眾生何業而生彼處？彼
【現代漢語翻譯】 現代漢語譯本：須彌山峰（Mount Sumeru的頂峰）由毗琉璃寶（vaidurya jewel）、白銀、珊瑚、黃金之色光明照耀，非常自在。光明如太陽般耀眼，可愛如月亮般柔和，或者還有一些光色無法用語言來比喻，他們因為過去所做的善業而得到這種美妙的身體，享受善業帶來的果報。這些天人在那裡遊戲，享受五欲之樂，直到他們所積累的善業耗盡，從天界命終。如果還有剩餘的善業，他們就不會墮入地獄、餓鬼、畜生道，而是能夠再次獲得人身，相貌端莊美麗，生活富足安穩，擁有巨大的財富，享受最美好的快樂，這都是因為他們之前所積累的善業。
『再者，比丘通過了解業的果報，觀察常恣意天（the Heaven of Constant Indulgence）的第二處住所。他通過聽聞和智慧看到：常恣意天的第二處住所名為優缽羅色（Utpala-colored）。眾生是做了什麼樣的業才能生到那個地方呢？他通過聽聞和智慧看到：這些眾生遵循佛法修行，持守戒律，具有清凈的信心，爲了供養佛、法、僧三寶，建造優缽羅華池（utpala flower pond），以此來供養三寶。這些人命終之後，便能往生到優缽羅色天，享受天界的快樂。他們在華池中嬉戲玩耍，歡喜娛樂，唱歌跳舞，享受無量的快樂。每一個園林都用琉璃、珊瑚、真金來裝飾，地面柔軟舒適。無數的天女在其中嬉戲玩耍，享受天界的快樂，他們所想的一切都能如願成就，在無量的山谷中娛樂嬉戲，享受快樂。因為他們種下了快樂的因，所以才能得到快樂的果報，五根所接觸到的一切都是快樂的，他們的身體如同琉璃般呈現出優缽羅的顏色。他們在優缽羅華池中游玩，華朵的香氣瀰漫百由旬（yojana，古印度長度單位），勝過一切花朵，如同花中之王般最為殊勝。這是如來所說的以因得果的道理。往生到天上之後，他們喜愛那裡的華池，在其中嬉戲玩耍，享受無量的快樂，六根所接觸到的一切都讓他們感到喜愛和快樂。直到他們所積累的善業耗盡，從天界命終。如果還有剩餘的善業，他們就不會墮入地獄、餓鬼、畜生道，而是能夠再次獲得人身，出生在富饒的大國，那裡有許多的花果，具備天界的快樂，擁有巨大的財富，這都是因為他們之前所積累的善業。
『再者，比丘通過了解業的果報，他通過聽聞和智慧看到：常恣意天的第三處住所名為分陀利（Pundarika）。眾生是做了什麼樣的業才能生到那個地方呢？』
【English Translation】 English version: The peaks of Mount Sumeru are illuminated by the light of vaidurya jewels, silver, coral, and gold, radiating freely. The light is as dazzling as the sun, as lovely as the moon, and some lights are beyond comparison. They attain this wondrous body and receive the fruits of good karma due to their virtuous deeds. These devas play and enjoy the pleasures of the five senses until their accumulated good karma is exhausted, and they pass away from the heavens. If any good karma remains, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be reborn as humans, with dignified and beautiful appearances, living in abundance and peace, possessing great wealth, and enjoying the greatest happiness, all due to their remaining karma.
『Furthermore, a bhikshu, knowing the results of karma, observes the second abode of the Heaven of Constant Indulgence. Through his wisdom of hearing, he sees that the second abode of the Heaven of Constant Indulgence is named Utpala-colored. What karma do beings perform to be born in that place? Through his wisdom of hearing, he sees that these beings cultivate in accordance with the Dharma, uphold the precepts, possess pure faith, and build Utpala flower ponds to offer to the Triple Gem (Buddha, Dharma, Sangha). When these people die, they are reborn in the Utpala-colored Heaven, enjoying heavenly bliss. They play and frolic in the flower ponds, rejoicing and entertaining themselves, singing, dancing, and laughing, experiencing immeasurable joy. Each garden is adorned with vaidurya, coral, and genuine gold, and the ground is soft and comfortable. Countless heavenly maidens play within them, enjoying heavenly bliss, and whatever they desire is fulfilled. They entertain themselves and rejoice in immeasurable valleys, enjoying happiness. Because they planted the cause of happiness, they receive the fruit of happiness. Everything their five senses encounter is delightful, and their bodies are like vaidurya, the color of utpala. They wander among the utpala flowers in the flower ponds, and the fragrance of the flowers fills a hundred yojanas, surpassing all other flowers, like the king of flowers, the most supreme. This is the principle of cause and effect as spoken by the Tathagata. Having been born in the heavens, they love the flower ponds there, playing within them and enjoying immeasurable joy. Everything their six senses encounter brings them love and joy. Until their accumulated good karma is exhausted, they pass away from the heavens. If any karma remains, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be reborn as humans, born in a prosperous country, abundant with flowers and fruits, possessing heavenly bliss, and possessing great wealth, all due to their remaining karma.』
『Furthermore, a bhikshu, knowing the results of karma, through his wisdom of hearing, sees that the third abode of the Heaven of Constant Indulgence is named Pundarika. What karma do beings perform to be born in that place?』
以聞慧見：此眾生凈身口意，為佛法僧造蓮花池，供養三寶。是人命終生分陀利天，善業成就，受天快樂。種種眾寶莊嚴其身，光明晃曜，諸天所愛，華鬘莊嚴。多諸天女以為圍繞，金剛青摩尼寶、車𤦲眾寶莊嚴娛樂，自在受樂。乃至愛善業盡，從天命終，若有餘業，不墮地獄、餓鬼、畜生，得受人身，所生國土多有陂澤，大富饒財受第一樂，父母兄弟、妻子眷屬之所愛念，以餘業故。
「複次，比丘知業果報，觀常恣意天第四住處。彼以聞慧見：常恣意天第四地處名曰彩地。眾生何業生於彼處？即以聞慧見：此眾生心有凈信，為比丘僧染治袈裟，若畢缽羅、若赤若黃、若紫若紺、若栴檀、若青若綠、若黑若碧，以此眾色為出家人染治法服。是人命終生彩地天，受天快樂。眾綵衣鬘以為莊嚴，其身常出種種光明以照其地，一切皆赤，如赤寶華所出光明，其地光明亦復如是。及餘種種青黃雜寶莊嚴其地，一切彩色衣服莊嚴亦復如是莊嚴其身。遊戲林中，常受快樂無以為比，無量殊勝功德具足，受種種樂。善業所得，種種園林宮殿樓觀，與眾天女，眾寶莊嚴，遊戲園觀，隨至彩地皆與同色。一一林樹、一一山峰、一一華池、一一河水、一一流泉遊戲受樂，種種伎樂歌舞戲笑。與眾天女共相愛戀，六慾自娛，食須陀味
【現代漢語翻譯】 現代漢語譯本：以聞慧觀察：此眾生清凈身口意，為佛法僧建造蓮花池，供養三寶（佛、法、僧），此人命終后將往生分陀利天（一種天界），善業圓滿成就，享受天界快樂。各種珍寶莊嚴其身，光明閃耀，為諸天所愛，以華鬘（花環）莊嚴。眾多天女圍繞，以金剛、青摩尼寶、車𤦲等各種珍寶莊嚴，娛樂自在，享受快樂。乃至善業耗盡，從天界命終，若有剩餘善業，不會墮入地獄、餓鬼、畜生道，能夠獲得人身，所出生的國土多有湖泊沼澤，非常富有，享受第一等的快樂，父母兄弟、妻子眷屬都愛念他，這是因為剩餘善業的緣故。
『再者，比丘通過智慧瞭解業的果報，觀察常恣意天（一種天界）的第四處住所。他通過聞慧觀察到：常恣意天的第四處住所名為彩地。眾生因為什麼業而生於彼處呢？他通過聞慧觀察到：此眾生心中有清凈的信心，為比丘僧眾染治袈裟（僧侶的法衣），無論是畢缽羅色、紅色、黃色、紫色、紺色、栴檀色、青色、綠色、黑色還是碧色，用這些顏色為出家人染治法服。此人命終后將往生彩地天，享受天界快樂。各種彩色的衣裳和花鬘作為莊嚴，其身體常常發出各種光明照耀其地，一切都是紅色，如同赤寶華所發出的光明，其地的光明也像這樣。以及其他各種青色、黃色等雜色珍寶莊嚴其地，一切彩色衣服的莊嚴也像這樣莊嚴其身。在林中游戲，常常享受快樂，沒有可以相比的，無量殊勝的功德具足，享受各種快樂。善業所得的各種園林宮殿樓閣，與眾多天女，用各種珍寶莊嚴，在園林中游戲觀賞，無論到達彩地的哪裡都與該地顏色相同。每一棵林木、每一座山峰、每一個華池、每一條河流、每一處流泉，都用來遊戲享受快樂，有各種伎樂歌舞戲笑。與眾多天女互相愛戀，享受六慾之樂，食用須陀味（天界的美味食物）。』
【English Translation】 English version: Observing with wisdom gained from hearing: This being, with pure body, speech, and mind, builds lotus ponds for the Buddha, Dharma, and Sangha (Buddha, the teachings, and the monastic community), and makes offerings to the Three Jewels. Upon death, this person will be reborn in the Sudarsana Heaven (a type of heavenly realm), their virtuous deeds fully accomplished, enjoying heavenly bliss. Various precious jewels adorn their body, radiating light, beloved by the devas (gods), adorned with garlands of flowers. Many celestial maidens surround them, adorned with vajra (diamond), blue mani jewels, and various other precious treasures, enjoying entertainment and pleasure freely. Even until their virtuous karma is exhausted, upon death from the heavens, if there is remaining karma, they will not fall into the hells, the realm of hungry ghosts, or the animal realm, but will attain a human body. The country where they are born will have many lakes and marshes, be very wealthy, and they will enjoy supreme happiness, loved and cherished by their parents, siblings, spouse, and relatives, due to their remaining karma.
'Furthermore, a bhikshu (monk) knowing the results of karma, observes the fourth dwelling place of the Paranirmita-vasavartin Devas (a type of heavenly realm). He sees with wisdom gained from hearing: The fourth dwelling place of the Paranirmita-vasavartin Devas is called the Variegated Land. What karma causes beings to be born there? He sees with wisdom gained from hearing: This being has pure faith in their heart, and dyes robes for the bhikshu sangha, whether with Pippala color, red, yellow, purple, dark blue, sandalwood color, blue, green, black, or turquoise, using these colors to dye the Dharma robes for those who have left home. Upon death, this person will be reborn in the Variegated Land Heaven, enjoying heavenly bliss. Various colorful garments and garlands adorn them, their body constantly emitting various lights to illuminate the land, everything being red, like the light emitted by red treasure flowers, the light of the land also being like that. And various other blue, yellow, and mixed-color treasures adorn the land, all the colorful garments adorn their body in the same way. Playing in the forests, they constantly enjoy incomparable happiness, possessing immeasurable and excellent merits, enjoying various pleasures. The various gardens, palaces, pavilions, obtained through virtuous karma, are with many celestial maidens, adorned with various treasures, playing and viewing the gardens, wherever they go in the Variegated Land, everything is the same color as that place. Every tree, every mountain peak, every lotus pond, every river, every stream, is used for playing and enjoying pleasure, with various musical performances, singing, dancing, and laughter. They are mutually in love with many celestial maidens, enjoying the pleasures of the six desires, and eating Sudha flavor (heavenly delicious food).'
、飲天甘露，無有醉亂。天眾圍繞，受斯悅樂。
「比丘觀已，而說偈曰：
「『善業為高勝， 勝高須彌山， 善業能將人， 阿迦尼吒天。 種種持禁戒， 護于無量種， 以善業果報， 天中受快樂。 戒光凈莊嚴， 持戒清凈水， 澡浴修行人， 生天受快樂。 施戒自調伏， 利益諸眾生， 智慧進慈心， 彼人生天中。 正行離眾過， 戒寶自莊嚴， 悲心於眾生， 彼人生天中。 質直者如金， 煉之離塵垢， 修行樂正業， 彼人生天中。 慈愍諸眾生， 心常念利益， 不染諸惡業， 彼人生天宮。 晝夜持禁戒， 智慧常護持， 彼人生天中， 常得受快樂。 若人念思惟， 乘于持戒馬， 到諸天宮殿， 無量戲樂處。 若遊戲天宮， 受天快樂報， 皆由持凈戒， 如來之所說。 若人鬘嚴飾， 天華極精妙， 遊戲于天中， 皆由善業故。 遊戲優缽花， 園林而莊嚴， 遊戲于天中， 皆由善業故。 若住虛空界， 天寶而莊嚴， 清凈光明天， 皆由持戒得。 金寶莊飾處， 周遍妙花香， 游
【現代漢語翻譯】 現代漢語譯本：飲用天上的甘露，不會有醉酒和混亂。天眾圍繞著他，享受這種快樂。
『比丘觀察后，用偈語說道：』
『善業最為高勝，勝過高聳的須彌山（Sumeru），善業能將人帶到阿迦尼吒天（Akanistha）。 種種地持守禁戒，守護著無量的眾生，憑藉善業的果報，在天界享受快樂。 戒的光芒清凈莊嚴，持戒如同清凈的水，沐浴修行之人，使他們生到天界享受快樂。 佈施、持戒、自我調伏，利益一切眾生，以智慧、精進和慈悲心，這樣的人會生到天界。 行為端正，遠離各種過失，以戒律的珍寶來莊嚴自己，以悲憫之心對待眾生，這樣的人會生到天界。 品行正直的人如同黃金，經過錘鍊去除塵垢，修行並樂於正當的行業，這樣的人會生到天界。 慈悲憐憫一切眾生，心中常常想著利益他們，不沾染各種惡業，這樣的人會生到天宮。 日夜持守禁戒，用智慧常常守護自己，這樣的人會生到天界，常常能夠享受快樂。 如果有人唸誦思惟，乘坐持戒的駿馬，到達諸天天宮殿，那裡有無量的嬉戲娛樂之處。 如果在天宮中游戲，享受天界的快樂果報，這都是由於持守清凈的戒律，正如如來（Tathagata）所說。 如果有人用花鬘裝飾自己，天上的花朵極其精妙，在天界中游戲，這都是由於善業的緣故。 在優缽花（Utpala）中游戲，園林也因此而莊嚴，在天界中游戲，這都是由於善業的緣故。 如果住在虛空界，用天上的珍寶來莊嚴自己，清凈光明的諸天，這都是由於持戒而得到的。 在金銀珠寶裝飾的地方，到處散發著美妙的花香，遊樂于其中。』
【English Translation】 English version: Drinking the heavenly nectar, there is no drunkenness or confusion. The heavenly beings surround him, enjoying this pleasure.
『Having observed this, the Bhiksu (Buddhist monk) spoke in verse:』
『Good deeds are the most supreme, surpassing even the high Mount Sumeru (Sumeru), good deeds can lead people to the Akanistha Heaven (Akanistha). Variously upholding precepts, protecting immeasurable beings, through the karmic reward of good deeds, one enjoys happiness in the heavens. The light of precepts is pure and adorned, upholding precepts is like pure water, bathing practitioners, causing them to be born in the heavens to enjoy happiness. Giving, upholding precepts, self-taming, benefiting all beings, with wisdom, diligence, and a compassionate heart, such a person is born in the heavens. Acting righteously, departing from all faults, adorning oneself with the jewel of precepts, with a compassionate heart towards beings, such a person is born in the heavens. Those who are upright in character are like gold, refined to remove impurities, practicing and delighting in righteous conduct, such a person is born in the heavens. Being compassionate and merciful to all beings, constantly thinking of benefiting them, not being tainted by evil deeds, such a person is born in the heavenly palace. Day and night upholding precepts, constantly guarding oneself with wisdom, such a person is born in the heavens, constantly able to enjoy happiness. If someone recites and contemplates, riding the horse of upholding precepts, arriving at the palaces of the heavens, where there are immeasurable places of play and amusement. If one plays in the heavenly palace, enjoying the blissful reward of the heavens, it is all due to upholding pure precepts, as the Tathagata (Tathagata) has said. If someone adorns themselves with garlands, the heavenly flowers are extremely exquisite, playing in the heavens, it is all due to good deeds. Playing among the Utpala (Utpala) flowers, the gardens are thereby adorned, playing in the heavens, it is all due to good deeds. If one dwells in the realm of emptiness, adorning oneself with heavenly treasures, the pure and radiant heavens, it is all obtained through upholding precepts. In places adorned with gold and jewels, everywhere emitting the fragrance of beautiful flowers, one delights in playing there.』
戲于山峰， 皆由持戒得。 如人入己室， 其心無怖畏， 持戒亦如是， 能至於天中。 非雞多花香， 非摩盧占卜， 能勝天中香， 持戒香最勝。 若人護持戒， 此人則為勝， 若人舍離戒， 是名為死人。 知此功德已， 若為愛自身， 善護持禁戒， 遠離犯戒心。 持戒常調伏， 忍辱人樂見， 如人乘階道， 到天快樂處。』
「如是比丘觀天所受自業果報，觀業果已，于生死中厭離欲心。彼彩地天遊戲受樂，乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，為一切人之所愛敬，大富饒財，生於南天無惱亂處，以餘業故。
「複次，比丘知業果報，觀常恣意天第五住處。彼以聞慧見：常恣意天第五地處名質多羅(魏言雜地)。眾生何業生於彼處？即以聞慧知：此眾生信心悲心，以種種食，施與持戒、不持戒人。是人命終生質多羅天，以種種業，得種種樂。種種敷具受種種樂，種種遊戲諸園林中，與諸天女娛樂受樂，種種山林、溪峪峰嶺遊戲其中。眾華池泉，優缽羅華、缽頭摩華種種花果，遊觀之處，種種衣服莊嚴其身，種種言說——巧言辯辭、戲笑愛語、論議之言，作種種因，種種林中受種
【現代漢語翻譯】 現代漢語譯本 『在山峰上嬉戲，都是由於持戒的緣故。 就像人進入自己的房間，內心沒有恐懼和畏懼， 持戒也是這樣，能夠到達天界之中。 不是因為雞多花香，也不是因為摩盧（Maru，一種占卜方式）的占卜， 能夠勝過天界的香氣，持戒的香氣最為殊勝。 如果有人守護和保持戒律，這個人就是殊勝的， 如果有人捨棄戒律，這樣的人就叫做死人。 知道這些功德之後，如果爲了愛護自身， 就要好好守護禁戒，遠離違犯戒律的心。 持戒的人常常調伏自己，忍辱的人大家都樂於見到， 就像人登上階梯，到達天界快樂的地方。』
『像這樣，比丘觀察天人所承受的自身業報，觀察業報之後，對於生死輪迴產生厭離慾望的心。那些彩地天（Cāru-deva，一種天人）遊戲享樂，乃至喜愛的善業耗盡，從天界壽命終結，因為還有剩餘的善業，不會墮入地獄、餓鬼、畜生道，能夠獲得人身，被所有的人喜愛和尊敬，非常富有，出生在南方沒有惱亂的地方，因為剩餘的業力。
『此外，比丘知道業的果報，觀察常恣意天（Sadāmada，一種天人）的第五處住所。他通過聽聞的智慧看到：常恣意天的第五處地方叫做質多羅（Cittāra，魏譯為雜地）。眾生因為什麼業而生在那裡呢？就用聽聞的智慧知道：這些眾生因為有信心和悲心，用各種各樣的食物，佈施給持戒和不持戒的人。這些人命終之後，就生到質多羅天，因為各種各樣的業，得到各種各樣的快樂。用各種各樣的敷具享受各種各樣的快樂，在各種各樣的園林中游戲，與各位天女一起娛樂享樂，在各種各樣的山林、溪谷山峰中嬉戲。在各種各樣的華池泉水中，有優缽羅華（utpala-flower，青蓮花）、缽頭摩華（padma-flower，紅蓮花）各種各樣的花果，在遊覽觀看的地方，用各種各樣的衣服來莊嚴自身，用各種各樣的言語——巧妙的言辭、戲笑的愛語、論議的言語，作為各種各樣的因，在各種各樣的樹林中享受各種各樣的快樂。'
【English Translation】 English version 'Playing on the mountain peaks, all comes from upholding the precepts. Just as a person enters his own room, his heart has no fear or dread, Upholding the precepts is also like this, able to reach the heavens. Not because of many chickens and fragrant flowers, nor because of Maru (a type of divination) divination, Can surpass the fragrance of the heavens, the fragrance of upholding the precepts is the most supreme. If a person protects and maintains the precepts, this person is supreme, If a person abandons the precepts, such a person is called a dead person. Knowing these merits already, if it is for the sake of loving oneself, One should carefully protect the prohibitions and precepts, and stay away from the mind of violating the precepts. One who upholds the precepts is always tamed, and one who is patient is pleasing to see, Just as a person ascends the stairs, reaching the happy place in the heavens.'
'Thus, a Bhiksu observes the karmic retribution that the Devas receive from their own deeds, and after observing the karmic retribution, he develops a mind of aversion to desire in Samsara. Those Cāru-devas (color-ground Devas) play and enjoy themselves, until the good karma they love is exhausted, and they die from the heavens. Because there is still remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, and they will be able to obtain a human body, be loved and respected by all people, be very wealthy, and be born in the southern region where there is no disturbance, because of the remaining karma.
'Furthermore, a Bhiksu knows the karmic retribution, and observes the fifth dwelling place of the Sadāmada Devas (always intoxicated Devas). He sees through the wisdom of hearing: the fifth place of the Sadāmada Devas is called Cittāra (various lands, according to the Wei translation). What karma causes beings to be born in that place? He knows through the wisdom of hearing: these beings, because of their faith and compassion, give various kinds of food as alms to those who uphold the precepts and those who do not uphold the precepts. These people, after their lives end, are born in the Cittāra heaven, and because of various kinds of karma, they obtain various kinds of happiness. They enjoy various kinds of happiness with various kinds of furnishings, play in various kinds of gardens, enjoy themselves with the various Devis, and play in various kinds of mountains, valleys, peaks, and ridges. In various kinds of lotus ponds and springs, there are utpala-flowers (blue lotus), padma-flowers (red lotus), and various kinds of flowers and fruits. In the places they visit and view, they adorn their bodies with various kinds of clothes, and use various kinds of speech—skillful words, playful loving words, words of discussion, as various kinds of causes, and enjoy various kinds of happiness in various kinds of forests.'
種樂。
「如是比丘觀已歡喜，而說頌曰：
「『諸業之所作， 過於巧畫師， 業畫師天中， 作種種樂報。 種種眾彩色， 現觀則可數， 心業布眾彩， 其數不可知； 毀壁畫則亡， 二俱同時滅， 若身喪滅時， 業畫不可失。 譬如一畫師， 造作眾文飾， 一心亦如是， 造作種種業。 五彩光色現， 見之生愛樂， 五根畫亦爾， 如業有生死。 如世巧畫師， 現前則可見， 心畫師微細， 一切不能見。 圖畫好醜形， 令壁眾像現， 心業亦如是， 能作善惡報。 是心於晝夜， 思念恒不住， 如是業隨心， 展轉常不離。 風塵煙雲熱， 畫色則毀滅， 舍善不善時， 諸業爾乃失。』
「如是比丘觀心畫師自在造業，如實觀業，厭離生死。此天受于種種愛業，乃至業盡，從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，大富多財，常行正法，乘大船舫以求財寶，以餘業故。
「複次，比丘知業果報，觀常恣意天所住之處。彼以聞慧見：常恣意天第六地處名曰山頂。眾生何業生於彼處？彼以聞慧見：此眾生以善修意，為遮寒熱，造作義屋令人
【現代漢語翻譯】 現代漢語譯本 種樂。
『如此比丘觀察後心生歡喜，於是說了這首偈頌：
『諸業所造作，勝過巧匠畫師， 業畫師于天界，創造種種快樂果報。 種種眾多色彩，如果顯現出來，尚且可以計數， 心之業力佈設眾多色彩，其數量卻不可知； 毀壞墻壁，圖畫便會消失，二者同時滅亡， 如果身體喪失滅亡時，業之圖畫卻不會消失。 譬如一位畫師，創造製作各種紋飾， 一心也是如此，創造製作種種業。 五彩光芒顯現，看見它便會生起喜愛， 五根之圖畫也是這樣，如同業力決定生死。 如同世間的巧匠畫師，顯現於眼前，人們可以看見， 心之畫師非常微細，一切眾生都不能看見。 圖畫的好壞形狀，讓墻壁上顯現出各種形象， 心之業力也是如此，能夠創造善惡果報。 這顆心在晝夜，思念不停留， 如此業力跟隨心念，輾轉相續，常不分離。 風塵煙雲熱氣，會使圖畫顏色毀滅， 捨棄善與不善之時，諸業才會消失。』
如此比丘觀察心之畫師自在造業，如實觀察業力，從而厭離生死。此天人承受種種愛慾之業，乃至業盡，從天界命終，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，大富大貴，常常奉行正法，乘坐大型船隻去尋求財寶，這是因為還有剩餘業力的緣故。
再次，比丘知曉業的果報，觀察常恣意天（Paranirmita-vasavartin，第六慾界天，他化自在天）所居住的地方。他以聞慧看見：常恣意天第六地處名為山頂。眾生以何種業力而生於彼處？他以聞慧看見：這些眾生因為善於修習意念，爲了遮蔽寒冷和炎熱，建造房屋供人使用。
【English Translation】 English version Seed of Joy.
『Having observed thus, the Bhikkhu rejoices and speaks this verse:
『The deeds that are done, surpass the skillful painter, The karma-painter in the heavens, creates various joyful rewards. Various and numerous colors, if they appear, can still be counted, The karma of the mind lays out numerous colors, whose number cannot be known; If the wall is destroyed, the painting will disappear, both will perish at the same time, If the body is lost and destroyed, the karma-painting cannot be lost. Just like a painter, creating and making various decorations, The one mind is also like this, creating and making various karmas. Five-colored light appears, seeing it gives rise to love and joy, The painting of the five senses is also like this, like karma determining birth and death. Just like the skillful painter in the world, appearing before us, people can see, The mind-painter is very subtle, all beings cannot see. The good and bad shapes of the painting, cause various images to appear on the wall, The karma of the mind is also like this, able to create good and bad rewards. This mind, day and night, its thoughts are constantly unceasing, Thus, karma follows the mind, revolving and continuing, never separating. Wind, dust, smoke, clouds, and heat, will destroy the colors of the painting, When abandoning good and bad, then all karmas will disappear.』
Thus, the Bhikkhu observes the mind-painter freely creating karma, truly observes karma, and thus becomes weary of birth and death. This Deva (celestial being) experiences various karmas of desire, until the end of karma, and dies from the heavens. If there is remaining good karma, he will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be able to obtain a human body, be wealthy and have much property, and constantly practice the right Dharma, traveling on large ships to seek wealth and treasures, because of the remaining karma.
Furthermore, the Bhikkhu knows the retribution of karma, and observes the place where the Paranirmita-vasavartin Devas (those who delight in their own creations) dwell. He sees with his wisdom of hearing: the sixth level of the Paranirmita-vasavartin heavens is called the Mountain Peak. What karma causes beings to be born in that place? He sees with his wisdom of hearing: these beings, because of skillfully cultivating their minds, built houses for others to use in order to shield them from the cold and heat.
受用。是人命終生山頂處，受天快樂，五欲自娛，種種成就。有七園林：一名曼陀羅戲林；二名雲林；三名息樂林；四名遊戲林；五名吼林；六名幻林；七名尼迦羅林。於此林中與眾天女相隨戲笑，歌舞縱逸，作天伎樂，隨意遊觀，受第一樂。一一華林遊戲其中，以眾寶藏莊嚴其山，一一山峰出金色光，遊戲其中，離諸病惱。以眾善業得生彼處，受天悅樂，河水流泉、蓮華浴池而相娛樂，乃至愛善業盡，從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，為大王師，眾人所愛，以餘業故。
「複次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第七地處名曰摩偷(魏言美地)。眾生何業生於彼處？彼以聞慧見：此眾生修行善業，受持禁戒，利益眾生，柔濡悲心、質直不諂，不惱他人，以食佈施道行沙門、婆羅門、貧窮病苦孤獨之人，或一日、二日乃至多日，常供不息。是人命終生於美天，受天快樂。園林鈴網出妙音聲，諸天女眾周匝圍繞，無量天欲歡娛受樂，多諸童子。天須陀味甘美恣意，曼陀羅華以為天鬘，遊戲華林、金毗琉璃、頗梨山峰。多有眾蜂游于華池出美妙音，與眾玉女遊戲園林，其林勝於百千日光。曼陀羅林、俱賒林中，金色眾鳥音聲可愛，五樂音聲，受天快樂。金毗琉璃以
【現代漢語翻譯】 現代漢語譯本： 受用。此人命終後生于山頂之處，享受天界的快樂，沉溺於五欲之中，種種願望都能實現。有七座園林：第一座名為曼陀羅戲林（Mandala Playful Grove）；第二座名為雲林（Cloud Grove）；第三座名為息樂林（Restful Joy Grove）；第四座名為遊戲林（Play Grove）；第五座名為吼林（Roar Grove）；第六座名為幻林（Illusion Grove）；第七座名為尼迦羅林（Nigara Grove）。在這片園林中，他與眾多天女相伴嬉戲歡笑，歌舞縱情，演奏天界的音樂，隨意遊覽觀賞，享受著至上的快樂。在每一座華麗的園林中盡情嬉戲，用各種寶藏來莊嚴山峰，每一座山峰都散發出金色的光芒，在其中嬉戲玩樂，遠離各種疾病煩惱。憑藉著眾多的善業而得以往生到這個地方，享受天界的喜悅快樂，在河流泉水和蓮花浴池中互相娛樂，直到善業耗盡，從天界命終。如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，成為偉大的國王的老師，受到眾人的愛戴，這都是因為剩餘的善業的緣故。 「再者，比丘瞭解業的果報，觀察常恣意天（Always Contented Devas）所居住的地方。他憑藉聽聞的智慧看到：常恣意天的第七處地方名為摩偷（Mathu）（魏譯為美地）。眾生憑藉什麼樣的業才能往生到那個地方呢？他憑藉聽聞的智慧看到：這些眾生修行善業，受持禁戒，利益眾生，心地柔和充滿悲憫，正直不諂媚，不惱害他人，用食物佈施給修道的沙門（Shramana）、婆羅門（Brahmana）、貧窮困苦孤獨之人，或者一天、兩天乃至多天，經常不斷地供養。這樣的人命終后往生到美妙的天界，享受天界的快樂。園林中的鈴鐺和羅網發出美妙的聲音，眾多天女圍繞在周圍，享受著無量天界的慾望和歡樂，有很多童子。天界的須陀（Sudha）美味甘甜，隨意享用，用曼陀羅花（Mandala flowers）做成天界的頭飾，在華麗的園林、金毗（Kimbi）琉璃（vaidurya）、頗梨（sphatika）山峰中嬉戲。有很多蜜蜂在華麗的池塘中飛舞，發出美妙的聲音，與眾多玉女在園林中嬉戲，那片園林勝過百千個太陽的光芒。在曼陀羅林（Mandala Grove）、俱賒林（Kusha Grove）中，金色的鳥兒發出可愛動聽的聲音，演奏著五種樂器的音樂，享受著天界的快樂。用金毗（Kimbi）琉璃（vaidurya）來裝飾。
【English Translation】 English version: Enjoyment. When this person's life ends, they are born on the summit of a mountain, enjoying heavenly bliss, indulging in the five desires, and achieving all kinds of accomplishments. There are seven gardens: the first is called Mandala Playful Grove; the second is called Cloud Grove; the third is called Restful Joy Grove; the fourth is called Play Grove; the fifth is called Roar Grove; the sixth is called Illusion Grove; and the seventh is called Nigara Grove. In these groves, they frolic and laugh with numerous heavenly maidens, singing and dancing unrestrainedly, playing heavenly music, and freely wandering and observing, enjoying the supreme bliss. They play to their heart's content in each magnificent grove, adorning the mountains with various treasures. Each mountain peak emits golden light, and they play within, free from all sickness and affliction. They are born in this place due to their many good deeds, enjoying heavenly delight, entertaining themselves with rivers, springs, and lotus bathing ponds, until their good karma is exhausted and they pass away from the heavens. If there is any remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be reborn as a human, becoming a great teacher of kings, loved by all, due to their remaining karma. Furthermore, a Bhikshu (Buddhist monk) understands the karmic consequences and observes the dwelling place of the Always Contented Devas (celestial beings). Through his wisdom of hearing, he sees that the seventh place of the Always Contented Devas is called Mathu (meaning 'beautiful land' in the Wei translation). What karma causes beings to be born in that place? Through his wisdom of hearing, he sees that these beings cultivate good deeds, uphold precepts, benefit sentient beings, possess a gentle and compassionate heart, are honest and not flattering, do not harm others, and give food as alms to ascetic Shramanas (wandering ascetics), Brahmanas (priests), the poor, the suffering, and the lonely, for one day, two days, or even many days, constantly offering without ceasing. When such a person's life ends, they are born in the beautiful heavens, enjoying heavenly bliss. The bells and nets in the gardens emit wonderful sounds, surrounded by numerous heavenly maidens, enjoying immeasurable heavenly desires and pleasures, with many young boys. The heavenly Sudha (nectar) is delicious and sweet, enjoyed at will, with Mandala flowers (heavenly flowers) used as heavenly garlands, playing in the magnificent gardens, Kimbi (a type of gem) vaidurya (lapis lazuli), and sphatika (crystal) mountain peaks. Many bees fly in the magnificent ponds, emitting beautiful sounds, playing with numerous jade maidens in the gardens, which are more radiant than hundreds of thousands of suns. In the Mandala Grove and Kusha Grove, golden birds emit lovely and pleasing sounds, playing the music of five instruments, enjoying heavenly bliss. Adorned with Kimbi (a type of gem) vaidurya (lapis lazuli).
為其地。多有諸池，真珠為沙以布其底，一一池中八功德水，自業所生。須彌留山，金、毗琉璃、頗梨迦以為其石，莊嚴寶山，與天玉女遊戲受樂，受自業果。乃至愛善業盡，從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，常受富樂，近岷茶山，受大王封，以餘業故。
「複次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第八地處名曰欲境。眾生何業生於彼處？彼以聞慧見：此眾生於持戒人、若邪見病人，施其所安飲食湯藥，令離病苦。是人命終生欲境天，受天快樂，無所怖畏，同地諸天悉皆供養。以業勝故，樂報亦勝，譬如燈大，光明亦大。如是天上受天勝樂，以善業力生於彼處。毗琉璃寶摩尼金光，須彌山峰遊戲受樂無量遊觀，莊嚴其地。園林浴池河泉流水七寶莊嚴，種種光明。多諸天女恭敬圍繞，受五欲樂，如意遊戲，受諸欲樂。于彼受樂，乃至愛善業盡，從天命終，若有餘業，不墮地獄、餓鬼、畜生，得受人身，第一端正，無所怖畏，大富多財，王所敬重，眾人供養，壽命延長，生好國土；生值正法，不生惡世。以餘業故。
「複次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第九地處名清涼池。眾生何業生於彼處？彼以聞慧見：有眾生信心悲心，
【現代漢語翻譯】 現代漢語譯本： 在那裡，有很多池塘，池底鋪滿了珍珠，每個池塘里都有由自身業力所生的八功德水。（這些天人居住在）須彌留山（Sumeru，佛教宇宙觀中的中心山），山體由黃金、毗琉璃（Vaidurya，一種寶石）、頗梨迦（Sphatika，水晶）構成，用以莊嚴這座寶山。他們與天女嬉戲享樂，承受著自身業力的果報。直到愛和善業耗盡，從天界命終。如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，而是能夠獲得人身，常常享受富裕和快樂，靠近岷茶山（Mount Mincha），接受大王的封賞，這都是因為剩餘的業力。
『再者，比丘（Bhikkhu，佛教僧侶）通過了解業的果報，觀察常恣意天（Always Indulgent Heaven）所居住的地方。他通過聽聞的智慧看到：常恣意天的第八處地方叫做欲境（Realm of Desire）。什麼樣的眾生會出生在那裡呢？他通過聽聞的智慧看到：這些眾生對於持戒的人，或者有邪見的病人，施捨能夠讓他們安穩的飲食湯藥，使他們脫離病苦。這樣的人命終之後會生到欲境天，享受天界的快樂，沒有任何恐懼，同地的諸天都會供養他。因為業力殊勝的緣故，快樂的果報也殊勝，譬如燈越大，光明也越大。像這樣，在天上享受殊勝的快樂，是因為善業的力量才得以生在那裡。毗琉璃寶、摩尼（Mani，如意寶珠）金光，須彌山峰，在那裡嬉戲享樂，無量遊觀，莊嚴著那片土地。園林、浴池、河流、泉水，用七寶莊嚴，散發著種種光明。有很多天女恭敬地圍繞著他，享受著五欲之樂，如意地遊戲，享受著各種慾望帶來的快樂。在那裡享受快樂，直到愛和善業耗盡，從天界命終。如果還有剩餘的業力，就不會墮入地獄、餓鬼、畜生道，而是能夠獲得人身，擁有第一等端正的相貌，沒有任何恐懼，非常富有，受到國王的敬重，眾人供養，壽命延長，出生在美好的國土；出生時能夠遇到正法，不會出生在惡劣的時代。這都是因為剩餘的業力。』
『再者，比丘通過了解業的果報，觀察常恣意天所居住的地方。他通過聽聞的智慧看到：常恣意天的第九處地方叫做清涼池（Cool Pond）。什麼樣的眾生會出生在那裡呢？他通過聽聞的智慧看到：有眾生具有信心和悲心，
【English Translation】 English version: In that place, there are many ponds, with the bottom covered with pearls, and each pond contains water with eight merits, born from their own karma. (These devas reside on) Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), made of gold, Vaidurya (a type of gemstone), and Sphatika (crystal), used to adorn this precious mountain. They play and enjoy themselves with the heavenly maidens, receiving the fruits of their own karma. Until their love and good karma are exhausted, they pass away from the heavenly realm. If there is any remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be able to obtain a human body, often enjoying wealth and happiness, near Mount Mincha, receiving the king's reward, all because of the remaining karma.
'Furthermore, a Bhikkhu (Buddhist monk), through understanding the retribution of karma, observes the place where the Always Indulgent Heaven resides. He sees through the wisdom of hearing: the eighth place of the Always Indulgent Heaven is called the Realm of Desire. What kind of beings are born in that place? He sees through the wisdom of hearing: these beings, for those who uphold the precepts, or for patients with wrong views, give them food, drink, and medicine that can make them feel at ease, so that they can get rid of their suffering. Such a person, after death, will be born in the Realm of Desire Heaven, enjoying the happiness of the heavenly realm, without any fear, and all the devas in the same place will make offerings to him. Because of the superior power of karma, the reward of happiness is also superior, just as the larger the lamp, the greater the light. In this way, enjoying superior happiness in heaven is because of the power of good karma that they are born there. Vaidurya treasures, Mani (Mani, wish-fulfilling jewel) golden light, Mount Sumeru peaks, playing and enjoying themselves there, immeasurable sightseeing, adorning that land. Gardens, bathing pools, rivers, springs, adorned with the seven treasures, emitting various lights. Many heavenly maidens respectfully surround him, enjoying the pleasures of the five desires, playing as they wish, enjoying the pleasures brought by various desires. Enjoying happiness there, until their love and good karma are exhausted, they pass away from the heavenly realm. If there is any remaining karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be able to obtain a human body, possessing the most upright appearance, without any fear, very wealthy, respected by the king, offered by the people, with extended lifespan, born in a good country; born to encounter the right Dharma, not born in an evil age. All this is because of the remaining karma.'
'Furthermore, a Bhikkhu, through understanding the retribution of karma, observes the place where the Always Indulgent Heaven resides. He sees through the wisdom of hearing: the ninth place of the Always Indulgent Heaven is called the Cool Pond. What kind of beings are born in that place? He sees through the wisdom of hearing: there are beings with faith and compassion,
見諸眾生臨終渴病，見閻羅使，生大怖畏，以石蜜漿、若以冷水施此病人。以是因緣，是人命終生清涼天，受天快樂。其地具足流水河池戲樂之處。于彼天中受種種樂，目視則足，香氣恣意，身觸細濡，聲味亦爾。其心清涼離於醉過，其飲具足五種功德，天既飲已增十功德，行空不墮，乘空無礙如游平地，不勞其力。歌舞戲笑，心常悅樂受天功德，百功德樂。耳聞音聲無所障礙。如是天中受第一樂。如是天樂隨意所受，境界之樂。有八林樹，七寶所成：一名四歡喜；二名遊戲行；三名意清涼；四名風樂林；五名音樂聲；六名葉音；七名花林；八名如意林。於此林中游戲受樂，眼視妙色、耳聞愛聲、鼻聞妙香、舌得上味。如是離垢，其心清涼，五根境界皆悉受樂，為如是等六慾所燒，日夜增長六慾之火，縱逸熾然而不覺知。生放逸地，放逸壞心，乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，常離飢渴，無有疲倦，不值饑怖，受第一樂，一切世間人所愛念，為設敷具、供身醫藥，以餘業故。
「複次，比丘知業果報，觀常恣意天所住之地。彼以聞慧觀：常恣意天第十地處名常遊戲。眾生何業生於彼處？即以聞慧見：有眾生為修禪者，生厭離故，圖畫房舍作死屍觀。是人命終生常遊戲天，
【現代漢語翻譯】 現代漢語譯本 看見各種眾生在臨終時感到口渴，看見閻羅王的使者，內心產生極大的恐懼，如果有人用石蜜漿或者冷水佈施給這些病人。因為這個因緣，這個人命終之後會往生到清涼天，享受天上的快樂。那個地方具備流動的河水、池塘以及各種娛樂的場所。在那個天界中享受各種各樣的快樂，眼睛看到美好的事物就感到滿足，聞到的香氣可以隨意享受，身體接觸到的東西細膩柔軟，聽到的聲音和嚐到的味道也是如此。他們的內心清涼，遠離了醉酒的過失，他們所飲用的東西具備五種功德，天人在飲用之後會增加十種功德，在空中行走不會墜落，在空中飛行沒有阻礙，就像在平地上游玩一樣，不需要花費力氣。他們唱歌跳舞嬉戲歡笑，內心常常感到喜悅，享受天上的功德，百種功德的快樂。耳朵聽到的聲音沒有任何障礙。像這樣在天界中享受第一等的快樂。像這樣的天界快樂可以隨意享受，是境界上的快樂。那裡有八種樹林，由七寶構成：第一種叫做四歡喜林；第二種叫做遊戲行林；第三種叫做意清涼林；第四種叫做風樂林；第五種叫做音樂聲林；第六種叫做葉音林；第七種叫做花林；第八種叫做如意林。在這些樹林中游戲享受快樂，眼睛看到美妙的顏色，耳朵聽到喜愛的聲音，鼻子聞到美妙的香氣，舌頭嚐到上等的美味。像這樣遠離了污垢，他們的內心清涼，五根所接觸的境界都能夠享受到快樂，因為像這些六慾所焚燒，日夜增長六慾的火焰，放縱自己，火焰熾盛卻不自覺知。他們生在放逸的地方，放逸之心破壞了他們的善根，乃至愛好的善業耗盡，從天界命終，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠得到人身，常常遠離飢餓和口渴，沒有疲倦，不會遇到饑荒的恐懼，享受第一等的快樂，被一切世間的人所愛戴思念，人們會為他們設定床鋪，提供生活用品和醫藥，這都是因為他們剩餘的善業所致。
『再者，比丘應當瞭解業的果報，觀察常恣意天（Nitya-pramudita-deva）所居住的地方。他通過聽聞和智慧觀察到：常恣意天第十層所處的地方叫做常遊戲。眾生是因為什麼樣的業而往生到那個地方呢？』他立即通過聽聞和智慧看到：『有眾生爲了修習禪定，因為生起厭離之心，所以描繪房舍，觀想死屍。這個人命終之後會往生到常遊戲天（Nitya-krida-deva），』
【English Translation】 English version Seeing various sentient beings suffering from thirst at the time of death, and seeing the messengers of Yama (the lord of death), they experience great fear. If someone offers sugar cane juice or cold water to these sick individuals, due to this cause, that person will be reborn in the Cool Heaven (Śītalavana-deva), enjoying heavenly bliss. That place is complete with flowing rivers, ponds, and various places of amusement. In that heavenly realm, they enjoy all kinds of pleasures. Their eyes are satisfied by seeing beautiful things, they can freely enjoy the fragrances they smell, the things their bodies touch are delicate and soft, and the sounds they hear and the tastes they savor are also exquisite. Their minds are clear and free from the faults of intoxication. What they drink possesses five merits, and after the heavenly beings drink it, they gain ten more merits. They walk in the sky without falling, and fly through the air without obstruction, as if strolling on level ground, without exerting any effort. They sing, dance, play, laugh, and their hearts are always joyful, enjoying the merits of heaven, a hundred merits of happiness. The sounds their ears hear are without any obstruction. In this way, they enjoy the foremost happiness in heaven. Such heavenly pleasures can be enjoyed at will, it is the pleasure of the realm. There are eight forests, made of seven treasures: the first is called the Four Joys Forest (Caturānanda-vana); the second is called the Playful Conduct Forest (Krida-caritra-vana); the third is called the Mind's Coolness Forest (Citta-śītalavana); the fourth is called the Wind Music Forest (Vāyu-saṃgīta-vana); the fifth is called the Music Sound Forest (Saṃgīta-śabda-vana); the sixth is called the Leaf Sound Forest (Patra-śabda-vana); the seventh is called the Flower Forest (Puṣpa-vana); and the eighth is called the As-You-Wish Forest (Yathākāma-vana). In these forests, they play and enjoy pleasure. Their eyes see wonderful colors, their ears hear beloved sounds, their noses smell wonderful fragrances, and their tongues taste supreme flavors. In this way, they are free from defilements, their minds are clear, and the realms of their five senses all experience pleasure. Because they are burned by these six desires, the fire of the six desires grows day and night. They indulge themselves, the flames blaze fiercely, but they are not aware of it. They are born in a place of indulgence, and the mind of indulgence destroys their roots of goodness, until the good deeds they love are exhausted. When they die from the heavenly realm, if there are remaining good deeds, they will not fall into the hells, the realms of hungry ghosts, or the animal realm. They will be able to obtain a human body, always free from hunger and thirst, without fatigue, and will not encounter the fear of famine, enjoying the foremost happiness, loved and cherished by all people in the world. People will set up beds for them, provide them with necessities and medicine, all because of their remaining good deeds.
『Furthermore, a Bhikshu (Buddhist monk) should understand the karmic retributions and observe the place where the Always Indulgent Devas (Nitya-pramudita-deva) reside. He observes through hearing and wisdom: the tenth level where the Always Indulgent Devas are located is called Always Playing. What kind of karma causes sentient beings to be born in that place?』 He immediately sees through hearing and wisdom: 『There are sentient beings who, in order to practice meditation, develop a sense of revulsion and therefore depict houses and contemplate corpses. After this person dies, they will be reborn in the Always Playing Heaven (Nitya-krida-deva).』
常受快樂。其地皆以金、毗琉璃、珊瑚、因陀青摩尼寶以為莊嚴，遊戲受樂，無量音聲甚可愛樂不可具說。飲食衣服、華香之具隨念即得。無量遊戲，所謂：見林遊戲、悅樂遊戲、鳥音遊戲、音聲遊戲、恣意遊戲、善香遊戲、觸衣遊戲。種種香薰種種和合，遊戲之樂。行於虛空，見諸親友，心亦悅樂，行眾寶山亦受悅樂，成就如是無量悅樂，五樂音聲，自業成就。乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，常有種種遊戲之處，著于種種繒綵衣服，愛種種語、種種遊戲，以餘業故。
正法念處經卷第二十三 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十四
元魏婆羅門瞿曇般若流支譯觀天品第六之三四王天之三
「複次，比丘觀四天王三地住處，一一業果具觀察已，觀第四處。彼以聞慧觀：三箜篌天有十種地。何等為十？一名乾陀羅；二名應聲；三名喜樂；四名探水；五名白身；六名共娛樂；七名喜樂行；八名共行；九名化生；十名集行。是為三箜篌天十地住處。比丘如是分別觀察彼業果報，以何業故生此天處？即以聞慧見：箜篌天修行善業，生彼天中，得相似果。第一地處名乾陀羅，眾生何業生於此天？若有眾生信心修身，以
【現代漢語翻譯】 現代漢語譯本 常受快樂。他們居住的地方都用金、毗琉璃（一種寶石）、珊瑚、因陀青摩尼寶（一種藍色寶石）來莊嚴，在那裡遊戲享樂，無量的音聲非常可愛，難以用語言完全描述。飲食衣服、華香等物品，只要心中一想就能得到。他們有無量的遊戲，包括：觀賞樹林的遊戲、使人愉悅的遊戲、聆聽鳥鳴的遊戲、欣賞音聲的遊戲、隨心所欲的遊戲、享受美妙香氣的遊戲、觸控絲綢衣服的遊戲。各種各樣的香氣薰染，各種香料混合在一起，帶來遊戲的快樂。他們在天空中飛行，見到親朋好友，心中也感到喜悅，行走在眾多的寶山上也享受快樂，成就這樣無量的喜悅和快樂，五種樂器的聲音，都是自己善業所成就的。乃至等到愛善的業力耗盡，從天界壽命終結，如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠得到人身，常常有各種各樣可以遊戲的地方，喜歡穿著各種各樣的絲綢綵衣，喜愛各種各樣的言語、各種各樣的遊戲，這都是因為剩餘的善業所致。 正法念處經卷第二十三 大正藏第 17 冊 No. 0721 正法念處經 正法念處經卷第二十四 元魏婆羅門瞿曇般若流支譯觀天品第六之三四王天之三 『再者，比丘觀察四天王的三處住地，一一詳細觀察其業報之後，觀察第四處。他通過聽聞和智慧觀察到：三箜篌天有十種住地。這十種住地是什麼呢？第一種叫做乾陀羅（Gandhara）；第二種叫做應聲；第三種叫做喜樂；第四種叫做探水；第五種叫做白身；第六種叫做共娛樂；第七種叫做喜樂行；第八種叫做共行；第九種叫做化生；第十種叫做集行。這就是三箜篌天的十種住地。比丘像這樣分別觀察他們的業報，思考他們是因為什麼業力而生到這個天界的？通過聽聞和智慧，他看到：箜篌天的眾生因為修行善業，所以生到這個天界中，得到相似的果報。第一處住地叫做乾陀羅（Gandhara），什麼樣的眾生會生到這個天界呢？如果有的眾生有信心，並且修行身業，以……』
【English Translation】 English version They constantly experience happiness. Their lands are adorned with gold, beryl (a type of gemstone), coral, and Indra-blue mani jewels (a type of blue gemstone), where they play and enjoy themselves. The immeasurable sounds are very lovely and cannot be fully described. Food, clothing, flowers, and incense are obtained as soon as they are thought of. They have immeasurable games, including: games of viewing forests, games of delight, games of bird sounds, games of sounds, games of free will, games of good fragrance, and games of touching silk clothes. All kinds of fragrances are infused, and various fragrances are mixed together, bringing the joy of games. They fly in the sky, see their relatives and friends, and their hearts are also joyful. They walk on many precious mountains and also enjoy happiness, achieving such immeasurable joy and happiness. The sounds of the five musical instruments are all achieved by their own good deeds. Until the karma of loving goodness is exhausted, they die from the heavens. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will obtain a human body, often having various places to play, loving to wear various silk and colorful clothes, loving various languages and various games, all because of the remaining karma. The Sutra of Mindfulness of the True Dharma, Volume 23 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of Mindfulness of the True Dharma The Sutra of Mindfulness of the True Dharma, Volume 24 Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter Six, Section Three, The Observation of the Heavens, The Three of the Four Heavenly Kings 『Furthermore, the Bhikshu observes the three abodes of the Four Heavenly Kings, and after observing each and every karmic result in detail, he observes the fourth abode. He observes with hearing and wisdom that the Trayastrimsa Gandharva Heaven has ten abodes. What are these ten? The first is called Gandhara (乾陀羅); the second is called Echo; the third is called Joy; the fourth is called Water Seeking; the fifth is called White Body; the sixth is called Shared Entertainment; the seventh is called Joyful Conduct; the eighth is called Shared Conduct; the ninth is called Transformation Birth; the tenth is called Collective Conduct. These are the ten abodes of the Trayastrimsa Gandharva Heaven. The Bhikshu observes and distinguishes their karmic rewards in this way, thinking about what karma caused them to be born in this heaven. Through hearing and wisdom, he sees that the beings of the Gandharva Heaven cultivate good karma, so they are born in this heaven and receive similar rewards. The first abode is called Gandhara (乾陀羅). What kind of beings are born in this heaven? If there are beings who have faith and cultivate bodily karma, with...』
園林地或甘蔗田，或庵羅林、美果之林施與眾僧，令僧受用。此人命終生乾陀羅天，受無量樂。以天栴檀、牛頭栴檀以涂其身，無量天女圍繞娛樂，種種莊嚴、種種色貌，善知歌舞戲笑之法，遊戲園林及諸華池，遊戲受樂。身服天衣，華鬘自嚴，心相愛樂，其華香氣熏百由旬，天諸玉女聞此香氣皆大歡喜，百倍縱逸，瞻仰天子欲情無厭，無量種法百倍恭敬。如是天子心意恣逸，欲樂自娛。有諸河流：一名寶流河；二名波流河；三名金流河；四名酒流河；五名美流河；六名流沫笑河。如是諸河，鵝鴨鴛鴦出衆妙音，于河兩岸多有園林，其林郁映，眾鳥雜色七寶莊嚴，出和雅音，甚可愛樂。諸天女眾出妙歌音，聞眾鳥聲，百倍增欲，不樂餘音。聞已歡喜受無量樂，七音具足，柔軟相應。河中眾鳥、天女歌戲，飲天甘露，無有醉亂，與諸天女歡娛受樂於眾寶山——金、毗琉璃、頗梨山峰。園林池河流泉蓮花、眾鳥嚴飾。復與天女游于青色毗琉璃地，種種眾華遍覆其地，於此地中游戲受樂。以善業故，天樂成就。
「如是比丘以聞智慧，觀天樂已，而說頌曰：
「『五根常受樂， 欲境所誑惑， 慾火未曾有， 須臾間厭足。 一一諸境界， 處處見天女， 一切勝境界， 慾火焰熾然。
【現代漢語翻譯】 現代漢語譯本 如果有人將園林地或甘蔗田，或者庵羅林（Amra林，芒果林），美果之林施與眾僧，讓僧眾受用。此人命終之後會生到乾陀羅天（Gandhara天），享受無量的快樂。他會用天上的栴檀（Chandana，檀香），牛頭栴檀（Go-shirsha Chandana，牛頭檀香）塗抹身體，無數的天女圍繞著他娛樂，她們有種種的莊嚴和美好的容貌，善於歌舞戲笑，在園林和各種華麗的池塘中游戲，享受快樂。他身穿天衣，用華麗的花鬘裝飾自己，心中充滿愛意和快樂，花香的氣味能飄散到百由旬（Yojana，古印度長度單位）之外，天上的玉女們聞到這香氣都非常歡喜，更加放縱地娛樂，仰慕天子，慾望沒有止境，用無數種方法百倍地恭敬他。這樣的天子心意放縱，盡情享受慾望的快樂。 有各種河流：第一條名叫寶流河；第二條名叫波流河；第三條名叫金流河；第四條名叫酒流河；第五條名叫美流河；第六條名叫流沫笑河。這些河流中，鵝、鴨、鴛鴦發出各種美妙的聲音，河流兩岸有很多園林，林木茂盛，各種顏色的鳥兒棲息其中，用七寶裝飾，發出和諧優雅的聲音，非常可愛。天女們唱出美妙的歌聲，聽到鳥兒的聲音，慾望增加百倍，不再喜歡其他的聲音。聽到這些聲音后，她們歡喜地享受無量的快樂，七音和諧，柔軟動聽。河中的鳥兒和天女們唱歌嬉戲，飲用天上的甘露，不會醉酒，與天女們在眾寶山——金山、毗琉璃（Vaiḍūrya，琉璃）山、頗梨（Sphaṭika，水晶）山的山峰上歡快地享受快樂。園林、池塘、河流、泉水、蓮花和各種鳥類裝飾著這些地方。天人又與天女們在青色的毗琉璃地上游玩，各種各樣的鮮花覆蓋著地面，他們在這片土地上游戲，享受快樂。因為善業的緣故，天上的快樂得以成就。 『像這樣的比丘，通過聽聞智慧，觀察天上的快樂之後，用偈頌說道：』 『五根常常感受快樂，被慾望的境界所迷惑，從未有過厭倦的時候，即使是須臾之間也不會滿足。每一個境界，處處都能看到天女，一切美好的境界，都像火焰一樣熾熱。』
【English Translation】 English version If someone donates garden lands or sugarcane fields, or Amra groves (mango groves), or groves of beautiful fruits to the Sangha (community of monks), allowing the monks to use them, this person, after death, will be reborn in the Gandhara heaven, enjoying immeasurable happiness. He will anoint his body with heavenly Chandana (sandalwood) and Go-shirsha Chandana (ox-head sandalwood), surrounded by countless heavenly women who entertain him. They possess all kinds of adornments and beautiful appearances, are skilled in singing, dancing, joking, and laughing, and play in gardens and various splendid ponds, enjoying happiness. He wears heavenly garments, adorns himself with magnificent flower garlands, and his heart is filled with love and joy. The fragrance of the flowers spreads for a hundred Yojana (ancient Indian unit of distance), and the heavenly maidens, upon smelling this fragrance, are greatly delighted, indulging even more freely, gazing at the Deva (god/heavenly being) with insatiable desire, and revering him a hundredfold in countless ways. Such a Deva indulges his mind and enjoys the pleasures of desire. There are various rivers: the first is called the Jewel Flow River; the second is called the Wave Flow River; the third is called the Gold Flow River; the fourth is called the Wine Flow River; the fifth is called the Beautiful Flow River; and the sixth is called the Flowing Foam Laughter River. In these rivers, geese, ducks, and mandarin ducks emit various wonderful sounds. On both banks of the rivers, there are many gardens, with lush trees, birds of various colors dwelling within, adorned with the seven treasures, emitting harmonious and elegant sounds, which are very delightful. The heavenly women sing beautiful songs, and upon hearing the sounds of the birds, their desires increase a hundredfold, and they no longer enjoy other sounds. Having heard these sounds, they joyfully experience immeasurable happiness, with the seven notes in harmony, soft and pleasing. The birds and heavenly women sing and play in the rivers, drinking heavenly nectar, without becoming intoxicated, and joyfully enjoy themselves with the heavenly women on the peaks of the mountains of treasures—gold, Vaiḍūrya (lapis lazuli), and Sphaṭika (crystal). Gardens, ponds, rivers, springs, lotuses, and various birds adorn these places. The Deva also plays with the heavenly women on the blue Vaiḍūrya ground, with various kinds of flowers covering the ground, and they play and enjoy themselves in this land. Because of good karma, heavenly happiness is achieved. 『Such a Bhikshu (monk), having heard wisdom and observed heavenly happiness, speaks in verse, saying:』 『The five senses constantly experience pleasure, deluded by the realms of desire, never having enough, not even for a moment. In every realm, heavenly women are seen everywhere, and all the beautiful realms are like blazing flames.』
若合若離散， 或說或憶念， 以天女因緣， 火起燒天人。 火法和合有， 不合則不生， 若合若不合， 慾火常熾然。 因緣不合故， 火遠則不燒， 慾火無遠近， 常燒害眾生。 以意想薪力， 邪憶念所使， 愛油投慾火， 焚燒愚癡人。 若以火燒身， 燒已須臾滅， 名色離散已， 慾火猶不滅。 慾火燒眾生， 過於火燒人， 慾火害雖甚， 而人不生厭。 五根因緣起， 緣於五境界， 愛風之所吹， 慾火燒眾生。 從憶念燧生， 由境界增長， 雖非可見法， 燒人過熾火。 慾火亦如是， 增長過熾然， 如是欲所盲， 貪著于欲樂。 火則有光明， 慾火闇所覆， 是欲如怨毒， 智人應舍離。』
「如是比丘觀于慾火焚燒天人，心生悲愍，見其過故，不樂天樂。如是乾陀羅天受種種樂，乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，多有田封大富饒財，以餘業故。
「複次，比丘知業果報，觀箜篌天所住境界。彼以聞慧觀：箜篌天第二地處名曰應聲。眾生何業生於彼處？彼以聞慧見：有眾生正行善業，為邪見人說一
【現代漢語翻譯】 現代漢語譯本 有時聚合有時離散，有時談論有時憶念，因為與天女的因緣，（心中的）火燃起焚燒天人（deva）。 火的生起依賴於因緣和合，不和合則不會產生，無論聚合與否，（這火焰）總是熾盛燃燒。 因為因緣不和合的緣故，火離得遠就不會燃燒，（心中的火焰）沒有遠近之分，總是燒害眾生。 憑藉意念想像作為薪柴的力量，被邪惡的憶念所驅使，用愛慾之油投入（火焰），焚燒愚癡之人。 如果用火燒身，燒過後很快就會熄滅，名色（nāma-rūpa）離散之後，（心中的火焰）仍然不會熄滅。 （心中的火焰）焚燒眾生，勝過火燒人，（這種火焰的）傷害雖然很深，但是人們卻不生厭惡。 五根（pañca indriyāṇi）因緣和合而生起，緣於五種境界（pañca viṣayāḥ），被愛慾之風所吹動，（心中的火焰）焚燒眾生。 從憶念的火燧中產生，由於境界而增長，雖然不是可見之法，但燒人勝過熾盛的火焰。 （心中的火焰）也是這樣，增長勝過熾盛的火焰，像這樣被慾望矇蔽，貪著于慾望之樂。 火還有光明，（心中的火焰）卻被黑暗所覆蓋，這種慾望如同怨敵毒藥，智者應當捨棄遠離。 『像這樣，比丘觀察（心中的火焰）焚燒天人（deva），心中生起悲憫，見到其中的過患，不再貪戀天上的快樂。像這樣，乾陀羅天（Gandharva-deva）享受種種快樂，乃至愛善之業耗盡，從天界命終，因為還有剩餘的善業，不墮入地獄（naraka）、餓鬼（preta）、畜生（tiryak），得以受生為人，多有田地封邑，大富大饒，這是因為剩餘的業力。 『再次，比丘了知業的果報，觀察箜篌天（Kiṃnara-deva）所居住的境界。他以聽聞的智慧觀察：箜篌天（Kiṃnara-deva）第二地的處所名叫應聲（Āvaraṇa）。眾生以何種業而生於彼處？他以聽聞的智慧見到：有眾生正直地奉行善業，為邪見之人說一…'
【English Translation】 English version Sometimes together, sometimes apart, sometimes speaking, sometimes remembering, because of the connection with the heavenly nymphs, the fire arises and burns the devas (heavenly beings). The arising of fire depends on the combination of causes and conditions; if they do not combine, it will not arise. Whether combined or not, it is always blazing. Because the causes and conditions do not combine, the fire will not burn if it is far away. (The fire in the mind) has no near or far, it always burns and harms sentient beings. Relying on the power of thoughts and imagination as fuel, driven by evil memories, pouring the oil of desire into (the fire), burning foolish people. If the body is burned by fire, it will be extinguished after burning for a short time. After nāma-rūpa (name and form) are scattered, (the fire in the mind) still does not extinguish. (The fire in the mind) burns sentient beings, more than fire burns people. Although (the harm of this fire) is very deep, people do not feel disgusted. The five indriyāṇi (sense faculties) arise from the combination of causes and conditions, based on the five viṣayāḥ (sense objects), blown by the wind of desire, (the fire in the mind) burns sentient beings. It arises from the flint of memory, and grows due to the sense objects. Although it is not a visible dharma (phenomenon), it burns people more than a blazing fire. (The fire in the mind) is also like this, growing more than a blazing fire. Like this, blinded by desire, they are attached to the pleasure of desire. Fire has light, but (the fire in the mind) is covered by darkness. This desire is like an enemy or poison, the wise should abandon and stay away from it. 'Like this, the bhikṣu (monk) observes (the fire in the mind) burning the devas (heavenly beings), and compassion arises in his heart. Seeing the faults in it, he no longer craves heavenly pleasures. Like this, the Gandharva-deva (celestial musician) enjoys all kinds of pleasures, until the karma of loving good deeds is exhausted. He dies from the heavenly realm, and because there is still remaining good karma, he does not fall into naraka (hell), preta (hungry ghost), or tiryak (animal realm), and is able to be reborn as a human, with much land and wealth, because of the remaining karma.' 'Again, the bhikṣu (monk) knows the karmic retribution, and observes the realm where the Kiṃnara-deva (celestial musician) dwells. He observes with the wisdom of hearing: the second place of the Kiṃnara-deva (celestial musician) is called Āvaraṇa (Echoing Sound). What karma do sentient beings have to be born in that place? He sees with the wisdom of hearing: there are sentient beings who practice good deeds uprightly, and speak one to people with wrong views...'
偈法，令其心凈，清涼信佛。是人命終生應聲天，受五欲樂。遊戲天河蓮華池中，金、毗琉璃、頗梨山峰，乾闥婆音。諸天女眾種種莊嚴，歌舞戲笑，端正無比，圍繞天子增長喜樂，遊戲山峰受種種樂。天鬘末香莊嚴其身，無量境界以自娛樂。又遊山峪、金山園林遊戲受樂。有諸金山，所謂瞻婆帝山、無影之山、一切樂山、心意化山，如是等山眾寶莊嚴，金園林莊嚴。諸天眾等，歡喜歌頌游于山峰，乃至眾水。眾蓮華池，其水清凈涼美凈潔以為莊嚴，眾鳥縱逸出妙音聲。其山住處甚可愛樂，受自業報，遊戲受樂，天女圍繞，種種眾鳥出衆妙音，眾蜂欲音。遊戲天子所住林殿，與眾天女受第一樂。如是地天所受之樂，乃至愛善業盡，從天還退，隨業流轉，受諸生死，或生地獄、餓鬼、畜生。若有餘業，得受人身，生於大姓豪富第一，人所敬重，身口意善，眷屬堅固，奴婢僮客皆悉具足，以餘業故。
「複次，比丘知業果報，觀三箜篌天所住之地。彼以聞慧見：箜篌天第三地處名曰喜樂。眾生何業生於彼處？彼以聞慧見：此眾生修行善業，以凈信心施人美飲，或施行人清凈美水，令其安樂；或覆泉井，恐諸蛇毒、蜘蛛蟲蟻墮于井中，行人飲之而致苦惱，以是因緣，覆蓋泉井，不求恩分，為福德故。彼人命終生三箜篌
【現代漢語翻譯】 現代漢語譯本 通過偈頌之法，使他們的內心清凈，以清涼之心信奉佛法。這樣的人在壽命終結后，會往生到應聲天（Deva realm reached through sound），享受五種感官的快樂。他們在天河的蓮花池中嬉戲，周圍是金山、毗琉璃（Vaidurya，青色寶石）、頗梨（Sphatika，水晶）山峰，以及乾闥婆（Gandharva，天上的樂神）的音樂。眾多的天女們以各種裝飾打扮自己，歌舞嬉笑，容貌端正無比，圍繞著天子，增添他們的喜悅和快樂，在山峰間嬉戲，享受各種快樂。天上的花鬘和末香裝飾他們的身體，在無量的境界中自娛自樂。他們還遊覽山谷、金山園林，享受快樂。那裡有各種金山，如瞻婆帝山（Champaka mountain）、無影之山（Shadowless mountain）、一切樂山（All-joy mountain）、心意化山（Mind-created mountain）等等，這些山都以眾寶裝飾，金色的園林也裝飾得非常華麗。諸天眾們歡喜地歌頌，在山峰間遊玩，乃至在眾多的水中嬉戲。眾多的蓮花池，池水清澈涼爽，美麗而潔凈，以此作為裝飾，各種鳥兒自由自在地飛翔，發出美妙的聲音。這些山上的住所非常可愛，他們享受自己業報帶來的快樂，天女們圍繞著他們，各種鳥兒發出美妙的聲音，蜜蜂發出嗡嗡的聲音。嬉戲的天子們住在林間的宮殿里，與眾天女享受著至上的快樂。像這樣地天所享受的快樂，直到愛善的業力耗盡，從天上退下來，隨著業力流轉，遭受各種生死輪迴，或者生到地獄、餓鬼、畜生道。如果還有剩餘的業力，就能得到人身，出生于大姓豪門，成為第一等的富人，受到人們的尊敬，身口意都善良，眷屬穩固，奴婢僕人都很齊全，這都是因為剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三箜篌天（Third Kandarpa Deva realm）所居住的地方。他通過聽聞的智慧看到：箜篌天第三層所居住的地方名叫喜樂（Joyful Bliss）。眾生是做了什麼業才能生到那個地方呢？他通過聽聞的智慧看到：這些眾生修行善業，以清凈的信心施捨給別人美味的飲料，或者施捨給行人清凈美好的水，使他們感到安樂；或者遮蓋泉井，恐怕蛇毒、蜘蛛、蟲蟻掉進井裡，行人喝了會導致痛苦，因為這個因緣，遮蓋泉井，不求回報，只是爲了積累福德。這樣的人在壽命終結后，會往生到三箜篌天（Third Kandarpa Deva realm）。』
【English Translation】 English version Through the method of verses, to purify their minds, and with a cool heart to believe in the Buddha's teachings. Such a person, upon the end of their life, will be reborn in the Deva realm reached through sound, enjoying the pleasures of the five senses. They frolic in the lotus ponds of the heavenly river, surrounded by golden mountains, Vaidurya (lapis lazuli) and Sphatika (crystal) peaks, and the music of the Gandharvas (celestial musicians). Numerous celestial maidens adorn themselves with various ornaments, singing, dancing, and laughing, with unparalleled beauty, surrounding the Deva, increasing their joy and happiness, frolicking among the peaks, and enjoying various pleasures. Heavenly garlands and powdered perfumes adorn their bodies, entertaining themselves in limitless realms. They also visit mountain valleys and golden mountain gardens, enjoying pleasure. There are various golden mountains, such as Champaka mountain, Shadowless mountain, All-joy mountain, Mind-created mountain, and so on. These mountains are adorned with various treasures, and the golden gardens are also adorned very ornately. The Deva hosts joyfully sing praises, playing among the peaks, and even in the numerous waters. The numerous lotus ponds, with their clear, cool, beautiful, and pure waters, serve as adornments, and various birds freely fly about, emitting wonderful sounds. These mountain dwellings are very lovely, and they enjoy the pleasures brought about by their karma, surrounded by celestial maidens, with various birds emitting wonderful sounds, and the buzzing of bees. The frolicking Devas reside in forest palaces, enjoying supreme bliss with the celestial maidens. The pleasures enjoyed by such earth Devas continue until the karma of loving-kindness is exhausted, and they fall from the heavens, transmigrating according to their karma, suffering various cycles of birth and death, or being born in hells, as hungry ghosts, or as animals. If there is remaining karma, they can obtain a human body, being born into a great and wealthy family, becoming the foremost among the rich, respected by people, with virtuous body, speech, and mind, and with a stable family, and with servants and attendants all complete, all due to the remaining karma.
'Furthermore, the Bhikshu, through understanding the results of karma, observes the places where the Third Kandarpa Devas reside. He sees through his wisdom of hearing: the place where the Third Kandarpa Devas reside is called Joyful Bliss. What karma do beings perform to be born in that place? He sees through his wisdom of hearing: these beings cultivate good karma, and with pure faith, give delicious drinks to others, or give pure and beautiful water to travelers, making them feel at ease; or they cover wells, fearing that poisonous snakes, spiders, insects, and ants might fall into the well, and travelers might suffer if they drink from it. Because of this cause, they cover the wells, not seeking reward, but only to accumulate merit. Such people, upon the end of their lives, will be reborn in the Third Kandarpa Deva realm.'
天喜樂地中。生彼天已，其身光明如第二日，以善業故，遍身莊嚴。遊戲山峪、泉池流水，與諸天女同心共遊。端正少年無有苦老，無量色聲香味愛觸，受五欲樂。其地山林多有七寶以為林樹，無萎林等。其林眾花未曾萎變，香氣常熏。金影樹林，金枝彌覆，毗琉璃峰以為莊嚴。孔雀眾鳥、俱翅羅鳥七寶羽翼，出美妙音，自觀身相，心生悅樂，所謂雜色羽翼。隨天所念，出美妙音，聞其聲已，各各皆發希有之心——此鳥能知我心所念。隨意出聲，其音美妙，于鳥口中出甘露飲，相續不斷，眾鳥飲之，十倍縱逸，心生歡喜，口出百種功德之音，其音莊嚴功德勝妙。聞種種鳥歌眾妙音，愛慾之心百倍放逸，心生歡樂。「復有眾鳥名嘴遊戲，于鈴網內出衆妙音，其音清妙與鈴音合，不可分別，和合出聲，兩倍轉妙。復有眾鳥名曰岸行，住于河岸金蓮華中，流出香飲。復有眾鳥名曰影游，隨其行處，地則同色。復有眾鳥名曰輪鳥，若此輪鳥遊行所近，令諸天女端正殊妙，過先百倍。無量林中游戲受樂未曾斷絕，隨念成就第一勝樂，清凈無比。無量天女而自圍繞，遊戲林中或遊山峰，乘空趣于金毗琉璃山頂。眾蓮華池鵝鴨鴛鴦，其水清凈如毗琉璃，香水湛然充滿其中。于遊戲處，眾香流水，諸林香氣悉皆普熏。無量金樹、毗琉璃
【現代漢語翻譯】 現代漢語譯本： 在天喜樂之地中。當他們生到那個天界后，他們的身體光明如同第二個太陽，因為善業的緣故，全身都得到莊嚴。他們在山谷、泉池流水中嬉戲，與眾多的天女同心共同遊玩。他們是端正的少年，沒有痛苦和衰老，享受著無量的色、聲、香、味、觸，感受著五欲之樂。那裡的土地山林中，多有七寶構成林木，沒有枯萎的樹林等等。那些樹林中的花朵從未凋謝，香氣長久地散發。金色的樹影覆蓋著樹林，金色的樹枝瀰漫，用毗琉璃峰來作為莊嚴。孔雀等眾鳥，以及俱翅羅鳥，擁有七寶的羽翼，發出美妙的聲音，它們觀看自己的身相，心中產生喜悅，特別是那些雜色的羽翼。隨著天人的念頭，鳥兒發出美妙的聲音，聽到這些聲音后，每個人都生起稀有之心——這些鳥兒能夠知道我心中所想。它們隨意發出聲音，聲音美妙，從鳥的口中流出甘露般的飲料，連續不斷，眾鳥飲用后，更加放縱，心中充滿歡喜，口中發出百種功德之音，這些聲音莊嚴而功德殊勝美妙。聽到各種鳥兒歌唱的眾妙之音，愛慾之心百倍地放縱，心中充滿歡樂。「還有一種鳥名叫嘴遊戲，在鈴鐺網內發出各種美妙的聲音，這些聲音清澈美妙，與鈴鐺的聲音融合在一起，無法分辨，和諧地發出聲音，更加美妙。還有一種鳥名叫岸行，住在河岸的金蓮花中，流出香甜的飲料。還有一種鳥名叫影游，隨著它們行走的地方，地面就會呈現出相同的顏色。還有一種鳥名叫輪鳥，如果這種輪鳥靠近，就會使天女變得端正殊妙，超過先前百倍。他們在無量的樹林中嬉戲享樂，從未間斷，隨著念頭成就第一殊勝的快樂，清凈無比。無量的天女圍繞著他們，在樹林中嬉戲，或者遊玩山峰，乘空前往金毗琉璃山頂。眾多的蓮花池中，有鵝、鴨、鴛鴦，池水清澈如毗琉璃，香水滿滿地充滿其中。在嬉戲的地方，眾多的香水流動，各種樹林的香氣都普遍地散發。無量的金樹、毗琉璃
【English Translation】 English version: In the land of heavenly joy. Having been born into that heaven, their bodies are as radiant as a second sun, adorned all over due to their virtuous deeds. They play in mountain valleys, springs, and flowing streams, and joyfully roam with the heavenly maidens. They are handsome youths without suffering or old age, experiencing immeasurable sights, sounds, smells, tastes, and tactile sensations, enjoying the pleasures of the five desires. In that land, the mountains and forests are filled with trees made of seven treasures, without withered forests, and so on. The flowers in those forests never wither or change, and their fragrance constantly permeates the air. Golden shadows cover the forests, golden branches spread everywhere, and the peaks of lapis lazuli serve as adornments. Peacocks and other birds, as well as the Kuruchira birds, with their seven-jeweled wings, emit beautiful sounds. They gaze upon their own forms, and joy arises in their hearts, especially at their multicolored wings. According to the thoughts of the heavenly beings, the birds emit beautiful sounds. Upon hearing these sounds, each one develops a rare and wondrous feeling—'These birds can know what I am thinking.' They emit sounds at will, and the sounds are beautiful. From the birds' mouths flows a nectar-like drink, continuously and without interruption. The birds drink it, becoming ten times more unrestrained, their hearts filled with joy, and their mouths utter hundreds of sounds of merit. These sounds are adorned with merit and are supremely wonderful. Hearing the various songs of the birds, the desires of love are a hundredfold more unrestrained, and joy fills the heart. 'There are also birds called 'Mouth Games,' which emit various wonderful sounds within the net of bells. These sounds are clear and beautiful, blending with the sounds of the bells, indistinguishable, and harmoniously emitting sounds, becoming twice as wonderful. There are also birds called 'Shore Walkers,' dwelling in golden lotus flowers on the riverbanks, from which fragrant drinks flow. There are also birds called 'Shadow Roamers,' and wherever they go, the ground takes on the same color. There are also birds called 'Wheel Birds,' and if these Wheel Birds approach, they make the heavenly maidens become exceptionally beautiful, a hundred times more so than before. They play and enjoy themselves in the immeasurable forests, never ceasing, and with each thought, they achieve the first and foremost joy, pure and incomparable. Immeasurable heavenly maidens surround them, playing in the forests or roaming the mountain peaks, riding through the air to the summits of the golden lapis lazuli mountains. In the many lotus ponds are geese, ducks, and mandarin ducks, and the water is as clear as lapis lazuli, filled to the brim with fragrant water. In the places of play, fragrant waters flow, and the fragrances of all the forests pervade everywhere. Immeasurable golden trees, lapis lazuli
樹圍繞彼山，其地柔軟，舉足下足蹈之隨平。於此地中，與諸天女遊戲其中，皆共娛樂。目視愛色，無量百千種種妙色，無量百千可愛妙聲，無量百千種種妙香，如是諸根受無量樂，乃至愛善業盡，從此命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，常得安樂，王所愛重，眾人所念，以餘業故。
「複次，比丘知業果報，觀箜篌天。彼以聞慧見：箜篌天第四地處名曰探水。眾生何業生於彼處？彼以聞慧見：此眾生修行善業，信心悲心、潤益之心，見病困者其命臨終，咽喉之中唿唿出聲，余命未盡，施其漿飲或施其財，以續彼命。是人以此善業因緣，命終生於三箜篌天探水之地，受天快樂。光明威德如帝釋王，諸天女眾周匝圍繞，常受快樂，受自業報，過無量時。見無量林、無量河流，諸天女眾，相隨入林，林名摩利，無量河水蓮華浴池以為莊嚴，天諸音樂出妙音聲。多有天女歡喜娛樂於其林中，多有華果，乾闥婆音、眾鳥之音。其林寶樹：曼陀羅林、俱舍耶林、不破壞林、常歡喜林、正歡喜林、如意香林。如是華香普熏一切，諸天女眾隨天所念，于摩利林既遊戲已，向五華林互相娛樂。
「其林眾鳥，名曰宿命，見諸天眾而說頌曰：
「『福德可愛樂， 能得勝果報， 是故應修福，
【現代漢語翻譯】 現代漢語譯本：樹木環繞著那座山，那裡的土地柔軟，抬腳落下都感覺平坦。在這片土地上，（諸天）與眾多天女一同嬉戲，共同享受快樂。眼睛看到令人喜愛的色彩，無數百千種美妙的顏色，無數百千種可愛的美妙聲音，無數百千種美妙的香氣，像這樣，各種感官都享受著無量的快樂，直到喜愛的善業耗盡，從這裡結束生命。如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，常常得到安樂，被國王所喜愛重視，被眾人所思念，這是因為剩餘善業的緣故。
『其次，比丘通過了解業的果報，觀察箜篌天（Gandharva-deva，天神的一種）。他通過聽聞的智慧看到：在箜篌天的第四層，有一處地方名叫探水（Tanshui）。眾生因為什麼樣的業而生在那裡呢？他通過聽聞的智慧看到：這些眾生修行善業，具有信心、悲心、潤益之心，看到生病受困的人生命臨終，喉嚨里發出呼呼的聲音，但生命還沒有結束，就佈施給他們飲料或財物，以此延續他們的生命。這個人因為這種善業的因緣，命終之後就生於三箜篌天的探水之地，享受天上的快樂。他們的光明威德如同帝釋王（Indra，眾神之王），眾多天女圍繞在他們周圍，常常享受快樂，承受著自己所造的業報，經過無量的時間。他們看到無量的樹林、無量的河流，眾多天女跟隨著他們進入樹林，那片樹林名叫摩利（Mali），有無量的河水和蓮花浴池作為裝飾，天上的各種音樂發出美妙的聲音。許多天女在那片樹林中歡喜娛樂，那裡有許多鮮花和果實，有乾闥婆（Gandharva，天上的樂神）的聲音、各種鳥類的聲音。那片樹林里有寶樹：曼陀羅林（Mandala-vana）、俱舍耶林（Kusaya-vana）、不破壞林（Avihimsaka-vana）、常歡喜林（Sadāmodaka-vana）、正歡喜林（Susammodaka-vana）、如意香林（Yathāruci-gandha-vana）。這樣的花香普遍薰染一切，眾多天女隨著天神的意念，在摩利林中嬉戲之後，前往五華林（Pancapuspa-vana）互相娛樂。
『那片樹林里的鳥，名叫宿命（Jatismara），它們看到諸天眾，就用偈頌說道：
『福德可愛樂， 能得勝果報， 是故應修福， 』
【English Translation】 English version: Trees surround that mountain, and the ground there is soft, so that every step feels level. In this place, (the devas) play with numerous celestial maidens, all enjoying themselves together. Their eyes behold delightful colors, countless thousands of beautiful hues, countless thousands of lovely sounds, countless thousands of exquisite fragrances. In this way, all their senses experience immeasurable joy, until their cherished good karma is exhausted, and they pass away from this life. If there is any remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm, but will be reborn as humans, constantly enjoying peace and happiness, loved and respected by the king, and cherished by all, due to the remaining karma.
『Furthermore, the Bhikkhu, understanding the results of karma, observes the Gandharva-devas (a type of celestial being). Through his wisdom of hearing, he sees that in the fourth level of the Gandharva heavens, there is a place called Tanshui. What kind of karma causes beings to be born there? Through his wisdom of hearing, he sees that these beings cultivate good karma, possessing faith, compassion, and a heart of benevolence. When they see a sick and suffering person near death, making gurgling sounds in their throat, but whose life has not yet ended, they offer them drink or wealth to prolong their life. Because of this good karma, that person, upon death, is born in the Tanshui region of the third Gandharva heaven, enjoying celestial bliss. Their radiance and majesty are like those of Indra (king of the gods), and numerous celestial maidens surround them, constantly enjoying happiness, experiencing the rewards of their own actions, for immeasurable periods of time. They see countless forests and rivers, and numerous celestial maidens follow them into the forest, which is called Mali, adorned with countless rivers and lotus ponds. Celestial music emanates beautiful sounds. Many celestial maidens joyfully play in that forest, where there are many flowers and fruits, the sounds of Gandharvas (celestial musicians), and the songs of various birds. In that forest are precious trees: Mandala-vana, Kusaya-vana, Avihimsaka-vana, Sadāmodaka-vana, Susammodaka-vana, and Yathāruci-gandha-vana. Such floral fragrances pervade everything, and the celestial maidens, following the thoughts of the devas, play in the Mali forest and then go to the Pancapuspa-vana to enjoy each other's company.
『The birds in that forest, named Jatismara, seeing the celestial beings, speak in verses, saying:
『Merit is lovely and delightful, It can obtain superior rewards, Therefore, one should cultivate merit, 』
無及福船筏。 福德藏無盡， 福德親無上， 福德如明燈， 亦如慈父母。 福德至天中， 福能至善道， 人能修福故， 天上受福樂。 若人修勝福， 常得生樂處， 是故應修福， 無及福德樂。 利益於二世， 愛敬及財物， 常觀此二因， 是名福德樂。 福德恒隨身， 如影常不離， 福為第一樂， 無福無樂報。 若天福德盡， 退已隨業生， 世間善惡果， 是故應修福。 我于天世間， 今受畜生身， 無福因緣故， 自業之所欺。 若無福調伏， 常行於惡道， 其人無安樂， 如沙不出油。 愚人為心欺， 遠離於福德， 其人不得樂， 眾苦常不斷。 是人數數生， 數數還退沒， 以天行放逸， 彼天樂無常。 業網系眾生， 癡愛之所誑， 無始生死來， 流轉如水輪。 諸天退沒時， 具受大苦惱， 地獄眾苦毒， 不得以為比。 天樂必有退， 如何不覺悟？ 不見死滅故， 貪著世間樂。 諸世間生滅， 不可以數知， 而人莫能厭， 為愛之所欺。』
「時諸天眾聞鳥說法，心少憶
【現代漢語翻譯】 現代漢語譯本 沒有比福德更好的船筏。 福德蘊藏著無盡的寶藏，福德親近於無上的境界， 福德如同明亮的燈，也如同慈愛的父母。 福德能到達天界，福德能通往善道， 人若能修習福德，就能在天上享受福樂。 如果有人修習殊勝的福德，常常能夠出生在快樂的地方， 因此應當修習福德，沒有比福德的快樂更好的了。 福德能利益今生和來世，包括愛敬之心和財物， 常常觀察這兩種因緣，這就是所謂的福德之樂。 福德恒常伴隨自身，如同影子一樣從不分離， 福德是第一快樂，沒有福德就沒有快樂的果報。 如果天人的福德耗盡，退墮后將隨業力而生， 世間有善惡的果報，因此應當修習福德。 我在天界和人間，如今卻承受畜生的身體， 因為沒有福德的緣故，被自己的業力所欺騙。 如果沒有福德的調伏，常常行走在惡道之中， 這樣的人沒有安樂，如同從沙子中榨不出油。 愚癡的人被自己的心所欺騙，遠離福德， 這樣的人得不到快樂，各種痛苦常常不斷。 這樣的人一次又一次地出生，一次又一次地退墮， 因為在天界放縱，那裡的快樂是無常的。 業力的網束縛著眾生，被愚癡和愛慾所迷惑， 從無始的生死以來，像水輪一樣流轉不停。 諸天退墮的時候，承受巨大的苦惱， 地獄的各種痛苦，無法與天人退墮時的痛苦相比。 天上的快樂必定會有退失的時候，為什麼還不覺悟呢？ 因為沒有看見死亡，所以貪戀世間的快樂。 世間的一切都在生滅變化，無法用數字來計算， 可是人們卻不能厭離，被愛慾所欺騙。 這時，諸天大眾聽聞鳥的說法，心中稍微憶起了佛法。
【English Translation】 English version There is no raft better than merit. Merit contains endless treasures, merit is close to the unsurpassed state, Merit is like a bright lamp, and also like loving parents. Merit can reach the heavens, merit can lead to the path of goodness, If people can cultivate merit, they can enjoy happiness in the heavens. If someone cultivates superior merit, they can often be born in a happy place, Therefore, one should cultivate merit, there is nothing better than the happiness of merit. Merit benefits both this life and the next, including love, respect, and wealth, Always observe these two causes, this is called the happiness of merit. Merit constantly accompanies oneself, like a shadow that never leaves, Merit is the first happiness, without merit there is no happy reward. If the merit of the gods is exhausted, they will fall and be born according to their karma, There are good and bad consequences in the world, therefore one should cultivate merit. I, who was in the heavens and the human world, now bear the body of an animal, Because of the lack of merit, I am deceived by my own karma. If there is no taming by merit, one will always walk in the evil paths, Such a person has no peace and happiness, like trying to extract oil from sand. Foolish people are deceived by their own minds, and stay away from merit, Such people do not obtain happiness, and various sufferings are constant. Such people are born again and again, and fall back again and again, Because of indulgence in the heavens, the happiness there is impermanent. The net of karma binds sentient beings, deluded by ignorance and desire, From beginningless birth and death, they revolve like a water wheel. When the gods fall, they endure great suffering, The various sufferings of hell cannot be compared to the suffering of the gods when they fall. The happiness of the heavens will surely decline, why not awaken? Because they do not see death, they are greedy for worldly pleasures. All things in the world arise and cease, and cannot be known by numbers, Yet people cannot be satiated, and are deceived by desire. At that time, the heavenly beings heard the bird's teaching and slightly remembered the Buddha's teachings in their hearts.
念，還復放逸，為心所使，行於愛慾。于彼林中五樂音聲歌舞戲笑，以自娛樂。為放逸火燒境界薪。一一住處、一一園林、一一山峰、一一宮殿、一一華池，與諸天女遊戲其中，受五欲樂。於此天中，受天快樂，乃至愛善業盡，從天命終，隨業流轉。若有餘善，不墮地獄、餓鬼、畜生，得受人身，從生至終，不遭病苦，無有惱亂，人所愛敬，生好國土，離於飢渴，色貌端正，以餘業故。
「複次，比丘知業果報，觀箜篌天。彼以聞慧見：箜篌天第五住處名曰白身。眾生何業生於彼處？若有眾生識于福田，以凈信心見有佛塔風雨所壞——若僧房舍，以福德心塗飾治補，以正信心知業果報，作已隨喜，復教他人，令治故塔。是人命終生白身天。生彼天者，服白色衣如珂如雪、如拘牟頭華，十六分中不及其一，所住宮殿亦復如是，一切白光，其身鮮白。遊戲諸林、珊瑚樹林出衆妙香，種種樂音歌舞戲笑，受天快樂。入珊瑚林，其林多有眾鳥音聲，光明莊嚴有大勢力，光明赤色，諸色中上。本身鮮白，以樹赤光，身皆赤色。互相瞻視，各作是言：『我等本色皆悉不現，更生異色。此樹色赤，可至余林。』即與天女入毗琉璃林，其林青色，如閻浮提仰觀虛空，令諸天身皆失白色。其樹青光悉覆天身，所有眾鳥及諸蓮華悉亦
【現代漢語翻譯】 現代漢語譯本 念頭，又回覆到放逸的狀態，被心所驅使，沉溺於愛慾之中。在那片林中，以五種悅耳的音樂、歌舞、嬉笑來自我娛樂。如同以放逸之火焚燒境界之薪柴。在每一個住處、每一個園林、每一座山峰、每一座宮殿、每一處華麗的池塘，與眾天女嬉戲其中，享受五欲之樂。在這天界之中，享受天界的快樂，直到所愛的善業耗盡，從天界命終，隨著業力流轉。如果還有剩餘的善業，就不會墮入地獄、餓鬼、畜生道，能夠獲得人身，從出生到死亡，不會遭遇疾病的痛苦，沒有煩惱和擾亂，被人所愛戴和尊敬，出生在美好的國土，遠離飢餓和乾渴，容貌端正，這是因為剩餘的業力所致。
『再者，比丘瞭解業的果報，觀察箜篌天（Gandharva-deva，天神的一種）。他通過聽聞和智慧看到：箜篌天的第五個住處叫做白身（Śveta-kāya）。什麼樣的眾生會出生在那裡呢？如果有的眾生認識到福田（puṇya-kṣetra，指可以種福報的場所，如佛塔、僧侶等），以清凈的信心看到有佛塔因為風雨而損壞——或者僧侶的房舍，以積攢福德的心去塗飾修補，以正直的信心瞭解業的果報，做完之後感到隨喜，又教導他人，讓他們修繕破舊的佛塔。這個人命終之後就會出生在白身天。出生在那個天界的人，穿著白色的衣服，像珂（ka，白色寶石）像雪一樣潔白，像拘牟頭華（kumuda，白色睡蓮）一樣，十六分之一都比不上。所居住的宮殿也是這樣，一切都是白色的光芒，他們的身體鮮亮潔白。在各種樹林中嬉戲，珊瑚樹林散發出各種美妙的香氣，各種樂音、歌舞、嬉笑，享受天界的快樂。進入珊瑚林，那片樹林里有很多鳥的鳴叫聲，光明莊嚴，具有強大的力量，光明是紅色的，是各種顏色中最上等的。他們本身是鮮亮的白色，因為樹木的紅色光芒，身體都變成了紅色。他們互相看著，各自說道：『我們原本的顏色都看不見了，變成了其他的顏色。這樹的顏色是紅色的，可以去其他的樹林。』於是就和天女們一起進入毗琉璃林（Vaidūrya-vana，青琉璃樹林），那片樹林是青色的，就像閻浮提（Jambudvīpa，我們所居住的這個世界）仰望天空一樣，讓眾天神的身體都失去了白色。樹木的青色光芒完全覆蓋了天神的身體，所有的鳥和蓮花也都是青色的。
【English Translation】 English version The thought, again, reverts to negligence, driven by the mind, indulging in desires. In that forest, they entertain themselves with five pleasing sounds of music, dance, laughter, and play. It is like burning the fuel of worldly realms with the fire of negligence. In each dwelling, each garden, each mountain peak, each palace, each splendid pond, they frolic with celestial maidens, enjoying the pleasures of the five senses. In this heavenly realm, they experience celestial bliss until the good karma they cherish is exhausted. They pass away from the heavens, flowing along with their karma. If there is remaining good karma, they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will attain a human body, and from birth to death, they will not encounter the suffering of illness, nor will they experience vexation or disturbance. They will be loved and respected by others, born in a good country, free from hunger and thirst, with a beautiful appearance, all due to the remaining karma.
『Furthermore, a Bhikshu (Buddhist monk) understands the results of karma and observes the Gandharva-devas (a type of celestial being). Through hearing and wisdom, he sees that the fifth dwelling place of the Gandharva-devas is called Śveta-kāya (White Body). What kind of beings are born there? If there are beings who recognize the field of merit (puṇya-kṣetra, a place for accumulating merit, such as a stupa or monastery), and with pure faith, see that a stupa has been damaged by wind and rain—or the dwellings of monks—and with a mind of accumulating merit, they plaster and repair it, with righteous faith understanding the results of karma, and after doing so, rejoice in it, and also teach others to repair old stupas. Such a person, upon death, will be born in the Śveta-kāya heaven. Those born in that heaven wear white clothes, as white as ka (a white gem), as white as snow, as white as a kumuda (white water lily), which is not even one-sixteenth as bright. The palaces they dwell in are also like this, all with white light, and their bodies are bright white. They frolic in various forests, the coral forests emitting various wonderful fragrances, with various musical sounds, dance, laughter, and play, enjoying celestial bliss. Entering the coral forest, that forest has many sounds of birds, adorned with light and possessing great power, the light is red, the most superior of all colors. Their bodies are originally bright white, but because of the red light of the trees, their bodies all become red. They look at each other and say, 『Our original colors are no longer visible, and we have changed to different colors. The color of these trees is red, we can go to other forests.』 Then, together with the celestial maidens, they enter the Vaidūrya-vana (Beryl Forest), that forest is blue, like looking up at the sky in Jambudvīpa (the world we live in), causing the bodies of all the celestial beings to lose their white color. The blue light of the trees completely covers the bodies of the celestial beings, and all the birds and lotuses are also blue.
青色。時諸天子與諸天女而自圍繞，作天伎樂遊戲歌舞，久受天樂，五欲自娛，經于久時。復詣銀林縱逸遊戲，其銀林中，一切嚴飾皆為白色，白寶蓮華、白寶眾鳥，是白身天。入此林中，猶如乳中見月色像，久住此林遊戲受樂，天眾伎樂不可譬喻。舍此林已，詣眾雜林，其林種種諸樹莊嚴，或有金樹或有銀樹、或琉璃樹，種種色葉以為莊嚴，此天身色亦復如是生種種色。於此林中，與諸天女多時遊戲。復舍此林，詣金山峰，名曰普遍，其金山峰七寶莊嚴，乘彼山頂，悉見須彌山王眷屬六萬金山，須彌山王住在其中。復至普眼山，上彼山已，久時遊戲，多諸流水河池莊嚴周遍園林，多有眾鳥出妙音聲，白身天等於普眼山久受天樂，與諸天女遊戲受樂。舍彼山已，復往上于大圍山頂，復有異天來在此山共集遊戲，時白身天與諸天眾遊戲受樂，天伎樂音甚可愛樂。受樂盡時，如燈油盡，其光則滅，猶如日沒，其明亦滅，天亦如是，業盡還退，隨其本業，生於地獄、餓鬼、畜生。若生人中，其身鮮白如藕絲色，生於北天漢國土等，皆悉好色鮮澤具足，受第一樂，統領人民，以餘業故。
「複次，比丘知業果報，觀箜篌天所住之地。彼以聞慧見：箜篌天第六地處名共遊戲。眾生何業生於彼處？彼以聞慧見：此眾生信心持
【現代漢語翻譯】 現代漢語譯本 青色。那時，眾天子與眾天女圍繞著自己，演奏著天上的音樂，嬉戲歌舞，長久地享受著天上的快樂，沉溺於五欲之中，經過了很長的時間。之後又到銀林放縱嬉戲，那銀林中，一切裝飾都是白色的，有白寶蓮花、白寶眾鳥，這些都是白身天（指天人的身色為白色）。進入這片林中，就像在乳中看到月亮的顏色一樣，長久地住在這片林中嬉戲享樂，天眾的音樂美妙無比。離開這片林子后，又到各種雜林，那林中用各種各樣的樹木來裝飾，有的樹是金色的，有的樹是銀色的，有的是琉璃樹，用各種顏色的樹葉來裝飾，這些天人的身色也像這樣呈現出各種顏色。在這片林中，與眾天女一起嬉戲了很長時間。又離開這片林子，到金山峰，名叫普遍（指山峰的名稱），那金山峰用七寶來裝飾，登上那山頂，能看到須彌山王（佛教宇宙觀中的中心山）的眷屬六萬金山，須彌山王就住在其中。又到普眼山（指山峰的名稱），登上那山後，長久地嬉戲，有很多流水、河流、池塘裝飾著周圍的園林，有很多鳥發出美妙的聲音，白身天等在普眼山長久地享受著天上的快樂，與眾天女嬉戲享樂。離開那座山後，又往上到大圍山頂（指山峰的名稱），又有其他的天人來到這座山共同聚集嬉戲，這時白身天與眾天人一起嬉戲享樂，天上的音樂聲音非常可愛。享樂結束時，就像燈油燒盡，光芒就熄滅了，就像太陽落山，光明也消失了，天人也是這樣，業報盡了就退轉，隨著他們原本的業力，生於地獄、餓鬼、畜生。如果生在人間，他們的身體潔白如藕絲的顏色，生於北天漢國土等地方，都相貌美好，光鮮亮麗，具足一切，享受著第一等的快樂，統治著人民，這是因為還有剩餘的業力。 『再次，比丘知道業的果報，觀察箜篌天（指天人的種類）所居住的地方。他以聽聞的智慧看到：箜篌天第六地處名叫共遊戲（指天界的名稱）。眾生做了什麼業才能生到那個地方呢？他以聽聞的智慧看到：這些眾生有信心，持...
【English Translation】 English version Azure. At that time, the heavenly sons and heavenly daughters surrounded themselves, making heavenly music, playing games, singing, and dancing, enjoying heavenly bliss for a long time, indulging in the five desires for a long period. Then they went to the Silver Grove for unrestrained play, where all the decorations were white, with white treasure lotuses and white treasure birds; these were the White-bodied Devas (referring to the white color of the Devas' bodies). Entering this grove was like seeing the moon's color in milk. They stayed in this grove for a long time, playing and enjoying themselves, the music of the heavenly hosts beyond compare. Leaving this grove, they went to the Various Mixed Grove, which was adorned with various trees, some golden, some silver, some lapis lazuli, decorated with leaves of various colors. The bodies of these Devas also appeared in various colors. In this grove, they played with the heavenly daughters for a long time. Leaving this grove, they went to the Golden Mountain Peak, named Universal (referring to the name of the mountain peak), which was adorned with the seven treasures. Ascending to the top of that mountain, they could see the retinue of Mount Sumeru King (the central mountain in Buddhist cosmology), sixty thousand golden mountains, with Mount Sumeru King residing among them. They also went to the Universal Eye Mountain (referring to the name of the mountain peak), and after ascending that mountain, they played for a long time. Many flowing streams, rivers, and ponds adorned the surrounding gardens, and many birds emitted wonderful sounds. The White-bodied Devas and others enjoyed heavenly bliss on Universal Eye Mountain for a long time, playing and enjoying themselves with the heavenly daughters. Leaving that mountain, they went up to the summit of the Great Enclosing Mountain (referring to the name of the mountain peak), where other Devas came to gather and play together. At this time, the White-bodied Devas played and enjoyed themselves with the heavenly hosts, the sounds of the heavenly music being very lovely and delightful. When the enjoyment came to an end, like the oil in a lamp being exhausted and the light extinguished, like the sun setting and the brightness disappearing, so too were the Devas. When their karma was exhausted, they regressed, and according to their original karma, they were born in hell, as hungry ghosts, or as animals. If they were born among humans, their bodies would be as white as lotus silk, born in places like the Northern Heavenly Han Country, all with beautiful appearances, radiant and complete, enjoying the foremost happiness, ruling over the people, because of their remaining karma. 『Furthermore, the Bhikshu, knowing the results of karma, observes the place where the Gandharva Devas (referring to a type of Deva) dwell. With his wisdom of hearing, he sees that the sixth level of the Gandharva Devas is called Co-playing (referring to the name of a heavenly realm). What karma do beings perform to be born in that place? With his wisdom of hearing, he sees that these beings have faith, uphold...
戒，同爲法義和合共會，持戒佈施。以是因緣，此諸人等，從此命終生共遊戲天。生彼天已，福德成就，皆共一心和合受樂，遊戲行食皆共愛樂，境界悅樂，五樂音聲，戲笑歌舞歡娛受樂。諸天女眾種種莊嚴，種種珍寶莊嚴山地，遊戲其中，受自業果。毗琉璃珠以為欄楯，種種眾寶鵝鴨鴛鴦莊嚴其河，種種寶樹莊嚴河岸，諸天女眾圍繞遊戲。詣真珠河，于其河中無量流飲，清凈香潔，白真珠沙以布其底，真金為泥，多有金魚，無量寶珠莊嚴魚身。其河兩岸，黃金為樹，毗琉璃寶以為其葉；毗琉璃樹，黃金為葉。一切華果妙色具足，華果常敷，眾鳥遊戲，常懷悅樂。聞其音聲皆生愛樂，若以目視，見之心悅。
「彼諸天子常懷歡喜，復往詣于本所住處婆求水中，寶樹枝葉如屋如殿，其地柔軟隨足上下，如天青寶，往返遊戲，眾蓮華林以為莊嚴平正廣博，種種眾鳥妙寶莊嚴。或有金地，毗琉璃樹枝如羅網以為宮宅，多眾華香，眾蜂圍繞以為莊嚴。天子天女充滿其中，受天樂報。復往泉水園林浴池，其林眾鳥遊戲水中，其身金色充滿其中，出妙音聲。河泉流水清凈香潔往注金山，出種種音。諸天女等，于其河側，手執金華圍繞天子，娛樂受樂，以華相撲以為喜樂，經于多時。復與諸天詣于欲林，于彼林中，如是一切放
【現代漢語翻譯】 現代漢語譯本：持戒，同樣是法義和合共同參與，堅持戒律並樂善好施。因為這樣的因緣，這些人等，在生命終結後會轉生到共遊戲天（Parinirmita-vasavartin，欲界第六天）。生到那個天界后，福德圓滿成就，大家同心同德，和睦快樂地享受，嬉戲遊玩、飲食都充滿愛意和喜悅，境界令人愉悅，享受著五種妙樂的音聲，歡笑歌舞，盡情享樂。眾多的天女們以各種各樣的裝飾打扮自己，用各種珍寶來裝飾山地，在其中嬉戲玩耍，享受自己業力所帶來的果報。用毗琉璃珠（Vaiḍūrya，一種寶石）做成欄桿，各種各樣的珍寶、鵝、鴨、鴛鴦點綴著河流，各種寶樹裝飾著河岸，眾多的天女們圍繞著嬉戲玩耍。他們前往真珠河，在那條河中無量暢飲，河水清澈香甜，河底鋪著潔白的珍珠沙，用真金做成河泥，河裡有很多金色的魚，魚身上裝飾著無數的寶珠。河的兩岸，生長著黃金樹，用毗琉璃寶做樹葉；也有毗琉璃樹，用黃金做樹葉。各種各樣的花朵和果實，顏色美妙，花果經常盛開，各種鳥兒在其中嬉戲，總是充滿喜悅。聽到它們的聲音，都會心生喜愛，如果用眼睛去看，看到後心里也會感到愉悅。
那些天子們總是充滿歡喜，又前往他們原本居住的地方婆求水（Vakkula River），寶樹的枝葉像房屋像宮殿一樣，地面柔軟，踩上去會隨著腳步上下起伏，像天青寶一樣，他們在那裡來回嬉戲，用蓮花林來裝飾，地面平坦而寬廣，各種各樣的鳥兒用美妙的珍寶來裝飾。有的地方是金色的土地，毗琉璃樹的樹枝像羅網一樣形成宮殿住宅，有很多的花香，眾多的蜜蜂圍繞著，以此作為裝飾。天子和天女們充滿在其中，享受著天界的快樂果報。他們又前往泉水園林和浴池，林中的鳥兒在水中嬉戲，它們的身體是金色的，充滿在其中，發出美妙的聲音。河流泉水清澈香甜，流淌著注入金山，發出各種各樣的聲音。眾多的天女們，在那條河邊，手裡拿著金色的花朵，圍繞著天子，娛樂享受，用花朵互相拍打，以此作為喜樂，經過很長的時間。他們又和眾多的天人前往欲林（Kāma forest），在那片樹林中，像這樣一切都放縱。
【English Translation】 English version: 'The precepts, are also a harmonious gathering of Dharma meanings, upholding the precepts and giving alms. Due to this cause and condition, these people, after their lives end, will be reborn in the Parinirmita-vasavartin heaven (the sixth heaven of the desire realm). Having been born in that heaven, their merits and virtues will be perfected, and they will all be of one mind, harmoniously enjoying happiness, playing and eating with love and joy. The realm is pleasing, and they enjoy the sounds of the five pleasures, laughing, singing, dancing, and reveling in enjoyment. The multitudes of heavenly women adorn themselves in various ways, and adorn the mountains with various treasures, playing within them, enjoying the fruits of their own karma. Vaiḍūrya (a type of gemstone) is used as railings, and various treasures, geese, ducks, and mandarin ducks adorn the rivers. Various precious trees adorn the riverbanks, and multitudes of heavenly women surround and play. They go to the Pearl River, where they drink limitlessly in the river, which is pure and fragrant, with white pearl sand spread on its bottom, and mud made of pure gold. There are many golden fish, and their bodies are adorned with countless jewels. On both banks of the river, there are golden trees with leaves made of Vaiḍūrya; and Vaiḍūrya trees with leaves made of gold. All kinds of flowers and fruits are complete with wonderful colors, the flowers and fruits are always in bloom, and various birds play within them, always filled with joy. Hearing their voices, one feels love and joy, and if one looks at them, seeing them brings joy to the heart.'
'Those heavenly beings are always filled with joy, and they go again to their original dwelling place, the Vakkula River, where the branches and leaves of the precious trees are like houses and palaces. The ground is soft, rising and falling with each step, like lapis lazuli. They play back and forth there, adorned with lotus forests, which are flat, wide, and vast, adorned with various birds and wonderful treasures. Some places have golden ground, and the branches of Vaiḍūrya trees form palaces like nets, with many flowers and fragrances, surrounded by many bees as adornment. Heavenly beings, both male and female, fill them, enjoying the heavenly rewards. They go again to the spring gardens and bathing ponds, where the birds in the forest play in the water, their bodies golden, filling the place, emitting wonderful sounds. The river and spring waters are pure and fragrant, flowing and pouring into the Golden Mountain, emitting various sounds. The multitudes of heavenly women, on the banks of the river, hold golden flowers in their hands, surrounding the heavenly beings, entertaining and enjoying themselves, playfully striking each other with flowers for joy, for a long time. They then go with the many heavenly beings to the Kāma forest, where everything is indulged in like this.'
逸覆心。其林眾鳥恣于果味，眾蜂色貌如毗琉璃，恣于華味；俱翅羅鳥心常醉逸，猶如春時。河岸眾鳥醉於美飲，如是天子五欲恣意。諸天女眾見諸天子，欲心充滿。如是女人無有餘樂勝於欲樂。如是女人慾味念欲，依止於欲，自性念欲，常念天子，心不捨離，若見天子與諸天女娛樂受樂，百倍惛醉。如是受樂，乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，還與眷屬同生一國，同業修福。以餘業故，皆悉巨富，皆行善業，一切皆共同受一業，同處受生。其人善惡皆悉同受，無有差別，以餘業故。
「複次，比丘知業果報，觀箜篌天所住之地。彼以聞慧見：箜篌天第七地處名樂遊戲。若人持戒化諸眾生，令心凈信，勸令歡喜，或教佈施或教持戒、信于福田具功德處。是人命終生樂遊戲天，身具光明，即自思惟：『我以何業來生此處？』即自念知：『我於前世於人中時佈施，此人為我知識，同爲福德。以是因緣，生此天中。』憶念如是：『沙門知識教化力故，令我佈施，發清凈心，是故我今生遊戲天。』即時回顧，見諸天女如蓮華林，眾妙色相具足莊嚴。見之心著，不復念本毫微之善，生放逸地，愛著五欲，受天觸樂。見諸天女無量妙色，心生戀著，無始流轉，慾火所然，猶如猛火焚燒
【現代漢語翻譯】 現代漢語譯本： 逸覆心（失去本心）。那裡的樹林中，各種鳥兒盡情享受果實的美味，各種蜜蜂的顏色和外貌如同毗琉璃（一種寶石），盡情享受花朵的美味；俱翅羅鳥（一種鳥）的心總是沉醉於安逸，就像春天的時候一樣。河岸邊的各種鳥兒沉醉於美酒，就像天子（帝釋天）一樣盡情享受五欲（色、聲、香、味、觸）。眾多的天女見到諸位天子，內心充滿了慾望。像這樣，女人沒有比慾望的快樂更勝過的了。像這樣，女人思念慾望的滋味，依賴於慾望，本性就是思念慾望，常常思念天子，內心不願舍離，如果見到天子與眾多的天女一起娛樂享受快樂，就會百倍地昏亂沉醉。像這樣享受快樂，直到愛善業（對善業的喜愛）耗盡，從天界壽命終結，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，還會與眷屬一同出生在一個國家，一同修福。因為剩餘的業力，都非常富有，都行善業，一切都共同承受一種業力，在同一個地方出生。這些人所受的善惡果報都相同，沒有差別，這也是因為剩餘的業力。
『再者，比丘知道業的果報，觀察箜篌天（持國天王的樂神）所居住的地方。他憑藉聽聞的智慧看到：箜篌天的第七層名叫樂遊戲。如果有人持戒教化眾生，使他們內心清凈而生起信心，勸導他們歡喜，或者教導他們佈施，或者教導他們持戒，相信在福田（可以種福報的田地，指值得供養的人或處所）中具有功德的地方。這個人命終之後會轉生到樂遊戲天，身上具有光明，他自己會思考：『我因為什麼業力而來到這裡？』他立刻回憶知道：『我在前世在人間的時候佈施，這個人是我的朋友，一同修福。因為這個因緣，轉生到這個天界。』回憶起：『沙門（出家修道的人）和善知識（指導修行的人）教化的力量，使我佈施，發起清凈心，因此我今天轉生到樂遊戲天。』立刻回頭看，看到眾多的天女像蓮花林一樣，各種美妙的顏色和相貌都具足莊嚴。看到這些就心生執著，不再憶念原本的毫微之善，轉而沉溺於放逸之地，貪愛五欲，享受天界的觸樂。看到眾多的天女無量美妙的顏色，內心生起戀慕執著，從無始以來流轉，被**（貪慾之火）所燃燒，就像猛烈的火焰焚燒一樣。 English version: Having lost their minds. In those forests, various birds freely enjoy the taste of fruits, and various bees, with colors and appearances like lapis lazuli (a gemstone), freely enjoy the taste of flowers; the Kuracira birds (a type of bird) are always intoxicated with ease, just like in springtime. The various birds on the riverbank are intoxicated with fine wine, just like the Devas (Emperor Shakra) freely enjoy the five desires (form, sound, smell, taste, and touch). The many celestial women, seeing the Devas, are filled with desire. Like this, women have no greater pleasure than the pleasure of desire. Like this, women think of the taste of desire, rely on desire, their nature is to think of desire, they constantly think of the Devas, their minds unwilling to leave, and if they see the Devas enjoying pleasure with the many celestial women, they become a hundred times more confused and intoxicated. Enjoying pleasure like this, until the love of good karma (fondness for good deeds) is exhausted, they die from the heavens, and following the flow of karma, fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn among humans, they will still be born in the same country with their family, cultivating blessings together. Because of the remaining karma, they are all extremely wealthy, they all perform good deeds, and they all jointly experience one karma, being born in the same place. The good and bad consequences that these people experience are the same, without any difference, and this is also because of the remaining karma.
『Furthermore, a Bhikshu (Buddhist monk) knowing the consequences of karma, observes the place where the Gandharva Devas (celestial musicians of Dhritarashtra) reside. He sees with his wisdom of hearing: the seventh level of the Gandharva Devas is called 'Joyful Play'. If someone upholds the precepts and teaches sentient beings, causing their minds to become pure and generate faith, encouraging them to be joyful, or teaching them to give alms, or teaching them to uphold the precepts, believing in places of merit (fields for planting blessings, referring to people or places worthy of offering) that possess merit. This person, after death, will be reborn in the Joyful Play heaven, possessing light on their body, and they will think to themselves: 『What karma caused me to be born here?』 They will immediately recall and know: 『In my previous life, when I was among humans, I gave alms, and this person was my friend, and we cultivated merit together. Because of this cause, I was reborn in this heaven.』 Recalling like this: 『The power of the teaching of the Shramanas (ascetics) and Kalyanamitras (spiritual friends) caused me to give alms and generate a pure mind, therefore I am now reborn in the Joyful Play heaven.』 Immediately looking back, they see the many celestial women like a lotus forest, with all kinds of wonderful colors and appearances fully adorned. Seeing these, they become attached, no longer remembering the original slightest good, and instead indulge in a place of dissipation, craving the five desires, and enjoying the tactile pleasures of the heavens. Seeing the countless wonderful colors of the many celestial women, their hearts give rise to longing and attachment, flowing from beginningless time, burned by ** (the fire of greed), just like a fierce fire burning.』
【English Translation】 Having lost their minds. In those forests, various birds freely enjoy the taste of fruits, and various bees, with colors and appearances like lapis lazuli (a gemstone), freely enjoy the taste of flowers; the Kuracira birds (a type of bird) are always intoxicated with ease, just like in springtime. The various birds on the riverbank are intoxicated with fine wine, just like the Devas (Emperor Shakra) freely enjoy the five desires (form, sound, smell, taste, and touch). The many celestial women, seeing the Devas, are filled with desire. Like this, women have no greater pleasure than the pleasure of desire. Like this, women think of the taste of desire, rely on desire, their nature is to think of desire, they constantly think of the Devas, their minds unwilling to leave, and if they see the Devas enjoying pleasure with the many celestial women, they become a hundred times more confused and intoxicated. Enjoying pleasure like this, until the love of good karma (fondness for good deeds) is exhausted, they die from the heavens, and following the flow of karma, fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn among humans, they will still be born in the same country with their family, cultivating blessings together. Because of the remaining karma, they are all extremely wealthy, they all perform good deeds, and they all jointly experience one karma, being born in the same place. The good and bad consequences that these people experience are the same, without any difference, and this is also because of the remaining karma. 『Furthermore, a Bhikshu (Buddhist monk) knowing the consequences of karma, observes the place where the Gandharva Devas (celestial musicians of Dhritarashtra) reside. He sees with his wisdom of hearing: the seventh level of the Gandharva Devas is called 'Joyful Play'. If someone upholds the precepts and teaches sentient beings, causing their minds to become pure and generate faith, encouraging them to be joyful, or teaching them to give alms, or teaching them to uphold the precepts, believing in places of merit (fields for planting blessings, referring to people or places worthy of offering) that possess merit. This person, after death, will be reborn in the Joyful Play heaven, possessing light on their body, and they will think to themselves: 『What karma caused me to be born here?』 They will immediately recall and know: 『In my previous life, when I was among humans, I gave alms, and this person was my friend, and we cultivated merit together. Because of this cause, I was reborn in this heaven.』 Recalling like this: 『The power of the teaching of the Shramanas (ascetics) and Kalyanamitras (spiritual friends) caused me to give alms and generate a pure mind, therefore I am now reborn in the Joyful Play heaven.』 Immediately looking back, they see the many celestial women like a lotus forest, with all kinds of wonderful colors and appearances fully adorned. Seeing these, they become attached, no longer remembering the original slightest good, and instead indulge in a place of dissipation, craving the five desires, and enjoying the tactile pleasures of the heavens. Seeing the countless wonderful colors of the many celestial women, their hearts give rise to longing and attachment, flowing from beginningless time, burned by ** (the fire of greed), just like a fierce fire burning.』
枯林，慾火所然亦復如是。諸天女眾向諸天子，口出香氣遍其住處，手執蓮華無量莊嚴，詣天子所。天子天女無量欲樂，共相娛樂，受五欲樂。
「比丘如是觀放逸已，厭離生死，于生死苦大怖畏處，生怯弱心，而說頌曰：
「『苦樂法初起， 則忘久苦樂， 譬如初日朝， 則無有先日。 云何天世間， 現在受天樂？ 不知當退沒， 一切皆歸盡。 如蜜在棘林， 亦如雜毒飯， 諸樂亦如是， 不覺退沒苦。 天中上妙欲， 受之無厭足； 天中諸愛力， 大樂自覆心。 愛火燒眾生， 求樂不可得， 若得離愛慾， 一心行為樂。 無我離欲人， 能至涅槃城， 是人初后凈， 從樂得樂處。 若人斷愛結， 令心無遺余， 善攝於心意， 不受一切法。 知應作不作， 彼人常得樂， 若能斷愛河， 得脫生死流。 勇健者能度， 必至涅槃城， 愛者則無樂， 三毒和合故， 若能解脫欲， 是名清凈樂。』
「如是比丘觀放逸行天愛火增長，生悲愍心。是時彼天與諸天女詣香菸林遊戲之處，天女圍繞，種種音聲歌舞戲笑娛樂受樂，或行虛空如鳥飛翔天女圍繞，有乘
【現代漢語翻譯】 現代漢語譯本 枯林也是如此。諸位天女面向諸位天子，口中散發香氣遍佈他們的住所，手中拿著蓮花，以無量的莊嚴裝飾，前往天子之處。天子和天女享受無量的慾望和快樂，共同娛樂，享受五欲之樂（色、聲、香、味、觸五種感官帶來的快樂）。
『比丘這樣觀察放逸之後，厭惡遠離生死輪迴，對於生死之苦這個令人極度恐懼的地方，產生怯弱之心，於是說了這首偈頌：
『苦和樂的法則剛開始產生時，就會忘記長久的苦和樂，譬如初升的太陽出現時，就沒有之前的太陽了。為什麼天界世間現在享受著天上的快樂？卻不知道將來會衰退墮落，一切最終都會歸於消亡。如同蜂蜜在佈滿荊棘的樹林中，也像摻雜了毒藥的飯食，各種快樂也是這樣，不會察覺到衰退墮落的痛苦。天界中最美好的慾望，享受起來沒有厭足的時候；天界中各種愛慾的力量，以巨大的快樂覆蓋內心。愛慾之火焚燒眾生，追求快樂卻不可得，如果能夠脫離愛慾，一心修行才是真正的快樂。沒有我執、遠離慾望的人，能夠到達涅槃城（Nirvana，解脫的境界），這樣的人從開始到最後都是清凈的，從快樂走向真正的快樂之處。如果有人斷除了愛慾的束縛，使心中沒有絲毫殘留，善於攝持自己的心意，就不會再接受一切法（dharma，事物、規律）。知道什麼應該做，什麼不應該做，這樣的人常常能夠得到快樂，如果能夠斬斷愛慾的河流，就能脫離生死的洪流。勇猛剛健的人能夠渡過，必定到達涅槃城，被愛慾束縛的人沒有快樂，因為貪嗔癡三毒（three poisons，佛教中的三種根本煩惱）和合在一起的緣故，如果能夠解脫慾望，這才是清凈的快樂。』
這位比丘這樣觀察放逸的行為導致天界的愛慾之火增長，生起悲憫之心。這時，那位天子與諸位天女前往香菸瀰漫的樹林中游玩嬉戲，天女們圍繞著他，發出各種聲音，唱歌跳舞，嬉戲歡笑，享受快樂，有的在天空中像鳥一樣飛翔，天女們圍繞著他，有的乘坐
【English Translation】 English version Likewise, the withered forest is similar. The heavenly women face the heavenly sons, their mouths emitting fragrant air that pervades their dwellings, their hands holding lotuses adorned with immeasurable splendor, approaching the heavenly sons. The heavenly sons and women experience immeasurable desires and pleasures, enjoying themselves together, indulging in the pleasures of the five senses (form, sound, smell, taste, and touch).
Having thus contemplated heedlessness, the Bhikshu (monk) becomes weary of birth and death, and in the face of the suffering of birth and death, a place of great fear, a timid heart arises, and he speaks this verse:
'When the laws of suffering and pleasure first arise, one forgets the long-lasting suffering and pleasure, just as when the first sun rises in the morning, there is no previous sun. Why do beings in the heavenly realms now enjoy heavenly pleasures? They do not know that they will eventually decline and fall, and that everything will ultimately return to extinction. Like honey in a thorny forest, or like rice mixed with poison, all pleasures are like this, unaware of the suffering of decline and fall. The most exquisite desires in the heavens, one never tires of enjoying them; the power of all desires in the heavens, with great pleasure covering the heart. The fire of desire burns sentient beings, seeking pleasure but unable to attain it; if one can escape desire, single-minded practice is true pleasure. Those without self, free from desire, can reach the city of Nirvana (Nirvana, the state of liberation); such a person is pure from beginning to end, going from pleasure to the place of true pleasure. If one cuts off the bonds of desire, leaving no residue in the heart, skillfully restraining one's mind, one will no longer receive all dharmas (dharma, phenomena, laws). Knowing what should be done and what should not be done, that person always attains happiness; if one can cut off the river of desire, one will escape the stream of birth and death. The brave and strong can cross over and will surely reach the city of Nirvana; those bound by desire have no joy, because the three poisons (three poisons, the three fundamental afflictions in Buddhism) are combined; if one can be liberated from desire, that is called pure joy.'
Thus, the Bhikshu, observing that the fire of heavenly desire increases due to heedless conduct, gives rise to a compassionate heart. At that time, that heavenly son and the heavenly women go to a forest filled with fragrant smoke to play and frolic, surrounded by the heavenly women, making various sounds, singing, dancing, laughing, and enjoying themselves, some flying in the sky like birds, surrounded by the heavenly women, some riding on
鵝殿、有乘鵝鳥、有行於地，多有天女歌贊音頌，身皆安樂無有疲惓。詣香菸林，見彼林中先住諸天，生大歡喜，和合共集，戲笑音聲第一歡悅。于香菸林無量音聲充滿其中，簫笛箜篌種種鼓樂，天女莊嚴衣瓔珞具，出衆妙聲、歌笑之音，諸河流水出種種音，眾寶色鳥種種形色。天諸歌音，聞者悅樂，遍滿林中，其林多有天諸藥草，鳳鳥泉池華果具足，於此戲處受五欲樂。復與天女眷屬圍繞，詣須彌山辯才峰間，于彼山中眾蓮華池園林具足。
「其山峰中毗樓勒天王之所住處，無量天女所共圍繞，觀諸眾生所作事業法以非法，幾許眾生行於法行？幾許眾生行於非法？作何業故，利益世間？作何業故，不益世間？以何令彼正法增長，非法減少？云何令魔軍眾減少，勇健阿修羅、惱亂龍等皆悉損減？如是護世天王于辯才山去峰不遠日所行道，毗留勒天王觀其光明：『修行何法有此光明照於世間？』思惟觀日行道光明：若世間人順法修行，擁護正法，如法增長，日光清凈，時節隨順，光明照曜，五穀成熟，人無疾病；若行非法，則日無光明，五穀不登，人民疾病。如是皆由法、非法力得增上果，日之光明，非無因緣。光明無等，行須彌側，故名大明。毗留勒天王因見日已，觀諸世間。彼諸天眾歡喜受樂，見此大明行山
【現代漢語翻譯】 現代漢語譯本 在鵝殿（Ganga-dvipa，恒河洲）中，有些天人乘坐鵝鳥，有些在地上行走，許多天女歌唱讚頌，身心安樂，沒有疲倦。他們前往香菸林，見到林中先住的天人，非常歡喜，聚集在一起，嬉笑的聲音無比歡樂。香菸林中充滿了無量的聲音，有簫笛、箜篌等各種樂器，天女們裝飾著華麗的衣裳和瓔珞，發出美妙的聲音、歌聲和笑聲，河流也發出各種聲音，還有各種顏色和形狀的珍寶鳥類。天人的歌聲使聽者感到快樂，遍佈整個樹林。林中生長著許多天上的藥草，有鳳鳥、泉池、鮮花和水果，他們在這裡享受五欲之樂。他們又與天女眷屬圍繞著，前往須彌山（Sumeru，妙高山）的辯才峰（Vak-siddhi，言成就）之間，山中有蓮花池和園林。
這座山峰是毗樓勒天王（Virudhaka，增長天王）的住所，他被無數的天女圍繞著，觀察眾生所作的事業是合法還是非法。有多少眾生行持正法？有多少眾生行持非法？做什麼樣的業，能夠利益世間？做什麼樣的業，不能利益世間？用什麼方法能使正法增長，非法減少？如何使魔軍減少，勇健的阿修羅（Asura，非天）、惱亂龍等都減少？增長天王在辯才山離山峰不遠的地方，觀察太陽執行的道路，以及太陽的光明：『修行什麼法才能有這樣的光明照耀世間？』他思惟觀察太陽執行的光明：如果世間的人順應正法修行，擁護正法，使正法增長，那麼日光就會清凈，時節就會隨順，光明就會照耀，五穀就會成熟，人民就不會有疾病；如果行持非法，那麼太陽就沒有光明，五穀就不會豐收，人民就會有疾病。這些都是由正法和非法之力所產生的增上果報，太陽的光明不是沒有原因的。這種光明無比殊勝，執行在須彌山側，所以叫做大明。毗樓勒天王看到太陽后，就觀察世間。那些天眾歡喜地享受快樂，看到這大光明執行在山間。
【English Translation】 English version In Ganga-dvipa (Goose Palace, a continent), some Devas (gods) ride on goose birds, some walk on the ground, and many heavenly women sing praises, their bodies and minds at ease without fatigue. They go to the Fragrant Smoke Forest, and upon seeing the Devas who dwell there, they are overjoyed, gathering together, their laughter and voices filled with supreme delight. The Fragrant Smoke Forest is filled with immeasurable sounds, with various musical instruments such as flutes, konghou (a type of harp), and various drums. The heavenly women are adorned with magnificent clothes and jewelry, emitting wonderful sounds, songs, and laughter. The rivers also produce various sounds, and there are precious birds of various colors and shapes. The songs of the Devas bring joy to those who hear them, filling the entire forest. The forest is abundant with heavenly herbs, phoenixes, springs, pools, flowers, and fruits, and they enjoy the pleasures of the five senses in this place of amusement. Surrounded by their heavenly female retinue, they go to the Vak-siddhi (Peak of Eloquence, success in speech) of Mount Sumeru (Wonderous High Mountain), where there are lotus ponds and gardens.
This mountain peak is the dwelling place of Virudhaka (King Virudhaka, Growth King), who is surrounded by countless heavenly women. He observes whether the deeds of sentient beings are lawful or unlawful. How many sentient beings practice the Dharma (law, teaching)? How many sentient beings practice what is unlawful? What kind of karma (action) benefits the world? What kind of karma does not benefit the world? What can be done to increase the True Dharma and decrease what is unlawful? How can the armies of Mara (demon) be reduced, and the brave Asuras (non-gods), and the Nagas (dragons) who cause trouble, all be diminished? The Lokapala (world protector) Virudhaka, on Mount Vak-siddhi, not far from the peak, observes the path of the sun and its light: 'What Dharma must be practiced to have such light shine upon the world?' He contemplates the light of the sun's path: If the people of the world practice in accordance with the Dharma, protect the True Dharma, and cause the True Dharma to increase, then the sunlight will be pure, the seasons will be harmonious, the light will shine brightly, the five grains will ripen, and the people will be free from disease; if they practice what is unlawful, then the sun will have no light, the five grains will not be abundant, and the people will have diseases. These are all superior results obtained through the power of Dharma and non-Dharma, and the light of the sun is not without cause. This light is unparalleled, moving along the side of Mount Sumeru, therefore it is called Great Light. King Virudhaka, having seen the sun, observes the world. Those Devas joyfully enjoy their pleasures, seeing this Great Light moving in the mountains.
峰間光明威德，百倍歡喜。
「毗留勒天王觀世間已，見天光明威德增勝，心生歡喜而說頌曰：
「『三種作善業， 有三種三因， 三時三地處， 三功德三果。 不盜常行施， 而行於正法， 實忍善相應， 一切天中生。 具足天莊嚴， 天鬘自嚴身， 如是天中樂， 皆由善業因。 若放逸眾生， 不行於善業， 如是愚癡人， 不得生天中。 人中作善業， 人作業成就， 以是業報故， 得生此天中。 若有愛自身， 欲受於樂果， 作大福德因， 得生天世間。 若於諸天中， 受上中下樂， 如是三種樂， 福德因緣故。 若人作諸業， 隨業有增減， 如是隨諸業， 天中受樂報。』
「時毗留勒天王觀諸天眾說是偈已，與諸天眾遊戲山峰園林浴池華果地處，種種眾鳥出妙音聲。多諸天眾目視山谷，心生愛樂，受六慾樂，貪於六境，放逸遊戲、五樂音聲。于蓮華池遊戲之處，或游飲河毗琉璃林泉池莊嚴皆共遊戲。乃至愛善業盡，從天命終，隨業受報，墮于地獄、餓鬼、畜生。若生人中，智慧辯才為世導師，人所信受，以餘業故。
「複次，比丘知業果報，觀三箜篌天所住之
【現代漢語翻譯】 現代漢語譯本：山峰間的光明和威德，比以前增加了百倍的歡喜。
『毗留勒天王（Virudhaka, 增長天王）觀察世間后，看到天上的光明和威德更加增勝，心中歡喜，於是說了這首偈頌：
『三種善業行，對應三種三因， 三時三地處，對應三功德三果。 不偷盜常佈施，奉行於正法， 真實忍辱相應，因此得生天界。 具足天界的莊嚴，天上的花鬘自然裝飾身體， 像這樣在天界享受快樂，都是因為過去所作的善業。 如果放縱懈怠的眾生，不修善業， 這樣的愚癡之人，就不能夠生到天界。 在人間修作善業，人的善業得以成就， 因為這些善業的果報，才能得以往生到天界之中。 如果有人珍愛自身，想要享受快樂的果報， 就應當修作廣大的福德之因，這樣才能得生天界。 如果在諸天之中，享受上、中、下三種快樂， 這三種快樂，都是由於過去福德的因緣。 如果有人造作諸種善業，隨著善業的多少而有增減， 就像這樣隨著所作的諸業，在天界享受相應的快樂果報。』
當時，毗留勒天王（Virudhaka, 增長天王）觀察諸天大眾說完這首偈頌后，就與諸天大眾一起在山峰、園林、浴池、華果等美好的地方嬉戲玩樂，各種各樣的鳥發出美妙的聲音。許多天眾注視著山谷，心中充滿愛戀和喜悅，享受著六慾之樂，貪戀於色、聲、香、味、觸、法這六種境界，放縱地嬉戲玩樂，沉迷於五種悅耳的音樂。他們在蓮花池邊嬉戲玩樂，或者在河邊、毗琉璃樹林、泉水池塘等莊嚴的地方共同遊戲。直到他們所積攢的善業耗盡，從天界壽命終了，便隨著各自所造的業力而承受果報，墮入地獄、餓鬼、畜生道。如果轉生到人間，可能會因為過去世的善業，而具有智慧和辯才，成為世間的導師，受到人們的信奉和接受。
再者，比丘應當了知業的果報，觀察三箜篌天（Trikacchapa devas）所居住的地方
【English Translation】 English version: The light and majesty on the mountain peaks increased a hundredfold, bringing great joy.
『Virudhaka (毗留勒天王, Guardian King of the South) , having observed the world, saw that the light and majesty of the heavens had increased and excelled, and with joy in his heart, spoke this verse:
『Three kinds of good deeds, correspond to three kinds of three causes, Three times and three places, correspond to three merits and three results. Not stealing, constantly giving, practicing the right Dharma, Truly patient and kind, therefore born in the heavens. Possessing the adornments of the heavens, heavenly garlands naturally adorn the body, Such joy in the heavens, all due to the cause of good deeds. If beings are negligent and do not practice good deeds, Such foolish people cannot be born in the heavens. Performing good deeds in the human realm, human deeds are accomplished, Because of the retribution of these deeds, one can be born in these heavens. If someone loves themselves and desires to receive the fruit of happiness, They should cultivate the cause of great merit, so they can be born in the heavenly realms. If in the heavens, one enjoys superior, middle, and inferior pleasures, These three kinds of pleasures are due to the causes and conditions of past merits. If people perform various deeds, their increase or decrease depends on the deeds, Just as according to the deeds, one receives the reward of happiness in the heavens.』
At that time, Virudhaka (毗留勒天王, Guardian King of the South), having observed the assembly of gods and spoken this verse, played and enjoyed themselves with the assembly of gods in the mountain peaks, gardens, bathing ponds, flower and fruit lands, and other beautiful places, where various kinds of birds emitted wonderful sounds. Many gods gazed at the valleys, their hearts filled with love and joy, enjoying the pleasures of the six desires,貪於六境 (greedily attached to the six sense objects of sight, sound, smell, taste, touch, and dharma), indulging in play and enjoyment, and indulging in the sounds of the five kinds of music. They played and enjoyed themselves by the lotus ponds, or together in the rivers, beryl forests, spring ponds, and other adorned places. Until their accumulated good karma was exhausted, they would die from the heavens, and according to their respective karma, they would receive retribution, falling into the hells, the realms of hungry ghosts, and the animal realm. If they were reborn in the human realm, they might, due to past good karma, possess wisdom and eloquence, becoming teachers of the world, trusted and accepted by people.
Furthermore, a Bhiksu (比丘, Buddhist monk) should know the retribution of karma, observing the dwelling place of the Trikacchapa devas (三箜篌天, the gods of the three harps)
地。彼以聞慧見：箜篌天第八地處名曰共遊。眾生何業生於彼處？彼以聞慧見：此眾生信心修行，持戒佈施，法會聽法佐助經營，勸助隨喜深心、善心。以凈信心如是思惟：『此人福德。我亦如是，念當修福。』是人命終生共遊天，隨喜施故，無量境界心生愛樂。其園林中種種音聲遊戲受樂，其池四岸，毗琉璃珠以為欄楯，金華遍覆，種種眾鳥出妙音聲，與諸天女而共遊戲。其園林中，俱翅羅鳥、孔雀莊嚴，與諸天女遊戲受樂。其諸蓮華，琉璃為莖、黃金為葉、金剛為臺，遊戲其中。於美林中眾果具足，與諸天女飲於美味，受五欲樂。或行山峰毗琉璃地，其地平正。或遊山王河泉流水清凈無垢，清涼快樂，與諸天女遊戲其中。或游渡濟，真珠為沙以布其地，清凈水中而自遊戲。或有樓閣七寶莊嚴高峻廣大。或有伎樂，與諸天女遊戲受樂。或有意樹，寶鈴妙聲以為莊嚴。或有林中，六時具足，與諸親友及天女眾常受快樂。或有七寶以為其地，上此山已，觀余天眾。如是種種不可譬喻，自業所化，受天快樂。如是諸天愛樂放逸，不知厭足，眼愛無量種種妙色不知厭足，耳鼻舌身意貪于聲香味觸及法，亦復如是。如是六根染愛六境，不知厭足，隨得境界愛心轉增，如火益薪，隨得境界無量增長，愛覆諸天，不識真樂。受如是
【現代漢語翻譯】 現代漢語譯本 地（Bhumi）。他以聞慧看到：第八層天的名字叫做共遊天（Samana）。什麼樣的眾生會生到那裡呢？他以聞慧看到：這些眾生因為有信心而修行，持戒佈施，在法會中聽法，幫助法會的經營，勸導他人，隨喜讚歎，具有深厚的心和善良的心。他們以清凈的信心這樣思惟：『這個人有福德，我也應當像他一樣，想著要修福。』這樣的人命終之後，就會生到共遊天，因為隨喜佈施的緣故，在無量的境界中生起愛樂之心。在園林中，有各種各樣的聲音和遊戲，享受著快樂。池塘的四岸，用毗琉璃珠（Vairocana）作為欄桿，金色的花朵遍佈其上，各種各樣的鳥發出美妙的聲音，（天人）與諸位天女一起遊戲。在園林中，有俱翅羅鳥（Kokila）、孔雀（Mayura）等來莊嚴點綴，（天人）與諸位天女一起遊戲享樂。蓮花以琉璃為莖，黃金為葉，金剛為臺，（天人）在其中游戲。在美麗的樹林中，各種果實都具備，（天人）與諸位天女一起飲用美味的食物，享受五欲之樂。或者行走在山峰上毗琉璃鋪成的地面上，地面平坦端正。或者遊玩于山王（Sumeru）的河流和泉水中，流水清澈無垢，清涼快樂，（天人）與諸位天女在其中游戲。或者在渡口遊玩，用珍珠作為沙子鋪在地上，在清凈的水中自由自在地遊戲。或者有樓閣，用七寶莊嚴，高大寬廣。或者有伎樂，（天人）與諸位天女一起遊戲享樂。或者有意樹（Kalpavriksha），用寶鈴的美妙聲音來莊嚴。或者在樹林中，六時（晝三時，夜三時）都具備，與親友和天女們一起常常享受快樂。或者用七寶來鋪設地面，登上這座山後，觀看其他天眾。像這樣種種不可比喻的，都是自己業力所化現的，享受著天上的快樂。這些天人貪愛享樂，不知厭足，眼睛貪愛無量種種美妙的顏色，不知厭足，耳朵、鼻子、舌頭、身體和意念貪戀聲音、香味、觸感和法，也是這樣。像這樣六根染著六境，不知厭足，隨著得到的境界，愛心不斷增長，就像火遇到柴一樣，隨著得到的境界，無量地增長，愛慾覆蓋著諸天，使他們不能認識真正的快樂。享受著這樣的
【English Translation】 English version Bhumi. He saw with his wisdom of hearing: the eighth heaven is called Samana. What kind of beings are born there? He saw with his wisdom of hearing: these beings cultivate with faith, uphold precepts and give alms, listen to the Dharma in Dharma assemblies, help with the management of Dharma assemblies, encourage others, rejoice and praise, and have deep and good hearts. With pure faith, they think like this: 'This person has merit, and I should be like him, thinking of cultivating merit.' Such a person, after death, will be born in Samana heaven. Because of rejoicing in giving, they develop a love for immeasurable realms. In the gardens, there are various sounds and games, enjoying happiness. The four banks of the ponds are fenced with Vairocana jewels, covered with golden flowers, and various birds emit wonderful sounds, (the devas) playing with the heavenly maidens. In the gardens, there are Kokila birds and peacocks to decorate, (the devas) playing and enjoying with the heavenly maidens. The lotuses have stems of lapis lazuli, leaves of gold, and platforms of diamond, (the devas) playing in them. In the beautiful forests, all kinds of fruits are available, (the devas) drinking delicious food with the heavenly maidens, enjoying the pleasures of the five desires. Or walking on the peaks of mountains paved with Vairocana, the ground is flat and upright. Or playing in the rivers and springs of Mount Sumeru, the water is clear and immaculate, cool and happy, (the devas) playing in them with the heavenly maidens. Or playing at the ferry, using pearls as sand to pave the ground, freely playing in the clear water. Or there are pavilions, decorated with seven treasures, tall and wide. Or there is music, (the devas) playing and enjoying with the heavenly maidens. Or there are Kalpavriksha trees, decorated with the wonderful sounds of treasure bells. Or in the forests, all six times (three times during the day, three times at night) are available, constantly enjoying happiness with relatives and heavenly maidens. Or the ground is paved with seven treasures, and after climbing this mountain, they observe other devas. Like this, in various incomparable ways, all are transformed by their own karma, enjoying heavenly happiness. These devas are greedy for pleasure and do not know satisfaction. Their eyes are greedy for immeasurable and wonderful colors, and they do not know satisfaction. Their ears, noses, tongues, bodies, and minds are greedy for sounds, smells, tastes, touches, and dharmas, and it is the same. Like this, the six senses are attached to the six objects, and they do not know satisfaction. As the realms they obtain increase, their love constantly grows, just like fire meeting firewood. As the realms they obtain increase immeasurably, desire covers the devas, preventing them from recognizing true happiness. Enjoying such
等無量天樂，乃至愛善業盡，從天命終，若無善業，墮于地獄、餓鬼、畜生。若生人間，同集一眾，或入大海商賈求財，或同一城，或在山中同一村落，或同一業，或復親友，或同一王大富自在，以餘業故。
「複次，比丘知業果報，觀三箜篌天第九住處名曰化生。眾生何業而生彼處？彼以聞慧知：此眾生起大悲心，見有眾生饑饉所逼，投沒深水，欲自喪身，救此溺人，愛之若子，悲心救護。是人命終生於天上，隨此天子所近天女，加趺而坐，從其懷中，忽然化生，時天父母即生子想，天子生已，生父母想。父母愛子亦如閻浮提人。如是天中，從坐化生，愛之彌甚，語天子言：『汝善果報，從我化生，我與汝樂。我今將汝遊戲一切諸園林中，諸蓮華池及遊山頂，金網所覆泉流浴池，樹枝彌覆蓮華池中金色蓮華、眾蜂莊嚴，清凈流水及諸飲河種種美味，恣意共汝遊戲受樂。』天子白言：『我今生此，得善果報，生值父母，我今供養。』時天父母即將天子詣兩閻浮檀林，與諸天女至彼林中，見閻浮檀樹華果郁茂，其香普熏滿五由旬，以華遍散種種妙色，青赤黃紫種種形色長短方圓，以此眾華莊嚴其身如天發旋。時天父母語其子言：『此兩閻浮檀林歡喜花敷，若風動樹，其華遍散一切天眾。汝今可於此林遊戲，與天女
【現代漢語翻譯】 現代漢語譯本：等到無量天樂結束，乃至喜愛善業的果報耗盡，從天界壽命終結。如果沒有善業，就會墮入地獄、餓鬼、畜生道。如果轉生人間，就會聚集在一起，或者一起出海經商求財，或者同住一座城市，或者在山中同住一個村落，或者從事同一種行業，或者成為親戚朋友，或者同在一個國王統治下，享受巨大的財富和自在，這都是因為剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三箜篌天（Trāyastriṃśa）的第九個住處，名為化生天（Upapāduka）。眾生是憑藉什麼業力而生到那個地方的呢？他通過聽聞和智慧得知：此眾生生起大悲心，看見有眾生被飢餓所逼迫，投身於深水中，想要自殺身亡，（此眾生）救助這個溺水的人，愛護他如同自己的孩子一樣，以悲憫之心救護了他。這個人命終之後就生到天上，靠近這個天子的天女，會以跏趺坐的姿勢坐在天子的懷中，忽然化生出來。這時天上的父母就會生起生了孩子的想法，天子出生后，（天女）也會生起父母的想法。父母愛護孩子也像閻浮提（Jambudvīpa）的人一樣。像這樣在天界中，從座位上化生出來，（天上的父母）對他的愛更加深厚，告訴天子說：『你因為善的果報，從我這裡化生出來，我將給你帶來快樂。我現在帶你到一切園林中游玩，到蓮花池和遊山頂，到被金網覆蓋的泉水浴池，到樹枝覆蓋、蓮花池中金色蓮花盛開、眾蜂環繞的清凈流水和各種美味的飲河邊，隨意和你一起遊玩享樂。』天子回答說：『我現在生到這裡，得到了善的果報，有幸遇到父母，我現在要供養你們。』這時天上的父母就帶著天子來到兩棵閻浮檀林（Jambudvīpa）樹林，和眾多的天女一起到那片樹林中，看見閻浮檀樹花果茂盛，它的香氣普遍散發到五由旬（Yojana）的範圍，用花朵遍灑，花朵呈現出各種美妙的顏色，青色、紅色、黃色、紫色，各種形狀，長短方圓，用這些花朵來莊嚴自己的身體，如同天上的發旋一樣。這時天上的父母對他們的孩子說：『這兩片閻浮檀林歡喜地開滿了花朵，如果風吹動樹木，花朵就會遍灑在一切天眾身上。你現在可以在這片樹林中游玩，和天女
【English Translation】 English version: Waiting for the immeasurable heavenly music to end, and even the merit of loving good deeds is exhausted, one dies from the heavens. If there are no good deeds, one will fall into hell, the realm of hungry ghosts, or the animal realm. If reborn in the human realm, they will gather together, either going to sea together as merchants seeking wealth, or living in the same city, or in the same village in the mountains, or engaging in the same occupation, or being relatives and friends, or under the rule of the same king, enjoying great wealth and freedom, all due to the remaining karma.
『Furthermore, the Bhikṣu (monk) knowing the retribution of karma, observes the ninth abode of the Trāyastriṃśa (Thirty-three Heavens) heaven, called Upapāduka (Birth by Transformation). What karma causes beings to be born in that place? He knows through hearing and wisdom: This being arose with great compassion, seeing beings oppressed by hunger, throwing themselves into deep water, wanting to commit suicide, (this being) rescued the drowning person, loving them as if they were their own child, protecting them with compassion. After this person dies, they are born in the heavens, and the heavenly maiden close to this Deva (god) will sit in the lotus position in the Deva's arms, suddenly transforming into existence. At this time, the heavenly parents will have the thought of having a child, and after the Deva is born, (the heavenly maiden) will also have the thought of parents. The parents love the child as people in Jambudvīpa (Rose-apple Continent) do. In this way, in the heavens, being born by transformation from a seat, (the heavenly parents') love for him is even deeper, telling the Deva: 'You are born from me because of your good karma, and I will bring you happiness. I will now take you to play in all the gardens, to the lotus ponds and mountain peaks, to the spring bathing pools covered with golden nets, to the clear flowing water and various delicious drinking rivers covered with branches, where golden lotuses bloom in the lotus ponds, surrounded by bees, and freely play and enjoy with you.' The Deva replies: 'I am now born here, having obtained good karma, and am fortunate to meet my parents, and I will now make offerings to you.' At this time, the heavenly parents take the Deva to the two Jambudvīpa (Rose-apple Continent) forests, and together with many heavenly maidens, they go to that forest, seeing the Jambudvīpa trees with lush flowers and fruits, its fragrance spreading throughout five Yojana (a unit of distance), scattering flowers everywhere, the flowers displaying various beautiful colors, blue, red, yellow, purple, various shapes, long, short, square, and round, using these flowers to adorn their bodies, like the heavenly hair whorls. At this time, the heavenly parents say to their child: 'These two Jambudvīpa forests are joyfully blooming with flowers, and if the wind blows the trees, the flowers will be scattered all over the heavenly beings. You can now play in this forest with the heavenly maidens.'
眾而自娛樂相隨遊戲。』
「說是語已，與諸天眾共入彼林，見眾天鳥，名曰命喚，即以偈頌讚天子曰：
「『善來汝賢士， 從作善業生， 護持七種戒， 今得如是果。 持戒果安樂， 天中受果報， 持戒如船筏， 能度生死津。 若人戒水凈， 澡浴勇健心， 閻浮檀金花， 天中自澡潔。 持戒為種子， 修種種戒行， 遊戲于天中， 汝今樂成就。 若人調伏心， 常以戒莊嚴， 彼人得天處， 受無量快樂。 若人作善業， 從樂生樂處， 遊戲于天宮， 持戒增長故。 乘于尸羅階， 增長於智慧， 此人至善道， 智慧善業故。 是故常持戒， 佈施智慧財， 常離於破戒， 如避刀火毒。 如是善護戒， 將人至善道， 若離於持戒， 則無安樂處。』
「如是命鳥偈贊天子，令心喜悅。天子聞已，心生歡喜，即與其父共入林中，其林皆以如意之樹以為莊嚴，猶如日光莊嚴奇特，無量百千樹林和合，流泉浴池莊嚴其林，毗琉璃樹真金莊嚴，無量愛樂。初生天子見此林樹，生大歡喜，游彼林中，見諸天女無所繫屬。時諸天女見此天子獨遊林中，容貌端嚴，未有天女，
【現代漢語翻譯】 現代漢語譯本 『大家一起自娛自樂，互相追逐嬉戲。』
『說完這些話，（他們）與眾天人一起進入那片樹林，看見許多天鳥，名字叫做命喚（Ming Huan），就用偈頌讚美天子說：』
『善哉，你這位賢士，從修作善業而生，護持七種戒律，如今得到這樣的果報。 持戒的果報是安樂，在天界享受果報，持戒就像船筏，能夠渡過生死苦海。 如果有人戒律清凈，用戒水洗滌勇猛的心，閻浮檀金（Yan Fu Tan Jin）的花朵，在天界自然潔凈。 持戒是種子，修習種種戒行，在天界遊戲，你現在快樂成就。 如果有人調伏內心，常用戒律來莊嚴自己，這個人就能到達天界，享受無量的快樂。 如果有人做善事，從快樂生到快樂的地方，在天宮中游戲，因為持戒增長的緣故。 乘坐戒律的階梯，增長智慧，這個人到達善道，因為智慧和善業的緣故。 所以要常常持戒，佈施智慧的財富，常常遠離破戒的行為，就像躲避刀、火、毒一樣。 像這樣好好守護戒律，將人帶到善道，如果離開持戒，就沒有安樂的地方。』
『像這樣，命鳥（Ming Niao）用偈頌讚美天子，使他內心喜悅。天子聽了之後，心中生起歡喜，就和他的父親一起進入樹林，那片樹林都用如意樹來裝飾，就像日光裝飾一樣奇特，無量百千的樹林融合在一起，流動的泉水和浴池裝飾著樹林，毗琉璃樹（Pi Liu Li Shu）和真金裝飾著樹林，充滿無量的喜愛和快樂。初生的天子看見這片樹林，生起極大的歡喜，在那片樹林中游玩，看見許多天女沒有歸屬。當時，那些天女看見這位天子獨自在樹林中游玩，容貌端正莊嚴，還沒有天女陪伴，
【English Translation】 English version 'Everyone amuses themselves and chases each other in games.'
'Having spoken these words, he entered that forest with the assembly of devas (heavenly beings), and seeing many heavenly birds named Ming Huan (Life Call), he praised the deva son with a verse:'
'Welcome, O virtuous one, born from performing good deeds, protecting and upholding the seven precepts, now you obtain such a reward. The reward of upholding precepts is happiness, receiving rewards in the heavens, upholding precepts is like a raft, able to cross the river of birth and death. If a person's precepts are pure, bathing the courageous heart with the water of precepts, the flowers of Jāmbūda gold (Yan Fu Tan Jin), in the heavens, are naturally pure. Upholding precepts is the seed, cultivating various precept practices, playing in the heavens, you now achieve happiness. If a person subdues their mind, constantly adorns themselves with precepts, that person attains the heavenly realm, receiving immeasurable happiness. If a person performs good deeds, from happiness is born in a place of happiness, playing in the heavenly palace, because of the increase of upholding precepts. Riding on the ladder of Śīla (precepts), increasing in wisdom, this person reaches the good path, because of wisdom and good deeds. Therefore, constantly uphold precepts, give the wealth of wisdom, constantly stay away from breaking precepts, like avoiding knives, fire, and poison. Like this, well protect the precepts, leading people to the good path, if one departs from upholding precepts, then there is no place of happiness.'
'In this way, the Ming Niao (Life Bird) praised the deva son with verses, causing his heart to rejoice. Having heard this, the deva son's heart arose with joy, and he entered the forest with his father. That forest was adorned with wish-fulfilling trees, as unique as the adornment of sunlight. Countless hundreds and thousands of forests merged together, flowing streams and bathing ponds adorned the forest, Vaiḍūrya (Pi Liu Li Shu) trees and true gold adorned the forest, filled with immeasurable love and joy. The newly born deva son, seeing this forest, arose with great joy, and wandered in that forest, seeing many deva women without affiliation. At that time, those deva women saw this deva son wandering alone in the forest, with a dignified and upright appearance, without a deva woman companion,
皆疾走詣此天子所，戲笑歌舞作天伎樂。時彼天子既舍父母，欲心所覆，詣天女眾共相娛樂，歡喜無比。天眾伎樂受樂成就。于金銀、毗琉璃、車𤦲、馬瑙寶山峰中，園林浴池，真珠為沙以布其地，天蓮華池種種眾鳥以為莊嚴，與諸天女處處遊行遊戲受樂。一一山中、一一河中、一一流水，與諸天女遊戲受樂。觀察如是希有事已，共天女眾歡娛受樂，乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，或作國王或為大臣，為一切人之所愛念，顏貌端正，以餘業故。
「複次，比丘知業果報，觀三箜篌天所住之地。彼以聞慧見：箜篌天有第十地名曰正行。眾生何業而生彼處？彼見聞知：若有眾生行於善業，見人亡破、為他抄掠，救令得脫，或於曠野險處教人正道，或疑怖處令他安隱，利益眾生，善行三業凈身口意。是人命終生正行天。生彼天已，其身光明猶如滿月，其光明曜，六根常受五欲之樂，常自娛樂，無量天女以為供養。身服天衣及著天鬘，常行遊戲園林華池。入頗梨林，其林皆悉是頗梨樹，普出光明以為嚴飾，華果具足，其葉光澤猶如雲母，果如明鏡其相方正。是時天子入毗留博叉林，見百千身皆悉端正，涂香末香華鬘莊嚴，百倍踴躍，謂余天眾悉不如己。時毗留博叉入彼林中，觀
【現代漢語翻譯】 現代漢語譯本： 他們都快速地來到這位天子所在的地方，嬉笑歌舞，演奏天上的音樂。當時那位天子已經拋棄了自己的父母，被慾望之心所矇蔽，前往天女們聚集的地方，共同娛樂，無比歡喜。天上的音樂演奏，享受快樂圓滿。在金銀、毗琉璃（一種寶石）、車磲（一種海貝）、瑪瑙等寶山的山峰中，在園林浴池裡，用珍珠作為沙子鋪在地上，天上的蓮花池裡有各種各樣的鳥類作為裝飾，與眾天女處處遊戲享樂。在每一座山中、每一條河中、每一條流水邊，都與眾天女遊戲享樂。觀察了這樣稀有的事情之後，與天女們一同歡娛享樂，直到愛慾和善業耗盡，從天上壽命終結，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，或許會成為國王或者大臣，被所有的人所喜愛，容貌端正，這是因為還有剩餘的業力。
『再者，比丘知道業的果報，觀察三箜篌天（天界名稱）所居住的地方。他通過聽聞和智慧看到：箜篌天有第十地，名叫正行（天界名稱）。眾生做了什麼樣的業才能生到那個地方呢？他通過見聞知道：如果有的眾生行持善業，看到別人遭遇危難、被他人搶劫，就去救助使他們脫離困境，或者在曠野險惡的地方教導人們正確的道路，或者在令人疑惑恐懼的地方使他人得到安寧，利益眾生，以清凈的身口意三業行持善行。這樣的人命終之後就會生到正行天。生到那個天界之後，他們的身體光明猶如滿月，他們的光明照耀，六根常常享受五欲的快樂，常常自我娛樂，有無數的天女為他們提供供養。身上穿著天上的衣服，戴著天上的花鬘，常常在園林華池中游玩嬉戲。進入頗梨林（水晶林），那片樹林里全部都是頗梨樹，普遍散發出光明作為裝飾，花朵和果實都具備，樹葉的光澤猶如雲母，果實像明鏡一樣，形狀方正。這時，天子進入毗留博叉林（天界名稱），看到成百上千的身體都端正美好，塗抹著香、末香，用花鬘裝飾，百倍地感到喜悅，認為其餘的天眾都不如自己。這時，毗留博叉（天神名稱）進入那片樹林中，觀察』
【English Translation】 English version: They all rushed to where this Deva (heavenly being) was, laughing, singing, and dancing, performing celestial music. At that time, that Deva, having abandoned his parents, was overcome by desire, went to the assembly of heavenly women, and enjoyed himself together with them, with unparalleled joy. The celestial music was performed, and the enjoyment of pleasure was fulfilled. In the peaks of mountains of gold, silver, Vaiḍūrya (lapis lazuli), Trāsa (coral), and agate, in gardens and bathing ponds, with pearls as sand spread on the ground, and celestial lotus ponds adorned with various birds, he played and enjoyed pleasure everywhere with the heavenly women. In every mountain, in every river, by every stream, he played and enjoyed pleasure with the heavenly women. Having observed such rare events, he rejoiced and enjoyed pleasure with the heavenly women, until his love and good karma were exhausted, and he died from his heavenly life, transmigrating according to his karma, falling into hell, the realm of hungry ghosts, and the animal realm. If he is born among humans, he may become a king or a minister, loved by all people, with a handsome appearance, due to the remaining karma.
『Furthermore, the Bhikṣu (monk) knows the retribution of karma, observing the place where the Tri-Karkotaka Devas (name of a heaven) reside. Through his hearing and wisdom, he sees that the Karkotaka Heaven has a tenth realm called Right Conduct (name of a heaven). What karma do beings perform to be born in that place? He knows through hearing and seeing: If there are beings who practice good deeds, seeing others in danger or being robbed, they rescue them and help them escape, or in desolate and dangerous places, they teach people the right path, or in places of doubt and fear, they bring peace to others, benefiting sentient beings, practicing good deeds with pure body, speech, and mind. Such people, after death, are born in the Right Conduct Heaven. Having been born in that heaven, their bodies are as bright as the full moon, their light shines, their six senses constantly enjoy the pleasures of the five desires, they constantly entertain themselves, and countless heavenly women provide them with offerings. They wear heavenly clothes and garlands, and constantly play and frolic in gardens and lotus ponds. They enter the Sphatika (crystal) forest, where all the trees are Sphatika trees, universally emitting light as adornment, complete with flowers and fruits, the luster of their leaves like mica, and the fruits like bright mirrors, their shapes square and upright. At this time, the Deva enters the Virūpakṣa (name of a heaven) forest, seeing hundreds and thousands of bodies all upright and beautiful, anointed with perfumes and incense, adorned with garlands, rejoicing a hundredfold, thinking that all the other Devas are not as good as himself. At this time, Virūpakṣa (name of a Deva) enters that forest, observing』
諸世間。以林勢力，毗留博叉於此林中，見空行夜叉、地行夜叉及閻浮提法、非法相。見增長果。于頗梨樹，見人行法，心則歡喜；見行非法，心則不悅。毗留博叉見法、非法，向帝釋說：『于夜叉所，知閻浮提人若善、不善。』時彼天子於此林中，受五欲樂，乃至愛善業盡，墮于地獄、餓鬼、畜生。若生人中，於法城內生於正見大長者家，大富饒財，以餘業故。
「複次，比丘知業果報，觀三箜篌天已，觀四大天王天，名曰行天，繞須彌山王住于宮殿，外道說言：『曜及星宿』。粗略而說，三十六億眾生何業生於彼處？彼以聞慧見：此眾生持七種戒——身戒、口戒：身三種戒，口四種戒——生於彼處，得增上果。以眾生作善、不善業因緣故，現善惡相。日月星宿名曰行天，繞須彌山；虛空持風名曰風輪，為增上緣，轉持日月星宿，繞于須彌山王。于彼天中，二護世天：一名提頭賴吒；二名毗沙門。此諸天眾與二大天王游四天下，種種摩尼以為宮殿青黃赤白，如前所說。與行天眾遊戲空中，受五欲樂，如意自娛，乃至愛善業盡，墮于地獄、餓鬼、畜生。若得為人，常樂遊行一切國土，設無因緣常游諸國，或受安樂、或受苦惱，以余習故、余戒力故。
「複次，比丘知業果報，觀四大天王更無餘地，作如是
【現代漢語翻譯】 現代漢語譯本： 『諸世間。以林勢力，毗留博叉（Virupaksha，四大天王之一，西方守護神）於此林中，見空行夜叉、地行夜叉及閻浮提（Jambudvipa，我們所居住的這個世界）法、非法相。見增長果。于頗梨樹，見人行法，心則歡喜；見行非法，心則不悅。毗留博叉見法、非法，向帝釋（Indra，天神之王）說：『于夜叉所，知閻浮提人若善、不善。』時彼天子於此林中，受五欲樂，乃至愛善業盡，墮于地獄、餓鬼、畜生。若生人中，於法城內生於正見大長者家，大富饒財，以餘業故。
『複次，比丘知業果報，觀三箜篌天已，觀四大天王天，名曰行天，繞須彌山王（Mount Sumeru，佛教宇宙論中的聖山）住于宮殿，外道說言：『曜及星宿』。粗略而說，三十六億眾生何業生於彼處？彼以聞慧見：此眾生持七種戒——身戒、口戒：身三種戒，口四種戒——生於彼處，得增上果。以眾生作善、不善業因緣故，現善惡相。日月星宿名曰行天，繞須彌山；虛空持風名曰風輪，為增上緣，轉持日月星宿，繞于須彌山王。于彼天中，二護世天：一名提頭賴吒（Dhritarashtra，四大天王之一，東方守護神）；二名毗沙門（Vaishravana，四大天王之一，北方守護神）。此諸天眾與二大天王游四天下，種種摩尼以為宮殿青黃赤白，如前所說。與行天眾遊戲空中，受五欲樂，如意自娛，乃至愛善業盡，墮于地獄、餓鬼、畜生。若得為人，常樂**一切國土，設無因緣常游諸國，或受安樂、或受苦惱，以余習故、余戒力故。
『複次，比丘知業果報，觀四大天王更無餘地，作如是』
【English Translation】 English version: 『In all the worlds, by the power of the forest, Virupaksha (one of the Four Heavenly Kings, guardian of the West) in this forest sees the Yakshas who travel in the sky, the Yakshas who travel on the ground, and the aspects of Dharma and non-Dharma in Jambudvipa (the world we live in). He sees the increasing fruits. In the crystal tree, he sees people practicing Dharma and his heart rejoices; he sees them practicing non-Dharma and his heart is displeased. Virupaksha sees Dharma and non-Dharma and says to Indra (King of the Gods): 『In the Yaksha realm, I know whether the people of Jambudvipa are good or bad.』 At that time, that heavenly being enjoys the pleasures of the five senses in this forest, until the love of good karma is exhausted, and he falls into hell, the realm of hungry ghosts, and the realm of animals. If he is born among humans, he is born in a righteous great elder's family in the city of Dharma, very rich and wealthy, due to remaining karma.
『Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, having observed the Trayastrimsa Heaven, observes the Heaven of the Four Great Kings, called the Heaven of Movement, dwelling in palaces around Mount Sumeru (the sacred mountain in Buddhist cosmology), which the heretics call 『planets and constellations.』 Roughly speaking, what karma causes thirty-six billion beings to be born in that place? He sees with his wisdom of hearing: these beings who uphold the seven precepts—precepts of body and precepts of speech: three precepts of body and four precepts of speech—are born in that place and obtain superior results. Because of the causes and conditions of beings doing good and bad karma, good and bad signs appear. The sun, moon, and stars are called the Heaven of Movement, circling Mount Sumeru; the wind holding the sky is called the wind wheel, which is the primary cause, turning and holding the sun, moon, and stars, circling Mount Sumeru. In that heaven, there are two guardian deities: one is called Dhritarashtra (one of the Four Heavenly Kings, guardian of the East); the other is called Vaishravana (one of the Four Heavenly Kings, guardian of the North). These heavenly beings and the two great Heavenly Kings travel in the four continents, with palaces of various jewels, blue, yellow, red, and white, as described before. They play in the sky with the beings of the Heaven of Movement, enjoying the pleasures of the five senses, amusing themselves as they wish, until the love of good karma is exhausted, and they fall into hell, the realm of hungry ghosts, and the realm of animals. If they are born as humans, they always enjoy plundering all countries, and even without cause, they often travel to various countries, either enjoying happiness or suffering, due to remaining habits and the power of remaining precepts.
『Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, observing that there is no more space in the Heaven of the Four Great Kings, makes such』
念：『四天王天無量無邊。』如是盡觀于須彌山四面受樂，右繞遊行。日月遊行繞須彌山，隨在何方，須彌山王則有影現，人說為夜。閻浮提北，名曰風輪，持北方星，輪轉不沒，風輪持故。諸外道等，見此辰星——北斗七星——常現不沒，便謂此星能持一切世間國土。不如實知，不知風力之所持也，如是外道少分有知。比丘如實觀四天王天，厭離生死，見天退苦，觀已厭離，生死無常，一切破壞，一切變動，一切別離，一切業藏，諸業流轉。如是比丘以聞知見。
「複次，行者內觀於法，順法修行。一切愚癡凡夫貪著欲樂，為愛所縛，為求生天而修梵行，欲受天樂。如是比丘深生厭離，不樂不著、不修不味。觀諸樂已，以聞智慧見：彼比丘能與魔諍，欲度生死海，得第十七地。地神夜叉聞已歡喜告虛空神，空行夜叉聞已歡喜告四天王，如前所說次第乃至無量光天：『閻浮提中某村某邑，某城某國某種姓中，某善男子名字某甲，以信出家，剃除鬚髮而被法服，與魔共戰，欲出諸有。』如是無量光天聞已歡喜，告余天曰：『閻浮提人順行正法，我今隨喜。此人發心，欲出生死，與魔共戰，持戒正行。欲與魔戰，減損魔軍，增長如來所說正法。』
正法念處經卷第二十四 大正藏第 17 冊 No. 07
【現代漢語翻譯】 現代漢語譯本 唸誦：『四天王天（Catummaharajika-deva，四大天王所居住的天界）無量無邊。』這樣完全地觀察須彌山（Sumeru，佛教宇宙觀中的聖山）四面所受的快樂，右繞。日月環繞須彌山，無論在哪個方位，須彌山王都會有影子顯現，人們稱之為夜晚。閻浮提（Jambudvipa，我們所居住的這個世界）的北方，叫做風輪，支撐著北方的星辰，使其旋轉而不墜落，因為有風輪支撐的緣故。那些外道等等，看到這顆辰星——北斗七星——常常顯現而不墜落，就認為這顆星能夠支撐一切世間的國土。他們並不如實地瞭解真相，不知道是風的力量在支撐著它。像這樣的外道，只有少部分的認知。比丘如實地觀察四天王天，厭惡遠離生死，看到天人退墮的痛苦，觀察之後心生厭離，明白生死是無常的，一切都會破壞，一切都會變動，一切都會分離，一切都是業的積藏，諸業不斷流轉。這樣的比丘通過聽聞和認知而明白這些道理。
『再次，修行者向內觀察法，順應法而修行。一切愚癡的凡夫貪戀執著于欲樂，被愛所束縛，爲了求得生天而修行梵行，想要享受天上的快樂。這樣的比丘深深地生起厭離之心，不喜好不執著、不修習不品味。觀察諸樂之後，以聽聞的智慧見到：這位比丘能夠與魔爭鬥，想要度過生死之海，證得第十七地。地神夜叉（Yaksa，一種守護神）聽聞之後歡喜地告訴虛空神，空行夜叉聽聞之後歡喜地告訴四天王，像前面所說的那樣次第傳達到無量光天（Abhasvara，色界天之一）：『閻浮提中的某個村莊某個城鎮，某個城市某個國家某個種姓中，某位善男子，名字叫做某甲，因為信仰而出家，剃除了鬚髮而穿上了法服，與魔共同作戰，想要脫離諸有（bhava，存在）。』像這樣，無量光天聽聞之後歡喜地告訴其餘的天人說：『閻浮提的人順應正法而行，我現在隨喜讚歎。這個人發心，想要脫離生死，與魔共同作戰，持戒修行。想要與魔作戰，減損魔軍的力量，增長如來所說的正法。』
正法念處經卷第二十四 大正藏第 17 冊 No. 07
【English Translation】 English version Recite: 'The Catummaharajika-deva (Heaven of the Four Heavenly Kings) is immeasurable and boundless.' Thus, completely contemplate the joy experienced on all four sides of Mount Sumeru (the sacred mountain in Buddhist cosmology), circumambulating to the right **. The sun and moon ** revolve around Mount Sumeru, and wherever they are, the shadow of Mount Sumeru King appears, which people call night. To the north of Jambudvipa (the continent where we live), there is a wind wheel that supports the northern stars, causing them to rotate without falling. It is because of the support of the wind wheel. Those non-Buddhists, etc., seeing this star—the Big Dipper—constantly appearing without falling, believe that this star can support all the lands of the world. They do not truly understand the reality, not knowing that it is the power of the wind that supports it. Such non-Buddhists have only a small amount of knowledge. A Bhikkhu (Buddhist monk) truly observes the Catummaharajika-deva, detesting and distancing himself from birth and death, seeing the suffering of the devas (gods) when they decline. Having observed this, he develops aversion, understanding that birth and death are impermanent, that everything will be destroyed, everything will change, everything will be separated, that everything is a storehouse of karma, and that all karmas are constantly flowing. Such a Bhikkhu understands these principles through hearing and knowledge.
Furthermore, a practitioner inwardly contemplates the Dharma (Buddhist teachings), cultivating in accordance with the Dharma. All ignorant ordinary beings are greedy and attached to sensual pleasures, bound by love, and practice Brahma-conduct (pure conduct) in order to be born in heaven, desiring to enjoy heavenly bliss. Such a Bhikkhu deeply generates aversion, neither delighting in nor being attached to, neither cultivating nor savoring. Having observed these pleasures, with the wisdom gained from hearing, he sees that this Bhikkhu is able to contend with Mara (the demon), desiring to cross the ocean of birth and death, and attain the seventeenth ground. The earth Yaksa (a type of guardian spirit) hearing this, joyfully tells the space deity, and the aerial Yaksa hearing this, joyfully tells the Four Heavenly Kings, and as previously described, the message is passed down to the Abhasvara (Heaven of Radiance): 'In a certain village, a certain town, a certain city, a certain country, a certain lineage in Jambudvipa, a certain good man, named so-and-so, has left home out of faith, shaved his head and beard, and donned the Dharma robes, fighting together with Mara, desiring to escape all existence (bhava).' In this way, the Abhasvara hearing this, joyfully tells the other devas: 'The people of Jambudvipa are acting in accordance with the true Dharma, and I now rejoice in their merit. This person has made the aspiration to escape birth and death, fighting together with Mara, upholding the precepts and practicing correctly, desiring to fight with Mara, diminishing the army of Mara, and increasing the true Dharma spoken by the Tathagata (Buddha).'
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume 24 Taisho Tripitaka, Volume 17, No. 07
21 正法念處經
正法念處經卷第二十五
大魏婆羅門瞿曇般若流支譯
觀天品第六之四(三十三天初)
「複次，比丘觀于持戒，若有離於持戒智慧，不得生天。彼以聞慧見：持戒者生於天中，受天快樂。以有智故，命終退時，不墮惡道。以何等戒、有幾種戒，生於天中？以何相生？見七種戒化生天中，有上中下：不殺生戒，生四天王處；不殺、不盜，生三十三天；不殺、不盜、不行邪淫，生夜摩天；不殺、不盜、不邪淫、不妄語，不兩舌、惡口、綺語，生兜率陀天；受世間戒，信奉佛戒，不殺、不盜、不邪淫，不妄語、兩舌、惡口、綺語，生化樂天，他化自在天亦如是。比丘如是觀于戒業系諸眾生，上生天中。
「云何持戒？生於何處？彼以聞慧見：此眾生受不殺戒，生四天處，身量、色力、富命第一。若受不殺、不盜戒，生三十三天，身量、色力、富命轉勝。若受不殺、不盜、不淫，親近修習，生夜摩天，身量、色力、富命轉勝。信智勝故，生兜率陀天，身量、色力、富命轉勝。不殺、不盜、不邪淫，不妄語、兩舌、惡口、綺語，生化樂天，身量、色力、受樂富命轉勝於前。受持不殺、不盜、不邪淫，不妄語、兩舌、惡口、綺語，生於他化自在天中，身量、色力、壽命、富
【現代漢語翻譯】 現代漢語譯本 《正法念處經》卷二十五
大魏婆羅門瞿曇般若流支譯
觀天品第六之四（三十三天初）
『再者，比丘觀察持戒，若果離開了持戒的智慧，就不能夠往生到天界。他通過聽聞佛法所獲得的智慧觀察到：持戒的人能夠往生到天界之中，享受天界的快樂。因為具有智慧的緣故，在壽命終結、從天界退下來的時候，不會墮落到惡道之中。憑藉什麼樣的戒律、有哪幾種戒律，能夠往生到天界之中呢？又憑藉什麼樣的因緣而往生呢？（比丘）見到有七種戒律能夠使眾生化生到天界之中，分為上、中、下三等：不殺生戒，能夠往生到四天王處（Catummaharajika）；不殺生、不偷盜，能夠往生到三十三天（Trāyastriṃśa）；不殺生、不偷盜、不行邪淫，能夠往生到夜摩天（Yāmadeva）；不殺生、不偷盜、不邪淫、不妄語，不兩舌、不惡口、不綺語，能夠往生到兜率陀天（Tuṣita）；受持世間的戒律，信奉佛陀的戒律，不殺生、不偷盜、不邪淫，不妄語、兩舌、惡口、綺語，能夠往生到化樂天（Nirmāṇarati），他化自在天（Parinirmita-vaśavartin）也是如此。比丘像這樣觀察戒業與眾生的關係，從而上生到天界之中。
『如何持戒，才能往生到什麼地方呢？他通過聽聞佛法所獲得的智慧觀察到：這些眾生受持不殺生戒，能夠往生到四天王處，他們的身量、色力、財富和壽命都是最好的。如果受持不殺生、不偷盜戒，能夠往生到三十三天，他們的身量、色力、財富和壽命更加殊勝。如果受持不殺生、不偷盜、不邪淫，並且親近修行，能夠往生到夜摩天，他們的身量、色力、財富和壽命更加殊勝。因為信和智慧更加殊勝的緣故，能夠往生到兜率陀天，他們的身量、色力、財富和壽命更加殊勝。不殺生、不偷盜、不邪淫，不妄語、兩舌、惡口、綺語，能夠往生到化樂天，他們的身量、色力、所享受的快樂和財富壽命比之前更加殊勝。受持不殺生、不偷盜、不邪淫，不妄語、兩舌、惡口、綺語，能夠往生到他化自在天中，他們的身量、色力、壽命、財富
【English Translation】 English version The Sutra on the Establishment of Right Mindfulness, Volume 25
Translated by the Brahmin Gautama Prajñāruci of the Great Wei Dynasty
Chapter Six, Part Four: Observing the Heavens (First of the Thirty-three Heavens)
『Furthermore, a Bhikṣu (monk) observes the upholding of precepts. If one is without the wisdom of upholding precepts, one cannot be born in the heavens. Through the wisdom gained from hearing, he sees that those who uphold precepts are born in the heavens, enjoying heavenly bliss. Because of their wisdom, when their life ends and they退(retreat) from the heavens, they do not fall into evil realms. By what kind of precepts, and with how many kinds of precepts, are they born in the heavens? By what causes are they born? He sees that there are seven kinds of precepts that cause beings to be born in the heavens by transformation, with upper, middle, and lower grades: the precept of not killing, leading to birth in the Catummaharajika (Four Heavenly Kings) realm; not killing and not stealing, leading to birth in the Trāyastriṃśa (Thirty-three Heavens) realm; not killing, not stealing, and not engaging in sexual misconduct, leading to birth in the Yāmadeva (Yama Heaven) realm; not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, harsh speech, or idle chatter, leading to birth in the Tuṣita (Contentment) Heaven; upholding worldly precepts, believing in the Buddha』s precepts, not killing, not stealing, not engaging in sexual misconduct, not lying, engaging in divisive speech, harsh speech, or idle chatter, leading to birth in the Nirmāṇarati (Pleasure Transformation) Heaven, and the Parinirmita-vaśavartin (Other-Controlled Transformation) Heaven is also the same. Thus, a Bhikṣu observes the karma of precepts binding beings, causing them to be born in the heavens.
『How does one uphold precepts, and where is one born? Through the wisdom gained from hearing, he sees that these beings who uphold the precept of not killing are born in the Catummaharajika realm, with the best body size, complexion, strength, wealth, and lifespan. If they uphold the precepts of not killing and not stealing, they are born in the Trāyastriṃśa realm, with even greater body size, complexion, strength, wealth, and lifespan. If they uphold not killing, not stealing, and not engaging in sexual misconduct, and diligently practice these, they are born in the Yāmadeva realm, with even greater body size, complexion, strength, wealth, and lifespan. Because their faith and wisdom are even greater, they are born in the Tuṣita Heaven, with even greater body size, complexion, strength, wealth, and lifespan. Not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, harsh speech, or idle chatter, leads to birth in the Nirmāṇarati Heaven, with body size, complexion, enjoyment of pleasure, wealth, and lifespan even greater than before. Upholding not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, harsh speech, or idle chatter, leads to birth in the Parinirmita-vaśavartin Heaven, with body size, complexion, lifespan, and wealth
樂勝於余天。非魔波旬自在所使，亦不使魔。
「複次，比丘知業果報，觀微細因生於天上。彼見：思心為勝戒因，上中下戒，生六慾天，心勝業勝，生於六天，以心勝故生處亦勝。
「複次，比丘觀戒幾種？彼見世間有二種戒：一者自生；二者從他。自生者，自效能持；從他者，和合而生。復有二種戒：一者在家；二者出家。在家戒者，所謂五戒；出家戒者，持解脫戒。復有二種戒，謂一行戒，非一行戒。一行者，所謂一戒；非一行者，或受二戒，或持三戒。復有二種：一者久時；二、不久時。久時者，盡形護戒；不久時者，隨心所要，隨力持戒。復有二種：一者有垢；二者無垢。有垢戒者，生於天中；無垢戒者，至於涅槃。復有二種戒：一者世間戒；二者出世間戒。世間戒者則有流動，出世間戒則無流動。復有二種戒：一者自護；二者護他。自持戒者，名曰自護；他護者，令他住於世間染戒。復有二種：一者止；二者作。作者，成就諸行，轉于生死；止者，知因知緣而不進學。復有二種：一者智攝；二者施攝。佈施攝戒，得大富樂；智所攝戒，得至涅槃。復有二種：一者內行；二者外行。外行者，依于凈身；內行者，心口意凈。復有二種：一者修習；二者不習。修習者，已於無量世來修習；不習者，
【現代漢語翻譯】 現代漢語譯本： 勝過其他天界。不受魔王波旬（Mara Papiyas，佛教中的魔王）的控制，也不被魔所利用。
『再者，比丘（bhikkhu，佛教中的出家男眾）了知業果報應，觀察到微細的因能生於天上。他看到：思念之心是殊勝的持戒之因，根據戒律的上、中、下品，能生於六慾天（Six Desire Realms，佛教中位於欲界的最上層）。心念殊勝，業力殊勝，就能生於六慾天，因為心念殊勝的緣故，所生的處所也殊勝。』
『再者，比丘觀察戒律有幾種？他看到世間有兩種戒律：一種是自生的，一種是從他而來的。自生的，是指自效能夠保持；從他而來的，是指通過和合而產生。又有兩種戒律：一種是在家的，一種是出家的。在家戒，就是所謂的五戒（Five Precepts，佛教在家信徒所受持的五條基本戒律）；出家戒，是指出家眾所持的解脫戒。又有兩種戒律，即一行戒和非一行戒。一行戒，就是指只持一戒；非一行戒，是指或者受持二戒，或者受持三戒。又有兩種：一種是長久的，一種是不長久的。長久的，是指盡形壽護持戒律；不長久的，是指隨心所愿，隨力持戒。又有兩種：一種是有垢的，一種是無垢的。有垢的戒律，能生於天中；無垢的戒律，能達到涅槃（Nirvana，佛教中解脫生死輪迴的境界）。又有兩種戒律：一種是世間戒，一種是出世間戒。世間戒是有流動的，出世間戒是沒有流動的。又有兩種戒律：一種是自護，一種是護他。自己持戒的，叫做自護；護他的，是令他人安住於世間的染污戒律。又有兩種：一種是止，一種是作。作者，是成就諸種行為，流轉于生死之中；止者，是知曉因緣而不繼續進修。又有兩種：一種是智慧攝持，一種是佈施攝持。佈施攝持戒律，能得到大富大樂；智慧攝持戒律，能達到涅槃。又有兩種：一種是內行，一種是外行。外行，是依靠清凈的身；內行，是心口意清凈。又有兩種：一種是修習，一種是不修習。修習的，是指已經于無量世以來修習；不修習的，是指』
【English Translation】 English version: More joyful than the remaining heavens. Not controlled by Mara Papiyas (the Evil One, a demon in Buddhism), nor used by demons.
'Furthermore, a bhikkhu (Buddhist monk) knows the results of karma, observing the subtle causes that lead to rebirth in the heavens. He sees that: mindfulness is the superior cause for upholding precepts; according to the superior, middling, and inferior levels of precepts, one is born in the Six Desire Realms (the highest realms in the Desire Realm in Buddhism). Superior mindfulness and superior karma lead to birth in the Six Heavens, and because of superior mindfulness, the place of birth is also superior.'
'Furthermore, a bhikkhu observes how many kinds of precepts there are. He sees that in the world there are two kinds of precepts: one arises from oneself, and the other arises from others. That which arises from oneself is that which one's own nature can maintain; that which arises from others is that which arises through combination. There are also two kinds of precepts: one for those at home, and one for those who have left home. The precepts for those at home are the so-called Five Precepts (the basic precepts for lay Buddhists); the precepts for those who have left home are the precepts of liberation that monks and nuns uphold. There are also two kinds of precepts, namely, one-practice precepts and non-one-practice precepts. One-practice precepts refer to upholding only one precept; non-one-practice precepts refer to either upholding two precepts or upholding three precepts. There are also two kinds: one is long-lasting, and the other is not long-lasting. Long-lasting refers to protecting the precepts for the duration of one's life; not long-lasting refers to upholding the precepts according to one's wishes and abilities. There are also two kinds: one is defiled, and the other is undefiled. Defiled precepts lead to rebirth in the heavens; undefiled precepts lead to Nirvana (the state of liberation from the cycle of birth and death in Buddhism). There are also two kinds of precepts: one is worldly precepts, and the other is supramundane precepts. Worldly precepts are subject to flux, while supramundane precepts are not subject to flux. There are also two kinds of precepts: one is self-protection, and the other is protecting others. One who upholds precepts for oneself is called self-protection; protecting others is causing others to abide in the defiled precepts of the world. There are also two kinds: one is cessation, and the other is action. Action is accomplishing various deeds, transmigrating in birth and death; cessation is knowing the causes and conditions but not continuing to learn. There are also two kinds: one is embraced by wisdom, and the other is embraced by giving. Embracing precepts with giving leads to great wealth and happiness; embracing precepts with wisdom leads to Nirvana. There are also two kinds: one is inner practice, and the other is outer practice. Outer practice relies on a pure body; inner practice is purity of mind, speech, and intention. There are also two kinds: one is cultivation, and the other is non-cultivation. Cultivation refers to having cultivated for countless lifetimes; non-cultivation refers to'
一世持戒。如是比丘觀如是等無量二戒。
「複次，比丘觀微細戒，有幾種戒？比丘觀戒復有三種：一者少分戒；二者多分戒；三者盡受戒。少分戒者，持於一戒；多分戒者，或持二、三；盡受戒者，持一切戒。復有三種：一者愛；二者不愛；三者自性愛。愛者，為財利故而受禁戒；不愛者，疾病故而受禁戒；自性者，自性凈行，此功德勝。復有三種戒：一者禪行戒；二者無禪戒；三者離惡戒。禪行戒者，修世間禪，乃至入于城邑聚落而常修禪；非禪戒者，離禪行戒；離惡戒者，恐遭眾惡，舍之不為，如人醉酒，行不善業，智人見之，斷酒不飲。復有三種戒：一者諂曲戒；二者不諂曲戒；三者性善戒。諂曲戒者，垢染不凈，得少果報；不諂曲戒者，得大果報；性善戒者，若心增上則得大果，若心劣弱其果則小。復有三種：一者因緣持；二、非因緣持；三者法不應作。因緣持者，有因緣故，護持禁戒；非因緣者，無緣持戒；不應作者，生於大姓所不應作，護種姓故。複次，從緣持戒者，為得佛故、以思勝故，其果則大；無緣持戒，其果則小，不識果故；不應作者，求世名故，其果亦小，生於人中。復有三種：一者畏師；二非畏師；三者畏於惡道。畏師持戒，名下持戒；非畏師持戒，名中持戒；若畏惡道，名上持戒
【現代漢語翻譯】 現代漢語譯本： 一生持守戒律。這樣的比丘觀察像這樣無量的二種戒律。
『再者，比丘觀察微細的戒律，有幾種戒？比丘觀察戒律又有三種：一是少分戒；二是多分戒；三是盡受戒。少分戒，是持守一條戒律；多分戒，是或者持守二條、三條戒律；盡受戒，是持守一切戒律。又有三種：一是愛；二是不愛；三是自性。愛，是爲了財利而接受禁戒；不愛，是因為疾病的緣故而接受禁戒；自性，是自性清凈的行為，這種功德殊勝。又有三種戒：一是禪行戒；二是非禪戒；三是離惡戒。禪行戒，是修習世間禪定，乃至進入城邑聚落也常常修習禪定；非禪戒，是遠離禪行戒；離惡戒，是恐怕遭遇各種惡事，捨棄不做，例如有人喝醉酒，做出不善的行業，有智慧的人見到后，斷酒不喝。又有三種戒：一是諂曲戒；二是不諂曲戒；三是性善戒。諂曲戒，是垢染不凈，得到很少的果報；不諂曲戒，是得到大的果報；性善戒，如果心意增上，就能得到大的果報，如果心意低劣，那麼果報就小。又有三種：一是有因緣持；二是無因緣持；三是法不應作。有因緣持，是因為有因緣的緣故，護持禁戒；無因緣，是沒有因緣而持戒；不應作，是生於大姓人家所不應該做的，爲了護持種姓的緣故。再者，從因緣持戒，是爲了得到佛的果位、以殊勝的思考，那麼它的果報就大；無因緣持戒，它的果報就小，因為不認識果報的緣故；不應作，是爲了求世間的名聲，它的果報也小，只是生在人中。又有三種：一是畏懼師長；二是不畏懼師長；三是畏懼惡道。畏懼師長而持戒，叫做下等持戒；不畏懼師長而持戒，叫做中等持戒；如果畏懼惡道，叫做上等持戒。』
【English Translation】 English version: One life upholding precepts. Such a Bhikshu observes such immeasurable two kinds of precepts.
『Furthermore, a Bhikshu observes subtle precepts. How many kinds of precepts are there? A Bhikshu observes precepts and there are three kinds: first, a small portion of precepts; second, a large portion of precepts; third, fully accepting precepts. A small portion of precepts is upholding one precept; a large portion of precepts is perhaps upholding two or three; fully accepting precepts is upholding all precepts. Again, there are three kinds: first, love (attachment); second, no love (no attachment); third, self-nature. Love (attachment) is accepting prohibitions for the sake of wealth and benefit; no love (no attachment) is accepting prohibitions because of illness; self-nature is naturally pure conduct, this merit is supreme. Again, there are three kinds of precepts: first, precepts of meditative practice; second, non-meditative precepts; third, precepts of abandoning evil. Precepts of meditative practice are cultivating worldly meditation, even entering cities and villages and constantly cultivating meditation; non-meditative precepts are being apart from precepts of meditative practice; precepts of abandoning evil are fearing encountering various evils, abandoning them and not doing them, like a person who is drunk, doing unwholesome deeds, a wise person sees this, cuts off alcohol and does not drink. Again, there are three kinds of precepts: first, deceitful precepts; second, non-deceitful precepts; third, precepts of good nature. Deceitful precepts are defiled and impure, obtaining little karmic retribution; non-deceitful precepts are obtaining great karmic retribution; precepts of good nature, if the mind increases, then great fruit is obtained, if the mind is inferior and weak, then the fruit is small. Again, there are three kinds: first, holding due to conditions; second, not holding due to conditions; third, the Dharma should not be done. Holding due to conditions is, because of conditions, protecting and upholding prohibitions; not due to conditions is holding precepts without conditions; should not be done is what should not be done by those born into great surnames, for the sake of protecting the lineage. Furthermore, holding precepts from conditions is for the sake of attaining Buddhahood, with superior thought, then its fruit is great; holding precepts without conditions, its fruit is small, because one does not recognize the fruit; should not be done is for seeking worldly fame, its fruit is also small, only being born among humans. Again, there are three kinds: first, fearing the teacher; second, not fearing the teacher; third, fearing evil paths. Fearing the teacher and holding precepts is called inferior holding of precepts; not fearing the teacher and holding precepts is called intermediate holding of precepts; if fearing evil paths, it is called superior holding of precepts.』
。復有三種：一者自持戒而不教人；二者自行、教人；三者於他行舍。復有三種：一者缺戒；二者不缺戒；三者一切缺戒。缺戒者，初善持戒，后則破戒，是名缺戒；不缺戒者，初中后時常善持戒，是名不缺戒；一切缺戒者，會諸外道而受齋戒，邪見殺生，是名一切缺戒。
「複次，比丘觀四種戒。何等為四？離口四過：一者妄語；二者兩舌；三者惡口；四者綺語。復有五種戒，止五境界，是名為五。復有六種因緣而持禁戒：一者畏他求便；二者畏於罰戮；三者怖畏；四者因緣；五者不觀；六者自性。復有七種戒，謂身三戒，口有四戒。比丘如是觀無量持戒，眾生畏於惡道，持戒能度。如是持戒略說二種：一者世間；二者出世間。
「如是比丘觀四天王天已，觀三十三天所住之地及觀業行。以何業故生三十三天？彼以聞慧見：三十三天所住之地，何等三十三？一者名曰住善法堂天；二者名住峰天；三者名住山頂天；四者名善見城天；五者名缽私地天；六者名住俱吒天(俱吒者山名也)；七者名雜殿天；八者名住歡喜園天；九者名光明天；十者名波利耶多樹園天；十一者名險岸天；十二者名住雜險岸天；十三者名住摩尼藏天；十四者名旋行地天；十五者名金殿天；十六者名鬘影處天；十七者名住柔軟地天；
【現代漢語翻譯】 現代漢語譯本： 又有三種情況：第一種是自己持戒而不教導他人；第二種是自己修行也教導他人；第三種是對他人修行捨棄（不聞不問）。又有三種情況：第一種是毀犯戒律；第二種是不毀犯戒律；第三種是一切都毀犯戒律。毀犯戒律是指，開始時能很好地持戒，後來卻破戒，這叫做毀犯戒律；不毀犯戒律是指，從開始到中間到最後都能一直很好地持守戒律，這叫做不毀犯戒律；一切都毀犯戒律是指，會合各種外道而接受他們的齋戒，持邪見而殺生，這叫做一切都毀犯戒律。
『此外，比丘觀察四種戒。哪四種呢？遠離口頭的四種過失：第一是妄語；第二是兩舌；第三是惡口；第四是綺語。又有五種戒，制止五種境界，這叫做五戒。又有六種因緣而持守禁戒：第一是害怕他人尋釁；第二是害怕受到懲罰；第三是恐怖畏懼；第四是因緣（某種原因）；第五是不觀察（不明白持戒的意義）；第六是自性（本性使然）。又有七種戒，指的是身的三種戒，口有四種戒。比丘這樣觀察無量持戒，眾生畏懼惡道，持戒能夠度脫。像這樣持戒，簡略地說有兩種：一種是世間的；一種是出世間的。』
『像這樣，比丘觀察四天王天之後，觀察三十三天所居住的地方以及觀察他們的業行。因為什麼樣的業力而生到三十三天呢？他通過聞慧看到：三十三天所居住的地方，有哪些三十三處呢？第一處名叫住善法堂天；第二處名叫住峰天；第三處名叫住山頂天；第四處名叫善見城天；第五處名叫缽私地天；第六處名叫住俱吒天（俱吒是山的名字）；第七處名叫雜殿天；第八處名叫住歡喜園天；第九處名叫光明天；第十處名叫波利耶多樹園天；第十一處名叫險岸天；第十二處名叫住雜險岸天；第十三處名叫住摩尼藏天；第十四處名叫旋行地天；第十五處名叫金殿天；第十六處名叫鬘影處天；第十七處名叫住柔軟地天；
【English Translation】 English version: Furthermore, there are three types: the first is to uphold the precepts oneself but not teach others; the second is to practice and teach others; the third is to abandon others' practice (to be indifferent). Furthermore, there are three types: the first is to violate the precepts; the second is not to violate the precepts; the third is to violate all precepts. To violate the precepts means to initially uphold the precepts well, but later break them, this is called violating the precepts; not violating the precepts means to always uphold the precepts well from beginning to middle to end, this is called not violating the precepts; violating all precepts means to associate with various heretics and accept their fasts and precepts, holding wrong views and killing living beings, this is called violating all precepts.
'Furthermore, a Bhikshu observes four types of precepts. What are the four? Abstaining from the four faults of speech: first is false speech; second is divisive speech; third is harsh speech; fourth is frivolous speech. Furthermore, there are five precepts, restraining the five sense objects, this is called the five precepts. Furthermore, there are six causes and conditions for upholding the precepts: first is fear of others seeking advantage; second is fear of punishment; third is fear and dread; fourth is due to conditions (a certain reason); fifth is not observing (not understanding the meaning of upholding the precepts); sixth is due to nature (inherent nature). Furthermore, there are seven precepts, referring to the three precepts of body, and the four precepts of speech. A Bhikshu thus observes the immeasurable upholding of precepts, sentient beings fear evil paths, upholding precepts can deliver them. Thus, upholding precepts, briefly speaking, there are two types: one is worldly; one is supramundane.'
'Thus, a Bhikshu, after observing the Heaven of the Four Heavenly Kings (Caturmaharajika), observes the place where the Thirty-three Heavens (Trayastrimsa) reside and observes their karmic actions. Due to what karma are they born in the Thirty-three Heavens? He sees through the wisdom of hearing: the place where the Thirty-three Heavens reside, what are the thirty-three places? The first place is called the Heaven of Dwelling in the Good Dharma Hall (Sudharmā); the second place is called the Heaven of Dwelling on the Peak; the third place is called the Heaven of Dwelling on the Mountain Top; the fourth place is called the Heaven of the City of Good Sight (Sudarsana); the fifth place is called the Heaven of Patissaka; the sixth place is called the Heaven of Dwelling in Kutagara (Kutagara is the name of a mountain); the seventh place is called the Heaven of the Mixed Palace; the eighth place is called the Heaven of Dwelling in the Joyful Garden; the ninth place is called the Heaven of Light; the tenth place is called the Heaven of the Parijata Tree Garden; the eleventh place is called the Heaven of the Perilous Shore; the twelfth place is called the Heaven of Dwelling in the Mixed Perilous Shore; the thirteenth place is called the Heaven of Dwelling in the Mani Treasury; the fourteenth place is called the Heaven of the Revolving Ground; the fifteenth place is called the Heaven of the Golden Palace; the sixteenth place is called the Place of Garland Shadow; the seventeenth place is called the Heaven of Dwelling in the Soft Ground;
十八者名雜莊嚴天；十九者名如意地天；二十者名微細行天；二十一者名歌音喜樂天；二十二者名威德輪天；二十三者名月行天；二十四者名閻摩娑羅天；二十五者名速行天；二十六者名影照天；二十七者名智慧行天；二十八者名眾分天；二十九者名住輪天；三十者名上行天；三十一者名威德顏天；三十二者名威德焰輪天；三十三者名清凈天。
「如是三十三天，比丘觀于微細業之果報，持戒善業，集何等業生於善道？善業因緣，得善果報，樂報處生。彼以聞慧，聞佛說法，非外道法。彼見：諸天所生之處，遊戲受樂不可稱說，帝釋天王之所擁護，住善法堂。外道說為常住不滅。初觀善法，次分別觀善修何戒，生善法堂？彼見聞知：若人持於七種之戒，不缺戒、不穿戒、不隙戒，堅固持戒不可譏嫌；佈施修心，于福田中稱時而施，若施阿羅漢、若看病人、若父母、若阿那含、若斯陀含、若須陀洹、若起滅定、若道行人，行慈悲心歡喜舍與，于怖畏者，施其壽命。是人命終生善法殿，作釋迦提婆，姓憍尸迦，名能天主。有九十九那由他天女以為眷屬，恭敬圍繞供養帝釋，如一女人供給丈夫。諸天女等心無嫉妒，供養天后同奉帝釋，亦無妒心。
「其善法殿廣五百由旬，毗琉璃珠以為欄楯，珊瑚為柱，頗梨車
【現代漢語翻譯】 現代漢語譯本 第十八個天是雜莊嚴天（各種裝飾華麗的天）；第十九個天是如意地天（土地如意，心想事成的天）；第二十個天是微細行天（行為細緻的天）；第二十一個天是歌音喜樂天（充滿歌聲和喜樂的天）；第二十二個天是威德輪天（具有威嚴和德行的天）；第二十三個天是月行天（像月亮一樣執行的天）；第二十四個天是閻摩娑羅天（與閻摩相關的天）；第二十五個天是速行天（行動迅速的天）；第二十六個天是影照天（光影照耀的天）；第二十七個天是智慧行天（以智慧行事的天）；第二十八個天是眾分天（由眾多部分組成的天）；第二十九個天是住輪天（居住在輪上的天）；第三十個天是上行天（向上執行的天）；第三十一個天是威德顏天（具有威嚴和美貌的天）；第三十二個天是威德焰輪天（具有威嚴、德行和火焰輪的天）；第三十三個天是清凈天（清凈無染的天）。
『這三十三天，比丘觀察微細業的果報，持戒行善，積聚何種善業才能生於善道？因為善業的因緣，才能得到善的果報，在快樂的處所出生。他們通過聽聞智慧，聽聞佛陀的說法，而不是外道的法。他們看到：諸天所生的地方，遊戲享樂，不可勝數，受到帝釋天王（Indra，天神之王）的擁護，居住在善法堂。外道卻說這是常住不滅的。首先觀察善法，然後分別觀察修持什麼戒律，才能生到善法堂？他們見聞得知：如果有人持守七種戒律，不缺戒、不破戒、不間斷戒，堅定地持守戒律，沒有可以指責的地方；佈施修心，在福田中適時佈施，無論是佈施給阿羅漢（Arhat，已證悟者）、看護病人、父母、阿那含（Anagamin，不還者）、斯陀含（Sakridagamin，一來者）、須陀洹（Srotapanna，入流者）、入起滅定者、還是修行道的人，以慈悲心歡喜地施捨，對於恐懼的人，施予壽命。這樣的人命終后，就能生到善法殿，成為釋迦提婆，姓憍尸迦（Kausika），名為能天主。有九十九那由他（Nayuta，數量單位）的天女作為眷屬，恭敬圍繞供養帝釋天，就像一個女人侍奉丈夫一樣。這些天女們心中沒有嫉妒，侍奉天后，共同侍奉帝釋天，也沒有妒忌之心。
『那善法殿寬廣五百由旬（Yojana，古印度長度單位），用毗琉璃珠（Beryl）作為欄桿，珊瑚作為柱子，頗梨車（Crystal carriage）…
【English Translation】 English version The eighteenth is named Miscellaneously Adorned Heaven; the nineteenth is named As-Desired Earth Heaven; the twentieth is named Subtle Conduct Heaven; the twenty-first is named Singing Sound Joyful Heaven; the twenty-second is named Majestic Virtue Wheel Heaven; the twenty-third is named Moon-Walking Heaven; the twenty-fourth is named Yama-Sarala Heaven; the twenty-fifth is named Swift Walking Heaven; the twenty-sixth is named Shadow Illuminating Heaven; the twenty-seventh is named Wisdom Conduct Heaven; the twenty-eighth is named Multitudinous Division Heaven; the twenty-ninth is named Dwelling Wheel Heaven; the thirtieth is named Ascending Heaven; the thirty-first is named Majestic Virtue Countenance Heaven; the thirty-second is named Majestic Virtue Flame Wheel Heaven; the thirty-third is named Pure Heaven.
『These thirty-three heavens, a Bhikshu (Buddhist monk) observes the karmic consequences of subtle actions, upholding precepts and performing virtuous deeds. What kind of virtuous deeds must one accumulate to be born in a good realm? Through the causes and conditions of virtuous deeds, one obtains good karmic rewards and is born in a place of joyful recompense. They, through hearing wisdom, hear the Buddha's teachings, not the teachings of external paths. They see: the places where the devas (gods) are born, playing and enjoying pleasures beyond description, protected by Indra (King of the Gods), dwelling in the Good Dharma Hall. External paths say that this is permanent and indestructible. First, observe the Good Dharma, then separately observe what precepts one cultivates to be born in the Good Dharma Hall? They see and hear that if a person upholds the seven kinds of precepts, without deficiency, without breakage, without interruption, firmly upholding the precepts without reproach; practicing generosity and cultivating the mind, giving at the appropriate time in the field of merit, whether giving to an Arhat (one who has attained enlightenment), caring for the sick, parents, Anagamin (non-returner), Sakridagamin (once-returner), Srotapanna (stream-enterer), those entering cessation samadhi, or those walking the path, giving with a compassionate and joyful heart, and giving life to those who are fearful. Such a person, upon death, will be born in the Good Dharma Hall, becoming a Shakra-Deva, with the family name Kausika, named Able Lord of the Gods. There are ninety-nine Nayutas (a large number) of heavenly maidens as attendants, respectfully surrounding and making offerings to Indra, like a woman serving her husband. These heavenly maidens have no jealousy in their hearts, serving the Queen of Heaven, and together serving Indra, also without jealousy.
『That Good Dharma Hall is five hundred Yojanas (an ancient Indian unit of distance) in width, with Beryl (a precious stone) as railings, coral as pillars, and a crystal carriage…
𤦲馬瑙莊嚴，閻浮檀金而為殿壁，如融金色。其床皆以金剛摩尼、赤蓮華珠、青珠玉寶以為莊嚴。其諸蓮華，金剛為須，真金為莖，清凈華池以為莊嚴。復有眾鳥，毗琉璃翅，赤蓮華珠以為其嘴，青因陀寶以為其身，遍滿池中。其池四岸，青摩尼華、摩尼布地。復有眾鳥，青因陀寶以為其足，車𤦲為嘴，珊瑚為眼，充滿池中。其池復有眾鳥，具足其身皆如閻浮檀金，珊瑚為翅，因陀羅寶以為其眼。復有浴池，眾蜂莊嚴，其蜂色相如毗琉璃，莊嚴浴池。
「其善法堂有十大華池。何等為十？一名難陀蓮華池；二名摩訶難陀蓮華池；三名歡喜蓮華池；四名大歡喜蓮華池；五名遊戲蓮華池；六名正憶念蓮華池；七名一切義蓮華池；八名正分別蓮華池；九名如意樹蓮華池；十名因陀羅覆處自在大光明蓮華池。是為十種大蓮華池，以用莊嚴天善法堂。復有其餘蓮華林池，其華清凈，白銀為莖，真金為須，琉璃為葉，金剛為臺。復有蓮華，金剛為莖，雜色為葉，一一華葉如赤寶華、如毗琉璃、有如車𤦲、有如金色，有如是等雜色蓮葉，或有百葉、有二百葉乃至千葉，種種色華各各差別，以為莊嚴。釋迦天王善法殿堂，其蓮華中多有眾鳥——常欲之鳥、一切行鳥、常音聲鳥。若天帝釋與諸天女入蓮華池娛樂遊戲，鳥亦遊戲；天
奏音樂，鳥亦發聲。復有眾鳥，名欲放逸，若天帝釋游于華池，鳥亦遊戲，如天女身。復有眾鳥名曰遊行，于華池岸，口銜華須，遍於池側，舞弄遊戲，出妙音聲。釋迦天王有如是等勝蓮華池。
「複次，比丘觀天帝釋善業所化。彼見：華池真金為魚，或白銀魚、毗琉璃魚，赤蓮華寶以為其翼，車𤦲為目——若瞋恚時如赤蓮花，種種雜寶以為鱗鮔或七寶翅，遊戲受樂於蓮花池。
「複次，比丘復觀帝釋蓮華林池。彼以聞慧觀蓮華池以何為地？彼以聞慧見：天帝釋真珠為沙以覆其地，或以銀沙、或以金沙、或毗琉璃以為其沙。如是種種雜色莊嚴，悉分別見。帝釋天王善業所化。
「複次，比丘如是分別觀察地分。彼以聞慧見：彼波頭摩華之林，周匝皆以真金欄楯，或毗琉璃以為欄楯，或以白銀而為欄楯，真金羅網以覆其上，種種眾鳥出妙音聲遊戲池邊。複次，比丘知業果報，觀善法堂蓮華池中，其蓮華池眾蜂雜色出衆妙音，金色華中白銀色蜂，金剛為翅，其身柔軟；白銀蓮華，金色為蜂。如是種種眾蜂遊戲其中。如是善業成就種種果報。
「複次，比丘觀善法堂。彼以聞慧觀善法林釋迦天王，幾種園林？彼以聞慧見善法堂所有園林，一一觀察善法諸天。帝釋天王與諸天女在何等林遊戲受樂，五
【現代漢語翻譯】 現代漢語譯本： 演奏音樂時，鳥兒也發出鳴叫。還有一種鳥，名叫『欲放逸』（desire for indulgence），就像天帝釋（Śakra，帝釋天）在華池（ornamental pond）中游玩一樣，鳥兒也在嬉戲，如同天女的身姿。還有一種鳥名叫**（原文缺失），在華池岸邊，口銜花須，遍佈池邊，舞動嬉戲，發出美妙的聲音。釋迦天王（Śakra，帝釋天）有這樣殊勝的蓮花池。
『再者，比丘（bhikṣu，佛教僧侶）觀察天帝釋（Śakra，帝釋天）的善業所化現之物。他看到：華池中真金化為魚，或者白銀魚、毗琉璃（vaiḍūrya，一種寶石）魚，赤蓮華寶作為它們的翅膀，車𤦲（cakra，輪寶）作為它們的眼睛——當它們生氣時，眼睛如同赤蓮花，各種雜寶作為它們的鱗片，或者七寶翅膀，在蓮花池中嬉戲享樂。
『再者，比丘（bhikṣu，佛教僧侶）再次觀察帝釋天（Śakra，帝釋天）的蓮花林池。他以聞慧觀察蓮花池的地面是什麼材質？他以聞慧看到：天帝釋（Śakra，帝釋天）用珍珠作為沙子覆蓋地面，或者用銀沙、或者用金沙、或者用毗琉璃（vaiḍūrya，一種寶石）作為沙子。像這樣用各種雜色來莊嚴，都分別看得清楚。這是帝釋天王（Śakra，帝釋天）的善業所化現的。
『再者，比丘（bhikṣu，佛教僧侶）像這樣分別觀察地面的部分。他以聞慧看到：那波頭摩華（padma，蓮花）之林，周圍都用真金欄楯（railing），或者用毗琉璃（vaiḍūrya，一種寶石）作為欄楯，或者用白銀作為欄楯，真金羅網覆蓋在上面，各種鳥兒發出美妙的聲音在池邊嬉戲。再者，比丘（bhikṣu，佛教僧侶）知道業的果報，觀察善法堂（Sudharma Hall）蓮花池中，蓮花池中各種顏色的蜜蜂發出各種美妙的聲音，金色花中有銀色的蜜蜂，金剛（vajra，金剛石）作為翅膀，身體柔軟；白銀蓮花中有金色的蜜蜂。像這樣各種蜜蜂在其中嬉戲。這是善業成就的各種果報。
『再者，比丘（bhikṣu，佛教僧侶）觀察善法堂（Sudharma Hall）。他以聞慧觀察善法林（Sudharma Grove）中釋迦天王（Śakra，帝釋天）有幾種園林？他以聞慧看到善法堂（Sudharma Hall）所有的園林，一一觀察善法諸天。帝釋天王（Śakra，帝釋天）與諸天女在什麼樣的樹林中嬉戲享樂？』
【English Translation】 English version: As music is played, the birds also sing. Moreover, there are birds named 'Desire for Indulgence,' resembling the celestial ruler Śakra (帝釋天, the lord of gods) enjoying himself in the ornamental pond, the birds also play, like the forms of celestial maidens. There are also birds named ** (missing in the original text), on the bank of the ornamental pond, holding flower stamens in their mouths, spreading them all around the pond's edge, dancing and playing, emitting wonderful sounds. Śakra (帝釋天, the lord of gods) has such excellent lotus ponds.
'Furthermore, the bhikṣu (比丘, Buddhist monk) observes the transformations created by Śakra's (帝釋天, the lord of gods) virtuous deeds. He sees: in the ornamental pond, true gold is transformed into fish, or silver fish, or vaiḍūrya (毗琉璃, a type of gemstone) fish, with red lotus jewels as their wings, and cakra (車𤦲, wheel jewel) as their eyes—when they are angry, their eyes are like red lotus flowers, various mixed jewels as their scales, or wings of seven treasures, playing and enjoying themselves in the lotus pond.
'Furthermore, the bhikṣu (比丘, Buddhist monk) again observes Śakra's (帝釋天, the lord of gods) lotus grove pond. He observes with his wisdom of hearing, what is the ground of the lotus pond made of? He sees with his wisdom of hearing: Śakra (帝釋天, the lord of gods) uses pearls as sand to cover the ground, or uses silver sand, or uses gold sand, or uses vaiḍūrya (毗琉璃, a type of gemstone) as sand. Thus, it is adorned with various mixed colors, all seen distinctly. This is transformed by the virtuous deeds of Śakra (帝釋天, the lord of gods).
'Furthermore, the bhikṣu (比丘, Buddhist monk) observes the ground in this way, distinguishing each part. He sees with his wisdom of hearing: that grove of padma (波頭摩華, lotus) flowers is surrounded by railings of true gold, or railings of vaiḍūrya (毗琉璃, a type of gemstone), or railings of silver, with nets of true gold covering them, various birds emitting wonderful sounds, playing by the pond. Furthermore, the bhikṣu (比丘, Buddhist monk), knowing the karmic consequences, observes in the lotus pond of the Sudharma Hall (善法堂), the various colored bees in the lotus pond emit various wonderful sounds, silver bees in golden flowers, with vajra (金剛, diamond) as wings, their bodies soft; golden bees in silver lotus flowers. Thus, various bees play within it. These are the various karmic rewards achieved by virtuous deeds.
'Furthermore, the bhikṣu (比丘, Buddhist monk) observes the Sudharma Hall (善法堂). He observes with his wisdom of hearing, how many gardens does Śakra (帝釋天, the lord of gods) have in the Sudharma Grove (善法林)? He sees with his wisdom of hearing all the gardens of the Sudharma Hall (善法堂), observing each of the Sudharma devas (善法諸天). In what kind of grove does Śakra (帝釋天, the lord of gods) play and enjoy himself with the celestial maidens?'
欲自娛？彼見：有林名天女遊戲，天樹華果皆悉具足，眾鳥充滿。樹名如意，隨天所念，悉從林生。若諸天眾遊戲林中，勝華開敷，天女入林，若近其樹，華即下垂，授諸天女。時諸天女，既取華已，枝條還舉。如是眾華色香相貌各各差別，隨其念生，故名意樹。若念音樂亦復如是，聞種種音，隨心所念，善業之風吹諸樹葉互相𢾊觸，其聲美妙如天樂音，故名意樹。復有無量憶念之樹，隨諸天女心之所念，莊嚴之具、天衣、天華隨念皆得，故名意樹。復有意樹毗琉璃色，真金莖葉，白銀為枝、毗琉璃葉；珊瑚為枝，或七寶葉，流出美味。復有意樹，若諸天女欲見帝釋，以善業故，即於此林見化帝釋，與之娛樂。此林功德，見化帝釋，如是林中，九十九那由他天女，一一天女各見與己共相娛樂，不見余女與天主會。隨諸天女心念莊嚴，見帝釋身，即隨所念，故名意樹。如是林中無量欲樂，於此林中次第遊戲，至喜樂山。其山莊嚴，七寶所成，以金剛身巖崿莊嚴，真金樹枝彌覆周遍猶如宮殿，金銀青珠以為獐鹿莊嚴其山，多有眾鳥出妙音聲。其山有殿，名曰勝上，殿有千柱，其柱皆以金毗琉璃、青摩尼寶之所成就。金剛廁填，百千天宮猶如紅色，端嚴殊特，師子之座敷具柔軟。殿有千床，毗琉璃寶以為莊嚴。
「釋
【現代漢語翻譯】 現代漢語譯本 想讓自己快樂嗎？他們看到：有一個叫做天女遊戲林的地方，那裡有天上的樹木，鮮花和果實都非常充足，還有各種各樣的鳥。其中有一種樹叫做如意樹（能實現願望的樹），隨著天人的想法，各種東西都會從這片林子里生長出來。如果天人們在這片林子里玩耍，美麗的鮮花就會盛開，天女們進入林中，如果靠近那些樹，花朵就會垂下來，交給這些天女。當這些天女拿到花之後，樹枝就會恢復原樣。這些花朵的顏色、香味和外形各不相同，都隨著天女們的想法而產生，所以叫做如意樹。如果想要音樂，也是一樣，能聽到各種各樣的聲音，隨著心中所想，善業之風吹動樹葉，互相碰撞，發出的聲音美妙動聽，就像天上的音樂一樣，所以叫做如意樹。還有無數能實現記憶和想法的樹，隨著天女們心中所想，裝飾品、天衣、天花都能隨心所欲地得到，所以叫做如意樹。還有一種如意樹，樹身是毗琉璃色（一種寶石），樹莖和樹葉是純金的，樹枝是白銀的，樹葉是毗琉璃的；有的樹枝是珊瑚的，有的樹葉是七寶的，能流出美味的食物。還有一種如意樹，如果天女們想見到帝釋（天神之王），因為她們的善業，就能在這片林子里看到化現的帝釋，和他一起玩樂。這片林子的功德，能讓人見到化現的帝釋，在這片林子里，有九十九那由他（極大的數字）個天女，每個天女都覺得自己是在和帝釋一起玩樂，看不到其他天女和天主在一起。隨著天女們心中所想的裝飾，她們看到的帝釋的形象，也隨著她們的想法而變化，所以叫做如意樹。這片林子里有無數的快樂，她們在這片林子里依次玩耍，直到喜樂山。那座山莊嚴美麗，由七寶構成，用金剛石般的巖石裝飾，純金的樹枝覆蓋著整個山，就像宮殿一樣，用金銀和青色的寶石做成獐鹿來裝飾這座山，還有許多鳥發出美妙的聲音。那座山有一座宮殿，叫做勝上殿，殿里有一千根柱子，這些柱子都是用金、毗琉璃、青摩尼寶做成的。地面鋪著金剛石，成百上千的天宮就像紅色的，端莊美麗，獅子座上鋪著柔軟的墊子。殿里有一千張床，用毗琉璃寶裝飾。 釋（佛陀）說道
【English Translation】 English version Want to amuse yourself? They see: there is a forest named 'Goddess Game', where heavenly trees, flowers, and fruits are abundant, and filled with various birds. Among them is a tree called 'As-You-Wish' (a tree that fulfills wishes), and according to the thoughts of the Devas (gods), various things will grow from this forest. If the Devas are playing in this forest, beautiful flowers will bloom, and when the goddesses enter the forest, if they approach those trees, the flowers will droop down and be given to these goddesses. After these goddesses receive the flowers, the branches will return to their original position. The colors, fragrances, and appearances of these flowers are all different, and they all arise according to the thoughts of the goddesses, so it is called 'As-You-Wish' tree. If you want music, it is the same, you can hear all kinds of sounds, and according to what you think in your heart, the wind of good karma blows the leaves, colliding with each other, and the sound is beautiful and pleasant, like heavenly music, so it is called 'As-You-Wish' tree. There are also countless trees that can realize memories and thoughts, and according to what the goddesses think in their hearts, decorations, heavenly clothes, and heavenly flowers can be obtained as they wish, so it is called 'As-You-Wish' tree. There is also an 'As-You-Wish' tree with a body of lapis lazuli color (a type of gemstone), with stems and leaves of pure gold, branches of silver, and leaves of lapis lazuli; some branches are of coral, and some leaves are of seven treasures, which can flow out delicious food. There is also an 'As-You-Wish' tree, if the goddesses want to see Śakra (king of the gods), because of their good karma, they can see a manifested Śakra in this forest and play with him. The merit of this forest allows people to see the manifested Śakra, and in this forest, there are ninety-nine nayutas (extremely large number) of goddesses, and each goddess feels that she is playing with Śakra, and does not see other goddesses with the lord of the heavens. According to the decorations that the goddesses think of in their hearts, the image of Śakra they see also changes according to their thoughts, so it is called 'As-You-Wish' tree. There are countless pleasures in this forest, and they play in this forest in order, until they reach Joyful Mountain. That mountain is magnificent and beautiful, made of seven treasures, decorated with diamond-like rocks, and pure gold branches cover the entire mountain, like a palace, and the mountain is decorated with roe deer made of gold, silver, and blue gemstones, and many birds emit beautiful sounds. There is a palace on that mountain, called 'Supreme Victory Palace', and there are a thousand pillars in the palace, all of which are made of gold, lapis lazuli, and blue mani jewels. The ground is paved with diamonds, and hundreds of thousands of heavenly palaces are like red, dignified and beautiful, and soft cushions are laid on the lion throne. There are a thousand beds in the palace, decorated with lapis lazuli treasures. Śākya (Buddha) said
迦天王攻阿修羅軍，既得勝已，一切天眾皆懷歡喜，讚歎帝釋，共諸天女升於此殿遊戲歌舞共相娛樂，隨其本業，各各自受上中下樂。既遊戲已，復入山中游戲受樂，一心念欲。何以故？女人多欲，天欲勝故，天欲熾然。復詣一河，于其河中，上味飲食隨河而流，種種色香上味之飲充滿其中，若有飲者，離於醉亂。飲名歡喜，天女飲之，心大歡悅。復有美飲，名曰能觀，既得飲已，悉能遍觀一切天中所有園林、無量山障，一切皆見。復有天飲，名曰眾味，其飲甚多，飲之色力百倍增長。天女飲已，復入食地，以其自作上中下業，得如是報，種種色香美味具足。既飲食已，復往詣于音樂之地，遊戲山中，毗琉璃寶以為樂器，真金為弦，眾寶鼓音，馬瑙雜寶以為簫笛，諸天女眾無量音聲，如是無量無數音樂、乾闥婆音。諸天女眾遍身莊嚴，身諸樂具遊戲受樂，以自娛樂，歌樂音聲宮商和雅，音曲齊等，皆悉具足。為增欲樂，既作歌音，復往詣于鈴音之地。其地鈴網微風吹動，出於無量百千妙音，聞之歡喜歌舞戲笑，種種妙寶莊嚴其身。復往詣于眾鳥莊嚴蓮華之池，其池眾鳥，金銀雜寶以為莊嚴，天女入中游戲受樂，各取金華而共遊戲，以華相散，心無嫉妒，種種遊戲，其聲美妙。八功德水，遊戲其中。
「既遊戲已
【現代漢語翻譯】 現代漢語譯本 迦天王（Kāmadeva，愛慾之神）攻打阿修羅（Asura，非天）軍隊，取得勝利后，所有天眾都心懷歡喜，讚歎帝釋（Indra，天帝），與眾天女一同登上這座殿宇，遊戲歌舞，共同娛樂，按照各自的本業，各自享受上、中、下等的快樂。遊戲之後，又進入山中游戲享樂，一心想著情慾。為什麼呢？因為女人情慾強烈，天上的情慾更加強烈，天上的情慾熾盛燃燒。她們又來到一條河邊，在這條河中，上等的美味飲食隨著河流流動，各種顏色香味的上等飲料充滿其中，如果有人飲用，就能遠離醉酒和混亂。這種飲料名叫『歡喜』，天女們飲用后，心中非常喜悅。還有一種美妙的飲料，名叫『能觀』，飲用之後，就能遍觀一切天界中所有的園林、無量的山巒屏障，一切都能看見。還有一種天上的飲料，名叫『眾味』，這種飲料非常多，飲用之後，顏色和力量百倍增長。天女們飲用后，又進入食物之地，因為她們自己所作的上、中、下等業，得到這樣的果報，各種顏色香味的美味食物都具備。飲食之後，又前往音樂之地，在山中游戲，用毗琉璃寶（Vaiḍūrya，一種寶石）製作樂器，用真金做弦，用各種寶物敲擊出聲音，用瑪瑙雜寶製作簫笛，眾天女發出無量的聲音，像這樣無量無數的音樂，以及乾闥婆（Gandharva，天上的樂神）的音樂。眾天女遍身裝飾，用身上的各種樂器遊戲享樂，以此自娛自樂，歌樂的聲音宮商和諧，音曲齊整，都具備。爲了增加情慾的快樂，在歌唱之後，又前往鈴音之地。這片地方的鈴網被微風吹動，發出無量百千種美妙的聲音，聽到這些聲音，她們歡喜歌舞戲笑，用各種美妙的寶物裝飾自身。又前往裝飾著眾多鳥類的蓮花池，這池中的鳥類，用金銀雜寶作為裝飾，天女們進入其中游戲享樂，各自取用金色的蓮花一同遊戲，用蓮花互相散灑，心中沒有嫉妒，進行各種遊戲，聲音美妙。在具有八功德的水中，遊戲其中。 『遊戲之後』
【English Translation】 English version Kāmadeva (god of love and desire) attacked the army of the Asuras (demigods), and after achieving victory, all the heavenly beings were filled with joy, praising Indra (the lord of gods), and together with the heavenly women ascended to this palace, playing, singing, and dancing, enjoying themselves together, each receiving upper, middle, and lower pleasures according to their own karma. After playing, they again entered the mountains to play and enjoy pleasure, with their minds focused on desire. Why? Because women have strong desires, and heavenly desires are even stronger, heavenly desires are blazing. They then went to a river, in which superior delicious foods flowed along the river, filled with various colors and fragrances of superior drinks, and if anyone drank them, they would be free from drunkenness and confusion. The drink was called 'Joy', and when the heavenly women drank it, their hearts were greatly delighted. There was also a beautiful drink called 'Able to See', and after drinking it, they were able to see all the gardens and boundless mountain barriers in all the heavens. There was also a heavenly drink called 'Various Flavors', and there was a great deal of this drink, and drinking it increased their color and strength a hundredfold. After the heavenly women drank it, they entered the food land, and because of their own upper, middle, and lower karma, they received such rewards, with all kinds of colors, fragrances, and delicious foods complete. After eating and drinking, they went to the land of music, playing in the mountains, using Vaiḍūrya (a type of gemstone) as musical instruments, using real gold as strings, using various treasures to strike sounds, using agate and various treasures to make flutes, the heavenly women produced immeasurable sounds, like such immeasurable and countless music, and the music of the Gandharvas (heavenly musicians). The heavenly women adorned their bodies all over, playing and enjoying pleasure with the various musical instruments on their bodies, entertaining themselves, the sounds of the songs and music were harmonious and elegant, the tones were even and complete. To increase the pleasure of desire, after making songs, they went to the land of bell sounds. The bell nets in this place were moved by a gentle breeze, emitting immeasurable hundreds of thousands of wonderful sounds, hearing them they joyfully sang, danced, laughed, and adorned themselves with various wonderful treasures. They then went to a lotus pond adorned with many birds, the birds in this pond were adorned with gold, silver, and various treasures, the heavenly women entered it to play and enjoy pleasure, each taking golden flowers to play together, scattering flowers with each other, without jealousy in their hearts, playing various games, the sounds were beautiful. In the water with eight merits, they played in it. 'After playing'
，為增欲故，自欲難滿，貪著欲燒，不知厭足。復往詣于鏡樹之林，於此林中自見其身種種莊嚴，功德具足，種種鏡中見種種色，十倍放逸。何以故？女人之性，三種放逸。何等為三？一者自恃身色而生放逸；二者自恃丈夫而生放逸；三者憍慢而生放逸。自見身色，輕余女人。復舍此地，更詣一林，名一切時。其林一日具有六時，常不斷絕猶如輪轉，以六種時而為莊嚴。林中眾鳥無量雜色，隨其林中時分相似，共遊林中，離於嫉妒，心懷悅樂。見此林已，隨心所念，入六時林，隨時遊戲而受悅樂。種種時鳥自集遊戲，與諸天女而相娛樂，於此林中受五欲樂，不念余林。時天帝釋既至此林，天女歡喜歌舞戲笑，供養帝釋。如是帝釋，一林之中種種功德皆悉具足。
「複次，比丘觀天帝釋第二園林有幾種林？名字何等？彼以聞慧見：帝釋林名一切遊戲。有何功德？彼見聞知：其林自體名一切林，於此林中多有天子，共諸天女遊戲受樂，百千天女隨念遊戲。于遊戲處有八萬四千行殿，毗琉璃寶以為其輪，閻浮檀金以為鈴網，白銀羅網以覆其上，七寶莊嚴。第一天子或有乘馬、或有乘鵝，或有乘空、或有地行，或有伎樂、或作歌音，圍繞帝釋向遊戲處。八萬四千龍象，金網覆身，寶鈴莊嚴，柔軟繒褥以覆象上。若象念欲
【現代漢語翻譯】 現代漢語譯本：爲了增長慾望的緣故，（她們）總是覺得自己的慾望難以滿足，貪戀執著于慾望的焚燒，不知滿足。她們又前往鏡樹之林（可以照見自身形象的樹林），在這片樹林中，她們看到自己身體的各種莊嚴，功德圓滿具足，在各種鏡子中看到各種顏色，（因此）更加放縱。這是什麼緣故呢？女人的天性，有三種放縱。哪三種呢？第一種是仗恃自己的美貌而放縱；第二種是仗恃自己的丈夫而放縱；第三種是驕傲自滿而放縱。她們看到自己的美貌，就輕視其他的女人。她們離開這片地方，又前往另一片樹林，名叫一切時（一年中的任何時間都如同春天一般的樹林）。這片樹林一天之中具有六個時段（指晝夜六時，即晨朝、日中、日沒、初夜、中夜、后夜），常常不斷絕，猶如輪子轉動，用六種時段來作為莊嚴。林中的各種鳥類，有無量多種顏色，隨著林中時段的相似，共同在林中游玩，遠離嫉妒，心中充滿喜悅。看到這片樹林后，她們隨著心中所想，進入六時林，隨時遊戲而享受快樂。各種時節的鳥類自己聚集在一起遊戲，與各位天女互相娛樂，在這片樹林中享受五欲之樂，不再思念其他的樹林。這時，天帝釋（忉利天之主，佛教的護法神）來到這片樹林，天女們歡喜歌舞戲笑，供養帝釋。像這樣，帝釋在一片樹林之中，各種功德都圓滿具足。 『再者，比丘（佛教出家受具足戒的男性修行者）觀察天帝釋的第二座園林，有幾種樹林？名字是什麼？他憑藉聽聞的智慧看到：帝釋的樹林名叫一切遊戲。有什麼功德呢？他見聞得知：這片樹林本身的名字叫一切林，在這片樹林中有很多天子，與各位天女一起遊戲享受快樂，成百上千的天女隨著念頭遊戲。在遊戲的地方有八萬四千座行殿，用毗琉璃寶（一種寶石）作為輪子，用閻浮檀金（一種黃金）作為鈴鐺和網，用白銀羅網覆蓋在上面，用七寶來莊嚴。第一種天子，有的乘坐馬，有的乘坐鵝，有的在空中飛行，有的在地上行走，有的演奏伎樂，有的唱歌，圍繞著帝釋前往遊戲的地方。八萬四千頭龍象，用金網覆蓋身體，用寶鈴來莊嚴，用柔軟的絲綢墊子覆蓋在象的身上。如果象想要』
【English Translation】 English version: For the sake of increasing desire, they always feel their desires are difficult to satisfy, clinging to the burning of desire, never knowing contentment. They then go to the Mirror Tree Forest (a forest where one can see their own image), and in this forest, they see the various adornments of their bodies, their merits complete and perfect, seeing various colors in various mirrors, (therefore) becoming even more unrestrained. What is the reason for this? The nature of women has three kinds of unrestraint. What are the three? The first is being unrestrained because they rely on their own beauty; the second is being unrestrained because they rely on their husbands; the third is being unrestrained because they are arrogant and complacent. Seeing their own beauty, they look down on other women. Leaving this place, they go to another forest, called All Times (a forest where any time of the year is like spring). This forest has six periods of time in a day (referring to the six periods of day and night: morning, midday, sunset, early night, midnight, late night), constantly without interruption, like a wheel turning, using the six periods of time as adornments. The various birds in the forest, with countless colors, according to the similarity of the time periods in the forest, play together in the forest, far from jealousy, their hearts filled with joy. Seeing this forest, they enter the Six Times Forest according to their thoughts, playing and enjoying pleasure at any time. Birds of various seasons gather together to play, entertaining each other with the various heavenly women, enjoying the pleasures of the five desires in this forest, no longer thinking of other forests. At this time, Sakra, Lord of the Devas (ruler of the Trāyastriṃśa Heaven, a protector deity in Buddhism), arrives at this forest, and the heavenly women joyfully sing, dance, laugh, and make offerings to Sakra. In this way, Sakra, in one forest, has all kinds of merits complete and perfect. 『Furthermore, the Bhikshu (a Buddhist monk who has taken full monastic vows) observes the second garden of Sakra, Lord of the Devas, how many forests are there? What are their names? He sees with his wisdom of hearing: Sakra's forest is called All Play. What merits does it have? He sees and hears that the name of the forest itself is All Forest, and in this forest, there are many devaputras (heavenly beings), playing and enjoying pleasure together with the various heavenly women, hundreds and thousands of heavenly women playing according to their thoughts. In the places of play, there are eighty-four thousand traveling palaces, with Vaidurya jewels (a type of gemstone) as wheels, Jambudvipa gold (a type of gold) as bells and nets, covered with silver nets, adorned with the seven treasures. The first type of devaputra, some ride horses, some ride geese, some fly in the air, some walk on the ground, some play musical instruments, some sing, surrounding Sakra and going to the places of play. Eighty-four thousand dragon elephants, covered with golden nets, adorned with jeweled bells, covered with soft silk cushions on the elephants. If the elephant desires』
，頤則開敷，香汁流出。第一勝天乘此龍象，瞻仰帝釋，前後圍繞，詣遊戲處。八萬四千天女種種莊嚴，瞻仰帝釋，或歌或舞、或奏天樂、種種遊戲，詣遊戲處。八萬四千天女作眾伎樂，遊戲歌舞娛樂帝釋，種種莊嚴，瞻仰帝釋。天后舍脂，乘千輻輪七寶之殿，真金毗琉璃、硨𤦲馬瑙、天青珠寶、大青珠寶以為莊嚴。駕百千鵝，閻浮檀金為身，珊瑚為足，赤寶為目，赤蓮華寶以為其身，珊瑚為嘴，真珠為翅，以駕其殿。隨帝釋念而有所至，帝釋坐上，以種種寶莊嚴其身，威德光明勝百日光同時並照，與后舍脂詣遊戲處，勝餘一切天女莊嚴足一百倍，共天帝釋分座而坐，詣遊戲處。如是諸天受於色聲香味觸樂，與三十三天向一切樂林。一切天眾圍繞帝釋及以舍脂，如前所說，受于無量百千種樂。龍象之殿，大臣侍衛歌樂音聲娛樂帝釋，向一切樂林遊戲受樂。欲至彼林，先住天女聞天樂音，手執蓮華作眾伎樂出迎帝釋。帝釋見之，告諸天眾：『此諸天女，一切林中種種眾寶以為莊嚴，種種音聲。我今與之遊戲林中。』時諸天眾聞帝釋說，白言：『天王！此諸天女，王之給侍，常歸於王，以王為主。』帝釋告言：『此天女等，非我給使，非歸於我，非我業力；以自業力，自業受身，隨其自業有上中下，是故天女有上中下，非
【現代漢語翻譯】 現代漢語譯本： 然後花朵開放，流出香甜的汁液。第一勝天（指帝釋天，佛教中的護法神）乘坐龍象，瞻仰帝釋（Śakra，天神之王），前後被眾人圍繞，前往遊戲之處。八萬四千天女以各種裝飾打扮，瞻仰帝釋，有的唱歌，有的跳舞，有的演奏天樂，進行各種娛樂活動，前往遊戲之處。八萬四千天女演奏各種樂器，進行歌舞表演，娛樂帝釋，以各種裝飾打扮，瞻仰帝釋。天后舍脂（Śacī，帝釋天的妻子）乘坐由千輻輪支撐的七寶宮殿，以真金、毗琉璃（vaiḍūrya，一種寶石）、硨磲（śaṅkha，一種海貝）、瑪瑙（aśmagarbha，一種玉髓）、天青珠寶（indranīla，一種藍寶石）、大青珠寶作為裝飾。宮殿由成百上千只鵝拉動，這些鵝的身體是閻浮檀金（jāmbūnada，一種黃金），腳是珊瑚（pravāla，一種有機寶石），眼睛是赤寶，身體是赤蓮花寶，嘴是珊瑚，翅膀是珍珠（muktā，一種有機寶石），以此來拉動宮殿。宮殿隨著帝釋的意念而到達目的地，帝釋坐在上面，用各種寶物裝飾自身，其威德光明勝過一百個太陽同時照耀，與天后舍脂一同前往遊戲之處，勝過其他所有天女的裝飾一百倍，與天帝釋分享座位而坐，前往遊戲之處。諸天就這樣享受著色、聲、香、味、觸的快樂，與三十三天（Trāyastriṃśa，佛教中的一個天界）一起前往一切樂林。所有天眾圍繞著帝釋和舍脂，如前所述，享受著無量百千種快樂。龍象宮殿，大臣侍衛演奏歌樂，娛樂帝釋，前往一切樂林遊戲享樂。將要到達那片樹林時，先到達的天女聽到天樂之音，手持蓮花，演奏各種樂器，出來迎接帝釋。帝釋見到她們，告訴諸天眾：『這些天女，用各種樹林中的各種珍寶作為裝飾，發出各種聲音。我現在要和她們在樹林中游戲。』當時，諸天眾聽到帝釋所說，稟告說：『天王！這些天女，是您的侍從，常常歸屬於您，以您為主。』帝釋說道：『這些天女等，不是我的侍從，不歸屬於我，不是我的業力所致；她們以自己的業力，承受自己的身體，隨著自己的業力有上中下之分，所以天女有上中下之分，不是
【English Translation】 English version: Then the flowers bloom, and fragrant juices flow out. The first victorious Deva (Śakra, the protector deity in Buddhism) rides the dragon elephant, beholding Śakra (the king of the gods), surrounded by attendants, and proceeds to the place of amusement. Eighty-four thousand celestial maidens, adorned in various ways, gaze upon Śakra, some singing, some dancing, some playing celestial music, engaging in various amusements, and proceed to the place of amusement. Eighty-four thousand celestial maidens perform various musical instruments, engaging in singing and dancing, entertaining Śakra, adorned in various ways, gazing upon Śakra. The queen Śacī (Śakra's wife) rides in a seven-jeweled palace supported by a thousand-spoked wheel, adorned with true gold, vaiḍūrya (a type of gemstone), śaṅkha (a conch shell), aśmagarbha (agate), indranīla (sapphire), and great blue jewels. The palace is drawn by hundreds of thousands of geese, with bodies of jāmbūnada gold (a type of gold), feet of coral (an organic gemstone), eyes of red jewels, bodies of red lotus jewels, beaks of coral, and wings of pearls (an organic gemstone), drawing the palace. The palace arrives wherever Śakra intends, and Śakra sits upon it, adorning himself with various treasures, his majestic light surpassing the simultaneous illumination of a hundred suns, and together with Queen Śacī, proceeds to the place of amusement, surpassing the adornments of all other celestial maidens a hundredfold, sharing a seat with the celestial Śakra, and proceeds to the place of amusement. Thus, the Devas enjoy the pleasures of form, sound, smell, taste, and touch, and together with the Thirty-three Heavens (Trāyastriṃśa, a heaven in Buddhism), proceed to the All-Joyful Grove. All the celestial beings surround Śakra and Śacī, as previously described, enjoying countless hundreds of thousands of pleasures. The dragon elephant palace, with ministers and attendants performing songs and music, entertains Śakra, proceeding to the All-Joyful Grove to play and enjoy pleasure. As they are about to reach the grove, the celestial maidens who arrived earlier, hearing the sound of celestial music, holding lotuses in their hands, perform various musical instruments, and come out to greet Śakra. Śakra, seeing them, tells the celestial beings: 'These celestial maidens, adorned with various treasures from all the groves, emit various sounds. I will now play with them in the grove.' At that time, the celestial beings, hearing what Śakra said, report: 'Heavenly King! These celestial maidens are your attendants, always belonging to you, with you as their master.' Śakra says: 'These celestial maidens, etc., are not my attendants, do not belong to me, are not caused by my karma; they bear their bodies by their own karma, and according to their own karma, there are superior, middling, and inferior distinctions, therefore the celestial maidens have superior, middling, and inferior distinctions, not'
是我力。』
「爾時，帝釋而說頌曰：
「『下業得下報， 眾生道成就， 中業得中報， 上業丈夫身。 若人所作業， 隨業得果報， 其人時處業， 於此身中受。 若天光明輪， 遊戲種種樂， 斯人得善果， 清凈勝業故。 若丈夫作業， 或善或不善， 受于果報時， 或苦或受樂。 此種種樂報， 種種天遊戲， 此非我因緣， 由彼前業得。』
「時諸天眾聞天帝釋說此偈已，皆生隨喜，合掌頂受，向一切樂林，欲共遊戲。諸天女等，或百或千，手執蓮華種種莊嚴。一一天女形貌色相悉無差別，歌音亦爾，善業所化。瞻仰帝釋舞戲而行向遊戲林。其林寶樹，白銀為葉，白銀為地，銀色眾鳥充滿其中，出種種音。帝釋為首與諸天眾次第而入，種種寶光，若身若地，光明旋轉遍虛空中，帝釋見已，心大歡喜。天女歌音，宮商齊等，天樂音聲。八萬四千行殿，駕以龍象，鈴網莊嚴出衆妙音。無量天子、九十九億天女讚歎帝釋，受六慾樂。
「時天帝釋與諸天女復往詣於一切樂林，乘大龍殿，亦如前說。天主釋迦及余天眾，次入金林，金葉金果五丈夫量，其味甜美，眾香具足，食之增欲。龍象食之，醉欲而行，聞眾樂音，舞
【現代漢語翻譯】 『是我力。』
『爾時，帝釋（Śakra-devānām-Indra，天神之王）而說頌曰：
『下業得下報， 眾生道成就， 中業得中報， 上業丈夫身。 若人所作業， 隨業得果報， 其人時處業， 於此身中受。 若天光明輪， 遊戲種種樂， 斯人得善果， 清凈勝業故。 若丈夫作業， 或善或不善， 受于果報時， 或苦或受樂。 此種種樂報， 種種天遊戲， 此非我因緣， 由彼前業得。』
『時諸天眾聞天帝釋（Śakra-devānām-Indra，天神之王）說此偈已，皆生隨喜，合掌頂受，向一切樂林，欲共遊戲。諸天女等，或百或千，手執蓮華種種莊嚴。一一天女形貌色相悉無差別，歌音亦爾，善業所化。瞻仰帝釋（Śakra-devānām-Indra，天神之王）舞戲而行向遊戲林。其林寶樹，白銀為葉，白銀為地，銀色眾鳥充滿其中，出種種音。帝釋（Śakra-devānām-Indra，天神之王）為首與諸天眾次第而入，種種寶光，若身若地，光明旋轉遍虛空中，帝釋（Śakra-devānām-Indra，天神之王）見已，心大歡喜。天女歌音，宮商齊等，天樂音聲。八萬四千行殿，駕以龍象，鈴網莊嚴出衆妙音。無量天子、九十九億天女讚歎帝釋（Śakra-devānām-Indra，天神之王），受六慾樂。
『時天帝釋（Śakra-devānām-Indra，天神之王）與諸天女復往詣於一切樂林，乘大龍殿，亦如前說。天主釋迦（Śakra，統治者）及余天眾，次入金林，金葉金果五丈夫量，其味甜美，眾香具足，食之增欲。龍象食之，醉欲而行，聞眾樂音，舞』
【English Translation】 'It is my power.'
'At that time, Śakra-devānām-Indra (Lord of the Gods) spoke in verse, saying:
'Lower actions yield lower results, the path of beings is thus achieved, Middle actions yield middle results, superior actions, a noble human form. If people perform actions, they receive the corresponding karmic rewards, Their actions, time, and place, are experienced in this very life. If there are heavenly radiant wheels, and various joyful games, These people obtain good results, due to pure and superior actions. If a person performs actions, whether good or bad, When receiving the karmic rewards, they experience either suffering or joy. These various joyful rewards, and various heavenly games, Are not due to my causes, but are obtained through their previous actions.'
'When the assembly of gods heard Śakra-devānām-Indra (Lord of the Gods) speak these verses, they all rejoiced, joined their palms, bowed their heads, and headed towards the All-Joy Grove, desiring to play together. The goddesses, either hundreds or thousands, held lotus flowers in their hands, adorned in various ways. Each goddess had identical appearances and complexions, and their singing voices were also the same, transformed by good karma. They gazed up at Śakra-devānām-Indra (Lord of the Gods), dancing and walking towards the grove of play. In that grove, the precious trees had silver leaves, the ground was silver, and silver-colored birds filled it, emitting various sounds. Śakra-devānām-Indra (Lord of the Gods) led the assembly of gods in order, entering the grove. Various precious lights, from bodies and the ground, rotated and filled the empty sky. Upon seeing this, Śakra-devānām-Indra (Lord of the Gods) was greatly delighted. The goddesses' singing voices were in perfect harmony, and there was heavenly music. Eighty-four thousand rows of palaces, drawn by dragons and elephants, adorned with bell nets, emitted wondrous sounds. Countless gods and ninety-nine billion goddesses praised Śakra-devānām-Indra (Lord of the Gods), enjoying the pleasures of the six desires.'
'Then Śakra-devānām-Indra (Lord of the Gods) and the goddesses went again to the All-Joy Grove, riding in a great dragon palace, as described before. The lord Śakra (Ruler) and the other gods then entered the Golden Grove, where the golden leaves and fruits were the size of five men, their taste sweet and full of fragrance, increasing desire when eaten. The dragons and elephants, after eating them, became intoxicated with desire and walked, hearing the sounds of music, dancing.'
戲自娛；諸天見之，生希有心，舞戲可愛。食已舞戲，種種鳥音於此林中，銀色眾鳥住于金林，第一端嚴。
「時天帝釋與后舍脂，及諸天眾、天子天女遊戲受樂，余天子等各與天女歌舞戲笑互相娛樂，以善業故，不生嫉妒。復往金林，林中有池，名曰清涼，金色蓮華、毗琉璃華種種和集，圍繞帝釋天善法堂，共天帝釋娛樂受樂，與天女眾久時在於蓮華池邊作眾伎樂。共善法殿一切天眾，復入一切樂林，其林皆悉毗琉璃樹，金果具足，美味充滿如波那婆果，色香味具。諸天取果，開而飲之，其味勝於人中上味摩偷之酒，諸天飲之，無有醉亂。天有三種放逸受樂：一者天女；二者食果；三者五欲。是為三種受放逸樂。如釋迦天主所食天飯蘇陀之味，自業成就。一切天眾恭敬圍繞，一一方面于毗琉璃林遊戲受樂，種種眾鳥及以眾蜂，鈴網彌覆。
「既遊戲已，還與天眾入善法堂，有第三林，名曰無比。釋迦天王有五百子，天女圍繞遊戲其中，其園廣博，所受之樂，次如帝釋。常順法行，正見無邪；以正見故，于鬥戰時，勝阿修羅。若人供養父母，恭敬沙門、婆羅門，隨順無諍。彼作是念：『我今當將諸天女等，詣無比林。』一一天子有一那由他天女以為眷屬，妙色具足，皆共一心，遊戲受樂。時諸天子詣帝釋
【現代漢語翻譯】 現代漢語譯本：他們嬉戲自娛，諸天見此情景，心生稀有之感，覺得這舞蹈嬉戲十分可愛。用過餐后，他們繼續舞蹈嬉戲，林中傳來各種鳥鳴聲。銀色的鳥兒棲息在金色的樹林中，景像極其端莊美麗。
『當時，天帝釋（Śakra-devānām-Indra，諸天之主）與他的妻子舍脂（Śacī），以及眾多的天人和天女一同遊戲享樂。其餘的天子們也各自與天女們歌舞嬉笑，互相娛樂，因為他們有善業的緣故，所以不會產生嫉妒之心。他們又前往金林，林中有一池，名叫清涼（Śītalā），池中金色蓮花和毗琉璃花（vaiḍūrya，一種寶石）交相輝映。這些花環繞著帝釋天的善法堂（Sudharmā），大家一起與天帝釋娛樂享樂，與天女們在蓮花池邊演奏各種樂器，度過很長時間。之後，他們與善法殿中的所有天人，一同進入一切樂林（Sarvarama），那裡的樹木都是毗琉璃樹，結滿了金色的果實，美味無比，如同波那婆果（Pānabba，一種水果），色香味俱全。諸天取下果實，打開來飲用，其味道勝過人間最好的摩偷酒（Madhu，蜂蜜酒），諸天飲用后，也不會醉亂。天界有三種放逸的享樂：一是天女，二是食用果實，三是五欲（pañca kāmaguṇa，色、聲、香、味、觸）。這就是三種放逸的享樂。就像釋迦天主（Śakra，即天帝釋）所食用的天飯蘇陀（Sudhā，天界的食物）的味道，都是由各自的業力成就的。一切天眾恭敬地圍繞著他，在毗琉璃林中各個方向遊戲享樂，各種鳥類和蜜蜂飛舞，鈴鐺和網羅遍佈。
『遊戲完畢后，他們與天眾一同返回善法堂。還有一個林園，名叫無比（Atula）。釋迦天王（Śakra，即天帝釋）有五百個兒子，他們被天女們圍繞著在其中游戲，這個園林廣闊無垠，他們所享受的快樂，僅次於帝釋天。他們常常遵循正法而行，具有正見，沒有邪念；因為有正見的緣故，所以在與阿修羅（Asura，一種神）的戰鬥中，能夠戰勝阿修羅。如果有人供養父母，恭敬沙門（Śramaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），隨順他人，不與人爭鬥。他們會這樣想：『我現在應當帶領天女們，前往無比林。』每一位天子都有一那由他（nayuta，數量單位）的天女作為眷屬，她們容貌美麗，具足各種美德，都一心一意地遊戲享樂。』當時，諸位天子前往帝釋天。
【English Translation】 English version: They amused themselves with play; the devas (gods) seeing this, felt a sense of wonder, finding the dancing and play delightful. After eating, they continued to dance and play, with various bird sounds echoing in the forest. Silver birds dwelled in the golden forest, a scene of utmost beauty.
'At that time, Śakra-devānām-Indra (the lord of gods), along with his consort Śacī, and numerous devas and goddesses, played and enjoyed themselves. The other deva sons also sang, danced, laughed, and entertained each other with their respective goddesses, and because of their good deeds, they did not feel jealousy. They went to the golden forest, where there was a pond named Śītalā (cool), with golden lotuses and vaiḍūrya (a type of gem) flowers intermingling. These flowers surrounded Śakra's Sudharmā (good dharma hall), and everyone enjoyed themselves with Śakra, spending a long time by the lotus pond with the goddesses, playing various musical instruments. Afterwards, they, along with all the devas in the Sudharmā hall, entered the Sarvarama (all-delight) forest, where the trees were all made of vaiḍūrya, bearing golden fruits, full of delicious flavors like the Pānabba (a type of fruit) fruit, complete with color, aroma, and taste. The devas picked the fruits, opened them, and drank, the taste surpassing the finest Madhu (honey wine) of the human world, and the devas did not become intoxicated. There are three kinds of indulgent pleasures in the heavens: first, goddesses; second, eating fruits; and third, the five kāmaguṇa (objects of desire: sights, sounds, smells, tastes, and tactile sensations). These are the three kinds of indulgent pleasures. Like the taste of the heavenly food Sudhā (nectar) eaten by Śakra, it is all achieved through one's own karma. All the devas respectfully surrounded him, playing and enjoying themselves in all directions of the vaiḍūrya forest, with various birds and bees flying around, and bells and nets covering the area.
'After playing, they returned to the Sudharmā hall with the devas. There was also a third garden named Atula (incomparable). Śakra had five hundred sons, surrounded by goddesses, playing in it. The garden was vast, and the pleasure they enjoyed was second only to that of Śakra. They always followed the dharma, had right view, and were without evil thoughts; because of their right view, they were able to defeat the Asuras (a type of deity) in battle. If people make offerings to their parents, respect Śramaṇas (ascetics) and Brāhmaṇas (priests), and are compliant and non-contentious, they would think: 'Now I should lead the goddesses to the Atula forest.' Each deva son had a nayuta (a unit of measurement) of goddesses as attendants, beautiful in appearance and full of virtues, all playing and enjoying themselves wholeheartedly.' At that time, the deva sons went to Śakra.
所，白言：『天王！我今欲往至無比林遊戲娛樂，愿與我等，至彼林中。』時天帝釋告天子言：『吾已遊戲，今欲順法以自利益，樂從欲生，不可滿足。我今舍樂，畏放逸過，放逸過毒，是故舍離。』
「時天帝釋而說偈言：
「『不放逸不死， 放逸是死處； 不放逸不死， 放逸常生死； 不放逸不死， 放逸是死句； 我以不放逸， 今得天中勝。 我今信如來， 汝當修行法， 我于佛教法， 不敢有違失。 若違如來語， 貪慾愚癡人， 不得脫眾苦， 常受諸衰惱。』
「時天帝釋說是語已，入善法堂。爾時，帝釋子、諸天子等，生大歡喜，共詣本宮，金寶莊嚴，歌頌娛樂；還其所止，擊鼓相命，欲詣園林遊戲受樂。爾時，七萬天子各乘寶殿，有乘天鳥，與諸天女遊行空中，天眾圍繞。或有游于蓮華池間，奏諸天樂歌舞戲笑，詣無比林。時帝釋子天鬘莊嚴，雨栴檀香，其明晃耀猶如日光，或有光明如月盛滿、有如星宿，隨其自業，向無比林，各各愛戀，其心無間。入彼林中受天快樂，其林端嚴不可喻說。入彼林時，香氣無比，牛頭栴檀香十六分中不及其一，聞此香已，生希有心。復入飲林，為求樂故，次第入林。以善業故，毗琉璃樹、金樹
【現代漢語翻譯】 現代漢語譯本 於是，（帝釋之）子們稟告（釋提桓因）說：『天王！我們現在想去無比林（matchless grove）遊玩娛樂，希望您能和我們一起去那個林子里。』當時，天帝釋（Śakra devānām Indra）告訴他的兒子們說：『我已經享受過遊樂了，現在想遵循佛法來利益自己，隨心所欲的快樂是無法滿足的。我現在捨棄享樂，是因為畏懼放逸的過失，放逸的過失就像毒藥一樣，所以我才要捨棄它。』 當時，天帝釋（Śakra devānām Indra）說了這樣的偈語： 『不放逸是通往不死的道路，放逸是死亡之路； 不放逸是通往不死的道路，放逸使人常在生死中輪迴； 不放逸是通往不死的道路，放逸是導致死亡的原因； 我因為不放逸，現在才能在天界中獲得殊勝的地位。 我現在信奉如來（Tathāgata），你們應當修行佛法， 對於佛教的教法，我不敢有任何違背。 如果違背如來的教誨，那便是貪婪、愚癡之人， 他們無法脫離各種痛苦，常常遭受各種衰敗和煩惱。』 當時，天帝釋（Śakra devānām Indra）說完這些話后，就進入了善法堂。這時，帝釋的兒子們、各位天子等，都非常高興，一起回到自己的宮殿，用金銀珠寶裝飾，唱歌讚頌娛樂；回到他們居住的地方，敲鼓互相告知，想要去園林遊玩享樂。當時，七萬天子各自乘坐寶殿，有的乘坐天鳥，與各位天女在空中嬉戲，天眾圍繞著他們。有的在蓮花池間遊玩，演奏各種天樂，唱歌跳舞嬉笑，前往無比林（matchless grove）。當時，帝釋的兒子們用天上的花鬘裝飾自己，像下雨一樣散佈栴檀香，他們的光明閃耀，就像日光一樣，有的光明像滿月一樣，有的像星宿一樣，隨著各自的業力，向無比林（matchless grove）前進，各自愛戀著那裡，他們的心沒有間斷。進入那片林中享受天上的快樂，那片林子的莊嚴美好無法用語言來形容。進入那片林子的時候，香氣無比濃郁，牛頭栴檀香的十六分之一都比不上它，聞到這種香氣后，生起了稀有之心。又進入飲林，爲了尋求快樂，依次進入林中。因為善業的緣故，毗琉璃樹、金樹（出現）。
【English Translation】 English version Then, the sons (of Śakra) reported, saying: 'Heavenly King! We now wish to go to the Matchless Grove (Vipula vana) for amusement and entertainment. We hope that you will join us in that grove.' At that time, Śakra devānām Indra (Lord Śakra, king of the gods) said to his sons: 'I have already enjoyed amusement. Now I wish to follow the Dharma to benefit myself. The pleasure of following desires is insatiable. I now abandon pleasure, fearing the faults of negligence. The faults of negligence are like poison, therefore I forsake them.' At that time, Śakra devānām Indra (Lord Śakra, king of the gods) spoke this verse: 'Non-negligence leads to immortality, negligence is the place of death; Non-negligence leads to immortality, negligence causes constant birth and death; Non-negligence leads to immortality, negligence is the cause of death; Because of non-negligence, I have now attained the supreme position among the heavens. I now believe in the Tathāgata (Thus Come One), you should practice the Dharma, Regarding the teachings of Buddhism, I dare not have any violations. If one violates the words of the Tathāgata (Thus Come One), that person is greedy and foolish, They cannot escape all suffering, and constantly endure various declines and afflictions.' At that time, Śakra devānām Indra (Lord Śakra, king of the gods), having spoken these words, entered the Sudharma Hall. At that time, the sons of Śakra, the various devas (gods), and others were greatly delighted, and together returned to their palaces, adorned with gold and jewels, singing praises and entertaining themselves; returning to their dwellings, beating drums to inform each other, desiring to go to the gardens for amusement and enjoyment. At that time, seventy thousand devas (gods), each riding in a jeweled palace, some riding on celestial birds, playing in the air with the various celestial women, surrounded by the heavenly host. Some were playing in the lotus ponds, playing various celestial music, singing, dancing, and laughing, going to the Matchless Grove (Vipula vana). At that time, the sons of Śakra were adorned with celestial garlands, raining sandalwood incense, their brightness shining like sunlight, some with brightness like a full moon, some like stars, according to their own karma, heading towards the Matchless Grove (Vipula vana), each cherishing it, their minds without interruption. Entering that grove to enjoy heavenly bliss, the adornment and beauty of that grove cannot be described. When entering that grove, the fragrance was incomparably rich, even one-sixteenth of the fragrance of ox-head sandalwood could not compare to it, and upon smelling this fragrance, a rare and wonderful feeling arose. They then entered the Drinking Grove, seeking pleasure, entering the grove in succession. Because of their good karma, beryl trees and golden trees (appeared).
銀樹、頗梨迦樹，各有百數種種雜色，猶如雜彩，其樹雜色，莊嚴奇妙，亦復如是無量色相。天子見之，如凈明鏡無量百千，四顧觀視生大歡喜，天女圍繞，聞眾樂音，心甚歡喜。復于異處遊戲自娛，其林眾鳥，真金為翅，毗琉璃為胸，珊瑚為足，白銀為背，赤真珠寶以為其目，出衆妙音。復有天子聞斯妙音，各相謂言：『諦聽，諦聽！眾鳥之音，無量音曲，與天女音不可分別。』聞鳥聲已，復詣異林遊戲受樂。見諸池中千葉蓮華，光明如日。至彼池間，種種莊嚴如前所說，與諸天女圍繞華池，歌舞戲笑娛樂受樂。復與天女更至異林，於此林中河泉流水，于其河中有種種水，所謂流乳及以流飲，甜美眾水，天子飲之。多有眾蜂、眾鳥百數，金銀珊瑚雜色寶石集在河中。天子天女於此林中游戲自娛，經于多時，受五欲樂。復往詣于華樹林中，其林眾華悉不萎變，香氣普熏滿十由旬，所謂月光明華、月色華、白色華，清涼無熱如星色華。復詣果林，其林有果，所謂蜜搏樹果、辛味樹果、柔濡樹果、香鬘樹果，聞香即飽。六味樹果、如意味果、無厭足果，如是無比林中，具足此果，善業所生。於此林中，遊戲受樂，飯食餐飲。
「復往詣于鳥舞之林，其林眾鳥遊戲歌舞，出妙音聲，天子聞之，即受快樂。復詣雜林，其
【現代漢語翻譯】 現代漢語譯本 銀樹（銀色的樹）、頗梨迦樹（一種寶石樹），各有數百棵，呈現出各種各樣的顏色，就像是混合的綵綢一樣，這些樹的顏色混合在一起，莊嚴而奇妙，也同樣呈現出無量的色彩和形態。天子們看到這些景象，就像是在清澈明亮的鏡子中看到了無數的景象，四處觀看，心中生起極大的歡喜，天女們圍繞在他們身邊，聽著各種美妙的音樂，心中非常快樂。他們又到其他地方去遊戲玩樂，那裡的樹林里有各種各樣的鳥，它們的翅膀是純金做的，胸脯是毗琉璃（一種寶石）做的，腳是珊瑚做的，背是白銀做的，眼睛是用紅色的真珠寶做的，發出各種美妙的聲音。又有天子聽到這些美妙的聲音，互相說道：『仔細聽，仔細聽！這些鳥的聲音，包含著無量的音調和樂曲，與天女的聲音無法分辨。』聽完鳥的聲音后，他們又到其他的樹林去遊戲享樂。他們看到池塘中盛開著千葉蓮華（一種蓮花），光明如同太陽。他們來到池塘邊，各種各樣的莊嚴景象如同前面所說的一樣，與天女們一起圍繞著華池（蓮花池），唱歌跳舞，嬉戲玩樂，享受快樂。他們又與天女們一起到其他的樹林，在這片樹林中有河流泉水，在河流中有各種各樣的水，有流動的乳汁，也有流動的飲料，味道甜美，天子們飲用這些水。還有很多的蜜蜂、各種各樣的鳥，成百上千地聚集在河流中，金銀珊瑚和各種顏色的寶石也聚集在河流中。天子和天女們在這片樹林中游戲玩樂，經過很長的時間，享受著五欲之樂。他們又前往華樹林（開滿鮮花的樹林），那裡的花朵都不會凋謝，香氣普遍散發到十由旬（古印度長度單位）的範圍，有月光明華（像月光一樣明亮的花）、月色華（像月亮顏色一樣的花）、白色華（白色的花），清涼而沒有熱氣，還有像星星顏色的花。他們又前往果林，那裡的樹林里有各種各樣的果實，有蜜搏樹果（甜如蜂蜜的果實）、辛味樹果（辛辣味道的果實）、柔濡樹果（柔軟濕潤的果實）、香鬘樹果（散發香氣的果實），聞到香味就感到飽足。還有六味樹果（具有六種味道的果實）、如意味果（味道如意的果實）、無厭足果（永遠吃不飽的果實），像這樣無比的樹林中，具備了這些果實，都是善業所產生的。在這片樹林中，他們遊戲享樂，吃飯喝水。 『他們又前往鳥舞之林（鳥兒跳舞的樹林），那裡的鳥兒遊戲歌舞，發出美妙的聲音，天子們聽到這些聲音，就感到快樂。他們又前往雜林（各種樹木混合的樹林），那裡的』
【English Translation】 English version The silver trees (trees made of silver), and the crystal trees (trees made of crystal), each numbering in the hundreds, displayed a variety of colors, resembling mixed brocades. The diverse colors of these trees were magnificent and wondrous, exhibiting countless hues and forms. The Devas (divine beings) beheld these sights as if seeing countless reflections in a clear, bright mirror. They looked around and felt great joy. Surrounded by celestial maidens, they listened to various delightful musical sounds, filling their hearts with happiness. They then went to other places to play and enjoy themselves. In those forests were various birds with wings of pure gold, chests of lapis lazuli (a precious stone), feet of coral, backs of silver, and eyes of red jewels, emitting exquisite sounds. Some Devas, hearing these wonderful sounds, said to each other, 'Listen carefully, listen carefully! The sounds of these birds contain countless melodies and tunes, indistinguishable from the voices of the celestial maidens.' After hearing the birds' sounds, they went to other forests to play and enjoy themselves. They saw lotus flowers with a thousand petals (a type of lotus) in the ponds, their light as bright as the sun. They arrived at the ponds, adorned with various decorations as described before, and surrounded by celestial maidens, they danced, sang, laughed, and enjoyed themselves around the lotus ponds. They then went with the celestial maidens to other forests, where rivers and springs flowed. In these rivers were various kinds of water, including flowing milk and flowing beverages, all sweet and delicious, which the Devas drank. There were also many bees and various birds, hundreds in number, gathered in the rivers, along with gold, silver, coral, and gemstones of various colors. The Devas and celestial maidens played and enjoyed themselves in these forests for a long time, indulging in the pleasures of the five senses. They then went to the flower tree forest (forest of flowering trees), where the flowers never withered, and their fragrance permeated ten yojanas (an ancient Indian unit of distance), including moonbeam flowers (flowers as bright as moonlight), moon-colored flowers (flowers the color of the moon), white flowers (white flowers), cool and without heat, and star-colored flowers (flowers the color of stars). They then went to the fruit forest, where there were various fruits, including honey-sweet fruits (fruits as sweet as honey), spicy fruits (spicy fruits), soft and moist fruits (soft and moist fruits), and fragrant garland fruits (fragrant fruits), which filled them with satisfaction upon smelling their fragrance. There were also six-flavored fruits (fruits with six flavors), wish-fulfilling fruits (fruits with desired flavors), and never-tiring fruits (fruits that never satiate), such that these incomparable forests were filled with these fruits, all born from good karma. In these forests, they played, enjoyed themselves, ate, and drank. 'They then went to the bird-dancing forest (forest where birds dance), where the birds played, danced, and sang, emitting wonderful sounds, which brought joy to the Devas who heard them. They then went to the mixed forest (forest of mixed trees), where the'
林異色，一切華果如前所說，河池眾鳥亦復如是，故名雜林。於此林中，五欲自娛，乾闥婆音，久受快樂。釋迦天王作是思惟：『我諸子等，何處受于放逸之樂，不覺退沒？』時諸天子知天帝釋心之所念，至帝釋所，諸天女等，各還本宮遊戲受樂。
「爾時，帝釋見諸天子而說頌曰：
「『悕望諸境界， 愛心難厭足， 離愛則知足， 此人無憂惱。 若人愛慾境， 則不得安樂， 境界如毒害， 後世受苦惱。 若初若中后， 若現在未來， 求樂不可得， 后則受苦惱。 一切諸世間， 增長於生死， 流轉不暫停， 和合必有離， 未曾有免者。 樂為苦所覆， 無量諸誑惑， 眾生癡所誑， 遊戲于愛慾。 一切癡愛人， 未曾有厭足， 境界難滿足， 如火益乾薪。 世間愛所誑， 難滿亦如是， 雖近於死地， 猶不生厭離。 為愛境所誑， 不求善資糧， 天退不自在， 為愛所誑惑。 我今教呵汝： 汝為欲所迷， 當作自利益。 法為第一道， 若有行法者， 從樂得樂報， 能如是行者， 得寂滅涅槃。 是故應修福， 以求涅槃樂， 若有常
【現代漢語翻譯】 現代漢語譯本 林中景色奇異，各種花和果實如前所述，河中的鳥類也是如此，因此得名雜林。在這片林中，（天人們）沉溺於五欲的享樂，享受著乾闥婆（Gandharva）的音樂，長久地享受快樂。釋迦天王（Śakra-devānām-Indra）心想：『我的孩子們，在哪裡享受著放縱的快樂，以至於沒有察覺到自己的衰退和隕落？』這時，諸位天子知道天帝釋心中所想，來到帝釋所在之處，各位天女等，各自回到自己的宮殿遊戲享樂。
「這時，帝釋見到諸位天子，於是說了以下偈頌：
『渴望各種境界，愛心難以滿足， 離開愛慾則知足，這樣的人沒有憂愁煩惱。 如果有人貪愛慾望的境界，就無法得到安樂， （這些）境界如同毒害，（使人）後世遭受痛苦煩惱。 無論是最初、中間還是最後，無論是現在還是未來， 追求快樂卻不可得，最終只會遭受痛苦煩惱。 一切世間眾生，都在增長生死輪迴， 流轉不停留，和合終有分離， 沒有誰能夠避免。（世間的）快樂被痛苦所覆蓋， 有無量的欺騙和迷惑，眾生被愚癡所迷惑， 沉溺於愛慾之中。一切愚癡貪愛的人， 從來沒有滿足的時候，（因為）境界難以滿足， 就像火燃燒乾燥的柴薪。（整個）世間都被愛慾所迷惑， （愛慾）難以滿足也是如此，即使接近死亡之地， 仍然不會產生厭離之心。因為被愛慾的境界所迷惑， 不尋求善良的資糧，天人衰退時便會不自在， （這都是）被愛慾所迷惑的緣故。我現在教導和呵斥你們： 你們被慾望所迷惑，應當為自己謀求利益。 佛法是第一要道，如果有人奉行佛法， 就能從快樂中得到快樂的果報，能夠這樣奉行佛法的人， 就能得到寂滅的涅槃（Nirvana）。因此應當修習福德， 以求得涅槃的快樂，如果有人經常』
【English Translation】 English version The scenery in the forest is extraordinary, with various flowers and fruits as described before, and the birds in the river are also the same, hence the name Mixed Forest. In this forest, (the devas) indulge in the pleasures of the five desires, enjoying the music of the Gandharvas (Gandharva), and experiencing happiness for a long time. Śakra-devānām-Indra (Śakra, King of the Gods) thought: 'Where are my children enjoying unrestrained pleasure, to the point that they do not perceive their own decline and fall?' At this time, the devaputras (heavenly sons) knew what Śakra had in mind and came to where Śakra was, and the devakanyās (heavenly maidens), etc., each returned to their own palaces to play and enjoy themselves.
「At that time, Śakra, seeing the devaputras, spoke the following verses:
『Longing for various realms, the mind of love is difficult to satisfy, If one is free from love and desire, then one knows contentment, such a person has no worries or afflictions. If someone craves the realm of desire, then they cannot obtain peace and happiness, (These) realms are like poison, (causing people) to suffer afflictions in future lives. Whether it is the beginning, middle, or end, whether it is the present or the future, Seeking pleasure but not obtaining it, one will ultimately suffer afflictions. All beings in the world are increasing the cycle of birth and death, Revolving without stopping, union inevitably leads to separation, No one can avoid it. (Worldly) happiness is covered by suffering, There are countless deceptions and illusions, beings are deluded by ignorance, Indulging in love and desire. All ignorant and craving people, Never have enough, (because) realms are difficult to satisfy, Like fire burning dry firewood. (The whole) world is deluded by love and desire, (Love and desire) are difficult to satisfy in the same way, even if approaching the land of death, Still, they do not generate a sense of revulsion. Because they are deluded by the realm of love and desire, They do not seek good resources, when the devas decline, they will be uncomfortable, (This is all) because they are deluded by love and desire. I now teach and rebuke you: You are deluded by desire, you should seek benefits for yourselves. The Dharma is the foremost path, if someone practices the Dharma, Then they can obtain the reward of happiness from happiness, those who can practice the Dharma in this way, Can attain the quiescence of Nirvana (Nirvana). Therefore, one should cultivate merit, In order to seek the happiness of Nirvana, if someone constantly』
修福， 得至無盡處。 天聞帝釋說， 寂靜心調柔。 是時帝釋子， 調伏順父教。』
「時天帝釋教呵諸子令順正道、修行善業，閉惡道門。詣于雜林遊戲受樂，諸善所生。帝釋天王有五百殿，種種諸寶頗梨珊瑚金銀、天青寶王、天大青寶種種諸寶。釋迦天王見種種林，諸蓮華葉如日初出，以為莊嚴。
「帝釋見已，而說頌曰：
「『人中造福德， 人中無量種， 作種種福德， 種種皆成就。 不作眾善業， 為心怨所誑， 退時不自在， 墮于極惡處。 一切諸宮殿， 諸業所莊嚴， 以善業增長， 成就天人報。』
「爾時，釋迦天王說此偈已，復詣余殿，其殿敷置無量柔軟寶莊嚴座以為嚴飾，善業所化。時憍尸迦見此宮殿，處之受樂。復至銀殿，無量光明、無量眾寶、無量眾華嚴飾其殿，無量天女遊戲受樂。復至園林諸天女等，其地柔軟，眾華莊嚴，其林廣博，種種金鳥出衆妙音，眾蜂圍繞如意之樹。釋迦天王普眼所觀，天眾圍繞遊戲受樂，其身威德勝於日月。金樹林中毗琉璃殿，以眾寶柱而為莊嚴，諸蓮華池青寶莊嚴。時天帝釋作如是念：『我入寶殿遊戲受樂。』諸天亦念：『天王欲入，與諸眷屬、天女圍繞歡娛受樂。』爾時
【現代漢語翻譯】 現代漢語譯本 修習福德， 能到達無盡的境界。 天上的帝釋（Indra，天神之王）聽到這些話， 內心寂靜而調柔。 這時，帝釋的兒子們， 調伏身心，順從父親的教誨。
當時，天帝釋教導他的兒子們遵循正道、修行善業，關閉通往惡道的門。然後前往雜林遊玩享樂，享受各種善業所帶來的果報。帝釋天王有五百座宮殿，由各種珍寶裝飾，如頗梨（Sphatika，水晶）、珊瑚、金銀、天青寶王（Indranila，藍寶石）、天大青寶等。釋迦天王（Śakra，帝釋的別名）看到各種各樣的樹林，蓮花葉子像初升的太陽一樣，用來作為莊嚴。
帝釋看到這些景象后，說了這樣的偈頌：
『在人間創造福德， 人間有無量的福德種類， 行作種種的福德， 種種都能成就。 不作各種善業， 被內心的怨恨所迷惑， 退墮的時候不能自主， 墮落到極其惡劣的地方。 一切的宮殿， 都由各種善業所莊嚴， 因為善業的增長， 成就天人的果報。』
當時，釋迦天王說完這首偈頌后，又前往其他的宮殿，那些宮殿鋪設著無量柔軟的珍寶莊嚴的座位，作為裝飾，都是善業所化現的。這時，憍尸迦（Kauśika，帝釋的別名）看到這座宮殿，在其中享受快樂。又來到銀殿，那裡有無量的光明、無量的珍寶、無量的鮮花裝飾著宮殿，無量的天女在其中游玩享樂。又來到園林，眾多的天女等候在那裡，地面柔軟，各種鮮花莊嚴，樹林廣闊，各種金色的鳥發出美妙的聲音，眾多的蜜蜂圍繞著如意樹。釋迦天王用他的普眼觀察著這一切，天眾圍繞著他遊玩享樂，他的身形威德勝過日月。在金樹林中，有毗琉璃（Vaiḍūrya，青金石）建造的宮殿，用各種珍寶柱子作為莊嚴，蓮花池用青寶裝飾。這時，天帝釋心中想：『我進入寶殿遊玩享樂。』眾天人也想：『天王想要進入，與他的眷屬、天女們圍繞著一起歡娛享樂。』當時
【English Translation】 English version Cultivating merit, Leads to an inexhaustible realm. The heavenly Indra (Śakra, King of Gods) heard this, With a tranquil and gentle heart. At that time, the sons of Indra, Subdued their minds and bodies, obeying their father's teachings.
Then, the heavenly Indra taught his sons to follow the right path, cultivate good deeds, and close the gates to evil realms. He then went to the mixed forest to play and enjoy himself, enjoying the rewards of various good deeds. Indra had five hundred palaces, decorated with various treasures such as Sphatika (crystal), coral, gold, silver, Indranila (sapphire), and Maha-Indranila. Śakra (another name for Indra) saw various forests, with lotus leaves like the newly rising sun, used as adornments.
Having seen this, Indra spoke the following verse:
'Creating merit among humans, There are immeasurable kinds of merit among humans, Performing various kinds of merit, All kinds can be achieved. Not performing various good deeds, Being deceived by the resentment in one's heart, When declining, one is not free, Falling into extremely evil places. All the palaces, Are adorned by various good deeds, Because of the increase of good deeds, Achieving the rewards of gods and humans.'
At that time, after Śakra spoke this verse, he went to other palaces, which were adorned with immeasurable soft and precious jeweled seats, all manifested by good deeds. Then, Kauśika (another name for Indra) saw this palace and enjoyed happiness within it. He then went to the silver palace, which had immeasurable light, immeasurable treasures, and immeasurable flowers decorating the palace, with immeasurable heavenly women playing and enjoying themselves within it. He then went to the garden, where many heavenly women were waiting, the ground was soft, decorated with various flowers, the forest was vast, various golden birds emitted beautiful sounds, and many bees surrounded the wish-fulfilling trees. Śakra observed all this with his all-seeing eyes, with the heavenly beings surrounding him, playing and enjoying themselves, his majestic presence surpassing the sun and moon. In the golden tree forest, there was a palace built of Vaiḍūrya (lapis lazuli), adorned with various jeweled pillars, and the lotus ponds were decorated with blue jewels. At that time, Indra thought in his heart: 'I will enter the treasure palace to play and enjoy myself.' The heavenly beings also thought: 'The King of Gods wants to enter, with his retinue and heavenly women surrounding him, to enjoy themselves together.' At that time
，帝釋知天所念，告諸天子：『汝等各各遊戲園林。』時諸天子聞天王教，各入華池與其天女遊戲自娛。
「天王入殿，坐于清凈毗琉璃床。以善業故，其殿清凈猶如明鏡，於此凈壁，悉見古昔諸天王等退沒之相及以名字，其名曰：缽浮多天王、自在天王、無憂天王、正慧天王、一切樂天王、善住天王、普明天王、一切愛天王、千見天王、威德天王、持德天王、青色天王、不退天王、如幻天王、齋戒天王、福德天王、諸遊戲天王、挮羅天王、憍尸迦天王。以善業故，見如是等三十三天王。如是天王善業盡故，退墮地獄、餓鬼、畜生，隨所生處受大苦惱。若入地獄，壁上見其受大苦惱；若墮餓鬼，見其壁上受大苦惱，飢渴燒身羸瘦苦惱，筋骨相連；若墮畜生，見其壁上互相殘害，受大苦惱；若生人中，追求作業，受種種苦。如是見諸生死無可樂處，于生死中多諸過患，無堅無常，變易破壞。如是天王皆悉退沒，以自業果，生於地獄、餓鬼、畜生。云何舍于如是大樂，受斯苦惱？云何可忍？奇哉！生死甚為大苦，能將天人至大怖處。第二天王受斯大苦。釋迦天王第一勝人，見此事已，生大厭離，自觀其身閉三惡道，從天中死生於人中，人中命終還生天上。若生人中，生安樂國城邑聚落，生大姓家，行正法處，離於邪
【現代漢語翻譯】 現代漢語譯本：帝釋（Indra，天神之王）知道諸天子的想法，告訴他們：『你們各自在園林中游戲吧。』當時，諸天子聽到天王的教導，各自進入華池，與他們的天女一起遊戲自娛。
『天王進入宮殿，坐在清凈的毗琉璃床上。因為善業的緣故，他的宮殿清凈得像一面明鏡。在這面乾淨的墻壁上，他看到了過去諸位天王退位和去世的景象以及他們的名字，他們的名字是：缽浮多天王（Bahuputa Deva-raja）、自在天王（Isvara Deva-raja）、無憂天王（Asoka Deva-raja）、正慧天王（Samyak-prajna Deva-raja）、一切樂天王（Sarva-rati Deva-raja）、善住天王（Susthita Deva-raja）、普明天王（Samanta-prabha Deva-raja）、一切愛天王（Sarva-priya Deva-raja）、千見天王（Sahasra-drishti Deva-raja）、威德天王（Prabhava Deva-raja）、持德天王（Dharma-dhara Deva-raja）、青色天王（Nila Deva-raja）、不退天王（Avaivartika Deva-raja）、如幻天王（Maya Deva-raja）、齋戒天王（Upavasatha Deva-raja）、福德天王（Punya Deva-raja）、諸遊戲天王（Nana-krida Deva-raja）、挮羅天王（Tila Deva-raja）、憍尸迦天王（Kausika Deva-raja）。因為善業的緣故，他看到了這些三十三天王。這些天王因為善業耗盡，退墮到地獄、餓鬼、畜生道，在所生的處所遭受巨大的苦惱。如果墮入地獄，墻壁上會顯現他們遭受巨大苦惱的景象；如果墮入餓鬼道，會看到他們在墻壁上遭受巨大苦惱，飢渴焚燒身體，瘦弱不堪，筋骨相連；如果墮入畜生道，會看到他們在墻壁上互相殘害，遭受巨大苦惱；如果生在人間，爲了追求事業而勞作，遭受種種苦難。像這樣看到諸生死輪迴沒有可以快樂的地方，在生死輪迴中有許多過患，沒有堅固，沒有常恒，變易破壞。這些天王都退位去世了，因為自己的業果，生於地獄、餓鬼、畜生道。為什麼捨棄這樣的大樂，而遭受這些苦惱呢？怎麼能夠忍受呢？奇哉！生死輪迴真是巨大的痛苦，能夠將天人帶到極度恐怖的地方。第二天王遭受這些巨大的痛苦。釋迦天王（Sakyamuni Deva-raja）是第一殊勝之人，看到這些事情后，生起極大的厭離心，自己觀察自身，關閉三惡道，從天界死亡後生於人間，人間命終后又回到天上。如果生在人間，就生在安樂的國家、城邑、聚落，生在大姓人家，在奉行正法的地方，遠離邪見。』
【English Translation】 English version: Indra (Lord of the Gods), knowing the thoughts of the gods, said to them: 'Each of you play in the gardens.' At that time, the gods, hearing the king of the gods' instruction, each entered the flower ponds and amused themselves playing with their celestial nymphs.
'The king of the gods entered the palace and sat on a pure Vaidurya (beryl) bed. Because of good karma, his palace was as pure as a bright mirror. On this clean wall, he saw the appearances and names of the former kings of the gods who had declined and passed away. Their names were: Bahuputa Deva-raja (King of Many Sons), Isvara Deva-raja (Sovereign King), Asoka Deva-raja (King Without Sorrow), Samyak-prajna Deva-raja (King of Right Wisdom), Sarva-rati Deva-raja (King of All Pleasures), Susthita Deva-raja (King of Good Abode), Samanta-prabha Deva-raja (King of Universal Light), Sarva-priya Deva-raja (King of All Love), Sahasra-drishti Deva-raja (King of Thousand Eyes), Prabhava Deva-raja (King of Power), Dharma-dhara Deva-raja (King Who Holds Dharma), Nila Deva-raja (Blue King), Avaivartika Deva-raja (Non-regressing King), Maya Deva-raja (King of Illusion), Upavasatha Deva-raja (King of Observance), Punya Deva-raja (King of Merit), Nana-krida Deva-raja (King of Various Games), Tila Deva-raja (Sesame King), Kausika Deva-raja (King Kausika). Because of good karma, he saw these thirty-three kings of the gods. These kings of the gods, because their good karma was exhausted, fell into hell, the realm of hungry ghosts, and the animal realm, suffering great distress in the places where they were born. If they fell into hell, the wall showed them suffering great distress; if they fell into the realm of hungry ghosts, they saw themselves on the wall suffering great distress, their bodies burned by hunger and thirst, emaciated and distressed, with only skin and bones connected; if they fell into the animal realm, they saw themselves on the wall harming each other, suffering great distress; if they were born among humans, they toiled in pursuit of work, suffering all kinds of hardships. Thus, seeing that there was no place of joy in the cycle of birth and death, and that there were many faults in the cycle of birth and death, without firmness, without permanence, subject to change and destruction. These kings of the gods all declined and passed away, and because of their own karma, were born in hell, the realm of hungry ghosts, and the animal realm. Why abandon such great joy and suffer such distress? How can it be endured? How strange! The cycle of birth and death is truly a great suffering, capable of bringing gods and humans to a place of great fear. The second king of the gods suffered these great pains. Sakyamuni Deva-raja (King Sakyamuni), the first and foremost person, seeing these things, developed great revulsion, observed himself, closed the three evil paths, died from the heavens and was born among humans, and after his life among humans, returned to the heavens. If he was born among humans, he was born in peaceful countries, cities, towns, and villages, in families of great lineage, in places where the right Dharma was practiced, far from wrong views.'
見憍慢諂曲。復有自見生於人中，為國王子、大臣之子、正見家生，大富自在。人中命終，當生何處？即自見身還生天中，具大神通，第一光明，共余天眾食于雜食，心生愧恥，以業薄故，隨所作業，如業得食。後於生處，不見勝食，愧心思惟：『我當幾世受如是報？』以善業故，于殿壁中自見其身，天中七生，人中七生，去來七返，無第八生，非於天中，非於人中，非地獄中，非餓鬼中，非畜生中。帝釋心念：『云何我身無復生處，我生何處而不可見？』心生驚怪，何故無有第八生處？久思惟已。即自念知：『先聞世尊說如是言：「須陀洹人，七生之後入無餘涅槃。」我必如是。』以清凈心敬禮世尊，發歡喜心，坐其金座，閻浮檀金以為床座，眾寶莊嚴。復于壁中見諸先世退沒天王，復念入于善法堂上，見諸天眾，利益諸天。
「時天帝釋從其座起，往詣雜林，共諸天子天女眷屬遊戲自娛，受五欲樂。種種眾鳥莊嚴林樹，及以蓮華以為嚴飾。諸天見已，作諸伎樂乾闥婆音，至帝釋所，皆為作禮圍繞帝釋。天子天女歌舞遊戲，種種歡喜。善法堂天種種莊嚴，共諸天女圍繞帝釋，作眾伎樂，詣善法堂，一切歡喜歌舞戲笑。時善法堂所住諸天，隨帝釋行，供養帝釋，種種音聲，鼓天伎樂，種種歌舞出美妙音，遍諸天
【現代漢語翻譯】 現代漢語譯本：見到傲慢、虛偽和諂媚。又有人自以為是，出生在人間，成為國王的王子、大臣的兒子、正見之家的後代，非常富有且自由自在。此人在人間壽命終結后，將會出生在哪裡呢？此人憑藉自以為是的業力，還會出生在天界，具有巨大的神通，第一等的光明，與其餘天眾一起食用混雜的食物，心中感到慚愧羞恥，因為業力淺薄的緣故，隨著所造的業力，才能得到相應的食物。後來在他所出生的地方，看不到更好的食物，感到慚愧，心中思量：『我將要經歷多少世才能受完這樣的果報呢？』因為善業的緣故，在宮殿的墻壁中看到自己的未來，將在天界出生七次，在人間出生七次，往來七次，沒有第八次出生，既不在天界，也不在人間，不在地獄中，不在餓鬼中，也不在畜生中。帝釋（Indra，天神之王）心中思念：『為什麼我的身體沒有再次出生的處所，我將出生在哪裡而不可見呢？』心中感到驚訝奇怪，為什麼沒有第八次出生的處所？長久思索之後，就自己想到：『先前聽聞世尊（Bhagavan，佛陀的尊稱）說過這樣的話：「須陀洹（Srotapanna，入流者，佛教四果位之初果）之人，七次生死之後進入無餘涅槃（nirvana，佛教術語，指完全的解脫）。」我一定是這樣。』以清凈的心恭敬地禮拜世尊，生起歡喜心，坐在他的金座上，用閻浮檀金（Jambudvipa gold，一種珍貴的黃金）做成的床座，用各種珍寶裝飾。又在墻壁中看到先前去世的天王，又想到進入善法堂上，見到諸位天眾，利益諸位天人。 當時，天帝釋（Indra，天神之王）從他的座位上站起來，前往雜林，與諸位天子天女眷屬一起遊戲自娛，享受五欲之樂。各種各樣的鳥裝飾著樹林，以及蓮花作為裝飾。諸位天人見到后，演奏各種伎樂乾闥婆（Gandharva，天界的樂神）的音樂，來到帝釋（Indra，天神之王）所在的地方，都向他行禮並圍繞著他。天子天女歌舞遊戲，各種歡喜。善法堂的天人以各種方式裝飾，與諸位天女一起圍繞著帝釋（Indra，天神之王），演奏各種伎樂，前往善法堂，一切都歡喜歌舞戲笑。當時，居住在善法堂的諸位天人，跟隨著帝釋（Indra，天神之王）的行動，供養帝釋（Indra，天神之王），發出各種聲音，敲擊天界的樂器，各種歌舞發出美妙的聲音，遍佈諸天。
【English Translation】 English version: Seeing arrogance, deceit, and flattery. Furthermore, there are those who are self-righteous, born among humans as princes of kingdoms, sons of ministers, born into families with right views, wealthy and free. After their lives in the human realm end, where will they be born? Due to their self-righteous karma, they will still be born in the heavens, possessing great supernatural powers, the foremost radiance, eating mixed foods with the other heavenly beings, feeling ashamed and humiliated because of their shallow karma, receiving food according to their actions. Later, in the place where they are born, they do not see better food, feeling ashamed, they contemplate: 'How many lifetimes will I have to endure such retribution?' Because of their good karma, they see their future in the walls of the palace, being born seven times in the heavens, seven times in the human realm, going back and forth seven times, without an eighth birth, neither in the heavens, nor in the human realm, nor in hell, nor among the hungry ghosts, nor among the animals. Indra (Indra, King of the Gods) thinks: 'Why is it that my body has no place to be born again, where will I be born that I cannot be seen?' Feeling surprised and strange, why is there no eighth place of birth? After long contemplation, he realizes: 'Previously, I heard the Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha) say: "A Srotapanna (Srotapanna, Stream-enterer, the first of the four stages of enlightenment) enters Nirvana (nirvana, the ultimate liberation) without remainder after seven lives." I must be like that.' With a pure heart, he respectfully bows to the Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha), generating joy, sitting on his golden seat, a bed made of Jambudvipa gold (Jambudvipa gold, a precious type of gold), adorned with various treasures. Again, in the walls, he sees the former deceased heavenly kings, and thinks of entering the Good Dharma Hall, seeing the various heavenly beings, benefiting the various gods. At that time, Indra (Indra, King of the Gods) rises from his seat and goes to the Mixed Grove, playing and enjoying himself with the heavenly sons and daughters, enjoying the pleasures of the five senses. Various birds adorn the trees in the grove, and lotuses serve as decorations. Upon seeing this, the heavenly beings play various musical instruments, the music of the Gandharvas (Gandharva, celestial musicians), and come to where Indra (Indra, King of the Gods) is, all bowing to him and surrounding him. The heavenly sons and daughters sing and dance, filled with joy. The heavenly beings of the Good Dharma Hall decorate in various ways, surrounding Indra (Indra, King of the Gods) with the heavenly daughters, playing various musical instruments, going to the Good Dharma Hall, all joyfully singing, dancing, and laughing. At that time, the heavenly beings residing in the Good Dharma Hall follow Indra (Indra, King of the Gods), making offerings to Indra (Indra, King of the Gods), making various sounds, playing heavenly instruments, various songs and dances emitting beautiful sounds, pervading all the heavens.
眾。異住諸天聞此樂音，皆來詣于善法堂上，皆為天王稽首作禮，右繞而住。無量百千詣善法堂，善知歌舞，種種莊嚴。以善業故，生在其中，戒善所護，受斯大果，一切天眾樂報成就。其善法堂縱廣五百由旬，其色鮮妙如融金聚，毗琉璃樹以為莊嚴，種種寶花周匝嚴飾。其花香氣滿五由旬，常若新出，令心愛樂，未曾厭足。如是天眾給侍帝釋，九十九那由他天女隨天帝釋入歡喜殿，金毗琉璃車𤦲寶柱以為莊嚴，其床柔軟，敷以天衣，釋迦天王悉令就坐。諸天受教，即皆就坐。
正法念處經卷第二十五 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十六
元魏婆羅門瞿曇般若流支譯觀天品第六之五(三十三天之二)
「時天帝釋告諸天曰：『以善業故生此天中，業盡則退，業果因緣而生此天。我於此天必有退沒，當自勉力以求安隱。』時諸天眾聞天帝釋說是語已，白帝釋言：『如是。天王！我等於此善業樂處，不敢復作放逸之行。』白言：『天王！以何因緣令我不退？』爾時，帝釋告諸天曰：『八方上下所生之處，無非有為，無常破壞，勿生貪著，謂可常保。不凈煩惱，后致大苦，非生樂法、非智因緣、非為正行。如是憶念，后則大苦。諸天子！汝等已曾無量
【現代漢語翻譯】 現代漢語譯本 眾天神。其他地方居住的諸天聽到這美妙的音樂，都來到善法堂上，都向天王稽首作禮，右繞而住。無數百千的天神來到善法堂，他們精通歌舞，身著各種華麗的裝飾。因為過去所造的善業，他們才能出生在這裡，受到戒律和善行的保護，享受這巨大的果報，一切天眾都享受著快樂的果報。那善法堂縱橫各有五百由旬（Yojana，長度單位），其顏色鮮艷美妙，如同熔化的黃金聚集在一起，用毗琉璃樹（Vairocana tree，一種寶石樹）作為裝飾，各種寶花在四周裝飾點綴。那花朵的香氣充滿五由旬的範圍，常常像新開放的一樣，令人心生喜愛，永遠不會感到厭倦。這些天眾這樣侍奉著帝釋（Indra，天帝），九十九那由他（Nayuta，數量單位）的天女跟隨著天帝釋進入歡喜殿，用金、毗琉璃車渠和寶柱作為裝飾，那床柔軟舒適，鋪著天衣，釋迦天王（Śakra，即帝釋天）讓所有天神都就坐。諸天接受教誨，立即都坐下了。
《正法念處經》卷第二十五 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第二十六
元魏婆羅門瞿曇般若流支譯《觀天品》第六之五（三十三天之二）
『當時，天帝釋告訴諸天神說：「因為過去所造的善業，你們才能出生在這天界之中，但善業耗盡就會退轉，是業果因緣使你們生到這裡。我在這天界也必定會有退沒的時候，應當自己努力以求得安穩。」當時，諸天眾聽到天帝釋說這些話后，對帝釋說：「是的，天王！我們在這善業帶來的快樂之處，不敢再放縱自己，做出放逸的行為。」他們問道：「天王！通過什麼因緣才能使我們不退轉呢？」當時，帝釋告訴諸天神說：「八方上下所有產生的地方，沒有不是有為法，沒有不是無常會壞滅的，不要產生貪戀執著，認為可以永遠保持不變。不凈的煩惱，最終會導致巨大的痛苦，不是產生快樂之法，不是智慧的因緣，也不是正確的行為。如果這樣憶念，以後就會有巨大的痛苦。諸天子！你們已經曾經無數次……」
【English Translation】 English version The assembly. Devas (gods) dwelling in other places, hearing this joyful music, all came to the Sudharma Hall, all bowed in reverence to the King of Gods, circumambulated him to the right, and stood there. Countless hundreds of thousands came to the Sudharma Hall, skilled in singing and dancing, adorned with various decorations. Because of their good deeds, they were born here, protected by precepts and good conduct, receiving this great reward. All the devas enjoy the fruition of happiness. The Sudharma Hall is five hundred yojanas (Yojana, a unit of distance) in length and breadth, its color is bright and beautiful like molten gold gathered together, adorned with Vairocana trees (Vairocana tree, a kind of gem tree), and decorated with various precious flowers all around. The fragrance of the flowers fills an area of five yojanas, always seeming newly bloomed, causing the heart to rejoice, never feeling weary. Thus, the devas attend upon Indra (Indra, the King of Gods), and ninety-nine nayutas (Nayuta, a unit of number) of heavenly maidens follow Indra into the Joyful Palace, adorned with gold, Vairocana carnelian, and jeweled pillars. The beds are soft and comfortable, covered with heavenly garments. Śakra (Śakra, i.e., Indra) ordered all the devas to be seated. The devas, receiving the instruction, immediately took their seats.
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume 25 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Mindfulness of the True Dharma
The Sutra on the Establishment of Mindfulness of the True Dharma, Volume 26
Translated by the Brahman Gautama Prajñāruci of the Northern Wei Dynasty, Chapter Six, Part Five on Contemplation of the Heavens (The Second of the Thirty-three Heavens)
『At that time, Indra spoke to the devas, saying: 「Because of your good deeds, you were born in this heaven, but when your good deeds are exhausted, you will decline. It is the karmic cause and condition that brought you to this heaven. I, too, will inevitably decline from this heaven. You should strive diligently to seek peace and security.」 At that time, the devas, hearing Indra's words, said to Indra: 「Yes, O King of Gods! In this place of happiness brought about by good deeds, we dare not indulge ourselves and act recklessly.」 They asked: 「O King of Gods! What is the cause and condition that will prevent us from declining?」 At that time, Indra told the devas: 「In all directions, above and below, wherever things arise, there is nothing that is not conditioned, nothing that is not impermanent and subject to destruction. Do not develop greed and attachment, thinking that it can be kept forever. Impure afflictions ultimately lead to great suffering. They are not the cause of happiness, not the cause of wisdom, and not the cause of right conduct. If you remember this, there will be great suffering in the future. O sons of the gods! You have already countless times…」'
世中生此天上，命盡還退，墮于地獄、餓鬼、畜生。復以善業生此天中，受自業果，受天中樂。業幻所誑，復墮地獄、餓鬼、畜生。是故，天子！不應放逸。我所說者，是恒河沙等諸佛之法，聞此法者，于生死中當得解脫。所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是唯有大苦聚集。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，如是大苦聚滅。如是天中生死迴旋，如是見已，生厭離心。煩惱盡故，常不破壞，不生不老，無死無盡，是名涅槃。諸天子！若能如是，則脫生死。此生死處，無有此法，所謂無生常住、不可破壞、無盡無滅。于生死中則無此法，于生死中，唯有退沒生滅之法。』
「時諸天子聞天帝釋說是法時，於過去世佛正法中修行來者，更不放逸，信佛法僧，一心清凈，種涅槃因。若有天人於過去世佛正法中不修心者，放逸亂心為愛所誑，受五欲樂。以愛誑故，具受無量生死苦惱。
「時天帝釋說是法時，護世四天王如是思惟：『釋迦天王共諸天眾住在何處？』作是念時，即見天王坐
【現代漢語翻譯】 現代漢語譯本： 『諸位天子！即使你們生於這天界，壽命終盡時仍然會退墮，落入地獄、餓鬼、畜生道。即使憑藉善業再次生於天界，也只是承受自己所造的業果，享受天界的快樂。但被業的幻象所迷惑，最終還是會墮入地獄、餓鬼、畜生道。因此，諸位天子！不應該放縱自己。我所說的，是如恒河沙數諸佛所說的法，聽聞此法的人，在生死輪迴中就能得到解脫。這解脫之法就是：無明（avidyā）緣於行（saṃskāra），行緣于識（vijñāna），識緣于名色（nāmarūpa），名色緣於六入（ṣaḍāyatana），六入緣于觸（sparśa），觸緣于受（vedanā），受緣于愛（tṛṣṇā），愛緣于取（upādāna），取緣于有（bhava），有緣于生（jāti），生緣于老死憂悲苦惱，這樣就只有巨大的痛苦聚集。無明滅盡則行滅盡，行滅盡則識滅盡，識滅盡則名色滅盡，名色滅盡則六入滅盡，六入滅盡則觸滅盡，觸滅盡則受滅盡，受滅盡則愛滅盡，愛滅盡則取滅盡，取滅盡則有滅盡，有滅盡則生滅盡，生滅盡則老死憂悲苦惱滅盡，這樣巨大的痛苦聚集就滅盡了。像這樣在天界中生死輪迴，看到這些后，就應該生起厭離之心。煩惱滅盡的緣故，就能達到常恒不壞、不生不老、無死無盡的境界，這就是所謂的涅槃（nirvāṇa）。諸位天子！如果能夠這樣修行，就能脫離生死輪迴。這生死之處，沒有這種法，也就是沒有不生不滅、常住不變、不可破壞、無盡無滅的法。在生死輪迴中沒有這種法，在生死輪迴中，只有退墮、消亡、生滅的法。』
『當時，諸位天子聽聞天帝釋（Śakra）所說的法時，那些在過去世的佛陀正法中修行而來的人，更加不敢放縱自己，深信佛、法、僧三寶，一心清凈，種下涅槃的因。如果有的天人在過去世的佛陀正法中沒有修心，放縱散亂的心，被愛慾所迷惑，貪圖五欲之樂。因為被愛慾迷惑的緣故，就會承受無量生死的苦惱。
『當時，天帝釋說此法時，護世四天王（Lokapāla）這樣思惟：『釋迦天王（Śākyamuni）和諸位天眾住在哪裡？』當他們這樣想的時候，就看見天王坐著。
【English Translation】 English version: 'Celestial beings! Even if you are born in these heavens, when your lifespan ends, you will still fall, descending into hell, the realm of hungry ghosts, and the animal realm. Even if you are born in these heavens again through good deeds, you are only experiencing the results of your own karma, enjoying the pleasures of the heavens. But deluded by the illusions of karma, you will eventually fall into hell, the realm of hungry ghosts, and the animal realm. Therefore, celestial beings! You should not be complacent. What I am saying is the Dharma of Buddhas as numerous as the sands of the Ganges River. Those who hear this Dharma will attain liberation from the cycle of birth and death. This liberation is: ignorance (avidyā) conditions volitional formations (saṃskāra), volitional formations condition consciousness (vijñāna), consciousness conditions name and form (nāmarūpa), name and form condition the six sense bases (ṣaḍāyatana), the six sense bases condition contact (sparśa), contact conditions feeling (vedanā), feeling conditions craving (tṛṣṇā), craving conditions grasping (upādāna), grasping conditions becoming (bhava), becoming conditions birth (jāti), birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. Thus, only a great mass of suffering arises. With the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease. Thus, this great mass of suffering ceases. Seeing how birth and death revolve in the heavens like this, you should develop a sense of revulsion. Because afflictions are exhausted, one attains the state of permanence, non-destruction, non-birth, non-aging, non-death, and non-ending, which is called Nirvana (nirvāṇa). Celestial beings! If you can practice in this way, you will escape the cycle of birth and death. In this place of birth and death, there is no such Dharma, that is, there is no Dharma of non-birth, permanence, indestructibility, non-ending, and non-cessation. In the cycle of birth and death, there is no such Dharma; in the cycle of birth and death, there is only the Dharma of decline, destruction, birth, and cessation.'
'At that time, when the celestial beings heard the Dharma spoken by Śakra (天帝釋), those who had cultivated in the correct Dharma of the Buddhas in past lives became even more diligent, had faith in the Buddha, Dharma, and Sangha, were single-minded and pure, and planted the seeds of Nirvana. If there were celestial beings who had not cultivated their minds in the correct Dharma of the Buddhas in past lives, they were complacent and had scattered minds, deluded by love, and indulged in the pleasures of the five desires. Because they were deluded by love, they would fully experience immeasurable suffering in the cycle of birth and death.'
'At that time, when Śakra spoke this Dharma, the Four Guardian Kings (Lokapāla) thought to themselves: 'Where are Śākyamuni (釋迦天王) and the assembly of celestial beings residing?' As they thought this, they saw the celestial king sitting.
于天宮，天眾圍繞，威德光明，受天快樂。時四天王即詣善法堂，至帝釋所，頭面作禮，於一面坐。坐已須臾，復從座起，于帝釋前白言：『天王！閻浮提人行十善道，順於法行，孝養父母，恭敬沙門、婆羅門、耆舊長宿。天王！愿加歡喜。』時天帝釋告護世言：『我亦隨喜護世天王利益世間，令行善法，我聞歡喜。汝得善業，如是閻浮提人隨順法行。』護世天王向帝釋說：『若閻浮提人不順法行，不孝父母，不敬沙門、婆羅門、耆舊長宿，增長魔眾，減損正法。』帝釋聞之，告三十三天及四天王，速疾莊嚴。阿修羅王提羅、勇健、缽呵娑王、非法惱亂惡龍王等，住于海下，或來戰鬥。爾時，護世四天王等，聞帝釋教，還四天處，至樂見山，莊嚴器仗，如前所說。
「時天帝釋與護世天無量千眾而自圍繞，天衣天鬘以自莊嚴，將諸天女詣一切主山，猶如眾星圍繞滿月，繞須彌山，亦如日光處於眾星。如百千金山圍繞須彌，金銀、毗琉璃、青因陀珠、赤蓮華寶，以此寶樹莊嚴。天帝遊戲之處多有眾鳥出妙音聲。天蓮華池——伊羅婆那白龍象王遊戲之處，金色蓮華，琉璃為莖，與諸乳象共遊其中，如前所說。雖是畜生，亦受天樂。
「時天帝釋至其象所，以手摩捫而戲弄之：『我此白象王，善能與諸阿修羅斗
【現代漢語翻譯】 現代漢語譯本：在天宮中，天眾圍繞著帝釋天，他們威德光明，享受著天界的快樂。這時，四大天王來到善法堂，到達帝釋天所在之處，頭面著地行禮，在一旁坐下。坐下後不久，又從座位上起身，在帝釋天面前稟告說：『天王！閻浮提（Jambudvipa，指我們所居住的這個世界）的人們奉行十善道，遵循佛法行事，孝養父母，恭敬沙門（Śrāmaṇa，指出家修道的人）、婆羅門（Brāhmaṇa，指祭司階層）、年長的賢者。天王！愿您為此感到歡喜。』 當時，天帝釋（Śakra，即帝釋天）告訴護世四天王說：『我也隨喜護世天王利益世間，使人們奉行善法，我聽聞後感到歡喜。你們獲得了善業，因為閻浮提的人們能夠遵循佛法行事。』護世四天王向帝釋天稟告說：『如果閻浮提的人們不遵循佛法行事，不孝敬父母，不尊敬沙門、婆羅門、年長的賢者，就會增長魔眾的力量，減損正法的流傳。』 帝釋天聽聞后，告誡三十三天（Trāyastriṃśa，指欲界六天中的第二天）以及四大天王，要迅速做好戰鬥準備。阿修羅王提羅（Tila）、勇健（Yongjian）、缽呵娑王（Bahasawang）、非法惱亂惡龍王等，居住在海底，可能會前來戰鬥。當時，護世四天王等，聽聞帝釋天的命令，返回各自的天宮，到達樂見山（Lèjiànshān），準備武器裝備，如前所述。 當時，天帝釋天與護世天王以及無量千眾的天人圍繞著自己，身穿天衣，佩戴天鬘來莊嚴自身，帶領著眾多的天女前往一切主山（Yīqièzhǔshān），就像眾星圍繞著滿月一樣，環繞著須彌山（Sumeru，佛教宇宙觀中的中心山），也像日光照耀著眾星。就像成百上千的金山圍繞著須彌山，用金銀、毗琉璃（Vaiḍūrya，一種寶石）、青因陀珠（Qīng yīntuózhū，一種藍色寶石）、赤蓮華寶等寶樹來莊嚴。天帝釋天遊戲的地方有很多鳥發出美妙的聲音。天蓮華池——伊羅婆那（Airāvaṇa，帝釋天的坐騎）白龍象王遊戲的地方，有金色蓮華，琉璃為莖，與眾多的乳像一同在其中嬉戲，如前所述。即使是畜生，也能享受天界的快樂。 當時，天帝釋天來到白象所在之處，用手撫摸它並戲弄它：『我的這頭白象王，善於與阿修羅（Asura，一種好戰的神）戰鬥。』
【English Translation】 English version: In the heavenly palace, the heavenly beings surrounded Śakra (Śakra, the lord of the devas), possessing majestic virtue and radiant light, enjoying heavenly bliss. At that time, the Four Heavenly Kings went to the Good Dharma Hall, arriving at Śakra's location, prostrating with their heads to the ground, and sat on one side. After sitting for a moment, they rose again from their seats and reported to Śakra: 'Heavenly King! The people of Jambudvipa (Jambudvipa, the continent where we live) practice the ten wholesome paths, act in accordance with the Dharma, are filial to their parents, and respect Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brahmins (Brāhmaṇa, the priestly class), elders, and seniors. Heavenly King! May you rejoice in this.' At that time, Śakra (Śakra, the lord of the devas) said to the Guardian Kings: 'I also rejoice with the Guardian Kings for benefiting the world, causing people to practice wholesome deeds. I am delighted to hear this. You have obtained good karma because the people of Jambudvipa are able to act in accordance with the Dharma.' The Guardian Kings reported to Śakra: 'If the people of Jambudvipa do not act in accordance with the Dharma, are not filial to their parents, and do not respect Śrāmaṇas, Brahmins, elders, and seniors, they will increase the power of the demonic hosts and diminish the propagation of the True Dharma.' Upon hearing this, Śakra instructed the Thirty-three Heavens (Trāyastriṃśa, the second heaven of the desire realm) and the Four Heavenly Kings to quickly prepare for battle. The Asura (Asura, a type of warlike deity) King Tila (Tila), Yongjian (Yongjian), Bahasawang (Bahasawang), the unlawful and troublesome evil Dragon Kings, etc., reside at the bottom of the sea and may come to fight. At that time, the Four Guardian Kings, upon hearing Śakra's command, returned to their respective heavenly abodes, arriving at Lèjiànshān (Lèjiànshān), preparing their weapons and equipment, as previously mentioned. At that time, Śakra, surrounded by the Guardian Kings and countless thousands of heavenly beings, adorned himself with heavenly garments and garlands, leading the many heavenly maidens to Yīqièzhǔshān (Yīqièzhǔshān), like stars surrounding the full moon, encircling Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), also like the sunlight shining upon the stars. Like hundreds and thousands of golden mountains surrounding Mount Sumeru, adorned with jeweled trees of gold, silver, Vaiḍūrya (Vaiḍūrya, a type of gemstone), Qīng yīntuózhū (Qīng yīntuózhū, a blue gemstone), red lotus jewels, and so on. The places where Śakra plays are filled with many birds emitting wonderful sounds. The heavenly lotus pond—the place where Airāvaṇa (Airāvaṇa, Śakra's mount), the white dragon elephant king, plays, has golden lotuses with stems of lapis lazuli, and many milk-elephants play together within it, as previously mentioned. Even animals can enjoy heavenly bliss. At that time, Śakra went to the place where the white elephant was, caressed it with his hand, and teased it: 'My white elephant king, you are skilled at fighting with the Asuras (Asura, a type of warlike deity).'
，令我得勝。』說是語已，復往詣於一切主山，至無憂殿與諸天子九那由他天女而共遊戲，受五欲樂。共諸天眾，伎樂音聲遊戲之處，無量莊嚴。天眾受報，乃至愛善業盡、集樂報盡，于善法堂命終還退，或墮地獄、餓鬼、畜生。若有善業，得生人中，常受快樂，聰明智慧，同生一城或同聚落，於世間中最為上首，或為親友兄弟知識常受安樂。以餘業故。
「帝釋天王閉三惡趣，觀天退沒而說偈言：
「『此地諸園林， 及諸蓮華池， 山峰極端嚴， 廣大多珍寶。 蓮華諸河池， 寶石而莊嚴， 林樹種種花， 眾鳥皆和集。 金樹如意樹， 凈如毗琉璃， 銀寶或珊瑚， 種種雜莊嚴。 眾蜂出妙音， 在於蓮華池， 寶樓甚廣大， 端嚴極凈妙。 莊嚴甚奇特， 諸天所應供， 如是諸嚴飾， 天人輪迴轉。 如幻亦如泡， 如乾闥婆城， 五欲愛所誑， 天樂亦如是。 愛傷諸世間， 流轉生死海， 愛毒如猛火， 滅壞諸世間。 欲樂無厭足， 求之而不息， 無常火燒已， 不知何所趣。 眾生皆為此， 愛毒之所誑， 愛染覆諸天， 不覺時所遷。 天人阿修羅、 地獄
【現代漢語翻譯】 現代漢語譯本 『讓我獲得勝利。』說完這些話后，他又前往一切主山（Sarva-prabhu-parvata），到達無憂殿（Ashoka-vana），與九那由他（Nava-yuta，數量單位）天女一起嬉戲，享受五欲之樂。他和眾多天人一起，在充滿伎樂音聲的娛樂場所，享受著無量的莊嚴。天眾享受果報，直到愛善業耗盡、積累的快樂果報耗盡，在善法堂（Sudharma-sabha）命終後退轉，或者墮入地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni）道。如果還有善業，就能夠轉生到人間，常常享受快樂，聰明有智慧，出生在同一個城市或村落，在世間成為最傑出的人，或者成為親友兄弟，常常享受安樂。這是因為還有剩餘的業力。
帝釋天王（Indra-deva）關閉三惡趣（Tri-durgati），觀察天人退沒的情形，說了以下偈頌：
『此地的各種園林，以及各種蓮花池，山峰極其莊嚴，廣闊且充滿珍寶。 蓮花和各種河流池塘，用寶石來莊嚴，林木中有各種各樣的花朵，眾多的鳥兒聚集在一起。 金樹和如意樹（Kalpa-vriksha），像毗琉璃（Vaiḍūrya）一樣清凈，還有銀寶或珊瑚，用各種各樣的珍寶來裝飾。 眾多的蜜蜂發出美妙的聲音，在蓮花池中飛舞，寶樓非常廣大，端正莊嚴極其清凈美妙。 莊嚴的景象非常奇特，是諸天所應供養的，像這樣的各種裝飾，天人都在其中輪迴轉生。 如同幻象也如同水泡，如同乾闥婆城（Gandharva-nagara），被五欲之愛所迷惑，天上的快樂也是如此。 愛會傷害世間，使眾生在生死之海中流轉，愛的毒如同猛火，會毀滅世間。 對於慾望的快樂沒有厭足的時候，追求慾望永不停止，無常的火焰燃燒之後，不知道將要到哪裡去。 眾生都被這愛的毒所迷惑，愛染覆蓋諸天，不覺察到時間的流逝。 天人、阿修羅（Asura）、地獄
【English Translation】 English version 『Let me be victorious.』 Having spoken these words, he went again to Sarva-prabhu-parvata (Everything-Master Mountain), arriving at Ashoka-vana (Sorrowless Garden), where he played with nine Nava-yuta (unit of measurement) celestial maidens, enjoying the pleasures of the five desires. Together with the multitude of devas, in places of entertainment filled with music and sounds, he enjoyed immeasurable adornments. The devas enjoyed their karmic rewards until their love of good deeds was exhausted, and the accumulated joyful rewards were depleted. They passed away in Sudharma-sabha (Hall of Good Dharma) and fell away, perhaps falling into Naraka (hell), Preta (hungry ghost), or Tiryagyoni (animal realm). If they had remaining good karma, they could be reborn among humans, constantly enjoying happiness, intelligent and wise, born in the same city or village, becoming the most outstanding people in the world, or becoming close friends and brothers, constantly enjoying peace and happiness. This is because of the remaining karma.
Indra-deva (King of the Gods) closed the Tri-durgati (three evil destinies), observing the passing away of the devas, and spoke the following verses:
『These gardens in this land, and these lotus ponds, the mountain peaks are extremely adorned, vast and full of treasures. The lotus flowers and various rivers and ponds, adorned with jewels, the forests have various kinds of flowers, and many birds gather together. The golden trees and Kalpa-vriksha (wish-fulfilling trees), are as pure as Vaiḍūrya (beryl), and there are silver treasures or coral, decorated with various kinds of jewels. Many bees make wonderful sounds, flying in the lotus ponds, the jeweled pavilions are very vast, upright and adorned, extremely pure and wonderful. The adorned scenes are very unique, and are what the devas should offer, like these various decorations, the devas and humans revolve in them. Like illusions and like bubbles, like Gandharva-nagara (mirage city), deluded by the love of the five desires, the heavenly pleasures are also like this. Love harms the world, causing beings to flow in the sea of birth and death, the poison of love is like a fierce fire, destroying the world. There is no satisfaction for the pleasures of desire, the pursuit of desire never stops, after the impermanent fire burns, one does not know where to go. Beings are all deluded by this poison of love, love and attachment cover the devas, unaware of the passage of time. Devas, humans, Asura (demigods), hell
龍夜叉， 一切無自在， 唸唸時所遷。 一切三界中， 為時網所纏， 不知無自在， 為愛之所惑。』
「如是天帝釋見天無常，有生有滅。見無常已，念第一法，以偈贊佛：
「『南無婆伽婆， 利益諸眾生， 說愛如毒害， 為眾廣分別。 了知一切法， 其智無掛礙， 離於智所知， 則無第三法。 無常及苦空， 亦無有作者， 如來見實諦， 為諸眾生說。』
「爾時，帝釋以清凈心讚歎佛已，如印所印，還住所止，受天快樂。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二處名曰山峰。眾生何業而生彼處？彼以聞慧見：此眾生教人持戒，乃至一日一夜不殺眾生，亦不偷盜、不犯王法，不行偷盜乃至小罪亦不故犯。是人命終生於第二山峰之處，其地柔軟，須彌山峰種種雜業光明莊嚴。於此地中觀見一切須彌山根，金銀琉璃雜寶莊嚴，無量天鬘衣服莊嚴其地，妙色如融金聚，毗琉璃林莊嚴山地，與諸天女遊戲其中。復往詣于飲食之河：一名天善味河；二名大駛流河；三名流行河；四名大流河；五名曲流河；六名浚鬘河；七名千流河；八名如意河。飲此河流，離於醉亂。一切諸飲從河而流，種種眾味，種種諸
【現代漢語翻譯】 現代漢語譯本 龍夜叉（Yaksa，夜叉名）， 『一切都無法自主，每一念頭都在時間的流逝中變遷。 一切三界之中的事物，都被時間的羅網所纏繞， 因為不知無法自主的道理，所以被愛慾所迷惑。』
這時，帝釋天（Śakra，天帝名）看到天界的無常，有生有滅。見到無常之後，憶念第一法，用偈頌讚美佛陀：
『皈依婆伽婆（Bhagavat，佛的尊稱），利益一切眾生， 宣說愛慾如同毒害，為眾生廣泛地分別解說。 完全了知一切法，其智慧沒有阻礙， 遠離了智慧所能瞭解的範圍，就沒有第三種法存在。 無常、苦、空，也沒有造作者， 如來（Tathāgata，佛的稱號）徹見真實的道理，為一切眾生宣說。』
這時，帝釋天以清凈的心讚歎佛陀之後，如同印章蓋在紙上一樣，回到自己所住的地方，享受天界的快樂。
再者，比丘（bhikṣu，出家修行的男子）了知業的果報，觀察三十三天（Trāyastriṃśa，欲界六天之一）所居住的地方。他以聽聞而來的智慧看到：第二處地方名叫山峰。眾生因為什麼樣的業而生到那個地方呢？他以聽聞而來的智慧看到：這些眾生教導他人持戒，乃至一日一夜不殺害眾生，也不偷盜、不觸犯王法，不進行偷盜，乃至小的罪過也不故意觸犯。這些人命終之後，就生到第二山峰之處，那裡的土地柔軟，須彌山峰（Sumeru，佛教宇宙觀中的山名）以種種雜色的光明莊嚴。在這個地方，可以觀看到一切須彌山的山根，用金、銀、琉璃等各種珍寶莊嚴，無數的天鬘和衣服莊嚴著這片土地，美妙的顏色如同熔化的金子聚集在一起，毗琉璃樹林（Vaiḍūrya，一種寶石）莊嚴著山地，天人們和天女們在那裡嬉戲玩樂。他們又前往飲食之河：第一條名叫天善味河；第二條名叫大駛流河；第三條名叫流行河；第四條名叫大流河；第五條名叫曲流河；第六條名叫浚鬘河；第七條名叫千流河；第八條名叫如意河。飲用這些河流的水，可以遠離醉酒和迷亂。一切的飲料都從河中流出，有種種的滋味，種種的
【English Translation】 English version 『O, Yaksa (Yaksa, name of a spirit), Everything is without self-control, every thought is changing with time. Everything in the Three Realms is entangled in the net of time, Not knowing the principle of no self-control, they are deluded by love.』
Then, Śakra (Śakra, name of the lord of gods), seeing the impermanence of the heavens, with birth and death, and having seen the impermanence, remembered the First Dharma, and praised the Buddha with a verse:
『Namo (Homage to) Bhagavat (Bhagavat, an epithet of the Buddha), benefiting all sentient beings, Speaking of love as a poison, widely distinguishing and explaining it for all. Completely knowing all dharmas, his wisdom is without hindrance, Being apart from what wisdom can know, then there is no third dharma. Impermanence, suffering, and emptiness, and there is no creator, The Tathāgata (Tathāgata, an epithet of the Buddha) sees the true reality, and speaks it for all sentient beings.』
At that time, Śakra, having praised the Buddha with a pure mind, like a seal imprinted, returned to his dwelling place and enjoyed heavenly bliss.
Furthermore, a bhikṣu (bhikṣu, a male monastic) knowing the karmic retribution, observed the places where the Thirty-three Gods (Trāyastriṃśa, one of the six heavens of the desire realm) dwell. He saw with his wisdom from hearing: the second place is called Mountain Peak. What karma do sentient beings have to be born in that place? He saw with his wisdom from hearing: these sentient beings teach others to uphold the precepts, even for one day and one night not killing sentient beings, nor stealing, nor violating the laws of the king, not engaging in theft, and not intentionally committing even small offenses. These people, after death, are born in the place of the Second Mountain Peak, where the land is soft, and the peaks of Mount Sumeru (Sumeru, the name of a mountain in Buddhist cosmology) are adorned with various colored lights. In this place, one can see all the roots of Mount Sumeru, adorned with gold, silver, lapis lazuli, and various jewels, and countless heavenly garlands and clothes adorn the land, the beautiful colors like molten gold gathered together, and forests of Vaiḍūrya (Vaiḍūrya, a type of gemstone) adorn the mountain land, where the gods and goddesses play and frolic. They also go to the rivers of food and drink: the first is called the River of Heavenly Good Taste; the second is called the River of Great Swift Flow; the third is called the River of Flowing; the fourth is called the River of Great Flow; the fifth is called the River of Curved Flow; the sixth is called the River of Jun Malla; the seventh is called the River of Thousand Flows; the eighth is called the River of Wishes. Drinking the water of these rivers, one can be free from drunkenness and confusion. All drinks flow from the rivers, with various flavors, various
色。或有乳色，或赤寶色、青寶王色、毗琉璃色，或黃金色或有雜色，妙香流出，湛然常滿。復有天食，皆有種種色香味具，味如石蜜香潔白凈，如意之味隨天所念，有種種味。種種園林香花莊嚴，種種色鳥以為嚴飾，與諸天女遊戲其中，種種伎樂歌舞戲笑，甚可愛樂。多有諸林，謂娑羅林、大娑羅林、如意樹林、常華香林、如意風林，觸身悅樂，金枝莊嚴，鈴網彌覆，百千眾鳥出妙音聲，受五欲樂，共相娛樂。無有病惱，離於飢渴，身無疲極，無所營作，如心所念，遊戲園林蓮華池中見諸妙色，五欲娛樂。住山峰天，其身光明，如意大小，神通自在，隨意所念皆悉即得，得已不壞，無能奪者。如是住峰，一切天眾受自業樂，乃至愛善業本所持戒——不殺、不盜，善業既盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，住于山谷，大富饒財，端正第一，園林郁茂，寒暑調適。以餘業故。
「複次，比丘知業果報，觀三十三天第三地處。彼以聞慧見：有地處名曰山頂。眾生何業生於彼處？彼以聞慧見：有眾生持二種戒；見諸眾生被縛幽閉，解之令脫；行於曠路，為饑所逼，不盜他人甘蔗果菜；雖有勢力，不奪他人漿水飲食。以其不殺、放眾生故，是人命終生三十三天山頂之處，受無量樂。無量河水，
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，形態）。有的呈現乳白色，有的呈現赤寶色、青寶王色、毗琉璃色（Vaiḍūrya，青色寶石），有的呈現黃金色，或者呈現多種混合的顏色，美妙的香氣流溢而出，總是充滿。還有天界的食物，都具有各種顏色、香味和味道，味道像石蜜一樣香甜潔白，如意之味隨著天人的意念而變化，有各種各樣的味道。各種園林以香花裝飾，各種顏色的鳥兒作為點綴，（天人）與眾天女在其中嬉戲，各種伎樂、歌舞、戲笑，非常可愛快樂。有很多樹林，如娑羅林（Śāla，高大的喬木）、大娑羅林、如意樹林、常華香林、如意風林，接觸身體令人愉悅快樂，金色的樹枝裝飾華麗，鈴鐺網覆蓋其上，成百上千的鳥兒發出美妙的聲音，享受五欲之樂，共同娛樂。沒有疾病困擾，遠離飢餓乾渴，身體沒有疲憊，無需勞作，如心中所想，在園林蓮花池中嬉戲，欣賞各種美妙的景色，享受五欲的快樂。居住在山峰上的天人，身體光明，大小如意，神通自在，隨意所想都能立即得到，得到之後不會損壞，沒有人能夠奪走。像這樣居住在山峰上，一切天眾享受各自的業報之樂，乃至愛惜善業的根本——所持守的戒律：不殺生、不偷盜。善業享盡之後，壽命終結還會退墮，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，居住在山谷中，會非常富有，相貌端正第一，園林茂盛，寒暑適宜。這是因為還有剩餘的業力。 『再者，比丘通過了解業的果報，觀察三十三天（Trāyastriṃśa）的第三處地方。他通過聽聞和智慧看到：有一處地方名叫山頂。眾生因為什麼樣的業而生到那個地方呢？他通過聽聞和智慧看到：有眾生持守兩種戒律；看到被束縛囚禁的眾生，解開他們的束縛使他們脫離困境；走在荒涼的道路上，被飢餓所逼迫，也不偷盜他人的甘蔗果菜；即使有勢力，也不搶奪他人的漿水飲食。因為他們不殺生、放生，這些人命終之後生到三十三天的山頂之處，享受無量的快樂。無量的河水，
【English Translation】 English version Rūpa (form). Some are milky white, some are red jewel-colored, blue jewel king-colored, vaiḍūrya (lapis lazuli)-colored, some are golden, or have mixed colors, wonderful fragrances flow out, always full. There is also heavenly food, all with various colors, fragrances, and tastes, tasting like rock candy, fragrant, clean, and pure. The taste of wish-fulfillment changes according to the thoughts of the devas (gods), with various tastes. Various gardens are adorned with fragrant flowers, various colored birds are used as decorations, (devas) play among them with the heavenly women, with various musical performances, singing, dancing, playing, and laughing, which is very lovely and joyful. There are many forests, such as the Śāla (tall tree) forest, the great Śāla forest, the wish-fulfilling tree forest, the ever-flowering fragrant forest, the wish-fulfilling wind forest, which are pleasant and joyful to the touch, adorned with golden branches, covered with bell nets, hundreds of thousands of birds emit wonderful sounds, enjoying the pleasures of the five senses, and entertaining each other. There is no sickness or trouble, free from hunger and thirst, the body is not fatigued, there is no need to work, as the mind thinks, playing in the lotus ponds of the gardens, seeing all kinds of wonderful sights, and enjoying the pleasures of the five senses. The devas who live on the mountain peaks have bodies of light, of any size they wish, with unobstructed supernatural powers, whatever they think of they immediately obtain, and once obtained it will not be destroyed, and no one can take it away. Living on the peaks in this way, all the devas enjoy the happiness of their own karma, and even cherish the root of good karma—the precepts they uphold: not killing, not stealing. When the good karma is exhausted, life ends and they fall back, flowing with the force of karma, falling into hell, the realm of hungry ghosts, or the animal realm. If they are reborn among humans, they will live in valleys, be very wealthy, have the most beautiful appearance, have lush gardens, and have a moderate climate. This is because of remaining karma. 『Furthermore, a bhikṣu (monk) knowing the results of karma, observes the third place of the Trāyastriṃśa (Thirty-three Heavens). He sees through hearing and wisdom: there is a place called Mountain Top. What karma causes beings to be born in that place? He sees through hearing and wisdom: there are beings who uphold two kinds of precepts; seeing beings bound and imprisoned, they untie their bonds and free them from distress; walking on desolate roads, oppressed by hunger, they do not steal sugarcane fruits and vegetables from others; even if they have power, they do not rob others of water and food. Because they do not kill and release living beings, these people, after death, are born in the Mountain Top of the Thirty-three Heavens, enjoying immeasurable happiness. Immeasurable rivers,
所謂欲流洄澓，悕欲為岸，歡喜之人憶念濤波。於此河中多有眾鳥色香愛味，諸有蛟龍無量欲著，曲戾流行，水沫為筏，嫉妒園林，無量境界以為山谷。如是愛河，諸天沒溺，無能渡者。無始輪轉，不得彼岸，流注不絕，習為甚深，行於三道，瀑流波注，遍於欲界、色界、無色界，生老病死憂悲苦惱為大勢力。如是愛河，諸世間人亦不能渡。山頂諸天，愛河常流，與諸天女遊戲其中，受五欲樂。有六園林。何等為六？一名常歡喜；二名常遊戲；三名白雲聚；四名普樂林；五名如月林；六名恒河林。如是等林，嚴飾山頂，遊戲其中，受無量樂。復向飲河，所謂質多羅河、手觸之河、無厭足河、雜色水河。其河兩岸，金銀頗梨以為林樹，華果具足，甚可愛樂。以善業故，其地諸天種種河林，飲食香潔，從河而流，千萬天眾遊戲娛樂。所服天衣無有經緯，身具光明，無有骨肉，亦無津污，口意無惓，常懷歡喜，行步庠序，歌舞戲笑。乃至愛善業盡，身口意業、清涼業盡，第一樂報決定業盡，從天還退，墮于地獄、餓鬼、畜生。若生人中，常受安樂，巨富饒財，樂修智慧，遊戲歌舞，所生國土多處高原。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第四地名善見城。眾生何業生於彼處？彼以
【現代漢語翻譯】 現代漢語譯本 所謂『欲流洄澓』（慾望的河流回旋），希望以慾望為岸，貪戀歡喜的人總是憶念著濤波。在這愛河之中，有眾多的鳥兒，貪戀色、香、愛、味。有無數的蛟龍沉溺於慾望之中，河流彎曲流行，水沫形成木筏，嫉妒如同園林，無量的境界如同山谷。這樣的愛河，諸天也沉沒其中，沒有誰能夠渡過。從無始以來就在輪迴，無法到達彼岸，愛河的流淌永不停歇，習性已經根深蒂固，在三惡道中流轉，瀑布般的洪流傾瀉而下，遍佈于欲界、色界、無色界，生老病死憂悲苦惱是它強大的力量。這樣的愛河，世間的人們也無法渡過。山頂上的諸天，愛河經常流淌，他們與天女在其中嬉戲，享受著五欲之樂。有六個園林。是哪六個呢？第一個叫做『常歡喜』，第二個叫做『常遊戲』，第三個叫做『白雲聚』，第四個叫做『普樂林』，第五個叫做『如月林』，第六個叫做『恒河林』。這些園林，裝飾著山頂，諸天在其中嬉戲，享受著無量的快樂。他們還去飲用愛河之水，這些河流被稱為質多羅河、手觸之河、無厭足河、雜色水河。河流的兩岸，用金銀和頗梨裝飾成林木，鮮花和果實充足，非常可愛。因為善業的緣故，那裡的諸天擁有各種各樣的河流和園林，飲食香甜潔凈，從河流中流淌出來，千萬天眾在其中游戲娛樂。他們所穿的天衣沒有經緯，身體具有光明，沒有骨肉，也沒有污垢，口和意念沒有疲倦，總是懷著歡喜，行走有秩序，歌舞嬉笑。直到愛和善業耗盡，身口意業的清涼之業耗盡，第一樂報的決定之業耗盡，就從天上退墮，墮入地獄、餓鬼、畜生。如果生在人間，常常享受安樂，巨富饒財，喜歡修習智慧，遊戲歌舞，所出生的國土多是高原。這是因為還有剩餘的業力。 『複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第四地名善見城。眾生何業生於彼處？』彼以（再次，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第四塊地方叫做善見城。眾生因為什麼樣的業而生在那裡呢？）
【English Translation】 English version It is said that the 'current of desire flows back and forth' (the river of desire swirls), hoping to take desire as the shore, those who delight in joy always remember the waves. In this river of love, there are many birds, greedy for form, scent, love, and taste. There are countless nagas immersed in desire, the river flows crookedly, foam forms rafts, jealousy is like a garden, and immeasurable realms are like valleys. Such a river of love, even the devas are submerged in it, and no one can cross it. From beginningless time, they have been in samsara, unable to reach the other shore, the flow of the river of love never ceases, habits have become deeply rooted, flowing in the three evil paths, a waterfall-like torrent pours down, spreading throughout the desire realm, the form realm, and the formless realm, with birth, old age, sickness, death, sorrow, and suffering as its great power. Such a river of love, the people of the world also cannot cross. The devas on the mountaintop, the river of love constantly flows, they play with the heavenly women in it, enjoying the pleasures of the five desires. There are six gardens. What are the six? The first is called 'Constant Joy' (Chang Huanxi), the second is called 'Constant Play' (Chang Youxi), the third is called 'White Cloud Gathering' (Baiyun Ju), the fourth is called 'Universal Joy Forest' (Pu Le Lin), the fifth is called 'Like the Moon Forest' (Ru Yue Lin), and the sixth is called 'Ganges Forest' (Henghe Lin). These gardens adorn the mountaintop, the devas play in them, enjoying immeasurable joy. They also go to drink the water of the river of love, these rivers are called Citra River (Zhiduoluo He), Hand-Touch River (Shouchu Zhi He), Insatiable River (Wuyan Zu He), and Variegated Water River (Zase Shui He). On both sides of the river, gold, silver, and crystal are used to decorate the forests, flowers and fruits are abundant, and it is very lovely. Because of good karma, the devas there have all kinds of rivers and gardens, the food and drink are fragrant and clean, flowing from the river, and tens of millions of devas play and enjoy themselves in it. The heavenly clothes they wear have no warp or weft, their bodies have light, no bones or flesh, and no impurities, their mouths and minds are not tired, they are always filled with joy, their steps are orderly, they sing, dance, and laugh. Until the love and good karma are exhausted, the cooling karma of body, speech, and mind is exhausted, and the decisive karma of the first joy reward is exhausted, they fall from the heavens, falling into hell, hungry ghosts, and animals. If they are born among humans, they often enjoy peace and happiness, are extremely rich, love to cultivate wisdom, play and dance, and the countries they are born in are mostly highlands. This is because there is still remaining karma. 『Furthermore, a bhikshu, knowing the results of karma, observes the places where the Thirty-three Heavens reside. He sees with his wisdom of hearing: the fourth place is called Good View City (Shanjian Cheng). What karma do beings have to be born in that place?』 He with (Furthermore, a bhikshu, knowing the results of karma, observes the places where the Thirty-three Heavens reside. He sees with his wisdom of hearing: the fourth place is called Good View City. What karma do beings have to be born in that place?)
聞慧見：有眾生修行持戒，救于溺人，令脫水難，或將被戮，救贖令脫，或以自身投深水中，救彼溺人。若有惡人，教令偷盜，不從他教，不行偷盜，乃至行於曠野，飢渴所逼，尚不盜人糧食果食。尊敬于戒，于微細戒心生畏懼，不敢毀犯。是人命終生善見城。其城縱廣十千由旬，十千階道，閻浮檀金以為其地，十千大殿，毗琉璃寶或閻浮檀金，或有白銀因陀青寶及餘七寶間錯莊嚴，于諸街巷多有樓閣寶殿莊嚴，光明晃耀。若以日光喻彼天宮，如日中燈。其城四面，毗琉璃寶以為園林，周匝莊嚴，真珠羅網遍覆其上。復有金樹銀網彌覆，復有銀樹金網彌覆。有七寶樹為遊戲處。如意之樹，隨天所念，從此樹生因陀青寶。大青寶林，金色眾鳥出妙音聲。金林之中銀色眾鳥，青寶林中赤寶華鳥，赤寶林中雜色眾鳥。如是園林，眾鳥妙音以為莊嚴。善見大城街巷阡陌，一切皆以真金宮殿，白銀為柱，毗琉璃樹以為莊嚴。復有金殿毗琉璃柱，復有金殿金樹莊嚴。雜寶宮殿莊嚴階道，金色眾鳥出妙音聲，周遍莊嚴善見大城，不可稱說。有四大林以為嚴飾：一名云鬘林；二名大樹林；三名光明音林；四名樂見林。一一園林縱廣二千五百由旬。一一林中有一萬河，皆以金華彌覆水上。兩岸嚴飾，甚可愛樂，金銀頗梨、青寶王樹以為莊
【現代漢語翻譯】 現代漢語譯本：聞慧見：有些眾生修行持戒，救助溺水之人，使其脫離水難；或者有人將被殺戮，就出資贖救使其脫離危難；或者以自身投入深水中，救助那些溺水之人。如果有人教唆他們偷盜，他們也不會聽從，不會去偷盜。乃至行走在曠野中，即使被飢渴所逼迫，也不會偷盜他人的糧食果實。他們尊敬戒律，對於細微的戒律都心生畏懼，不敢違犯。這樣的人命終之後會往生到善見城（Sudassana-mahānagara，帝釋天居住的城市）。 善見城縱橫各有十千由旬（Yojana，古印度長度單位），有十千階道，地面由閻浮檀金（Jambudvīpa-gold，一種黃金）構成，有一萬座大殿，用毗琉璃寶（Vaiḍūrya，一種寶石）或者閻浮檀金，或者白銀、因陀青寶（Indranila，一種青色的寶石）以及其他七寶交錯裝飾，在各個街巷有很多樓閣寶殿裝飾，光明晃耀。如果用日光來比喻那些天宮，就像是正午的燈光一樣暗淡。善見城的四面，用毗琉璃寶作為園林，周圍裝飾，用珍珠羅網遍佈其上。還有金樹用銀網覆蓋，還有銀樹用金網覆蓋。有七寶樹作為遊戲的地方。如意之樹，隨著天人的意念，從此樹中生出因陀青寶。 大青寶林中，金色的鳥發出美妙的聲音。金林之中有銀色的鳥，青寶林中有赤寶華鳥，赤寶林中有雜色的鳥。這樣的園林，用各種鳥的美妙聲音來裝飾。善見大城的街巷阡陌，一切都用真金宮殿，白銀為柱，毗琉璃樹來裝飾。還有金殿用毗琉璃柱裝飾，還有金殿用金樹裝飾。各種寶物裝飾的宮殿裝飾著階道，金色的鳥發出美妙的聲音，周遍裝飾著善見大城，不可稱說。有四大林作為裝飾：一名云鬘林（Ghaṭā-mālāvana）；二名大樹林（Mahāvana）；三名光明音林（Rohita-svara-vana）；四名樂見林（Nandana-vana）。每一個園林縱橫各有二千五百由旬。每一個林中有一萬條河流，都用金色的花朵覆蓋水面。兩岸裝飾，非常可愛，用金銀頗梨（Sphatika，水晶）、青寶王樹來裝飾。
【English Translation】 English version: Thus I have heard: There are beings who cultivate precepts, rescue those drowning, saving them from watery difficulties; or redeem those about to be executed, freeing them from danger; or even throw themselves into deep water to save those who are drowning. If evil people teach them to steal, they will not obey, nor will they steal. Even when walking in the wilderness, driven by hunger and thirst, they will not steal people's food or fruit. They respect the precepts, and are fearful of violating even the slightest precept. Such people, upon death, will be reborn in Sudassana-mahānagara (City of Good Vision, the city where Indra lives). The city is ten thousand yojanas (Yojana, an ancient Indian unit of distance) in length and breadth, with ten thousand stairways, its ground made of Jambudvīpa-gold (a type of gold). There are ten thousand great palaces, adorned with Vaiḍūrya (a type of gemstone) or Jambudvīpa-gold, or silver, Indranila (a blue gemstone), and other seven treasures interspersed, with many pavilions and treasure palaces adorning the streets and lanes, their light shining brightly. If the sunlight were used to compare to those heavenly palaces, it would be like a lamp at noon. On all four sides of the city, Vaiḍūrya is used for gardens, decorated all around, with pearl nets covering them. There are also gold trees covered with silver nets, and silver trees covered with gold nets. There are seven-treasure trees as places for recreation. The wish-fulfilling trees, according to the thoughts of the devas (gods), produce Indranila from these trees. In the great Indranila forest, golden birds emit wonderful sounds. In the golden forest are silver birds, in the Indranila forest are red jewel-flower birds, and in the red jewel forest are multi-colored birds. Such gardens are adorned with the wonderful sounds of various birds. The streets and lanes of the great city of Sudassana are all adorned with true gold palaces, silver pillars, and Vaiḍūrya trees. There are also gold palaces with Vaiḍūrya pillars, and gold palaces adorned with gold trees. Palaces adorned with various treasures adorn the stairways, and golden birds emit wonderful sounds, adorning the great city of Sudassana all around, beyond description. There are four great forests as adornments: the first is Ghaṭā-mālāvana (Cloud Garland Forest); the second is Mahāvana (Great Forest); the third is Rohita-svara-vana (Bright Sound Forest); and the fourth is Nandana-vana (Joyful Forest). Each forest is two thousand five hundred yojanas in length and breadth. In each forest there are ten thousand rivers, all covered with golden flowers on the water. The banks are decorated, very lovely, adorned with gold, silver, Sphatika (crystal), and Indranila king trees.
嚴。於此林中多有眾蜂，白銀為身，毗琉璃寶以為兩翅。其音美妙，勝於笙笛絲竹之音過十六倍。毗琉璃樹黃金為果，香美柔軟味勝石蜜，其果香氣滿一由旬，鳥聞香氣百倍受樂。金樹銀果香美上味。毗琉璃樹，黃金為葉，雜寶色果。如是種種無量林樹，莊嚴圍繞善見大城，隨其憶念，種種善業皆悉成就，得種種報。如其種子，受如業報，住善見城受無量樂。此城如是，眾所樂見，故名善見。其林種種赤寶莊嚴，珊瑚車𤦲種種鈴網彌覆園林遊戲之處。善見諸天住在其中，其城宮殿華鬘寶幢。無量百千億寶幢幡蓋，微風吹動出於種種微妙樂音。多諸天子天女眷屬圍繞，住于須彌山頂善見城中。善業莊嚴，受勝報者三十六億，帝釋天王之所識知，有大神通，光明威德，心常歡喜。
「無量百千天子天女出天王城，詣林遊戲，乘于無量百千億殿，種種幢幡百千億種以為莊嚴。其殿種種色相莊嚴，因陀青寶以為箱輿，赤蓮華寶以為殿輪。有乘寶殿紫磨金地，毗琉璃道，車𤦲為繩以界道側，寶鈴莊嚴。復有天子乘眾寶殿，有乘寶宮，車𤦲為底，真珠羅網以覆其上，珊瑚為壁，白銀為柱。復有天子乘于金殿，真珠為壁，赤寶為底，白銀為柱，珊瑚莊嚴。一一莊嚴出千光明，百千諸殿不可稱說。天眾圍繞，無量百千種種莊嚴。
【現代漢語翻譯】 現代漢語譯本： 嚴：在這片樹林中，有很多蜜蜂，它們的身體是白銀做的，用毗琉璃寶（一種寶石）做翅膀。它們發出的聲音美妙動聽，比笙、笛、絲、竹等樂器的聲音還要好聽十六倍。毗琉璃樹（一種樹）結出黃金做的果實，香甜柔軟，味道勝過石蜜（蜂蜜）。果實的香氣能飄滿一由旬（古代印度長度單位），鳥兒聞到香味會感到百倍的快樂。還有金樹結銀果，香味美好，是上等的美味。毗琉璃樹的葉子是黃金做的，果實是各種雜寶的顏色。像這樣種種無量的樹林，莊嚴地圍繞著善見大城（帝釋天所居住的城市），隨著天人的憶念，各種善業都能成就，得到各種果報。就像種什麼種子，就得到什麼樣的業報一樣，住在善見城中享受無量的快樂。這座城市如此美好，大家都樂於見到，所以叫做善見。 這片樹林用各種赤寶來裝飾，用珊瑚車𤦲（一種裝飾物）和各種鈴網覆蓋著園林遊玩的地方。善見諸天（居住在善見城中的天人）就住在其中，他們的宮殿裝飾著華鬘（花環）和寶幢（一種旗幟）。無數百千億的寶幢、幡蓋，被微風吹動，發出各種微妙的音樂。許多天子（天界的男子）和天女（天界的女子）被眷屬圍繞著，住在須彌山頂的善見城中。有三十六億天人因為善業的莊嚴而享受殊勝的果報，他們被帝釋天王（天界之主）所熟知，擁有大神力、光明威德，內心常常充滿歡喜。 無數百千的天子天女從天王城（帝釋天的都城）出來，前往樹林中游玩，乘坐著無數百千億的宮殿，用各種幢幡（一種旗幟）來裝飾。這些宮殿用各種顏色和形象來裝飾，用因陀青寶（一種青色的寶石）做成箱輿（車廂），用赤蓮華寶（紅色的蓮花狀寶石）做成殿輪（車輪）。有的乘坐的寶殿地面是紫磨金（一種純凈的黃金），道路是毗琉璃做的，用車𤦲做繩子來界定道路的邊緣，並用寶鈴來裝飾。還有的天子乘坐著眾寶殿，有的乘坐著寶宮，用車𤦲做底座，用真珠羅網覆蓋在上面，用珊瑚做墻壁，用白銀做柱子。還有的天子乘坐著金殿，用真珠做墻壁，用赤寶做底座，用白銀做柱子，用珊瑚來裝飾。每一種裝飾都發出千萬道光明，無數的宮殿無法用言語來形容。天眾圍繞著，用無數種莊嚴來裝飾。
【English Translation】 English version: Eminent. In this forest, there are many bees with bodies of white silver and wings made of Vaiḍūrya jewels (a type of gemstone). Their sound is beautiful and surpasses the sound of sheng (a Chinese wind instrument), flutes, silk, and bamboo instruments by sixteen times. The Vaiḍūrya trees (a type of tree) bear fruits of gold, which are fragrant, soft, and taste better than rock candy. The fragrance of the fruits fills a yojana (an ancient Indian unit of distance), and birds that smell the fragrance experience a hundredfold of joy. There are also gold trees with silver fruits, fragrant and delicious, the finest of flavors. The leaves of the Vaiḍūrya trees are made of gold, and the fruits are of various jewel colors. Such are the countless forests that adorn and surround the great city of Sudarśana (the city where Indra lives). According to their thoughts, all kinds of good deeds are accomplished, and they receive various rewards. As the seeds they sow, so the karmic rewards they receive, dwelling in the city of Sudarśana and enjoying immeasurable happiness. This city is so beautiful that everyone delights in seeing it, hence it is named Sudarśana. This forest is adorned with various red jewels, and the gardens and places of recreation are covered with coral railings and various bell nets. The Sudarśana devas (gods living in Sudarśana city) dwell within it, their palaces adorned with garlands and jeweled banners. Countless hundreds of thousands of billions of jeweled banners and canopies are moved by the gentle breeze, emitting various subtle and delightful musical sounds. Many devaputras (heavenly males) and devakanyas (heavenly females) are surrounded by their retinues, dwelling in the city of Sudarśana on the summit of Mount Sumeru. Thirty-six billion devas, adorned with good karma and receiving superior rewards, are known by Indra, the King of the Gods (the ruler of the heavens), possessing great supernatural powers, radiant majesty, and hearts that are always filled with joy. Countless hundreds of thousands of devaputras and devakanyas emerge from the city of the King of Gods (Indra's capital) and go to the forest to play, riding in countless hundreds of thousands of billions of palaces, adorned with various banners. These palaces are adorned with various colors and forms, with carriages made of Indranila jewels (a blue gemstone) and wheels made of red lotus jewels. Some ride in jeweled palaces with floors of Jāmbūnada gold (a pure type of gold) and roads of Vaiḍūrya, with railings used as ropes to define the sides of the roads, adorned with jeweled bells. Other devaputras ride in palaces of various jewels, some ride in jeweled mansions with railings as the base, covered with pearl nets, with walls of coral and pillars of white silver. Still other devaputras ride in golden palaces, with walls of pearls, bases of red jewels, pillars of white silver, and adorned with coral. Each adornment emits thousands of rays of light, and the countless palaces cannot be described. The heavenly hosts surround them, adorned with countless kinds of adornments.
天子乘之，往詣園林。毗琉璃幢或赤覆幢，或紫金幢或赤蓮寶幢，無量種色寶幢眾幡遍於虛空，歡喜遊戲，往詣四林。無量伎樂，百千億聲，種種妙音皆悉具足，聞者愛樂。如業所得，上中下報，歡喜受樂。往詣大林。一一天子與天女眾，或百或千乃至百千，歌舞戲笑。乾闥婆音伎樂具足，往詣大林受五欲樂。一一天女各與天子娛樂受樂，如意縱逸，往詣種種遊戲之處，或行空中如青雲氣，毗琉璃色。如是天眾處於虛空，以種種衣莊嚴其身，種種嚴飾，美音愛語，往詣大林。或有天眾行於金道，無量百千寶殿輪輞輾諸金地，金塵滿空，令空陰翳而無染污。
「若諸天子命欲終時，塵則著身。有諸天子曾見余天有如是相，不久退沒，受大苦惱，生慈悲心而說頌曰：
「『諸天行此道， 或百或千還， 為於時節火， 而燒境界薪。 見他病死相， 而自不覺知， 衰相既至已， 乃知自苦惱。 放逸自濁心， 常樂於境界， 不覺死隨逐， 常不離眾生。 受樂遊戲人， 樂行於放逸， 死軍將欲至， 破壞如毒害。 非是咒藥力， 非天阿修羅， 自業之所縛， 世所不能救。 塵垢覆身面， 而猶不自覺， 死信既來至， 不久必
【現代漢語翻譯】 現代漢語譯本 天子乘坐著，前往園林。有的用毗琉璃幢（一種寶幢，以毗琉璃寶石裝飾），有的用赤覆幢（紅色的覆蓋物裝飾的寶幢），有的用紫金幢（紫金色的寶幢），有的用赤蓮寶幢（以紅色蓮花為裝飾的寶幢），無數種顏色的寶幢和幡旗遍佈虛空，天人們歡喜遊戲，前往四林。無數的伎樂，發出成百上千億種聲音，各種美妙的音樂都具備，聽者都喜愛。如同各自的業力所得，上等、中等、下等的果報，歡喜地享受快樂。前往大林。每一位天子都與天女們在一起，或者一百位，或者一千位，乃至成百上千位，歌舞戲笑。乾闥婆（天界的樂神）的音樂也具備，前往大林享受五欲之樂。每一位天女都與天子娛樂享受快樂，隨心所欲，前往各種遊戲之處，或者在空中行走，如同青色的雲氣，毗琉璃的顏色。這些天眾處於虛空之中，用各種各樣的衣服莊嚴自身，各種各樣的裝飾，用美好的聲音和愛語，前往大林。或者有的天眾行走在金色的道路上，無數百千的寶殿輪子的邊緣碾過金色的地面，金色的塵土充滿天空，使天空陰暗，卻沒有染污。 『如果諸位天子壽命將要終結的時候，塵土就會沾染在身上。有的天子曾經見過其他天人有這樣的徵兆，知道他們不久將要退沒（從天界墜落），承受巨大的苦惱，生起慈悲之心而說偈頌：』 『諸天行走在這條道路上，或者一百位，或者一千位返回，如同用時節之火，焚燒境界的柴薪。 見到他人病死的樣子，卻不自覺知道自己也將如此，衰老的徵兆已經到來，才知道自己的苦惱。 放縱自己渾濁的心，常常貪戀于外在的境界，不覺察死亡跟隨在後，常常不離開眾生。 享受快樂遊戲的人，喜歡放縱自己，死亡的軍隊將要到來，破壞一切如同毒害。 不是咒語和藥物的力量，也不是天人和阿修羅（一種神道），是被自己的業力所束縛，世間無法拯救。 塵垢覆蓋身面，卻仍然不自覺，死亡的資訊已經到來，不久必定…』
【English Translation】 English version The Son of Heaven rides and goes to the gardens. Some use Vairocana canopies (a type of precious canopy, decorated with Vairocana gems), some use red-covered canopies (precious canopies decorated with red coverings), some use purple-gold canopies (purple-gold precious canopies), and some use red lotus precious canopies (precious canopies decorated with red lotuses). Countless kinds of colored precious canopies and banners fill the sky. The heavenly beings rejoice and play, going to the four forests. Countless musical instruments produce hundreds of thousands of billions of sounds, and all kinds of wonderful music are complete, pleasing those who hear them. According to their respective karma, they joyfully receive the upper, middle, and lower rewards. They go to the great forest. Each Son of Heaven is with a multitude of heavenly women, either a hundred, a thousand, or even hundreds of thousands, singing, dancing, and laughing. The music of the Gandharvas (celestial musicians) is also complete, and they go to the great forest to enjoy the pleasures of the five desires. Each heavenly woman enjoys pleasure with the Son of Heaven, indulging as they wish, going to various places of amusement, or walking in the sky like blue clouds, the color of Vairocana. These heavenly beings are in the sky, adorning themselves with various kinds of clothing, various kinds of decorations, using beautiful sounds and loving words, going to the great forest. Or some heavenly beings walk on golden roads, with countless hundreds of thousands of precious palace wheels rolling over the golden ground, golden dust filling the sky, making the sky dark, but without being defiled. 『If the lives of the Sons of Heaven are about to end, dust will adhere to their bodies. Some Sons of Heaven have seen other heavenly beings with such signs, knowing that they will soon fall from the heavens, enduring great suffering, and they give rise to compassion and speak this verse:』 『The heavenly beings walk on this path, either a hundred or a thousand returning, as if using the fire of the seasons to burn the firewood of the boundaries. Seeing the appearance of others' sickness and death, they do not realize that they will be the same, and only when the signs of aging have arrived do they know their own suffering. Indulging their turbid minds, they are always attached to external realms, unaware that death follows behind, never leaving living beings. Those who enjoy pleasure and play, delight in indulging themselves, the army of death is about to arrive, destroying everything like poison. It is not the power of spells and medicine, nor the gods and Asuras (a type of deity), but they are bound by their own karma, and the world cannot save them. Dust covers their faces, yet they are still unaware, the message of death has arrived, and soon they will definitely…』
終沒。 眾生常貪慾， 渴愛無厭足， 死賊忽已至， 著樂不覺知。 汝已死相現， 為死之所牽， 須臾必退沒， 退時受苦惱。 此山頂眾生， 園林莊嚴處， 業縛不自在， 受于自業報。 遊戲放逸行， 受樂無厭足， 癡人愛增長， 退沒不自在。 有煙必有火， 其相法如是， 如是退沒相， 必當歸死苦。』
「如是天子見是相已，放逸心息，修本善根，呵責自心及余天子。如是說時，有諸天子乘種種殿，寶網彌覆，懸眾寶鈴，無量莊嚴，以自校飾，見者愛樂。天鬘天衣以為莊嚴如融金聚，百千萬眾遍須彌頂。是時天子見天眾來，或乘金殿或在地行，或乘鵝殿，有與天女歌舞戲笑向遊戲林。天蓮華樹，河泉池流，華果茂盛，種種雜寶以為莊嚴，一切園林甚可愛樂。善見諸天既至園林，即皆下殿，往詣金樹。其樹鮮榮曜若日光，空行天眾從空而下，詣遊戲處。一切天眾皆悉雲集，鼓樂絃歌，遊戲受樂，無有嫉妒，歌舞戲笑，五欲自娛，莊嚴樂音，與諸天女行於飲食河岸之間，向琉璃林。其琉璃林以真金果以為莊嚴，香色具足，味如蜜酒，與諸端正妙色天女，飲摩偷果，久受天樂。如是天眾歌舞戲笑，以受快樂。余天聞已，往帝釋
【現代漢語翻譯】 現代漢語譯本 終沒（死亡）。 眾生常常貪戀慾望，渴求愛戀永無滿足，死亡的盜賊忽然已經到來，沉迷享樂而不自覺知。 你已經顯現死亡的徵兆，被死亡的力量所牽引，頃刻之間必定退沒（衰退消亡），退沒之時承受苦惱。 這須彌山頂上的眾生，在園林莊嚴之處，被業力束縛不得自在，承受自己所造的業報。 嬉戲遊樂放縱行為，享受快樂永無厭足，愚癡之人貪愛增長，退沒之時不得自在。 有煙必定有火，事物的規律就是這樣，像這樣退沒的徵兆，必定歸於死亡的痛苦。
『像這樣天子見到這些徵兆后，放縱的心停止了，修習原本的善根，呵斥自己的心以及其他天子。』像這樣說的時候，有許多天子乘坐各種各樣的宮殿，寶網覆蓋其上，懸掛著眾多的寶鈴，無數的莊嚴之物，用來裝飾自己，見到的人都心生喜愛。用天上的花鬘和天衣作為莊嚴，如同熔化的黃金聚集在一起，成百上千的天眾遍佈須彌山頂。這時天子看見天眾到來，有的乘坐金殿，有的在地上行走，有的乘坐鵝殿，有的與天女唱歌跳舞嬉戲歡笑，前往遊戲林。天上的蓮花樹，河流泉水池塘，花朵果實茂盛，用各種各樣的雜寶作為莊嚴，一切園林都非常可愛令人快樂。善見諸天到達園林后，都從宮殿下來，前往金樹那裡。那樹鮮艷繁榮光芒如同日光，空行天眾從空中而下，前往遊戲之處。一切天眾都聚集在一起，敲鼓奏樂唱歌，遊戲享受快樂，沒有嫉妒，唱歌跳舞嬉戲歡笑，用五欲來娛樂自己，莊嚴的音樂之聲，與各位天女在飲食河岸之間行走，前往琉璃林。那琉璃林用真金果作為莊嚴，香氣顏色具足，味道如同蜜酒，與各位端正美妙的天女，飲用摩偷果（一種天上的果實），長久地享受天上的快樂。像這樣天眾唱歌跳舞嬉戲歡笑，以此享受快樂。其餘的天聽到后，前往帝釋（Indra）那裡。
【English Translation】 English version End and demise. Sentient beings are constantly greedy, with insatiable thirst for love. The thief of death suddenly arrives, and they are attached to pleasure without realizing it. You have already shown signs of death, and are being pulled by the power of death. In a moment, you will surely decline and perish, and suffer pain at the time of decline. The sentient beings on the summit of this Mount Sumeru, in the adorned gardens, are bound by karma and not free, receiving the retribution of their own deeds. They indulge in playful and unrestrained behavior, enjoying pleasure without satisfaction. Foolish people increase their greed, and are not free when they decline and perish. Where there is smoke, there must be fire; such is the law of things. Such is the sign of decline and demise, and it will surely return to the suffering of death.
'Having seen these signs, the Deva (celestial being) ceased his indulgent mind, cultivated his original roots of goodness, and rebuked his own mind and the other Devas.' As he spoke, many Devas arrived riding various palaces, covered with jeweled nets, hanging numerous jeweled bells, with countless adornments, decorating themselves, and those who saw them were filled with love. They used heavenly garlands and heavenly robes as adornments, like molten gold gathered together, hundreds of thousands of Devas spread across the summit of Mount Sumeru. At this time, the Deva saw the Devas arriving, some riding golden palaces, some walking on the ground, some riding goose palaces, some singing, dancing, playing, and laughing with the heavenly women, heading towards the pleasure grove. Heavenly lotus trees, rivers, springs, and ponds, with lush flowers and fruits, adorned with various jewels, made all the gardens very lovely and delightful. When the Good-Seeing Devas arrived at the garden, they all descended from their palaces and went to the golden tree. That tree was bright and flourishing, its light like the sun, and the sky-walking Devas descended from the sky and went to the place of pleasure. All the Devas gathered together, drumming, playing music, and singing, enjoying pleasure without jealousy, singing, dancing, playing, and laughing, using the five desires to entertain themselves, with the sound of solemn music, walking with the heavenly women between the banks of the food and drink river, heading towards the lapis lazuli grove. That lapis lazuli grove was adorned with real golden fruits, with complete fragrance and color, and a taste like honey wine, and with the beautiful heavenly women, they drank the Madhu fruit (a heavenly fruit), and enjoyed heavenly pleasure for a long time. In this way, the Devas sang, danced, played, and laughed, enjoying pleasure. The other Devas heard this and went to Indra (帝釋).
所，合掌頂禮，白言：『天王！善見城中一切天眾皆詣園林遊戲之處。天王當知！』帝釋聞已，敕：『諸天眾速疾嚴飾，我欲往詣善見諸天遊戲之處。』善法堂上一切天眾聞天王敕，乘種種殿——若乘金殿毗琉璃幢；毗琉璃殿真金為幢；七寶雜幡以為莊嚴；金色鳥殿出衆妙音；或有馬殿，其行速疾；或有金鵝，毗琉璃足，赤蓮華寶以為兩翅——天子乘之，隨天帝釋向善見大城遊戲之處。復有天子乘孔雀鳥，七寶為身。是孔雀鳥于閻浮提中，勝餘一切眾鳥之色，何況天中善業莊嚴，形相色貌無以為比。乘此孔雀詣遊戲處，種種樂音歌舞戲笑，詣善見天，遊戲受樂。時天帝釋乘于千輻四輪之殿，其殿莊嚴，七寶所成。何等為七？一者青寶王；二者赤蓮華寶；三者車𤦲寶；四者清凈毗琉璃寶；五者珊瑚金剛；六者頗梨；七者真金。如是七寶雜色莊嚴，駕以千鵝，身七寶色，種種形相，音聲美妙勝諸天女歌頌之音，帝釋乘之。有五百幡，金銀毗琉璃以為寶幢，青黃赤白紫色雜成莊嚴其殿，帝釋乘之。無量天女歌頌妙音在前歌舞，或游虛空或行於地，隨意自在，無所障礙，受五欲樂，伎樂自娛，向善見天遊戲之處。余天見之，執種種華，毗琉璃莖，往帝釋所。
「善見天眾見帝釋來，皆舍遊戲，往迎帝釋。帝釋告言：『汝
【現代漢語翻譯】 現代漢語譯本：於是，他們合掌，以頭頂禮，稟告道：『天王！善見城（Sudarsana-nagara，帝釋天居住的城市）中所有的天眾都前往園林遊玩的地方。天王您應該知曉！』 帝釋天（Śakra，佛教的護法神）聽后，命令道：『眾天神快速整理儀容，我將前往善見城諸天神遊玩的地方。』 善法堂（Sudharma，帝釋天的議事堂）上所有的天眾聽到天王的命令，乘坐各種各樣的宮殿——有的乘坐金殿，以毗琉璃（Vaidurya，一種寶石）為幢；有的乘坐毗琉璃殿，以真金為幢；用七寶雜色的旗旛作為裝飾；金色的鳥殿發出各種美妙的聲音；有的乘坐馬殿，速度非常快；有的乘坐金鵝，以毗琉璃為足，用赤蓮華寶作為雙翅——天子們乘坐這些宮殿，跟隨著帝釋天前往善見大城遊玩的地方。還有的天子乘坐孔雀鳥，全身由七寶構成。這種孔雀鳥在閻浮提（Jambudvipa，我們所居住的這個世界）中，勝過其他所有鳥類的顏色，更何況是天界中以善業莊嚴的孔雀，它的形態和顏色是無法比擬的。他們乘坐這種孔雀前往遊玩的地方，發出各種各樣的音樂聲、歌舞聲和嬉笑聲，前往善見天（Sudarsana-deva，指居住在善見城的天人），享受遊玩的快樂。當時，帝釋天乘坐著千輻四輪的宮殿，這座宮殿裝飾華麗，由七寶構成。這七寶是什麼呢？一是青寶王；二是赤蓮華寶；三是車𤦲寶；四是清凈毗琉璃寶；五是珊瑚金剛；六是頗梨（Sphatika，水晶）；七是真金。就這樣，用七寶雜色來裝飾宮殿，用一千隻鵝來拉車，這些鵝的身體呈現七寶的顏色，各種形態，發出的聲音美妙勝過所有天女的歌頌之音，帝釋天就乘坐著這樣的宮殿。還有五百面旗旛，用金銀和毗琉璃作為寶幢，青色、黃色、紅色、白色、紫色等雜色交織在一起裝飾著宮殿，帝釋天就乘坐著這樣的宮殿。無數的天女發出美妙的歌頌之音，在前面唱歌跳舞，有的在空中飛行，有的在地上行走，隨意自在，沒有任何阻礙，享受著五欲之樂，用音樂來娛樂自己，前往善見天遊玩的地方。其他的天人看到這種情況，拿著各種各樣的鮮花，用毗琉璃做花莖，前往帝釋天所在的地方。 『善見天的天眾看到帝釋天來了，都停止了遊玩，前去迎接帝釋天。帝釋天告訴他們說：『你們……』
【English Translation】 English version: Then, they, with palms joined and heads bowed in reverence, reported: 'O King of Gods! All the heavenly beings in Sudarsana-nagara (City of Good Vision, the city where Śakra lives) are going to the gardens and pleasure grounds. May the King of Gods be aware!' Upon hearing this, Śakra (Lord Indra, a protector deity in Buddhism) commanded: 'Let all the heavenly hosts quickly adorn themselves, for I wish to go to the pleasure grounds where the gods of Sudarsana are playing.' All the heavenly beings in the Sudharma Hall (Hall of Good Dharma, Śakra's assembly hall) heard the command of the King of Gods and mounted various palaces—some mounted golden palaces with Vaidurya (lapis lazuli) banners; some mounted Vaidurya palaces with banners of pure gold; adorned with banners of various jewels; golden bird palaces emitting wondrous sounds; some mounted horse palaces, which moved with great speed; some mounted golden geese with Vaidurya feet and wings of red lotus jewels—the sons of gods mounted these and followed Śakra towards the pleasure grounds of the great city of Sudarsana. There were also sons of gods riding peacock birds, their bodies made of seven jewels. These peacock birds, in Jambudvipa (the continent where we live), surpassed the colors of all other birds, let alone those adorned with good karma in the heavens, whose forms and appearances were beyond comparison. Riding these peacocks, they went to the pleasure grounds with various musical sounds, songs, dances, and laughter, to Sudarsana-deva (referring to the heavenly beings living in Sudarsana), to enjoy the pleasures of the games. At that time, Śakra rode in a thousand-spoked, four-wheeled palace, adorned with seven jewels. What were the seven? First, the blue jewel king; second, the red lotus jewel; third, the wheel-mark jewel; fourth, the pure Vaidurya jewel; fifth, coral diamond; sixth, Sphatika (crystal); seventh, pure gold. Thus, the palace was adorned with the mixed colors of the seven jewels, drawn by a thousand geese, their bodies of seven jewel colors, in various forms, their voices more beautiful than the songs of all the heavenly maidens, and Śakra rode in it. There were five hundred banners, with gold, silver, and Vaidurya as jeweled standards, adorned with mixed colors of blue, yellow, red, white, and purple, and Śakra rode in it. Countless heavenly maidens sang and danced in front, some flying in the sky, some walking on the ground, free and unhindered, enjoying the pleasures of the five senses, entertaining themselves with music, heading towards the pleasure grounds of Sudarsana. The other gods, seeing this, held various flowers with Vaidurya stems and went to where Śakra was. 'The heavenly beings of Sudarsana, seeing Śakra coming, all stopped playing and went to greet him. Śakra said to them: 'You...'
等今應遊戲水中。』善法天眾聞帝釋敕，頂受其教，即入池水取蓮華葉，向善見天馳速而走。善見天眾亦執蓮華，走向善法天眾，遊戲喜笑。時天帝釋住在空中，觀諸天眾遊戲水斗，久時遊戲猶不厭足。復以蓮華而共鬥戲，或以金華、毗琉璃華種種色莖共相打擲，久於此處，以蓮華相打以為戲笑。復詣果林取諸軟果遙相打擲。果戲斗已，復往酒林，食摩偷飲，以善業故而不醉亂。時天帝釋從殿而下，入于林中，時諸天子見帝釋來，皆大歡喜，供養帝釋。諸天子等，合掌白言：『我得善命，得善果報，得值天王利益我等，過於父母。』如是天眾既供養已，時天帝釋告諸天子：『汝等皆悉如我之子，如兄如弟。』相慰勞已，入放逸地，于園林中游戲受樂，河流泉水蓮華池中，種種眾鳥出妙音聲以為莊嚴。以諸金華莊嚴其地。其地細妙柔軟平正。其諸樹林，金毗琉璃、頗梨諸樹莊嚴其地。河泉流水出衆飲食，皆悉具足。曼陀羅華、居賒耶舍大蓮華等，以為莊嚴。天子天女遊戲歌舞于山谷中，歡娛受樂。五樂之音、天女歌音，受五欲樂。善見城中諸天子等，善法堂中諸天子等，皆共遊戲于園林中，於人中數經無量時遊戲受樂，還向本宮其道種種遊戲之處，戲笑受樂。種種莊嚴，還於本宮。善見城中所住諸天受于天樂，乃至愛善
【現代漢語翻譯】 現代漢語譯本 『現在應該在水中嬉戲。』善法（Sudharma）天眾聽到帝釋（Indra）的命令，恭敬地接受教誨，立即進入池水中採摘蓮花葉，向善見（Sudarsana）天快速奔去。善見天眾也拿著蓮花，走向善法天眾，嬉戲歡笑。當時，天帝釋住在空中，觀看眾天人在水中嬉戲打鬧，很久了仍然不覺得厭倦。又用蓮花互相打鬧嬉戲，或者用金花、毗琉璃花等各種顏色的花莖互相投擲，在這裡很久，用蓮花互相打鬧作為嬉戲。又到果林中採摘各種柔軟的果實，互相投擲。用果實嬉戲打鬧完畢后，又前往酒林，食用摩偷（madhu）酒，因為善業的緣故而不醉酒胡鬧。當時，天帝釋從宮殿下來，進入林中，眾天子見到帝釋到來，都非常高興，供養帝釋。眾天子等合掌說道：『我們得到了好的命運，得到了好的果報，能夠遇到天王利益我們，勝過父母。』這樣，天眾供養完畢后，天帝釋告訴眾天子：『你們都像我的兒子一樣，像兄弟一樣。』互相慰問完畢后，進入放逸之地，在園林中嬉戲享樂，河流泉水蓮花池中，各種鳥發出美妙的聲音作為莊嚴。用各種金花莊嚴地面。地面細緻美妙，柔軟平整。那些樹林，用金、毗琉璃、頗梨（sphatika）等各種樹木莊嚴地面。河流泉水流出各種飲食，都完全具備。曼陀羅華（Mandala flower）、居賒耶舍（kusayasas）大蓮花等，用來作為莊嚴。天子天女在山谷中嬉戲歌舞，歡快享樂。五種樂器的聲音、天女的歌聲，享受五欲之樂。善見城中的眾天子等，善法堂中的眾天子等，都在園林中共同嬉戲，在人間的時間裡經過無量時嬉戲享樂，返回到原來的宮殿，在各種嬉戲的地方，嬉笑享樂。各種莊嚴，返回到原來的宮殿。住在善見城中的眾天人享受著天上的快樂，乃至喜愛善。
【English Translation】 English version 'Now we should play in the water.' The Sudharma (善法) heavenly beings, upon hearing Indra's (帝釋) command, respectfully accepted the teaching and immediately entered the pond to pick lotus leaves, rushing towards the Sudarsana (善見) heavens. The Sudarsana heavenly beings also held lotus flowers, walking towards the Sudharma heavenly beings, playing and laughing joyfully. At that time, Indra, the lord of the gods, resided in the sky, watching the heavenly beings playing and frolicking in the water, and after a long time, he still did not tire of it. They played and frolicked with lotus flowers, or threw at each other with golden flowers, lapis lazuli flowers, and various colored stems. After a long time, they used lotus flowers to hit each other as a game. They then went to the fruit forest to pick various soft fruits and threw them at each other. After playing with fruits, they went to the wine forest, consuming madhu (摩偷) wine, and because of their good karma, they did not get drunk and disorderly. At that time, Indra descended from the palace and entered the forest. When the heavenly beings saw Indra's arrival, they were all very happy and made offerings to Indra. The heavenly beings, with their palms together, said: 'We have obtained good fortune, obtained good karmic rewards, and are able to meet the heavenly king who benefits us, surpassing our parents.' After the heavenly beings made offerings, Indra said to the heavenly beings: 'You are all like my sons, like brothers.' After comforting each other, they entered the place of indulgence, playing and enjoying themselves in the gardens, rivers, springs, and lotus ponds, adorned with various birds making wonderful sounds. The ground was adorned with various golden flowers. The ground was delicate, wonderful, soft, and even. The forests were adorned with trees of gold, lapis lazuli, sphatika (頗梨), and other kinds. Rivers and springs flowed with various foods and drinks, all fully available. Mandala flowers (曼陀羅華), kusayasas (居賒耶舍) large lotus flowers, and others were used as adornments. Heavenly beings, both male and female, played and danced in the valleys, enjoying themselves happily. The sounds of the five musical instruments and the songs of the heavenly maidens were enjoyed with the pleasures of the five senses. The heavenly beings in Sudarsana city and the heavenly beings in Sudharma hall all played together in the gardens, enjoying themselves for immeasurable time in human terms, and returned to their original palaces, in various places of play, laughing and enjoying themselves. With various adornments, they returned to their original palaces. The heavenly beings residing in Sudarsana city enjoyed heavenly bliss, even to the point of loving goodness.
業盡，從天命終，隨其本業墮于地獄、餓鬼、畜生。若有善業，得生人中，常受安樂，多聞知見，常愛音樂歌舞戲笑，愛于節會，多饒資生，不遭疫病，離於憂惱。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第五地名缽私他。眾生何業生於彼處？彼以聞慧見：持戒人貧窮乞索財物飯食，見大貧人，分餐惠施，減妻子分而施貧窮。盲冥孤獨、困病之人善信修集，見他犯奸，為官所執從右門出，執事魁膾欲斷其命，怖畏目冥，救令得脫。是人命終生三十三天缽私他地。生此天已，以善業故，其身光明皆悉普照，猶如日光。其光色相，無量光明，青黃赤白、紫綠諸光遍照諸天，十倍增勝。如閻浮提眾星宿之中月光第一，此地天子，其身光明亦復如是。眾色具足，余天比之，猶如螢火。諸天女等見此天子，皆走往趣。天子既生，莊嚴之具亦皆隨生，于其頂上，大青寶王以為寶冠，其光普照滿一由旬。余大珠寶，見此珠光，皆滅不現，猶如日出，螢火失光。自然七寶以為花冠，其光普照滿百由旬，一切光明以為莊嚴，青黃赤白紫綠諸光于其身上自然而有。珠寶瓔珞七寶光明，其光普照一百由旬。身服瓔珞，七寶所成，其光能照一百由旬。以金剛綖以為帶繓，垂於胸前，所著腰帶如天虹色，腳
【現代漢語翻譯】 現代漢語譯本：業力耗盡，從天界壽命終結后，根據其原本的業力墮入地獄、餓鬼、畜生道。如果具有善業，便能轉生為人，常常享受安樂，擁有廣博的知識和見解，喜愛音樂、歌舞、嬉戲歡笑，喜歡參與節日聚會，擁有豐厚的資財，不遭受疫病，遠離憂愁煩惱。這是由於剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三十三天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）所居住的土地。他通過聽聞和智慧看到：第五塊土地名為缽私他（Pāṭhasika）。眾生因為什麼樣的業力而生於此地呢？他通過聽聞和智慧看到：持戒之人，雖然貧窮，以乞討所得的財物飯食，見到極度貧困的人，便將自己的一部分食物分出來佈施，甚至減少妻子兒女的口糧來施捨給貧窮的人。對於盲人、孤獨者、身患疾病的人，以善良的信念幫助他們。見到有人犯下姦淫之事，被官府抓捕，從右邊的門押解出來，執事的劊子手將要處決他們的性命，此人因為恐懼而雙目失明，便出手相救，使他們得以脫身。這個人命終之後，便能轉生到三十三天的缽私他（Pāṭhasika）之地。生到這個天界之後，因為善業的緣故，他的身體散發出光明，照亮一切，如同日光一般。他的光芒色彩，具有無量的光明，青色、黃色、紅色、白色、紫色、綠色等各種光芒遍照諸天，比其他天人勝過十倍。如同在閻浮提（Jambudvīpa，我們所居住的這個世界）的眾多星宿之中月光最為明亮一樣，此地的天子，他的身體光明也是如此。各種色彩都具備，其他的天人與他相比，就像螢火蟲一樣。諸位天女見到這位天子，都跑過去親近他。天子誕生之後，各種莊嚴之具也隨之自然而生，在他的頭頂上，以巨大的青寶王作為寶冠，它的光芒普照一由旬（Yojana，古印度長度單位）。其他大的珠寶，見到這顆寶珠的光芒，都消失不見，如同太陽升起，螢火蟲失去光芒一樣。自然產生的七寶作為花冠，它的光芒普照一百由旬，一切光明都用來作為莊嚴，青色、黃色、紅色、白色、紫色、綠色等各種光芒在他的身上自然而有。珠寶瓔珞由七寶構成，其光芒能夠照耀一百由旬。身上佩戴著瓔珞，由七寶所製成，它的光芒能夠照耀一百由旬。用金剛線作為腰帶，垂在胸前，所佩戴的腰帶如同天上的彩虹一般，腳』
【English Translation】 English version: When karma is exhausted, after the end of life in the heavens, one falls into hell, the realm of hungry ghosts, or the animal realm according to their original karma. If one has good karma, they will be reborn as a human, constantly experiencing happiness, possessing extensive knowledge and understanding, loving music, dance, play, and laughter, enjoying participating in festivals and gatherings, having abundant resources, not suffering from epidemics, and being free from sorrow and distress. This is due to the remaining karma.
'Furthermore, a Bhikkhu (Buddhist monk) knowing the results of karma, observes the lands where the Trāyastriṃśa (the Heaven of Thirty-Three Gods, located on the summit of Mount Sumeru in Buddhist cosmology) gods reside. He sees through his wisdom of hearing: the fifth land is called Pāṭhasika. What karma causes beings to be born in that place? He sees through his wisdom of hearing: a person who upholds the precepts, though poor and begging for food and alms, upon seeing an extremely poor person, shares a portion of their own food, even reducing the portions of their wife and children to give to the poor. To the blind, the lonely, and the sick, they help them with kind faith. Seeing someone committing adultery, being arrested by officials, and being led out from the right gate, with the executioner about to take their life, this person, blinded by fear, rescues them, allowing them to escape. After this person dies, they are reborn in the Pāṭhasika land of the Trāyastriṃśa heavens. Having been born in this heaven, due to good karma, their body emits light, illuminating everything, like the sunlight. The colors of their light, possessing immeasurable radiance, blue, yellow, red, white, purple, green, and other lights shine throughout the heavens, surpassing other gods tenfold. Just as among the many stars in Jambudvīpa (the continent where we live), the moonlight is the brightest, so too is the light of the gods in this land. Possessing all colors, compared to them, other gods are like fireflies. The goddesses, seeing this god, all rush to approach him. After the god is born, various adornments naturally arise with him, on his head, a great blue jewel king serves as a crown, its light illuminating a full Yojana (an ancient Indian unit of distance). Other great jewels, seeing the light of this jewel, all disappear, like fireflies losing their light when the sun rises. Naturally formed seven treasures serve as a flower crown, its light illuminating a hundred Yojanas, all light is used as adornment, blue, yellow, red, white, purple, green, and other lights naturally exist on his body. Jeweled necklaces made of seven treasures, their light can illuminate a hundred Yojanas. Wearing necklaces made of seven treasures, their light can illuminate a hundred Yojanas. Using a diamond thread as a belt, hanging in front of the chest, the belt worn is like a rainbow in the sky, feet'
著種種雜色履屣，其光明曜猶如電光，行不疲極。若念行空，隨其所向，以屣力故，能有所至，終不疲惓。所著衣服無有經緯，種種眾寶光明照曜，殊勝可愛。天子生已，即自思惟：『我以何業來生此中？』適生此念，自見往世于閻浮提善不善處，從彼命終來生此天。若閻浮提中修行善業，此中成熟。『我作善業故來生此。以因緣生，非無因生。』于須臾頃，諸天女眾，少壯妙色光明具足，悉來親近初生天子。諸天女等莊嚴之具所出音聲如五樂音，其香普熏滿二由旬，其華勝於一切諸華。妙色光顏，天服莊嚴，功德所生，天善業故；譬如日出，眾華開敷。天子既生，天女色敷至天子所，種種遊戲娛樂天子，抱持天子詣林遊戲，種種伎樂歌舞戲笑，瞻仰天子，共詣林中。其林名曰蓮華化生，若諸天子入林戲時，一一足下悉生蓮華以承其足，毗琉璃莖，金剛為須，真金為葉，其臺柔軟，眾蜂莊嚴。隨其舉足欲下足時，蓮華即生以承其足。從此花林入摩偷林，其林金樹流出香飲，勝葡萄酒，色香味具，諸天飲之無有醉亂，天女飲之。復往詣于遮都羅林，其林三眾不可譬喻：一者鳥音；二者蜂音；三者天女歌頌之音。彼諸天子三眾林中，一一遊處、一一華池、種種鳥音聞之悅樂，不知厭足。愛火所燒，乃至愛善業盡，從天命終
【現代漢語翻譯】 現代漢語譯本：他們穿著各種各樣色彩鮮豔的鞋子，那些鞋子發出的光芒就像閃電一樣耀眼，穿著行走也不會感到疲憊。如果他們想要在空中行走，憑藉鞋子的力量，無論想去哪裡，都能到達，永遠不會感到疲倦。他們所穿的衣服沒有經緯線，而是由各種珍寶發出光芒，非常美麗可愛。天子出生后，就會自己思考：『我是因為什麼樣的業力才來到這裡？』剛一生起這個念頭，就能看到自己前世在閻浮提（Jambudvipa，指我們所居住的娑婆世界）所做的善事和惡事，因為那些業力而從那裡去世後來到這個天界。如果在閻浮提修行善業，那麼善果就會在這裡成熟。『我是因為做了善業才來到這裡。這是因緣所生，不是沒有原因的。』在很短的時間內，許多年輕貌美、容光煥發的天女們，都來到剛出生的天子身邊親近他。這些天女們身上的裝飾品發出的聲音，就像五種樂器合奏一樣美妙，她們身上的香氣普遍散發，覆蓋兩由旬（Yojana，古印度長度單位）的範圍，她們的美麗勝過一切花朵。她們擁有美妙的容貌和光彩，穿著天界的服裝，佩戴著華麗的裝飾，這是她們功德所生的結果，是她們在天界行善業的緣故；就像太陽升起時，各種花朵都綻放一樣。天子出生后，天女們的美麗容顏就聚集到天子身邊，用各種遊戲來娛樂天子，她們抱著天子到樹林里玩耍，表演各種技藝、唱歌跳舞、嬉戲歡笑，瞻仰著天子，一起前往樹林中。 那片樹林名叫蓮華化生林，當諸位天子進入樹林嬉戲時，他們的每一隻腳下都會生出蓮花來承托他們的腳，蓮花的莖是毗琉璃（Vaiḍūrya，一種寶石）做的，花蕊是金剛（Vajra，一種堅硬的物質）做的，花葉是真金做的，花臺柔軟，裝飾著許多蜜蜂。當他們抬起腳想要放下時，蓮花就會立刻生長出來承托他們的腳。從蓮花林出來后，他們會進入摩偷林，那片樹林里的金樹會流出香甜的飲料，勝過葡萄酒，色香味俱全，天人們飲用后不會醉酒，天女們也會飲用。他們還會前往遮都羅林，那片樹林里的三種聲音美妙無比，無法比喻：第一種是鳥鳴聲；第二種是蜜蜂的嗡嗡聲；第三種是天女們歌頌的聲音。那些天子們在那三種聲音的樹林中，在每一個遊玩的地方、每一個華池邊，都能聽到各種鳥鳴聲，感到快樂，不知疲倦。他們被愛慾之火所焚燒，直到愛慾和善業耗盡，才會從天界死去。
【English Translation】 English version: They wear various kinds of colorful shoes, the light of which shines like lightning, and they do not feel tired when walking. If they wish to walk in the sky, they can reach wherever they want with the power of their shoes, and they will never feel weary. The clothes they wear have no warp or weft, but are adorned with various jewels that emit light, making them exceptionally beautiful and lovely. When a Deva (Deva, a celestial being) is born, he immediately thinks to himself: 'By what karma have I been born here?' As soon as this thought arises, he sees his past deeds, both good and bad, in Jambudvipa (Jambudvipa, the continent where we live). He then understands that he has come to this heaven after dying there. If he cultivated good deeds in Jambudvipa, they will ripen here. 'I have come here because I performed good deeds. This is born of causes and conditions, not without cause.' In a short time, many young, beautiful, and radiant Apsaras (Apsaras, celestial nymphs), full of splendor, come to be close to the newly born Deva. The sounds produced by the ornaments of these Apsaras are as melodious as the sounds of five musical instruments played together. Their fragrance spreads everywhere, covering a distance of two Yojanas (Yojana, an ancient Indian unit of distance), and their beauty surpasses all flowers. They possess beautiful appearances and radiance, wear celestial garments, and adorn themselves with magnificent ornaments, all born from their merits and good deeds in the heavens; just as when the sun rises, all the flowers bloom. After the Deva is born, the beauty of the Apsaras gathers around him, and they entertain him with various games. They hold the Deva and take him to play in the forest, performing various arts, singing, dancing, playing, and gazing at the Deva, and together they go to the forest. That forest is called the Lotus-Born Forest. When the Devas enter the forest to play, a lotus flower grows under each of their feet to support them. The stems of the lotuses are made of Vaidūrya (Vaiḍūrya, a type of gemstone), the stamens are made of Vajra (Vajra, a diamond-like substance), the leaves are made of pure gold, and the platforms are soft and adorned with many bees. Whenever they lift their feet and want to put them down, a lotus flower immediately grows to support their feet. From the Lotus Forest, they enter the Madhu Forest, where golden trees flow with fragrant drinks, superior to wine, possessing perfect color, aroma, and taste. The Devas drink it without becoming intoxicated, and the Apsaras also drink it. They also go to the Chaturaka Forest, where the three sounds are incomparable: first, the sound of birds; second, the sound of bees; and third, the sound of the Apsaras singing praises. In those three forests, the Devas, in every place they visit and by every flower pond, hear various bird sounds, feel joy, and never tire of it. They are burned by the fire of desire, and only when their desires and good karma are exhausted will they die from the heavens.
，業所繫縛，墮于地獄、餓鬼、畜生。若生人中，妙色端正，生大種姓，功德具足，富樂自在，隨心遊戲，無病安隱，壽命長遠，生值善世或值中國，不生邊地，或為大王或為大臣，多饒財寶為大商主。以餘業故。
「複次，比丘知業果報，觀三十三天所住之處。彼以聞慧見：第六處名曰俱吒。眾生何業而生彼處？彼聞知見：若有眾生獲執賊人，不加罰戮、不令苦惱，或他捉賊，令其得脫。以潤益心利益眾生。供養父母，奉施病藥，隨心所須，不盜父母所有資財，悅意軟語，利益少言。常以香華供養禮拜唸佛功德。恭敬師長，禮拜問訊，和言軟善。見惡知識而不親近，不樂其行。不善惡人、不正行人，世間所賤，不共同行，不與同住。親近宿老，遵奉祇敬。受佛禁戒，智慧具足，真心持戒，不惱壞他。眾人所愛，善言讚歎。軟語供養奴婢僮客，不橫加怖。飲食知足，不飲餘食。不惱眾生，不喜瞋恚，不與下賤屠兒魁膾販賣貿易，賣買質直。不誑眾生，不入酒肆，不為女人之所輕易，不壞威儀進止庠序。言則奉行。不求他人好惡長短。心不懷恨，不說毀呰亦不言智。見他田植，不生嫉妒。租稅依法，不欺王者。不盜他田溉灌之水。若晝、若夜，不取他果。一切眾惡悉舍不為，或一一止，或復下止。云何下止？遍作
【現代漢語翻譯】 現代漢語譯本：被業力束縛，就會墮入地獄、餓鬼、畜生道。如果轉生為人，會相貌端莊美麗，出生于高貴種姓，具備各種功德，享受富裕快樂和自由，隨心所欲地遊樂，沒有疾病，平安康樂，壽命長久，出生在吉祥的時代或中土，不會出生在邊遠地區，或者成為偉大的國王或者大臣，擁有大量的財富，成為大商人。這些都是因為剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第六個地方叫做俱吒（Kuta，意為高樓）。眾生因為什麼樣的業而生到那個地方呢？他聽聞和知道：如果有的眾生抓住了盜賊，不加以懲罰和殺戮，不讓他們受苦惱，或者別人抓住了盜賊，設法讓他們逃脫。以滋潤的心來利益眾生。供養父母，佈施醫藥，隨心所須，不偷盜父母的所有資財，用悅耳的軟語，少說話來利益他人。經常用香和花供養、禮拜，唸佛的功德。恭敬師長，禮拜問候，言語溫和善良。見到惡知識而不親近，不樂於他們的行為。對於不善良的惡人、行為不正的人，以及被世人所輕賤的人，不與他們同行，不與他們同住。親近年長的有德之人，遵從和尊敬他們。接受佛的禁戒，智慧具足，真心持戒，不惱害他人。被眾人所愛戴，用善言讚歎他人。用柔和的語言對待奴婢和客人，不隨意恐嚇他們。飲食知足，不吃剩餘的食物。不惱害眾生，不喜歡嗔恚，不與從事殺生行業的屠夫、劊子手進行販賣貿易，買賣誠實正直。不欺騙眾生，不去酒館，不被女人所輕視，不破壞威儀，舉止有條不紊。說話就一定奉行。不尋求他人的好惡長短。心中不懷恨，不說誹謗的話，也不自誇聰明。看到別人耕田種植，不生嫉妒之心。租稅依法繳納，不欺騙國王。不偷盜別人的田地灌溉用水。無論是白天還是夜晚，不摘取別人的果實。一切眾惡都捨棄不做，或者一一停止，或者逐步減少。什麼是逐步減少呢？普遍地造作
【English Translation】 English version: Bound by karma, one falls into hell, the realm of hungry ghosts, and the animal realm. If reborn as a human, one will have a beautiful and upright appearance, be born into a noble lineage, possess all kinds of merits, enjoy wealth, happiness, and freedom, play as one pleases, be free from illness, be peaceful and happy, have a long lifespan, be born in an auspicious era or in the central lands, not be born in remote areas, or become a great king or minister, possess a great deal of wealth, and become a great merchant. These are all due to remaining karma.
『Furthermore, a Bhiksu (Buddhist monk) knowing the retribution of karma, observes the places where the Thirty-three Gods reside. He sees through hearing and wisdom: the sixth place is called Kuta (meaning high building). What karma causes beings to be born in that place? He hears and knows: if there are beings who capture thieves, do not punish or kill them, do not cause them suffering, or if others capture thieves, help them escape. With a nourishing mind, benefit sentient beings. Support parents, give medicine as needed, do not steal parents' assets, use pleasant and soft words, and benefit others with few words. Often offer incense and flowers, prostrate, and recite the merits of Buddha. Respect teachers and elders, bow and greet them, and speak with gentle and kind words. Avoid approaching evil companions and do not delight in their actions. Do not associate or live with unkind and evil people, those who act improperly, and those who are despised by the world. Approach and respect the elderly and virtuous. Receive the Buddha's precepts, possess wisdom, sincerely uphold the precepts, and do not harm others. Be loved by all, praise others with kind words. Treat servants and guests with gentle words, and do not intimidate them arbitrarily. Be content with food and drink, and do not eat leftover food. Do not harm sentient beings, do not like anger, do not engage in buying and selling with butchers and executioners who engage in killing, and conduct business honestly and uprightly. Do not deceive sentient beings, do not go to taverns, do not be looked down upon by women, and do not ruin dignity, with orderly conduct. Always act upon what is said. Do not seek others' good or bad points, strengths or weaknesses. Do not harbor resentment in the heart, do not speak slanderously, and do not boast of intelligence. Do not be jealous when seeing others cultivate their fields. Pay taxes according to the law, and do not deceive the king. Do not steal water used to irrigate others' fields. Whether day or night, do not take others' fruits. Abandon all evil deeds and do not do them, either stopping them one by one, or gradually reducing them. What is gradual reduction? Universally creating
諸業是名下止。云何中止？作已懺悔，毀呰不作，是名中止。云何上止？不作遍業，不教他人，勸他令舍，不生隨喜，舍離惡人中下之業。如是三人得三種果，謂上中下。如是行善、舍惡業人，身壞命終生俱吒天。既生天已，身無骨皮，離於污垢，受樂成就不可稱說。譬如轉輪聖王，七寶千子、王四天下，所受之樂比此天樂如活地獄。其天住處縱廣三千由旬，七寶天樹、河池莊嚴于彼天中，名曰行林。其林金樹，隨天憶念，悉從樹生。隨天所至，常與天俱，如轉輪王七寶，隨王心念常與王俱。此天園林亦復如是，若天念住，林即住地。譬如飛鳥翱翔于空，住則依地，此天園林亦復如是。此俱吒天一勢力也。以善業故，復有勢力。以善業故，隨其行處，眾妙音鳥常與天俱，是俱吒天二勢力也。復有善業隨其行處，諸蓮華池、眾蜂妙音、鵝鴨鴛鴦以為莊嚴，是俱吒天三勢力也。復有善業，著天華鬘，行於空中自然而有千葉蓮華，毗琉璃莖，諸天女等，坐其華臺與共遊戲，是俱吒天四勢力也。復有善業，隨天所至行於空中，天諸寶器盛滿天飲自然在手，共諸天女次第飲之，歌舞戲笑如意能行，是俱吒天五勢力也。復有業力，隨其所念一切成就。若有憶念，欲行異方，能越山峰，園林華果皆悉具足，行於空中與諸天女作天伎樂
【現代漢語翻譯】 現代漢語譯本： 諸業被稱為『下止』（止息）。如何止息？做了之後懺悔，譴責自己不再去做，這被稱為『中止』。如何『上止』？自己不做任何惡業，不教唆他人作惡，勸他人捨棄惡業，不隨喜他人的惡行，舍離惡人所做的中下等惡業。像這樣的人行善、捨棄惡業，身壞命終後會生到俱吒天（Kuta Heaven）。 既生到天上，身體沒有骨骼和面板，遠離污垢，所享受的快樂無法用言語形容。譬如轉輪聖王（Chakravarti），擁有七寶（Seven Treasures）和一千個兒子，統治四大天下，他所享受的快樂與此天上的快樂相比，就像活在地獄一樣。此天所居住的地方縱橫三千由旬（Yojana），有七寶天樹、河流和池塘莊嚴著這個天界，名為『行林』。這片林中的金樹，隨著天人的憶念，一切都從樹中生出。隨著天人所到之處，這些都會常與天人同在，就像轉輪王的七寶，隨著國王的心念常與國王同在一樣。這個天上的園林也是如此，如果天人想要停留，林園就會停留在原地。譬如飛鳥在空中翱翔，停留時就依附於地面，這個天上的園林也是如此。這俱吒天（Kuta Heaven）擁有一種勢力。因為有善業的緣故，又具有其他勢力。因為有善業的緣故，隨著天人所到之處，各種美妙聲音的鳥兒常與天人同在，這是俱吒天（Kuta Heaven）的第二種勢力。 又有善業，隨著天人所到之處，各種蓮花池、眾蜂的美妙聲音、鵝、鴨、鴛鴦等都用來莊嚴此地，這是俱吒天（Kuta Heaven）的第三種勢力。又有善業，天人戴著華鬘，行走在空中，自然而然地出現千葉蓮花，花莖是毗琉璃（Beryl），諸天女等坐在蓮花臺上與天人一同遊戲，這是俱吒天（Kuta Heaven）的第四種勢力。又有善業，隨著天人所到之處行走在空中，天上的各種寶器盛滿了天上的飲料，自然地出現在手中，與諸天女依次飲用，歌舞嬉笑，如意自在，這是俱吒天（Kuta Heaven）的第五種勢力。又有業力，隨著天人的念頭，一切都能成就。如果天人想要去其他地方，能夠越過山峰，園林和華美的果實都完全具備，行走在空中與諸天女一起演奏天上的音樂。
【English Translation】 English version: 『Cessation of all actions』 is called 『lower cessation』. How is there cessation? After doing something, repenting and denouncing oneself for not doing it again, this is called 『middle cessation』. How is there 『upper cessation』? Not doing any evil deeds oneself, not teaching others to do them, persuading others to abandon them, not rejoicing in others』 evil deeds, and abandoning the middle and lower evil deeds done by evil people. People who act virtuously and abandon evil deeds in this way will be reborn in Kuta Heaven (Kuta Heaven) after their bodies break and their lives end. Having been born in heaven, their bodies have no bones or skin, they are free from defilement, and the joy they experience is indescribable. For example, a Chakravarti (Chakravarti), who possesses the Seven Treasures (Seven Treasures) and a thousand sons, and rules over the four great continents, the joy he experiences is like being in a living hell compared to the joy of this heaven. The place where this heaven dwells is three thousand yojanas (Yojana) in length and breadth, adorned with seven-jeweled heavenly trees, rivers, and ponds in this heavenly realm, called 『Conduct Grove』. The golden trees in this grove, according to the thoughts of the heavenly beings, everything is born from the trees. Wherever the heavenly beings go, these things are always with them, just like the seven treasures of a Chakravarti, which are always with the king according to his thoughts. This heavenly garden is also like this; if the heavenly beings want to stay, the grove will stay in place. Just like birds soaring in the sky, and relying on the ground when they stop, this heavenly garden is also like this. This Kuta Heaven (Kuta Heaven) possesses one kind of power. Because of good karma, it also possesses other powers. Because of good karma, wherever the heavenly beings go, birds with various beautiful sounds are always with them; this is the second power of Kuta Heaven (Kuta Heaven). Furthermore, there is good karma, and wherever the heavenly beings go, various lotus ponds, the beautiful sounds of bees, geese, ducks, mandarin ducks, etc., are used to adorn this place; this is the third power of Kuta Heaven (Kuta Heaven). Furthermore, there is good karma, and the heavenly beings wear garlands of flowers and walk in the sky, and naturally there appear thousand-petaled lotuses, with stems of beryl (Beryl), and heavenly women sit on the lotus platforms and play with the heavenly beings; this is the fourth power of Kuta Heaven (Kuta Heaven). Furthermore, there is good karma, and wherever the heavenly beings go, walking in the sky, various heavenly vessels filled with heavenly drinks naturally appear in their hands, and they drink them in turn with the heavenly women, singing, dancing, and laughing as they wish; this is the fifth power of Kuta Heaven (Kuta Heaven). Furthermore, there is the power of karma, and according to the thoughts of the heavenly beings, everything can be accomplished. If the heavenly beings want to go to other places, they can cross mountain peaks, and gardens and beautiful fruits are fully available, walking in the sky and playing heavenly music with the heavenly women.
，隨意所至。善法堂天、善見城天見此天眾，升此高殿，下觀山谷，生大歡喜，如天使者觀閻浮提。善法堂天、善見城天見此天眾共相謂言：『此俱吒天如念能行，能逾我等，處處無礙。』是俱吒天六勢力也。
「釋迦天王與其後坐百千葉蓮華臺上，乘空而游，善業所化。一一華葉有五天女，天鬘莊嚴坐于華葉如融金聚，作天伎樂瞻仰帝釋，端正殊妙，與天帝釋詣俱吒天。時彼天眾見帝釋來，皆大歡喜出迎帝釋，頭面敬禮，美言讚歎，圍繞帝釋四面而住。或在山峰或遊戲處，或在山頂，或在園林或蓮華池，共帝釋住。俱吒天眾與天帝釋久時遊戲，還歸本宮，釋迦天王還善法堂。此天所受五欲之樂，上妙色聲香味觸等，乃至愛善業盡，隨業流轉，墮于地獄、餓鬼、畜生。若生人間，第一安樂，不遭病苦，或居大洲不畏怨敵，或為大王或為大臣，常受安樂。以餘業故。
正法念處經卷第二十六 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十七
元魏婆羅門瞿曇般若流支譯觀天品第六之六(三十三天之三)
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第七地名曰雜殿。眾生何業生於彼處？若有眾生見故塔寺，或惡國王、邪見大臣斷僧田業；
【現代漢語翻譯】 現代漢語譯本：隨意所至。善法堂天（Sudharmā Deva）、善見城天（Sudarsana-pura Deva）見到這些天眾，升到高殿之上，向下觀看山谷，生起極大的歡喜，就像天使觀看閻浮提（Jambudvipa）一樣。善法堂天、善見城天見到這些天眾，互相說道：『這位俱吒天（Kūṭa Deva）如意念般能夠行動，能夠超越我們，處處都沒有障礙。』這就是俱吒天（Kūṭa Deva）的六種勢力。 釋迦天王（Śakra-devānām-Indra）和他的后妃坐在百千葉蓮花臺上，乘空遊行，這是善業所化現的。每一片蓮花葉上都有五位天女，用天上的花鬘裝飾，坐在蓮花葉上就像融化的金子聚集在一起，演奏天上的音樂，瞻仰帝釋（Indra），端莊美麗，和天帝釋（Indra）一同前往俱吒天（Kūṭa Deva）。當時那些天眾見到帝釋（Indra）到來，都非常歡喜地出來迎接帝釋（Indra），頭面著地恭敬頂禮，用美好的語言讚歎，圍繞著帝釋（Indra）四面而住。或者在山峰上，或者在遊戲的地方，或者在山頂上，或者在園林里，或者在蓮花池邊，和帝釋（Indra）一同居住。俱吒天（Kūṭa Deva）的天眾和天帝釋（Indra）長時間地遊戲，然後返回自己的宮殿，釋迦天王（Śakra-devānām-Indra）返回善法堂（Sudharmā Hall）。這些天所享受的五欲之樂，上妙的色、聲、香、味、觸等等，乃至愛好的善業耗盡，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果生在人間，第一是安樂，不會遭遇病苦，或者居住在大洲，不畏懼怨敵，或者成為大王，或者成為大臣，常常享受安樂。這是因為剩餘的業力。 《正法念處經》卷第二十六 大正藏第 17 冊 No. 0721 《正法念處經》 《正法念處經》卷第二十七 元魏婆羅門瞿曇般若流支譯觀天品第六之六(三十三天之三) 複次，比丘知道業的果報，觀察三十三天所居住的地方。他以聞慧見到：第七個地方叫做雜殿（Mixed Palace）。眾生因為什麼業而生在那裡？如果有眾生見到古老的塔寺，或者邪惡的國王、邪見的大臣斷絕僧人的田地產業；
【English Translation】 English version: As they pleased. The Sudharmā Devas (Sudharmā Deva) and Sudarsana-pura Devas (Sudarsana-pura Deva), seeing these devas, ascended to the high palace, looked down at the valleys, and generated great joy, like angels observing Jambudvipa (Jambudvipa). The Sudharmā Devas and Sudarsana-pura Devas, seeing these devas, said to each other: 'This Kūṭa Deva (Kūṭa Deva) can move as thought, can surpass us, and is unobstructed everywhere.' These are the six powers of Kūṭa Deva (Kūṭa Deva). Śakra-devānām-Indra (Śakra-devānām-Indra), the King of the Śakra Devas, with his consorts, sat on a lotus platform of a hundred thousand leaves, traveling through the air, transformed by good karma. On each lotus leaf were five celestial maidens, adorned with celestial garlands, sitting on the lotus leaves like a gathering of molten gold, making celestial music, looking up to Indra (Indra), with dignified beauty, and together with Indra (Indra) went to Kūṭa Deva (Kūṭa Deva). At that time, those devas, seeing Indra (Indra) coming, were all very happy and came out to welcome Indra (Indra), prostrating themselves with their heads to the ground, praising him with beautiful words, and surrounding Indra (Indra) on all four sides. Some were on mountain peaks, some in places of amusement, some on mountaintops, some in gardens, or by lotus ponds, dwelling together with Indra (Indra). The devas of Kūṭa Deva (Kūṭa Deva) played with Indra (Indra) for a long time, then returned to their own palaces, and Śakra-devānām-Indra (Śakra-devānām-Indra) returned to Sudharmā Hall (Sudharmā Hall). The pleasures of the five desires enjoyed by these devas, the supreme colors, sounds, fragrances, tastes, and textures, etc., until the good karma they cherish is exhausted, they will transmigrate according to their karma, falling into hell, the realm of hungry ghosts, and the realm of animals. If they are born in the human realm, the first is happiness, they will not encounter suffering from illness, or they will live in a great continent, not fearing enemies, or they will be a great king, or a great minister, constantly enjoying happiness. This is because of the remaining karma. The Sutra on the Establishment of Right Mindfulness, Volume 26 Taisho Tripitaka Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness The Sutra on the Establishment of Right Mindfulness, Volume 27 Translated by the Brahmin Gautama Prajñāruci of the Northern Wei Dynasty, Chapter 6.6 on Observing the Heavens (The Thirty-Three Heavens, Part 3) Furthermore, the bhikṣu, knowing the retribution of karma, observes the places where the Thirty-Three Heavens dwell. He sees with his wisdom from hearing: the seventh place is called the Mixed Palace (Mixed Palace). What karma causes beings to be born in that place? If there are beings who see ancient stupas and temples, or evil kings and ministers with wrong views who cut off the fields and property of the sangha;
如是眾生不畏王禁，施僧田物，向此惡王說佛功德，善言嘆佛。是人命終生雜殿處。生此天已，五樂音聲歌舞戲笑受種種樂。復有異業生於此天：不殺、不盜，于屠兒所，以財贖命；自不作惡，不教他人；若有造惡，心不隨喜。云何不盜？自為國主或為大臣，不枉稅奪，亦教他人令其住戒。以此二業，生雜殿處。其林縱廣三千由旬，種種宮殿天子游戲，故名雜殿。諸天子等，一一宮殿莊嚴奇妙，金色蓮華香氣第一，毗琉璃蜂出妙音聲。其蓮華林一切雜生，一一華池種種蓮華，或有華池赤寶蓮華、雜琉璃華。或有華池生諸蓮華，金華琉璃二華雜生。一一蓮華各有百葉，或有金葉或赤寶葉。復有雜華毗琉璃葉，金色眾蜂遊戲其中。復有華池生諸蓮華，赤寶眾蜂以為莊嚴。復有華池生諸蓮華，毗琉璃莖，真金為華。或有華池生諸蓮華，真金為莖，白銀為華。或有華池生諸蓮華，車𤦲為莖，白銀為華。復有華池生諸蓮華，摩羅伽多為莖，閻浮檀金為華。種種色蜂出妙音聲滿蓮華間。譬如閻浮提中香樹之華，眾蜂滿中，雜殿華池亦復如是。譬如畫師、若畫師弟子于閻浮提所曾聞事，以眾雜彩畫種種像，其雜殿林亦復如是。復有雜色種種眾鳥，頭足雜色，其身胸腹亦復如是。或有眾鳥金臆銀翅，赤寶為背，目如赤寶。或有眾鳥白銀
【現代漢語翻譯】 現代漢語譯本： 如果這樣的眾生不畏懼國王的禁令，將田地財物佈施給僧眾，並且向這位惡王宣說佛的功德，用美好的言辭讚歎佛。這樣的人命終之後會往生到雜殿處（Catuddissa，四方僧眾的殿堂）。往生到這個天界后，享受五種樂器的音聲、歌舞嬉笑等各種快樂。還有其他不同的善業也能使人往生到這個天界：不殺生、不偷盜，在屠夫那裡用錢財贖回生命；自己不做惡事，也不教唆他人作惡；如果有人造惡，心裡不隨喜贊同。什麼是不偷盜呢？自己身為國王或者大臣，不胡亂徵稅掠奪，也教導他人遵守戒律。憑藉這兩種善業，就能往生到雜殿處。那裡的樹林縱橫三千由旬（Yojana，古印度長度單位），有各種各樣的宮殿供天子們遊戲，所以叫做雜殿。諸位天子們的每一個宮殿都莊嚴奇妙，金色的蓮花散發著第一等的香氣，毗琉璃（Vaiḍūrya，一種寶石）色的蜜蜂發出美妙的聲音。那蓮花林里生長著各種各樣的花，每一個華池裡都有各種各樣的蓮花，有的華池裡生長著赤寶蓮花、雜琉璃花。有的華池裡生長著各種蓮花，金色的花和琉璃色的花交雜生長。每一朵蓮花都有成百上千的花瓣，有的花瓣是金色的，有的是赤寶色的。還有雜色的花，毗琉璃色的葉子，金色的蜜蜂在其中嬉戲。有的華池裡生長著各種蓮花，用赤寶色的蜜蜂來作為裝飾。有的華池裡生長著各種蓮花，毗琉璃色的莖，真金的花。有的華池裡生長著各種蓮花，真金的莖，白銀的花。有的華池裡生長著各種蓮花，車𤦲（Musāragalva，寶石名）為莖，白銀為花。有的華池裡生長著各種蓮花，摩羅伽多（Marakata，綠寶石）為莖，閻浮檀金（Jambūdvīpa，一種金色）為花。各種顏色的蜜蜂發出美妙的聲音，充滿蓮花之間。就像閻浮提（Jambudvīpa，我們所居住的這個世界）中的香樹的花，充滿著蜜蜂一樣，雜殿的華池也是這樣。就像畫家或者畫家的弟子在閻浮提所聽聞的事情，用各種雜色顏料畫出各種各樣的影象，那雜殿的樹林也是這樣。還有各種雜色的鳥，頭和腳是雜色的，它們的身體胸腹也是這樣。有的鳥是金色的胸脯銀色的翅膀，赤寶色的背，眼睛像赤寶一樣。有的鳥是白銀
【English Translation】 English version: If such beings, not fearing the king's prohibitions, donate fields and property to the Sangha (community of monks), and speak of the Buddha's merits to this evil king, praising the Buddha with kind words, such a person, upon death, will be reborn in the Catuddissa (a hall for the four directions of the Sangha). Having been born in this heaven, they will enjoy various pleasures such as the sounds of the five musical instruments, singing, dancing, and laughter. Furthermore, there are other different karmas that can lead to rebirth in this heaven: not killing, not stealing, redeeming lives with wealth from butchers; not doing evil themselves, nor teaching others to do evil; if others commit evil, not rejoicing in it. What is not stealing? Being a king or a minister, not unjustly taxing or plundering, and also teaching others to abide by the precepts. By these two karmas, one can be reborn in the Catuddissa. The forests there are three thousand Yojana (an ancient Indian unit of distance) in length and breadth, with various palaces for the Devas (gods) to play in, hence the name Catuddissa. Each palace of the Devas is wonderfully adorned, with golden lotuses emitting the finest fragrance, and Vaiḍūrya (a type of gem) colored bees making exquisite sounds. In that lotus forest, all kinds of flowers grow, and in each lotus pond, there are various kinds of lotuses, some ponds with red jewel lotuses and mixed lapis lazuli flowers. Some ponds grow various lotuses, with golden flowers and lapis lazuli flowers intermingled. Each lotus has hundreds of petals, some golden and some red jewel. There are also mixed-colored flowers, Vaiḍūrya leaves, with golden bees playing among them. Some ponds grow various lotuses, adorned with red jewel bees. Some ponds grow various lotuses, with Vaiḍūrya stems and pure gold flowers. Some ponds grow various lotuses, with pure gold stems and silver flowers. Some ponds grow various lotuses, with Musāragalva (a gem name) stems and silver flowers. Some ponds grow various lotuses, with Marakata (emerald) stems and Jambūdvīpa (a type of gold) gold flowers. Bees of various colors emit exquisite sounds, filling the spaces between the lotuses. Just like the fragrant tree flowers in Jambudvīpa (the world we inhabit), filled with bees, so too are the lotus ponds of Catuddissa. Just like a painter or a painter's disciple, based on what they have heard in Jambudvīpa, uses various mixed colors to paint various images, so too are the forests of Catuddissa. There are also various mixed-colored birds, with mixed-colored heads and feet, and their bodies, chests, and bellies are also like that. Some birds have golden chests and silver wings, red jewel backs, and eyes like red jewels. Some birds are silver
為臆，真金為翅，青毗琉璃以為兩目，赤寶瞳華、雜寶為背，以七寶色種種眾鳥以為莊嚴。雜殿林中復有山峰，青寶珠玉、車𤦲毗琉璃寶、赤寶真金，光明普照遍滿林中，互相間錯旋流宛轉滿此林中，莊嚴奇特，甚可愛樂。雜殿林中，復有雜蔓互相交錯，毗琉璃莖，赤寶為須以為纏蔓，果實莊嚴；白銀為莖，青寶為須光明圍繞。車𤦲為枝，真金纏繞；赤寶為枝，白銀纏絡。如是二色互相纏裹。是雜殿林，復有三色莊嚴樹枝以為幃帳，毗琉璃枝，真金赤寶以為纏繞；如是赤寶為枝，金銀為纏；白銀為枝，車𤦲赤寶以為纏繞。是一一枝、一一枝纏絡雜殿林中。復有雜華，真金為枝，一毗琉璃華；若以銀枝，因陀色華；若金枝，赤寶為華；車𤦲為枝，毗琉璃華。生眾色果亦復如是。雜心所起，作諸雜業，雜因集故，得種種報。以業因緣于雜殿林受雜果報，因果相似，如種種子，得相似果。如其業力，隨其所作，隨其時節，隨心雜生。如是作業，得如是報，如印印物。天中樂果非無因生，地獄苦報亦復如是，非是我作、他人受報。
「複次，比丘知業果報，觀雜殿林。云何眾生造業生於三十三天？若諸世間有諸眾生行於非法，不孝父母，不敬沙門、婆羅門及諸長宿，不近善友，不信業果，行於邪見。如是之時，魔王歡喜
。行非法時，於此世間有四天眾。何等為四？一名斗諍魔使；二名荒亂魔使，為法行人而作亂心，令聽法者惛濁睡眠；三名貪癡魔使，令諸施主心生貪惜，作如是念：『若我以物施諸福田沙門、婆羅門，我之妻子當如之何，衣食自濟？』四名離正念魔使，令出家人離於正念，是為初惡。若人入于城邑市肆，見諸女人酒肆斗諍，互相撾打，夢行破戒，是名四種魔使。若閻浮提人行於非法，作此惡時，四種魔使心生歡喜，白魔王言：『損減正法，增長魔軍，甚可慶悅。』魔王聞之，問使者言：『云何世間增長我法，減損正法？』時魔使者白魔王言：『閻浮提人行於非法，不孝父母，不敬師長、沙門、婆羅門。聽正法者我令惛睡；令出家者還入凡俗，舍離法服；或出家人、或有持戒、或梵行人，于其夢中作婦女身，令其心亂；令諸施主貪惜財物，慳貪覆心，戀著妻子；令出家者習學種種販賣斗諍，互相撾打。我作如是種種方便，令魔增長，正法損減。』時魔聞之，即遣使者，告羅睺、勇健、毗摩質多羅阿修羅、缽摩梯惱亂惡龍：『汝等今日應生歡喜，佛之正法今已損減，魔軍增長。』如是魔使即詣水底，至毗摩質多阿修羅所，廣說上事時，阿修羅聞之歡喜，即告惱亂惡龍王等。富樂城中惡龍聞之，生大歡喜，為世間人而作惱
【現代漢語翻譯】 現代漢語譯本：當人們行非法之事時，這個世間有四種魔的使者出現。是哪四種呢？第一種叫做斗諍魔使，第二種叫做荒亂魔使，他們擾亂修行佛法的人的心，使聽法的人昏沉想睡；第三種叫做貪癡魔使，使佈施的人心中產生貪婪和吝惜，產生這樣的想法：『如果我把財物佈施給那些值得尊敬的沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司），我的妻子兒女該怎麼辦，他們的衣食如何自給呢？』第四種叫做離正念魔使，使出家人遠離正念，這就是最初的罪惡。如果有人進入城鎮集市，看見女人們在酒館裡爭鬥，互相毆打，在夢中做出破戒的行為，這就是四種魔使的作為。如果閻浮提（Jambudvīpa，我們所居住的這個世界）的人們行非法之事，做這些惡事的時候，這四種魔使心中就會感到歡喜，稟告魔王說：『（我們）已經損減了正法，增長了魔的軍隊，非常值得慶賀。』魔王聽了之後，問使者說：『（你們）是如何在世間增長我的勢力，減少正法的呢？』當時魔的使者稟告魔王說：『閻浮提的人們行非法之事，不孝順父母，不尊敬師長、沙門、婆羅門。對於聽聞正法的人，我就讓他們昏沉想睡；讓出家的人還俗，捨棄僧人的服裝；或者出家人、或者持戒的人、或者修行梵行的人，在他們的夢中顯現女人的身體，擾亂他們的心；讓佈施的人貪婪吝惜財物，用慳吝覆蓋他們的心，迷戀妻子兒女；讓出家的人學習各種買賣爭鬥，互相毆打。我用像這樣的種種方法，使魔的勢力增長，正法衰減。』當時魔王聽了之後，就派遣使者，告訴羅睺（Rāhu，星名，也指惡神）、勇健、毗摩質多羅阿修羅（Vimacitrarā Asura，一種惡神）、缽摩梯（Padmatī）等惱亂世間的惡龍：『你們今天應該感到歡喜，佛的正法現在已經衰減，魔的軍隊正在增長。』這些魔的使者就前往水底，到達毗摩質多羅阿修羅的住所，詳細地說了上面的事情。當時，阿修羅聽了之後感到歡喜，就告訴惱亂世間的惡龍王等。富樂城中的惡龍聽了之後，感到非常歡喜，為世間的人們製造災難。
【English Translation】 English version: When people engage in unlawful conduct, there are four types of demonic messengers in this world. What are the four? The first is called the 'Strife-inducing Demonic Messenger'; the second is called the 'Disorder-inducing Demonic Messenger', who disturbs the minds of those practicing the Dharma, causing listeners to become drowsy and sleepy; the third is called the 'Greed and Ignorance Demonic Messenger', who causes donors to develop greed and stinginess in their hearts, thinking, 'If I give my wealth to those worthy Śrāmaṇas (ascetics) and Brāhmaṇas (priests), what will become of my wife and children, how will they provide for their food and clothing?' The fourth is called the 'Devoid of Right Mindfulness Demonic Messenger', who causes renunciants to stray from right mindfulness. This is the initial evil. If someone enters a town or market and sees women fighting in taverns, striking each other, or engaging in transgressions in their dreams, these are the actions of the four demonic messengers. If the people of Jambudvīpa (the world we inhabit) engage in unlawful conduct and commit these evils, these four demonic messengers will rejoice in their hearts and report to the Demon King, 'We have diminished the True Dharma and increased the demonic forces, which is very gratifying.' Upon hearing this, the Demon King asks the messengers, 'How have you increased my power in the world and diminished the True Dharma?' At that time, the demonic messengers report to the Demon King, 'The people of Jambudvīpa engage in unlawful conduct, are not filial to their parents, and do not respect teachers, Śrāmaṇas, and Brāhmaṇas. For those who listen to the True Dharma, I cause them to become drowsy and sleepy; I cause renunciants to return to secular life, abandoning their monastic robes; or for renunciants, those who uphold precepts, or those who practice Brahmacharya (celibacy), I manifest the form of women in their dreams, disturbing their minds; I cause donors to be greedy and stingy with their wealth, covering their hearts with miserliness, and clinging to their wives and children; I cause renunciants to learn various trades and engage in disputes, striking each other. I use such various means to increase the demonic forces and diminish the True Dharma.' At that time, upon hearing this, the Demon King dispatches messengers to tell Rāhu (a celestial body, also a demon), the Valiant One, Vimacitrarā Asura (a type of demon), Padmatī, and other evil dragons who trouble the world, 'You should rejoice today, for the Buddha's True Dharma has now diminished, and the demonic forces are increasing.' These demonic messengers then go to the bottom of the water, to the residence of Vimacitrarā Asura, and explain the above matters in detail. At that time, upon hearing this, the Asura rejoices and tells the evil dragon kings who trouble the world. The evil dragons in the city of Fulè (City of Abundance and Joy) hear this and are very happy, creating calamities for the people of the world.
亂，如上所說。
「時天帝釋聞毗留勒天王說如是語，入雜殿林與三十三天，共論斯事：『護世天王來白我言：「魔天大力，及阿修羅、毗摩質多惱亂惡龍。汝應集諸天眾悉來至此，我當至彼寶莊嚴山與阿修羅鬥。」』諸天聞之，答言：『如是！』各還本宮而自莊嚴。雜殿天眾亦還本宮，種種音聲歌舞戲笑入雜殿林。時天帝釋與諸天眾舍雜殿林，詣于餘地。此雜殿林所住天子所受之樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，成就快樂，莊嚴端正，從少至終常愛雜色，種種莊嚴，好種種語，眾人所愛；若行出家，升師子座為說法師，解種種語，聞之知足。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第八地處名歡喜園。眾生何業生於彼處？彼以聞慧見：此眾生善心深心，不殺不盜，亦教他人令不殺盜。若見殺者，勸令不殺，不教人作，見作不喜。若有所犯，尋即悔過，離惡知識。云何不殺？見鳥殺害，救令放舍。自不作惡，設作即悔，受不殺戒。以財贖命，令其得脫，復教他人令助歡喜。云何不盜？云何偷盜？一切官人，王所敕令，持國理民——聚落城主、若放牧主、若邊戍主，有所敕令取牛羊等，是人護戒而不肯取。以是因緣，命
【現代漢語翻譯】 現代漢語譯本： 正如上面所說。
當時，天帝釋（Devendra，眾神之王）聽到毗留勒天王（Virudhaka，增長天王）說了這些話，便進入雜殿林（a grove of various palaces）與三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）的眾神一起討論這件事：『護世天王（Lokapala，守護世界的四位天王）來告訴我：「魔天（Mara，佛教中的惡魔）勢力強大，還有阿修羅（Asura，一種好戰的神）和毗摩質多（Vemacitra，阿修羅王）都在擾亂惡龍（Naga，一種蛇形生物）。你應該召集所有天眾到這裡來，我將前往寶莊嚴山（Ratnavyūha，一座裝飾華麗的山）與阿修羅戰鬥。」』眾神聽了之後，回答說：『好的！』各自回到自己的宮殿，裝扮自己。雜殿的天眾也回到自己的宮殿，以各種聲音歌舞嬉笑，進入雜殿林。當時，天帝釋與眾天神離開了雜殿林，前往其他地方。這雜殿林所居住的天子（Devaputra，天神之子）所享受的快樂，乃至愛善業（loving good karma）耗盡，壽命終結后還會退轉，隨著業力流轉，墮入地獄（Naraka，受苦之處）、餓鬼（Preta，飢餓的鬼魂）、畜生（Tiryagyoni，動物）。如果生在人間，就會成就快樂，莊嚴端正，從小到大都喜歡各種顏色，各種裝飾，喜歡各種語言，受人喜愛；如果出家修行，登上師子座（Simhasana，說法之座）成為說法師（Dharmabhanaka，宣講佛法之人），能理解各種語言，聽了之後感到滿足。這是因為還有剩餘的業力。
『此外，比丘（Bhiksu，佛教僧侶）瞭解業果報（karma vipaka，業力與果報），觀察三十三天所居住的地方。他以聞慧（sutamayā paññā，聽聞佛法而獲得的智慧）看到：三十三天的第八個地方叫做歡喜園（Nandana Garden）。眾生因為什麼業而生在那裡呢？他以聞慧看到：這些眾生善心深厚，不殺生不偷盜，也教導他人不要殺生偷盜。如果看到有人殺生，就勸他不要殺生，不教人作惡，看到作惡也不高興。如果有什麼過錯，立刻懺悔，遠離惡知識（pāpa-mitta，不良的朋友）。什麼是不殺生呢？看到鳥類被殺害，就救下來放生。自己不做惡事，如果做了就立刻懺悔，受持不殺生戒。用錢贖回生命，讓它們得到解脫，又教導他人幫助並感到歡喜。什麼是不偷盜呢？什麼是偷盜呢？所有官員，國王所命令的，治理國家管理人民——聚落的城主、放牧的主人、邊境的戍守者，如果國王命令他們拿取牛羊等，這些人守護戒律而不肯拿取。因為這個因緣，壽命...
【English Translation】 English version: As mentioned above.
Then, Devendra (Lord of the Gods) heard Virudhaka (Guardian King of the South) say these words, and entered the Mixed Palace Grove (a grove of various palaces) with the gods of the Trayastrimsa Heaven (Heaven of the Thirty-Three Gods) to discuss this matter: 'The Lokapalas (Guardian Kings of the Four Directions) came to tell me: "The Mara (Demon) is powerful, and the Asuras (Demigods) and Vemacitra (King of the Asuras) are disturbing the Nagas (Serpent Beings). You should gather all the gods here, and I will go to Ratnavyūha Mountain (Jewel Adorned Mountain) to fight the Asuras."』 The gods heard this and replied: 'Yes!' Each returned to their own palace and adorned themselves. The gods of the Mixed Palace also returned to their palaces, singing, dancing, and laughing with various sounds, and entered the Mixed Palace Grove. At that time, Devendra and the gods left the Mixed Palace Grove and went to another place. The pleasure enjoyed by the Devaputras (Sons of Gods) living in this Mixed Palace Grove, until their loving good karma is exhausted, they will still regress after their lifespan ends, flowing with karma, falling into Naraka (Hell), Preta (Hungry Ghost), Tiryagyoni (Animal Realm). If they are born among humans, they will achieve happiness, be dignified and handsome, and from a young age will love various colors, various decorations, like various languages, and be loved by people; if they leave home to practice, ascend the Simhasana (Lion Throne) to become a Dharmabhanaka (Preacher of the Dharma), able to understand various languages, and feel satisfied after hearing them. This is because there is still remaining karma.
Furthermore, the Bhiksu (Buddhist Monk) understands karma vipaka (the result of actions), and observes the places where the gods of the Trayastrimsa Heaven live. He sees with sutamayā paññā (wisdom gained from hearing the Dharma): the eighth place in the Trayastrimsa Heaven is called Nandana Garden (Joyful Garden). What karma causes beings to be born there? He sees with sutamayā paññā: these beings have deep good intentions, do not kill or steal, and also teach others not to kill or steal. If they see someone killing, they advise them not to kill, do not teach people to do evil, and are not happy to see evil being done. If there is any fault, they immediately repent and stay away from pāpa-mitta (bad friends). What is not killing? Seeing birds being killed, they rescue them and release them. They do not do evil themselves, and if they do, they immediately repent, and uphold the precept of not killing. They redeem lives with money, allowing them to be freed, and teach others to help and feel joy. What is not stealing? What is stealing? All officials, those commanded by the king, who govern the country and manage the people—the lords of villages, the masters of pastures, the guards of borders, if the king commands them to take cattle and sheep, these people guard the precepts and refuse to take them. Because of this cause, lifespan...
終之後生歡喜天，三十三天歡喜之園。復有聽法，得聞法會，六齋之日，聽法受法，一心聽法。是法會主命終之後，生於天中。一切施中，法施第一，以此因緣，命終生於三十三天歡喜之園。生彼天已，成就無量百千天樂，不可譬喻，當說少分。其林縱廣三千由旬，七寶林樹以為莊嚴。其歡喜天不詣余園，是故名曰歡喜園林。自功德名。其林皆是如意之樹，隨天所念，皆從樹出。若天生念，欲須宮殿，念已欲上，即見樹林是七寶殿，有一百柱，一一殿柱或以金銀琉璃、頗梨赤寶車𤦲，用如是等一切眾寶以為殿柱。復作是念：『欲得柔軟階道升此殿堂。』隨念即見階道成就。既入宮殿，復自思惟：『今此宮殿生蓮華池。』隨念即生諸蓮華池，七寶之色，鵝鴨鴛鴦以為莊嚴。復作是念：『我此堂中應有天女歌舞戲笑。』隨念即有天女來赴，隨心戲笑歌舞供養。復作是念：『我今應得天眾伎樂。』隨其所念，風吹樹葉互相𢾊觸出妙音聲，勝諸天樂。復作是念：『今此宮殿應生飲食。』隨其心念，樹枝割裂流出飲河，色香味具。復作是念：『我今應得須陀之味。』隨其念已，即生上味須陀之食，色香味具，天子食之乃至充足。復與天女遊戲娛樂入歡喜園，歡喜園中所住天子成就如是勝妙之樂。從殿而下，於此地中即生蓮華，毗
【現代漢語翻譯】 現代漢語譯本： 死後往生歡喜天（Tushita Heaven），也就是三十三天（Trayastrimsa Heaven）的歡喜之園。在那裡繼續聽法，得聞佛法大會，在六齋日（uposatha）聽法受法，一心聽法。這位佛法大會的主持人命終之後，便往生到天界之中。一切佈施之中，法佈施最為殊勝，憑藉這樣的因緣，命終之後便往生到三十三天的歡喜之園。往生到那裡之後，便成就了無量百千種天上的快樂，無法用比喻來形容，只能說少許。那片園林縱橫三千由旬（yojana），用七寶林樹來作為莊嚴。那歡喜天的天人不去其他的園林，因此名為歡喜園林，這是根據其功德而得名。那片園林都是如意之樹，隨著天人的心念，一切都從樹中生出。如果天人生起念頭，想要宮殿，念頭一生起，就看到樹林變成七寶殿，有一百根柱子，每一根殿柱或者用金銀琉璃、頗梨（sphatika，水晶）赤寶車𤦲（一種紅色寶石），用像這樣的各種眾寶來作為殿柱。又生起這樣的念頭：『想要柔軟的階梯來登上這座殿堂。』隨著念頭一生起，就看到階梯成就。進入宮殿之後，又自己思量：『現在這座宮殿應該有蓮花池。』隨著念頭一生起，就生出各種蓮花池，呈現七寶的顏色，有鵝鴨鴛鴦作為莊嚴。又生起這樣的念頭：『我的這座殿堂中應該有天女歌舞嬉戲。』隨著念頭一生起，就有天女前來，隨心嬉戲歌舞供養。又生起這樣的念頭：『我現在應該得到天眾的伎樂。』隨著他的念頭，風吹樹葉互相碰撞，發出美妙的聲音，勝過各種天上的音樂。又生起這樣的念頭：『現在這座宮殿應該有飲食。』隨著他的心念，樹枝裂開，流出飲河，色香味俱全。又生起這樣的念頭：『我現在應該得到須陀（sudha，甘露）的味道。』隨著他的念頭，就生出上味的須陀之食，色香味俱全，天子食用直到滿足。然後與天女遊戲娛樂，進入歡喜園，居住在歡喜園中的天子成就了這樣殊勝美妙的快樂。從宮殿下來，在這片土地中就生出蓮花，毗 沙門毗（Vipasyin，佛名）如是等蓮華，以為莊嚴。是故名為歡喜之園。是法會主，以是因緣，受如是樂。
【English Translation】 English version: After death, he is reborn in the Tushita Heaven, the Garden of Delight in the Trayastrimsa Heaven. There, he continues to listen to the Dharma, attending Dharma assemblies, listening to and receiving the Dharma on the six Uposatha days, listening to the Dharma with a focused mind. This host of the Dharma assembly, after death, is reborn in the heavens. Among all forms of giving, the giving of the Dharma is the foremost. Due to this cause, after death, he is reborn in the Garden of Delight in the Trayastrimsa Heaven. Having been born there, he attains immeasurable hundreds of thousands of heavenly delights, which cannot be described by analogy; only a small portion can be mentioned. That garden is three thousand yojanas (yojana) in length and breadth, adorned with trees of seven precious materials. The delighted beings of that heaven do not visit other gardens; therefore, it is called the Garden of Delight, named after its merits. That garden is full of wish-fulfilling trees; whatever the heavenly being thinks of, it comes forth from the trees. If a heavenly being thinks of desiring a palace, as soon as the thought arises, he sees the forest transformed into a palace of seven precious materials, with a hundred pillars. Each pillar is made of gold, silver, lapis lazuli, crystal (sphatika), red jewels, and other various precious materials. He then thinks, 'I desire soft steps to ascend this palace.' As soon as the thought arises, he sees the steps perfectly formed. After entering the palace, he thinks to himself, 'Now, this palace should have lotus ponds.' As soon as the thought arises, various lotus ponds appear, with the colors of the seven precious materials, adorned with geese, ducks, and mandarin ducks. He then thinks, 'In this hall, there should be heavenly maidens singing, dancing, and playing.' As soon as the thought arises, heavenly maidens come forth, playing, singing, and dancing to offer their services. He then thinks, 'Now, I should have heavenly music.' As soon as he thinks this, the wind blows through the leaves of the trees, creating wonderful sounds that surpass all heavenly music. He then thinks, 'Now, this palace should have food and drink.' As soon as he thinks this, the branches of the trees split open, and rivers of drink flow out, complete with color, aroma, and taste. He then thinks, 'Now, I should have the taste of ambrosia (sudha).' As soon as he thinks this, the finest ambrosial food appears, complete with color, aroma, and taste, which the heavenly being eats until satisfied. Then, he plays and enjoys himself with the heavenly maidens, entering the Garden of Delight. The heavenly being residing in the Garden of Delight attains such supreme and wonderful delights. Descending from the palace, lotuses spring forth on this earth, like those of Vipasyin (Vipasyin, name of a Buddha) Buddha, name) and other such lotuses, as adornments. Therefore, it is called the Garden of Delight. This host of the Dharma assembly, due to these causes, experiences such joys.
琉璃莖，真金為葉。其莖柔濡，見者愛樂。色香具足，舉足下足，蹈華而行。如是步步成就天樂，隨其唸唸受五欲樂，一切諸根于自境界不知厭足。所謂眼常貪色，種種瞻視愛樂不息，令眼悅樂，見如是色猶不厭足；耳聞妙聲不知厭足。如是鼻香，若嗅諸香，生大愛慾，不知厭足。舌貪美味不知厭足。如是愛觸不知厭足。如是所念皆是愛念，愛樂自身遊戲林中，受欲無厭。境界為母，諸根為攢，憶念風吹，自高為薪，慾火熾然。欲無厭足，以愛慾心於歡喜園遊戲受樂。
「釋迦天主于雜寶聚山破阿修羅，得大名稱，如上所說。復來入于歡喜林中，告諸天曰：『汝等天眾當生歡悅，入歡喜園受五欲樂，遊戲自娛，我亦自當于歡喜園遊戲受樂。已破魔軍毗摩質多羅及惡龍等。一切天眾及諸天女皆可至吾遊戲之處受五欲樂，滿夏四月，五欲自娛。』時天帝釋向三十三天說是語已，心大歡喜，告白象王伊羅婆那言：『汝今莊嚴，吾欲與汝共諸天眾，並諸天女遊戲娛樂於歡喜園。汝當化身，令諸天眾乘汝頂上牙頂之上，向于遊戲華池園林山峰之中，如先所化。』
「爾時，白象伊羅婆那聞天主教，即化大身，身有百頭，頭有十牙，一一牙端有百浴池，一一浴池有千蓮華，一一蓮華皆有千葉，七寶所成，一一葉端皆有
【現代漢語翻譯】 現代漢語譯本 琉璃為莖，真金為葉。它的莖柔軟潤澤，見到的人都喜愛。顏色和香氣都具備，抬腳落腳，都踩著鮮花而行。這樣一步一步都成就天樂，隨著每一個念頭都享受五欲之樂，一切感官對於自己的境界都不知道滿足。所謂眼睛常常貪戀美色，各種觀看，喜愛而不停止，使眼睛快樂，見到這樣的美色仍然不滿足；耳朵聽美妙的聲音不知道滿足。鼻子聞香也是這樣，如果聞到各種香氣，就產生很大的愛慾，不知道滿足。舌頭貪圖美味不知道滿足。這樣愛戀觸覺不知道滿足。這樣所想的都是愛念，喜愛自身在林中游戲，享受慾望沒有厭足。境界是母親，各種感官是聚集在一起的，回憶的念頭如風吹動，自高自大是柴薪，熾盛燃燒。慾望沒有厭足，以愛慾之心在歡喜園中游戲享樂。 釋迦天主（Śakra-devānām-indra，天神之王）在雜寶聚山擊敗阿修羅（Asura，一種好戰的神），獲得很大的名聲，如上面所說。又來到歡喜林中，告訴眾天神說：『你們這些天眾應當心生歡悅，進入歡喜園享受五欲之樂，遊戲自娛，我也應當在歡喜園遊戲享樂。我已經擊破了魔軍、毗摩質多羅（Vemacitrin，阿修羅王）以及惡龍等。一切天眾以及各位天女都可以到我遊戲的地方享受五欲之樂，滿足整個夏季四個月，盡情享受五欲。』當時天帝釋（Śakra-devānām-indra，天神之王）向三十三天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）說了這些話后，心中非常歡喜，告訴白象王伊羅婆那（Airāvana，帝釋天的坐騎）說：『你現在裝飾起來，我想要和你一起與眾天神，以及各位天女在歡喜園遊戲娛樂。你應該變化身體，讓眾天神乘坐在你頭頂上、牙齒頂上，前往遊戲的花池、園林、山峰之中，像先前變化的那樣。』 當時，白象伊羅婆那（Airāvana，帝釋天的坐騎）聽到天帝的教令，就變化出巨大的身體，身體有一百個頭，每個頭有十個牙齒，每一個牙齒的頂端有一百個浴池，每一個浴池有一千朵蓮花，每一朵蓮花都是七寶所成，每一片花瓣的頂端都有
【English Translation】 English version Stems of lapis lazuli, leaves of true gold. Its stems are soft and supple, pleasing to behold. Color and fragrance are complete, with every step, one treads upon flowers. Thus, step by step, heavenly music is achieved, and with every thought, one experiences the pleasures of the five desires, all senses never finding satisfaction in their own realms. The eyes constantly crave sights, gazing and delighting without ceasing, bringing joy to the eyes, yet even seeing such sights, they are never satisfied; the ears hear wondrous sounds, never finding satisfaction. Likewise, the nose smells fragrances, and upon smelling various scents, great love and desire arise, never finding satisfaction. The tongue craves delicious flavors, never finding satisfaction. Likewise, love of touch never finds satisfaction. Thus, all thoughts are thoughts of love, delighting in playing in the forest, indulging in desires without end. The realm is the mother, the senses are the gathering, the wind of memory blows, self-importance is the fuel, blazing intensely. Desire is never satisfied, and with a heart full of love and desire, one plays and enjoys pleasure in the Garden of Delight. Śakra-devānām-indra (Lord Śakra, the ruler of gods) defeated the Asuras (a race of warring deities) on Mount Samantakūṭa, gaining great renown, as mentioned above. He then came to the Garden of Delight and said to the gods: 'You gods should rejoice and enter the Garden of Delight to enjoy the pleasures of the five desires, playing and amusing yourselves. I too shall play and enjoy pleasure in the Garden of Delight. I have defeated the armies of Mara, Vemacitrin (an Asura king), and evil dragons.' All the gods and goddesses may come to my place of play to enjoy the pleasures of the five desires, fulfilling the four months of summer, indulging in the five desires.' Then Śakra-devānām-indra (Lord Śakra, the ruler of gods), having spoken these words to the Trāyastriṃśa (the Heaven of Thirty-three Gods), was greatly pleased and said to the white elephant king Airāvana (Śakra's mount): 'Adorn yourself now, for I wish to play and enjoy myself with you, the gods, and the goddesses in the Garden of Delight. You should transform your body, allowing the gods to ride upon your heads and the tips of your tusks, going to the pools of flowers, gardens, and mountain peaks for play, as you have transformed yourself before.' Then, Airāvana (Śakra's mount), the white elephant, hearing the command of the Lord of Gods, transformed into a great body, with a hundred heads, each head with ten tusks, and at the tip of each tusk were a hundred bathing ponds, and in each bathing pond were a thousand lotus flowers, each lotus flower made of the seven treasures, and at the tip of each petal were
千數七寶眾蜂，一一葉間有千天子。其象頂上有諸天女不相妨礙，作天伎樂，乘虛而游到歡喜園。其像兩脅化二園林：一名喜林；二名樂林。于其林中河池蓮華皆悉具足七寶意樹，諸天子等，遊戲其中受五欲樂。天子天女充滿林中。時伊羅婆那大白象王譬如第二須彌山王，詣歡喜園。其象背上化作大城，平正柔軟，其城街巷，七寶宮殿、園林莊嚴，猶如第二善見大城。如是化殿七寶所成，有一百柱以為莊嚴。殿有華池，帝釋天王與諸天女遊戲其中，作天伎樂。憍尸迦天王坐于大殿向歡喜園，其身不動如須彌頂。其象耳中復生華池，其池縱廣滿十由旬，其第二池十一由旬。一名甚深；二名清凈。八功德水充滿其中，池中生華，名優缽羅，毗琉璃莖，赤寶為華，眾蜂莊嚴，天香具足。其華開敷優缽羅華，天子天女坐華須上游戲娛樂。或有天子以水遊戲，或有天子蓮華遊戲，不知白象為行為住。其象鼻端化作樓殿，廣五由旬，種種眾華、曼陀羅華悉遍莊嚴，眾蜂妙音，牛頭栴檀葉以覆樓殿。復有金樹種種眾華以覆其上，有諸天女坐華須上，歌眾妙音讚歎天王。如是象鼻所化長殿于白象王蓮華之中，化生蓮華，廣一由旬，有百千葉。其葉廣長，香氣第一，滿十由旬。一一葉中天子天女遊戲其中，各不相見，如是遊戲不相妨礙，
【現代漢語翻譯】 現代漢語譯本：千數七寶眾蜂，每一片葉子上都有一千個天子（Deva，天神）。這些大象的頭頂上有許多天女（Devi，女神）在演奏天上的音樂，彼此互不干擾，在空中游玩，到達歡喜園（Nandana Garden）。這些大象的兩側幻化出兩個園林：一個叫喜林（Delightful Grove），一個叫樂林（Joyful Grove）。在這些園林中，河流、池塘、蓮花以及七寶如意樹都應有盡有，諸位天子們在其中嬉戲，享受五欲之樂。天子和天女們充滿了園林。這時，伊羅婆那（Airavata）大白象王，就像第二座須彌山王（Mount Sumeru），來到歡喜園。大象的背上幻化出一座大城，平坦柔軟，城中的街巷、七寶宮殿、園林都裝飾得像第二座善見大城（Sudarsana）。這樣幻化出來的宮殿由七寶構成，有一百根柱子作為裝飾。宮殿里有華池，帝釋天王（Indra）與諸位天女在其中嬉戲，演奏天上的音樂。憍尸迦天王（Kausika，即帝釋天王的別名）坐在大殿里，面向歡喜園，他的身體像須彌山頂一樣不動。大象的耳朵里又生出華池，這些池塘縱橫十由旬（Yojana，古印度長度單位），第二個池塘縱橫十一由旬。一個叫甚深（Profound），一個叫清凈（Pure）。八功德水充滿了池塘，池塘里生長著蓮花，名叫優缽羅（Utpala，青蓮花），花莖是毗琉璃（Beryl）做的，花是赤寶做的，有許多蜜蜂裝飾，充滿了天上的香氣。這些優缽羅花開放時，天子天女坐在花須上嬉戲娛樂。有的天子在水中嬉戲，有的天子在蓮花上嬉戲，不知道白象是在行走還是停留。大象的鼻端幻化成樓殿，寬五由旬，用各種各樣的鮮花、曼陀羅花（Mandala Flower）裝飾，充滿了蜜蜂的美妙聲音，用牛頭旃檀（Go-sirsha Chandana）的葉子覆蓋樓殿。又有金樹和各種各樣的鮮花覆蓋在上面，有許多天女坐在花須上，歌唱美妙的音樂讚歎天王。這樣象鼻幻化出來的長殿在白象王的蓮花之中，幻化出蓮花，寬一由旬，有一百千片葉子。這些葉子寬大而長，香氣第一，覆蓋十由旬。每一片葉子中，天子天女在其中嬉戲，彼此互不相見，這樣嬉戲互不妨礙。
【English Translation】 English version: Thousands of jeweled bees, with a thousand Devas (heavenly beings) on each leaf. On the heads of these elephants are numerous Devis (goddesses) playing celestial music without hindering each other, traveling through the air to Nandana Garden (Garden of Delight). The two sides of these elephants transform into two gardens: one named Delightful Grove, and the other named Joyful Grove. In these groves, rivers, ponds, lotuses, and wish-fulfilling trees of seven jewels are all complete. The Devas play within them, enjoying the pleasures of the five senses. Devas and Devis fill the groves. At this time, Airavata (the great white elephant king), like the second Mount Sumeru (the central world-mountain), goes to Nandana Garden. On the elephant's back transforms a great city, flat and soft, its streets, seven-jeweled palaces, and gardens adorned like the second Sudarsana (a beautiful city). The transformed palace is made of seven jewels, with a hundred pillars as adornment. The palace has a flower pond, where Indra (king of the gods) and the Devis play, making celestial music. Kausika (another name for Indra) sits in the great hall facing Nandana Garden, his body unmoving like the peak of Mount Sumeru. In the elephant's ears, flower ponds are born again, each pond spanning ten Yojana (an ancient Indian unit of distance), and the second pond spanning eleven Yojana. One is named Profound, and the other is named Pure. The water is filled with the eight qualities of merit, and lotuses grow in the ponds, named Utpala (blue lotus), with stems of Beryl and flowers of red jewels, adorned with many bees, and filled with heavenly fragrance. When these Utpala flowers bloom, Devas and Devis sit on the lotus stamens, playing and enjoying themselves. Some Devas play in the water, and some Devas play on the lotuses, unaware of whether the white elephant is moving or staying. The elephant's trunk transforms into a pavilion, five Yojana wide, adorned with various flowers and Mandala Flowers, filled with the wonderful sounds of bees, and covered with leaves of Go-sirsha Chandana (sandalwood). There are also golden trees and various flowers covering it, with many Devis sitting on the flower stamens, singing wonderful music and praising the king. The long pavilion transformed from the elephant's trunk, within the lotus of the white elephant king, transforms into a lotus, one Yojana wide, with a hundred thousand leaves. These leaves are wide and long, with the best fragrance, covering ten Yojana. In each leaf, Devas and Devis play, without seeing each other, and their play does not hinder each other.
與天王釋向歡喜園，皆不覺知象之行住，猶如住于須彌山頂。于象頂上，復化大山，名界莊嚴，以種種界而為莊嚴，天樹河池、園林蓮華莊嚴之處遊戲受樂，是名象王頂化大山。其白象王于其牙上化作園林，如一億月，多有眾華。其地白凈如須陀色，多有眾蜂俱翅羅音充滿其中。無量眾鳥眾寶莊嚴，孔雀、命命，如是無量種種眾鳥從牙化生。其白象王身量廣大，天眾圍繞，大身大力行步平正而不搖動，向歡喜園。其白象王從鼻兩孔化作河流，如閻浮提恒河之水、閻牟那河水從池流下，其水清凈，涼冷不濁，從上而下，白象鼻中所出河流亦復如是。於四天下，人所住處，林樹藥草，亢旱炎熱，穀麥增長，草木葉上有水相現，名之為露。其象鼻水從空而下，去地遠故，為風所吹，散而氣燥，故令露少。三天下中名之為露。
「複次，天白象王若放霧氣，墮行天中，世人觀之，其色則白，外道說為因陀天王所行之道，復有說言白象王道。如實白水，風持不墮，在於空中猶如陽焰，直以遠故見之不了。其象頭上大山之頂，寶幢華蓋懸以寶幡，毗琉璃輪，真金為蓋，其光明曜猶如日光。于其幢上懸以長幡，于其幡中出大光明。大海之中諸阿修羅見是事已，各相謂言：『帝釋天王勝幡已現，乘白象王向歡喜園。』時天帝釋遙
【現代漢語翻譯】 現代漢語譯本：天眾與天王釋提桓因（Śakra，佛教的護法神）一同前往歡喜園，卻全然不知白象的行進與駐足，彷彿身處須彌山（Sumeru，佛教宇宙觀中的聖山）之巔。在白象的頭頂上，又幻化出一座大山，名為界莊嚴，以各種各樣的界域作為莊嚴，有天樹、河池、園林、蓮花等莊嚴之處，供天眾遊戲享樂，這就是象王頂上幻化出的大山。那白象王又在其象牙上幻化出園林，宛如一億個滿月，其中生長著各種各樣的花朵。地面潔白如須陀色，眾多蜜蜂發出俱翅羅的聲音，充滿其間。無數的鳥類，以各種珍寶莊嚴，孔雀、命命鳥等等，無數種類的鳥兒從象牙中化生而出。這白象王身軀廣大，天眾圍繞，身軀巨大，力量強大，行走平穩端正而不搖晃，前往歡喜園。這白象王從兩個鼻孔中幻化出河流，如同閻浮提（Jambudvipa，我們所居住的世界）的恒河之水、閻牟那河水從池塘中流淌而下，水質清澈，涼爽而不渾濁，從高處流下，白象鼻孔中流出的河流也是如此。在四大洲（Four Continents）的人類居住之處，林木藥草，遭受旱災炎熱，穀物生長，草木葉子上出現水滴，稱之為露水。白象鼻中的水從空中落下，因為距離地面遙遠，被風吹散，空氣乾燥，所以露水稀少。在三大洲中，稱之為露水。 進一步說，天上的白象王如果放出霧氣，飄落在天空中，世人看到，其顏色是白色的，外道（非佛教的宗教）說這是因陀天王（Indra，印度教中的天神，佛教中為帝釋天）所行走的路，也有人說是白象王的路。實際上是白色的水，被風托住而不墜落，在空中如同陽焰（海市蜃樓），只是因為距離遙遠而看不清楚。在象頭上的大山頂上，懸掛著寶幢、華蓋，以及寶幡，毗琉璃（一種寶石）的輪子，用真金做成的傘蓋，其光芒閃耀如同日光。在寶幢上懸掛著長幡，從幡中發出巨大的光明。大海中的阿修羅（Asura，一種惡神）看到這些景象后，互相說道：『帝釋天王的勝利之幡已經顯現，乘坐白象王前往歡喜園了。』這時，天帝釋（Śakra，即帝釋天）遙遙地...
【English Translation】 English version: The heavenly beings, together with the king of gods Śakra (Śakra, a protector deity in Buddhism), went towards the Garden of Delight, completely unaware of the elephant's movements and stops, as if they were on the summit of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). On top of the white elephant, a great mountain was manifested, named 'Adornment of Boundaries,' adorned with various realms. There were heavenly trees, ponds, gardens, and lotus flowers, places of enjoyment and pleasure for the heavenly beings. This is the great mountain manifested on the elephant king's head. The white elephant king also manifested gardens on its tusks, resembling a billion full moons, with various flowers growing within. The ground was as white and pure as the color of Sudha, filled with the sounds of many bees making the 'Kucira' sound. Countless birds, adorned with various treasures, peacocks, jivamjivaka birds, and countless other kinds of birds were born from the tusks. The white elephant king was vast in size, surrounded by heavenly beings, with a large body and great strength, walking steadily and upright without shaking, towards the Garden of Delight. The white elephant king manifested rivers from its two nostrils, like the waters of the Ganges River and the Yamuna River flowing from ponds in Jambudvipa (Jambudvipa, the continent where we live). The water was clear, cool, and not turbid, flowing from above, and the rivers flowing from the white elephant's nostrils were also like this. In the places where humans live in the Four Continents (Four Continents), forests, medicinal herbs, suffering from drought and heat, grains growing, water droplets appearing on the leaves of plants, are called dew. The water from the elephant's trunk falls from the sky, and because it is far from the ground, it is scattered by the wind, and the air is dry, so the dew is scarce. In the Three Continents, it is called dew. Furthermore, if the heavenly white elephant king releases mist, falling in the sky, people see it as white. Non-Buddhist religions (non-Buddhist religions) say that this is the path traveled by Indra (Indra, a deity in Hinduism, known as Śakra in Buddhism), and some say it is the path of the white elephant king. In reality, it is white water, held up by the wind and not falling, appearing in the sky like a mirage (mirage), but it is not clearly seen because of the distance. On the top of the great mountain on the elephant's head, there are jeweled banners, canopies, and jeweled streamers hanging, wheels of lapis lazuli (a type of gemstone), and canopies made of pure gold, its light shining like sunlight. Long streamers are hung on the jeweled banners, and great light emanates from the streamers. The Asuras (Asura, a type of evil spirit) in the great ocean, seeing these sights, said to each other: 'The victory banner of Śakra (Śakra, i.e., Indra) has appeared, riding the white elephant king towards the Garden of Delight.' At this time, Śakra (Śakra, i.e., Indra) remotely...
見園林，告諸天曰：『汝見此林甚可愛樂。釋迦天主破阿修羅，既得勝已，遊戲此林。如此林樹，甚可愛樂。與三十三天，夏四月時，於此林中游戲受樂。』時諸天眾白帝釋言：『隨王所敕，我當奉行。』說是語已，近歡喜林。歡喜林中先住諸天受五欲樂，見天勝幢及白象王，心大歡喜，出迎帝釋，禮拜供養，合掌頂上，作天伎樂歌舞遊戲入歡喜林。時天帝釋即下白象，與諸天眾入歡喜園，一切天眾亦皆下象。如是象頭鼻端及像兩脅一切天眾，皆舍白象，入歡喜林遊戲受樂。歡喜林中先住諸天及與天主，伐阿修羅諸天眾等，于夏四月受天快樂。釋迦天王共諸天眾受樂自娛。如此時間，若諸天子善業將盡，乃至愛善業盡，命終還退，墮于地獄、餓鬼、畜生。若生人中，常受安樂，種種解了，端正第一，眾人所愛，山林河池可愛樂處而生其中，主大國土，富樂自在。以餘業故。
「複次，比丘知業果報，觀伊羅婆那大龍象王，以何業緣，成就大身、大神通力，與阿修羅鬥，得大名稱？以何業故受畜生身？彼以聞慧見：此眾生天中壽命滿七萬歲，過去之世，毗陀論部，名不羅那，有婆羅門大修福德，好行佈施貧窮盲冥苦惱之人。以善心故，常樂施與，利益眾生。爾時，有王名曰善見，于節會日出宮遊戲如諸天眾。與八
【現代漢語翻譯】 現代漢語譯本 見園林，告訴諸天說：『你們看這園林多麼可愛啊！釋迦天主（Śakra-devānām-Indra，帝釋天）戰勝阿修羅（Asura）之後，就在這園林里遊玩。這園林樹木如此可愛，他和三十三天（Trāyastriṃśa）的天人，在夏季四個月里，在這林中游戲享樂。』當時諸天眾對帝釋天說：『遵從您的命令，我們一定奉行。』說完這話，就靠近歡喜林（Nandana-vana）。歡喜林中先住的天人們正在享受五欲之樂，見到天勝幢（Vaijayanta）和白象王（Airavata），心中非常歡喜，出來迎接帝釋天，禮拜供養，合掌頂上，演奏天上的音樂，歌舞遊戲，進入歡喜林。當時天帝釋天就下白象，和諸天眾進入歡喜園，一切天眾也都下象。像這樣，像頭鼻端以及象的兩側，所有的天眾都捨棄白象，進入歡喜林遊戲享樂。歡喜林中先住的天人和天主，以及討伐阿修羅的諸天眾等，在夏季四個月里享受天上的快樂。釋迦天王和諸天眾一起享樂自娛。在這個時候，如果諸天子善業將盡，乃至愛善業盡，命終之後還會退墮，墮入地獄、餓鬼、畜生道。如果生在人間，常常享受安樂，種種通達明瞭，相貌端正第一，眾人所愛，在山林河池等可愛的地方出生，主宰大的國土，富裕快樂自在。這是因為還有剩餘的業力。』 『再次，比丘（bhikṣu）知道業的果報，觀察伊羅婆那大龍象王（Airāvaṇa），因為什麼樣的業緣，成就了巨大的身軀、巨大的神通力量，與阿修羅戰鬥，得到巨大的名聲？因為什麼樣的業，而承受畜生之身？他以聽聞的智慧看到：這個眾生在天上的壽命滿了七萬歲，在過去世，毗陀論部（Vidūḍabha），有個名叫不羅那（Pūraṇa）的婆羅門（brāhmaṇa），大修福德，喜歡佈施給貧窮盲冥痛苦的人。因為善心的緣故，常常樂於施與，利益眾生。當時，有個國王名叫善見（Sudarsana），在節日的時候出宮遊玩，如同諸天眾。
【English Translation】 English version Seeing the garden, he said to the devas (gods): 『You see this garden, how delightful and pleasing it is. Śakra-devānām-Indra (Lord Śakra, ruler of the gods), having defeated the Asuras (demons), plays in this garden. This garden with its trees is so delightful. He and the thirty-three devas (Trāyastriṃśa) enjoy themselves in this forest during the four months of summer.』 At that time, the assembly of devas said to Lord Śakra: 『As you command, O King, we shall obey.』 Having spoken these words, they approached Nandana-vana (the Joyful Grove). The devas who were already dwelling in the Joyful Grove, enjoying the pleasures of the five senses, saw the Vaijayanta (banner of victory) and Airavata (the white elephant king), and their hearts were filled with great joy. They came out to greet Lord Śakra, prostrated themselves in worship, joined their palms above their heads, and entered the Joyful Grove with heavenly music, songs, dances, and games. At that time, Lord Śakra dismounted from the white elephant and entered the Joyful Garden with the assembly of devas. All the devas also dismounted from the elephant. In this way, all the devas on the elephant's head, trunk, and flanks abandoned the white elephant and entered the Joyful Grove to play and enjoy themselves. The devas and the lord who were already dwelling in the Joyful Grove, as well as the devas who had fought against the Asuras, enjoyed heavenly bliss during the four months of summer. King Śakra enjoyed himself with the assembly of devas. At this time, if the good karma of the devaputras (sons of the gods) is about to be exhausted, or even if their love for good karma is exhausted, they will die and fall back, descending into hell, the realm of hungry ghosts, or the animal realm. If they are born among humans, they will always enjoy peace and happiness, have various understandings, be the most beautiful in appearance, be loved by all, and be born in lovely places such as mountains, forests, rivers, and ponds, ruling over great lands, wealthy, happy, and free. This is because of the remaining karma.』 『Furthermore, a bhikṣu (monk) knows the results of karma. He observes Airāvaṇa (the great dragon elephant king). What karma caused him to attain a great body, great supernatural powers, fight with the Asuras, and gain great fame? What karma caused him to be born as an animal? He sees with his wisdom of hearing: This being's lifespan in the heavens was seventy thousand years. In a past life, in Vidūḍabha (a region), there was a brāhmaṇa (Brahmin) named Pūraṇa (Full), who accumulated great merit and was fond of giving alms to the poor, blind, and suffering. Because of his good heart, he was always happy to give and benefit beings. At that time, there was a king named Sudarsana (Good Vision), who went out to play in the palace on festival days, like the devas.
萬四千大白象王，金網彌覆，寶鈴莊嚴，猶如如來。一切金鈴以為莊嚴，八萬四千婇女而為圍繞，八萬四千妓樂之音，向遊戲處園林之殿。是善見王第一威德，受大樂果。時婆羅門具足威德，詣善見王遊戲之處。是婆羅門名三摩多，見此大王具足威德，王有白象名曰云聚，寶鈴莊嚴，真珠金網以為瓔珞，善巧工匠之所成就莊嚴白象，種種歌戲，詣遊戲處，端正第一。時三摩多婆羅門心自念言：『此白象王第一快樂，我當愿生為天帝釋作白象王。』以佈施力及願力故，命終生天，為天帝釋作白象王。
「比丘觀已，而說頌曰：
「『如此業畫師， 處處業所牽， 心王力甚大， 造作種種報。 勝因緣所轉， 處處心所使， 在在一切處， 行於三界道。 一切眾生業， 自在使心行， 是故調伏心， 能至不退處。 輕轉難調伏， 處處妄攀緣， 若善調伏心， 調伏則安樂。 若能調伏心， 則能斷眾過， 勇者離過惡， 不復受諸苦。 若此世苦惱， 若未來世苦， 一切不調伏， 輕心因緣故。 天龍阿修羅、 地獄鬼羅剎， 心常為導主， 如王行三界。 心將詣天上， 復行於人中； 心將至惡道
【現代漢語翻譯】 現代漢語譯本 一萬四千頭巨大的白象王，身上覆蓋著金色的網，用珍貴的鈴鐺裝飾，就像如來佛一樣。所有的金鈴都用來裝飾，八萬四千名美麗的女子圍繞著它，伴隨著八萬四千種樂器的音樂，前往遊樂的園林宮殿。這是善見王（Sudassana-raja，一位國王的名字）第一等的威德，享受著極大的快樂。當時，一位名叫三摩多（Samanta，一位婆羅門的名字）的婆羅門，具有崇高的威德，來到了善見王遊樂的地方。這位婆羅門看見這位大王具有如此威德，國王有一頭名叫云聚（Cloud-mass，白象的名字）的白象，用珍貴的鈴鐺裝飾，用珍珠和金網作為瓔珞，由技藝精巧的工匠精心製作，裝飾華麗的白象表演著各種歌舞，前往遊樂之處，端莊美麗無比。當時，三摩多婆羅門心中暗想：『這頭白象王真是太快樂了，我應當發願往生到天界，成為帝釋天（Indra，天神之王）的白象王。』由於佈施的力量和願力的緣故，他命終之後往生到天界，成爲了帝釋天的白象王。
比丘觀察之後，用偈頌說道：
『就像業的畫師，處處被業力所牽引，心王的力量非常強大，創造出種種的報應。 勝妙的因緣所轉變，處處被心所驅使，時時刻刻，在一切地方，行走於三界（欲界、色界、無色界）的道路上。 一切眾生的業力，自在地驅使著心去行動，因此調伏內心，能夠到達不退轉的境界。 輕浮躁動難以調伏，處處虛妄地攀緣，如果能夠好好地調伏內心，調伏內心就能得到安樂。 如果能夠調伏內心，就能斷除各種過失，勇敢的人遠離過失和罪惡，不再遭受各種痛苦。 無論是今世的苦惱，還是未來世的痛苦，一切都是因為沒有調伏，輕浮的內心所導致的。 天、龍、阿修羅（Asura，一種神道）、地獄、餓鬼、羅剎（Rakshasa，一種惡鬼），心常常作為引導的主人，就像國王一樣行走於三界。 心引導著前往天上，又行走於人間；心引導著前往惡道』
【English Translation】 English version Fourteen thousand great white elephant kings, covered with golden nets, adorned with precious bells, resembling the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). All the golden bells were used for adornment, surrounded by eighty-four thousand beautiful women, with the sounds of eighty-four thousand musical instruments, heading towards the garden palace of amusement. This was King Sudassana's (Sudassana-raja, a king's name) foremost majesty, enjoying great happiness. At that time, a Brahmin named Samanta (Samanta, a Brahmin's name), possessing great majesty, came to the place where King Sudassana was playing. This Brahmin saw this great king possessing such majesty, the king had a white elephant named Cloud-mass (Cloud-mass, the white elephant's name), adorned with precious bells, with pearls and golden nets as necklaces, skillfully crafted by artisans, the adorned white elephant performing various songs and dances, heading to the place of amusement, supremely dignified and beautiful. At that time, Samanta the Brahmin thought to himself: 'This white elephant king is so happy, I should vow to be reborn in the heavens, to become Indra's (Indra, king of the gods) white elephant king.' Due to the power of giving and the power of vows, after his life ended, he was reborn in the heavens, becoming Indra's white elephant king.
The Bhikshu (Bhikshu, a Buddhist monk), having observed this, spoke in verse:
'Like a painter of karma, everywhere drawn by karma, the power of the mind-king is very great, creating all kinds of retributions. Transformed by excellent causes and conditions, everywhere driven by the mind, at all times, in all places, walking on the path of the three realms (desire realm, form realm, formless realm). The karma of all sentient beings, freely drives the mind to act, therefore, subduing the mind, one can reach the state of non-retrogression. Frivolous and difficult to subdue, everywhere falsely clinging, if one can well subdue the mind, subduing the mind brings happiness. If one can subdue the mind, then one can cut off all faults, the brave one departs from faults and evils, no longer suffering all kinds of pain. Whether it is suffering in this life, or suffering in future lives, all is due to not subduing, the frivolous mind. Gods, dragons, Asuras (Asura, a type of deity), hells, hungry ghosts, Rakshasas (Rakshasa, a type of demon), the mind is always the guiding master, like a king walking in the three realms. The mind leads to the heavens, and also walks among humans; the mind leads to evil paths.'
， 心輪轉世間。 心輪轉壞人， 境界癡所誑， 愛漂諸眾生， 現得無邊苦。 一行常隱覆， 大力難調伏， 害而不可見， 輕動速流行。 若人有智慧， 調伏如是心， 其人離魔網， 則能到彼岸。 憶念邪諂曲， 深而極輕動， 是心惡險岸， 將人至惡道。 如是離眾惡， 不為諸根使， 不著諸惡法， 得至不滅處。 心從因緣生， 所須從心得， 緣轉速流注， 如是流轉行。 如是作諸業， 得種種果報， 微細心流行， 一念常不住。 行處不可知， 常無有形色， 將人至何所？ 行於何等道？ 到已住何處？ 身為業所作， 見心所作業， 作者不可見。 此心難調伏， 其形不可見， 遍害諸眾生， 無目速造業。 是心性如幻， 從惡得惡報； 是心性如幻， 行處甚難知， 能將一切人， 無量生死處。 非刀所能割， 火亦不能燒， 是心雖無目， 燒害一切人。 業繩甚堅牢， 縛諸苦惱人， 受百千生死， 將去不可見。 須臾作善業， 須臾起不善， 心作善不善， 調伏則得
【現代漢語翻譯】 現代漢語譯本： 心念之輪在世間輪迴。 心念之輪使人墮落，境界被愚癡所迷惑， 愛慾使眾生漂流，顯現出無邊的痛苦。 這『心』隱藏很深，難以調伏， 它帶來傷害卻不可見，輕浮躁動，迅速流逝。 如果有人有智慧，能夠調伏這樣的心， 這個人就能脫離魔的羅網，到達彼岸（涅槃）。 憶念邪惡和諂媚，深藏且極易變動， 這顆心是邪惡危險的堤岸，將人帶向惡道。 像這樣遠離各種惡行，不被各種感官所驅使， 不執著于各種惡法，就能到達不滅的境界。 心從因緣而生，所需的也從心而得， 因緣轉變，心念迅速流逝，就像這樣流轉執行。 像這樣造作各種業，得到種種果報， 微細的心念在流逝，每一念都不能停留。 心的去處不可知，常常沒有形狀和顏色， 它將人帶到哪裡？在什麼樣的道路上行走？ 到達后又住在哪裡？身體是業力所造作， 能看見心所造作的業，但造作者（心）卻不可見。 這顆心難以調伏，它的形狀不可見， 它普遍地傷害眾生，沒有眼睛卻迅速地造業。 這顆心的本性如幻象，從惡行中得到惡報； 這顆心的本性如幻象，它的行蹤非常難以捉摸， 能將一切人帶到無量生死的輪迴之中。 刀不能割斷它，火也不能燒燬它， 這顆心雖然沒有眼睛，卻能燒害一切人。 業力的繩索非常堅牢，捆綁著受苦惱的人， 使他們承受百千次的生死輪迴，被帶走卻看不見。 一會兒造作善業，一會兒又生起不善之念， 心造作善與不善，調伏它就能得到解脫。
【English Translation】 English version: The wheel of the mind revolves in the world. The wheel of the mind turns bad people, their realms deluded by ignorance, Desire causes all beings to drift, manifesting boundless suffering. This 'mind' is constantly hidden, difficult to tame, It harms yet is invisible, fickle and quickly fleeting. If a person has wisdom and can tame such a mind, That person can escape the net of Mara (the demon) and reach the other shore (Nirvana). Recollections of evil and flattery, deep and extremely volatile, This heart is an evil and dangerous bank, taking people to evil paths. Thus, by staying away from all evils, not being driven by the senses, Not clinging to evil dharmas, one can reach the place of non-extinction. The mind arises from conditions, and what is needed is obtained from the mind, Conditions change, and thoughts flow quickly, just like this flowing and moving. In this way, creating all kinds of karma, one obtains various retributions, Subtle thoughts are flowing, and not a single thought can stay. The place where the mind goes is unknowable, often without shape or color, Where does it take people? On what kind of path does it travel? Having arrived, where does it dwell? The body is created by karma, One can see the karma created by the mind, but the creator (the mind) is invisible. This mind is difficult to tame, its form is invisible, It universally harms all beings, creating karma quickly without eyes. The nature of this mind is like an illusion, receiving evil retribution from evil deeds; The nature of this mind is like an illusion, its whereabouts are very difficult to know, It can take all people into the cycle of limitless birth and death. Knives cannot cut it, nor can fire burn it, Although this mind has no eyes, it burns and harms all people. The ropes of karma are very strong, binding suffering people, Causing them to endure hundreds of thousands of rebirths, being taken away invisibly. In a moment, one creates good karma; in a moment, one gives rise to unwholesome thoughts, The mind creates good and bad; taming it leads to liberation.
樂。 六根緣境界， 多貪無厭足， 不覺心將至， 惡道受苦惱。』
「如是比丘觀婆羅門作大善業，其愿狹小，見己思惟，自誡其心。如是善業，或得天身，或離生死，為心所使。墮畜生中，心願力故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第九地名曰光明。眾生何業生於彼處？彼見聞知：若人持戒，轉教他人，自不作惡，不教他作，見作勸舍，自護禁戒，教人護戒堅固不缺，悉令清凈，不殺不盜。云何不殺？若見有地多有眾生，為持戒故，不自穿掘，不教人掘。若蝎、若蟻、蝦蟆黃[狂-王+冗]種種眾生，知此眾生所居之處，不自穿壞，教他不作。或受禁戒或不受戒，若見為惡，教令懺悔。云何不盜？若是他地，若陶師處、若復餘人，乃至泥土，自不盜取，不教人取，令他住戒。見他盜者，不生隨喜，勸令不作。是名不殺不盜。是持戒人命終之後，生光明天，心常歡喜，歌舞戲笑遊戲受樂，其身光明常照天眾。多有天人園林遊戲，第一持戒生此天處作善業人，受斯樂報。所有園林金網彌覆，寶鈴妙音、毗琉璃鈴，善業所成。遙見天子鈴中歌頌說如是言：『善來天子！修善之人。』以寂靜偈而作頌曰：
「『善寂靜心護持戒， 持戒清涼今受樂。 善
【現代漢語翻譯】 現代漢語譯本 『六根（眼、耳、鼻、舌、身、意）追逐外在境界，貪得無厭，不知不覺心念將至惡道，遭受痛苦。』
『如此，比丘觀察婆羅門做大善業，但其願望狹小，見此情景，自我反省，告誡內心。這樣的善業，或許能得到天人的身體，或許能脫離生死輪迴，但都被心所驅使。即使墮入畜生道中，也是因為心念願力的緣故。』
『再者，比丘了知業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第九層天名為光明。眾生因何種善業而生於彼處？他通過見聞了知：如果有人持守戒律，並教導他人，自己不做惡事，也不教唆他人作惡，見到他人作惡便勸其停止，自己守護禁戒，教導他人守護戒律，使其堅固不缺，完全清凈，不殺生，不偷盜。如何做到不殺生？如果看到某地有很多眾生，爲了持戒的緣故，自己不去挖掘土地，也不教唆他人挖掘。無論是蝎子、螞蟻、蝦蟆、黃[狂-王+冗]（一種蟲子）等各種眾生，知道這些眾生所居住的地方，自己不去破壞，也不教唆他人破壞。無論是受戒之人還是未受戒之人，如果見到他們作惡，就教導他們懺悔。如何做到不偷盜？如果是他人的土地，無論是陶工的，還是其他人的，哪怕是一點泥土，自己不去偷取，也不教唆他人偷取，使他人安住于戒律之中。見到他人偷盜，不生隨喜之心，勸導他們不要這樣做。這就是不殺生，不偷盜。這樣持戒的人，命終之後，便會生到光明天，內心常常歡喜，歌舞嬉戲，享受快樂，其身光明常常照耀天眾。那裡有很多天人在園林中嬉戲，第一等持戒之人，生到此天，享受這樣的快樂果報。所有的園林都被金網覆蓋，寶鈴發出美妙的聲音，還有毗琉璃鈴，都是善業所成就的。遠遠地看到天子在鈴聲中歌頌，說這樣的話：『善哉，天子！修行善業之人。』用寂靜的偈頌唱道：』
『善於寂靜內心，護持戒律，持戒清涼，如今享受快樂。 善
【English Translation】 English version 『The six senses (eye, ear, nose, tongue, body, and mind) chase after external realms, endlessly greedy, unaware that the mind is leading to evil paths, where suffering is endured.』
『Thus, a Bhikkhu observes a Brahmin performing great virtuous deeds, but with limited aspirations. Seeing this, he reflects and admonishes his own mind. Such virtuous deeds might lead to a heavenly body or liberation from birth and death, but they are driven by the mind. Even falling into the animal realm is due to the power of the mind's aspirations.』
『Furthermore, a Bhikkhu understands the results of karma and observes the abodes of the Thirty-three Heavens (Trāyastriṃśa). Through his wisdom of hearing, he sees the ninth realm, called Radiant Light (光明). What deeds cause beings to be born there? He knows through hearing and seeing that if someone upholds the precepts, teaches them to others, does not commit evil himself, nor encourages others to do so, and dissuades others from evil when he sees it, protects his own precepts, and teaches others to protect their precepts firmly and completely, ensuring they are pure, abstaining from killing and stealing. How does one abstain from killing? If one sees a place with many beings, for the sake of upholding the precepts, he does not dig the earth himself, nor does he instruct others to dig. Whether it be scorpions, ants, toads, or yellow [狂-王+冗] (a type of insect) and various other beings, knowing that these beings dwell there, he does not destroy their homes himself, nor does he instruct others to do so. Whether they have taken vows or not, if he sees them doing evil, he teaches them to repent. How does one abstain from stealing? If it is another's land, whether it belongs to a potter or someone else, even a bit of soil, he does not steal it himself, nor does he instruct others to steal it, causing them to abide in the precepts. Seeing others stealing, he does not rejoice in it, but advises them not to do it. This is called abstaining from killing and stealing. Such a person who upholds the precepts, after death, will be born in the Radiant Light Heaven, his heart constantly joyful, singing, dancing, playing, and enjoying happiness, his body's light constantly illuminating the heavenly beings. There are many heavenly beings playing in the gardens, and the foremost precept-holders are born in this heaven, enjoying such blissful rewards. All the gardens are covered with golden nets, and the jeweled bells emit wonderful sounds, along with lapis lazuli bells, all created by virtuous deeds. From afar, one sees the Deva (天子) singing in the bells, saying such words: 『Welcome, Deva! One who cultivates virtuous deeds!』 He sings in a peaceful verse:』
『Well-pacified mind, upholding the precepts, holding the precepts cool, now enjoying happiness. Well』
持禁戒種種行， 后得涅槃或樂報， 或遮惡道至善處， 是故持戒后清涼。 持戒之人臨終時， 其心安隱不恐怖， 我無惡道之怖畏， 以持凈戒能救護。 汝以持戒善護持， 今至天中莫放逸。』
「如是天子以善業故，鈴網之音演說偈頌，覺悟其心，令離放逸。有諸天子久于先世持戒來者，聞是法已，少時持戒，不入放逸。若天持戒不經多世，則入放逸，不自覺知，雖聞法音，即入放逸，遠離鈴網覺悟之音，更詣余林。七寶莊嚴光明林中，其林廣長三千由旬，唯除四地及善見城，余無勝者。其林四維有四如意毗琉璃樹，善凈無垢，其光普照滿一由旬，光明如日，五千由旬悉皆見之。天子天女在於樹枝遊戲受樂，隨心所念，從樹得之。四樹之中有光明林，金銀琉璃為蓮花池，莊嚴林樹如融金聚，處處皆有須陀之味，善凈無垢，清潔香美大力自然須陀之味。復有眾鳥，視之可愛，其音美妙以為莊嚴，真金為首，白銀為翅，毗琉璃胸，赤寶為嘴，蓮華色寶以為其目。如是眾鳥以為莊嚴，銀葉樹上有真金鳥；黃金樹上有白銀鳥；毗琉璃樹赤蓮華鳥；赤蓮華樹青寶王鳥。一切眾鳥飲酒食果，有七寶樹七寶色鳥遊戲其上。復有眾蜂如赤寶華，作種種業之所受身，于蓮華中游戲受樂。如是
【現代漢語翻譯】 現代漢語譯本 『堅持各種禁戒修行，之後能夠得到涅槃或者快樂的果報，或者能夠遮止墮入惡道，前往善良的去處，因此堅持戒律之後能夠得到清涼。持戒的人在臨終的時候，內心安穩而不恐懼，因為我可以沒有墮入惡道的怖畏，因為堅持清凈的戒律能夠救護我。你因為堅持戒律而得到善的護持，現在到達天界之中，不要放縱自己。』 『像這樣的天子因為善業的緣故，鈴網的聲音演說偈頌，覺悟他們的內心，使他們遠離放逸。有一些天子因為前世長期持戒的緣故，聽聞這樣的佛法之後，即使稍微放鬆持戒，也不會陷入放逸。如果天人持戒的時間不長，經過很多世代之後，就會陷入放逸，不能夠自覺覺知，即使聽聞佛法的聲音，也會立即陷入放逸，遠離鈴網覺悟的聲音，前往其他的樹林。在七寶莊嚴、光明的樹林中，那片樹林廣闊綿長三千由旬（yóu xún，古印度長度單位），除了四地（sì dì，佛教術語，指四種土地）和善見城（shàn jiàn chéng，帝釋天所住的城市）之外，沒有比它更殊勝的了。那片樹林的四面有四棵如意毗琉璃樹（rú yì pí liú lí shù，能滿足願望的琉璃樹），非常乾淨沒有污垢，它的光明普遍照耀一由旬，光明如同太陽，五千由旬都能夠看見。天子天女在樹枝上游戲享樂，隨心所想，都能夠從樹上得到。四棵樹的中間有光明的樹林，用金、銀、琉璃做成蓮花池，莊嚴樹林如同熔化的黃金聚集在一起，到處都有須陀（xū tuó，飲料名）的味道，非常乾淨沒有污垢，清潔香美，具有大力，是自然產生的須陀的味道。還有各種鳥類，看起來可愛，聲音美妙，用它們來作為莊嚴，真金做頭，白銀做翅膀，毗琉璃做胸，赤寶做嘴，蓮花色的寶物做眼睛。像這樣的各種鳥類用來作為莊嚴，銀葉樹上有真金鳥；黃金樹上有白銀鳥；毗琉璃樹上有赤蓮花鳥；赤蓮花樹上有青寶王鳥。一切鳥類飲酒吃果，有七寶樹和七寶色的鳥在上面遊戲。還有各種蜜蜂，如同赤寶華，以種種業所感受的身體，在蓮花中游戲享樂。像這樣』
【English Translation】 English version 『By upholding various precepts and practices, one can attain Nirvana or blissful rewards in the future, or prevent falling into evil paths and reach virtuous realms. Therefore, upholding precepts brings coolness afterward. When a person who upholds precepts approaches death, their mind is peaceful and without fear, for I have no fear of falling into evil paths, as upholding pure precepts can protect me. You have been well-protected by upholding precepts, now that you have reached the heavens, do not be negligent.』 『Thus, the Deva, due to good karma, uses the sound of the bell-net to recite verses, awakening their minds and causing them to abandon negligence. Some Devas, due to long-term precept-holding in previous lives, even if they slightly relax their precepts after hearing this Dharma, will not fall into negligence. If Devas have not upheld precepts for long and have passed through many lifetimes, they will fall into negligence, unable to self-awaken. Even if they hear the sound of the Dharma, they will immediately fall into negligence, departing from the awakening sound of the bell-net and going to other forests. In the forest adorned with the seven treasures and filled with light, that forest is vast and long, three thousand yojanas (yóu xún, ancient Indian unit of distance), except for the Four Lands (sì dì, Buddhist term, referring to four types of land) and Sudarsana City (shàn jiàn chéng, the city where Indra lives), there is nothing more superior. On the four sides of that forest are four wish-fulfilling Vaidurya trees (rú yì pí liú lí shù, wish-fulfilling lapis lazuli trees), extremely clean and without impurities, its light universally illuminating one yojana, the light like the sun, visible for five thousand yojanas. Devas and Devis play and enjoy themselves on the branches of the trees, and whatever they think of, they can obtain from the trees. In the middle of the four trees is a luminous forest, with lotus ponds made of gold, silver, and lapis lazuli, adorning the forest like molten gold gathered together, everywhere there is the taste of Sudha (xū tuó, name of a drink), extremely clean and without impurities, clean, fragrant, beautiful, and powerful, the naturally produced taste of Sudha. There are also various birds, lovely to look at, their sounds beautiful, used as adornments, with heads of pure gold, wings of silver, chests of Vaidurya, beaks of red jewels, and eyes of lotus-colored jewels. Such various birds are used as adornments, with pure gold birds on silver-leaf trees; silver birds on gold trees; red lotus birds on Vaidurya trees; and blue jewel king birds on red lotus trees. All the birds drink wine and eat fruit, with seven-treasure trees and seven-treasure-colored birds playing on them. There are also various bees, like red jewel flowers, with bodies received from various karmas, playing and enjoying themselves in the lotus flowers. Like this』
樹中一切功德影皆悉具足，天子天女於此樹上游戲自娛。其林具足諸天功德，若天、阿修羅共鬥之時，釋迦天王告諸天眾：『速疾莊嚴！阿修羅軍惱亂樂見山頂所住諸天。』三十三天聞是語已，向光明林一切天眾，共天帝釋入四樹間光明林中。毗琉璃樹凈如明鏡，自見其相，知鬥勝否？若損身份，具悉見之。如是樹中，自見其身，若打若害若見被割，壞已復生；若見斷首斷腰，即時逝沒。於此樹中皆具見之。如其所見，告諸天子，當避橫死，甚為大利。阿修羅鬥，害此天子。帝釋聞已，告言：『大仙！汝勿鬥戰，必當衰害，非時夭壽。』
「比丘思惟觀天樹中，見衰沒相，以聞慧知：若人悲心，見屠殺者欲殺眾生，令其得脫。以是果報，于光明林，自見身相。諸天覆詣光明林中，名曰雜林，住光明林，如意之樹以為莊嚴。入此林已，各自思惟：『天、阿修羅，誰力增勝？以何力故，天得增勝？以何力故，阿修羅勝？』時天帝釋告諸天眾：『修行法者，生諸天中。閻浮提人于劫初時，行十善道，或教他人自敕身口，持七種戒，不缺不漏，堅固不諂。如是眾生命終生天。譬如皮囊滿中盛沙，不繫其口，有大力人瀉之速出。劫初之時，生諸天中亦復如是。是故諸天勢力增長，阿修羅眾其力減少，樂見山頂所住諸天能遮
【現代漢語翻譯】 現代漢語譯本：樹中一切功德的影像都完全具備，天子天女在這樹上游戲自娛。這片樹林具備諸天的功德。如果天和阿修羅共同戰鬥的時候，釋迦天王會告訴諸天眾：『趕快莊嚴起來！阿修羅軍隊正在侵擾樂見山頂所居住的諸天。』三十三天聽到這話后，面向光明林的一切天眾，與天帝釋一起進入四樹之間的光明林中。毗琉璃樹清凈如明鏡，可以自己看到自己的形象，知道戰鬥的勝負。如果身體受到損傷，都能完全看到。在這樹中，可以自己看到自己的身體，被打、被傷害、或者看到被割裂，壞了之後又復生；如果看到頭被砍斷、腰被斬斷，就會立刻逝去。在這樹中都能完全看到這些。根據他們所看到的，告訴諸天子，應當避免橫死，這是非常大的利益。阿修羅戰鬥，會傷害這些天子。帝釋聽到后，告訴他們說：『大仙！你們不要戰鬥，必定會衰敗受害，非時夭折。』 比丘思惟觀察天樹中，見到衰敗沒落的景象，用聽聞的智慧知道：如果有人有悲憫之心，看到屠殺者想要殺害眾生，就讓他們得以脫離。因為這樣的果報，在光明林中，可以自己看到自己的身相。諸天又前往光明林中，名叫雜林，住在光明林，用如意之樹來作為莊嚴。進入這片樹林后，各自思惟：『天和阿修羅，誰的力量更強盛？因為什麼力量，天能夠更加強盛？因為什麼力量，阿修羅更強盛？』這時天帝釋告訴諸天眾：『修行佛法的人，會出生在諸天之中。閻浮提人在劫初的時候，行十善道，或者教導他人，自己約束身口意，持守七種戒律，不缺少不遺漏，堅定不虛偽。這樣的眾生命終後會生到天上。譬如皮囊里裝滿了沙子，不繫緊口，有力氣大的人傾倒它，沙子就會迅速流出。劫初的時候，出生在諸天之中也是這樣。因此諸天的勢力增長，阿修羅眾的力量減少，樂見山頂所居住的諸天能夠遮擋。』
【English Translation】 English version: In the trees, all the shadows of merit are fully present. Heavenly beings, both male and female, play and enjoy themselves on these trees. This forest possesses the merits of the gods. If the gods and Asuras (demigods) are fighting together, Shakra (king of the gods) tells the gods: 'Quickly prepare! The Asura armies are disturbing the gods dwelling on the summit of Mount Delight-to-See.' Upon hearing these words, the Thirty-three Heavens (Trayastrimsa) face all the gods in the Bright Forest, and together with Shakra, enter the Bright Forest among the four trees. The Vaidurya (lapis lazuli) tree is as clear as a bright mirror, allowing one to see one's own image and know the outcome of the battle. If there is any damage to the body, it can all be seen. In this tree, one can see one's own body, whether being struck, harmed, or seeing oneself being cut, destroyed and then reborn; if one sees one's head being severed or one's waist being cut, one immediately perishes. All of this can be seen in this tree. According to what they see, they tell the gods that they should avoid accidental death, as it is of great benefit. The Asuras fight and harm these gods. Shakra, upon hearing this, tells them: 'Great immortals! Do not fight, for you will surely decline and suffer harm, and die prematurely.' A Bhiksu (Buddhist monk) contemplates the heavenly trees and sees signs of decline and demise, knowing through learned wisdom that if a person has compassion and sees executioners wanting to kill living beings, and helps them escape, as a result of this karma, in the Bright Forest, one can see one's own form. The gods again go to the Bright Forest, called the Mixed Forest, dwelling in the Bright Forest, adorned with wish-fulfilling trees. Upon entering this forest, they each contemplate: 'Which is stronger, the gods or the Asuras? By what power do the gods become stronger? By what power do the Asuras become stronger?' At this time, Shakra tells the gods: 'Those who cultivate the Dharma (teachings of the Buddha) are born among the gods. People in Jambudvipa (the continent where humans live) at the beginning of the kalpa (cosmic cycle) practice the ten virtuous deeds, or teach others, and restrain their body, speech, and mind, upholding the seven precepts without omission or deficiency, steadfast and without deceit. Such beings are born in the heavens after death. It is like a leather bag filled with sand, not tied at the opening; a strong person pours it out, and the sand quickly flows out. At the beginning of the kalpa, being born among the gods is also like this. Therefore, the power of the gods increases, and the power of the Asuras decreases. The gods dwelling on the summit of Mount Delight-to-See are able to obstruct.'
阿修羅。復於後時，人行不善，缺漏不堅，行少善業。閻浮提人命終生天。譬如庵羅果欲熟之時，有大力人搖動其樹，其果少墮，生於天中亦復如是。復于異時，行雜垢業，不持身戒、不持口戒，不堅不凈，不常修習。是人命終少生天中。譬如毗羅大樹之果，其果未熟，少力之人雖復搖之，不能令動；設得動之，果落甚少。若有熟者，其果則墮；若未熟者，則不墮落。如是劫初眾生多生天上，後世眾生生天甚少，亦復如是，以其雜垢破禁戒故。汝等諸天莫行放逸，若行放逸，增益阿修羅，減損諸天眾。今世眾生多行非法，無有戒法，不持七種身口之戒，誑惑他人令生熱惱，不孝父母、不敬師長，不順法行。是人命終墮于地獄。譬如皮囊滿中盛沙，不繫其口，有大力人瀉之速出。今世眾生行不善業，墮阿修羅亦復如是。若諸眾生有半持戒，或身或口，是人命終生阿修羅中，或生天中。譬如庵婆羅果樹，有大力人搖動其樹。若果熟者，隨搖則墮；若未熟者，搖之不落。雜業眾生亦復如是，或生天中或墮地獄，或有生於阿修羅中。若諸世間盡行不善，不孝父母，不順法行，不敬師長、沙門、婆羅門，不持身戒及以口戒。是人命終墮于地獄或復墮于阿修羅中，是故令諸阿修羅軍增長大力，天力減少。雖復如是，我今能勝阿修羅
【現代漢語翻譯】 現代漢語譯本 阿修羅（Ashura，意為非天）。又在後來的時期，人們行為不善，有缺漏不堅固之處，做的善業很少。閻浮提（Jambudvipa，我們所居住的這個世界）的人死後能夠升到天界。譬如庵羅（Amra，芒果）果實快要成熟的時候，有大力士搖動那棵樹，果實少量掉落，眾生死後少量生到天界也是這樣。又在不同的時期，人們做混雜污垢的惡業，不持守身戒、不持守口戒，不堅定也不清凈，不經常修習。這樣的人死後少量生到天界。譬如毗羅（Bael，一種水果）大樹的果實，果實沒有成熟，力量小的人即使搖動它，也不能使它動；即使能夠搖動，果實掉落的也很少。如果有成熟的果實，那果實就會掉落；如果沒有成熟的果實，就不會掉落。像這樣劫初的眾生大多生到天上，後世的眾生生到天上很少，也是這樣，因為他們混雜污垢，破壞禁戒的緣故。你們這些天人不要放逸，如果放逸，就會增長阿修羅的力量，減少天人的數量。現在的眾生大多做非法的事情，沒有戒律，不持守七種身口之戒，欺騙迷惑他人使他們產生熱惱，不孝順父母、不尊敬師長，不順從佛法修行。這樣的人死後會墮入地獄。譬如皮囊裡面裝滿了沙子，不繫緊它的口，有大力士傾倒它，沙子很快就傾瀉出來。現在的眾生做不善的惡業，墮入阿修羅道也是這樣。如果有些眾生能夠持守一半的戒律，或者身戒或者口戒，這樣的人死後會生到阿修羅道中，或者生到天界中。譬如庵婆羅（Ambara，芒果）果樹，有大力士搖動那棵樹。如果果實成熟了，隨著搖動就會掉落；如果沒有成熟，搖動它也不會掉落。做雜業的眾生也是這樣，或者生到天界中，或者墮入地獄，或者有生到阿修羅道中。如果世間所有的人都做不善的事情，不孝順父母，不順從佛法修行，不尊敬師長、沙門（Shramana，出家修道者）、婆羅門（Brahmana，祭司），不持守身戒以及口戒。這樣的人死後會墮入地獄或者墮入阿修羅道中，因此使得阿修羅的軍隊增長大力，天人的力量減少。即使是這樣，我現在也能夠戰勝阿修羅。
【English Translation】 English version Ashuras (Ashura, meaning non-gods). Again, in later times, people act unwholesomely, with deficiencies and lack of steadfastness, performing few virtuous deeds. People of Jambudvipa (Jambudvipa, the world we live in) are reborn in the heavens after death. It is like when mangoes (Amra) are about to ripen, a strong person shakes the tree, and a few fruits fall. Similarly, few beings are born in the heavens after death. Again, at different times, people perform mixed and defiled deeds, not upholding bodily precepts, not upholding verbal precepts, being neither steadfast nor pure, and not constantly practicing. Such people are reborn in the heavens in small numbers after death. It is like the fruit of a Bael (Bael, a type of fruit) tree, if the fruit is not ripe, even if a weak person shakes it, they cannot make it move; even if they can shake it, very few fruits fall. If there are ripe fruits, they will fall; if they are not ripe, they will not fall. Just as in the beginning of the kalpa (kalpa, cosmic cycle), many beings were born in the heavens, in later ages, very few beings are born in the heavens, and it is the same because they are mixed with defilements and break the precepts. You devas (Deva, gods) should not be negligent; if you are negligent, you will increase the strength of the Ashuras and decrease the number of devas. Most beings in the present age do unlawful things, have no precepts, do not uphold the seven bodily and verbal precepts, deceive and confuse others, causing them to become agitated, are not filial to their parents, do not respect teachers, and do not follow the Dharma (Dharma, the teachings of Buddha). Such people will fall into hell after death. It is like a leather bag filled with sand, not tied at the opening, and a strong person pours it out quickly. It is the same with beings in the present age who perform unwholesome deeds and fall into the Ashura realm. If some beings uphold half of the precepts, either bodily or verbal, such people will be reborn in the Ashura realm or in the heavens after death. It is like a mango (Ambara) tree, and a strong person shakes the tree. If the fruits are ripe, they will fall when shaken; if they are not ripe, they will not fall when shaken. It is the same with beings who perform mixed deeds; some are born in the heavens, some fall into hell, and some are born in the Ashura realm. If all beings in the world do unwholesome things, are not filial to their parents, do not follow the Dharma, do not respect teachers, Shramanas (Shramana, renunciates), or Brahmanas (Brahmana, priests), and do not uphold bodily and verbal precepts. Such people will fall into hell or into the Ashura realm after death, thus causing the Ashura armies to increase in strength and the power of the devas to decrease. Even so, I am now able to defeat the Ashuras.
軍，非余天眾。汝當思惟，行於法行，若於今世、若未來世守護正法。一切力中，法力最勝，余無及者。汝當思惟，憶念正法，勉力勤加，破阿修羅。』時諸天眾聞天帝釋說如是教，白帝釋言：『如天王教，我當奉行。』說是語已，向鉀胄林，從樹出生不可壞鉀，以自莊嚴。著此鉀者，無能為敵，其光照曜譬如日出憂陀延山，其光明曜亦復如是。向樂見山，欲與阿修羅列陣大戰，如前所說。光明林中所住諸天互相娛樂，受五欲樂，心意放逸。于毗琉璃林、黃金樹林、赤寶林中華果具足，種種眾鳥出妙音聲。
「複次，比丘知業果報，觀三十三天中種種鳥獸有種種色、種種莊嚴、種種形相、種種音聲、種種寶翅，遊戲受樂於園林中。如實觀之，知微細業因緣果報。彼以聞慧見：諸眾生為工畫師，雖受雇直，無巧偽心為他營福，圖畫僧房、講堂、精舍明凈彩色，以青黃朱紫種種雜色圖畫佛塔、精舍門閣。或作山樹、人龍鳥獸、師子虎鹿，園林城郭、浴池戲處，蓮華林池，沙門、婆羅門、軍營殿堂，為供養佛莊嚴因緣，圖飾形像。受人雇直，或復刻鏤或以泥木、金銀銅等，如是種種造立形像。諸工匠師命終生天，受眾鳥身，造作雜業而不持戒，作此鳥身或受鹿形、眾蜂之身，常受快樂。如其作業，得相似果。如天受樂
【現代漢語翻譯】 現代漢語譯本：『軍，你們不是我的天眾。你們應當思考，奉行正法，無論在今世還是未來世都要守護正法。一切力量中，法力最為殊勝，沒有其他力量可以相比。你們應當思考，憶念正法，努力勤勉，擊破阿修羅。』當時，諸天眾聽到天帝釋（Śakra-devānām-Indra，帝釋天）說了這樣的教誨，便對帝釋天說：『如天王所教，我們一定奉行。』說完這些話后，他們便前往鉀胄林（Kapittha，一種樹的名字），從樹中生出堅不可摧的鎧甲，用來莊嚴自身。穿上這種鎧甲的人，沒有人能夠成為他們的敵人，鎧甲的光芒照耀四方，就像太陽從憂陀延山（Udaya，日出之山）升起一樣，光明照耀也是如此。他們前往樂見山（Nandana，歡喜園），想要與阿修羅（Asura，非天）擺開陣勢進行大戰，就像之前所說的那樣。光明林（Citraratha，光明車）中所居住的諸天互相娛樂，享受五欲之樂，心意放縱。在毗琉璃林（Vaiḍūrya，青色寶），黃金樹林（Kañcana，金色），赤寶林（Lohita，紅色寶）中，花朵和果實都非常豐盛，各種各樣的鳥兒發出美妙的聲音。 「再者，比丘（bhikkhu，佛教出家男子）通過了解業果報應，觀察三十三天（Trāyastriṃśa，佛教的第二層天）中各種各樣的鳥獸，它們有各種各樣的顏色、各種各樣的裝飾、各種各樣的形狀、各種各樣的聲音、各種各樣的寶翅，在園林中嬉戲玩樂。如實地觀察這些，就能瞭解微細的業因緣果報。他通過聽聞佛法所獲得的智慧看到：這些眾生就像是工畫師，雖然接受僱傭，卻沒有絲毫的虛假欺騙之心，真心實意地為他人營造福報，繪製僧房、講堂、精舍，使之明亮乾淨，色彩鮮豔，用青色、黃色、紅色、紫色等各種顏色繪製佛塔、精舍的門閣。或者繪製山川樹木、人物龍鳥、獅子虎鹿，園林城郭、浴池嬉戲之處，蓮花林池，沙門（śrāmaṇa，出家求道者）、婆羅門（brāhmaṇa，印度教祭司）、軍營殿堂，爲了供養佛陀而莊嚴這些地方，繪製各種各樣的形象。他們接受人們的僱傭，或者進行雕刻，或者用泥土、木頭、金銀銅等材料，像這樣製造各種各樣的形象。這些工匠師命終之後，便會轉生到天上，獲得各種鳥類的身體，因為他們造作了各種各樣的雜業，卻沒有持守戒律，所以會得到鳥身，或者得到鹿的形狀，或者得到蜜蜂的身體，但仍然常常享受快樂。正如他們所造作的業，會得到相似的果報。就像天人享受快樂一樣。」
【English Translation】 English version: 'Soldiers, you are not my heavenly host. You should contemplate and practice the Dharma, safeguarding the True Dharma in this life and in future lives. Among all powers, the power of the Dharma is the most supreme, and nothing can compare to it. You should contemplate, remember the True Dharma, strive diligently, and defeat the Asuras (Asura, demigods).』 At that time, the heavenly hosts, hearing Śakra-devānām-Indra (Śakra, ruler of the devas) speak such teachings, said to Śakra: 『As the King of Heaven instructs, we will certainly follow.』 Having spoken these words, they went to the Kapittha (Kapittha, wood apple tree) forest, and from the trees emerged indestructible armor, with which they adorned themselves. Those who wear this armor, no one can be their enemy, its light shining like the sun rising from Mount Udaya (Udaya, mountain of sunrise), its radiance is also like that. They went to Nandana (Nandana, pleasure garden), desiring to engage in a great battle with the Asuras (Asura, demigods), as previously mentioned. The devas residing in the Citraratha (Citraratha, bright chariot) forest entertained each other, enjoying the pleasures of the five senses, their minds unrestrained. In the Vaiḍūrya (Vaiḍūrya, lapis lazuli) forest, the Kañcana (Kañcana, golden) tree forest, and the Lohita (Lohita, red) treasure forest, flowers and fruits were abundant, and various birds emitted wonderful sounds. 「Furthermore, a bhikkhu (bhikkhu, Buddhist monk), knowing the retribution of karma, observes in the Trāyastriṃśa (Trāyastriṃśa, the Thirty-three Heavens) Heaven various birds and beasts with various colors, various adornments, various shapes, various sounds, and various jeweled wings, playing and enjoying themselves in the gardens. By observing them truthfully, he knows the subtle causes and conditions of karma and its retributions. He sees through the wisdom gained from hearing the Dharma that these beings are like artisan painters who, although receiving wages, have no deceitful intentions and sincerely create merit for others, painting monasteries, lecture halls, and clean and bright hermitages, using blue, yellow, red, purple, and various other colors to paint pagodas, the gates of hermitages. Or they create mountains, trees, people, dragons, birds, lions, tigers, deer, gardens, city walls, bathing ponds, lotus ponds, śrāmaṇas (śrāmaṇa, wandering ascetics), brāhmaṇas (brāhmaṇa, priests), military camps, and palaces, decorating images for the sake of offering to the Buddha. They receive wages from people, or they carve or use mud, wood, gold, silver, copper, and other materials to create various images. These artisans, after their lives end, are reborn in the heavens, receiving the bodies of various birds, because they created various mixed karmas but did not uphold the precepts, so they receive the bodies of birds, or the shapes of deer, or the bodies of bees, but they still often enjoy happiness. As they created karma, they receive similar results. Just as the devas enjoy happiness.」
，無智造業，雖有思心，以無智故，癡身受樂，于天園林遊戲受樂。山林峰嶺如畫刻鏤，象牙金銀如素所為，如印印物。于天園林生無量色，如本彩色。天覆於此光明林中游戲歌舞，受種種樂此光明天，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若有善業，生於人中，常受安樂，或為國王或為大臣，為無量人之所供養，樂行遊戲，愛于節會，心常歡喜，顏色端正，飲食如意，常受安樂，他不能奪。床褥臥具、園林遊觀、奴婢充足。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十地名波利耶多。眾生何業而生彼處？彼見聞知：若人凈信，以久舍物。若衣服飲食、床蓐湯藥以用佈施，復教他人不殺眾生，乃至蜫蟻不起殺心。若見有果為蟲所食，為護其命，不食蟲果，見人食者，勸令不食。自持禁戒，復教他人。云何不盜？於他所有，乃至不取根食、果食。若於林中、若於空地，自既不取，亦教他人。如是之人，自利利人，命終之後，生於波利耶多樹園。波利耶多樹第一最勝，於此一樹，能示閻浮提人善不善相。若閻浮提人隨順法行，其樹華果則便具足。以閻浮提人順法行故，其華光明照百由旬，三十三天心懷歡喜圍繞而住。如是波利耶多樹華果茂盛，知閻浮提人孝
【現代漢語翻譯】 現代漢語譯本：沒有智慧的造作，即使有思考的心，因為沒有智慧的緣故，愚癡地享受身體的快樂，在天界的園林中游戲享樂。山林峰巒如同繪畫雕刻一般精美，象牙金銀如同未經染色的絲綢一樣潔白，如同用印章蓋在物體上一樣清晰。在天界的園林中，生長出無量的色彩，如同原本的彩色一樣鮮艷。天人們又在這光明的園林中游戲歌舞，享受種種快樂。這些光明天人，乃至愛好的善業耗盡，壽命終結后還會退轉，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有善業，就轉生到人間，常常享受安樂，或者成為國王，或者成為大臣，被無數人供養，喜歡遊玩遊戲，喜愛節慶聚會，心中常常歡喜，容貌端正，飲食如意，常常享受安樂，他人無法奪走。床鋪臥具、園林遊覽、奴婢充足，都是因為剩餘的業力所致。
『再者，比丘瞭解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第十個地方名叫波利耶多（Pāriyatra，歡喜園）。眾生因為什麼樣的業而生到那裡呢？他通過見聞得知：如果有人以清凈的信心，長期施捨財物。如果用衣服飲食、床鋪湯藥來佈施，又教導他人不殺害眾生，乃至對昆蟲螞蟻都不起殺心。如果看到有果實被蟲子咬食，爲了保護蟲子的生命，不吃被蟲子咬過的果實，看到別人吃，就勸告他們不要吃。自己持守禁戒，又教導他人。如何不偷盜呢？對於他人所有的東西，乃至不拿取根莖食物、果實食物。無論在森林中，還是在空曠的地上，自己不拿取，也教導他人不拿取。這樣的人，既利益自己又利益他人，命終之後，就轉生到波利耶多樹園。波利耶多樹是第一最殊勝的，憑藉這一棵樹，能夠向閻浮提（Jambudvīpa，我們所居住的這個世界）的人們顯示善與不善的徵兆。如果閻浮提的人們順應佛法修行，這棵樹的花果就會豐盛具足。因為閻浮提的人們順應佛法修行，它的花朵的光明就能照耀一百由旬（Yojana，古印度長度單位），三十三天（Trāyastriṃśa，欲界六天中的第二天）心懷歡喜地圍繞著它居住。像這樣波利耶多樹花果茂盛，就知道閻浮提的人們孝順父母、恭敬沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）』
【English Translation】 English version: Without wisdom in their actions, though they may have thinking minds, due to their lack of wisdom, they foolishly enjoy bodily pleasures, playing and enjoying themselves in the heavenly gardens. The mountains and peaks are as beautiful as painted carvings, and the ivory, gold, and silver are as pure as undyed silk, as clear as a stamp on an object. In the heavenly gardens, countless colors grow, as vibrant as the original colors. The heavenly beings again play, sing, and dance in this radiant garden, enjoying all kinds of pleasures. These radiant heavenly beings, until their beloved good karma is exhausted, will eventually fall back down after their lives end, transmigrating according to their karma, falling into hell, the realm of hungry ghosts, or the animal realm. If they have good karma remaining, they will be reborn among humans, constantly enjoying peace and happiness, either as kings or ministers, worshiped by countless people, enjoying games and play, loving festivals and gatherings, their hearts always joyful, their appearance dignified, their food and drink as they wish, constantly enjoying peace and happiness, which others cannot take away. Beds and bedding, gardens for sightseeing, and sufficient servants are all due to remaining karma.
'Furthermore, the Bhikṣu (Buddhist monk) understands the results of karma and observes the places where the Trāyastriṃśa (the Thirty-three Heavens) reside. Through his wisdom gained from hearing, he sees: the tenth place is called Pāriyatra (Joyful Garden). What karma causes beings to be born there? He sees and knows through hearing: if a person with pure faith gives alms for a long time. If they give clothes, food, bedding, and medicine as alms, and also teach others not to kill living beings, not even having the intention to kill insects or ants. If they see fruit eaten by insects, to protect the insects' lives, they do not eat the fruit eaten by insects, and if they see others eating it, they advise them not to eat it. They uphold the precepts themselves and also teach others. How do they avoid stealing? They do not take anything that belongs to others, not even root vegetables or fruits. Whether in the forest or in open land, they do not take anything themselves and also teach others not to take anything. Such a person, who benefits both themselves and others, after their life ends, is reborn in the Pāriyatra tree garden. The Pāriyatra tree is the first and most excellent; through this one tree, it can show the signs of good and evil to the people of Jambudvīpa (the world we live in). If the people of Jambudvīpa follow the Dharma (Buddhist teachings) and practice accordingly, the flowers and fruits of this tree will be abundant and complete. Because the people of Jambudvīpa follow the Dharma and practice accordingly, the light of its flowers can illuminate a hundred Yojana (ancient Indian unit of distance), and the Trāyastriṃśa (the Thirty-three Heavens) dwell around it with joyful hearts. As such, the Pāriyatra tree flourishes with flowers and fruits, knowing that the people of Jambudvīpa are filial to their parents and respectful to Śrāmaṇa (ascetics) and Brāhmaṇa (priests).'
養父母，供養沙門、婆羅門、耆舊長宿，是故此樹華果敷榮。夏四月時，其諸天眾圍繞此樹娛樂受樂。若波利耶多樹，其華半生，則少歡喜，知閻浮提人少分持戒，令此天樹但生半華。若一切人盡行非法，則此天樹波利耶多華皆墮落，其色憔悴無有光明亦失香氣。譬如冬天雲霧障日，光明不了，視不曜目。如是波利耶多拘毗陀羅樹光明微少，香氣損減，相貌憔悴。時諸天眾見是事已，白帝釋言：『天王當知！波利耶多樹光明損減，香氣劣弱，一切威德悉不如本。必是閻浮提人不孝父母，不敬沙門、婆羅門、耆舊長宿。』帝釋聞之，即取寶像，與諸天眾恭敬供養，尊重讚歎如來之像，唸佛功德，告諸天眾：『此波利耶多拘毗陀羅樹花葉墮落，我今當往至彼樹下，汝等莊嚴。我今善心，持如來塔世尊形像至彼樹下，以天涂香末香供養世尊。』爾時，諸天聞帝釋教，無量百千諸天大眾詣帝釋所。時天帝釋以如來像置天冠上，頂戴而行，往詣波利耶多樹園。見彼天眾皆無歡悅，以此波利耶多樹葉墮落，失本光明，是故不悅。時天帝釋以如來像，安置樹下七寶之地毗琉璃座，一切天眾皆起信敬，生敬重心，以天摩盧迦華、天曼陀羅華、摩訶曼陀羅華、拘賒耶舍華，如是眾華以為供養，香水澡浴如來形像。如是供養已，教諸天眾當
【現代漢語翻譯】 現代漢語譯本 贍養父母，供養沙門（出家修道的人）、婆羅門（祭司）、年老有德的長者，因此這棵樹才能開花結果，繁榮茂盛。每到夏季四月，眾天神都會圍繞著這棵樹娛樂享樂。如果波利耶多樹（Parileyyaka，天上的樹名）只開一半的花，就意味著天神們的歡喜減少，他們知道閻浮提（Jambudvipa，我們所居住的這個世界）的人們少有持戒奉法的，所以這棵天樹只開一半的花。如果所有的人都做不合法的事情，那麼這棵天樹波利耶多華就會全部凋落，顏色憔悴，沒有光明，也失去香氣。就像冬天雲霧遮蔽太陽，光明不顯，視線不清。這樣，波利耶多拘毗陀羅樹（Pāriyatraka-kovidāra，天上的樹名）的光明微弱，香氣減少，相貌憔悴。這時，眾天神看到這種情況，就告訴帝釋（Indra，天神之王）說：『天王應該知道！波利耶多樹的光明減弱，香氣變得微弱，一切威德都不如從前。一定是閻浮提的人不孝順父母，不尊敬沙門、婆羅門、年老有德的長者。』帝釋聽了之後，就取出寶像，與眾天神一起恭敬供養，尊重讚歎如來的佛像，憶念佛陀的功德，告訴眾天神：『這棵波利耶多拘毗陀羅樹的花葉凋落，我現在應當前往那棵樹下，你們要好好莊嚴。我現在以善良的心，帶著如來塔和世尊的形像到那棵樹下，用天上的涂香和末香供養世尊。』 當時，眾天神聽到帝釋的教令，無數百千的天神大眾來到帝釋的住所。當時，天帝釋將如來的佛像放置在天冠之上，頂戴著行走，前往波利耶多樹園。看到那裡的天神們都不歡悅，因為這棵波利耶多樹的葉子凋落，失去原有的光明，所以不高興。當時，天帝釋將如來的佛像安置在樹下七寶之地毗琉璃座（Vaiḍūrya，一種寶石製成的座位）上，一切天神都生起信心和敬重心，用天上的摩盧迦華（Mallika，茉莉花）、天曼陀羅華（Mandara，天上的花名）、摩訶曼陀羅華（Mahāmandāra，大曼陀羅花）、拘賒耶舍華（Kusumasreshtha，最好的花），用這些花來供養，用香水沐浴如來的形像。這樣供養之後，教導眾天神應當……
【English Translation】 English version They nourish their parents and offer alms to Shramanas (ascetics), Brahmanas (priests), the elderly and venerable; therefore, this tree blossoms and bears fruit luxuriantly. In the fourth month of summer, the hosts of devas (gods) surround this tree, enjoying themselves. If the Pāriyatraka tree (a celestial tree) blooms only halfway, it signifies diminished joy, indicating that the people of Jambudvipa (the world we live in) observe precepts only partially, causing the celestial tree to bear only half its blossoms. If all people engage in unlawful deeds, then all the flowers of this celestial Pāriyatraka tree will fall, its color will fade, it will lose its light and fragrance. It will be like winter when clouds obscure the sun, the light is unclear, and vision is obscured. Thus, the light of the Pāriyatraka-kovidāra tree is faint, its fragrance diminished, and its appearance withered. When the devas see this, they say to Indra (the king of gods): 'O King of Gods, know that the light of the Pāriyatraka tree has diminished, its fragrance has weakened, and its power is not as before. Surely, the people of Jambudvipa are not filial to their parents, nor do they respect Shramanas, Brahmanas, the elderly and venerable.' Upon hearing this, Indra takes a precious image, and with the hosts of devas, respectfully makes offerings, reverently praises the image of the Tathagata (Buddha), remembers the merits of the Buddha, and tells the devas: 'The flowers and leaves of this Pāriyatraka-kovidāra tree have fallen. I shall now go to the tree. Adorn yourselves well. With a good heart, I will take the stupa of the Tathagata and the image of the World-Honored One to the tree, and offer celestial scented unguents and powders to the World-Honored One.' At that time, upon hearing Indra's command, countless hundreds of thousands of devas came to Indra's abode. Then, Indra placed the image of the Tathagata on his celestial crown, wore it on his head, and proceeded to the Pāriyatraka tree garden. He saw that the devas there were not joyful, because the leaves of the Pāriyatraka tree had fallen and it had lost its original light, so they were unhappy. Then, Indra placed the image of the Tathagata on a seat made of Vaidūrya (a type of gemstone) on the ground of seven treasures beneath the tree. All the devas arose with faith and reverence, and with hearts full of respect, they offered celestial Mallika flowers (jasmine), celestial Mandara flowers (a celestial flower), Mahāmandāra flowers (great Mandara flowers), and Kusumasreshtha flowers (the best flowers), using these flowers as offerings, and bathing the image of the Tathagata with fragrant water. After making these offerings, he instructed the devas to...
起信敬，離於慳嫉，離放逸心。『此佛如來，三界大師，正法聖眾。』諸天子等，聞帝釋教，皆起敬信，頂禮如來天尊之像。「爾時，帝釋即以偈頌而讚歎曰：
「『如來解脫恩愛毒， 親愛一切諸眾生， 久已度于生死海， 南無南無一切智。』
「爾時，帝釋合掌恭敬向如來像，與諸天眾䠒跪合掌，復以偈頌讚嘆如來：
「『如來永斷欲貪瞋， 永離熱惱不可量， 一切眾生無上師， 南無南無一切智。』
「偈贊佛已，一切天眾圍繞樹王，敬重如來，生大信根。如是一切天眾以凈善心增長正法，供養佛像。時波利耶多樹即便生嘴，新葉欲出，諸天見已，皆大歡喜。其樹不久次第花葉，如本不異，其光遍照一百由旬，香氣亦爾。葉如雲色，眾蜂圍繞，其影鮮澤，天眾圍繞，如第二日，見光威德：其香普熏一百由旬，其枝遍覆一百由旬，根亦如是。一切天眾皆大歡喜。其天樹王光明香氣如本具足。譬如六萬眾山之中，須彌山王最為第一：種種樹中，波利耶多樹光明莊嚴亦復如是，最為第一。見勝光明威德殊勝充滿具足，明凈顯現具足明焰，三十三天見之歡喜，共相謂曰：『汝等天子！見佛如是大勢力不？此天樹王華葉光明香氣具足，如本不異。』『三十三天見樹勢力光明增勝，皆
【現代漢語翻譯】 現代漢語譯本 起信敬，遠離慳吝嫉妒，遠離放逸之心。『這位佛陀如來，是三界的大導師，是正法的聖眾。』諸位天子等，聽聞帝釋（Indra，天神之王）的教誨，都生起敬信之心，頂禮如來天尊的聖像。 當時，帝釋（Indra）就用偈頌來讚歎說： 『如來解脫了恩愛之毒，親愛一切眾生， 長久以來已經度過了生死之海，南無（Namo，皈依）南無（Namo）一切智（Sarvajna，佛的智慧）。』 當時，帝釋（Indra）合掌恭敬地向如來像，與各位天眾跪拜合掌，再次用偈頌讚嘆如來： 『如來永遠斷絕了欲貪嗔恚，永遠遠離了熱惱，不可估量， 是一切眾生無上的導師，南無（Namo）南無（Namo）一切智（Sarvajna）。』 用偈頌讚嘆佛陀之後，一切天眾圍繞著樹王，敬重如來，生起巨大的信心。像這樣一切天眾用清凈善良的心增長正法，供養佛像。當時，波利耶多樹（Pāriyatraka，天界之樹）就生出嫩芽，新的葉子將要長出，諸位天人看見后，都非常歡喜。這棵樹不久就次第開花長葉，和原來一樣沒有差別，它的光芒遍照一百由旬（Yojana，古印度長度單位），香氣也是這樣。葉子像雲彩的顏色，眾多蜜蜂圍繞著它，它的影子鮮明光亮，天眾圍繞著它，像第二輪太陽一樣，看見它的光芒和威德：它的香氣普遍薰染一百由旬（Yojana），它的樹枝遍佈覆蓋一百由旬（Yojana），樹根也是這樣。一切天眾都非常歡喜。這棵天樹王的光明和香氣和原來一樣具足。譬如在六萬座山之中，須彌山王（Mount Sumeru，佛教宇宙觀中的聖山）最為第一：在各種樹木中，波利耶多樹（Pāriyatraka）的光明莊嚴也是這樣，最為第一。看見殊勝的光明和威德殊勝充滿具足，明亮清凈地顯現具足明亮的火焰，三十三天（Trayastrimsa，佛教中的一個天界）看見后歡喜，共同互相說道：『各位天子！看見佛陀如此巨大的勢力了嗎？這棵天樹王的花葉光明香氣具足，和原來一樣沒有差別。』三十三天（Trayastrimsa）看見樹的勢力光明增長殊勝，都
【English Translation】 English version Having faith and reverence, being apart from stinginess and jealousy, being apart from a mind of laxity. 『This Buddha Tathagata (Tathagata, Thus Come One), is the great teacher of the triple world, the holy assembly of the true Dharma.』 All the devas (Deva, gods), upon hearing the teachings of Indra (Indra, king of the gods), all arose with faith and reverence, prostrating themselves before the image of the Tathagata (Tathagata), the honored one of the heavens. At that time, Indra (Indra) immediately praised with a verse: 『The Tathagata (Tathagata) has liberated from the poison of love and affection, lovingly cherishing all sentient beings, Having long since crossed the sea of birth and death, Namo (Namo, Homage) Namo (Namo) to the All-Knowing One (Sarvajna, Buddha's wisdom).』 At that time, Indra (Indra), with palms joined in reverence, faced the image of the Tathagata (Tathagata), and with all the devas (Deva) kneeling with palms joined, again praised the Tathagata (Tathagata) with a verse: 『The Tathagata (Tathagata) has forever severed desire, greed, and anger, forever departed from immeasurable heat and affliction, Is the unsurpassed teacher of all sentient beings, Namo (Namo) Namo (Namo) to the All-Knowing One (Sarvajna).』 After praising the Buddha with verses, all the devas (Deva) surrounded the king of trees, revering the Tathagata (Tathagata), generating great roots of faith. Thus, all the devas (Deva) with pure and virtuous minds increased the true Dharma, making offerings to the Buddha's image. At that time, the Pāriyatraka tree (Pāriyatraka, a celestial tree) then sprouted buds, with new leaves about to emerge, and upon seeing this, all the devas (Deva) were greatly delighted. The tree soon blossomed and leafed in order, just as before, without any difference, its light shining throughout one hundred yojanas (Yojana, an ancient Indian unit of distance), and its fragrance likewise. The leaves were like the color of clouds, surrounded by many bees, its shadow bright and lustrous, the devas (Deva) surrounding it, like a second sun, seeing its light and majestic virtue: its fragrance pervading one hundred yojanas (Yojana), its branches covering one hundred yojanas (Yojana), and its roots likewise. All the devas (Deva) were greatly delighted. The light and fragrance of the celestial tree king were complete as before. Just as among sixty thousand mountains, Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) is the foremost: among all kinds of trees, the light and adornment of the Pāriyatraka tree (Pāriyatraka) is also thus, the foremost. Seeing the supreme light and majestic virtue, supremely complete and fully present, brightly and purely manifesting with complete bright flames, the Trayastrimsa Heaven (Trayastrimsa, one of the heavens in Buddhism) rejoiced upon seeing it, and said to each other: 『You devas (Deva)! Do you see the Buddha's great power like this? The flowers, leaves, light, and fragrance of this celestial tree king are complete, just as before.』 The Trayastrimsa Heaven (Trayastrimsa), seeing the tree's power and light increasing supremely, all
離疑網。』『閻浮提人順法修行，念法心勝，魔軍損減，非法惡龍及阿修羅不能破壞。』『如法之人，正法增長，天眾不減，于天女中不復劣弱。』『魔軍減少，天眾大力。以樹王相，當知諸天有大威德。』如是三十三天各各說已。爾時，護世從閻浮提詣第二天波利耶多樹王園中。是時護世見三十三天于波利耶多樹下，以清凈心供養如來，身出光明。到已，頭面頂禮帝釋，白天王言：『諸天大眾今應歡喜。今閻浮提一切人民隨順法行，供養父母、沙門、婆羅門，恭敬長宿。』時諸天眾聞其所說，皆大歡喜，供養護世，作如是言：『汝令我喜，汝亦如是常得慶悅。』以說閻浮提人行法行故，如是天眾聞護世天說如是語，復設供養。既供養已，持如來像，詣善法堂。樹王諸天及天帝釋還入波利耶多樹園，夏四月中受天快樂，遊戲娛樂。天女圍繞，于夏四月遊戲受樂。若有天子從此命終，隨業流轉，墮于地獄、餓鬼、畜生。若有前業，得生人中，顏貌端正，人所樂見，心常歡喜，安樂無惱，眾人愛敬，歌舞戲笑，常自娛樂，一切女人若有見者，皆生愛敬，或為國王或為大臣。以餘業故。
正法念處經卷第二十七 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十八
元魏婆羅
【現代漢語翻譯】 現代漢語譯本 離疑網：『閻浮提（Jambudvipa，指我們所居住的這個世界）的人們遵循佛法修行，憶念佛法的意念強烈，魔軍的力量就會減弱，那些不合法的惡龍和阿修羅（Asura，一種神道生物）就無法破壞。』 『如法修行的人，正法就會增長，天眾的力量不會減少，在天女之中也不會顯得弱小。』 『魔軍減少，天眾的力量就會強大。通過觀察樹王的形態，應當知道諸天具有強大的威德。』 像這樣，三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）各自說完之後。當時，護世（Lokapala，守護世界的護法神）從閻浮提前往第二天波利耶多樹王（Parijata Tree King）的花園中。這時，護世看見三十三天在波利耶多樹下，以清凈的心供養如來（Tathagata，佛的稱號），身上發出光明。到達后，他頭面頂禮帝釋（Indra，天神之王），稟告天王說：『諸位天神大眾現在應該歡喜。現在閻浮提的一切人民都隨順佛法修行，供養父母、沙門（Sramana，出家修行者）、婆羅門（Brahmana，古印度祭司），恭敬年長的賢者。』 當時，諸天眾聽到他所說的話，都非常歡喜，供養護世，並這樣說：『你讓我們感到歡喜，你也應該像這樣常常得到喜悅。』因為他說了閻浮提的人們奉行佛法，所以天眾聽到護世天說了這樣的話，再次設定供養。供養完畢后，他們拿著如來的畫像，前往善法堂。樹王諸天和天帝釋回到波利耶多樹園，在夏季四個月中享受天界的快樂，遊戲娛樂。天女們圍繞著他們，在夏季四個月中游戲享樂。如果某個天子從此命終，隨著業力流轉，就會墮入地獄、餓鬼、畜生道。如果還有之前的善業，就能轉生到人間，容貌端正，受人喜愛，內心常常歡喜，安樂沒有煩惱，眾人愛戴敬重，歌舞嬉戲，常常自我娛樂，一切女人如果見到他，都會生起愛慕敬重之心，或者成為國王或者成為大臣。這是因為還有剩餘的業力。 《正法念處經》卷第二十七 大正藏第17冊 No. 0721 《正法念處經》 《正法念處經》卷第二十八 元魏婆羅
【English Translation】 English version The Net of Doubt Removal: 『When the people of Jambudvipa (the world we live in) cultivate according to the Dharma, and their minds are strongly focused on the Dharma, the forces of Mara (demon) will diminish, and the unlawful evil dragons and Asuras (a type of demigod) will not be able to cause destruction.』 『When people practice according to the Dharma, the True Dharma will increase, the strength of the Devas (gods) will not decrease, and they will not appear weak among the celestial nymphs.』 『When the forces of Mara decrease, the strength of the Devas will become great. By observing the form of the Tree King, one should know that the Devas possess great power and virtue.』 Thus, each of the Thirty-three Heavens (Trayastrimsa, a heaven in Buddhist cosmology) spoke in this way. At that time, Lokapala (World Protector) went from Jambudvipa to the garden of the Parijata Tree King in the second heaven. There, Lokapala saw the Thirty-three Heavens under the Parijata Tree, offering to the Tathagata (Buddha) with pure hearts, their bodies emitting light. Upon arriving, he bowed his head to Indra (King of the Gods) and reported to the King of Heaven: 『All you Devas should rejoice now. Now all the people of Jambudvipa are following the Dharma, making offerings to their parents, Sramanas (ascetics), and Brahmanas (priests), and respecting the elders.』 At that time, the Devas, hearing what he said, were very happy and made offerings to Lokapala, saying: 『You have made us happy, and you should always be joyful like this.』 Because he spoke of the people of Jambudvipa practicing the Dharma, the Devas, hearing Lokapala's words, made offerings again. After making the offerings, they took the image of the Tathagata and went to the Good Dharma Hall. The Devas of the Tree King and Indra returned to the Parijata Tree garden, enjoying the pleasures of heaven and playing games for four months in the summer. Celestial nymphs surrounded them, enjoying games and pleasures for four months in the summer. If a Deva dies here and transmigrates according to karma, he will fall into hell, the realm of hungry ghosts, or the animal realm. If he has previous good karma, he will be reborn in the human realm, with a handsome appearance, loved by people, with a joyful heart, peaceful and without worries, respected and loved by all, singing, dancing, and playing, always entertaining himself, and all women who see him will develop love and respect for him, and he may become a king or a minister. This is because of remaining karma. The Sutra of the Establishment of Right Mindfulness, Volume 27 Taisho Tripitaka Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness The Sutra of the Establishment of Right Mindfulness, Volume 28 Yuan Wei Brahmana
門瞿曇般若流支譯觀天品第六之七(三十三天之四)
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第十一地名離險岸。眾生何業生於彼處？彼聞知見：若人持戒利益眾生，福德熏心，或功德人持戒智慧，或復病人施其一食。自不殺生：若空樹中或有蟲蟻、種種細蟲，若種種放牧牛羊、象馬駝驢之人，或冬寒時冰雪霜降，于曠野中放火焚燒，若有善人或以水土滅此燒火，見作勸止，自不故作，設作改悔，不生隨喜，為說恐怖，令住善法。令彼眾生住于善法，自不偷盜亦不教人。如是之人命終生於離險岸天。其地金銀、種種赤寶以為廁填，如是種種金銀雜寶雜業莊嚴，種種眾寶種種廁填，種種寶樹以為莊嚴，種種禽獸莊嚴其地，處處皆有禽獸之類遍險岸地，一切園林無量七寶以為莊嚴。離險岸天住此林中，莊嚴之具如融金聚，百千天女以為圍繞受五欲樂。隨其住處，身出光明，岸樹光明亦如天身，於此林中游戲受樂。與諸天女往詣河林，其河兩岸多諸金樹，黃金為葉，以樹光明令水黃色，悉無白色。其流駃疾，不見白色。于園林間天子天女遊戲受樂。天作是念：『今此樹中應出美飲。』以善業故，隨其所念，即時流出種種美飲，色香味具，以諸寶器而用飲之。飲天上味，受天快樂。見諸天
【現代漢語翻譯】 現代漢語譯本 門瞿曇般若流支翻譯的《觀天品》第六之七（三十三天之四）
『再者，比丘知曉業的果報，觀察三十三天所居住的土地。他通過聽聞和智慧看到：三十三天的第十一塊土地名為離險岸（遠離危險的岸邊）。什麼樣的眾生會因為什麼業而生於那個地方呢？他聽聞並知曉：如果有人持戒，利益眾生，福德充滿內心，或者有功德的人持戒並有智慧，或者有人即使是病人也施捨一份食物。自己不殺生：如果空樹中有蟲蟻、各種細小的蟲子，如果有各種放牧牛羊、象馬駝驢的人，或者在寒冷的冬天冰雪霜降的時候，在曠野中放火焚燒，如果有善良的人用水或土熄滅這場火，看到有人這樣做就勸阻，自己不故意這樣做，如果做了就後悔，不生起隨喜之心，為他們講述這樣做的恐怖之處，讓他們安住于善良的法。讓他們這些眾生安住于善良的法，自己不偷盜也不教唆別人偷盜。』像這樣的人，壽命終結後會生於離險岸天。那裡的土地用金銀、各種赤色的寶物來鋪砌，像這樣用各種金銀雜寶來裝飾，用各種珍寶來鋪砌，用各種寶樹來裝飾，用各種禽獸來裝飾那片土地，處處都有禽獸之類遍佈險岸之地，一切園林都用無量的七寶來裝飾。離險岸天的天人居住在這片林中，裝飾之物如同融化的金子堆積在一起，有成百上千的天女圍繞著他們，享受五種感官的快樂。隨著他們居住的地方，身體發出光明，岸邊的樹木的光明也如同天人的身體，他們在這片林中游戲享樂。與眾多的天女一同前往河邊的樹林，那條河的兩岸有很多金樹，黃金是樹葉，用樹的光明使水呈現黃色，完全沒有白色。河水湍急地流動，看不到白色。在園林間，天子和天女遊戲享樂。天人這樣想：『現在這樹中應該流出美味的飲料。』因為善業的緣故，隨著他們的想法，立刻流出各種美味的飲料，色香味俱全，用各種寶器來飲用。飲用天上的美味，享受天上的快樂。看見眾多的天人
【English Translation】 English version Chapter Six, Part Seven of Contemplating the Heavens, Translated by Gautama Prajnaruchi (The Fourth of the Thirty-Three Heavens)
'Furthermore, a Bhikshu, knowing the karmic consequences, contemplates the dwelling places of the Thirty-Three Heavens. Through his wisdom of hearing, he sees that the eleventh land of the Thirty-Three Heavens is named 'Free from Perilous Shores' (Lixian'an). What karma causes beings to be born in that place? He hears and knows that if a person upholds the precepts, benefits sentient beings, and their mind is filled with merit, or if a virtuous person upholds the precepts and possesses wisdom, or even if a sick person offers a single meal. They themselves do not kill living beings: if there are insects or ants, various tiny insects in hollow trees, if there are people who graze cattle, sheep, elephants, horses, camels, and donkeys, or if in the cold winter when ice, snow, and frost fall, they set fire to burn in the wilderness, if there are kind people who extinguish this fire with water or earth, and if they see others doing so, they dissuade them, and they themselves do not intentionally do it, and if they do, they repent, and do not give rise to joy, and tell them the terror of doing so, and cause them to abide in good Dharma. Causing those beings to abide in good Dharma, they themselves do not steal nor teach others to steal.' Such a person, upon the end of their life, will be born in the Heaven of Free from Perilous Shores. The land there is paved with gold, silver, and various red treasures, and decorated with various gold, silver, and mixed treasures, adorned with various precious trees, and decorated with various birds and beasts, with all kinds of birds and beasts everywhere throughout the land of Perilous Shores, and all the gardens are adorned with immeasurable seven treasures. The Devas of the Heaven of Free from Perilous Shores dwell in this forest, and the decorations are like molten gold piled together, surrounded by hundreds of thousands of heavenly maidens, enjoying the pleasures of the five senses. Wherever they dwell, their bodies emit light, and the light of the trees on the shore is also like the bodies of the Devas, and they play and enjoy themselves in this forest. Together with the many heavenly maidens, they go to the forest by the river, and on both banks of the river there are many golden trees, with gold as the leaves, and the light of the trees makes the water yellow, with no white at all. The river flows swiftly, and no white can be seen. In the gardens, the Devas and heavenly maidens play and enjoy themselves. The Deva thinks: 'Now a delicious drink should flow from this tree.' Because of their good karma, according to their thoughts, various delicious drinks immediately flow out, complete with color, aroma, and taste, and they drink them with various precious vessels. They drink the heavenly flavors and enjoy the heavenly pleasures. Seeing the many Devas
女愛火所燒，以樂覆故，而不覺知。天子復念：『我今欲聞種種音聲。』以善業故，隨其所念，有風動樹出妙音聲，勝五樂音。天子復念：『今此樹上應當出於須陀之味。』以善業故，隨其所念，即于樹上，猶如大器盛物瀉之，從上而下，石蜜之味不得為比。天子食之，歌眾妙音，往詣寶地，諦觀瞻視，常樂念欲，至寶地中受五欲樂。舍此地已，復詣普林，其普林中有七種鳥，真金七寶以為鵝鳥，因陀青寶以為鸚鵡，翅多赤寶以為鴛鴦，毗琉璃寶以為鳧鴨，青寶車𤦲以為孔雀，大青七寶為命命鳥，珊瑚銀寶為迦陵頻伽。其聲美妙如婆求鳥音，眾所樂聞，翱翔空中游戲自娛，其音美妙如天女音。于蓮花池，眾蜂莊嚴遊戲其中，復於陸地翱翔遊戲。復有金樹，種種葉影映飾鳥身，天見眾鳥，發歡喜心，耳聞其音心意悅樂。天子行空與鳥遊戲，或於水中與鳥遊戲，或於陸地共鳥遊戲。如是天眾共鳥遊戲，天子天女互相娛樂，天鳥仇匹遊戲受樂。
「比丘觀鳥受天樂已，而說頌曰：
「『畜生行欲， 癡力所作， 天若如是， 畜生無異。 人受富樂， 不著放逸， 是智慧人， 愚者相違。 放逸將天， 至於地獄， 智者所說， 放逸如毒。 愚癡放逸， 著現在樂， 放
【現代漢語翻譯】 現代漢語譯本 被愛慾之火焚燒，因為被快樂所覆蓋，所以沒有察覺。天子又想：『我現在想聽各種各樣的聲音。』因為善業的緣故，隨著他的想法，有風吹動樹木發出美妙的聲音，勝過五種樂器的聲音。天子又想：『現在這樹上應該出現須陀（Suda）的味道。』因為善業的緣故，隨著他的想法，就在樹上，好像用大容器盛東西傾倒一樣，從上而下，石蜜的味道都不能相比。天子吃了之後，歌唱各種美妙的音樂，前往寶地，仔細觀看，常常快樂地想著慾望，到達寶地中享受五種慾望的快樂。離開這塊寶地之後，又前往普林（Pu Lin），那普林中有七種鳥，用真金七寶做成的鵝鳥，用因陀青寶（Indra blue jewel）做成的鸚鵡，用翅多赤寶（Wings of red jewel）做成的鴛鴦，用毗琉璃寶（Beryl jewel）做成的鳧鴨，用青寶車𤦲（Blue jewel car）做成的孔雀，用大青七寶做成的命命鳥，用珊瑚銀寶做成的迦陵頻伽（Kalavinka）。它們的聲音美妙如婆求鳥（Bhagava bird）的聲音，眾人喜歡聽聞，在空中翱翔遊戲，自娛自樂，它們的聲音美妙如天女的聲音。在蓮花池中，眾多的蜜蜂裝飾著蓮花，在其中游戲，又在陸地上翱翔遊戲。又有金樹，各種各樣的葉子映襯著鳥的身影，天人看見眾鳥，發出歡喜心，耳朵聽見它們的聲音，心中感到喜悅。天子在空中與鳥遊戲，或者在水中與鳥遊戲，或者在陸地上與鳥遊戲。像這樣，天眾與鳥一起遊戲，天子天女互相娛樂，天鳥成雙成對地遊戲享受快樂。 『比丘觀看鳥享受天上的快樂之後，說了這樣的偈頌： 『畜生行淫慾，癡力所作，天若如是， 畜生無異。人受富樂，不著放逸， 是智慧人，愚者相違。放逸將天， 至於地獄，智者所說，放逸如毒。 愚癡放逸，著現在樂，放逸』
【English Translation】 English version Burned by the fire of love and desire, they are unaware because they are covered by pleasure. The Deva King then thought: 'Now I want to hear all kinds of sounds.' Because of his good karma, according to his thoughts, the wind moved the trees, producing wonderful sounds, surpassing the sounds of the five musical instruments. The Deva King then thought: 'Now the taste of Suda (Suda) should appear on this tree.' Because of his good karma, according to his thoughts, it was on the tree, as if pouring something from a large container, from top to bottom, the taste of rock honey could not compare. After the Deva King ate it, he sang various wonderful music, went to the treasure land, watched carefully, often happily thinking about desires, and arrived at the treasure land to enjoy the pleasure of the five desires. After leaving this treasure land, he went to Pu Lin (Pu Lin). In that Pu Lin there were seven kinds of birds, geese made of real gold and seven treasures, parrots made of Indra blue jewel (Indra blue jewel), mandarin ducks made of Wings of red jewel (Wings of red jewel), ducks made of Beryl jewel (Beryl jewel), peacocks made of Blue jewel car (Blue jewel car), Kalavinka (Kalavinka) made of great blue seven treasures, and Kalavinka made of coral silver treasures. Their voices were as beautiful as the sound of the Bhagava bird (Bhagava bird), which everyone liked to hear. They soared in the air, playing and entertaining themselves. Their voices were as beautiful as the voices of heavenly women. In the lotus pond, many bees decorated the lotus flowers, playing in them, and soaring and playing on the land. There were also golden trees, with various leaves reflecting the shadows of the birds. When the Devas saw the birds, they felt happy, and when their ears heard their sounds, their hearts felt joyful. The Deva King played with the birds in the air, or played with the birds in the water, or played with the birds on the land. In this way, the Devas played with the birds, the Deva Kings and heavenly women entertained each other, and the heavenly birds played in pairs and enjoyed happiness. 'After the Bhiksu watched the birds enjoying heavenly bliss, he spoke this verse: 'Beasts engage in lust, done by the power of delusion, if the Devas are like this, They are no different from beasts. People enjoy wealth and happiness, but are not attached to indulgence, They are wise people, contrary to fools. Indulgence will lead the Devas, To hell. The wise say that indulgence is like poison. Foolish indulgence, attached to present pleasures, indulgence.'
逸果熟， 後生大悔。 觀于放逸， 無少利益， 若舍放逸， 常無憂惱。 放逸大苦， 不放逸樂， 舉要言之， 應舍放逸。 若人愛苦， 應行放逸， 樂行放逸， 終無樂報。 樂不放逸， 至不退處， 不行放逸， 常無苦報。 此諸天眾， 與鳥遊戲， 天與畜生， 等無差別。 界道身意， 一切皆壞， 天人非人， 地獄餓鬼。 意差業別， 業別道分， 諸業分異， 道亦如是， 種種雜業， 生於天中， 樂著放逸， 不覺退沒。 死相既至， 汝當自知， 于天中退， 受大苦惱。 為癡所害， 放逸所誑， 諸天渴愛， 墮于地獄。 戲樂自誑， 墮于地獄， 受天樂已， 后受大苦。 為心所惑， 不厭生死； 為愛所欺， 從苦入苦。』
「比丘如是以是偈頌呵責放逸諸天子等，貪於五欲，不知厭足，如火得薪。乃至愛善業盡，從天還退，隨業流轉，墮于地獄、餓鬼、畜生。若有善業，生於人中，常受安樂，飲食充足，國土豐樂，五穀熟成，或為王者或為大臣。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼
【現代漢語翻譯】 現代漢語譯本 逸樂的果實成熟時，後來必定產生巨大的悔恨。 觀察放逸的行為，沒有絲毫的利益。 如果捨棄放逸，就能常常沒有憂愁煩惱。 放逸帶來巨大的痛苦，不放逸帶來快樂。 總而言之，應當捨棄放逸。 如果有人喜愛痛苦，就應該放縱自己。 喜歡放逸的行為，最終不會有快樂的果報。 喜歡不放逸的行為，能到達不退轉的境界。 不放縱自己，常常沒有痛苦的果報。 這些天上的眾生，與鳥雀嬉戲玩樂，天人和畜生，沒有什麼差別。 界、道、身、意，一切都會壞滅。 天人、非人，地獄、餓鬼。 心意不同，業力各異，業力不同，所去的道途也不同。 各種業力不同，所去的道途也各不相同。 各種各樣的雜業，使眾生生於天界之中，貪圖享樂，放縱自己，不覺察到自己正在衰退墮落。 當死亡的徵兆到來時，你應當自己知道，將從天界退落，承受巨大的苦惱。 被愚癡所害，被放逸所欺騙，天人們由於渴求愛慾，最終墮入地獄。 嬉戲玩樂，自我欺騙，最終墮入地獄，享受完天上的快樂之後，接著就要承受巨大的痛苦。 被心所迷惑，不厭倦生死輪迴；被愛慾所欺騙，從一個痛苦進入另一個痛苦。
『比丘（bhiksu）就是這樣用這些偈頌來呵斥放逸的天子們，他們貪圖五欲，不知滿足，就像火得到了柴薪一樣。乃至善業耗盡，從天上退落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有善業，就轉生到人間，常常享受安樂，飲食充足，國土豐饒，五穀豐收，或者成為國王，或者成為大臣。這都是因為還有剩餘的業力。』
『再次，比丘（bhiksu）知道業的果報，觀察三十三天（Trāyastriṃśa）所居住的地方。他們』
【English Translation】 English version When the fruit of indulgence ripens, Great regret arises later. Observing indulgence, There is no benefit at all. If one abandons indulgence, One will always be without worry or distress. Indulgence is great suffering, Non-indulgence is happiness. To put it briefly, One should abandon indulgence. If a person loves suffering, They should practice indulgence. Those who enjoy indulgence, Will ultimately have no joyful reward. Those who enjoy non-indulgence, Will reach a state of non-regression. Those who do not practice indulgence, Will always be without suffering. These heavenly beings, Play with birds, Heavenly beings and animals, Are no different. Realms, paths, bodies, and minds, All will decay. Devas (gods), non-humans, Hell beings, hungry ghosts. Different intentions, different karmas, Different karmas, different paths. Various karmas are different, So are the paths. Various mixed karmas, Give rise to beings in the heavens, Attached to pleasure and indulgence, Unaware of their decline and fall. When the signs of death arrive, You should know for yourselves, That you will fall from the heavens, And suffer great distress. Harmed by ignorance, Deceived by indulgence, The devas (gods), thirsting for love, Fall into hell. Playing and deceiving themselves, They fall into hell, Having enjoyed heavenly bliss, They later suffer greatly. Bewildered by the mind, Not weary of birth and death; Deceived by love, They go from suffering to suffering.』
『Bhikkhus (monks) thus use these verses to rebuke the indulgent devas (gods), who are greedy for the five desires and never satisfied, like fire getting fuel. Until their good karma is exhausted, they fall from the heavens, follow the flow of karma, and fall into hell, the realm of hungry ghosts, and the animal realm. If they have good karma remaining, they are born among humans, constantly enjoying peace and happiness, with sufficient food and drink, a prosperous country, and abundant harvests, or they become kings or ministers. This is all because of the remaining karma.』
『Furthermore, the Bhikkhu (monk), knowing the results of karma, observes the place where the Thirty-three Heavens (Trāyastriṃśa) reside. They』
以聞慧見：三十三天第十二地名谷崖岸。此諸眾生以何等業生於彼天？彼聞知見：若人善心修行福德，施坐禪人得初禪者。自施其食，教人施食，施已隨喜，教他隨喜，是名佈施。不殺不盜：若人道行，井泉池流施水之處，施其瓶罐飲水之器供給行路。復有異人教他盜取持度曠野：『汝若不取，必當渴乏。』爾時，其人雖知渴死，畏犯罪故，不受其教，不盜財物亦不隨喜，勸人不取，令住善道，乃至失命不犯偷盜。云何不殺？自行不殺，勸人不殺，毀呰殺法。若屋窗牖、若戶扇間、若屋樑上有微細蟲，若然火時，懼傷其命，不閉戶牖，是名不殺。復教他人，令行不殺，住于善道。如是之人命終生於三十三天峪崖岸天，受善業報。有一林樹名隨時低，其林種種眾寶光明，青毗琉璃清凈無垢，種種眾鳥出妙音聲，花常開敷，流泉河池以為莊嚴，青毗琉璃以為蓮花，莊嚴金峰如融金聚。雜色眾鳥遊戲其中，或於水中或於陸地，或於山峰、險岸山窟出衆妙音。善業所化，受善業果。種種天女之所圍繞，天鬘天衣以為莊嚴，色相威德端嚴殊特，於此林中歌舞遊戲。以善業故，林中天鳥而說頌曰：
「『眾生造善業， 天中受快樂； 若造不善業， 地獄受苦報。 既生於天中， 而能自覺悟， 從樂得樂果
【現代漢語翻譯】 現代漢語譯本：以聞慧觀察：三十三天（忉利天，佛教宇宙觀中的一個天界）第十二處地方叫做谷崖岸。這些眾生以什麼樣的業力而生於彼天呢？他通過聽聞和觀察得知：如果有人以善良的心修行福德，佈施給坐禪修行並證得初禪的人，親自佈施食物，教導他人佈施食物，佈施之後心生隨喜，教導他人隨喜，這叫做佈施。不殺生，不偷盜：如果有人在道路旁、井泉池塘流水之處，佈施瓶罐等飲水器具，供給過路行人。又有其他人教唆他人盜取財物以度過曠野：『你若不盜取，必定會渴死。』這時，那人即使知道會渴死，因為畏懼犯罪的緣故，不接受他的教唆，不偷盜財物，也不隨喜盜竊行為，勸人不偷盜，令其安住于善道，乃至失去生命也不犯偷盜。什麼是不殺生？自己不殺生，勸導他人不殺生，譴責殺生的行為。如果房屋的窗戶、門扇之間，或者屋樑上有微小的蟲子，如果點火時，害怕傷害它們的生命，不關閉窗戶，這叫做不殺生。又教導他人，令其奉行不殺生，安住于善道。這樣的人命終之後，便會生於三十三天峪崖岸天，承受善業的果報。那裡有一片樹林，名字叫做隨時低，那片樹林中有各種各樣的珍寶發出光明，青色的毗琉璃（一種寶石）清凈無垢，各種各樣的鳥兒發出美妙的聲音，花朵經常盛開，流動的泉水和河流池塘作為裝飾，青色的毗琉璃作為蓮花，裝飾著金色的山峰，如同融化的黃金聚集在一起。各種顏色的鳥兒在其中嬉戲，或在水中，或在陸地上，或在山峰、險峻的岸邊山洞中發出各種美妙的聲音。這是善業所化現的，承受善業的果報。種種天女圍繞著他，以天上的花鬘和天衣作為裝飾，容貌威德端莊殊勝，在這片樹林中歌舞嬉戲。因為善業的緣故，林中的天鳥吟唱道： 『眾生造作善業，在天界享受快樂；如果造作不善業，在地獄承受痛苦的果報。既然已經生於天界之中，就應當能夠自覺覺悟，從快樂中獲得快樂的果報。』
【English Translation】 English version: Observed with wisdom and hearing: The twelfth place in Trayastrimsha Heaven (忉利天, one of the heavens in Buddhist cosmology) is called Gu Ya An. What kind of karma causes these beings to be born in that heaven? He knows through hearing and seeing: If a person cultivates merit with a good heart, gives to those who practice meditation and attain the first Dhyana, personally gives food, teaches others to give food, rejoices after giving, and teaches others to rejoice, this is called giving. Not killing, not stealing: If a person provides water in wells, springs, ponds, and flowing streams along the road, providing bottles and other drinking utensils for travelers. Furthermore, there are others who teach others to steal to survive in the wilderness: 'If you do not steal, you will surely die of thirst.' At that time, even if that person knows that he will die of thirst, because he fears committing a crime, he does not accept his teaching, does not steal property, does not rejoice in stealing, advises others not to steal, and causes them to abide in the path of goodness, even to the point of losing his life without committing theft. What is not killing? Not killing oneself, advising others not to kill, and condemning the act of killing. If there are tiny insects in the windows, doors, or on the beams of the house, if when lighting a fire, one fears harming their lives, one does not close the windows, this is called not killing. Furthermore, teaching others to practice not killing and abide in the path of goodness. Such a person, after death, will be born in the Yu Ya An Heaven of Trayastrimsha Heaven, receiving the reward of good karma. There is a forest of trees named Suishi Di, in which various treasures emit light, blue Vaidurya (一種寶石) is pure and without blemish, various birds emit wonderful sounds, flowers are always in bloom, and flowing springs and rivers and ponds serve as decorations, with blue Vaidurya as lotus flowers, decorating the golden peaks like molten gold gathered together. Birds of various colors play in it, either in the water, or on the land, or on the mountain peaks, dangerous shores, and mountain caves, emitting various wonderful sounds. This is transformed by good karma, receiving the fruit of good karma. Various heavenly women surround him, using heavenly garlands and heavenly clothes as decorations, with dignified and extraordinary appearance and virtue, singing and dancing in this forest. Because of good karma, the heavenly birds in the forest sing: 'Beings who create good karma enjoy happiness in the heavens; if they create bad karma, they suffer the retribution of suffering in hell. Since they are born in the heavens, they should be able to consciously awaken and obtain the fruit of happiness from happiness.'
， 不為愛所惑。 業繩縛眾生， 長在三有獄， 業力自在轉， 如轂轉眾輻。 輪轉於三有， 八方及上下， 業力風所吹， 如塵游虛空。 因緣之所生， 如蓮花莊嚴， 如是天莊嚴， 皆從善業生。 譬如清凈水， 如虛空無塵， 如是清凈心， 能至安樂處。 解脫三縛人， 能護於五根， 遠離一法人， 天中受安樂。 無慚無愧人， 不調惡知識， 如毒亦如火， 智者應舍離。 實語行施人， 常應樂親近， 常慈心眾生， 此道生天中。 直心不諂曲， 佈施修正念， 以是自業因， 來生此天中。 世間一切命， 皆由法非法， 救護無過法， 是故應行法。 若人舍離法， 樂行不善業， 為惡之所燒， 受苦無窮盡。 既得生天已， 若縱放逸心， 其人善業盡， 退時乃自覺。 究竟樂為勝， 無生亦無死， 死網縛眾生， 無有安樂處。 隨其受樂處， 愛心轉增長， 愛火燒眾生， 地獄受苦報。 勿得行放逸， 諸天所不應， 放逸過所壞， 退失於天處。』
「如是天鳥說此法時，
【現代漢語翻譯】 現代漢語譯本： 不為愛慾所迷惑。 業力的繩索束縛著眾生，長久地處在三有（欲有、色有、無色有）的牢獄之中， 業力自在地運轉，就像車轂帶動眾多的輻條。 在三有中輪迴轉動，八方上下無所不在， 被業力的風所吹動，就像塵土在虛空中飄遊。 因緣和合所生的一切，如同蓮花般莊嚴， 這樣的天界莊嚴，都是從善良的業力中產生。 譬如清澈的水，如同虛空般沒有塵埃， 如此清凈的心，能夠到達安樂的境地。 解脫了三種束縛的人，能夠守護住五根（眼、耳、鼻、舌、身）， 遠離不善之人，在天界享受安樂。 對於無慚無愧的人，不調伏的惡知識， 如同毒藥也如同火焰，智者應當捨棄遠離。 對於言語真實、樂於佈施的人，應當常常樂於親近， 常常以慈悲心對待眾生，以此道可以生到天界。 以正直的心不諂媚彎曲，佈施並且修正念， 憑藉這樣的自身業力因緣，來生到這天界之中。 世間一切眾生的命運，都由合法與非法所決定， 救護眾生沒有比佛法更殊勝的，所以應當奉行佛法。 如果有人捨棄佛法，喜歡做不善的行業， 就會被罪惡所焚燒，遭受無有窮盡的痛苦。 已經得到生天的果報之後，如果放縱自己的心意， 這個人善良的業力就會耗盡，退墮的時候才會自覺醒悟。 究竟的快樂才是最殊勝的，沒有生也沒有死， 死亡的羅網束縛著眾生，沒有安樂的地方。 隨著所享受的快樂，愛慾之心反而增長， 愛慾的火焰焚燒眾生，在地獄中遭受痛苦的果報。 不要放縱自己，這不是諸天應該做的， 放縱的過失會毀壞一切，最終會退失天界的果報。 』 『當天鳥宣說此法的時候，
【English Translation】 English version: Not to be deluded by love. The rope of karma binds sentient beings, perpetually dwelling in the prison of the three realms (desire realm, form realm, formless realm). The power of karma turns freely, like the hub turning the many spokes. Revolving in the three realms, in all eight directions and above and below, Blown by the wind of karma, like dust wandering in the void. All that arises from conditions, is adorned like a lotus flower, Such adornments of the heavens, all arise from good karma. Like pure water, like the void without dust, Such a pure mind, can reach the place of peace and joy. Those who are liberated from the three bonds, can guard the five roots (eye, ear, nose, tongue, body), Far from evil people, enjoying happiness in the heavens. For those who are shameless and without remorse, untamed evil companions, Like poison and like fire, the wise should abandon and stay away. Those who speak truthfully and practice giving, should always be happy to be near, Always with a compassionate heart towards sentient beings, this path leads to rebirth in the heavens. With a straight and un-flattering heart, giving and correcting mindfulness, By means of this self-created karma, one comes to be born in these heavens. All lives in the world, are determined by dharma and non-dharma, There is no more excellent dharma to protect than the Buddha's dharma, therefore one should practice the dharma. If one abandons the dharma, and delights in doing unwholesome deeds, They will be burned by evil, suffering endless pain. Having already attained rebirth in the heavens, if one indulges in a lax mind, That person's good karma will be exhausted, and they will only awaken when they fall. Ultimate happiness is the most excellent, without birth and without death, The net of death binds sentient beings, there is no place of peace and joy. As one enjoys pleasure, the heart of desire grows ever stronger, The fire of desire burns sentient beings, suffering the retribution of pain in hell. Do not be lax, this is not what the devas (gods) should do, The fault of laxity will destroy everything, and ultimately one will lose the reward of the heavens. 』 『When the heavenly bird spoke this dharma,
天子心亂，念諸天女，于利益法不聽不受，渴愛五欲，心意耽著，于蓮花池遊戲之處歡娛受樂。復往山峰名樂遊戲山峰，有鳥名曰戲樂，遊戲池中互相娛樂。時天見鳥，作如是念：『奇哉！此鳥種種眾色、種種音聲，勝一切鳥。』是時天子復作是念：『我今乘鳥遊觀林池。』天既念已，即時鳥身自變粗大，爾時天子以手摩捫，乘之遊空，翱翔受樂。天子復念于鳥背上化七寶殿，園林花池皆悉具足，種種眾鳥以為莊嚴，上乘虛空，與諸天女種種莊嚴，處處遊戲受種種樂，遍觀諸天所住之處。既觀察已，轉增愛著，足百千倍，不可為比。如是愛火，六慾熾然，不可調伏，妄愛為樂，實為大苦。乘鳥游空，五樂音聲歌頌之音，其聲美妙不可譬喻。遍見一切天子天女于須彌山，園林池流、山谷樹林蓮花遍覆，多有眾鳥，皆悉見之。一一住處，無量百千諸天所住，處處觀之，猶不厭足。諸根愛著貪著五欲，歡喜無厭，愛心增長。如是多時乘鳥遊戲，觀須彌山王六萬諸山，善業諸天之所住處，無量寶焰光明莊嚴，甚可愛樂。須彌四面有四種色，謂毗琉璃、白銀、黃金、頗梨之色。此天遍行觀須彌山，乘于鳥殿還其所止，至其住處，如天所念，色相莊嚴。是時天子復乘鳥殿至摩時多池，其池周匝廣五由旬，青毗琉璃種種蓮花以為莊嚴
。鳥至此池與諸天女受五欲樂，猶如眾蜂貪嗜花味，飲于摩偷、食須陀味，色香美味皆悉具足，服天寶衣，與諸天女遊戲受樂。乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若有善業，得生人中，常受富樂，多有乘騎遊戲之處，或為王者或為大臣，人所敬愛。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十三地名摩尼藏。眾生何業而生此天？彼聞知見：若有善人利益眾生，不殺不盜，亦教他人令住善道，自不殺生，乃至見於酒蜜之中有濕生蟲，若不漉治，終不故飲。不教他作亦不隨喜，知不善業，舍而不作，見他作惡，舍不親近，勸令修善，是名不殺生。云何不盜？乃至入于塔廟，若有供養佛塔燈明，不以此光營作眾事，亦不取煙以為書墨，微細之罪悉皆畏懼，是名不盜。復有不殺及不偷盜：不殺生者，乃至蚊蟻惱觸於人亦不殺害，心不念殺，若見他殺，勸令放舍，語其人言：『若殺生者，是不善業，命終當墮活地獄中。』如是教他令不作惡，安住善法。如是善人自持禁戒，令他住戒。若行曠野、若饑饉世，以飲食施。若其飢餓困逼之時，不盜他食。于曠野中，貧窮飢困乏少糧食者，能減己食，施諸貧人。以思心、福田二事勝故，得大果報，以時施故。何以故？
【現代漢語翻譯】 現代漢語譯本：鳥兒飛到這個池塘，與眾天女一同享受五欲之樂，就像群蜂貪婪地吸食花蜜，飲用摩偷（madhu，蜂蜜），食用須陀（sutras，食物）美味一樣，各種色、香、美味都具備，身穿天界的寶衣，與眾天女嬉戲玩樂，享受快樂。直到善業耗盡，從天界命終，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有善業，就能轉生到人間，常常享受富裕快樂，有很多可以騎乘遊玩的地方，或者成為國王，或者成為大臣，受人敬愛。這是因為還有剩餘的業力。
『再者，比丘瞭解業的果報，觀察三十三天（Trayastrimsa, 佛教宇宙觀中位於須彌山頂的天界）所居住的地方。他通過聽聞和智慧看到：第十三塊地名叫摩尼藏（Manikara）。眾生因為什麼樣的業力而能轉生到這個天界呢？他聽聞並瞭解到：如果有善良的人利益眾生，不殺生、不偷盜，也教導他人安住在善良的道路上，自己不殺生，甚至看到酒和蜂蜜中有濕生蟲，如果不經過過濾處理，最終也不會故意飲用。不教唆他人作惡，也不隨喜讚歎，知道是不善的業，捨棄而不去做，看到他人作惡，捨棄而不親近，勸導他人修習善業，這叫做不殺生。什麼是不偷盜呢？甚至進入佛塔寺廟，如果有供養佛塔的燈火，不把這些光亮用來做其他的事情，也不取燈煙來製作書寫用的墨，對於微小的罪過都心懷畏懼，這叫做不偷盜。還有不殺生和不偷盜：不殺生的人，甚至蚊子螞蟻叮咬觸碰到人，也不會殺害它們，心中不生起殺念，如果看到他人殺生，勸導他們放下，告訴他們說：『如果殺生，這是不善的業，命終之後應當墮入活地獄中。』像這樣教導他人不做惡事，安住在善良的法中。這樣的善人自己持守禁戒，也讓他人安住在戒律中。如果在曠野行走，或者遇到饑荒的年代，用飲食來佈施。如果自己飢餓困頓的時候，不偷盜他人的食物。在曠野中，對於貧窮飢餓缺乏糧食的人，能夠減少自己的食物，佈施給這些窮人。因為思念心和福田這兩件事殊勝的緣故，得到很大的果報，因為按時佈施的緣故。為什麼呢？』
【English Translation】 English version: Birds come to this pond and enjoy the five desires with the heavenly women, just like bees greedily sucking nectar, drinking madhu (honey), and eating sutras (food) delicacies. All kinds of colors, fragrances, and flavors are complete. They wear heavenly treasure clothes and play and enjoy themselves with the heavenly women. Until their good karma is exhausted, they die from the heavens and, following the flow of karma, fall into hell, the realm of hungry ghosts, and the animal realm. If they have good karma, they can be reborn in the human realm, often enjoying wealth and happiness, with many places to ride and play, or become kings or ministers, loved and respected by people. This is because of the remaining karma.
『Furthermore, a Bhiksu (Buddhist monk) understands the karmic consequences and observes the places where the Trayastrimsa (the Heaven of Thirty-Three Gods, located on the summit of Mount Sumeru in Buddhist cosmology) gods reside. He sees with his wisdom of hearing that the thirteenth land is called Manikara (Jewel Mine). What kind of karma causes beings to be born in this heaven? He hears and knows that if there are good people who benefit sentient beings, do not kill, do not steal, and also teach others to abide in the path of goodness, do not kill themselves, and even if they see wet-born insects in wine and honey, they will not deliberately drink it without filtering it. They do not instigate others to do evil, nor do they rejoice in it. Knowing that it is an unwholesome karma, they abandon it and do not do it. Seeing others doing evil, they abandon it and do not associate with it, and they persuade others to cultivate good deeds. This is called not killing. What is not stealing? Even when entering stupas (Buddhist monuments) and temples, if there are lights offered to the stupa, they do not use these lights for other things, nor do they take the smoke to make ink for writing. They fear even the slightest offenses. This is called not stealing. There is also not killing and not stealing: those who do not kill will not harm even mosquitoes and ants that bite or touch people. They do not have thoughts of killing in their minds. If they see others killing, they persuade them to let go, telling them, 『If you kill, this is an unwholesome karma, and after death, you should fall into the living hell.』 In this way, they teach others not to do evil and to abide in the good Dharma (teachings). Such good people uphold the precepts themselves and also cause others to abide in the precepts. If they travel in the wilderness or encounter times of famine, they give food as alms. If they are hungry and distressed, they do not steal food from others. In the wilderness, for those who are poor, hungry, and lacking food, they can reduce their own food and give it to the poor. Because of the superiority of the mind of thought and the field of merit, they obtain great rewards, because of giving at the right time. Why is that?』
病之大者，無過饑饉，是故施食得大果報。如是二種持戒之人，自利利他，善心直行，第一善人，乃至小罪常懷大懼，以眾寶珠施於父母，或以珠瓔施如來像。是人命終生三十三天摩尼藏地。生彼天已，受第一樂，五欲自娛。是善業人威德光明皆悉普照五百由旬，譬如日出普照眾山，此天光明照一切地亦復如是。其眾寶地先具光明，如是天子身光既照，百倍轉勝。其諸光明青黃朱紫如天虹色，其身光明百倍轉勝，莊嚴殊妙。以善業故，身如電光，勝諸天眾。如眾星中月最第一，此天之身亦復如是。遍身光焰，自觀寶地，其地皆以種種摩尼以為莊嚴，種種間錯，分齊分明，一切光明猶如百日一時同照。天子見之，生大歡喜。復觀異處，見諸天女妙色具足，以不可譬喻種種眾寶以為莊嚴，受諸欲樂，鼓樂絃歌、笙笛箜篌，如是種種歌眾妙音。或有舞戲，天鬘莊嚴，或於花池與鳥遊戲，或食天果。復于意樹取諸花果，歌欲樂音，令眾歡喜。天子既至，見諸天女為諸欲境惡蛇所螫，從坐回顧向諸天女。諸天女等，天鬘莊嚴，天子見之，慾火燒心，回顧天女。
「時諸天女見其丈夫命將臨終，五死相現，猶如眾蜂舍于萎花，赴新開花。諸天女等，捨本所事，趣此天子亦復如是。種種天鬘、種種天衣以自莊嚴，以愛慾心娛樂
【現代漢語翻譯】 現代漢語譯本：最大的疾病莫過於飢餓，因此佈施食物能獲得巨大的果報。像這樣兩種持戒的人，既能利益自己又能利益他人，心懷善念，行為正直，是第一等的善人，甚至對於微小的罪過也常常懷有深深的恐懼。他們用眾多的寶珠佈施給父母，或者用珠玉瓔珞供養如來佛像。這樣的人命終之後，會往生到三十三天（Trayastrimsa，佛教欲界六天之一）的摩尼藏地。生到那個天界之後，享受第一等的快樂，沉浸在五欲（色、聲、香、味、觸）的享樂之中。這位行善之人所散發的威德和光明，能夠普照五百由旬（Yojana，古印度長度單位），就像太陽升起時普照群山一樣，這位天人的光明照耀一切大地也是如此。那些眾寶之地原本就具有光明，而這位天子的身光照耀之後，光芒更是勝過百倍。各種光明呈現出青、黃、朱、紫等顏色，如同天上的彩虹一般，他的身光勝過百倍，莊嚴而殊勝美妙。因為善業的緣故，他的身體如同閃電般耀眼，勝過所有的天人。就像眾星之中月亮最為明亮一樣，這位天人的身體也是如此。他全身散發著光焰，觀看自己所處的寶地，那裡的地面都用各種摩尼寶珠裝飾，各種寶物交錯排列，界限分明，一切光明如同百個太陽同時照耀。天子看到這樣的景象，心中生起極大的歡喜。他又觀看其他地方，看到許多天女，她們容貌美妙，具足各種美好的品質，用難以比喻的各種珍寶裝飾自己，享受著各種欲樂，演奏著鼓樂絃歌、笙笛箜篌等各種美妙的音樂。有的天女在跳舞嬉戲，用天上的花鬘裝飾自己，有的在花池邊與鳥兒嬉戲，有的在享用天上的果實。她們還在如意樹下采摘各種花果，歌唱著令人愉悅的音樂，使大家感到歡喜。天子來到這裡，看到那些天女被各種欲境惡蛇所咬噬，便從座位上回頭看向那些天女。那些天女們，用天上的花鬘裝飾著自己，天子看到她們，心中燃起慾望之火，回頭注視著天女。 這時，天女們看到這位丈夫壽命將盡，五衰相（Five signs of decay）顯現，就像眾多的蜜蜂捨棄凋謝的花朵，飛向新開放的花朵一樣。天女們也捨棄了原本所侍奉的天人，來到這位天子身邊也是如此。她們用各種天上的花鬘、各種天上的衣服來裝飾自己，以愛慾之心來娛樂他。
【English Translation】 English version: The greatest disease is no greater than hunger, therefore giving food brings great rewards. Like these two kinds of precept-holders, who benefit themselves and others, with good intentions and upright conduct, are the foremost good people, even having great fear of small sins. They use many precious jewels to give to their parents, or use pearl necklaces to offer to the image of the Tathagata (Buddha). Such a person, after death, will be reborn in the Mani-treasured land of the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). Having been born in that heaven, they enjoy the first-class happiness, indulging in the pleasures of the five desires (form, sound, smell, taste, and touch). The virtue and light emitted by this virtuous person can illuminate five hundred Yojanas (an ancient Indian unit of distance), just as the sun rises and illuminates all the mountains, so too does the light of this Deva (god) illuminate all the earth. Those lands of many treasures originally have light, and after the light of this Deva shines upon them, the light is a hundred times greater. The various lights appear in colors of blue, yellow, vermilion, and purple, like the colors of a rainbow in the sky, and his body's light is a hundred times greater, adorned and wonderfully beautiful. Because of good karma, his body is as dazzling as lightning, surpassing all the Devas. Just as the moon is the most brilliant among the stars, so too is the body of this Deva. His whole body emits flames of light, and when he looks at his treasured land, the ground is decorated with various Mani jewels, with various treasures arranged in an orderly manner, and all the light is like a hundred suns shining at the same time. The Deva sees this scene and great joy arises in his heart. He looks at other places and sees many Apsaras (heavenly nymphs), their appearances beautiful and possessing all kinds of wonderful qualities, adorning themselves with various treasures that are beyond comparison, enjoying various pleasures, playing drums, stringed instruments, sheng flutes, and konghou harps, and various wonderful music. Some Apsaras are dancing and playing, adorning themselves with heavenly garlands, some are playing with birds by the flower ponds, and some are eating heavenly fruits. They also pick various flowers and fruits under the wish-fulfilling trees, singing pleasant music, making everyone happy. The Deva arrives here and sees those Apsaras being bitten by the evil snakes of various desires, so he turns his head from his seat to look at those Apsaras. Those Apsaras, adorned with heavenly garlands, the Deva sees them, and a fire of desire burns in his heart, and he turns his gaze to the Apsaras. At this time, the Apsaras see that this husband's life is about to end, and the five signs of decay (physical decline of a deva) are appearing, just as many bees abandon withered flowers and fly to newly opened flowers. The Apsaras also abandon the Deva they originally served, and come to this Deva in the same way. They adorn themselves with various heavenly garlands and various heavenly clothes, and entertain him with loving desires.
天子，令心喜悅。是退天子，以無始來習諸愛慾，見其天女背叛異趣，心生熱惱。如阿鼻獄猛火燒身，見諸天女背己趣他，其心熱惱亦復如是。從天命終，以嫉妒心自害其身，有報將盡，取緣濁心，更無所見，退墮地獄、餓鬼、畜生。以何因緣，見諸天女叛己趣他，生大苦惱？以於前世人中之時，邪行非禮犯他婦女。以作善業生於天中，侵他妻故，見斯惡業。如是善業之中惡業成熟，是故微少惡業所不應作。若能奉持七種之戒，不缺不漏，則有餘果。夜摩諸天見退沒相，則不如是，未來世報略而說之，不復廣說。
「諸天女眾天鬘莊嚴，速往詣于初生天子，以諸天鬘而用上之，令其莊嚴。花鬘香氣色香具足無有萎變，令初生天子著此花鬘。天子著之，心生歡喜，即相親近共遊園林互相娛樂。於此地處天眾所住，見清凈水毗琉璃花，真金為葉，金剛為須，百千眾蜂以為圍繞。其蜂或以真金為翅，毗琉璃身，白銀為翅，真金為身，赤寶為翅，雜色為身，珊瑚為翅，常于如是不萎不變蓮花池中游戲娛樂，其聲清妙如天女音。如是眾蜂以為莊嚴。天子天女入蓮花池遊戲受樂，歌詠戲笑，久于池中娛樂受樂。復往詣于金鬘樹林，二樹彌覆。既至林中，種種伎樂出妙音聲，見須彌峰如融金聚，見諸天眾在於山峰與諸天女伎樂
【現代漢語翻譯】 現代漢語譯本：天子（devaputra，天神之子）因此感到心中喜悅。這是因為退位的天子，由於無始以來的習氣，沉溺於各種愛慾之中，當他看到天女們背叛自己，轉而親近他人時，心中便會產生熱惱，如同身處阿鼻地獄（Avīci hell，佛教中最底層的地獄）被猛火焚燒一般。見到天女們背離自己而傾向他人，他的內心所受的熱惱也是如此。當他的天命終結時，由於嫉妒心而自殘其身，當他的業報將要結束時，他會執取緣濁之心，什麼也看不見，從而墮入地獄、餓鬼、畜生道。這是什麼因緣導致的呢？因為他在前世為人時，邪淫非禮，侵犯他人的婦女。雖然因為行善而生於天界，但由於侵犯他人妻子的緣故，才會見到這種惡業。像這樣，善業之中的惡業成熟，所以即使是微小的惡業也不應該去做。如果能夠奉持七種戒律，不缺不漏，那麼就會有剩餘的善果。夜摩天（Yāma，欲界六天之一）的諸天看到退位天子的衰敗之相，就不會是這樣了。關於未來世的果報，我簡略地說一下，不再詳細敘述。
諸天女們以天上的花鬘（mālā，花環）莊嚴自身，迅速前往初生的天子那裡，用這些天上的花鬘來裝飾他，使他更加莊嚴。這些花鬘香氣濃郁，色彩鮮豔，而且不會枯萎凋謝，讓初生的天子佩戴這些花鬘。天子佩戴之後，心中歡喜，便與天女們親近，一同在園林中游玩嬉戲，互相娛樂。在這個天眾居住的地方，他們看到清澈的水，以及用毗琉璃（vaiḍūrya，一種寶石）製成的花朵，真金做葉子，金剛（vajra，一種堅硬的寶石）做花蕊，成千上萬的蜜蜂圍繞著它們。這些蜜蜂有的翅膀是真金做的，身體是毗琉璃做的；有的翅膀是白銀做的，身體是真金做的；有的翅膀是赤寶做的，身體是雜色的；有的翅膀是珊瑚做的。它們常常在這樣不枯萎不變色的蓮花池中游戲娛樂，發出的聲音清脆美妙，如同天女的聲音。這些蜜蜂就是這裡的莊嚴。天子和天女們進入蓮花池中游戲享樂，唱歌嬉笑，長時間在池中娛樂。之後，他們又前往金鬘樹林，兩棵樹相互覆蓋。到達樹林后，各種樂器發出美妙的聲音，他們看到須彌山（Sumeru，佛教宇宙觀中的中心山）如同融化的黃金堆積而成，看到諸天眾在山峰上與天女們一同演奏音樂。
【English Translation】 English version: The Deva-putra (son of gods) then feels joy in his heart. This is because the dethroned Deva-putra, due to habits from beginningless time, indulges in various desires and lusts. When he sees the heavenly women betraying him and turning to others, he feels burning torment in his heart, as if he were in the Avīci hell (the lowest level of hell in Buddhism) being burned by fierce flames. Seeing the heavenly women leaving him for others, the torment in his heart is just like that. When his heavenly life ends, he harms himself out of jealousy. When his karmic retribution is about to end, he grasps at a defiled mind, sees nothing, and falls into hell, the realm of hungry ghosts, and the animal realm. What is the cause of this? Because in his previous life as a human, he committed adultery and violated other people's wives. Although he was born in the heavens because of doing good deeds, he sees this evil karma because he violated other people's wives. In this way, evil karma matures within good karma, so even small evil deeds should not be done. If one can uphold the seven precepts without any deficiency or omission, then there will be remaining good results. The devas of the Yāma Heaven (one of the six heavens of the desire realm) do not see the signs of decline of a dethroned Deva-putra in this way. I will briefly describe the retribution in future lives, without going into detail.
The heavenly women adorn themselves with heavenly garlands (mālā), and quickly go to the newly born Deva-putra, using these heavenly garlands to adorn him, making him more majestic. These garlands are fragrant, colorful, and do not wither or fade, allowing the newly born Deva-putra to wear them. After the Deva-putra wears them, he feels joy in his heart, and becomes intimate with the heavenly women, playing and enjoying themselves together in the gardens. In this place where the devas reside, they see clear water, flowers made of vaiḍūrya (a type of gemstone), leaves made of pure gold, stamens made of vajra (a hard gemstone), and hundreds of thousands of bees surrounding them. Some of these bees have wings made of pure gold and bodies made of vaiḍūrya; some have wings made of silver and bodies made of pure gold; some have wings made of red jewels and bodies made of various colors; some have wings made of coral. They often play and enjoy themselves in these lotus ponds that do not wither or change, and the sounds they make are clear and beautiful, like the voices of heavenly women. These bees are the adornment of this place. The Deva-putra and the heavenly women enter the lotus ponds to play and enjoy themselves, singing and laughing, and enjoying themselves in the ponds for a long time. Afterwards, they go to the golden garland forest, where two trees cover each other. Upon arriving in the forest, various musical instruments emit beautiful sounds, and they see Mount Sumeru (the central mountain in Buddhist cosmology) like a pile of melted gold, and see the devas playing music with the heavenly women on the mountain peaks.
自娛，天鬘天衣以為莊嚴，閻浮檀金以為瓔珞莊嚴其身。于蓮花池優缽羅池種種香味皆悉具足，天子天女遊戲受樂。鵝鴨鴛鴦、大力師子悉為行列，諸天在中游戲受樂。復見天眾行於虛空，與諸天女猶如明燈，歌頌美音以自娛樂，雨眾妙花，受天快樂，五樂音聲歌戲娛樂。復見天眾飲天美味，無有醉失，各說愛語以相娛樂，令心喜悅。復見天眾食須陀味，以自善業所得果報，色香味觸皆悉具足。復見天眾於七寶樹采七寶花以自莊嚴。復見天眾採花摘果，或有食者，或相打擲以為戲笑，共相娛樂。復見天眾乘于天鳥，眾雜七寶以為莊嚴，乘此鵝鳥游于虛空，互共遊戲。復見天眾歌眾樂音，于天子前，諸天女眾舞戲娛樂，以天蓮華互相打撲，以生欲心言說調謔，增愛境界。
「初生天子見如是等種種天眾、種種業化，心自思惟：『我雖見此，眼不知足。聞種種聲，耳亦無厭。種種眾香，鼻亦如是。種種六味，舌無厭足。身貪細觸，天衣妙服莊嚴涂身亦復如是，不知厭足。一切愛法，心常隨順，我今愛樂，當受斯樂。』既思惟已，互相愛樂，如天所應受五欲樂。如是天子六愛著心，一切愛火圍繞焚燒。譬如有人于盛夏日極熱之時，行於曠野，大火卒起，燒諸乾草、樹葉枝條，山谷林樹一切火起，慞惶怖走逃避無地；其
【現代漢語翻譯】 現代漢語譯本 自娛，以天上的花鬘和天衣作為莊嚴，用閻浮檀金（Jambudvipa gold，一種珍貴的黃金）作為瓔珞來莊嚴自身。在蓮花池和優缽羅池（utpala pool，青蓮花池）中，各種香味都具備，天子和天女在其中游戲享樂。鵝、鴨、鴛鴦、大力獅子排列成行，諸天在其中游戲享樂。又看見天眾在虛空中行走，與諸天女在一起，如同明燈一般，歌頌美妙的音樂來自我娛樂，降下各種美妙的花朵，享受天上的快樂，五種樂器的聲音交織成歌舞嬉戲的娛樂。又看見天眾飲用天上的美味，沒有醉酒迷失，各自說著愛語來互相娛樂，使內心喜悅。又看見天眾食用須陀味（sudha taste，天上的甘露味），憑藉自身善良的業力所得的果報，色、香、味、觸都具備。又看見天眾在七寶樹上採摘七寶花來莊嚴自身。又看見天眾採花摘果，有的人食用，有的人互相投擲打鬧，以此作為嬉戲，共同娛樂。又看見天眾乘坐天鳥，用各種雜色的七寶來作為莊嚴，乘坐這些鵝鳥在虛空中游玩，互相遊戲。 又看見天眾歌唱各種樂音，在天子面前，諸天女眾跳舞嬉戲娛樂，用天上的蓮花互相拍打，以此生起慾望之心，言語調笑，增加愛慾的境界。 『初生的天子看見像這樣的各種天眾、各種業力變化，心中自己思量：『我雖然看見這些，眼睛卻不知滿足。聽見各種聲音，耳朵也沒有厭倦。各種香氣，鼻子也是這樣。各種六味，舌頭沒有厭足。身體貪戀細滑的觸感，天衣妙服莊嚴涂身也是這樣，不知厭足。一切愛慾之法，內心常常隨順，我現在愛樂，應當享受這些快樂。』 既然這樣思量之後，互相愛戀，像天人所應當享受的五欲之樂。像這樣的天子，六種愛著之心，一切愛慾之火圍繞焚燒。譬如有人在盛夏極熱的時候，行走在曠野之中，突然燃起大火，焚燒各種乾草、樹葉枝條，山谷林樹都燃起大火，驚慌恐懼地奔走逃避，沒有地方可以逃脫；』
【English Translation】 English version They amuse themselves, adorning themselves with heavenly garlands and garments, and decorating their bodies with necklaces of Jambudvipa gold (Jambudvipa gold, a precious type of gold). In the lotus ponds and utpala pools (utpala pool, blue lotus pool), all kinds of fragrances are present, and the sons of gods and daughters of gods play and enjoy themselves. Geese, ducks, mandarin ducks, and mighty lions are arranged in rows, and the gods play and enjoy themselves in their midst. They also see the heavenly beings walking in the sky, together with the daughters of gods, like bright lamps, singing beautiful melodies to entertain themselves, raining down various wonderful flowers, enjoying heavenly bliss, with the sounds of five instruments intermingling in song and dance. They also see the heavenly beings drinking heavenly delicacies, without becoming intoxicated or losing their senses, each speaking loving words to entertain one another, bringing joy to their hearts. They also see the heavenly beings eating sudha taste (sudha taste, heavenly nectar), the result of their own good karma, complete with color, fragrance, taste, and touch. They also see the heavenly beings picking seven-jeweled flowers from seven-jeweled trees to adorn themselves. They also see the heavenly beings picking flowers and fruits, some eating them, others throwing them at each other in jest, entertaining one another. They also see the heavenly beings riding on heavenly birds, adorned with various kinds of seven jewels, riding these goose-birds and roaming in the sky, playing with one another. They also see the heavenly beings singing various musical melodies, in front of the sons of gods, with the daughters of gods dancing and playing, striking each other with heavenly lotuses, arousing desires, speaking playfully, increasing the realm of love and desire. 『The newly born son of god, seeing such various heavenly beings and various karmic transformations, thinks to himself: 『Although I see these things, my eyes are not satisfied. Hearing various sounds, my ears are not weary. The same is true of various fragrances for my nose. My tongue is not satisfied with various six tastes. My body is greedy for fine touches, and the same is true of heavenly garments and wonderful adornments, I am never satisfied. My mind always follows all things related to love and desire, and now I love and enjoy them, I should enjoy these pleasures.』 Having thought in this way, they love one another, enjoying the five desires as heavenly beings should. Like this son of god, the six kinds of clinging desires, all the fires of love and desire surround and burn him. It is like a person walking in the wilderness during the hottest time of summer, when a great fire suddenly arises, burning various dry grasses, leaves, branches, and twigs, with fire arising in the valleys and forests, running away in panic and fear, with no place to escape;』
火焰熾，四面圍繞同爲一焰燒一切林，隨其所趣，煙焰俱起為火所燒不能免離。世間一切愚癡凡夫亦復如是，乾草樹枝愛火所燒。將至天中造業之人，結使癡風吹大愛火。修禪習觀，得世俗禪，喻乾枯樹、山谷草葉，愛火所燒。猛熾火者，喻六種愛。處處走者，喻于諸根染著境界。其焰熾然，憶念境界，猛風所吹，愛火所燒，破壞天、人世間。火者喻于愛火。天善業故，受于無量百千種樂，乃至愛善業盡，從天還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，住于寶地，一切眾寶以為莊嚴而生其家，或為大王或為大臣，常受安樂，眾人所愛，子孫具足，豐饒資具。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十四地名曰旋行。眾生何業生於彼地？彼以聞慧見：有眾生不殺不盜，見他作者，勸令不作，說不善業得惡果報。云何不殺？乃至菜葉，若於水中見微細蟲，護之不食。若不漉水，終不故飲。漉水之蟲，不棄乾地，還置水中令蟲安隱，不失其命，亦教他人令住善道。云何不盜？若甘蔗田、若果若菜、若庵婆羅，他所攝物，不起盜心，亦教他人令不偷盜。自持禁戒，教他持戒。云何持戒？不殺不盜。乃至失命，不飲蟲水，亦不受用，亦教他人令其不作，是名不殺生。云何不盜
【現代漢語翻譯】 現代漢語譯本：火焰熊熊燃燒，四面圍繞，匯聚成一片火焰，焚燒一切森林。火焰隨著其所向之處蔓延，煙霧和火焰一同升騰，被火焰焚燒而無法逃脫。世間一切愚癡的凡夫也是如此，被如同乾草樹枝般的愛慾之火所焚燒。那些將要升到天界卻仍在造業的人，被結使（煩惱）的癡風吹動著強大的愛慾之火。即使是修行禪定和觀想，獲得了世俗禪定的人，也像乾枯的樹木、山谷中的草葉一樣，會被愛慾之火所焚燒。猛烈燃燒的火焰，比喻六種愛慾。四處奔走，比喻在各種感官上貪戀執著于外在境界。火焰熾盛燃燒，憶念著各種境界，被猛烈的煩惱之風吹動，被愛慾之火所焚燒，破壞天界、人間。這火焰比喻愛慾之火。由於天界的善業，享受著無量百千種快樂，直到善業耗盡，從天界退墮，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，居住在富饒之地，用各種珍寶來裝飾自己的家，或者成為偉大的國王或大臣，常常享受安樂，被眾人所愛戴，子孫滿堂，擁有豐饒的資財。這些都是因為過去所造的善業的剩餘果報。
『再者，比丘通過了解業的果報，觀察三十三天（Trāyastriṃśa，佛教神話中的一個天界）所居住的土地。他通過聽聞和智慧看到：第十四塊土地叫做旋行。眾生因為什麼樣的業而生於這塊土地呢？他通過聽聞和智慧看到：有些眾生不殺生、不偷盜，看到別人做這些惡事，就勸導他們不要做，並講述不善業會帶來惡果報。什麼是不殺生呢？甚至對於菜葉，如果在水中看到微小的蟲子，也會保護它們而不去吃。如果不經過過濾的水，最終也不會故意飲用。過濾出來的蟲子，不會丟棄在乾燥的地上，而是放回水中，讓蟲子能夠安穩生存，不失去生命，也教導他人安住于善良的道路。什麼是不偷盜呢？無論是甘蔗田、水果還是蔬菜，還是庵婆羅（Āmra，芒果）等他人所擁有的東西，都不會生起偷盜之心，也教導他人不要偷盜。自己持守禁戒，也教導他人持守禁戒。什麼是持戒呢？就是不殺生、不偷盜。甚至即使失去生命，也不飲用有蟲的水，也不受用，也教導他人不要這樣做，這叫做不殺生。什麼是不偷盜？』
【English Translation】 English version: The flames blaze, surrounding and uniting into one flame, burning all forests. Following its course, smoke and flames rise together, unable to escape being burned by the fire. All foolish ordinary beings in the world are also like this, burned by the fire of craving like dry grass and branches. Those who are about to ascend to the heavens but are still creating karma are blown by the wind of ignorance (kleshas) with great fire of craving. Even those who practice meditation and contemplation, attaining worldly meditation, are like dry trees, grass, and leaves in valleys, burned by the fire of craving. The fiercely burning fire is a metaphor for the six types of craving. Running everywhere is a metaphor for being attached to external realms through the senses. The flames burn intensely, recalling various realms, blown by the fierce wind of afflictions, burned by the fire of craving, destroying the heavens and the human world. The fire is a metaphor for the fire of craving. Due to good karma in the heavens, they experience countless hundreds of thousands of kinds of pleasures, until the good karma is exhausted, and they fall from the heavens, flowing with karma, falling into hell, the realm of hungry ghosts, and the animal realm. If they are reborn in the human world, they live in a prosperous land, decorating their homes with all kinds of treasures, or becoming great kings or ministers, constantly enjoying peace and happiness, loved by all, with many children and grandchildren, and abundant resources. This is due to the remaining fruits of past good deeds.
'Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, observes the lands where the Trāyastriṃśa (Thirty-three Heavens, a celestial realm in Buddhist cosmology) gods reside. Through the wisdom of hearing, he sees: the fourteenth land is called Revolving Conduct. What karma causes beings to be born in that land? Through the wisdom of hearing, he sees: there are beings who do not kill, do not steal, and when they see others doing these evil deeds, they advise them not to do them, and explain that unwholesome actions bring evil consequences. What is not killing? Even with vegetable leaves, if they see tiny insects in the water, they protect them and do not eat them. If the water is not filtered, they will never intentionally drink it. The insects that are filtered out are not discarded on dry ground, but are returned to the water, allowing the insects to live peacefully, not losing their lives, and they also teach others to abide in the path of goodness. What is not stealing? Whether it is a sugarcane field, fruits, vegetables, or Āmra (mangoes), things that belong to others, they do not arise with the thought of stealing, and they also teach others not to steal. They uphold precepts themselves and teach others to uphold precepts. What is upholding precepts? It is not killing, not stealing. Even if it means losing their lives, they do not drink water with insects, nor do they consume it, and they also teach others not to do so, this is called not killing. What is not stealing?'
？乃至草葉，亦不故盜。行於佈施，若見病人，施其醫藥令得安樂，亦復不以殺蟲之藥與他治病。是善佈施，乃至涅槃，其福不盡。是人命終生三十三天旋行之地。
「既生之後，以善業故，一切眾寶光明旋轉，殊勝天女以為供養。既供養已，詣光輪林，種種音樂，林中有鳥，名莊嚴樹，充滿林中。以鳥勢力，隨其心念，欲有所至，飛于虛空，林亦隨行。若諸天子在於樹下，亦隨林行。隨所到處生蓮花池，眾雜蓮花以為莊嚴，毗琉璃葉，真金為莖，白銀為須。蓮花臺上諸天女等，歌眾妙音。以善業故，其蓮花中流出摩偷(摩偷者美飲，俗名為酒也)，天女飲之，與蓮花臺諸天子等住蓮花臺，天女圍繞共飲摩偷，久受樂已，從空而下，與鳥相隨，及天女眾，詣優缽羅殿。其殿縱廣滿二由旬，如是百千優缽羅花，一一天女住一葉端，歌舞伎樂。復有青色優缽羅花，以花青光，令諸天女皆作青色，若在赤色，令諸天女皆見赤色，身莊嚴具亦復如是。天子天女坐蓮花臺，以善業故，與諸天女而共圍繞坐蓮華須，手擎種種雜色寶幡歌舞遊戲，久受天樂。從花臺下，見雞娑羅殿，河名樂見，兩岸多有眾寶之樹，枝葉具足，莖幹成就，種種眾鳥，嘴翅端正，婆求之音莊嚴河岸，隨天所念，從河而出。其河莊嚴，天女歌舞甚可愛
【現代漢語翻譯】 現代漢語譯本：乃至一根草葉，也不會故意去偷盜。奉行佈施，如果見到病人，就施捨醫藥使他得到安樂，也不會用殺死蟲子的藥物給他人治病。這是善良的佈施，乃至證得涅槃，他的福報也不會窮盡。這個人命終之後會往生到三十三天旋行之地（指忉利天）。
往生之後，因為善業的緣故，一切眾寶的光明旋轉照耀，殊勝的天女們前來供養。供養完畢后，前往光輪林，那裡有種種美妙的音樂。林中有一種鳥，名叫莊嚴樹，充滿了整個樹林。憑藉鳥的力量，隨著心中的意念，想要去哪裡，就能飛到虛空中，樹林也跟隨著移動。如果諸位天子在樹下，樹林也隨著他們移動。無論到達哪裡，都會涌現出蓮花池，各種各樣的蓮花用來莊嚴池子，毗琉璃（一種寶石）做葉子，真金做花莖，白銀做花須。蓮花臺上，諸位天女歌唱著各種美妙的音樂。因為善業的緣故，蓮花中流出摩偷（摩偷是指美好的飲料，世俗稱為酒），天女們飲用它，與蓮花臺上的諸位天子一同住在蓮花臺上，天女們圍繞著他們一同飲用摩偷，享受了很久的快樂之後，從空中降落下來，與鳥兒相隨，以及天女們，一同前往優缽羅殿。這座宮殿縱橫寬廣有兩由旬（長度單位），成百上千的優缽羅花（藍色蓮花），每一位天女都住在一片花瓣的末端，歌唱跳舞演奏音樂。又有青色的優缽羅花，用花朵的青色光芒，使諸位天女都呈現出青色，如果在赤色的花中，就使諸位天女都呈現出赤色，身上的裝飾品也是這樣。天子天女坐在蓮花臺上，因為善業的緣故，與諸位天女互相圍繞著坐在蓮花的須蕊上，手中舉著各種雜色的寶幡，歌唱跳舞嬉戲玩樂，享受了很久的天上快樂。從花臺下來，看見雞娑羅殿，有一條河名叫樂見，兩岸有很多眾寶之樹，樹的枝葉茂盛，樹幹挺拔，各種各樣的鳥兒，嘴和翅膀端正美麗，發出婆求（美妙）的聲音來莊嚴河岸，隨著天人的意念，從河中涌現出來。這條河非常莊嚴，天女們歌唱跳舞，非常可愛。
【English Translation】 English version: Even a blade of grass, they would not intentionally steal. Practicing generosity, if they see a sick person, they would give medicine to bring them comfort, and they would not use medicine that kills insects to treat others. This is virtuous generosity, and even until Nirvana, its blessings will not be exhausted. This person, upon death, will be reborn in the land of the Thirty-Three Heavens (Trayastrimsa) where they revolve.
After being born there, due to their good karma, the light of all kinds of treasures revolves and shines, and excellent heavenly maidens come to make offerings. After the offerings are made, they go to the Light Wheel Grove, where there is all kinds of beautiful music. In the grove, there is a bird named Adornment Tree, which fills the entire grove. By the power of the bird, according to their thoughts, wherever they want to go, they can fly into the sky, and the grove follows along. If the heavenly sons are under the trees, the grove also follows them. Wherever they go, lotus ponds emerge, with various kinds of lotuses to adorn the ponds, with lapis lazuli leaves, stems of true gold, and stamens of silver. On the lotus platforms, the heavenly maidens sing various wonderful sounds. Due to their good karma, from the lotuses flows Madhu (Madhu means a delicious drink, commonly known as wine), which the heavenly maidens drink, and together with the heavenly sons on the lotus platforms, they dwell on the lotus platforms, surrounded by the heavenly maidens, drinking Madhu together, enjoying happiness for a long time. Then, they descend from the sky, accompanied by the birds and the heavenly maidens, and go to the Utpala Palace. This palace is two yojanas (unit of length) in length and width, with hundreds of thousands of Utpala flowers (blue lotuses), and each heavenly maiden dwells on the tip of a petal, singing, dancing, and playing music. There are also blue Utpala flowers, which use the blue light of the flowers to make all the heavenly maidens appear blue. If they are in red flowers, they make all the heavenly maidens appear red, and their body ornaments are also like this. The heavenly sons and heavenly maidens sit on the lotus platforms, and due to their good karma, they sit surrounded by the heavenly maidens on the lotus stamens, holding various colorful jeweled banners in their hands, singing, dancing, and playing, enjoying heavenly bliss for a long time. Descending from the flower platform, they see the Kimsukara Palace, and a river named Joyful Sight, with many jeweled trees on both banks, with full branches and leaves, and complete trunks, and various kinds of birds, with beautiful beaks and wings, and the sound of Bhiksu (beautiful sound) adorns the riverbank, emerging from the river according to the thoughts of the heavenly beings. This river is very adorned, and the heavenly maidens sing and dance, which is very lovely.
樂，互相娛樂。天子來詣如是愛河，天女見之，皆大歡喜，歌舞戲笑作眾伎樂。有異天女作眾伎樂來詣天子，是時天子見諸天女顏色妙美，百倍愛著，走趣天女，與此天女及優缽花諸天女等河岸遊戲。諸天女等，一切同集，作眾伎樂出妙音聲，其歌音聲遍滿須彌山王寶峰之中。時山峰中一切天眾聞是妙音，皆來集會，心意戀著天女歌音，天子天女大眾和合，不起嫉妒，歌舞遊戲。復往詣于遊戲園林，久受無量百千種樂。乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，常受安樂，常樂澡浴，涂香末香，愛眾蓮花、優缽羅花、拘牟頭花、俱迦那陀花，質直聰慧，愛樂正法；或為國王或為大臣，或作長者或主城戍，或為導師；治生諧偶。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十五地名曰金殿。眾生何業生於彼處？彼以天眼智慧觀察見：持戒人不殺不盜。云何不殺？若見怨家欲來害己，或有他人侵其妻室，雖捉擒獲，不打不害，放舍令脫，軟言慰喻。或見有人慾害怨家，以財贖命，令其得脫。復有惡人已捉擒獲，放之令去而不加害。如是惡人復至其家，欲侵欲害，而復擒獲，還即放之而不加害，以護持戒、畏業果故。怨家持刀欲來殺人，護彼怨家，令其得
【現代漢語翻譯】 現代漢語譯本 快樂，互相娛樂。天帝（天界之主）來到像這樣充滿愛慾的河流，天女們見到他，都非常高興，唱歌跳舞，演奏各種樂器。有不同的天女演奏各種樂器來拜見天帝，這時天帝見到這些天女容貌美麗，更加愛戀，跑向天女，與這些天女以及優缽花（藍色蓮花）等天女在河岸邊嬉戲。眾天女們全部聚集在一起，演奏各種樂器，發出美妙的聲音，這歌聲傳遍須彌山王（佛教宇宙觀中的中心山）的寶峰之中。當時山峰中所有的天眾聽到這美妙的聲音，都前來觀看，內心愛戀著天女的歌聲，天帝和天女們和睦相處，沒有嫉妒，唱歌跳舞，盡情玩樂。之後又前往遊樂園林，長久享受無數種快樂。直到享受完美好的善業，從天界壽命終結，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，常常享受安樂，喜歡洗澡，塗抹香料，喜愛各種蓮花、優缽羅花（藍色蓮花）、拘牟頭花（白色睡蓮）、俱迦那陀花（紅色蓮花），正直聰慧，喜愛正法；或者成為國王，或者成為大臣，或者成為富有的長者，或者成為城池的管理者，或者成為導師；生活和諧美滿。這是因為過去所造的善業還有剩餘的緣故。
『此外，比丘瞭解業的果報，觀察三十三天（佛教欲界六天之一）所居住的地方。他通過聽聞和智慧看到：第十五塊地叫做金殿。眾生因為什麼樣的業而生在那裡呢？他用天眼智慧觀察看到：是持戒之人不殺生、不偷盜。什麼是不殺生呢？如果見到仇人想要來傷害自己，或者有人侵犯自己的妻子，即使抓住了他們，也不打罵傷害，而是放他們離開，用溫和的言語安慰勸導。或者見到有人想要殺害仇人，就用錢財贖回仇人的性命，讓他們得以脫身。又有惡人已經被抓住了，放他們離開而不加以傷害。如果這些惡人再次來到家中，想要侵犯或傷害，再次被抓住，還是放他們離開而不加以傷害，這是因為守護戒律、畏懼業報的緣故。仇人拿著刀想要來殺人，保護這個仇人，讓他得以保全性命。』
【English Translation】 English version Joy, mutual entertainment. The Devaraja (king of gods) comes to such a river of love, and the goddesses, seeing him, are overjoyed, singing, dancing, and playing various musical instruments. Different goddesses come to visit the Devaraja with various musical performances. At this time, the Devaraja sees the beautiful faces of these goddesses and becomes even more enamored. He runs towards the goddesses and plays with these goddesses and the Utpala (blue lotus) goddesses on the riverbank. All the goddesses gather together, playing various musical instruments and producing wonderful sounds. The sound of their singing fills the precious peaks of Mount Sumeru (the central mountain in Buddhist cosmology). At that time, all the heavenly beings in the mountain peaks hear this wonderful sound and come to watch, their hearts filled with love for the goddesses' singing. The Devaraja and the goddesses live together harmoniously, without jealousy, singing, dancing, and playing joyfully. Afterwards, they go to the pleasure gardens, enjoying countless kinds of happiness for a long time. Until the good karma is exhausted, they die from their heavenly lives and, following the flow of karma, fall into the hells, the realm of hungry ghosts, and the animal realm. If they are reborn in the human realm, they often enjoy peace and happiness, love to bathe, apply fragrant perfumes, and love various lotuses, Utpala flowers (blue lotus), Kumuda flowers (white water lily), and Koka-nada flowers (red lotus), being upright, intelligent, and loving the true Dharma; or they become kings, or ministers, or wealthy elders, or city managers, or guides; their lives are harmonious and fulfilling. This is because of the remaining good karma from the past.
'Furthermore, a Bhikshu (Buddhist monk) understands the results of karma and observes the places where the Thirty-three Heavens (one of the six heavens in the Buddhist desire realm) reside. He sees through hearing and wisdom that the fifteenth place is called the Golden Palace. What kind of karma causes beings to be born there? He observes with his divine eye and wisdom that it is those who uphold the precepts of not killing and not stealing. What is not killing? If one sees an enemy wanting to harm oneself, or someone violating one's wife, even if one captures them, one does not beat or harm them, but releases them, comforting and advising them with gentle words. Or if one sees someone wanting to kill an enemy, one ransoms the enemy's life with wealth, allowing them to escape. Furthermore, if evil people have already been captured, one releases them without harming them. If these evil people come to one's home again, wanting to violate or harm, and are captured again, one still releases them without harming them, because of protecting the precepts and fearing the results of karma. If an enemy comes with a knife wanting to kill, one protects that enemy, allowing them to preserve their life.'
脫，不被殺戮。畏破戒故，自捨身命，不害他人，是名不殺。云何不盜？不盜幾種？此持戒人，乃至小罪生大恐怖，畏業果報，不造惡業，修行善業。復有不盜，見於小罪乃至微塵，心生恐怖。或詣塔寺或至園林，閑靜讀誦、經行之處，或至水邊，不取他物，種種鞋屣悉不故取。他所不聽，亦不受用。以護戒故，若晝若夜，不起盜心，是名不盜。是名不殺不盜。云何住戒？舍于不凈，不愛、不樂不善之法，持戒清凈，善人所愛，如實不虛。如是持戒，生於天中，必至涅槃，隨心所愿成三菩提。是持戒人若行曠野，若獨若伴，若行道路、若行非道，若見惡獸懷妊產子，為饑所逼，欲啖其子。是人見之，自舍其身與此惡獸，欲令殺己，不食其兒。是持戒人為續其命，憐愍眾生，自捨身命。孝養父母。云何佈施？若持戒人貧窮困乏，勤苦得物，順法持戒。或有沙門起于滅定，來至其家，從其乞求。如是貧人減于妻子所食之分，有少飯食施此比丘，自屈一日。見其食已，心生歡喜，復教他人不殺不盜，住于善道，見作隨喜。是持戒人自利利他，命終之後生三十三天，猶如香氣生於金殿。是善業人生彼天已，受欲樂地，黃金為殿，一切眾寶以為莊嚴。
「帝釋見已，生希有心，百倍受樂，以偈頌曰：
「『上上之樂，
【現代漢語翻譯】 現代漢語譯本 脫，免於被殺戮。因為畏懼破戒的緣故，寧願捨棄自己的生命，也不去傷害他人，這叫做不殺。什麼是不盜？不盜有幾種？這種持戒之人，乃至對於微小的罪過都會產生極大的恐懼，畏懼惡業的果報，因此不造作惡業，而是修行善業。還有一種不盜，見到微小的罪過乃至細微如微塵的罪過，內心都會生起恐懼。或者前往佛塔寺廟，或者去到園林，在安靜的地方讀誦經典、經行，或者去到水邊，不拿取他人的物品，各種鞋子等都不故意拿取。他人不允許的，也不接受使用。爲了守護戒律的緣故，無論是白天還是夜晚，都不生起盜竊之心，這叫做不盜。這叫做不殺不盜。 什麼是住戒？捨棄不凈，不愛、不樂於不善之法，持守戒律清凈，被善人所喜愛，真實不虛。像這樣持戒，就能生於天界，必定能達到涅槃，隨心所愿成就三菩提。這種持戒之人如果行走在曠野，無論是獨自一人還是與人同行，無論是行走在正常的道路上還是行走在非正常的道路上，如果看見惡獸懷著身孕生產幼崽，因為飢餓所逼迫，想要吃掉自己的孩子。這個人看見了，寧願捨棄自己的身體給這隻惡獸，讓它殺死自己，也不讓它吃掉自己的孩子。這種持戒之人爲了延續其他生命的存活，憐憫眾生，寧願捨棄自己的生命，孝養父母。 什麼是佈施？如果持戒之人貧窮困乏，辛勤勞作獲得財物，遵循正法持守戒律。或者有沙門（出家修道的人）從滅盡定中出來，來到他的家中，向他乞求食物。像這樣貧窮的人減少自己妻子兒女所吃的食物，拿出少量的飯食佈施給這位比丘（佛教出家人），自己忍受一天的飢餓。看見比丘吃完食物后，內心生起歡喜，又教導其他人不殺生不偷盜，安住于善良的道路，看見他人行善就隨喜讚歎。這種持戒之人既能利益自己也能利益他人，命終之後就能往生到三十三天（佛教欲界六天中的第二天），就像香氣從金殿中散發出來一樣。這種行善之人往生到天界之後，享受著天界的欲樂，宮殿都是用黃金建造的，一切珍寶用來裝飾。 帝釋（佛教護法神）看見之後，生起稀有之心，享受著百倍的快樂，用偈頌說道： 『無上的快樂，
【English Translation】 English version To escape being killed. Fearing the breaking of precepts, one would rather give up one's own life than harm others; this is called non-killing. What is non-stealing? How many kinds of non-stealing are there? This precept-holder, even for the smallest offense, feels great fear, dreading the retribution of karma, and therefore does not create evil karma, but cultivates good karma. Furthermore, there is non-stealing where one feels fear even at the sight of small offenses, even as minute as dust particles. Whether going to pagodas and temples, or to gardens and forests, quiet places for reading and reciting scriptures and walking meditation, or to the water's edge, one does not take others' belongings, and does not deliberately take any kind of shoes or slippers. What others do not permit, one does not accept or use. To protect the precepts, whether day or night, one does not give rise to thoughts of stealing; this is called non-stealing. This is called non-killing and non-stealing. What is abiding in the precepts? Abandoning impurity, not loving or delighting in unwholesome dharmas, maintaining the purity of the precepts, being loved by virtuous people, being truthful and not false. By upholding the precepts in this way, one is born in the heavens, and will surely attain Nirvana, fulfilling one's wishes and attaining Samyak-sambodhi (perfect enlightenment). If this precept-holder is walking in the wilderness, whether alone or with companions, whether walking on normal roads or on abnormal roads, if he sees a ferocious beast pregnant and giving birth, driven by hunger and wanting to eat its young, this person, seeing this, would rather give up his own body to this ferocious beast, letting it kill him, rather than let it eat its young. This precept-holder, in order to prolong the lives of others, has compassion for all beings, and would rather give up his own life, and be filial to his parents. What is giving? If a precept-holder is poor and destitute, and diligently obtains possessions, following the Dharma and upholding the precepts, or if a Shramana (ascetic) arises from the Samadhi of Cessation, comes to his home, and begs for food, this poor person reduces the food for his wife and children, and gives a small amount of food to this Bhikshu (Buddhist monk), enduring hunger for a day himself. Seeing him eat, he feels joy in his heart, and also teaches others not to kill or steal, to abide in the path of goodness, and rejoices in seeing others do good. This precept-holder benefits both himself and others, and after death, he is reborn in the Trayastrimsha Heaven (the second heaven of the desire realm in Buddhism), just as fragrance emanates from a golden palace. This virtuous person, after being born in that heaven, enjoys the pleasures of that heaven, with palaces built of gold, and adorned with all kinds of treasures. Shakra (a protector deity in Buddhism), seeing this, feels a rare and wonderful joy, enjoying a hundredfold pleasure, and says in verse: 'Supreme bliss,
善業善果， 諸天所受， 先世業故。 四輪之殿， 駕以象馬， 智慧為鉤， 殿光如日。 持戒之善， 游于天上， 憐愍眾生， 如母愛子。 慈悲之人， 能至天中， 行慈悲者， 饒益眾生， 常應供養， 後生天中， 悲愍調伏， 利益眾生。 是人如天， 諸天敬仰。 慈悲之人， 端嚴如月， 覆護眾生， 離於憂惱。 是故勤加， 修行求樂。』
「時天帝釋說此偈已，入其金殿坐柔濡敷，種種形相以為莊嚴，與諸天眾俱坐其上。天女圍繞，久時受樂。種種色身、種種莊嚴而相娛樂。時天帝釋復出金殿，詣一切樂林，種種天眾百千圍繞，種種伎樂出衆妙音。其諸天眾出大光明隨天帝釋。去林不遠，見遊戲處無量百千光明莊嚴，金毗琉璃以為其樹，光明赫焰周遍莊嚴，其遊戲林種種莊嚴不可譬喻，今說少分。譬如七日俱時並出，其林光明亦復如是。其諸光明有種種色，青黃朱紫、白色諸光。其林莊嚴遊戲之處，光明赫焰，帝釋見已，告諸天眾：『汝等見是一切戲樂遊戲之處園莊嚴不？』『唯然，已見。』時天帝釋語諸天眾：『過去之世，頂生大王於此林中，與天帝釋分座而坐，遊戲受樂。無量天女之所圍繞。主四
【現代漢語翻譯】 現代漢語譯本 行善業得善果，這是諸天所享受的， 是由於前世所造的善業。乘坐四輪寶殿， 用大象和駿馬駕車，以智慧為鉤（比喻引導），寶殿的光芒如同太陽一般。 堅持戒律的善行，可以讓你在天上游樂， 憐憫眾生，就像母親愛護自己的孩子一樣。 具有慈悲心的人，能夠到達天界， 施行慈悲的人，能夠饒益眾生， 這樣的人應該常常受到供養，死後也能往生天界， 以慈悲之心調伏自己，利益眾生。 這樣的人如同天人一般，受到諸天的敬仰。 具有慈悲心的人，容貌端正莊嚴如同明月， 庇護眾生，遠離憂愁煩惱。 因此要勤奮努力，修行以求得快樂。』
『當時，天帝釋（Indra，帝釋天）說完這首偈頌后，進入他的金殿，坐在柔軟的坐墊上，殿內以各種各樣的形象作為裝飾，與眾多的天人一起坐在上面。天女們圍繞著他，長久地享受快樂。他們以各種各樣的身姿和裝飾互相娛樂。當時，天帝釋再次走出金殿，前往一切樂林（Sarvarama Garden），成百上千的天人圍繞著他，各種各樣的樂器發出美妙的聲音。那些天人們發出巨大的光明，跟隨著天帝釋。離樂林不遠的地方，他們看到一個遊戲場所，那裡有無量百千的光明裝飾，用金、毗琉璃（vaidurya，一種寶石）作為樹木，光明熾盛，周遍莊嚴，那個遊戲林的各種莊嚴無法比喻，現在只說少部分。譬如七個太陽同時出現，那個樂林的光明也像這樣。那些光明有各種各樣的顏色，青色、黃色、紅色、紫色、白色等各種光芒。那個樂林裝飾的遊戲場所，光明熾盛，帝釋（Indra）看到后，告訴眾天人：『你們看到這個一切戲樂遊戲之處的園林莊嚴了嗎？』『是的，我們已經看到了。』當時，天帝釋告訴眾天人：『過去世的時候，頂生大王（Mandhatri，轉輪聖王）在這個林中，與天帝釋（Indra）分享座位而坐，遊戲享樂。無數的天女圍繞著他，主管四
【English Translation】 English version 『Good deeds bring good results, which are enjoyed by the gods, due to the good karma of past lives. Riding in a four-wheeled palace, drawn by elephants and horses, with wisdom as the hook (metaphor for guidance), the palace's light is like the sun. The goodness of upholding precepts allows you to roam in the heavens, having compassion for all beings, like a mother loving her child. Those with compassion can reach the heavens, those who practice compassion benefit all beings, such people should always be offered to, and will be reborn in the heavens after death, subduing themselves with compassion, benefiting all beings. Such people are like gods, revered by all the gods. Those with compassion have a dignified appearance like the moon, protecting all beings, free from worries and afflictions. Therefore, diligently strive to cultivate and seek happiness.』
『At that time, Sakra, Lord of the Devas (Indra, the ruler of the Trāyastriṃśa Heaven), having spoken this verse, entered his golden palace and sat on a soft cushion, adorned with various figures, together with the assembly of gods. Heavenly maidens surrounded him, and they enjoyed themselves for a long time. They entertained each other with various forms and adornments. Then Sakra, Lord of the Devas, came out of the golden palace again and went to the Sarvarama Garden, surrounded by hundreds of thousands of gods, with various musical instruments producing wonderful sounds. The gods emitted great light, following Sakra, Lord of the Devas. Not far from the garden, they saw a place for games, adorned with immeasurable hundreds of thousands of lights, with trees made of gold and vaidurya (beryl), the light blazing and adorning the surroundings. The various adornments of the game garden were beyond comparison, but I will describe a small part. It was like seven suns appearing at the same time, the light of the garden was also like that. The lights had various colors, blue, yellow, red, purple, white, and other lights. The game place adorned the garden, the light blazing. Sakra (Indra) saw it and said to the gods: 『Do you see the adornment of this garden, a place for all kinds of games and amusements?』 『Yes, we have seen it.』 Then Sakra, Lord of the Devas, said to the gods: 『In the past, King Mandhatri (a Chakravartin king) in this garden, shared a seat with Sakra (Indra) and sat, playing and enjoying himself. Countless heavenly maidens surrounded him, in charge of the four
天下。時二天王受于無量百千萬億五欲之樂，猶不知足，從天還退。時頂生王以善業故，於此林中光明威德端正勢力。我今說之，汝當善聽。於過去世有頂生王，主四天下，不加刀杖亦無刑罰，欲無厭足。以先世善業，來上此天。其身光明勝須彌山過逾十倍，一切天光至其光中皆滅不現。時四天王見頂生王，即出奉迎，白頂生言：「善來，大王！我今故出奉迎大王，應修供給。」時頂生王受其供已，覆上三十三天。是時頂生光明威德，猶如日光，人中最勝，在此天中亦復如是。時四護世天自見光明悉不復現，怪未曾有，告諸天曰：「此頂生王至此三十三天，或是其身威德之力，或是輪力，非余天力，亦非人力，勿起怖意。此人順法，為轉輪王。」護世說已，時頂生王到三十三天。爾時，帝釋遊戲在於一切樂林娛樂受樂，遙見頂生，即分半座，命之令坐。爾時頂生即與帝釋共坐一床。二王久時受五欲樂，業盡還退。爾時，三十三天遊戲之處無有及此一切樂林。其林殊妙，無量眾寶以為莊嚴，光明如日。』
「時天帝釋說是語已，與百千天女而自圍繞，入一切樂林。既入林已，天子天女娛樂受樂，食于種種須陀之味。既飯食已，升七寶殿，其殿光明威德端嚴猶如日光，種種樂音，還善法堂。帝釋去已，舊住諸天受五
【現代漢語翻譯】 現代漢語譯本 當時，兩位天王享受著無量百千萬億的五欲之樂，仍然不知滿足，便從天上退回。這時，頂生王因為過去的善業，在這個林中顯現出光明威德、端正和勢力。我現在要講述這件事，你們應當好好聽著。在過去世，有一位頂生王，統治著四大天下，不用刀杖，也沒有刑罰，慾望沒有厭足的時候。他憑藉前世的善業，來到了這個天上。他的身光勝過須彌山十倍以上，一切天上的光芒到了他的光中都消失不見。當時，四天王見到頂生王，立即出來迎接，對頂生王說：『歡迎您，大王！我們特意出來迎接大王，應該為您提供服務。』當時，頂生王接受了他們的供養后，又上升到三十三天。這時，頂生王的光明威德，就像日光一樣，在人間是最殊勝的，在這天上也同樣如此。當時，四護世天看到自己的光明全部消失不見，覺得奇怪，前所未有，告訴諸天說：『這位頂生王來到這三十三天，或許是他的威德之力，或許是輪寶的力量，不是其他天人的力量，也不是人力的作用，不要產生恐懼。這個人順應正法，是轉輪聖王。』護世天說完后，頂生王到達了三十三天。當時，帝釋天正在一切樂林中游戲娛樂，遠遠地看見頂生王，就分給他一半的座位，讓他坐下。當時，頂生王就和帝釋天同坐一張床上。兩位天王長久地享受五欲之樂，等到業報盡了就退回。當時，三十三天的遊戲之處沒有能比得上這個一切樂林的。這個林非常殊勝美妙，用無量的珍寶來裝飾，光明像太陽一樣。 當時，天帝釋說完這些話后，與成百上千的天女圍繞著自己，進入一切樂林。進入林后，天子天女們娛樂享受，食用各種須陀之味。吃完飯後，升上七寶殿，那殿宇光明威德、端莊嚴麗，就像日光一樣，各種美妙的音樂，回到善法堂。帝釋天離開后，原先居住的諸天享受五欲之樂。
【English Translation】 English version At that time, the two Deva Kings, enjoying immeasurable hundreds of thousands of millions of pleasures of the five desires, were still not satisfied and retreated from the heavens. Then, King Topknot, due to his good karma, manifested light, majesty, dignity, and power in this forest. I will now tell of it, you should listen carefully. In the past, there was a King Topknot, who ruled the four continents, without using swords or sticks, nor were there any punishments, and his desires were never satisfied. By virtue of his good deeds in previous lives, he came to this heaven. His body's light surpassed Mount Sumeru by more than ten times, and all the light of the heavens disappeared in his light. At that time, the Four Heavenly Kings saw King Topknot and immediately came out to greet him, saying to King Topknot, 'Welcome, Great King! We have come out to greet you, and we should provide you with service.' At that time, King Topknot, having received their offerings, ascended to the Trayastrimsa Heaven. At this time, King Topknot's light and majesty were like the sunlight, the most supreme among humans, and so it was in this heaven. At that time, the Four Guardian Devas saw that their own light had completely disappeared, and they felt strange, unprecedented, and told the devas, 'This King Topknot has come to this Trayastrimsa Heaven, perhaps it is the power of his majesty, or the power of the wheel, not the power of other devas, nor the power of humans, do not be afraid. This person is in accordance with the Dharma, he is a Chakravartin King (Universal Ruler).' After the Guardian Devas spoke, King Topknot arrived at the Trayastrimsa Heaven. At that time, Sakra (Indra), was playing and enjoying himself in the All-Joy Garden, and seeing King Topknot from afar, he divided his seat in half and asked him to sit down. At that time, King Topknot sat on the same bed with Sakra. The two kings enjoyed the pleasures of the five desires for a long time, and when their karma was exhausted, they retreated. At that time, the places of amusement in the Trayastrimsa Heaven could not compare to this All-Joy Garden. This forest is extremely wonderful, decorated with immeasurable treasures, and its light is like the sun. At that time, after Sakra (Indra), the Lord of the Devas, spoke these words, he entered the All-Joy Garden surrounded by hundreds of thousands of heavenly maidens. After entering the forest, the devas and heavenly maidens enjoyed themselves, eating various flavors of Sudha. After eating, they ascended to the Seven-Jeweled Palace, the palace's light, majesty, dignity, and beauty were like the sunlight, and various wonderful sounds returned to the Good Dharma Hall. After Sakra left, the devas who had lived there before enjoyed the pleasures of the five desires.
欲樂，乃至愛善業盡，墮于地獄、餓鬼、畜生。若生人中，常值善世，不值刀兵，生好國土，園林具足，稻麥甘蔗、花果具足，大富之處，常值正法，或為大王或作大臣，為一切人之所愛敬，端正第一，諸根成就，子孫具足。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十六地名曰鬘影。眾生何業而生彼天？彼以聞慧見：此眾生善業善心，不殺不盜。云何不殺？云何不盜？幾種不殺？幾種不盜？不殺生者，自不殺生。若種種魚鱉、若珂若貝，不取不賣。見殺生者，教令住戒，見他作者，心不隨喜，勸令安住善道之中，是名不殺生。云何不盜？若此善人以清凈心、直心持戒，不以貪心。或佛塔廟或於僧中燒香之處，不嗅香氣，不以方便令薰其衣。若香至鼻，心不貪著，是名微細不偷盜戒。見他作者，勸令不作，令住善道。如是眾生自利利人。以何等心利益眾生？見殺生者，如殺己兒，觀諸蟲蟻亦復如是，亦教他人令住善道。云何佈施？若貧窮人勤苦得財，以用佈施持戒行人、得初禪者；在器之食，分半施之，亦教他人令行佈施。如是之人自利利他，命終之後生鬘影天。
「既生天已，樹名鬘影，其光明輪周遍園林。其樹花香滿一由旬，勝餘花香。其花修長，若以一花則成首鬘
【現代漢語翻譯】 現代漢語譯本：沉溺於感官享樂，乃至對善業的喜愛耗盡，就會墮入地獄、餓鬼、畜生道。如果轉生為人，常常身處不好的時代，遭遇戰亂，出生在貧瘠的國土，缺乏園林，缺少稻米麥子甘蔗、花果，處境貧困，無法接觸正法，或者即使做了國王或大臣，也不受人愛戴尊敬，相貌醜陋，身體殘缺，沒有子孫。這些都是因為過去所造惡業的殘餘影響。
『此外，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第十六處地方叫做鬘影（Garland Shadow）。眾生因為什麼樣的業而能生到這個天界呢？他通過聽聞和智慧看到：這些眾生行善業，心懷善念，不殺生，不偷盜。怎樣才算不殺生呢？怎樣才算不偷盜呢？不殺生有幾種方式？不偷盜有幾種方式？不殺生的人，自己不殺生。對於各種魚鱉、珂貝（一種海貝），不捕撈，不販賣。看到殺生的人，勸導他們遵守戒律，看到別人殺生，內心不隨喜讚歎，勸導他們安住于善道之中，這叫做不殺生。怎樣才算不偷盜呢？如果這個善人以清凈心、正直心持戒，不以貪心。對於佛塔寺廟或者僧團中焚香的地方，不貪圖香氣，不用任何方法讓香味沾染到自己的衣服上。如果香味飄到鼻子里，內心也不貪戀執著，這叫做細微的不偷盜戒。看到別人偷盜，勸導他們不要這樣做，讓他們安住于善道。這樣的眾生既能利益自己也能利益他人。以什麼樣的心來利益眾生呢？看到殺生的人，就像殺自己的孩子一樣難過，看待各種蟲蟻也是如此，也教導他人安住于善道。怎樣佈施呢？如果貧窮的人辛勤勞動獲得錢財，用這些錢財來佈施給持戒修行的人、證得初禪的人；對於放在器皿中的食物，分一半佈施給他們，也教導他人行佈施。這樣的人既能利益自己也能利益他人，命終之後就能轉生到鬘影天。
『已經轉生到天界之後，那裡有一種樹叫做鬘影樹（Garland Shadow Tree），它的光明輪遍佈整個園林。這種樹的花香充滿一由旬（Yojana，古代印度長度單位），勝過其他花香。這種花修長美麗，如果用一朵花就可以編成一個頭飾。』
【English Translation】 English version: Indulging in sensual pleasures, even to the exhaustion of the love for virtuous deeds, one will fall into hell, the realm of hungry ghosts, and the animal realm. If reborn as a human, one will often encounter inauspicious times, experience warfare, be born in barren lands, lack gardens, lack rice, wheat, sugarcane, flowers, and fruits, be in poverty, unable to encounter the true Dharma, or even if one becomes a king or minister, one will not be loved and respected, will be ugly, have physical defects, and lack descendants. These are all due to the residual effects of past evil deeds.
『Furthermore, a Bhikshu, knowing the retribution of karma, observes the abodes of the Trayastrimsha (Thirty-three) Heavens. Through his wisdom of hearing, he sees: the sixteenth place is called Māla-cchāyā (Garland Shadow). What karma causes beings to be born in that heaven? Through his wisdom of hearing, he sees: these beings perform virtuous deeds, have virtuous minds, do not kill, and do not steal. How is it not killing? How is it not stealing? How many ways are there to not kill? How many ways are there to not steal? One who does not kill does not kill living beings oneself. For various fish, turtles, and shells, one does not catch or sell them. Seeing those who kill, one teaches them to abide by the precepts; seeing others killing, one's heart does not rejoice in it, and one encourages them to abide in the path of virtue. This is called not killing. How is it not stealing? If this virtuous person upholds the precepts with a pure mind and an upright heart, without greed. For pagodas or temples or places where incense is burned in the Sangha (community), one does not covet the fragrance, and one does not use any means to let the fragrance adhere to one's clothes. If the fragrance reaches the nose, one's heart does not crave or cling to it; this is called the subtle precept of not stealing. Seeing others stealing, one encourages them not to do so, and one causes them to abide in the path of virtue. Such beings benefit both themselves and others. With what kind of mind does one benefit beings? Seeing those who kill, one feels as sad as if one's own child were being killed, and one views various insects and ants in the same way, and one also teaches others to abide in the path of virtue. How does one give alms? If a poor person diligently earns wealth, one uses this wealth to give alms to those who uphold the precepts and practice, those who have attained the first Dhyana (meditative state); for food in a vessel, one shares half of it with them, and one also teaches others to practice giving alms. Such a person benefits both themselves and others, and after death, they will be reborn in the Māla-cchāyā Heaven.
『Having been born in the heavens, there is a tree there called the Māla-cchāyā tree (Garland Shadow Tree), its radiant light pervades the entire garden. The fragrance of this tree fills a Yojana (ancient Indian unit of distance), surpassing other fragrances. Its flowers are long and beautiful; if one uses a single flower, one can make a head garland.』
，其花雜色種種莊嚴，青黃赤白繁茂鮮榮。復于園林受五欲樂，伎樂音聲，欲樂具足，隨心所念皆悉成就。種種殊異無量成就，以善業故，一切成就。復于林中有蓮花池，名曰雜花，有大勢力生諸蓮花，花常開敷，七寶色蜂以為莊嚴。蓮花池中種種眾蜂出妙歌音，天子天女聞蜂歌音皆大歡喜，共相謂曰：『奇哉！此蜂出妙歌聲令我心悅。』如是眾蜂歌眾妙音。復有鵝鳥皆以其翅扇蓮花池，令花勃起如黃金色遍覆池水，鳧鴨見之，歡喜走趣，出妙音聲。如是花池多有眾鳥，天子天女以歡喜心，舍眾樂音，往詣眾鳥遊戲受樂。復往詣於行列宮殿遊戲之處，其諸宮殿七寶為柱，金銀琉璃、車𤦲頗梨以為莊嚴。其地多有種種天女遊戲受樂，天寶莊嚴，天栴檀末以涂其身，共相娛樂，不起嫉心，互相愛樂，離於妒心，受自業果。種種地中，以種種業而生其中，受自業果，遊戲受樂。復往詣于如意之樹，其樹勢力隨天所念，悉皆得之。於此林中飲食河流，第一色香眾味具足，以歡喜心遊戲河中，食須陀味。既飲食已，百倍悅樂，復往詣于青蓮花林。其花第一色香味具，于花葉中流出摩偷美味之飲，猶如酒糟，酒流而出。其色青綠如分陀利，黃分陀利出黃色飲，琉璃色華出琉璃色飲，頗梨色花出頗梨色飲，車𤦲色花出車𤦲色飲，雜色
之花出雜色飲。雜色葉花，毗琉璃莖，金剛為須。如是種種諸飲從花流出，香味第一。諸天飲已，復往詣於一切觀林遊戲娛樂，到此林中，悉見一切三十三天所住之地。一切觀林甚可愛樂，於此林中有蓮花池，名曰普流，廣三十里，清凈之水湛然充滿如琉璃色，鵝鴨鴛鴦周匝圍繞。一切眾鳥皆如金色，七寶為背，珊瑚為足，赤寶為目，雜寶莊嚴。其音美妙，遊戲舞弄。時諸天子詣遊戲處，金色之鳥出妙音聲，天子升于金殿之上，其殿光暉如融金聚，各相謂曰：『汝見諸天遊戲之處令諸天眾其身光明，黃色轉妙過逾兩倍。』於此殿中游戲自娛，受五欲樂。貪愛境界而無厭足，如火益薪，轉更增熾，諸天愛於色聲香味觸亦復如是不知厭足。於此天中受五欲樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若有餘業，生於人中，常受快樂，花鬘涂香以為莊嚴，坌以末香，心常歡悅，或為王者或為大臣，大富饒財，為一切人之所愛敬，無有怨敵亦無病惱。以餘業故。
正法念處經卷第二十八 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第二十九
元魏婆羅門瞿曇般若流支譯觀天品第六之八(三十三天之五)
「複次，比丘知業果報，觀三十三天所住之地
【現代漢語翻譯】 現代漢語譯本 從雜色的花中流出各種飲料。這些花有雜色的葉子和花瓣，毗琉璃（一種寶石）做的莖，金剛（鑽石）做的花須。各種各樣的飲料從花中流出，香味是最好的。諸天飲用后，又前往一切觀林遊玩娛樂，到達這片林中，能看到所有三十三天眾居住的地方。一切觀林非常可愛，在這片林中有一個蓮花池，名叫普流，寬三十里，清澈的水湛然充滿，像琉璃的顏色一樣，鵝、鴨、鴛鴦在周圍環繞。所有的鳥都像金色一樣，用七寶做背，珊瑚做足，赤寶做眼睛，用各種寶物來裝飾。它們的叫聲美妙，嬉戲舞動。這時，諸天子來到遊玩的地方，金色的鳥發出美妙的聲音，天子們登上金殿，金殿的光輝像融化的黃金一樣，他們互相說道：『你們看諸天遊玩的地方，諸天眾的光明，黃色變得更加美妙，超過之前的兩倍。』他們在這殿中游戲自娛，享受五欲之樂。貪愛這些境界而沒有厭足，就像火上澆油，越燒越旺，諸天喜愛色、聲、香、味、觸也是這樣，不知滿足。他們在這天界中享受五欲之樂，直到善業耗盡，命終后還會墮落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有剩餘的善業，轉生到人間，常常享受快樂，用花鬘、涂香來裝飾自己，身上塗抹末香，心中常常歡喜，或者成為國王，或者成為大臣，非常富有，被所有的人愛戴和尊敬，沒有怨敵，也沒有疾病的困擾。這是因為還有剩餘的善業的緣故。
《正法念處經》卷第二十八 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第二十九
元魏婆羅門瞿曇般若流支譯 觀天品第六之八(三十三天之五)
『再者，比丘知道業的果報，觀察三十三天所居住的地方。』
【English Translation】 English version From the variegated flowers flowed various drinks. These flowers had variegated leaves and petals, stems made of Vairocana (a type of precious stone), and stamens made of Vajra (diamond). All kinds of drinks flowed from the flowers, with the most exquisite fragrance. After the Devas drank, they went to Sarva-darshana-vana (All-Seeing Grove) to play and enjoy themselves. Arriving at this grove, they could see all the places where the Trayastrimsha Devas (Thirty-three Gods) resided. Sarva-darshana-vana was very lovely and delightful. In this grove, there was a lotus pond named Pralu (Flowing Forth), thirty li (Chinese mile) wide, filled with clear, still water like the color of Vairocana, surrounded by geese, ducks, and mandarin ducks. All the birds were like gold, with backs made of seven treasures, feet made of coral, eyes made of red jewels, and adorned with various treasures. Their sounds were beautiful, and they played and danced. At this time, the Deva-putras (sons of gods) went to the place of amusement, and the golden birds emitted wonderful sounds. The Deva-putras ascended the golden palace, whose radiance was like molten gold. They said to each other, 'You see the places where the Devas play, the light of the Devas, the yellow color becomes even more exquisite, surpassing the previous by two times.' They played and enjoyed themselves in this palace, enjoying the pleasures of the five desires. They were greedy for these realms and were never satisfied, like adding fuel to a fire, which burned even more intensely. The Devas loved sights, sounds, smells, tastes, and touches in the same way, never knowing satisfaction. They enjoyed the pleasures of the five desires in this heaven, until their good karma was exhausted. When they died, they would fall again, flowing with the force of karma, falling into hell, the realm of hungry ghosts, and the animal realm. If there was any remaining good karma, they would be reborn among humans, often enjoying happiness, adorning themselves with flower garlands and scented unguents, smearing themselves with powdered incense, and their hearts were always joyful. They might become kings or ministers, very wealthy, loved and respected by all people, without enemies or sickness. This was because of the remaining good karma.
The Sutra of the Establishment of Right Mindfulness, Volume 28 Taisho Tripitaka, Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 29
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty Chapter Six, Part Eight: Contemplation of the Heavens (Five of the Thirty-three Heavens)
'Furthermore, the Bhikshu (monk) knows the karmic retribution, observing the places where the Trayastrimsha Devas (Thirty-three Gods) reside.'
。彼以聞慧見：第十七地名曰柔軟。眾生何業生彼天中？彼以聞慧見：持戒人不殺不盜，生此天中。云何不殺？有諸眾生為貪財利，恣足五欲，斷毒蛇命，取其寶珠，以自供命。持戒之人不為此事，是名不殺，亦教他人令行不殺，乃至蚊蟻微細眾生亦不故殺。云何不盜？不以盜心取人草土，乃至微細亦不故取，乃至他人所有書記，不以盜心書寫自用，是名不盜。云何佈施？是持戒人貧窮乏財，以無貪心，減身資分，施初禪人衣服飲食、臥具醫藥、資生之具，或施一食，或於僧寺平治僧地，令僧去來安隱無難。如是自行佈施，亦令他人安住善道，勸於他人令舍惡業。是持戒人不殺不盜，自利利他，以是因緣，命終生於三十三天。生此天已，受天快樂。其地皆以柔軟天繒以為敷具，遍覆其地，柔軟滑澤。若天行上，隨足上下，足躡則偃，舉足隨平。譬如大風吹水波起高下不定，風止則平，其地柔軟亦復如是。其地清凈猶如明鏡，若有工師、若工師弟子善能磨鏡，瑩拭明凈照顯眾像，若折一毛以為百分，於此鏡中皆悉了見。此天地中見諸天子一切身份亦復如是，如彼明鏡清凈無垢，其地清凈亦復如是。其地復生希有之事：若諸天女心有所念，欲令天子共其遊戲，天子即于所住地中，自見書字，即與天女遊戲受樂。其地復有希
【現代漢語翻譯】 現代漢語譯本：他以聞慧觀察到：第十七個地的名稱叫做柔軟地（柔軟的地）。什麼樣的眾生會轉生到這個天界中呢？他以聞慧觀察到：持戒之人不殺生、不偷盜，就會轉生到這個天界中。什麼是不殺生呢？有些眾生爲了貪圖財物利益，放縱自己的五種慾望，殺死毒蛇，取走它們的寶珠，用來供養自己的生活。持戒之人不做這樣的事情，這叫做不殺生，也教導他人實行不殺生，乃至蚊子、螞蟻等微小的眾生也不故意殺害。什麼是不偷盜呢？不以偷盜的心取用他人的草木土地，乃至微小的東西也不故意拿取，乃至他人所有的書籍，不以偷盜的心抄寫自用，這叫做不偷盜。什麼是佈施呢？這位持戒之人即使自己貧窮缺乏財物，也以沒有貪婪的心，減少自己生活的必需品，佈施給初禪境界的人衣服飲食、臥具醫藥、生活用具，或者佈施一餐飯食，或者在僧寺中平整僧眾使用的土地，使僧眾來往安穩沒有困難。像這樣自己實行佈施，也使他人安住在善道上，勸導他人捨棄惡業。這位持戒之人不殺生、不偷盜，既利益自己也利益他人，因為這樣的因緣，命終之後轉生到三十三天（忉利天）。生到這個天界后，享受天界的快樂。這個地方都用柔軟的天繒作為鋪設的用具，遍佈覆蓋地面，柔軟光滑。如果天人在上面行走，隨著腳步的上下，腳踩下去就會下陷，抬起腳就會恢復平坦。譬如大風吹動水面，波浪起伏高低不定，風停了就恢復平靜，這個柔軟的地也是這樣。這個地方清凈得就像明鏡一樣，如果有工匠或者工匠的弟子善於磨鏡子，擦拭得明亮乾淨，能夠照見顯現所有的影像，即使把一根毛髮折成一百份，也能在這面鏡子中完全看見。這個天地中看見諸位天子的一切身形也是這樣，就像那面明鏡清凈沒有污垢，這個地方的清凈也是這樣。這個地方還會發生稀有的事情：如果各位天女心中有所想念，想要讓天子和她們一起遊戲，天子立刻在所居住的地方，自己看到文字顯現，就和天女一起遊戲享受快樂。這個地方還有稀有 English version: He, with wisdom gained from hearing, saw: the seventeenth ground is named 'Soft'. What deeds do beings perform to be born in that heaven? He, with wisdom gained from hearing, saw: those who uphold the precepts, not killing or stealing, are born in this heaven. What is not killing? Some beings, for the sake of greed for wealth and indulging in the five desires, take the lives of venomous snakes to obtain their precious pearls to sustain their own lives. Those who uphold the precepts do not do such things; this is called not killing. They also teach others to practice not killing, even not intentionally killing mosquitoes, ants, and other tiny creatures. What is not stealing? Not taking others' grass or land with a thieving mind, not even the smallest thing intentionally taking, even others' books, not copying and using them for oneself with a thieving mind; this is called not stealing. What is giving? This precept-holder, even if poor and lacking wealth, with a non-greedy mind, reduces his own necessities to give to those in the first dhyana (meditative state) clothing, food, bedding, medicine, and necessities of life, or gives a single meal, or levels the ground of a monastery for the Sangha (community of monks) to use, so that the Sangha can come and go in peace without difficulty. In this way, he practices giving himself and also helps others to dwell on the path of goodness, encouraging others to abandon evil deeds. This precept-holder, not killing or stealing, benefits both himself and others, and because of this cause, after death, is born in the Trayastrimsa Heaven (Heaven of Thirty-Three). Having been born in this heaven, he enjoys heavenly bliss. This place is entirely covered with soft heavenly silk as a covering, covering the ground, soft and smooth. When a deva (god) walks on it, it goes up and down with the movement of his feet; when the foot steps on it, it sinks, and when the foot is lifted, it returns to level. Just as a great wind blows on the water, causing waves to rise and fall unevenly, and when the wind stops, it becomes calm, so too is this soft ground. This place is as pure as a bright mirror. If there is a craftsman or a disciple of a craftsman who is skilled at polishing mirrors, polishing them bright and clean, able to reflect and reveal all images, even if a single hair is broken into a hundred parts, it can be seen completely in this mirror. In this heaven and earth, seeing all the forms of the devaputras (heavenly sons) is also like this, like that bright mirror, pure and without blemish, so too is the purity of this place. This place also produces rare events: if the devakanyas (heavenly maidens) have a thought in their minds, wanting the devaputras to play with them, the devaputras immediately see words appear in the place where they dwell, and they play and enjoy happiness with the devakanyas. This place also has rare
【English Translation】 English version: He, with wisdom gained from hearing, saw: the seventeenth ground is named 'Soft' (meaning the ground is soft). What deeds do beings perform to be born in that heaven? He, with wisdom gained from hearing, saw: those who uphold the precepts, not killing or stealing, are born in this heaven. What is not killing? Some beings, for the sake of greed for wealth and indulging in the five desires, take the lives of venomous snakes to obtain their precious pearls to sustain their own lives. Those who uphold the precepts do not do such things; this is called not killing. They also teach others to practice not killing, even not intentionally killing mosquitoes, ants, and other tiny creatures. What is not stealing? Not taking others' grass or land with a thieving mind, not even the smallest thing intentionally taking, even others' books, not copying and using them for oneself with a thieving mind; this is called not stealing. What is giving? This precept-holder, even if poor and lacking wealth, with a non-greedy mind, reduces his own necessities to give to those in the first dhyana (meditative state) clothing, food, bedding, medicine, and necessities of life, or gives a single meal, or levels the ground of a monastery for the Sangha (community of monks) to use, so that the Sangha can come and go in peace without difficulty. In this way, he practices giving himself and also helps others to dwell on the path of goodness, encouraging others to abandon evil deeds. This precept-holder, not killing or stealing, benefits both himself and others, and because of this cause, after death, is born in the Trayastrimsa Heaven (Heaven of Thirty-Three). Having been born in this heaven, he enjoys heavenly bliss. This place is entirely covered with soft heavenly silk as a covering, covering the ground, soft and smooth. When a deva (god) walks on it, it goes up and down with the movement of his feet; when the foot steps on it, it sinks, and when the foot is lifted, it returns to level. Just as a great wind blows on the water, causing waves to rise and fall unevenly, and when the wind stops, it becomes calm, so too is this soft ground. This place is as pure as a bright mirror. If there is a craftsman or a disciple of a craftsman who is skilled at polishing mirrors, polishing them bright and clean, able to reflect and reveal all images, even if a single hair is broken into a hundred parts, it can be seen completely in this mirror. In this heaven and earth, seeing all the forms of the devaputras (heavenly sons) is also like this, like that bright mirror, pure and without blemish, so too is the purity of this place. This place also produces rare events: if the devakanyas (heavenly maidens) have a thought in their minds, wanting the devaputras to play with them, the devaputras immediately see words appear in the place where they dwell, and they play and enjoy happiness with the devakanyas. This place also has rare
有之事：若天憶念一切所須，皆從地生。
「如是三十三天于柔軟地受天快樂，復往詣于遊戲之處。其遊戲處有大園林名摩偷迦，鈴網彌覆，無量寶樹以為莊嚴。于彼林中種種眾鳥、華果具足，五樂音聲遊戲受樂，五根境界受果報樂。于其地中復有林樹，名曰婆羅，若諸天眾入此林中游戲之時，樹則變小，令諸天女取果不難。其林皆是七寶所成，光明晃曜如日初出，以為莊嚴，無量種色華果莊嚴。種種色鳥出妙音聲，以為莊嚴，如是眾鳥住于林中，出衆妙聲。於此林中受六慾樂，歌舞戲笑。舍此林已，復往詣于遊戲山峰，名曰高聚，往至彼峰與諸天女種種莊嚴歌舞戲笑。升高聚峰，其峰周匝廣十由旬，其山峰上有大華池，名曰光明，以七寶華、拘牟陀華、俱迦那陀華、青優缽羅華充滿池中。其水清凈，鵝鴨鴛鴦出衆妙音，甚可愛樂，天子天女圍繞華池歌舞戲笑，飲于天味，無有醉亂。六味之果，隨念食之，其汁香美，飲之無失，天子天女皆共飲之。復于異處有諸天女歌舞戲笑、鼓樂絃歌，簫笛箜篌種種樂器，與諸天子娛樂受樂，圍繞華池久受天樂。復有華池名一切意樂遊戲之處，天鬘莊嚴，栴檀涂身，散以末香，身出光明。
「以其自作上中下業因緣力故，隨心所樂，得三種報，生似業意。若人造作如是
【現代漢語翻譯】 現代漢語譯本：有這種情況：如果天憶念一切所需，都會從地上生長出來。
『就像這樣，三十三天（忉利天，佛教宇宙觀中的一個天界）的天人們在柔軟的土地上享受天界的快樂，然後前往遊戲的地方。那個遊戲的地方有一個大園林，名叫摩偷迦（Madhuka，一種樹名），鈴鐺網覆蓋著它，用無數的寶樹來裝飾。在那片林中，有各種各樣的鳥類，鮮花和水果充足，五種樂器的聲音使他們快樂地遊戲，五根（眼、耳、鼻、舌、身）的境界使他們享受果報的快樂。在那片土地中還有一片樹林，名叫婆羅（Bala，力量），如果天人們進入這片樹林遊戲時，樹就會變小，使天女們容易採摘果實。這片樹林都是由七寶所成，光明閃耀，像初升的太陽，用來裝飾，用無數種顏色的鮮花和水果來裝飾。各種顏色的鳥發出美妙的聲音，用來裝飾，這些鳥住在樹林中，發出各種美妙的聲音。在這片樹林中享受六慾之樂，唱歌跳舞嬉戲。離開這片樹林后，他們又前往遊戲的山峰，名叫高聚（High Gathering）。到達那座山峰后，他們與天女們一起用各種裝飾品唱歌跳舞嬉戲。升高聚峰，那座山峰的周圍有十由旬（Yojana，古印度長度單位）寬，那座山峰上有一個大華池，名叫光明（Light），池中充滿了七寶華、拘牟陀華（Kumuda，白睡蓮）、俱迦那陀華（Kokanada，紅睡蓮）、青優缽羅華（ উৎপল，Utpala，藍色蓮花）。池水清澈，鵝、鴨、鴛鴦發出美妙的聲音，非常可愛，天子和天女們圍繞著華池唱歌跳舞嬉戲，飲用天界的美味，沒有醉酒和混亂。六味（甜、酸、咸、辣、苦、澀）的果實，隨心所欲地食用，果汁香甜美味，飲用后不會有任何損失，天子和天女們都一起飲用。在另一個地方，有天女們唱歌跳舞嬉戲，敲鼓奏樂，彈奏琴瑟，吹簫吹笛，用各種樂器與天子們一起娛樂享受快樂，圍繞著華池長久地享受天界的快樂。還有一個華池，名叫一切意樂遊戲之處（All Desires Pleasure Playing Place），用天界的鮮花裝飾，用栴檀（Chandana，檀香）塗抹身體，散上末香，身體發出光明。
『因為他們自己所作的上、中、下業的因緣力量，隨心所欲地得到三種報應，產生相似的業意。如果有人造作這樣的業……』
【English Translation】 English version: There is such a thing: if the heavens remember all that is needed, it will all grow from the earth.
'Just like this, the Thirty-three Heavens (Trāyastriṃśa, a heaven in Buddhist cosmology) enjoy heavenly bliss on the soft earth, and then go to a place of play. That place of play has a large garden called Madhuka (a type of tree), covered with a net of bells, adorned with countless precious trees. In that forest, there are all kinds of birds, flowers and fruits in abundance, the sounds of five instruments make them play happily, and the realms of the five senses (eye, ear, nose, tongue, body) make them enjoy the bliss of karmic reward. In that land, there is also a forest of trees called Bala (Strength), if the heavenly beings enter this forest to play, the trees will become smaller, making it easy for the heavenly women to pick the fruits. This forest is all made of seven treasures, its light shines brightly like the rising sun, used for decoration, adorned with countless colors of flowers and fruits. Birds of various colors emit wonderful sounds, used for decoration, these birds live in the forest, emitting various wonderful sounds. In this forest, they enjoy the pleasures of the six desires, singing, dancing, and playing. After leaving this forest, they go to a mountain peak for play, called High Gathering. Upon reaching that peak, they sing, dance, and play with the heavenly women with various decorations. Ascending High Gathering Peak, that peak is ten yojanas (an ancient Indian unit of distance) wide all around, and on that mountain peak there is a large lotus pond called Light, filled with seven-treasure lotuses, Kumuda lotuses (white water lily), Kokanada lotuses (red water lily), and blue Utpala lotuses (blue lotus). The water is clear, and geese, ducks, and mandarin ducks emit wonderful sounds, which are very lovely. Heavenly sons and heavenly women surround the lotus pond, singing, dancing, and playing, drinking heavenly flavors, without drunkenness or confusion. Fruits of six flavors (sweet, sour, salty, spicy, bitter, astringent) are eaten as desired, the juice is fragrant and delicious, and there is no loss after drinking it, the heavenly sons and heavenly women all drink it together. In another place, there are heavenly women singing, dancing, and playing, drumming and making music, playing zithers and harps, playing flutes and pipes, using various instruments to entertain and enjoy pleasure with the heavenly sons, surrounding the lotus pond and enjoying heavenly bliss for a long time. There is also a lotus pond called All Desires Pleasure Playing Place, adorned with heavenly garlands, bodies smeared with Chandana (sandalwood), scattered with powdered incense, and light emanates from their bodies.'
'Because of the power of the causes and conditions of their own upper, middle, and lower deeds, they obtain three kinds of retributions as they wish, producing similar karmic intentions. If someone creates such karma...'
之業，得如是果——眼識緣色而生樂心。何以故？若作下業，于等色中見作下色，其人如是於一緣中見於下色。若作中業，則見中色，生中樂心。若作上業，則見無量種種妙色形相端嚴。如是一切聲香味觸亦復如是。目之所緣，欲界天中一切諸地皆亦如是，若不如是，三種之報則不成就。當知如是三種之業，得是妙色端正莊嚴、天女殊勝。此諸天眾於一切意樂園林之中游戲受樂，貪著色聲香味觸等，不知厭足。
「比丘觀已，而說頌曰：
「『劫盡日焰， 大海乾竭， 億百千劫， 貪愛不滅。 諸水雨等， 海尚可滿； 貪慾之海， 愛色無厭。 憶念諸樂， 欲不可滿， 若離憂愛， 欲則止足。 樂從欲生， 智者不樂， 離欲之樂， 樂中最勝。 雜愛之樂， 如雜毒水； 若離愛慾， 如水乳合。 欲燒癡人， 盲冥無覺， 如摩羅耶， 山蟲食木。 愛慾憶念， 念不可數， 念無厭足， 死王所縛。 不為欲使， 不住愛境， 是人樂器， 如來所說。 如夢所見， 乾闥婆城， 虛妄不堅。 諸欲虛誑， 如幻水沫、 甄婆迦果(生於海渚食醉七日)。 欲為衰惱， 如火害
【現代漢語翻譯】 現代漢語譯本 由於這樣的行為，會得到這樣的結果——眼識接觸到顏色，心中產生快樂。為什麼呢？如果做了下等的行為，在同樣的顏色中，看到的也是下等的顏色，這樣的人在一種因緣中看到的都是下等的顏色。如果做了中等的行為，那麼看到的也是中等的顏色，心中產生中等的快樂。如果做了上等的行為，那麼就能看到無量種種美妙的顏色，形態相貌端正莊嚴。像這樣，一切聲音、香味、觸感也是如此。眼睛所接觸的，欲界天中的一切土地也都是如此，如果不是這樣，三種果報就不會成就。應當知道，像這樣的三種行為，會得到美妙的顏色，端正莊嚴，天女殊勝的果報。這些天眾在一切令人心情愉悅的園林之中游戲享樂，貪戀顏色、聲音、香味、觸感等等，不知滿足。 比丘觀察之後，用偈頌說道： 『劫末的太陽，大海乾涸，億百千劫，貪愛也不會消滅。諸水雨露等等，大海尚且可以充滿；貪慾的海洋，愛戀美色沒有厭足。回憶起各種快樂，慾望永遠無法滿足，如果遠離憂愁和愛戀，慾望就會停止滿足。快樂從慾望產生，智者並不快樂，遠離慾望的快樂，是快樂中最殊勝的。混雜著愛戀的快樂，就像混雜著毒藥的水；如果遠離愛戀和慾望，就像水和乳交融在一起。慾望焚燒愚癡的人，盲目無知沒有覺察，就像摩羅耶山（Malaya Mountain）中的蟲子啃食樹木。愛慾的憶念，念頭不可計數，念頭沒有厭足，被死王所束縛。不被慾望驅使，不執著于愛戀的境界，這樣的人的樂器，是如來所說的。就像夢中所見，乾闥婆城（Gandharva city），虛妄不堅固。各種慾望虛假欺騙，就像幻化的水泡、甄婆迦果（Jenbhaka fruit，生於海渚食醉七日）。慾望帶來衰敗和煩惱，就像火的危害。』
【English Translation】 English version Due to such actions, one obtains such results—eye consciousness arises from contact with color, and joy arises in the mind. Why is that? If one performs inferior actions, one sees inferior colors in the same colors; such a person sees inferior colors in a single condition. If one performs middling actions, then one sees middling colors and generates middling joy in the mind. If one performs superior actions, then one sees immeasurable, various wonderful colors with upright and dignified forms. Likewise, all sounds, smells, tastes, and tactile sensations are also the same. What the eye perceives, all the lands in the desire realm heavens are also the same; if it were not so, the three kinds of retribution would not be accomplished. One should know that such three kinds of actions obtain the wonderful colors, upright and dignified adornments, and the superior qualities of heavenly women. These heavenly beings play and enjoy themselves in all delightful gardens, clinging to colors, sounds, smells, tastes, tactile sensations, etc., without knowing satisfaction. Having observed this, the Bhiksu (monk) spoke in verse: 『The sun at the end of the kalpa (aeon), the great sea dries up, for billions and trillions of kalpas (aeons), Greed and love do not perish. All waters, rain, etc., the sea can still be filled; The sea of desire, loving beauty without satiety. Recalling all pleasures, Desire cannot be satisfied; if one is apart from sorrow and love, then desire will cease to be satisfied. Joy arises from desire, the wise do not rejoice, the joy apart from desire, Is the most supreme among joys. The joy mixed with love, is like water mixed with poison; If one is apart from love and desire, it is like water and milk blended together. Desire burns foolish people, Blind and ignorant without awareness, like the insects in Malaya Mountain (摩羅耶山) eating wood. The recollection of love and desire, the thoughts are countless, the thoughts are without satiety, Bound by the King of Death. Not made a servant by desire, not dwelling in the realm of love, This person's instrument of joy, is what the Tathagata (如來) has spoken. Like what is seen in a dream, The Gandharva city (乾闥婆城), illusory and not firm. All desires are false and deceptive, Like illusory water bubbles, Jenbhaka fruit (甄婆迦果) (grows on the seashore and makes one drunk for seven days). Desire is a decline and affliction, like the harm of fire.』
人， 若知欲過， 不貪醉果， 能見實諦， 永離愛惱。 諸欲如毒， 未得思念， 得之自惱。 眾惡熾然， 欲無厭足， 退失天樂， 墮于地獄， 由欲所誑。 欲如水波、 如電如燈， 女欲如毒， 如魚洄漩。 思惟增長， 如火益薪， 初后不安， 智者所棄。 若有習近， 展轉增長， 觸如火焰， 欲受苦報。 知此欲過， 智人厭舍， 離欲之人， 得涅槃樂。 無數千萬， 那由他天， 習欲墮落， 受地獄苦。 慾火刀毒， 求樂應舍， 常應舍欲， 地獄之因。 未見有人， 不為欲使， 無有習欲， 不受苦惱。 是故舍欲， 莫生心念， 一切諸欲， 如火熾然。』
「如是比丘觀諸天子為欲所使，說偈呵責。放逸諸天覆詣一切意樂園林作眾伎樂，與諸天女種種莊嚴，入彼林中歌樂音聲，歡娛受樂。無量河池莊嚴園林，處處皆見種種妙色，如是眼根受於色欲。又隨憶念聞眾妙音、種種愛聲，鼻聞種種上妙愛香，舌得種種殊異之味，隨心所念皆悉得之。隨心所念，得種種觸，身心悅樂，隨意所念，樂法成就。如是天眾為愛所覆，放逸遊戲，如心所念
【現代漢語翻譯】 現代漢語譯本 人，如果知道慾望的過患， 不貪戀沉醉的果報，能看清真實的道理，永遠脫離愛慾的煩惱。 各種慾望如同毒藥，未得到時就思念不已，得到后反而自尋煩惱。 各種罪惡像火焰般燃燒，慾望永遠沒有滿足的時候，（沉溺於慾望會）退失天上的快樂， 墮入地獄，都是被慾望所迷惑。（慾望）像水波、 像閃電像燈光，女人的慾望像毒藥，像魚兒迴旋的漩渦。 （對慾望的）思慮會增長，像火新增柴薪一樣，開始和後來都不安寧， 有智慧的人會拋棄它。如果有人習慣親近慾望，（慾望）會輾轉增長， 接觸慾望就像火焰一樣，慾望會帶來痛苦的報應。知道慾望的過患， 有智慧的人會厭惡並捨棄它，遠離慾望的人，能得到涅槃（Nirvana）的快樂。 無數千萬，那由他（Nayuta）數量的天人，習慣慾望而墮落， 承受地獄的痛苦。刀和毒藥，爲了追求快樂也應該捨棄， 應該經常捨棄慾望，因為它是地獄的原因。沒有見過有人， 不被慾望所驅使，沒有習慣慾望，而不受痛苦煩惱的。 因此要捨棄慾望，不要產生貪戀的念頭，一切的慾望， 都像火焰一樣燃燒。』
『像這樣，比丘（Bhikkhu）觀察到諸天天子被慾望所驅使，用偈頌呵斥他們。放縱的天人們又前往一切隨心所欲的園林，演奏各種樂器，與各種裝扮的天女們，進入那片園林，歌唱奏樂，歡快地享受快樂。無量的河流池塘裝飾著園林，到處都能看到各種美妙的色彩，像這樣眼根享受著**。又隨著回憶思念，聽到各種美妙的聲音、各種令人喜愛的聲音，鼻子聞到各種上等美妙令人喜愛的香氣，舌頭得到各種殊異的美味，隨心中所想念的都能得到。隨心中所想念的，得到各種觸感，身心喜悅快樂，隨心所想念的，快樂之法就能成就。像這樣天眾被愛慾所覆蓋，放縱地遊戲，隨心所欲。
【English Translation】 English version People, if they know the faults of desires, Do not crave the fruits of intoxication, can see the true principles, and forever be free from the afflictions of love and desire. Various desires are like poison; when not obtained, they are longed for, but when obtained, they bring trouble upon oneself. Various evils burn like flames; desires are never satisfied; (indulging in desires) will lead to the loss of heavenly bliss, And falling into hell, all because of being deceived by desires. (Desires) are like water waves, Like lightning and lamps, women's desires are like poison, like whirlpools where fish circle. Thoughts (about desires) will increase, like adding fuel to a fire; there is no peace in the beginning or the end, The wise abandon it. If someone is accustomed to being close to desires, (desires) will gradually increase, Contact with desires is like a flame; desires will bring painful retribution. Knowing the faults of desires, The wise will detest and abandon them; those who are free from desires can attain the bliss of Nirvana (Nirvana). Countless millions, Nayuta (Nayuta) of heavenly beings, fall because of being accustomed to desires, Enduring the suffering of hell. Swords and poison, one should also abandon them in pursuit of happiness, One should always abandon desires, for they are the cause of hell. No one has been seen, Who is not driven by desires, who is not accustomed to desires, and does not suffer from pain and affliction. Therefore, abandon desires, do not give rise to thoughts of craving; all desires, Burn like flames.』
『Like this, the Bhikkhu (Bhikkhu) observes that the heavenly sons are driven by desires, and rebukes them with verses. The indulgent heavenly beings then go to gardens where everything is as they wish, playing various musical instruments, and with various adorned heavenly women, they enter that garden, singing and playing music, joyfully enjoying pleasure. Limitless rivers and ponds decorate the gardens, and everywhere one can see various beautiful colors; in this way, the eye-sense enjoys **. And with recollection and thought, they hear various beautiful sounds, various lovely sounds, the nose smells various superior, beautiful, and lovely fragrances, the tongue obtains various special and different flavors, and whatever is thought of in the heart can be obtained. Whatever is thought of in the heart, one obtains various sensations, the body and mind are joyful and happy, and whatever is thought of in the heart, the Dharma of joy can be achieved. In this way, the heavenly beings are covered by love and desire, indulging in games, as they wish.』
，受五欲樂。乃至愛善業盡，命終還退，墮于地獄、餓鬼、畜生。若生人中，常受安樂，常愛華鬘涂香末香，大富饒財，直心善心，一切眾生之所樂見，信受其言，眾人所愛，妻子具足，善行禮義不失儀式，所有財物，王賊水火所不能奪，王所供養，生大種姓。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十八地名雜莊嚴。眾生何業生於彼處？彼以聞慧見：持戒人不殺不盜，亦教他人令住善道。云何不殺不惱眾生？自不殺害，不教他殺，亦不隨喜；亦不親友殺生之人，乃至不與語言交接；不聽他人不凈之語，不同路行。復有不殺：有諸眾生或以歌音或琴樂音、箜篌簫笛誑諸禽獸，令墮網陷。此持戒人不作如是方便殺害，亦教他人令行不殺，見他作者，贖令得脫，心不念殺，是名不殺。云何不盜？或有眾生虛妄誑詐，商賈求財行於非法，種種偷盜。云何誑詐？或以碎沙雜余財物，稱而賣之。見其為非，勸令不作，方便教言：『莫以妻子、自身財物、惡友因緣而作偷盜。若行偷盜，命終墮于地獄、餓鬼、畜生。偷盜果報，受大苦惱。』如是自不作惡，亦勸他人令離惡法。因緣既至，能捨不取，如是之人自利利人。云何佈施？或入大海、過大曠野以求財物，或從他人傭力求財，佈施貧窮
【現代漢語翻譯】 現代漢語譯本：沉溺於五種感官的快樂中。直到對善業的喜愛耗盡，壽命終結后還會退轉，墮入地獄、餓鬼、畜生道。如果轉生為人，常常享受安樂，喜愛華麗的裝飾、涂香和末香，非常富有，心地正直善良，一切眾生都樂於見到他，信任並接受他的話語，受眾人愛戴，妻子兒女完備，行為端正合乎禮儀，不會失去應有的儀式，所有的財物，不會被國王、盜賊、水災或火災所奪走，受到國王的供養，出生于高貴的種姓。這些都是因為剩餘的善業所致。
『再者，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第十八處地方名為雜莊嚴。眾生是做了什麼樣的業才能出生在那裡呢？他通過聽聞和智慧看到：持戒之人不殺生、不偷盜，也教導他人安住于善良的道路。什麼是不殺生、不惱害眾生呢？自己不殺害生命，不教唆他人殺生，也不隨喜讚歎殺生的行為；甚至不與殺生的人做親友，不與他們交談；不聽他人不潔凈的言語，不同路而行。還有一種不殺生：有些眾生用歌聲、琴樂、箜篌、簫笛等聲音來欺騙禽獸，使它們落入陷阱。這種持戒之人不做這樣的殺害行為，也教導他人奉行不殺生，看到別人這樣做，就贖回那些禽獸使它們得到解脫，心中不存殺念，這就是不殺生。什麼是不偷盜呢？有些眾生虛偽欺詐，經商求財時行為不合法，進行各種偷盜行為。什麼是欺詐呢？例如用碎沙摻雜在其他財物中，用不真實的重量來出售。看到這種不合法的行為，就勸導他們不要這樣做，用方便的言語教導他們：『不要因為妻子、自身、財物或惡友的緣故而進行偷盜。如果進行偷盜，死後會墮入地獄、餓鬼、畜生道。偷盜的果報是遭受巨大的苦惱。』像這樣自己不做惡事，也勸導他人遠離惡法。因緣成熟時，能夠捨棄不義之財而不取，這樣的人既能利益自己也能利益他人。什麼是佈施呢？有些人進入大海、穿越廣闊的曠野去尋求財物，或者通過為他人打工來獲取財物，然後佈施給貧窮的人。
【English Translation】 English version: Indulging in the five desires. Until the love for good deeds is exhausted, after the end of life, one will regress and fall into hell, the realm of hungry ghosts, and the animal realm. If reborn as a human, one will often enjoy peace and happiness, love gorgeous decorations, scented pastes, and powdered incense, be very wealthy, have an upright and kind heart, be a joy to all beings, be trusted and accepted, be loved by all, have a complete family with wife and children, behave properly and ethically, without losing the proper rituals, and all possessions will not be taken away by kings, thieves, floods, or fires, be supported by the king, and be born into a noble lineage. This is due to the remaining good karma.
'Furthermore, a Bhikkhu, knowing the results of karma, observes the places where the Thirty-three Gods dwell. He sees through his wisdom of hearing that the eighteenth place is called Mixed Adornment (Za Zhuangyan). What kind of karma causes beings to be born there? He sees through his wisdom of hearing that those who uphold the precepts do not kill or steal, and also teach others to abide in the path of goodness. What is not killing or harming beings? One does not kill oneself, does not teach others to kill, and does not rejoice in the act of killing; one does not even associate with those who kill, not even speaking to them; one does not listen to impure words from others, and does not walk the same path. There is also another form of not killing: some beings deceive birds and beasts with songs, musical instruments like the zither, Konghou (a type of harp), Xiao (vertical flute), and flute, causing them to fall into traps. Those who uphold the precepts do not engage in such methods of killing, and also teach others to practice non-killing. Seeing others doing so, they redeem those birds and beasts to free them, and do not harbor thoughts of killing in their hearts. This is called non-killing. What is not stealing? Some beings are deceitful and fraudulent, engaging in illegal activities to seek wealth in business, and engaging in various forms of theft. What is fraud? For example, mixing crushed sand with other goods and selling them with false weights. Seeing such illegal activities, one advises them not to do so, teaching them with skillful words: 'Do not engage in stealing because of your wife, yourself, wealth, or evil friends. If you engage in stealing, you will fall into hell, the realm of hungry ghosts, and the animal realm after death. The result of stealing is to suffer great distress.' In this way, one does not do evil oneself and also advises others to stay away from evil. When the opportunity arises, one can renounce unjust wealth and not take it. Such a person benefits both themselves and others. What is giving? Some people enter the sea or cross vast wildernesses to seek wealth, or earn money by working for others, and then give to the poor.
苦惱之人，心生敬重、諸根悅豫而施與之。或以此物施二禪人，或施貧者，是名佈施。云何不殺？若諸獵師羅網捕鳥，若人捕魚，其人見之，以物贖命，還令得脫。思惟歡喜，諸根悅豫，亦教他人令贖生命，心生隨喜：『我為善業，恒愿修習。』亦令他人修行善業。如是善業——不殺不盜——自利利他。如是二種持戒利益自利利他，命終生於三十三天，種種廁填莊嚴之殿而於中生。
「善業之人生此天已，種種摩尼光明晃曜，廁填莊嚴。其身光明，種種色衣、種種天女，種種衣服莊嚴其身。住在其後，初生天子作如是念：『我以何業而生此處？』自念前生修善業故，來生此天，即自嘆曰：『奇哉！善業我修行故，來生此處。』如是天子既思惟已，以善業故，初聞樂音，天女歌音遍一切處山峰宮殿，美音充滿，禽獸率舞。聞此歌音百倍受樂。初聞此音，心生樂著，是名第一生欲因緣。既著聲已，心復生念，欲是眾色，即時回顧見諸天女無量色相不可譬喻，具足莊嚴。『是誰天女？誰之所攝？』心既念已，欲心即生。
「是時，天女而說頌曰：
「『種種欲因緣， 我最為第一， 我今奉天子， 遊戲種種樂。』
「爾時，天子既聞歌音，又見美色，即時回身至天女邊，欲受觸樂，是名第二
【現代漢語翻譯】 現代漢語譯本：對於那些受苦惱的人，如果有人心懷敬重，身心愉悅地佈施財物給他們，或者將財物佈施給修習二禪的人，或者佈施給貧困的人，這都叫做佈施。那麼，什麼是不殺生呢？如果獵人設定羅網捕捉鳥類，或者有人捕魚，有人看見了，就用財物贖回它們的生命，使它們得以逃脫。這個人心中思惟，感到歡喜，身心愉悅，也教導其他人去贖回生命，心中隨喜讚歎：『我做了善業，要恒常修習。』也讓其他人修行善業。這樣的善業——不殺生、不偷盜——既能利益自己，也能利益他人。像這樣持戒的兩種利益，既能利益自己，也能利益他人，命終之後就能往生到三十三天（Trāyastriṃśa，佛教宇宙觀中的一個天界），那裡有各種珍寶裝飾的宮殿，並在其中誕生。 善業之人往生到這個天界后，各種摩尼寶珠（maṇi，一種寶珠）的光芒閃耀，裝飾著各處。他們的身體散發著光芒，穿著各種顏色的衣服，有各種天女陪伴，用各種服飾來莊嚴自身。他們住在天子的身後。初生的天子會這樣想：『我是因為什麼業力而生到這裡的呢？』他回憶起前世因為修行善業的緣故，才得以轉生到這個天界，於是就感嘆道：『真是奇妙啊！因為我修行善業的緣故，才能來到這裡。』當天子這樣思惟之後，因為善業的緣故，他首先聽到了美妙的音樂，天女的歌聲遍佈各處的山峰和宮殿，美妙的聲音充滿各處，禽獸也隨著音樂起舞。聽到這樣的歌聲，他感到百倍的快樂。初次聽到這樣的聲音，心中就產生了強烈的愛戀，這就是最初產生慾望的因緣。當他迷戀于聲音之後，心中又想到，慾望也存在於各種美色之中，於是他回頭看見了無數的天女，她們的容貌美麗無比，難以用語言來形容，而且都打扮得非常華麗。他心想：『這些天女是誰的？是誰所擁有的呢？』當他這樣想的時候，慾望之心就產生了。 這時，天女唱誦道： 『各種慾望的因緣，我最為重要，我現在侍奉天子，一起享受各種快樂。』 這時，天子聽到了美妙的歌聲，又看到了美麗的容貌，立刻轉身來到天女身邊，想要享受觸樂，這就是第二種因緣。
【English Translation】 English version: For those who are afflicted, if one offers gifts with respect and joy, or gives to those who practice the second Dhyana (禪那，meditative state), or to the poor, this is called giving. What is non-killing? If hunters set nets to catch birds, or if someone catches fish, and another person sees this and redeems their lives with possessions, allowing them to escape, contemplating this with joy and delight, and also teaching others to redeem lives, rejoicing in their hearts, saying, 'I have done good deeds, and I will always cultivate them,' and also encouraging others to cultivate good deeds. Such good deeds—not killing, not stealing—benefit both oneself and others. These two benefits of upholding precepts, benefiting both oneself and others, lead to rebirth in the Trāyastriṃśa Heaven (三十三天，Heaven of the Thirty-Three), in a palace adorned with various treasures, where one is born. When a person of good deeds is born in this heaven, various Mani jewels (摩尼，wish-fulfilling jewel) shine brightly, adorning everything. Their body radiates light, adorned with various colored garments, and accompanied by various heavenly women, adorned with various clothes. They reside behind the newly born Deva (天子，heavenly being). The newly born Deva thinks, 'By what karma have I been born here?' Recalling that in their previous life they cultivated good deeds, they were reborn in this heaven, and they exclaim, 'How wonderful! Because I practiced good deeds, I have come to this place.' After the Deva thinks in this way, due to their good deeds, they first hear beautiful music, the songs of heavenly women filling all the mountains and palaces, the beautiful sounds filling everything, and even birds and beasts dance. Hearing this song, they experience a hundredfold joy. Upon first hearing this sound, attachment arises in their heart, and this is the first cause of desire. Having become attached to the sound, they think, 'Desire is also in various beautiful forms,' and they turn around and see countless heavenly women, whose appearances are incomparably beautiful, adorned with perfection. They think, 'Whose heavenly women are these? Who do they belong to?' As they think this, the mind of desire arises. At that time, the heavenly women speak in verse: 'Of all the causes of desire, I am the most important. I now serve the Deva, and together we enjoy various pleasures.' At that time, the Deva, having heard the beautiful song and seen the beautiful forms, immediately turns to the heavenly women, desiring to experience the pleasure of touch, and this is the second cause.
生欲因緣。復有第三生欲因緣，心使諸根貪于境界，心緣自在。天子欲心觸諸天女，天女以身亦觸天子，是名第三生欲因緣。復有第四生欲因緣：無量無等香薰之氣不可譬喻，天子觀之從何所來？即知此香從天女生。便以欲心抱持天女，嗅無等香，是名第四生欲因緣。於四境界，心愛染樂。時諸天女以種種飲食須陀之味供養天子，是名第五生欲因緣。如是不可譬喻生欲因緣、五欲境界，初著天樂。
「如是天子受天樂報，初生之時憶念宿命，以著欲樂，皆悉忘失。復以欲心往詣天女，天女亦來向天子所，歌舞戲笑互相娛樂至天子所，調戲愛語歡娛受樂。復往向于園林華池，天女身著種種莊嚴，復與天子往一切觀意樂園林、一切見林，一切地天遊戲之處。其林諸樹意念具足，無量莊嚴。金樹銀葉，赤寶為枝，頗梨為果，色香味具，有如是等無量諸樹莊嚴園林。復有異林以為莊嚴，毗琉璃樹，真金為枝，赤寶為葉，白銀為果，車𤦲莊嚴。復有異樹於一肘量，一寶莊嚴，所謂金銀赤寶、毗琉璃寶、車𤦲莊嚴。復有樹枝一肘之量，一寶所成，華果具足，天華莊嚴。其華種種色香具足，其香周遍滿六由旬，種種色蜂飲諸華汁。是一切見意樂之林，如是諸樹以為莊嚴，種種白業受斯果報。復以蓮華而為莊嚴，毗琉璃莖，真金
【現代漢語翻譯】 現代漢語譯本： 生欲的因緣。還有第三種生欲的因緣，是心驅使諸根貪戀于境界，心隨因緣而自在。天子以欲心觸碰諸天女，天女也以身體觸碰天子，這叫做第三種生欲的因緣。還有第四種生欲的因緣：無量無等的香氣燻人，難以比喻，天子觀察這香氣從哪裡來？隨即知道這香氣是從天女身上散發出來的。便以欲心擁抱天女，嗅聞這無等的香氣，這叫做第四種生欲的因緣。對於這四種境界，心生愛戀和喜樂。這時，諸天女以種種飲食和美味的須陀供養天子，這叫做第五種生欲的因緣。像這樣難以比喻的生欲因緣、五欲境界，最初使人沉溺於天上的快樂。
『像這樣天子享受天樂的果報，初生的時候還能憶念宿命，但因為貪戀欲樂，就全都忘記了。又以欲心前往天女之處，天女也來到天子這裡，歌舞嬉戲，互相娛樂，到達天子處，調笑愛語，歡娛受樂。又前往園林華池，天女身穿種種莊嚴的服飾，又與天子前往一切觀意樂園林、一切見林，一切地天遊戲之處。那裡的樹林，意念具足，無量莊嚴。金樹銀葉，赤寶為枝，頗梨（水晶）為果，色香味俱全，有像這樣等等無量諸樹莊嚴園林。又有不同的樹林作為莊嚴，毗琉璃（青色寶玉）樹，真金為枝，赤寶為葉，白銀為果，車𤦲（硨磲）莊嚴。又有不同的樹，在一肘的長度內，用一種寶物莊嚴，所謂的金銀赤寶、毗琉璃寶、車𤦲莊嚴。又有樹枝一肘的長度，由一種寶物構成，華果具足，天華莊嚴。那花種種顏色香味具足，那香味周遍充滿六由旬，種種顏色的蜜蜂飲用花汁。這是一切見意樂之林，像這樣諸樹作為莊嚴，種種白業才能受此果報。又用蓮華來作為莊嚴，毗琉璃為莖，真金
【English Translation】 English version: The causes and conditions for the desire to be born. Furthermore, there is a third cause and condition for the desire to be born, which is that the mind causes the senses to crave objects, and the mind is free to follow conditions. The Deva (heavenly being) touches the Deva maidens with a mind of desire, and the Deva maidens also touch the Deva with their bodies. This is called the third cause and condition for the desire to be born. Furthermore, there is a fourth cause and condition for the desire to be born: the immeasurable and incomparable fragrance. The Deva observes, 'Where does this fragrance come from?' He immediately knows that this fragrance comes from the Deva maidens. Then, with a mind of desire, he embraces the Deva maidens and smells the incomparable fragrance. This is called the fourth cause and condition for the desire to be born. In these four realms, the mind loves, is attached to, and delights in them. At this time, the Deva maidens offer the Deva various foods and the delicious taste of Sudha (nectar). This is called the fifth cause and condition for the desire to be born. Thus, these immeasurable causes and conditions for the desire to be born, and the realms of the five desires, initially cause one to become attached to the pleasures of the heavens.
『Thus, when the Deva receives the reward of heavenly bliss, he remembers his past lives at the time of his first birth, but because of his attachment to sensual pleasures, he forgets everything. Again, with a mind of desire, he goes to the Deva maidens, and the Deva maidens also come to the Deva. They sing, dance, play, and laugh, entertaining each other until they reach the Deva's place, teasing, speaking loving words, rejoicing, and enjoying pleasure. They also go to gardens and lotus ponds. The Deva maidens wear various adornments, and they go with the Deva to all the pleasure gardens that delight the mind, all the forests that delight the eye, and all the places where the earth Devas play. The trees in those forests are complete with intention and immeasurable adornments. Gold trees with silver leaves, branches of red jewels, and fruits of Beryl (crystal), complete with color, fragrance, and taste. There are such immeasurable trees adorning the gardens. There are also different forests used as adornments, Beryl (blue gemstone) trees with branches of real gold, leaves of red jewels, fruits of white silver, adorned with Tridacna (giant clam). There are also different trees, one cubit in length, adorned with one jewel, namely gold, silver, red jewels, Beryl jewels, and Tridacna adornments. There are also tree branches one cubit in length, made of one jewel, complete with flowers and fruits, adorned with heavenly flowers. The flowers are complete with various colors and fragrances, and the fragrance pervades six yojanas (ancient Indian unit of distance). Bees of various colors drink the juice of the flowers. This is the forest that delights the eye and the mind. Thus, these trees are used as adornments, and only those who have performed various white deeds can receive this reward. Lotus flowers are also used as adornments, with stems of Beryl and real gold.
為葉，赤寶為須，青因陀蜂以為莊嚴，其音美妙，天眾聞之生大歡喜。其林復有行列莊嚴，種種色林以為行列——青黃朱紫，如閻浮提觀于電光。其林如是行列莊嚴，河津華池莊嚴林園。如是功德具足之林，天子見之，心大歡喜，與諸天女至彼林中。余天見之，知初生天子欲來我所，皆起往迎，互相慰問，美言稱讚，娛樂受樂妓樂之音，遊戲種種蓮華林中，久於一切見林受五欲樂。復舍此林，往詣樂行遊戲之處，其遊戲處種種欄楯以為圍繞，長流美飲、七寶宮殿行列如林，真金為地，種種眾鳥出妙音聲，舞戲自娛。河池流水其音美妙，飲食河流色香味具，天子游中受五欲樂，遊戲自娛。與諸天女種種莊嚴，受天善業，經于久時，以放逸故而不覺知。
「如是天子受五欲樂，業盡還退，放逸覆心，不觀退沒，愛心所迷，慾火焚燒，心著欲樂而不覺知。若衰相現，怖畏成就，見無常變，決定必退，爾乃心覺。如是天子樂著放逸，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若有餘業生於人中，受第一樂，財寶具足，端直不諂，生於中國，識邪正行，知法非法，一切善人順法之處、知報恩處而於中生，為一切人之所樂見，一切長幼皆生愛敬，常無病惱，端正第一，大力無畏，安慰一切，妻子具足，所
【現代漢語翻譯】 現代漢語譯本：其樹葉為黃金，花蕊為赤寶，用青色的因陀羅蜂（Indra，帝釋天）作為裝飾，聲音美妙，天眾聽了都心生歡喜。那片樹林還有排列整齊的各種顏色的樹林——青色、黃色、紅色、紫色，就像在閻浮提（Jambudvipa，我們所居住的娑婆世界）看到閃電的光芒。那片樹林如此排列整齊，河流、水池、花朵裝飾著林園。如此功德圓滿的樹林，天子見了，心中非常歡喜，與眾天女一同來到林中。其餘的天人見到，知道新生的天子要來，都起身迎接，互相慰問，用美好的語言稱讚，享受音樂的快樂，在各種蓮花林中嬉戲，長久地在一切樹林中享受五欲之樂。 之後離開這片樹林，前往可以快樂遊玩的地方，那遊玩的地方有各種欄桿圍繞，有長流的美酒，七寶宮殿排列如林，地面是純金，各種鳥兒發出美妙的聲音，跳舞嬉戲自娛。河流池水的聲音美妙，飲食河流具備色香味，天子在其中游玩，享受五欲之樂，嬉戲自娛。與眾天女一同，以各種裝飾打扮，享受天界的善業，經過很長時間，因為放縱而不知覺。 『如此天子享受五欲之樂，善業耗盡便會衰退，被放縱矇蔽了心智，不觀察衰退沒落，被愛慾迷惑，被**焚燒，心中執著于享樂而不自覺。如果衰敗的跡象顯現，恐懼就會產生，見到無常的變化，知道必定會衰退，這時才會醒悟。』如此天子貪圖享樂放縱，乃至愛戀的善業耗盡，命終衰退，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果還有剩餘的善業，轉生到人間，享受極大的快樂，擁有充足的財富，正直不諂媚，出生在中國（指中心地區），能辨別邪正，知道什麼是合法什麼是非法，在一切善良的人遵循正法的地方、知道報恩的地方出生，被所有的人喜愛，所有長輩幼輩都對他產生愛敬之心，常常沒有疾病困擾，相貌端正第一，力氣大而無畏，能安慰一切人，妻子兒女完備，所
【English Translation】 English version: Its leaves are gold, its stamens are red jewels, adorned with blue Indra bees (Indra, the lord of gods), its sound is beautiful, and the heavenly beings who hear it are filled with great joy. The grove also has rows of various colored trees arranged in order—blue, yellow, red, and purple, like seeing the light of lightning in Jambudvipa (the world we live in). The grove is arranged in such order, with rivers, pools, and flowers adorning the gardens. Seeing such a grove filled with merit, the Deva (god) is greatly pleased and goes to the grove with the heavenly maidens. The other Devas, seeing this, know that the newly born Deva is coming to their place, so they all rise to greet him, comfort each other, praise him with beautiful words, enjoy the pleasure of music, and play in the various lotus groves, enjoying the pleasures of the five desires in all the groves for a long time. Then, they leave this grove and go to a place where they can happily play. That place of play is surrounded by various railings, with long streams of fine wine, rows of seven-jeweled palaces like a forest, the ground is pure gold, and various birds emit wonderful sounds, dancing and playing for their own amusement. The sound of the flowing rivers and pools is beautiful, and the rivers of food and drink are complete with color, aroma, and taste. The Deva plays in it, enjoying the pleasures of the five desires, playing and amusing himself. Together with the heavenly maidens, adorned with various ornaments, he enjoys the good karma of the heavens, and after a long time, he is unaware because of his indulgence. 'Thus, the Deva enjoys the pleasures of the five desires, and when his good karma is exhausted, he will decline. His mind is covered by indulgence, he does not observe his decline and fall, he is deluded by love and desire, and is burned by **, his mind is attached to pleasure and he is unaware. If signs of decay appear, fear will arise, and seeing the impermanent changes, knowing that he will surely decline, then he will awaken.' Thus, the Deva is greedy for pleasure and indulgence, until the good karma he loves is exhausted, and at the end of his life, he declines, and following the flow of karma, he falls into the hells, the realms of hungry ghosts, and the animal realm. If there is any remaining good karma, he will be reborn among humans, enjoying great happiness, possessing abundant wealth, being upright and not flattering, being born in China (referring to the central region), able to distinguish between right and wrong, knowing what is lawful and what is unlawful, being born in a place where all good people follow the Dharma, and knowing where to repay kindness, being loved by all people, with all elders and youngsters having love and respect for him, constantly without illness, with the most upright appearance, with great strength and fearlessness, able to comfort all, with complete wife and children, what
有財物，王賊水火不能侵奪。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第十九地名曰如意。眾生何業生於此地？彼以聞慧見：有眾生以正見心信業果報，堅住正見，其心質直不惱眾生，孝養父母，順法修行而不懈怠，恭敬三寶佛法眾僧，不殺不盜，不教他作亦不隨喜，見他作者，勸令不作。為諸眾生說于業果，令住善道，不殺不盜。若有眾生不持戒者，教令住戒，若人持戒，教令堅住。如是之人自利利他，命終之後生於善道三十三天。云何不殺生？若是眾生知他眾生，乃至蟣子蚊蟻之類，不故斷命，是名不殺。有諸眾生殺害瞿陀鼠𤜴兔等，安置罝羅罟網機陷，勸令不作。復有異人以惡方便作諸罥弶，張設羅網捕獵鳥獸，種種殺具網漉眾生令其斷命；是持戒人勸令放舍，是名不殺。令他眾生安住善道。云何不盜？乃至草葉不起盜心。見他偷盜，勸令不作。復有眾生行於非法：若於佛塔、若於精舍，以諸音樂供養佛塔，復有異人亦在其中歌舞自娛，或與女人歌舞戲笑而生歡喜。或於僧寺，若客作伎人，或鼓眾伎樂供養佛塔以自活命，作諸音樂，不令此人為他作樂，是名不偷盜。復有偷盜：或於淫女初許多直，后酬少價，是名偷盜。復有偷盜：若有酤酒，屠兒販賣，市買決價
【現代漢語翻譯】 現代漢語譯本：擁有財物，不會被國王、盜賊、水災或火災侵奪，因為這是由剩餘的善業所致。
『再者，比丘知曉業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：三十三天第十九處地方名叫如意。眾生是做了什麼業才能生到這個地方呢？他通過聽聞和智慧看到：有些眾生以正確的見解相信業的果報，堅定地保持正見，他們的心正直而不惱害眾生，孝順父母，遵循佛法修行而不懈怠，恭敬三寶（佛、法、僧），不殺生、不偷盜，不教唆他人去做，也不隨喜他人去做，看到他人做惡事，就勸令他們不要做。為眾生宣說業的果報，使他們安住于善道，不殺生、不偷盜。如果有些眾生不持戒，就教導他們持戒，如果有人持戒，就教導他們堅定地持戒。這樣的人既能利益自己也能利益他人，命終之後就能生到善道三十三天。什麼是不殺生呢？如果眾生知道其他眾生，乃至是蟣子、蚊子、螞蟻之類，都不故意斷其性命，這叫做不殺生。有些眾生殺害瞿陀鼠、𤜴兔等動物，設定罝羅、罟網、機關陷阱，（持戒之人）勸令他們不要這樣做。還有一些人用惡劣的手段製作各種罥弶，張設羅網捕捉鳥獸，用各種殺戮工具和網來捕捉眾生，使它們斷命；這位持戒之人勸令他們放棄這些行為，這叫做不殺生。使其他眾生安住于善道。什麼是不偷盜呢？乃至對一根草葉都不起偷盜之心。看到他人偷盜，勸令他們不要這樣做。還有些眾生行為不合法：如果在佛塔或精舍，用各種音樂供養佛塔，還有些人也在其中唱歌跳舞自娛自樂，或者與女人唱歌跳舞嬉戲歡笑。或者在僧寺里，無論是客作的藝人，還是敲鼓演奏各種樂器來供養佛塔以維持生計的人，製作各種音樂，不讓這些人爲了他人而演奏音樂，這叫做不偷盜。還有一種偷盜：或者在**開始時說了很多錢，後來卻只付很少的價錢，這叫做偷盜。還有一種偷盜：如果有賣酒的、屠夫進行販賣，市集買賣時確定價格后……』
【English Translation】 English version: Having possessions, they cannot be seized by kings, thieves, water, or fire, because of the remaining karma.
『Furthermore, a Bhikshu, knowing the results of karma, observes the dwelling places of the Trayastrimsha gods (Thirty-three Heavens). He sees through his wisdom of hearing that the nineteenth place of the Trayastrimsha gods is called 'As-Desired'. What karma do beings perform to be born in this place? He sees through his wisdom of hearing that there are beings who, with right view, believe in the results of karma, firmly abide in right view, their hearts are upright and do not harm beings, they are filial to their parents, follow the Dharma and practice diligently without懈怠, respect the Three Jewels (Buddha, Dharma, Sangha), do not kill or steal, do not teach others to do so, nor rejoice in others doing so, and when they see others doing evil, they advise them not to do it. They speak to beings about the results of karma, causing them to abide in the path of goodness, not killing or stealing. If there are beings who do not uphold the precepts, they teach them to uphold the precepts, and if someone upholds the precepts, they teach them to firmly uphold them. Such a person benefits both themselves and others, and after death, they are born in the good realm of the Trayastrimsha gods. What is not killing? If beings know of other beings, even lice, mosquitoes, and ants, and do not intentionally take their lives, this is called not killing. There are beings who kill animals such as the '瞿陀' rat, '𤜴' rabbit, etc., setting up traps, nets, and snares, (the precept holder) advises them not to do so. There are also others who use evil means to make various snares, setting up nets to catch birds and beasts, using various killing tools and nets to capture beings and cause them to die; this precept holder advises them to abandon these practices, this is called not killing. Causing other beings to abide in the path of goodness. What is not stealing? Not even having a thought of stealing a blade of grass. Seeing others stealing, advise them not to do so. There are also beings who act unlawfully: if in a stupa or monastery, they offer various music to the stupa, and there are also others who sing and dance in it for their own enjoyment, or sing, dance, and laugh with women and rejoice. Or in a Sangha monastery, whether it is a guest performer or someone who drums and plays various musical instruments to offer to the stupa to make a living, making various music, not letting these people play music for others, this is called not stealing. There is also stealing: or in **, saying a lot of money at first, but paying very little later, this is called stealing. There is also stealing: if there are wine sellers, butchers selling, market trading after determining the price...』
，不酬本直，是名偷盜。如是殺生偷盜，持戒之人悉舍不為，見作不喜，心亦不念。云何佈施？貧窮少財能捨財物施三禪人，自忍饑苦，施與他人，慈悲心施如愛己子。云何持戒不殺眾生？若治屏廁殺害眾生，教令不作，施其水漿，還置穢處，令不害命，是名不殺。善業之人作此善業，命終生於三十三天。
「善業之人生彼天上受五欲樂，天伎樂音、種種天女以為圍繞，受無比樂。今為此天說少分喻，如金輪王所受之樂比于天樂，十六分中不及其一。所受天身無有骨肉亦無垢污，不生嫉妒，其目不眴，衣無塵垢、無有煙霧，亦無大小便利之患。其身光明，轉輪聖王都無此事。於己妻子，不偏攝受，離於嫉妒，飲食自在，無有睡眠亦無疲極，轉輪聖王都無此事。以是因緣，轉輪王樂十六分中不及其一，故以人中說少分喻，如是次第受五欲樂。
「有一園林，名迦毗羅，長十由旬，廣五由旬，一切皆以金鳥莊嚴。無量眾鳥遍身眾寶，以為莊嚴，妙花光明莊嚴園林，七寶為樹。林有眾鳥光明殊勝，如人著于種種莊嚴轉增勝妙，種種色鳥莊嚴天樹亦復如是。復有天子於此林中，以種種華遊戲娛樂。其華皆以毗琉璃寶以為莖葉及以華須，赤蓮華寶以為華臺，其花香氣滿十由旬，勝一切華，天聞此香十倍增樂。復與天
【現代漢語翻譯】 現代漢語譯本：不付出成本就獲取利益，這叫做偷盜。像這樣殺生偷盜的行為，持戒的人都會捨棄不做，見到別人做也不會心生歡喜，心中也不會去想。什麼是佈施呢？貧窮缺少錢財的人，能夠捨棄自己的財物佈施給修習禪定的人，自己忍受飢餓困苦，把食物施捨給他人，以慈悲之心佈施，如同愛護自己的孩子一樣。什麼是持戒不殺害眾生呢？如果治理廁所時殺害了眾生，就教導別人不要這樣做，並施給它們水，把它們放回骯髒的地方，使它們不被傷害性命，這叫做不殺生。行善業的人做了這些善業，命終之後會生到三十三天（佛教欲界六天之一）。 行善業的人往生到天上，享受五欲之樂（色、聲、香、味、觸），天上的伎樂之音，各種各樣的天女圍繞著他，享受無比的快樂。現在為你們描述一下天上的快樂，用一個比喻來說明，就像金輪王（擁有金輪寶的轉輪聖王）所享受的快樂，與天上的快樂相比，連十六分之一都比不上。天人的身體沒有骨肉，也沒有污垢，不生嫉妒之心，眼睛不會眨動，衣服沒有塵垢、沒有煙霧，也沒有大小便的困擾。他們的身體光明照耀，轉輪聖王都沒有這些。對於自己的妻子兒女，不會偏袒喜愛，遠離嫉妒，飲食隨意，沒有睡眠，也不會疲憊，這些轉輪聖王都沒有。因為這些原因，轉輪王的快樂連天上的十六分之一都比不上，所以用人間的事物來做比喻，只能說出少部分。天人就是這樣次第享受五欲之樂。 有一個園林，名叫迦毗羅（Kapilavastu，古代印度城市），長十由旬（Yojana，古印度長度單位），寬五由旬，一切都用金鳥裝飾。無數的鳥兒遍身都是各種珍寶，用來裝飾園林，美妙的花朵散發著光明，也用來裝飾園林，還有七寶樹。林中有很多鳥兒，它們的光明非常殊勝，就像人穿戴各種裝飾品，更加增添美妙一樣，各種顏色的鳥兒裝飾著天樹也是這樣。還有天子在這片園林中，用各種各樣的花朵遊戲娛樂。這些花朵都用毗琉璃寶（一種寶石）做莖葉和花須，用赤蓮華寶做花臺，花朵的香氣充滿十由旬，勝過一切花朵，天人聞到這種香氣，快樂增加十倍。又與天...
【English Translation】 English version: To gain profit without paying the cost is called stealing. Such actions as killing and stealing, those who uphold the precepts will abandon and not do, and upon seeing others do them, they will not rejoice, nor will they think about them in their hearts. What is giving? Those who are poor and lack wealth can give away their possessions to those who practice meditation, enduring hunger and hardship themselves, giving food to others, giving with a compassionate heart, as if loving their own children. What is upholding the precepts and not killing living beings? If, when managing toilets, living beings are killed, teach others not to do so, and give them water, and put them back in dirty places, so that their lives are not harmed, this is called not killing. Those who perform good deeds, having done these good deeds, will be reborn in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism). Those who perform good deeds are reborn in the heavens, enjoying the pleasures of the five desires (form, sound, smell, taste, touch), the music of heavenly instruments, and various heavenly maidens surrounding them, enjoying unparalleled happiness. Now, I will describe the happiness of the heavens for you, using an analogy to illustrate, just like the happiness enjoyed by a Chakravarti king (a universal monarch possessing a golden wheel), compared to the happiness of the heavens, it is not even one-sixteenth as great. The bodies of the devas (gods) have no bones or flesh, nor are they defiled, they do not harbor jealousy, their eyes do not blink, their clothes have no dust, no smoke, and no problems with urination or defecation. Their bodies are radiant, and the Chakravarti king does not have these things. Towards their own wives and children, they do not show partiality, they are free from jealousy, they eat and drink freely, they do not sleep, nor are they fatigued, these things the Chakravarti king does not have. Because of these reasons, the happiness of the Chakravarti king is not even one-sixteenth as great as that of the heavens, so using things from the human realm to make an analogy can only describe a small part. The devas thus enjoy the pleasures of the five desires in this order. There is a garden named Kapilavastu (an ancient Indian city), ten yojanas (an ancient Indian unit of length) long and five yojanas wide, all decorated with golden birds. Countless birds adorn their bodies with various jewels, using them to decorate the garden, and beautiful flowers emitting light also decorate the garden, as well as trees made of the seven treasures. In the forest, there are many birds whose light is very special, just like people wearing various ornaments, further adding to their beauty, and birds of various colors decorating the heavenly trees are also like this. There are also devaputras (heavenly sons) in this garden, playing and enjoying themselves with various flowers. These flowers all have stems and leaves and flower stamens made of vaidurya (a type of gemstone), and flower platforms made of red lotus jewels, the fragrance of the flowers fills ten yojanas, surpassing all flowers, and when the devas smell this fragrance, their happiness increases tenfold. And with the heavenly...
女于迦毗羅向飲食河，隨念即至。高大之殿種種欄楯，樓閣門戶種種寶鈴、種種寶鬘、真珠羅網以覆其上，種種寶幢懸眾寶幡，金銀頗梨赤寶莊嚴。種種諸柱，或有鵝鳥或有鳩鴿、或命命鳥或有鴻雁以為莊嚴，有如是等種種眾鳥莊嚴其殿。天眾升殿，以善業故，與諸天女向迦毗羅大林詣飲食處，到已即下，食天甘饌。食訖遊戲，于園林中種種樂音遊戲受樂，經于多時，心著樂故，不覺長遠。復往詣於一切見林，升于高峰欲見眾林，共余天眾還升化殿。種種歌舞、種種戲笑互相娛樂，同心受樂。既至一切見林住于峰上，見須彌山王一面，多有園林以為莊嚴，其花光色如融金聚，光明騰焰。種種河泉流池濟處，美飲之河、種種食河，無量天女種種莊嚴以為圍繞。其須彌山持諸世間，處於六萬眾山之中，六萬眾山以為圍繞，高峻廣大，天、龍、夜叉、阿修羅、甄那羅之所住處，善業諸天之所依止，種種善業果報所得。四寶成就一一住處，種種眾色以為莊嚴，皆悉見之，互相歡娛，欲心放逸，種種美言共相調戲，上中下身遊戲行食。既見此已，而作是念：『非我獨受五欲之樂，亦復多有其餘諸天與諸天女遊戲受樂。』如是見於種種色香如意之樹莊嚴園林。
「爾時，諸天覆見餘地：一名高聚；二名大高聚。種種河流以為
【現代漢語翻譯】 現代漢語譯本 這位天女在迦毗羅（Kapilavastu）的飲食河邊，心念一動就到了。那裡有高大的宮殿，各種欄桿，樓閣門戶上裝飾著各種寶鈴、寶鬘、珍珠羅網，宮殿上方懸掛著各種寶幢和寶幡，用金銀、頗梨（Sphatika，水晶）和赤寶裝飾。各種柱子上，有的裝飾著鵝鳥，有的裝飾著鳩鴿，有的裝飾著命命鳥（Jivajivaka，鳥名），有的裝飾著鴻雁，用各種各樣的鳥類來莊嚴宮殿。天眾升入宮殿，因為善業的緣故，與眾天女一同前往迦毗羅大林的飲食之處，到達后就下來，享用天上的甘美食物。吃完后，他們在園林中嬉戲玩樂，享受快樂，經過很長時間，因為沉迷於快樂，不覺得時間長久。他們又前往一切見林，登上高峰想要觀看眾林，與其餘天眾一同再次升入化現的宮殿。他們用各種歌舞、各種戲笑互相娛樂，同心同德地享受快樂。到達一切見林，住在峰頂上，看到須彌山王（Sumeru，世界的中心），一面有許多園林作為裝飾，那些花的光彩顏色如同熔化的金子聚集在一起，光明騰焰。各種河流、泉水流淌，池塘遍佈，有美味的飲料之河、各種食物之河，無數天女用各種裝飾圍繞著它們。那須彌山支撐著各個世間，處於六萬座山之中，六萬座山圍繞著它，高聳廣大，是天、龍（Naga，蛇神）、夜叉（Yaksa，一種鬼神）、阿修羅（Asura，一種惡神）、甄那羅（Kinnara，一種半人半獸的神）所居住的地方，是行善業的諸天所依靠的地方，是各種善業果報所得來的。四寶成就了每一個住處，用各種顏色來裝飾，他們都看到了這些，互相歡娛，放縱慾望，用各種美好的言語互相調戲，在上中下身嬉戲行走飲食。看到這些后，他們這樣想：『不是隻有我獨自享受五欲的快樂，還有很多其餘的諸天與諸天女一同嬉戲享受快樂。』就這樣看到了用各種顏色和香味的如意樹裝飾的園林。 當時，諸天又看到了其餘的土地：一個叫做高聚，一個叫做大高聚。各種河流作為裝飾。
【English Translation】 English version That goddess, near the food and drink river of Kapilavastu, arrived instantly upon thinking of it. There were tall palaces, with various railings, pavilions, and gates adorned with various jeweled bells, jeweled garlands, and pearl nets covering them. Various jeweled banners and flags hung above, decorated with gold, silver, sphatika (crystal), and red jewels. Various pillars were adorned with geese, doves, jivajivaka (a type of bird), or swans. The heavenly beings ascended the palace, and due to their good karma, together with the heavenly women, they went to the place of food and drink in the great forest of Kapilavastu. Having arrived, they descended and enjoyed the celestial delicacies. After eating, they played and frolicked in the gardens, enjoying pleasure. After a long time, because they were attached to pleasure, they did not perceive the length of time. They then went to the All-Seeing Forest, ascending the peak to view the many forests. Together with the other heavenly beings, they ascended again into the manifested palace. They entertained each other with various songs, dances, and laughter, enjoying pleasure with one heart and mind. Having arrived at the All-Seeing Forest and dwelling on the peak, they saw one side of Mount Sumeru (the center of the world), adorned with many gardens. The light and color of the flowers were like molten gold gathered together, with bright flames rising. Various rivers and springs flowed, and ponds were everywhere. There were rivers of delicious drinks and rivers of various foods, surrounded by countless heavenly women with various adornments. That Mount Sumeru supported all the worlds, situated among sixty thousand mountains, surrounded by sixty thousand mountains, tall and vast. It was the dwelling place of devas (gods), nagas (serpent deities), yakshas (a type of spirit), asuras (a type of demon), and kinnaras (a mythical creature, half-human, half-animal), the place where the devas who performed good deeds relied, and the result of various good karmas. Each dwelling place was made of the four treasures, adorned with various colors. They saw all of these, rejoicing with each other, indulging their desires, teasing each other with various beautiful words, playing, walking, and eating in the upper, middle, and lower parts of their bodies. Having seen this, they thought: 'It is not only I who enjoy the pleasures of the five desires, but there are also many other devas and heavenly women who play and enjoy pleasure together.' In this way, they saw the gardens adorned with wish-fulfilling trees of various colors and fragrances. At that time, the devas also saw other lands: one named High Gathering, and the other named Great High Gathering. Various rivers served as adornments.
莊嚴，若其日月行此山頂，觀彼二山，於此日中見百千身，如羅睺阿修羅手障日光，如前所說。爾時，天子復于空中徘徊旋轉觀于山王，與諸天女娛樂受樂，歌頌音聲住于宮殿，山王園林皆悉見之。還於自地，既至本宮，于園林中歌舞戲笑受種種樂，五欲自娛欲樂覆心，不覺長遠。復往詣于娑羅摩山，其山縱廣有五由旬，高十由旬，或乘宮殿或乘飛鳥而升此山。種種寶柱以為莊嚴，種種河池七寶莊嚴，如意寶樹光焰騰赫，種種妓樂歡喜相娛，受自業果。以放逸故，經于多時，而不覺知，為樂所迷，不知厭足。復往詣于優缽羅林，於此林中百千眾蜂以為圍繞，入于林中共食美飲，歌舞受樂而無厭足。復往詣于遊戲之處，名曰無垢，百百千千眾樂音聲共相娛樂而不厭足。諸天放逸受五欲樂，乃至愛善業盡，命終還退，墮于地獄、餓鬼、畜生。若有餘業，生於人中，顏色光澤主上貴重，第一富樂，聰慧明瞭。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二十地名微細行。眾生何業生於彼天？彼以聞慧見：此眾生修行善法，自利利人，不誑眾生、不惱眾生，質直修行而行善業得樂果報，作清涼業得清涼報，善業樂報，一切眾生之所供養，眾人所愛，現在未來安樂利益。若舍此身至未來世，
【現代漢語翻譯】 現代漢語譯本： 莊嚴的天宮，如果日月執行到這座山頂，從那裡觀看另外兩座山，在白晝之中能看到成百上千的天人身影，就像羅睺阿修羅用手遮蔽日光一樣，如同之前所描述的景象。那時，天子們又在空中徘徊旋轉，觀看山王，與眾多的天女一起娛樂享樂，歌唱讚頌的聲音迴盪在宮殿之中，山王的園林景色盡收眼底。之後返回自己的領地，回到自己的宮殿，在園林中歌舞嬉戲，享受各種各樣的快樂，沉溺於五欲的享樂之中，被慾望矇蔽了心智，不覺得時間流逝。又前往娑羅摩山（Sālamā Mountain），這座山縱橫有五由旬（Yojana，長度單位），高十由旬，他們或者乘坐宮殿，或者乘坐飛鳥升到這座山上。山上用各種各樣的寶柱來裝飾，各種各樣的河流池塘用七寶來莊嚴，如意寶樹（Cintāmaṇi tree）光芒四射，各種各樣的歌舞伎樂歡快地相互娛樂，享受自己業力所帶來的果報。因為放縱享樂的緣故，經過了很長時間，卻不自覺，被快樂所迷惑，不知滿足。又前往優缽羅林（Utpalavana），在這片樹林中，成百上千的蜜蜂圍繞著他們，進入樹林中一起享用美食美飲，歌舞享樂而沒有厭倦。又前往一個叫做無垢（Vimala）的遊樂場所，成百上千的音樂聲共同娛樂，卻不知厭倦。諸天放縱地享受五欲之樂，直到他們所積累的善業耗盡，壽命終結后便會墮落，墮入地獄、餓鬼、畜生道。如果還有剩餘的業力，便會轉生到人間，擁有美好的容顏和光澤，成為尊貴顯赫之人，享有第一等的富裕和快樂，聰明而有智慧。這些都是因為過去所造的善業所致。
『再者，比丘通過了解業的果報，觀察三十三天（Trāyastriṃśa）所居住的地方。他通過聽聞和智慧看到：第二十處地方叫做微細行（Sūkṣmacāra）。眾生因為什麼樣的業而生到這個天界呢？他通過聽聞和智慧看到：這些眾生修行善法，既利益自己也利益他人，不欺騙眾生，不惱害眾生，正直地修行，從而行善業而得到快樂的果報，做清涼的善業而得到清涼的果報，善業帶來快樂的果報，被一切眾生所供養，被眾人所愛戴，現在和未來都能得到安樂和利益。如果捨棄這個身體，到未來世，'
【English Translation】 English version: The majestic heavenly palace, if the sun and moon travel to the summit of this mountain, and from there observe the other two mountains, during the daytime, one can see hundreds and thousands of figures of devas, just like Rāhu Asura (Rāhu, an Asura who causes eclipses) using his hand to block the sunlight, as described earlier. At that time, the devaputras (devaputra, sons of gods) again wander and rotate in the air, observing the Mountain King (Girirāja), enjoying themselves with numerous celestial maidens, the sounds of singing and praise echoing in the palace, with the scenery of the Mountain King's gardens fully visible. Afterwards, they return to their own territory, back to their own palace, dancing and playing in the gardens, enjoying all kinds of pleasures, indulging in the pleasures of the five desires, their minds obscured by desires, unaware of the passage of time. They then go to Sālamā Mountain (Sālamā Mountain), which is five yojanas (Yojana, a unit of distance) in length and width, and ten yojanas in height, ascending this mountain either by palace or by flying birds. The mountain is decorated with various precious pillars, and various rivers and ponds are adorned with the seven treasures, the Cintāmaṇi tree (Cintāmaṇi tree) radiating brilliant light, with various musical performances joyfully entertaining each other, enjoying the karmic rewards they have earned. Because of their indulgence in pleasure, a long time passes without them realizing it, being deluded by pleasure, never knowing satisfaction. They then go to Utpalavana (Utpalavana), in this forest, they are surrounded by hundreds and thousands of bees, entering the forest together to enjoy delicious food and drink, singing and dancing without weariness. They then go to a place of amusement called Vimala (Vimala), where hundreds and thousands of musical sounds entertain each other without weariness. The devas indulge in the pleasures of the five desires, until their accumulated good karma is exhausted, and upon the end of their lifespan, they will fall, falling into the hells, the realms of hungry ghosts, and the animal realm. If there is any remaining karma, they will be reborn in the human realm, possessing beautiful features and radiance, becoming noble and honorable individuals, enjoying the first-class of wealth and happiness, intelligent and wise. All of this is due to the good karma created in the past.
『Furthermore, the bhikṣu (bhikṣu, a Buddhist monk) understands the retribution of karma, observing the places where the Trāyastriṃśa (Trāyastriṃśa, the Thirty-three Gods) reside. He sees through hearing and wisdom: the twentieth place is called Sūkṣmacāra (Sūkṣmacāra, Subtle Conduct). What kind of karma causes beings to be born in this heaven? He sees through hearing and wisdom: these beings cultivate good dharma, benefiting both themselves and others, not deceiving beings, not harming beings, practicing uprightly, thereby performing good karma and obtaining the reward of happiness, doing cooling good deeds and obtaining the reward of coolness, good karma bringing the reward of happiness, being worshiped by all beings, being loved by all, obtaining peace and benefit in the present and future. If they abandon this body and go to the future world,'
所作善業猶如父母，為如實故，受無量樂。不殺不盜亦教他人令行不殺、不行偷盜。若復有人殺生偷盜，不共同止亦不親近、不共遊戲、不與同事，如是破戒行惡之人不與同住。親近持戒、行善之人，同其事業，遊戲受樂，互共思惟法以非法。此善業人自不作惡亦教他人令不作惡，如是之人遍修善業，令破戒者住于善道，示人正法令入正道，種于善業。其人心凈猶如鍊金，行於善業，現在未來安隱快樂。是名不殺。復有不殺：有諸眾生以邪見故，殺諸蛇蝎、百足蚊虻、蜥蝪之類，殺如是等，熏諸果樹，欲令園林華果繁茂。持戒之人則不如是，以護生命，種種果食疑有蟲者，終不故食。若水酪漿種種諸飲，不諦觀視，終不飲之。經宿之水，若不細觀，恐生細蟲，若不漉治，不飲不用。是名微細持不殺戒。云何不盜、不恣？復有幾種？若人思惟欲令種種稻穀麻麥、種種黍豆，我獨成就；令世間人五穀不登，獨我成熟。常作如是不善思惟，復于異時眾生薄福，田稼不收，如是惡人見世饑饉，心生歡喜：『如我所念。』於市肆賣，曲心巧偽，量諸穀麥誑惑於人，究竟成業。若心思惟，名為思業；若作誑時，名為誑業；作誑業已，名究竟業。如是眾過，舍離不作。持戒之人雖復貧窮，不為非法誑惑他人，見他作者，心不隨喜。若
【現代漢語翻譯】 現代漢語譯本 所作的善業就像父母一樣，因為真實不虛，所以能獲得無量的快樂。不殺生，不偷盜，也教導他人不殺生，不偷盜。如果有人殺生偷盜，不與他們共同居住，也不親近他們，不一起玩樂，不與他們共事，像這樣破戒作惡的人，不與他們同住。親近持戒行善的人，與他們一起做事，一起遊戲享受快樂，互相思考什麼是正法，什麼是不正法。這種行善業的人自己不做惡事，也教導他人不做惡事，這樣的人普遍修習善業，使破戒的人安住于善道，向人們展示正法，使他們進入正道，種下善業的種子。他們的心像煉過的黃金一樣純凈，行持善業，現在和未來都安穩快樂。這叫做不殺生（Avihimsa）。 還有一種不殺生：有些眾生因為邪見，殺蛇、蝎子、蜈蚣、蚊子、蜥蜴之類。殺害這些動物，燻烤果樹，想要使園林里的花果繁茂。持戒的人不會這樣做，因為他們會保護生命。對於各種水果食物，如果懷疑有蟲子，就絕對不會故意吃。對於水、乳酪、漿等各種飲料，如果不仔細觀察，絕對不喝。過夜的水，如果不仔細觀察，恐怕會生出細小的蟲子，如果不過濾處理，就不喝也不用。這叫做細微地持守不殺生戒。 什麼是不偷盜（Adinnadana）、不放縱（Apratisara）？又有幾種情況？如果有人思惟，想要讓各種稻穀、麻、麥、各種黍豆，只有我才能獲得豐收；讓世間的人五穀歉收，只有我的莊稼成熟。常常這樣作不善的思惟。又在其他時候，眾生福報淺薄，田地莊稼沒有收成，這樣的惡人看到世間饑荒，心裡生起歡喜：『正如我所想的。』在市場上售賣糧食時，心懷邪曲，使用狡猾的手段，用不準的量具欺騙人們，最終完成惡業。如果只是心裡思惟，叫做思業；如果做出欺騙的行為，叫做誑業；做出欺騙的行為之後，叫做究竟業。像這樣的種種過失，都要捨棄不做。持戒的人即使貧窮，也不會爲了非法的利益而欺騙他人，看到別人這樣做，心裡也不會隨喜讚歎。如果
【English Translation】 English version The good deeds done are like parents, and because they are true, one receives immeasurable joy. Not killing, not stealing, and also teaching others to not kill and not steal. If there are people who kill and steal, do not live with them, do not be close to them, do not play with them, and do not work with them. Do not live with those who break the precepts and do evil. Be close to those who uphold the precepts and do good, work with them, play and enjoy happiness together, and contemplate together what is Dharma and what is not Dharma. Such a person who does good deeds does not do evil himself and also teaches others not to do evil. Such a person universally cultivates good deeds, enables those who break the precepts to abide in the path of goodness, shows people the right Dharma and enables them to enter the right path, and plants the seeds of good deeds. Their hearts are as pure as refined gold, they practice good deeds, and they are secure and happy in the present and future. This is called non-killing (Avihimsa). There is also non-killing: Some beings, due to wrong views, kill snakes, scorpions, centipedes, mosquitoes, lizards, and the like. They kill these animals and fumigate fruit trees, wanting to make the flowers and fruits in the gardens flourish. Those who uphold the precepts do not do this, because they protect life. For various fruits and foods, if they suspect there are insects, they will never intentionally eat them. For various drinks such as water, yogurt, and whey, if they do not observe them carefully, they will never drink them. Water that has been left overnight, if not carefully observed, fearing that small insects may have been born, if not filtered and treated, they will not drink or use it. This is called subtly upholding the precept of non-killing. What is non-stealing (Adinnadana) and non-indulgence (Apratisara)? And what are the different kinds? If a person thinks, wanting to make various rice, hemp, wheat, and various millet and beans only I can achieve a good harvest; let the people of the world have poor harvests of the five grains, and only my crops ripen. They often have such unwholesome thoughts. And at other times, when beings have little merit and the fields and crops do not yield a harvest, such an evil person sees the world in famine and feels happy in their heart: 'Just as I thought.' When selling grain in the market, they are devious and use cunning means, deceiving people with inaccurate measures, ultimately completing the evil karma. If it is only thinking in the mind, it is called thought karma; if they commit the act of deception, it is called deceptive karma; after committing the deceptive act, it is called ultimate karma. All such faults should be abandoned and not done. Even if a person who upholds the precepts is poor, they will not deceive others for unlawful gain, and when they see others doing so, they will not rejoice in their hearts. If
饑饉世，治生求利，如法販賣，不誑眾生，是名不盜。如是善人云何佈施？善心善行，自利利他，自身貧窮勤苦得財，若從他人常乞財物，得已佈施貧窮疾病、睏乏之人。若學三禪、得三禪人從他求索，勤苦得已而行佈施。是人佈施三業成就：若心思惟，欲行佈施，是名決定；若佈施時，名之為業；若行施已，心復思惟，是名究竟。
「如是之人造作一千二百善業，命終之後生於善道微細地處。行善業人生彼天已，以作微細業因緣故，所得天身，隨其所念，鉅細隨心。其地園林七寶為樹，第一清凈，自業成就。其七寶林長二十由旬，廣十由旬，河泉流水、園林具足，見者愛樂，清凈無垢猶如明鏡。其樹枝葉清凈無垢如融金色，金銀琉璃及餘種種雜色之樹以為園林。天子入林，于諸寶樹枝葉之中，皆悉自見身之色像。如一樹中自見其身，百千樹中自見其身亦復如是，一一天子身之色相，悉現眾樹。以善業故，得相似果。其樹復有奇特之事，隨其造作上中下業生此天中，隨其本作上中下業悉現樹中，根莖枝葉皆悉睹見。時天帝釋與諸天女華鬘莊嚴，其殿光明晃曜大明，勝於和合百日並照。微細行天遙見帝釋，皆往出迎，到已恭敬頂禮帝釋，隨天帝釋還入林中受五欲樂。釋迦天王亦以美言慰問諸天：『行大善業！』其
【現代漢語翻譯】 現代漢語譯本：在饑荒的時代，爲了維持生計而尋求利益，如法地進行販賣，不欺騙眾生，這叫做不盜。像這樣的善人如何佈施呢？以善良的心和行為，自利利他，即使自身貧窮困苦，通過辛勤勞動獲得財物，或者經常向他人乞討財物，得到后就佈施給貧窮、疾病、睏乏的人。如果修學三禪、證得三禪的人向他人求索，辛勤勞動獲得財物后也進行佈施。這樣的人佈施，身、口、意三業都能成就：如果心中思惟，想要進行佈施，這叫做『決定』；如果正在佈施的時候，這叫做『作業』；如果佈施完畢后，心中又反覆思惟，這叫做『究竟』。 像這樣的人造作了一千二百種善業，命終之後會出生在善道中微細的地方。行善業的人出生到那個天界后，因為造作微細善業的因緣，所得到的天身，隨著他的念頭，大小都能隨心變化。那裡的土地園林，以七寶為樹木，非常清凈，由自己的業力成就。那些七寶樹林長二十由旬（yóu xún，古印度長度單位），寬十由旬，河流泉水、園林都具備，看見的人都喜愛，清凈無垢，就像明鏡一樣。那些樹的枝葉清凈無垢，像熔化的金色，用金、銀、琉璃以及其他各種雜色的樹木構成園林。天子進入樹林，在各種寶樹的枝葉之中，都能清楚地看見自己的身色影像。就像在一棵樹中看見自己的身體，在成百上千棵樹中也能看見自己的身體一樣，每一位天子的身色相貌，都顯現在眾多的樹木之中。因為善業的緣故，得到相似的果報。那些樹還有奇特的事情，隨著他們造作的上、中、下等善業而生到這個天界中，他們原本所作的上、中、下等善業都顯現在樹中，根、莖、枝、葉都能清楚地看見。這時，帝釋天（dì shì tiān，佛教護法神）與眾多的天女用華鬘（huá mán，花環）裝飾，他們的宮殿光明閃耀，勝過一百個太陽同時照耀。微細行天的天人遙遠地看見帝釋天，都前去迎接，到達后恭敬地頂禮帝釋天，跟隨帝釋天回到樹林中享受五欲之樂。釋迦天王（shì jiā tiān wáng，即帝釋天）也用美好的語言慰問眾天人：『你們行了大善業！』
【English Translation】 English version: In times of famine, seeking profit for livelihood, engaging in lawful trade, and not deceiving sentient beings, this is called non-stealing. How do such virtuous people give alms? With a virtuous heart and virtuous actions, benefiting oneself and others, even if one is poor and suffers hardships, obtaining wealth through diligent labor, or constantly begging for wealth from others, and then giving it to the poor, sick, and those in distress. If someone who has studied the three dhyanas (sān chán, states of meditative absorption) and attained them seeks from others, obtains wealth through diligent labor, and then gives alms. Such a person's giving of alms accomplishes the three karmas: if in the mind one contemplates and desires to give alms, this is called 'determination'; if one is in the act of giving alms, this is called 'action'; if after giving alms, one reflects upon it again and again, this is called 'completion'. Such a person creates one thousand two hundred virtuous deeds, and after death, will be born in a subtle place in the realm of goodness. When a person who performs virtuous deeds is born in that heaven, because of the cause and condition of performing subtle virtuous deeds, the heavenly body they obtain can change in size according to their thoughts. The land and gardens there have trees made of the seven treasures, which are extremely pure, and are accomplished by one's own karma. Those seven-treasure forests are twenty yojanas (yóu xún, ancient Indian unit of distance) long and ten yojanas wide, with rivers, springs, and gardens complete, which those who see them love, pure and without defilement, like a bright mirror. The branches and leaves of those trees are pure and without defilement, like molten gold, and the gardens are made of trees of gold, silver, lapis lazuli, and various other colors. When the heavenly beings enter the forest, in the branches and leaves of the various treasure trees, they can all clearly see the image of their own body. Just as they see their own body in one tree, they can see their own body in hundreds and thousands of trees in the same way, and the appearance of each heavenly being is manifested in all the trees. Because of virtuous karma, they obtain similar results. Those trees also have extraordinary things, according to their creation of superior, middle, and inferior karmas, they are born in this heaven, and their original superior, middle, and inferior karmas are all manifested in the trees, and the roots, stems, branches, and leaves can all be clearly seen. At this time, Indra (dì shì tiān, protector deity in Buddhism) and the many heavenly maidens are adorned with garlands, and their palace is bright and radiant, surpassing the combined light of a hundred suns. The heavenly beings of subtle conduct see Indra from afar, and all go out to greet him, and after arriving, respectfully prostrate themselves before Indra, and follow Indra back into the forest to enjoy the pleasures of the five desires. Shakra, the King of the Gods (shì jiā tiān wáng, i.e., Indra), also comforts the heavenly beings with beautiful words: 'You have performed great virtuous deeds!'
林眾鳥出美妙音，真金為樹莊嚴園林。
「是時天王觀業報已，而說頌曰：
「『善業得此果， 種種業林證， 雖無有言說， 知以善業報。 種種諸果報， 處處受生死， 或善或不善， 故得如是報。 若人修善業， 當得生天中； 若作不善業， 墮於三惡道。 樂行善不善， 著欲癡所迷， 不知當退沒， 決定受死苦。 今此善業報， 以樹相而知， 于欲不厭離， 心為樂所迷。 欲味放逸人， 心常求境界， 常為愛所惱， 亦為愛所縛。 欲共女人生， 女人為甚惡， 能生於熱惱， 如火害眾生。 如是欲熱惱， 過於大猛火， 女色大熱惱， 焚燒眾生心。 女人壞世間， 令善皆盡滅， 是地獄因緣， 大仙如是說。 口善說美言， 其心如毒害， 誑詐無暫停， 女人心無實。 須臾起愛心， 須臾心不愛， 其心不暫停， 如電不久住。 巧智虛誑人， 心貪則親近， 常思樂他人， 懷慢情恣態。 天人毗舍遮、 羅剎龍夜叉， 皆為女色縛， 女人如惡毒。 不念于恩惠， 非種姓伎術， 女
【現代漢語翻譯】 現代漢語譯本 林中的鳥兒發出美妙的聲音，以真金為樹，莊嚴美麗的園林。
『這時，天王觀察了（眾生的）業報后，用頌歌說道：
『善業帶來這樣的果報，種種的業之林可以證明， 即使沒有言語，也能知道這是善業的報應。 種種的果報，在各處經歷生死， 或是善或是惡，所以得到這樣的報應。 如果有人修習善業，應當能夠生到天界； 如果造作惡業，就會墮入三惡道（地獄、餓鬼、畜生）。 喜歡行善或作惡，被慾望和愚癡所迷惑， 不知道將會衰退和沉沒，必定會承受死亡的痛苦。 現在這善業的果報，可以通過樹木的形態來了解， 對於慾望不厭倦遠離，內心被快樂所迷惑。 貪圖慾望滋味、放縱的人，內心常常追求外在的境界， 常常被愛慾所惱，也被愛慾所束縛。 慾望與女人一同產生，女人是非常邪惡的， 能夠產生熱惱，像火一樣傷害眾生。 這樣的慾望熱惱，超過了猛烈的火焰， 女色帶來的巨大熱惱，焚燒著眾生的心。 女人敗壞世間，使一切善行都滅盡， 是地獄的因緣，大仙（指佛或其他有智慧的人）是這樣說的。 口中說出美好的言語，內心卻像毒藥一樣有害， 欺騙和虛偽沒有停歇，女人的心沒有真實。 一會兒生起愛心，一會兒又不再愛， 她們的心不停留，像閃電一樣不能長久停留。 用巧妙的智慧來欺騙人，內心貪婪就親近， 常常想著取悅他人，懷著傲慢的情緒，放縱姿態。 天人、毗舍遮（pisaca，食人鬼）、羅剎（raksasa，惡鬼）、龍、夜叉（yaksa，一種鬼神）， 都被女色所束縛，女人就像惡毒的毒藥。 不念及恩惠，不顧及種姓和伎倆，女人是這樣的。』
【English Translation】 English version The birds in the forest emit beautiful sounds, with true gold as trees, adorning the magnificent gardens.
『At that time, the Heavenly King, having observed the karmic retributions, spoke in verse, saying:
『Good karma yields such fruits, the various forests of karma testify to this, Even without words, one knows it is the reward of good deeds. Various fruits of retribution, experiencing birth and death in various places, Whether good or bad, thus one receives such a reward. If one cultivates good karma, one should be born in the heavens; If one commits evil deeds, one will fall into the three evil realms (hell, hungry ghosts, animals). Delighting in doing good or evil, being deluded by desire and ignorance, Not knowing that one will decline and sink, one will surely suffer the pain of death. Now, the retribution of this good karma can be understood through the form of the trees, Not weary of renouncing desires, the mind is deluded by pleasure. Those who crave the taste of desire and are indulgent, their minds constantly seek external realms, Often troubled by love and desire, and also bound by love and desire. Desire arises together with women, women are extremely evil, Capable of generating heat and vexation, harming sentient beings like fire. Such heat and vexation of desire exceeds the fierce flames, The great heat and vexation of female beauty burns the hearts of sentient beings. Women ruin the world, causing all good deeds to be extinguished, They are the cause of hell, as the great sages (referring to the Buddha or other wise beings) have said. The mouth speaks beautiful words, but the heart is like poisonous harm, Deceit and falsehood are incessant, the hearts of women are without truth. One moment love arises, the next moment love ceases, Their hearts do not remain still, like lightning that does not stay for long. Using clever wisdom to deceive people, drawing near when the heart is greedy, Constantly thinking of pleasing others, harboring arrogance and indulging in whims. Devas (heavenly beings), pisacas (flesh-eating demons), raksasas (evil spirits), dragons, yakshas (a type of spirit), Are all bound by female beauty, women are like virulent poison. Not mindful of kindness, disregarding lineage and skills, such are women.』
人性如風， 其心不停息。 若見大財富， 心則生愛樂， 又見衰禍至， 厭之而捨棄。 若有人親近， 則生愛樂心， 見其憂惱至， 須臾即舍離。 如蜂樂游華， 見萎速捨棄， 女人亦如是， 不悅則舍離。 噁心無慈惠， 躁擾心不定， 為破愚癡人， 女人出於世。 天中大系縛， 無過於女色， 女人縛諸天， 將至三惡道。 若心貪女色， 是欲最尤甚， 女色慾燒心， 后受大苦惱。 現在所作業， 貪慾自迷心， 癡心不能覺， 女欲之所迷。 丈夫既信已， 為無量愛縛， 忽然便舍離， 猶如蛇脫皮。 如是女人性， 諸方便供養， 種種而守護， 猶不可從心。 女人性如是， 其心無誠實， 虛誑多奸偽， 智者所不信。』
「時諸天子聞天帝釋說是法已，心生厭離而說頌曰：
「『如是如是能天王， 所說如實誠不虛， 我無智慧不覺知， 為天女網自縛心。』
「時天帝釋聞此偈已，即往詣于鳥音聲林，無量宮殿以為莊嚴，蓮華浴池莊嚴林樹，金色山峰如融金聚，種種伎樂歌頌妙音，多有種種天女眷屬。帝釋天王入此林
【現代漢語翻譯】 現代漢語譯本 人性就像風一樣，它的心念不停留。 如果看到巨大的財富，心中就會產生喜愛和快樂， 一旦見到衰敗和災禍降臨，就會厭惡而拋棄。 如果有人親近，心中就會產生喜愛和快樂， 見到那人遭遇憂愁和煩惱，很快就會捨棄離開。 就像蜜蜂喜歡在花朵間遊玩，見到花朵枯萎就迅速捨棄， 女人也像這樣，如果（對你）不高興就會捨棄離開。 （因為）她們內心沒有慈悲和恩惠，浮躁不安， 爲了破除愚癡之人的迷惑，女人才會出現在世間。 天界中最大的束縛，沒有超過女色的， 女人束縛著諸天，將他們帶向三惡道。 如果心中貪戀女色，這種慾望就最為嚴重， 女色就像火焰焚燒內心，之後會遭受巨大的痛苦。 現在所做的事情，都是因為貪慾迷惑了自己的心， 愚癡的心無法覺醒，被女色所迷惑。 丈夫一旦相信了（女人），就被無量的愛所束縛， （女人）忽然就會捨棄離開，就像蛇脫掉自己的皮。 女人的本性就是這樣，即使用各種方法供養， 用各種方式守護，仍然不能如你所愿。 女人的本性就是這樣，她們的心中沒有誠實， 虛假欺騙，充滿奸詐虛偽，是智者所不相信的。』
「這時，諸位天子聽聞帝釋天（Śakra-devānām-Indra，天界之主）說了這些佛法后，心中生起厭離之心，於是說了這首偈頌：
『確實是這樣，有能力的天王啊，您所說的是真實不虛的， 我們沒有智慧，不能覺察和知曉，被天女的羅網束縛了自己的心。』
「這時，帝釋天（Śakra-devānām-Indra，天界之主）聽聞這首偈頌后，就前往鳥音聲林，那裡有無量的宮殿作為莊嚴，有蓮花浴池和美麗的樹林，金色的山峰就像融化的黃金堆積在一起，有各種各樣的樂器演奏美妙的音樂，還有許多天女眷屬。帝釋天王進入了這片樹林。
【English Translation】 English version Human nature is like the wind, its mind never rests. If it sees great wealth, the heart will generate love and joy, And when decline and misfortune arrive, it will detest and abandon it. If someone is close, the heart will generate love and joy, Seeing that person encounter sorrow and trouble, it will quickly abandon and leave. Like bees enjoying playing among flowers, quickly abandoning them when they wither, Women are also like this, if they are not pleased (with you), they will abandon and leave. (Because) their hearts have no compassion or kindness, they are restless and unstable, To break the delusion of foolish people, women appear in the world. The greatest bondage in the heavens is none greater than the allure of women, Women bind the gods, leading them to the three evil realms. If the heart is greedy for female beauty, this desire is the most extreme, Female beauty is like a flame burning the heart, afterwards suffering great pain. The things done now are because greed has deluded one's own mind, A foolish heart cannot awaken, being deluded by female desire. Once a husband believes (a woman), he is bound by limitless love, (The woman) will suddenly abandon and leave, like a snake shedding its skin. The nature of women is like this, even if you provide offerings in various ways, And protect them in every possible way, you still cannot have your way. The nature of women is like this, there is no sincerity in their hearts, Falsehood and deception, full of treachery and hypocrisy, are not trusted by the wise.』
「At that time, the devas (devas, celestial beings) , having heard Śakra-devānām-Indra (Śakra-devānām-Indra, the lord of the gods) speak this Dharma, generated a sense of revulsion in their hearts and spoke this verse:
『Indeed, indeed, O mighty King, what you have said is true and not false, We have no wisdom, unable to perceive and know, our hearts bound by the net of celestial maidens.』
「At that time, Śakra-devānām-Indra (Śakra-devānām-Indra, the lord of the gods), having heard this verse, then went to the Bird Sound Forest, adorned with countless palaces, lotus ponds, and beautiful trees, golden mountain peaks like molten gold piled together, with various musical instruments playing wonderful music, and many celestial maidens as attendants. Śakra-devānām-Indra entered this forest.
中欲受天樂，諸根境界受五欲樂。復往詣于乾陀聚山須彌之峰，七寶莊嚴，其河流注端嚴奇特。如真珠瓔珞莊嚴山峰，真珠為沙以布河底，于河兩岸多有眾鳥出妙音聲，見此河者，皆生愛樂。釋迦天王與諸天女及諸天眾，種種莊嚴，遊戲受樂於此山峰。既受樂已，復與天子及諸天女復往詣于周羅宮殿遊戲之處，既至此處，餘地諸天聞天主至，亦皆來集。其峰宮殿居須彌頂，高廣嚴凈，夜摩天光照觸其頂，如須彌色映四天下，夜摩天光照此山頂亦復如是。得夜摩天光明照故，于余宮殿，千倍殊勝。爾時，天主釋迦提婆於此宮殿既遊戲已，與諸天子及諸天女還善法堂。此微細行天受五欲樂，乃至愛善業盡，命終還退，墮于地獄、餓鬼、畜生。若有餘業生於人中，常受安樂，或為國王或為大臣，第一螺發，其心審諦，人所咨奉，不好多言，衣服鮮潔凈無垢污，妻妾貞潔，心不邪曲，好行佈施，端直不諂，兄弟宗親之所愛敬，恭敬師長，愛樂賓客，樂行佈施，持戒自守，性愛香鬘，遠惡知識，生於大姓，端正殊妙種種莊嚴。以餘業故。
「複次，比丘，知業果報，觀三十三天所住之地。彼以聞慧見：第二十一地名歌音喜樂。眾生何業生於此地？彼以聞慧見：有眾生善心善業、善身口意，行於善業，自利利他，饒益眾生，
【現代漢語翻譯】 現代漢語譯本 如果（眾生）想要享受天上的快樂，用他們的諸根和境界來感受五欲之樂，那麼他們會前往乾陀聚山（Gandhakuta Mountain，香積山）的須彌山峰（Mount Sumeru，妙高山）。這座山峰由七寶莊嚴，河流流淌，端莊奇特。山峰像用真珠瓔珞裝飾一樣，真珠鋪在河底作為沙子。在河流兩岸，有許多鳥發出美妙的聲音，見到這條河的人都會心生喜愛。釋迦天王（Sakka, king of devas，帝釋天）與諸天女和諸天眾，以各種裝飾，在這座山峰上游戲享樂。享受快樂之後，又與天子和諸天女前往周羅宮殿（Cūḷa Palace）遊戲的地方。到達這裡后，其他地方的諸天聽到天主到來，也都聚集過來。這座山峰宮殿位於須彌山頂，高廣嚴凈，夜摩天（Yama Heaven，夜摩天）的光芒照耀著它的頂部，就像須彌山的顏色映照著四天下一樣，夜摩天的光芒照耀這座山頂也是如此。由於得到夜摩天的光明照耀，它比其他宮殿殊勝千倍。當時，天主釋迦提婆（Sakka, king of devas，帝釋天）在這座宮殿里遊戲之後，與諸天子和諸天女返回善法堂（Sudharma Hall）。這些微細的行為使天人享受五欲之樂，直到愛善業耗盡，壽命終結后還會退墮，墮入地獄、餓鬼、畜生道。如果還有剩餘的業力，轉生到人間，常常享受安樂，或者成為國王，或者成為大臣，頭髮是第一螺發（具有高貴的特徵），內心審慎誠實，受人尊敬和諮詢，不喜歡多說話，衣服鮮艷潔凈沒有污垢，妻子貞潔，內心沒有邪念，喜歡行佈施，端正正直不諂媚，受到兄弟宗親的愛戴和尊敬，恭敬師長，喜愛賓客，樂於行佈施，持戒自守，遠離**香鬘（裝飾品），遠離惡知識，出生于大姓人家，相貌端正殊妙，有種種莊嚴。這是由於剩餘的業力所致。
『此外，比丘，通過了解業的果報，觀察三十三天（Trāyastriṃśa Heaven，忉利天）所居住的地方。他通過聽聞的智慧看到：第二十一地名為歌音喜樂（Song and Joy）。眾生以什麼樣的業力轉生到這個地方？他通過聽聞的智慧看到：有眾生以善良的心、善良的行為、善良的身口意，行於善業，自利利他，饒益眾生。
【English Translation】 English version Those who desire to experience heavenly bliss, using their senses and realms to enjoy the pleasures of the five desires, will go to the Sumeru peak (Mount Sumeru, the Wonderful High Mountain) of Gandhakuta Mountain (Gandhakuta Mountain, Fragrant Accumulation Mountain). This peak is adorned with the seven treasures, and its rivers flow with elegance and uniqueness. The peak is adorned as if with pearl necklaces, with pearls spread at the bottom of the river as sand. On both banks of the river, many birds emit wonderful sounds, and those who see this river will feel love and joy. Sakka, king of devas (Sakka, king of devas, the Lord Śakra), along with the heavenly maidens and the heavenly hosts, with various adornments, play and enjoy themselves on this peak. After enjoying the pleasure, they go with the heavenly sons and heavenly maidens to the Cūḷa Palace (Cūḷa Palace) for amusement. Upon arriving there, the other devas in the surrounding areas, hearing of the arrival of the Lord of the Devas, also gather together. This peak palace is located on the summit of Mount Sumeru, high, vast, solemn, and pure. The light of the Yama Heaven (Yama Heaven, the Heaven of Yama) illuminates its peak, just as the color of Mount Sumeru reflects upon the four continents. The light of the Yama Heaven illuminates this peak in the same way. Because of the illumination of the light of the Yama Heaven, it is a thousand times more superior to other palaces. At that time, the Lord of the Devas, Sakka (Sakka, king of devas, the Lord Śakra), after playing in this palace, returns with the heavenly sons and heavenly maidens to the Sudharma Hall (Sudharma Hall). These subtle actions allow the devas to enjoy the pleasures of the five desires, until the merit of loving good deeds is exhausted, and upon the end of their lifespan, they will regress and fall into hell, the realm of hungry ghosts, and the realm of animals. If there is any remaining karma, they will be reborn among humans, often enjoying peace and happiness, either as a king or as a minister, with the first spiral hair (possessing noble characteristics), a prudent and honest heart, respected and consulted by people, disliking excessive talking, with bright and clean clothes without stains, a chaste wife, a heart without evil thoughts, fond of giving alms, upright and not flattering, loved and respected by brothers and relatives, respectful to teachers and elders, fond of guests, happy to give alms, self-restrained by upholding the precepts, far from **fragrant garlands (ornaments), far from evil companions, born into a great family, with a beautiful and extraordinary appearance, adorned in various ways. This is due to the remaining karma.
『Furthermore, Bhikshu, knowing the retribution of karma, observe the place where the Thirty-three Heavens (Trāyastriṃśa Heaven, Heaven of the Thirty-three) reside. He sees through the wisdom of hearing: the twenty-first realm is called Song and Joy (Song and Joy). What kind of karma causes beings to be born in this realm? He sees through the wisdom of hearing: there are beings with a good heart, good deeds, and good actions of body, speech, and mind, engaging in good deeds, benefiting themselves and others, and benefiting all beings.
心有慈悲，信于業果，正見正業，持二種戒，心不散亂，不失威儀，不親惡友，孝養父母，供養沙門、婆羅門，三種善業遍行究竟，持二種戒——不殺不盜。云何不殺？若稻穀黍麥生微細蟲，不搗不磨，知其有蟲，護此蟲命，不轉與人。復有不殺生：若牛馬駝驢擔負，脊壞瘡中生蟲，若以漿水洗此瘡時，不以草藥斷此蟲命，以鳥毛羽洗拭取蟲置余臭爛敗肉之中，令全其命。護此驢牛恐害其命，復護蟲命，乃至蟻子亦不故殺。若晝若夜不行放逸，心不念殺，有眾生想，若蟣若蟻亦不故殺。是名不殺。云何不盜？幾種不盜？若有眾生見蛇食蟲、蝦蟆食蟲、黃鼬食蟲，若狗野干取諸眾生欲自食之。其人若見，以其所食而貿易之，令其得脫。如是之人護彼此命，是名不盜。自不偷盜亦不教人，勸諸眾生令住善道，未住戒者，教令住戒，已持戒者，令其增長，說業果報令其覺悟。是則名曰不殺不盜。復有順法行人利益眾生，見諸蜜蜂，知他欲殺，以物救贖令其得脫，施眾生命，是名施命。復有佈施：若法行人貧窮乏短，若以一食施四禪人，若見惡人欲斷人命，以物贖命，令其得脫。施命、施法，諸施之中最為第一，是人行於二種之施，亦教他人令行二施，見作隨喜。如是持戒，命終之後生三十三天歌音喜樂之地。以善業化，得勝
【現代漢語翻譯】 現代漢語譯本 心懷慈悲，相信業報，具有正見和正業，奉持兩種戒律，內心不散亂，不失去威儀，不親近惡友，孝順父母，供養沙門（出家修道者）、婆羅門（祭司），三種善業普遍修行圓滿，奉持兩種戒律——不殺生、不偷盜。什麼是不殺生呢？如果稻穀、黍米、小麥中生有細小的蟲子，不去舂搗磨碎，知道有蟲，保護這些蟲的生命，不轉送給他人。還有不殺生：如果牛、馬、駱駝、驢子揹負重物，脊背破損生瘡，瘡中生蟲，如果用漿水清洗瘡口時，不用草藥斷絕這些蟲的生命，用鳥的羽毛輕輕擦拭，取出蟲子，放置在其他腐爛的肉中，讓它們保全生命。保護這些驢、牛，恐怕傷害它們的生命，又保護蟲子的生命，乃至螞蟻也不故意殺害。無論是白天還是夜晚，都不放縱自己，心中不生起殺念，即使是微小的眾生，如虱子、螞蟻，也不故意殺害。這叫做不殺生。 什麼是不偷盜呢？有幾種不偷盜的方式？如果有眾生看見蛇吃蟲、蛤蟆吃蟲、黃鼠狼吃蟲，或者狗、野狼抓取眾生想要自己吃掉。這個人如果看見了，用其他食物與它們交換，使那些眾生得以脫離危險。像這樣的人，保護彼此的生命，這叫做不偷盜。自己不偷盜，也不教唆別人偷盜，勸導眾生安住于善良的道路，沒有持戒的，教導他們持戒，已經持戒的，讓他們增長戒行，宣說業報的道理，使他們覺悟。這就叫做不殺生、不偷盜。還有順應佛法修行的人利益眾生，看見蜜蜂，知道別人想要殺害它們，用財物贖回，使它們得以脫離危險，佈施眾生的生命，這叫做施命。 還有佈施：如果修行佛法的人貧窮困乏，如果用一份食物佈施給修習四禪的人，如果看見惡人想要斷絕他人性命，用財物贖回，使他們得以脫離危險。施命、施法，在各種佈施中最為第一，這個人實行這兩種佈施，也教導他人實行這兩種佈施，看見別人這樣做，就隨喜讚歎。像這樣持戒，命終之後，將往生到三十三天（佛教的欲界六天之一）歌舞喜樂的地方。憑藉善業的感化，獲得殊勝的果報。
【English Translation】 English version With a compassionate heart, believing in the results of karma, possessing right view and right action, upholding two kinds of precepts, with a mind that is not scattered, not losing dignity, not associating with bad friends, being filial to parents, making offerings to Shramanas (ascetics) and Brahmanas (priests), thoroughly practicing the three kinds of good deeds, upholding two kinds of precepts—not killing and not stealing. What is not killing? If there are tiny insects in rice, millet, or wheat, do not pound or grind them, knowing that there are insects, protect the lives of these insects, and do not pass them on to others. Furthermore, there is not killing: if oxen, horses, camels, or donkeys are carrying burdens, and their backs are broken and sores develop with insects in them, if you wash these sores with rice water, do not use herbs to cut off the lives of these insects, gently wipe them out with bird feathers, and place the insects in other rotten meat, allowing them to preserve their lives. Protect these donkeys and oxen, fearing harm to their lives, and also protect the lives of the insects, not even intentionally killing ants. Whether day or night, do not be lax, do not have thoughts of killing, even if they are tiny beings like lice or ants, do not intentionally kill them. This is called not killing. What is not stealing? What are the ways of not stealing? If there are beings who see snakes eating insects, toads eating insects, weasels eating insects, or dogs and jackals capturing beings to eat. If a person sees this, exchange the food they are about to eat with other food, so that those beings can escape danger. Such a person protects each other's lives, this is called not stealing. Do not steal yourself, nor teach others to steal, encourage all beings to abide in the path of goodness, those who have not upheld precepts, teach them to uphold precepts, those who have already upheld precepts, let them increase their precepts, explain the principles of karmic retribution, so that they may awaken. This is called not killing and not stealing. Furthermore, those who practice in accordance with the Dharma benefit beings, seeing bees, knowing that others want to kill them, redeem them with wealth, allowing them to escape danger, giving the lives of beings, this is called giving life. Furthermore, there is giving: if those who practice the Dharma are poor and lacking, if they give one meal to those who practice the four Dhyanas (meditative states), if they see evil people wanting to take the lives of others, redeem them with wealth, allowing them to escape danger. Giving life and giving the Dharma are the foremost among all kinds of giving, this person practices these two kinds of giving, and also teaches others to practice these two kinds of giving, and rejoices when seeing others do so. Upholding precepts in this way, after the end of life, one will be reborn in the Trayastrimsha Heaven (one of the six heavens of the desire realm in Buddhism), a place of singing, dancing, and joy. Through the transformation of good karma, one obtains superior results.
供養。其地園林以善業故，種種莊嚴。
「『天所住處，無有一跡非善業化，無有一天不遊戲者，無有一天不受樂者，無有一天不退沒者。善業盡故，退時自知，猶不厭足，愛繩所縛，愛所欺誑。』帝釋天王說是語已，與諸天眾于園林中游戲受樂，林樹華果種種具足。飲食之河眾味具足，與諸天眾至此河邊歡娛受樂。復與天女往詣摩多鄰南遊戲之處，時天帝釋見其林樹，告諸天曰：『汝等見此遊戲處不？』諸天子言：『唯然，已見。』時天帝釋為諸天子說本事法：『如我昔于宿舊諸天聞如是說：過去有佛，號迦迦(居伽反)村陀如來，於此林中為天說法，初善中善後善，善義善語，純備具足白凈之法。所謂：「是事有故是事有，是事滅故是事滅。」云何名有？以有欲故，則有過失。若無慾者，則無過失。天子當知！是為是事有故是事有。云何是事無故是事無？若無慾者，則無慾過，是為是事無故是事無。云何是事滅故是事滅？愛滅故欲滅，欲滅故欲過滅，是名是事滅故是事滅。天子當知！是事有故是事有，是事無故是事無。若以逆觀愛之因緣、生欲之本，欲之因緣能生於欲。云何為欲？心求憶念，欲有所作，是名為欲。癡有所求，故名無明。以無明故，于境無厭，是名為愛。諸天子！不求知足，故名為欲。諸天
【現代漢語翻譯】 現代漢語譯本：供養的地方，那裡的園林因為善業的緣故，有種種的莊嚴。
『天人所居住的地方，沒有一處不是由善業所化生，沒有一天沒有天人在那裡遊戲，沒有一天沒有天人在那裡享受快樂，沒有一天沒有天人退沒（死亡）。因為善業耗盡的緣故，退沒的時候自己知道，即使這樣仍然不感到滿足，被愛慾的繩索所束縛，被愛慾所欺騙。』 帝釋天王（Indra，天神之王）說完這些話后，與眾天人在園林中游戲享受快樂，林中的樹木花果種種都具備。飲食的河流各種美味都具備，與眾天人來到這條河邊歡快地享受快樂。又與天女前往摩多鄰南（Mātali，帝釋天的車伕）遊戲的地方，當時帝釋天王看見那裡的林木，告訴眾天人說：『你們看見這個遊戲的地方了嗎？』 眾天子回答說：『是的，我們已經看見了。』 當時帝釋天王為眾天子講述過去的事情：『如我過去從年長的天人那裡聽到這樣說：過去有佛，名叫迦迦村陀如來（Krakucchanda Buddha，過去七佛之一），在這片林中為天人說法，開始是善的，中間是善的，最後是善的，意義是善的，語言是善的，純粹完備具足清凈的佛法。所謂：「因為這件事存在，所以這件事存在；因為這件事滅亡，所以這件事滅亡。」 怎樣叫做「有」呢？因為有慾望的緣故，所以有過失。如果沒有慾望，就沒有過失。天子們應當知道！這就是因為這件事存在，所以這件事存在。怎樣叫做「無」呢？如果沒有慾望，就沒有慾望的過失，這就是因為這件事不存在，所以這件事不存在。怎樣叫做「滅」呢？愛滅亡了，慾望就滅亡；慾望滅亡了，慾望的過失就滅亡，這叫做這件事滅亡，所以這件事滅亡。天子們應當知道！這件事存在，所以這件事存在；這件事不存在，所以這件事不存在。如果反過來觀察愛慾的因緣，產生慾望的根本，慾望的因緣能夠產生慾望。怎樣叫做慾望呢？心中追求憶念，想要有所作為，這叫做慾望。愚癡有所追求，所以叫做無明（ignorance）。因為無明的緣故，對於境界沒有厭足，這叫做愛。眾天子們！不求知足，所以叫做慾望。』 諸天
【English Translation】 English version: The place of offering, where the gardens are adorned in various ways due to good karma.
'The place where the gods dwell has no trace that is not transformed by good karma. There is no day when the gods do not play, no day when the gods do not enjoy pleasure, and no day when the gods do not decline and die. Because good karma is exhausted, they know when they are declining, yet they are still not satisfied, bound by the ropes of love and deceived by love.' After Sakra, King of the Gods (Indra, king of gods), spoke these words, he played and enjoyed pleasure with the assembly of gods in the garden, which was fully equipped with various trees, flowers, and fruits. The river of food and drink was fully equipped with various flavors. He went with the assembly of gods to the riverbank to enjoy pleasure. Again, he went with the heavenly women to the place of play south of Mātali (Mātali, Indra's charioteer). At that time, Sakra, King of the Gods, saw the trees there and said to the gods: 'Do you see this place of play?' The gods replied: 'Yes, we have seen it.' At that time, Sakra, King of the Gods, told the gods about past events: 'As I heard from the elder gods in the past, there was a Buddha named Krakucchanda Buddha (one of the past seven Buddhas) who preached the Dharma to the gods in this forest, which was good in the beginning, good in the middle, and good in the end, with good meaning and good words, purely and completely possessing the white and pure Dharma. That is to say: "Because this exists, this exists; because this ceases, this ceases." What is called "existence"? Because of desire, there is fault. If there is no desire, there is no fault. Gods, you should know! This is because this exists, this exists. What is called "non-existence"? If there is no desire, there is no fault of desire. This is because this does not exist, this does not exist. What is called "cessation"? When love ceases, desire ceases; when desire ceases, the fault of desire ceases. This is called this ceases, therefore this ceases. Gods, you should know! This exists, therefore this exists; this does not exist, therefore this does not exist. If you observe the causes and conditions of love in reverse, the root of desire arises, and the causes and conditions of desire can generate desire. What is called desire? The mind seeks and remembers, wanting to do something. This is called desire. Ignorance seeks something, so it is called ignorance (Avidyā). Because of ignorance, there is no satisfaction with the environment. This is called love. Gods! Not seeking contentment is called desire.' Gods
子！是名是事有故是事有。云何是事無故是事無？所謂有愛，貪不知足；若愛滅者，無厭則滅，是為是事無故是事無。是名是事滅故是事滅。
「『複次，天子！是事有故是事有，所謂和合作業。以有業故，則有業報；若無集業，則無業報。諸天子！是名是事有故是事有，是事無故是事無。
「『複次，天子！云何是事有故是事有？所謂先以憶念，眼緣於色而生於識。憶念為先，是名是事有故是事有。云何是事無故是事無？若無色則無眼，無眼則無憶念，無色、無眼、無憶念故眼識亦無。如是，天子！是名是事無故是事無。
「『複次，天子！云何是事有故是事有？譬如陶師，輪繩泥水眾法和合，而有瓶生。諸天子！是事有故是事有亦復如是。
「『複次，天子！云何是事無故是事無？譬如陶師，輪繩泥水若不和合，則亦無瓶。是為是事無故是事無亦復如是。
「『複次，天子！云何是事有故是事有？所謂和合必有別離，是為是事有故是事有。云何是事無故是事無？若無和合則無別離。如是，天子！是為是事無故是事無。
「『複次，天子！云何是事有故是事有？以有生故則便有死。若無生者則無有死。如是，天子！是名是事有故是事有，是事無故是事無(天無老故，為天說法
【現代漢語翻譯】 現代漢語譯本： 『天子！因為這個原因，所以這件事存在。什麼原因導致這件事不存在呢？就是因為有愛，貪得無厭；如果愛滅絕了，不知滿足的慾望也就滅絕了，這就是這件事不存在的原因。這就是因為這件事滅絕，所以這件事也滅絕。』
『再者，天子！因為這件事存在，所以這件事存在，就是因為和合共同造作業。因為有業，所以有業報；如果沒有集聚業，就沒有業報。諸位天子！這就是因為這件事存在，所以這件事存在，因為這件事不存在，所以這件事不存在。』
『再者，天子！什麼原因導致這件事存在呢？就是先有憶念，眼睛接觸到色塵而產生意識。以憶念為先導，這就是因為這件事存在，所以這件事存在。什麼原因導致這件事不存在呢？如果沒有色塵就沒有眼睛，沒有眼睛就沒有憶念，沒有色塵、沒有眼睛、沒有憶念，那麼眼識也就不會產生。這樣，天子！這就是因為這件事不存在，所以這件事不存在。』
『再者，天子！什麼原因導致這件事存在呢？譬如陶工，輪子、繩子、泥土、水等各種條件和合，才會有瓶子產生。諸位天子！這件事存在的原因也是這樣。』
『再者，天子！什麼原因導致這件事不存在呢？譬如陶工，輪子、繩子、泥土、水如果不和合，就不會有瓶子產生。這就是這件事不存在的原因，也是這樣。』
『再者，天子！什麼原因導致這件事存在呢？就是因為和合必然有別離，這就是因為這件事存在，所以這件事存在。什麼原因導致這件事不存在呢？如果沒有和合，就沒有別離。這樣，天子！這就是因為這件事不存在，所以這件事不存在。』
『再者，天子！什麼原因導致這件事存在呢？因為有生，所以就有死。如果沒有生，就沒有死。這樣，天子！這就是因為這件事存在，所以這件事存在，因為這件事不存在，所以這件事不存在（因為天沒有衰老，所以為天說法）。』
【English Translation】 English version: 『O son of gods! Because of this condition, this thing exists. What is it that, when this condition is absent, this thing does not exist? It is because there is craving, insatiable greed; if craving ceases, then insatiability ceases, this is why this thing does not exist. This is called, because this thing ceases, this thing ceases.』
『Furthermore, O son of gods! Because this condition exists, this thing exists, namely, harmonious cooperation in action (和合作業). Because there is action (業), there is karmic retribution (業報); if there is no accumulated action (集業), there is no karmic retribution. O sons of gods! This is called, because this condition exists, this thing exists, and because this condition does not exist, this thing does not exist.』
『Furthermore, O son of gods! What is it that, because this condition exists, this thing exists? It is that first there is recollection (憶念), the eye (眼) contacts form (色) and consciousness (識) arises. Recollection comes first, this is called, because this condition exists, this thing exists. What is it that, because this condition does not exist, this thing does not exist? If there is no form, there is no eye; if there is no eye, there is no recollection; if there is no form, no eye, no recollection, then eye-consciousness (眼識) also does not exist. Thus, O son of gods! This is called, because this condition does not exist, this thing does not exist.』
『Furthermore, O son of gods! What is it that, because this condition exists, this thing exists? For example, a potter, with the wheel (輪), rope (繩), mud (泥), water (水), and various other conditions coming together, a pot (瓶) is produced. O sons of gods! The existence of this thing is also like this.』
『Furthermore, O son of gods! What is it that, because this condition does not exist, this thing does not exist? For example, a potter, if the wheel, rope, mud, and water do not come together, then there will be no pot. This is why this thing does not exist, it is also like this.』
『Furthermore, O son of gods! What is it that, because this condition exists, this thing exists? It is that with coming together (和合) there must be separation (別離), this is why this condition exists, so this thing exists. What is it that, because this condition does not exist, this thing does not exist? If there is no coming together, there is no separation. Thus, O son of gods! This is why this condition does not exist, so this thing does not exist.』
『Furthermore, O son of gods! What is it that, because this condition exists, this thing exists? Because there is birth (生), there is death (死). If there is no birth, there is no death. Thus, O son of gods! This is called, because this condition exists, this thing exists, and because this condition does not exist, this thing does not exist (because the gods do not age, the Dharma is taught to the gods).』
不言老支，但言有死)。
「『複次，天子！云何是事有故是事有？所謂有欲故，決定被燒，譬如有火則必有燒。如是，天子！是名是事有故是事有。云何是事無故是事無？所謂厭離欲故，欲不能燒，猶如無火則不能燒。如是，天子！是名是事無故是事無。
「『複次，天子！云何是事有故是事有？所謂有父母精血，有業、有藏、有中陰身，猶如香氣故有身生。如是，天子！是為是事有故是事有。云何是事無故是事無？若無父母則無精血，無決定業、無藏、無中陰則無身生。如是，天子！是為是事無故是事無。
正法念處經卷第二十九 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十
元魏婆羅門瞿曇般若流支譯觀天品第六之九(三十三天之六)
「『複次，是事有故是事有，所謂有彼岸故，則有此岸。若無彼岸，則無此岸。如是，天子！是為是事有故是事有，是事無故是事無，互共有生各各因緣。一切有為法從因緣生。因緣者，所謂無明緣行，行緣識，乃至死亦如是。天子當知！如是十二因緣，彼佛世尊於此宮殿，人中之數五千歲中，於此宮殿演說此法。我今為汝宣說少分，如恒河沙等三世如來、應、等正覺同說此法，為正法身。彼佛世尊說此
【現代漢語翻譯】 現代漢語譯本： 不說年老，只說有死亡。
『再者，天子！什麼是「因為有這件事，所以有那件事」呢？就是因為有慾望，所以必定被焚燒，譬如有火就必定有燃燒。像這樣，天子！這叫做「因為有這件事，所以有那件事」。什麼是「因為沒有這件事，所以沒有那件事」呢？就是因為厭離慾望，所以慾望不能焚燒，猶如沒有火就不能燃燒。像這樣，天子！這叫做「因為沒有這件事，所以沒有那件事」。』
『再者，天子！什麼是「因為有這件事，所以有那件事」呢？就是因為有父母的精血，有業（karma）、有藏（alaya，阿賴耶識）、有中陰身（antarabhava），猶如香氣所以有身體的產生。像這樣，天子！這叫做「因為有這件事，所以有那件事」。什麼是「因為沒有這件事，所以沒有那件事」呢？如果沒有父母就沒有精血，沒有決定的業、沒有藏、沒有中陰身就沒有身體的產生。像這樣，天子！這叫做「因為沒有這件事，所以沒有那件事」。』
《正法念處經》卷第二十九 大正藏第17冊 No. 0721 《正法念處經》
《正法念處經》卷第三十
元魏婆羅門瞿曇般若流支譯 觀天品第六之九 (三十三天之六)
『再者，因為有這件事，所以有那件事，就是因為有彼岸，所以有此岸。如果沒有彼岸，就沒有此岸。像這樣，天子！這叫做「因為有這件事，所以有那件事」，這叫做「因為沒有這件事，所以沒有那件事」，互相共有生，各有各的因緣。一切有為法都是從因緣而生。因緣，就是所謂的無明緣行，行緣識，乃至死亡也是這樣。天子應當知道！像這樣的十二因緣，那位佛世尊在這個宮殿里，用人間的時間計算五千年，在這個宮殿里演說這個法。我現在為你宣說少部分，猶如恒河沙數般的三世如來（Tathagata）、應（Arhat）、等正覺（Samyaksambuddha）共同宣說這個法，作為正法身。那位佛世尊說這個』
【English Translation】 English version: Not speaking of old age, but speaking of death.
『Furthermore, O Deva! What is it that 『because this exists, that exists』? It is that because there is desire, there is certainly burning, just as if there is fire, there will certainly be burning. Thus, O Deva! This is called 『because this exists, that exists』. What is it that 『because this does not exist, that does not exist』? It is that because of renouncing desire, desire cannot burn, just as if there is no fire, there cannot be burning. Thus, O Deva! This is called 『because this does not exist, that does not exist』.』
『Furthermore, O Deva! What is it that 『because this exists, that exists』? It is that because there is the essence of parents' blood, there is karma (karma), there is alaya (alaya, storehouse consciousness), there is an intermediate being (antarabhava), just as because of fragrance, there is the arising of a body. Thus, O Deva! This is called 『because this exists, that exists』. What is it that 『because this does not exist, that does not exist』? If there are no parents, there is no essence of blood, no determined karma, no alaya, no intermediate being, then there is no arising of a body. Thus, O Deva! This is called 『because this does not exist, that does not exist』.』
《The Sutra on the Establishment of Mindfulness of the Correct Dharma》 Volume 29 Taisho Tripitaka Volume 17 No. 0721 《The Sutra on the Establishment of Mindfulness of the Correct Dharma》
《The Sutra on the Establishment of Mindfulness of the Correct Dharma》 Volume 30
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty Chapter Six, Section Nine on Observing the Heavens (The Sixth of the Thirty-three Heavens)
『Furthermore, because this exists, that exists, which is to say, because there is the other shore, there is this shore. If there is no other shore, there is no this shore. Thus, O Deva! This is called 『because this exists, that exists』, and this is called 『because this does not exist, that does not exist』, mutually sharing birth, each with its own causes and conditions. All conditioned dharmas arise from causes and conditions. Causes and conditions are what is called ignorance conditioning activities, activities conditioning consciousness, and even death is like this. O Deva, you should know! Such are the twelve links of dependent origination, which that Buddha World-Honored One, in this palace, for five thousand years in human time, expounded this Dharma in this palace. I am now expounding a small part for you, just as the Tathagatas (Tathagata), Arhats (Arhat), and Samyaksambuddhas (Samyaksambuddha) of the three worlds, as numerous as the sands of the Ganges River, jointly expound this Dharma, as the Dharma body. That Buddha World-Honored One said this』
法時，七億諸天盡諸有漏，得法眼凈。
「『爾時，世尊還閻浮提，以大悲心為人說法。所謂無明緣行，乃至生緣老死。時諸眾生無量無邊，遠離塵垢，于諸法中漏盡解脫。如是世尊、天人之師，為諸天人演說斯法。』如是帝釋為諸天眾廣說法已，往詣摩多鄰那天宮，到其宮已，見種種鳥，七寶翅羽以為莊嚴。眾蓮華池，其諸池中七寶蓮華，其蓮華色種種寶色，種種眾蜂以為莊嚴，如日初出，其華光明莊嚴寶殿。于其宮側毗琉璃樹，以樹光明互相映發，令此天宮出青光明。其琉璃樹真金為葉，以此樹葉相映發故，出黃赤光。復有大光以為莊嚴，宮室園林以種種寶以為莊嚴。種種寶宮，種種七寶園林華樹以為莊嚴，甚可愛樂。帝釋見之，發希有心。于其殿中有大華池，七寶成就，其水黃色如融金聚，殊妙莊嚴。種種眾寶莊嚴廁填，種種色鳥以為莊嚴。一切天眾種種伎樂，歌舞戲笑共相娛樂，往詣大池，其池名曰一切最勝。
「池中諸鳥見諸天子心意蕩逸，即為天子而說頌曰：
「『譬如靈鷲鳥， 不住蓮花中， 如是寂靜處， 惡人不應住。 如是寂靜林， 云何行放逸！ 顛倒不順法， 如日出冷光， 若得離愛樂， 解脫離眾苦， 若離此二法， 天樂非為樂。
【現代漢語翻譯】 現代漢語譯本：當佛陀宣講佛法時，七億諸天都斷盡了所有煩惱，獲得了清凈的法眼。 『當時，世尊返回閻浮提（Jambudvipa，指我們所居住的這個世界），以大慈悲心為人們說法。所說的就是無明緣行，乃至生緣老死（十二因緣）。當時，無量無邊的眾生遠離了塵垢，在各種佛法中煩惱斷盡，獲得解脫。像這樣，世尊作為天人之師，為諸天人演說這些佛法。』帝釋（Indra，佛教的護法神）這樣為諸天眾廣泛說法后，前往摩多鄰天（Matali，帝釋天的車伕）的天宮，到達那裡后，看見各種各樣的鳥，用七寶的翅膀羽毛來裝飾。還有眾多的蓮花池，那些池塘中生長著七寶蓮花，蓮花的顏色是各種各樣的寶色，各種各樣的蜜蜂在蓮花周圍飛舞，裝飾著蓮花，就像初升的太陽一樣，蓮花的光明裝飾著寶殿。在天宮旁邊有毗琉璃樹（Vaidurya，一種寶石），樹的光明互相輝映，使得這個天宮發出青色的光明。那琉璃樹的葉子是真金做的，因為樹葉互相輝映的緣故，發出黃紅色的光芒。還有巨大的光明作為裝飾，宮室園林用各種各樣的寶物來裝飾。各種各樣的寶宮，各種各樣的七寶園林花樹作為裝飾，非常可愛。帝釋看見這些景象，心中感到非常稀有。在那殿中有一個大蓮花池，用七寶做成，池水是黃色的，像融化的黃金聚集在一起，非常美妙。各種各樣的寶物裝飾著池邊，各種顏色的鳥兒裝飾著池塘。一切天眾演奏著各種各樣的音樂，唱歌跳舞，嬉戲玩樂，一起享受快樂，前往大池，那池塘的名字叫做一切最勝。 池塘中的鳥兒看見諸位天子心意放蕩，就為天子們說了這些偈頌： 『譬如靈鷲鳥，不住蓮花中， 如是寂靜處，惡人不應住。 如是寂靜林，云何行放逸！ 顛倒不順法，如日出冷光， 若得離愛樂，解脫離眾苦， 若離此二法，天樂非為樂。
【English Translation】 English version: At the time when the Buddha preached the Dharma, seven hundred million devas (devas, celestial beings) exhausted all their outflows and obtained the pure Dharma eye. 『At that time, the World Honored One returned to Jambudvipa (Jambudvipa, the world we live in), and with great compassion, preached the Dharma to the people. What was preached was ignorance conditioning action, and so on, up to birth conditioning old age and death (the twelve links of dependent origination). At that time, immeasurable and boundless sentient beings were separated from defilement, and in all the Dharmas, their outflows were exhausted, and they obtained liberation. Thus, the World Honored One, as the teacher of gods and humans, expounded these Dharmas to the devas and humans.』 After Indra (Indra, a protector deity in Buddhism) extensively preached the Dharma to the assembly of devas, he went to the heavenly palace of Matali (Matali, Indra's charioteer). Having arrived at the palace, he saw various kinds of birds, adorned with wings and feathers of seven jewels. There were also numerous lotus ponds, and in those ponds grew lotuses of seven jewels, the colors of the lotuses were of various jewel colors, and various kinds of bees adorned the lotuses, like the newly rising sun, the light of the lotuses adorned the jeweled palace. Beside the palace was a Vaidurya (Vaidurya, a type of gemstone) tree, the light of the tree reflecting each other, causing the heavenly palace to emit a blue light. The leaves of the Vaidurya tree were made of pure gold, and because the leaves reflected each other, they emitted yellow and red light. There was also great light as adornment, and the palaces and gardens were adorned with various kinds of jewels. Various jeweled palaces, various gardens of seven jewels, flowering trees as adornment, were very lovely. Indra saw these scenes and felt a rare wonder in his heart. In that palace was a large lotus pond, made of seven jewels, the water was yellow, like molten gold gathered together, wonderfully adorned. Various jewels adorned the banks of the pond, and birds of various colors adorned the pond. All the devas played various kinds of music, singing, dancing, playing, and laughing together, enjoying happiness, and went to the great pond, the name of the pond was called All-Victorious. The birds in the pond saw that the minds of the devas were unrestrained, and spoke these verses for the devas: 『Like a vulture, does not dwell in a lotus, So a quiet place, the wicked should not dwell. Such a quiet forest, how can you indulge in dissipation! Inverted and not in accordance with the Dharma, like the sun emitting cold light, If one can be free from love and attachment, and be liberated from all suffering, If one is separated from these two Dharmas, heavenly bliss is not bliss.』
修禪離放逸， 解脫于欲網， 解脫乃名樂， 非汝愛所誑。 世尊先住此， 及諸修行者， 汝為欲所牽， 不應住此林。 此殿受天樂， 無常不久住， 若離於愛慾， 是為第一樂。 先住此林者， 皆入第一處， 若得第一處， 能斷一切苦。 貪心好美食， 為貪心所誑， 此寂靜林中， 斯人不應住。 若修寂靜心， 樂清凈應住， 心行於欲境， 不住寂靜林。 若有心寂靜， 應住于林中， 為欲心所亂， 不應住此林。 怖畏五因緣， 愛所不能燒， 清凈離愛人， 終不墮惡道。 有生必有死， 強者病所侵， 富樂有衰惱， 少壯老所壞； 恩愛必有離， 和合不久停， 諸法皆如是， 正覺之所說。 若人於三界， 其心不迷者， 是人得寂靜， 應住寂林中。 常為欲諂曲， 憶念懷怖畏， 是人則不得， 林中寂靜樂。 若人心清凈， 依林修寂靜， 其人林中樂， 非是行欲人。 林中修凈心， 入聚心不動， 是故住林中， 不應住城邑。 若人入城邑， 為欲心所亂， 諂曲不清凈
【現代漢語翻譯】 現代漢語譯本 修習禪定，遠離放縱，就能從慾望的羅網中解脫出來。 解脫才是真正的快樂，不是你所貪愛的慾望能欺騙的。 世尊（Buddha，對佛陀的尊稱）過去曾住在這裡，以及許多其他的修行者。 你被慾望所牽引，不應該住在這片森林裡。 這天上的宮殿享受著天上的快樂，但無常，不會長久存在。 如果能遠離愛慾，那就是最高的快樂。 先前住在這片森林裡的人，都進入了最高的境界。 如果能達到最高的境界，就能斷除一切痛苦。 貪圖美食，被貪心所迷惑，這樣的人不應該住在這寂靜的森林中。 如果修習寂靜的心，喜愛清凈，就應該住在這裡。 如果心還追逐慾望的境界，就不應該住在這寂靜的森林裡。 如果內心寂靜，就應該住在這森林中。 如果被慾望擾亂內心，就不應該住在這片森林裡。 恐懼的五種因緣，愛慾無法將它們燒燬。 清凈，遠離愛慾的人，最終不會墮入惡道。 有生就必定有死，強者也會被疾病侵擾。 富裕和快樂會有衰敗和煩惱，年輕力壯也會被衰老摧毀。 恩愛終究會有分離，和合不會長久停留。 一切諸法都是如此，這是正覺者（Buddha，覺悟者）所說的。 如果有人對於三界（Three Realms，欲界、色界、無色界）的心不迷惑， 這個人就能得到寂靜，應該住在寂靜的森林中。 常常被慾望所諂媚迷惑，心中充滿恐懼， 這樣的人就無法得到森林中的寂靜之樂。 如果人心清凈，依靠森林修習寂靜， 這樣的人才能在森林中得到快樂，而不是那些追逐慾望的人。 在森林中修習清凈的心，即使進入人群，心也不會動搖。 所以應該住在森林中，不應該住在城市裡。 如果人進入城市，就會被慾望擾亂內心， 變得諂媚不清凈。
【English Translation】 English version Cultivating meditation and abandoning negligence, one is liberated from the net of desires. Liberation is true happiness, not the delusion of your beloved desires. The World Honored One (Buddha, a respectful title for the Buddha) once resided here, as well as many other practitioners. You, being drawn by desires, should not reside in this forest. This heavenly palace enjoys heavenly bliss, but it is impermanent and will not last long. If one can be free from love and desire, that is the ultimate happiness. Those who previously resided in this forest have all entered the highest state. If one attains the highest state, one can cut off all suffering. Greedy for delicious food, deluded by greed, such a person should not reside in this quiet forest. If one cultivates a quiet mind and loves purity, one should reside here. If the mind still pursues the realm of desires, one should not reside in this quiet forest. If one has a quiet mind, one should reside in the forest. If one's mind is disturbed by desires, one should not reside in this forest. The five causes of fear cannot be burned by love. A pure person, free from love and desire, will ultimately not fall into evil paths. Where there is birth, there must be death; even the strong are afflicted by illness. Wealth and happiness will have decline and troubles; youth and strength will be destroyed by old age. Affection and love will eventually have separation; harmony will not last long. All dharmas are like this, as spoken by the Perfectly Enlightened One (Buddha, the Awakened One). If a person's mind is not deluded in the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm), that person can attain tranquility and should reside in the quiet forest. Constantly flattered and deceived by desires, with a mind full of fear, such a person cannot attain the joy of tranquility in the forest. If a person's mind is pure and relies on the forest to cultivate tranquility, that person can find joy in the forest, unlike those who pursue desires. Cultivating a pure mind in the forest, even when entering a crowd, the mind will not be shaken. Therefore, one should reside in the forest and not in the city. If a person enters the city, their mind will be disturbed by desires, becoming flattering and impure.
， 至林還寂靜。 是故林樹間， 第一最寂滅， 行者所應住， 能離於欲心。 諸根心寂靜， 行者心安樂， 千帝釋之樂， 不及此人心。 若得禪定樂， 一切白凈法， 夜摩諸天中， 不及此樂分。 樂從欲所生， 常與眾苦合， 若斷煩惱樂， 永無有破壞。 無始生死中， 煩惱怨結心， 若斷此怨結， 欲樂無能及。 從欲生樂者， 不凈苦果報， 若得解脫樂， 是樂無與等。 依止離欲行， 行者第一道， 從愛生欲樂， 不能至正道。 初愛生味者， 得報如火毒， 從欲所生樂， 常在於地獄。 初愛生善味， 中愛亦如是， 后寂靜清凈， 能至安樂處。 若行初中善， 莊嚴如慈母， 云何舍正念， 戲欲樂境界？ 欲洄澓所轉， 中后常苦惱， 云何愚癡人， 于欲生愛樂？ 如妙色毒花， 如觸猛火焰， 欲樂亦如是， 后受大苦惱。 如火益眾薪， 其焰不可滅， 自他俱能燒， 欲樂亦如是。 如飛蛾投火， 不見燒害苦， 欲樂亦如是， 癡人不覺知。 若人著欲樂， 常為欲所
【現代漢語翻譯】 現代漢語譯本 到達林間仍然寂靜。 因此在林木之間，第一是極度的寂滅， 修行者應該居住於此，能夠遠離慾望之心。 諸根和心都寂靜，修行者的內心安樂， 即使是千位帝釋（Indra，佛教中的天神）的快樂，也比不上修行者的內心。 如果獲得禪定的快樂，一切都是純潔美好的， 即使是夜摩（Yama，佛教中的天神）諸天中的快樂，也比不上這種快樂的一小部分。 從慾望所生的快樂，常常與各種痛苦結合在一起， 如果斷除煩惱所帶來的快樂，就永遠不會有破壞。 在無始的生死輪迴中，煩惱就像怨恨和糾結的心， 如果斷除這種怨恨和糾結，慾望的快樂就無法與之相比。 從慾望產生的快樂，是不凈的，會帶來痛苦的果報， 如果獲得解脫的快樂，這種快樂是無與倫比的。 依止於遠離慾望的修行，是修行者的第一要道， 從愛慾產生的快樂，不能通往正道。 最初貪愛所產生的快感，得到的報應就像火中的毒藥， 從慾望所生的快樂，常常會墮入地獄。 最初的愛產生美好的味道，中間的愛也是如此， 最終達到寂靜清凈，能夠到達安樂的地方。 如果修行在初、中階段都是善良的，像慈母一樣莊嚴， 為什麼還要捨棄正念，沉溺於慾望的快樂境界呢？ 被慾望的漩渦所轉動，中間和最終常常是痛苦和煩惱， 為什麼愚癡的人，會對慾望產生愛戀和快樂呢？ 就像美麗的毒花，就像接觸猛烈的火焰， 慾望的快樂也是如此，最終會遭受巨大的痛苦和煩惱。 就像火新增了更多的柴火，它的火焰就無法熄滅， 既能燒燬自己，也能燒燬他人，慾望的快樂也是如此。 就像飛蛾撲火，看不見燒灼的痛苦， 慾望的快樂也是如此，愚癡的人不會覺察到。 如果有人執著于慾望的快樂，常常會被慾望所奴役。
【English Translation】 English version To the forest, still in silence. Therefore, among the forest trees, the foremost is utter stillness, A practitioner should dwell here, able to depart from the mind of desire. With senses and mind stilled, the practitioner's heart is at peace, The joy of even a thousand Indras (帝釋, Buddhist deities) cannot compare to the heart of this practitioner. If one obtains the joy of meditation, all is pure and bright, Even the joy among the Yama (夜摩, Buddhist deities) heavens cannot match a fraction of this joy. Joy born from desire is always combined with various sufferings, If one cuts off the joy of afflictions, there will never be destruction. In beginningless birth and death, afflictions are like hateful and entangled minds, If one cuts off this hatred and entanglement, the joy of desire cannot compare. The joy arising from desire is impure, bringing forth painful consequences, If one obtains the joy of liberation, this joy is unparalleled. Relying on the practice of detachment from desire is the foremost path for a practitioner, Joy arising from craving cannot lead to the right path. The pleasure initially produced by craving is like poison in fire, bringing retribution, Joy born from desire often leads to hell. The initial love produces a pleasant taste, and the intermediate love is also like this, Ultimately reaching stillness and purity, one can arrive at a place of peace and joy. If practice is good in the beginning and middle stages, adorned like a compassionate mother, Why abandon right mindfulness and indulge in the realm of sensual pleasures? Turned by the whirlpool of desire, the middle and end are often filled with suffering and distress, Why do foolish people develop love and joy for desire? Like a beautiful poisonous flower, like touching fierce flames, The joy of desire is also like this, ultimately suffering great pain and distress. Like adding more firewood to a fire, its flames cannot be extinguished, Burning both oneself and others, the joy of desire is also like this. Like a moth flying into a fire, not seeing the pain of being burned, The joy of desire is also like this, the foolish do not perceive it. If a person is attached to the joy of desire, they are often enslaved by desire.
燒， 如蛾投燈火， 慾火過於此。 是故舍欲害， 常樂修智慧， 莫行於放逸， 放逸墮惡道。 一切愛慾樂， 為放逸所誑， 受樂報既盡， 后墮地獄苦。 其人善業盡， 為欲之所誑， 從天至地獄， 欲癡所誑故。 從生乃至終， 常修正思惟， 心念于戒法， 是人得寂滅。 諂曲邪憶念， 三毒生味著， 放逸水甚深， 女欲為水衣。 歌樂動其心， 愛水沖磐石， 境界蛇所覆， 心波駃流注。 愛河大瀑惡， 流注龍境界， 癡人入此河， 為天欲所沒。 可畏如瀑河， 癡人不覺沒， 猶如癡蜜蜂， 飲于毒樹花。 如是欲毒害， 癡人樂貪著， 蜂飲毒存亡， 愛慾無不沒。 三毒水中生， 放逸風所吹， 愛火燒天眾， 而猶不覺知。 毒生於天中， 放逸為稠林， 癡人所遊戲， 以愛自誑心。 放逸生諸欲， 攀緣不暫停， 是欲如夢幻， 智者所不信。 諸欲雖如夢， 夢非地獄因， 是故舍諸欲， 常修清凈業。 善行為最勝， 非為不善業， 如是善業系， 則得於勝處。 諸天
【現代漢語翻譯】 現代漢語譯本： 燃燒， 就像飛蛾撲向燈火，比這還要嚴重。 因此，要捨棄慾望的危害，經常快樂地修習智慧， 不要放縱自己，放縱會導致墮入惡道。 一切對愛慾的快樂，都是被放縱所欺騙， 享受快樂的報應一旦結束，之後就會墮入地獄的痛苦。 那些人美好的善業耗盡，被慾望所迷惑， 從天界墮落到地獄，都是因為慾望和愚癡的迷惑。 從出生到死亡，經常修正自己的思惟， 心中想著戒律和佛法，這樣的人才能得到寂滅。 諂媚虛偽和邪惡的憶念，會使貪嗔癡三毒產生並執著于其中， 放縱的深水，女人的慾望就像是水中的衣服。 歌舞音樂動搖他們的心，愛慾之水沖擊著磐石， 境界被蛇所覆蓋，心念的波濤快速地流動。 愛慾之河像巨大的瀑布一樣兇惡，流向龍的境界， 愚癡的人進入這條河流，會被天上的慾望所淹沒。 這可怕的河流像瀑布一樣，愚癡的人沒有察覺就被淹沒， 就像愚蠢的蜜蜂，飲用有毒樹木的花朵。 像這樣慾望的毒害，愚癡的人還樂於貪戀執著， 蜜蜂飲用毒藥會死亡，沉溺於愛慾之中沒有不被淹沒的。 貪嗔癡三毒在水中產生，被放縱的風所吹動， 愛慾的火焰焚燒著天上的眾生，但他們仍然不覺察。 毒藥在天界中產生，放縱是茂密的森林， 愚癡的人在其中嬉戲，用愛慾來欺騙自己的心。 放縱產生各種慾望，攀緣追逐不會停止， 這些慾望就像夢幻一樣，有智慧的人不會相信。 各種慾望雖然像夢幻，但夢幻不是地獄的原因， 因此要捨棄各種慾望，經常修習清凈的善業。 善良的行為是最殊勝的，而不是不善良的行為， 像這樣與善良的行為相聯繫，就能得到殊勝的去處。 諸天（Deva）
【English Translation】 English version: Burning, Like a moth flying into a lamp flame, it's even worse than that. Therefore, abandon the harm of desires, and always happily cultivate wisdom, Do not indulge in carelessness, as carelessness leads to falling into evil paths. All the pleasures of love and desire are deceptions of indulgence, Once the retribution of enjoying pleasure is exhausted, one will fall into the suffering of hell. Those whose good deeds are exhausted, being deceived by desires, Fall from the heavens to hell, all because of the delusion of desire and ignorance. From birth to death, constantly correct your thoughts, With the precepts and Dharma in mind, such a person can attain Nirvana (Nirvana). Flattery, deceit, and evil thoughts give rise to and become attached to the three poisons of greed, anger, and ignorance, The deep water of indulgence, a woman's desire is like clothing in the water. Songs and music shake their hearts, the water of desire crashes against the bedrock, The realm is covered by snakes, and the waves of the mind flow swiftly. The river of desire is like a huge and fierce waterfall, flowing towards the realm of dragons, Foolish people who enter this river will be drowned by the desires of the heavens. This terrifying river is like a waterfall, and foolish people are drowned without realizing it, Just like foolish bees, drinking the flowers of poisonous trees. Like this, the poison of desire, foolish people are happy to be greedy and attached, Bees die from drinking poison, and none who indulge in love and desire are not drowned. The three poisons arise in the water, blown by the wind of indulgence, The flames of desire burn the beings in the heavens, but they still do not realize it. Poison arises in the heavens, and indulgence is a dense forest, Foolish people play in it, deceiving their own hearts with love and desire. Indulgence gives rise to various desires, clinging and chasing without stopping, These desires are like illusions, which wise people do not believe. Although various desires are like dreams, dreams are not the cause of hell, Therefore, abandon all desires and always cultivate pure good deeds. Good deeds are the most supreme, not unwholesome deeds, In this way, being connected with good deeds, one can attain a supreme destination. Devas (Deva)
著欲樂， 不得寂靜處， 智人至寂靜， 以不放逸故。』
「爾時，天鳥為于放逸諸天子等說是偈已，時釋迦天王於此林中，復詣異處。到彼林已，其林一切善業莊嚴種種功德，學無學人所住之處，大仙世尊迦迦村陀如來住處。時天帝釋與無量天眾作天伎樂，共入林中，見此林樹。既入林中，諸天威德悉皆殊勝，如須彌山處於六萬金山之中，釋迦天主在諸天中亦復如是。三十三天諸園林中，此林光明最勝殊特。時天帝釋與諸天眾恭敬圍繞，詣閻浮林。其閻浮林一切金樹以為莊嚴，釋迦天王至此林中，告諸天曰：『汝等天眾見此一切殊勝林不？無量華池園林具足。』天眾白言：『唯然，已見。』帝釋告言：『此林如是一切功德皆悉具足。我今睹之，生希有心。今睹此林，如見迦迦村陀如來無等色身，一切智慧大悲如來之所住處。於此住處，無量天眾以聞法故，從樂得樂。此佛、如來、無上丈夫，已入涅槃，遺果猶存。』爾時，帝釋復往詣于俱吒迦殿林。迦迦村陀如來，往昔亦曾入此林中。帝釋天王入此林中，見百千萬殿圍繞此殿，七寶莊嚴，謂青寶王、金剛車𤦲、毗琉璃寶，種種眾寶間錯莊嚴，種種幢幡以為嚴飾。諸殿之中，如來所坐殊勝之殿，光明晃曜。猶如初夏秋天之時，無諸雲翳，于眾星中日月
【現代漢語翻譯】 現代漢語譯本： 『貪著于享樂，就無法到達寂靜之處，有智慧的人才能到達寂靜，因為他們不放縱自己。』
『當時，天鳥為那些放縱的天子們說了這首偈語后，釋迦天王又離開了這片林子，去了另一個地方。到達那片林子后，那片林子被一切善業和各種功德所莊嚴，是學習者和無學者居住的地方，也是偉大的仙人世尊迦迦村陀如來（Kakucchanda Buddha，過去七佛之一）的住所。當時，天帝釋（Śakra，佛教的護法神）與無數天眾演奏著天上的音樂，一同進入林中，看到了這片林木。進入林中后，諸天的威德都非常殊勝，就像須彌山（Sumeru，佛教宇宙觀中的聖山）處於六萬金山之中一樣，釋迦天主在諸天之中也是如此。在三十三天（Trāyastriṃśa，欲界六天之一）的各個園林中，這片林子的光明最為殊勝和特別。當時，天帝釋與諸天眾恭敬地圍繞著，前往閻浮林（Jambudvīpa，四大部洲之一）。那閻浮林用一切金樹來莊嚴，釋迦天王到達這片林中，告訴諸天說：『你們天眾看到這片一切都殊勝的林子了嗎？這裡有無數的華池園林。』天眾回答說：『是的，我們已經看到了。』帝釋告訴他們說：『這片林子的一切功德都具足。我今天看到它，心中生起稀有的感覺。今天看到這片林子，就像見到了迦迦村陀如來無與倫比的色身，一切智慧和大悲如來所居住的地方。在這個住處，無數天眾因為聽聞佛法，而從快樂中得到快樂。這位佛、如來、無上丈夫，已經進入涅槃，遺留的果實仍然存在。』當時，帝釋又前往俱吒迦殿林（Kūṭāgāra-vana）。迦迦村陀如來過去也曾進入這片林中。帝釋天王進入這片林中，看到成百上千的殿宇圍繞著這座殿宇，用七寶莊嚴，包括青寶王、金剛車𤦲、毗琉璃寶，各種珍寶交錯裝飾，用各種幢幡來裝飾。在這些殿宇之中，如來所坐的殊勝殿宇，光明閃耀。就像初夏秋天的時候，沒有云彩遮蔽，在眾星之中日月
【English Translation】 English version: 『Those who are attached to sensual pleasures cannot reach a place of tranquility; wise people reach tranquility because they are not heedless.』
『At that time, after the celestial bird spoke this verse to the heedless gods, Śakra, the King of the Gods, left that forest and went to another place. Having arrived at that forest, which was adorned with all good deeds and various merits, a place where learners and non-learners dwell, the abode of the great sage, the World-Honored One, Kakucchanda Buddha (one of the past seven Buddhas). At that time, Śakra (the ruler of the Trāyastriṃśa Heaven, a protector deity in Buddhism), together with countless celestial beings, playing celestial music, entered the forest together and saw the trees. Having entered the forest, the majesty of the gods was exceedingly superior, just as Mount Sumeru (the sacred mountain in Buddhist cosmology) is situated among sixty thousand golden mountains, so too was Śakra, the Lord of the Gods, among the gods. Among all the gardens in the Trāyastriṃśa Heaven (one of the six heavens of the desire realm), the light of this forest was the most superior and special. At that time, Śakra, together with the assembly of gods, respectfully surrounded and went to Jambudvīpa (one of the four great continents). That Jambudvīpa was adorned with all golden trees, and Śakra, the King of the Gods, arrived at this forest and said to the gods: 『Do you, the assembly of gods, see this forest that is superior in every way? It is complete with countless lotus ponds and gardens.』 The gods replied: 『Yes, we have seen it.』 Śakra told them: 『This forest is complete with all merits. Today, seeing it, I feel a rare sense of wonder. Seeing this forest today is like seeing the incomparable form of Kakucchanda Buddha, the abode of the Tathāgata of all wisdom and great compassion. In this abode, countless celestial beings, because of hearing the Dharma, obtain happiness from happiness. This Buddha, Tathāgata, unsurpassed man, has already entered Nirvana, but the remaining fruits still exist.』 At that time, Śakra again went to Kūṭāgāra-vana. Kakucchanda Buddha had also entered this forest in the past. Śakra, the King of the Gods, entered this forest and saw hundreds of thousands of palaces surrounding this palace, adorned with the seven treasures, including blue jewel kings, diamond chariots, lapis lazuli, and various precious jewels interspersed as decorations, adorned with various banners and streamers. Among these palaces, the superior palace where the Tathāgata sat shone brightly. It was like early summer or autumn, when there are no clouds obscuring the sky, and the sun and moon among the stars
最勝，如來所坐宮殿殊勝亦復如是。其明照曜，唯除帝釋，一切天眾不能久視是殿威德。譬如閻浮提中盛夏之日，一切世人無能久觀，如來之殿亦復如是。釋迦天王告諸天曰：『汝等見是殿威德不？』諸天白言：『唯然，天王！我已見之。』帝釋告曰：『此殿往昔迦迦村陀如來、等正覺、調御丈夫、無上大師，與百千沙門皆離疑網，見四真諦，得二解脫，具六神通、四如意足，升此大殿，以利安樂諸天人故。于夏四月，此處安居，為三十三天演說正法。所謂：「此是色、此色集、此色滅、此色滅道證，受想行識和合聚集，觀過捨出亦復如是。」天子當知！彼佛如來，如是次第為諸天眾——放逸憍慢、不覺退沒無常之苦但著欲樂、不知自相平等之相——說如是法利益眾生。
「『爾時，如來複為放逸諸天子等說微妙法，以偈訶責：
「『「放逸生死本， 諸天所住處， 放逸毒所醉， 沒在於諸有。 若有離放逸， 永脫三界海， 放逸癡為本， 盲冥無所覺。 光明起有本， 從於火日生， 因癡生放逸， 大仙如是說。 放逸火熾然， 由心之所起， 誑惑愚癡人， 至諸地獄道。 天人行放逸， 女色之所使， 和合相娛樂
【現代漢語翻譯】 現代漢語譯本 最勝啊，如來所坐的宮殿的殊勝之處也是如此。它的光明照耀，除了帝釋（Indra，天神之王），一切天眾都不能長久地觀看這座宮殿的威德。譬如閻浮提（Jambudvipa，人世間）盛夏的太陽，一切世人都無法長久觀看，如來的宮殿也是如此。釋迦天王（Śakra，即帝釋）告訴諸天說：『你們看見這座宮殿的威德了嗎？』諸天回答說：『是的，天王！我們已經看見了。』帝釋告訴他們說：『這座宮殿往昔迦迦村陀如來（Krakucchanda Buddha，過去七佛之一）、等正覺（Sammasambuddha，正等覺悟者）、調御丈夫（Purusadamyasarathi，善於調伏眾生者）、無上大師（Anuttara-acharya，無上的導師），與百千沙門（Śramana，出家修行者）都已遠離疑惑之網，證見了四真諦（Four Noble Truths），獲得了二解脫（Two Liberations），具備了六神通（Six Supernormal Powers）、四如意足（Four Bases of Supernatural Power），升到這座大殿，爲了利益安樂諸天人和眾生。在夏季的四個月里，在這裡安居，為三十三天（Trayastrimsa，欲界六天之一）演說正法。所謂：「這是色（Rupa，物質），這是色的生起，這是色的滅盡，這是色的滅盡之道；受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）和合聚集，觀察過患，捨棄而出，也是如此。」天子們應當知道！那位佛如來，就這樣次第地為諸天眾——那些放逸憍慢、不覺察到退沒無常之苦，只貪著欲樂、不知道自身平等之相的眾生——宣說這樣的佛法，利益眾生。 『那時，如來又為放逸的諸天子等宣說微妙的佛法，用偈頌來訶責他們： 『「放逸是生死的根本， 諸天所居住的地方， 放逸被毒藥所麻醉， 沉沒在各種存在之中。 如果有人遠離放逸， 永遠脫離三界之海， 放逸以愚癡為根本， 盲昧無知毫無覺察。 光明生起的根本， 從火和太陽產生， 因為愚癡而生放逸， 大仙（Maharishi，偉大的聖人）是這樣說的。 放逸的火焰熾烈燃燒， 由心念所生起， 欺騙迷惑愚癡的人， 使他們墮入地獄道。 天人如果行於放逸， 被女色所驅使， 和合在一起互相娛樂」
【English Translation】 English version Most excellent, the magnificence of the palace where the Tathagata (如來, 'Thus Come One') sits is also like this. Its light shines so brightly that, except for Indra (帝釋, king of the gods), all the heavenly beings cannot gaze upon the majesty of this palace for long. Just as the summer sun in Jambudvipa (閻浮提, the human world) cannot be looked at for long by anyone, so too is the palace of the Tathagata. Śakra (釋迦天王, another name for Indra) said to the gods: 'Do you see the majesty of this palace?' The gods replied: 'Yes, O King of Gods! We have seen it.' Indra said: 'In the past, Krakucchanda Buddha (迦迦村陀如來, one of the past seven Buddhas), the Sammasambuddha (等正覺, Perfectly Enlightened One), the Purusadamyasarathi (調御丈夫, tamer of men), the Anuttara-acharya (無上大師, unsurpassed teacher), together with hundreds of thousands of Śramanas (沙門, wandering ascetics), having abandoned the net of doubt, having seen the Four Noble Truths (四真諦), having attained the Two Liberations (二解脫), possessing the Six Supernormal Powers (六神通), and the Four Bases of Supernatural Power (四如意足), ascended this great palace to benefit and bring happiness to gods and humans. For four months during the summer, they resided here, expounding the Dharma (正法, the teachings) to the Thirty-three Heavens (三十三天, one of the heavens in Buddhist cosmology). That is to say: 'This is Rupa (色, form), this is the arising of form, this is the cessation of form, this is the path to the cessation of form; Vedana (受, feeling), Samjna (想, perception), Samskara (行, mental formations), and Vijnana (識, consciousness) come together, observe the faults, abandon them, and go forth.' O sons of the gods, know that the Buddha Tathagata, in this way, sequentially taught the Dharma to the heavenly beings—those who are heedless and arrogant, unaware of the suffering of impermanence and decline, attached only to sensual pleasures, and ignorant of the equality of their own nature—benefiting all beings. 'At that time, the Tathagata again spoke subtle Dharma to the heedless sons of the gods, rebuking them with verses: '「Heedlessness is the root of birth and death, the place where the gods dwell, Heedlessness is intoxicated by poison, submerged in all existences. If one abandons heedlessness, forever escaping the sea of the three realms, Heedlessness has ignorance as its root, blind and unaware of anything. The root of arising light, comes from fire and the sun, Because of ignorance, heedlessness arises, the great sage (Maharishi) said this. The fire of heedlessness blazes fiercely, arising from the mind, Deceiving and deluding foolish people, leading them to the paths of hell. If gods and humans practice heedlessness, being driven by the desires of women, Coming together, they entertain each other」'
， 不知愛別苦。 臨命欲終時， 現前受大苦， 婇女亦隨盡， 諸樂皆磨滅。 和合必有離， 一切樂皆盡； 壯少當衰變， 一切業皆盡。 一切諸眾生， 善惡業所繫， 如伎人遊戲， 去來各差別。 業伎之所繫， 流轉于生死， 無常業流動， 智者不應信。 放逸如毒害， 應方便舍離， 若離於放逸， 永渡三界海。」
「『爾時，迦迦村陀如來調伏九那由他放逸諸天，令離放逸，分別解說，利益諸天，與諸比丘及諸大眾詣閻浮提。』時天帝釋為諸天眾說是語已，往詣殿所，升于寶殿。俱吒迦殿無量眾寶以為莊嚴，其諸珍寶，一切天眾先未曾見，諸天見之，皆生歡喜發希有心。帝釋見已，告諸天眾：『汝等見此殊勝殿不？未曾有此勝妙莊嚴。』時諸天眾白天王言：『唯然，已見。』帝釋告言：『此寶宮殿乃是夜摩天王之所奉獻，以凈信心施於迦迦村陀世尊。此殿光明不可得見，如是彼天光明殊勝。何以故？先世天子不行放逸，如汝等故。』時諸天眾自知劣弱，舍憍慢心。一切天眾皆以頭面禮如來殿，皆發歡喜，顏色悅樂心生厭離。自知其業減劣鮮少，有發無上菩提心者，有發緣覺菩提心者，有發聲聞菩
【現代漢語翻譯】 現代漢語譯本 不知愛別離的痛苦。 臨終將要到來時，現前感受巨大的痛苦， 美麗的侍女也將離去，各種歡樂都消磨殆盡。 聚合在一起必定會有分離，一切快樂都將結束； 強壯年輕終將衰老變化，一切業力都將耗盡。 一切眾生，都被善惡業力所束縛， 如同藝人表演遊戲，來來去去各有差別。 被業力的技藝所束縛，在生死輪迴中流轉， 無常的業力流動變化，智者不應該相信它。 放縱懈怠如同毒藥，應該想方設法捨棄遠離， 如果遠離了放縱懈怠，就能永遠渡過三界之海。
『當時，迦迦村陀如來（Kakusandha Buddha）調伏了九那由他（nayuta，數量單位，意為千萬）放縱懈怠的諸天，使他們遠離放縱懈怠，分別解說佛法，利益諸天，與眾比丘及大眾一同前往閻浮提（Jambudvipa，人世間）。』當時，天帝釋（Śakra，眾神之王）為諸天眾說了這些話后，前往宮殿，登上寶殿。俱吒迦殿（Kutagara Hall）用無量珍寶裝飾，那些珍寶，一切天眾從未見過，諸天見到后，都心生歡喜，發出稀有之心。帝釋見到后，告訴諸天眾：『你們見到這座殊勝的宮殿了嗎？從未有過如此勝妙的莊嚴。』當時諸天眾對天王說：『是的，我們已經見到了。』帝釋告訴他們說：『這座寶宮殿是夜摩天王（Yama，掌管死亡的神）所奉獻的，以清凈的信心佈施給迦迦村陀世尊。這座宮殿的光明不可直視，由此可見夜摩天王的光明殊勝。這是什麼原因呢？因為他前世作為天人的時候沒有放縱懈怠，不像你們這樣。』當時諸天眾自覺不如，捨棄了驕慢之心。一切天眾都以頭面禮拜如來的宮殿，都心生歡喜，容顏喜悅，心中生起厭離之心。自覺自己的業力減損衰弱，有發無上菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）的人，有發緣覺菩提心（pratyekabuddha-bodhi，獨自覺悟之心）的人，有發聲聞菩提心
【English Translation】 English version They do not know the suffering of separation from loved ones. When approaching the end of life, they experience great suffering directly, The beautiful consorts will also depart, and all pleasures will be extinguished. Union is inevitably followed by separation, and all joys will come to an end; Strength and youth will decline and change, and all karmas will be exhausted. All sentient beings are bound by good and evil karma, Like performers in a play, coming and going with different roles. Bound by the skills of karma, they transmigrate in the cycle of birth and death, The impermanent karma flows and changes, and the wise should not trust it. Indulgence is like poison, and one should find ways to abandon and distance oneself from it, If one abandons indulgence, one can forever cross the ocean of the three realms.
『At that time, Kakusandha Buddha subdued nine nayutas of indulging devas (gods), causing them to abandon indulgence, explaining the Dharma separately, benefiting the devas, and together with the bhikshus (monks) and the great assembly, went to Jambudvipa (the human world).』 At that time, Śakra (the king of gods) spoke these words to the devas, then went to the palace and ascended the jeweled hall. The Kutagara Hall was decorated with immeasurable treasures, treasures that all the devas had never seen before. Upon seeing them, the devas were delighted and developed a sense of wonder. Śakra, having seen it, told the devas: 『Have you seen this magnificent hall? There has never been such wonderful adornment.』 At that time, the devas said to the king of gods: 『Yes, we have seen it.』 Śakra told them: 『This treasure palace was offered by Yama (the god of death), who donated it to Kakusandha Buddha with pure faith. The light of this palace cannot be directly looked upon, thus showing the superior light of Yama. Why is this so? Because in his previous life as a deva, he did not indulge, unlike you.』 At that time, the devas realized their inferiority and abandoned their arrogance. All the devas bowed their heads to the Buddha's palace, all were delighted, their faces joyful, and a sense of detachment arose in their hearts. They realized that their karma was diminishing and weakening, some developed the mind of anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), some developed the mind of pratyekabuddha-bodhi (enlightenment as a solitary Buddha), and some developed the mind of śrāvaka-bodhi
提心者，有于佛所得不壞信，一切天眾皆生凈信，合掌恭敬住在一面。時天帝釋入俱吒殿，至於如來師子之座演說法處。迦迦村陀如來所臥敷具，金剛為床，種種具足。時天帝釋以清凈心，舉身投地禮師子座，心自念言：『此是如來所坐之處。』以敬重心念如來故，從地而起，見書殿壁有偈句頌。其文頌曰：
「『若人投崖巖， 或有不失命。 墮放逸地者， 無有不受苦。 若人行放逸， 一切有所作， 如是于晝夜， 終無有樂報。 世間出世間， 一切諸樂法， 放逸能破壞， 是故應舍離。 不放逸不死， 放逸是死句； 不放逸最勝， 當爲諸天主。 放逸生死本， 謹慎是勝道， 是故舍放逸， 常得受天樂。 若人慾求樂， 若怖畏諸苦， 應舍放逸行， 放逸如火毒。 放逸睡覆人， 放逸癡毒害， 作諸不善業， 放逸墜坑陷。 不放逸最勝， 放逸為不善； 不放逸得樂， 放逸常受苦。 總說此偈句， 為苦樂根本， 既知此功德， 善修自利益。』
「爾時，帝釋讀誦此偈，增長恭敬，以清凈心復以頭面禮師子座，久於此處贊不放逸、毀呰放逸，還出此殿向諸天眾。
【現代漢語翻譯】 現代漢語譯本 提心者，對於佛陀獲得了不可摧毀的信心，一切天眾都生起了清凈的信心，合掌恭敬地站在一旁。當時，天帝釋（Śakra-devānām-Indra，眾神之王）進入俱吒殿（Kūṭāgāra，尖頂殿），來到如來（Tathāgata，如來）的獅子座（siṃhāsana，佛陀的座位）演說佛法之處。迦迦村陀如來（Krakucchanda Buddha，過去七佛之一）所臥的敷具，是金剛所造的床，種種器具都完備。當時，天帝釋以清凈的心，全身投地禮拜獅子座，心中默唸：『這是如來所坐的地方。』因為以恭敬心憶念如來的緣故，從地上起來，看見書殿的墻壁上有偈句頌文。其頌文說： 『如果有人投身懸崖，或許還有不喪命的。 墮入放逸之地的人，沒有不受苦的。 如果有人行為放逸，一切所作所為， 這樣日日夜夜，終究沒有快樂的果報。 世間和出世間，一切諸樂之法， 放逸都能破壞，所以應當捨棄。 不放逸是不死，放逸是死亡之路； 不放逸最殊勝，應當成為諸天之主。 放逸是生死之根本，謹慎是殊勝之道， 所以捨棄放逸，常常能夠享受天上的快樂。 如果有人想要追求快樂，如果有人怖畏各種痛苦， 應當捨棄放逸的行為，放逸如同火和毒藥。 放逸像睡眠覆蓋人，放逸像愚癡的毒藥傷害人， 造作各種不善的業，放逸使人墜入坑陷。 不放逸最殊勝，放逸是不善的； 不放逸得到快樂，放逸常常遭受痛苦。 總的說來這些偈句，是苦和樂的根本， 既然知道了這些功德，好好修習以利益自己。』 當時，帝釋（Śakra，帝釋天）讀誦這些偈頌，增長了恭敬心，以清凈的心再次以頭面禮拜獅子座，長久地在此處讚歎不放逸、毀斥放逸，然後走出這座殿宇，走向諸天大眾。
【English Translation】 English version One who is mindful has unwavering faith in the Buddha, and all the heavenly beings generate pure faith, joining their palms in reverence and standing to one side. At that time, Śakra-devānām-Indra (Lord of the Gods) entered the Kūṭāgāra (Pinnacle Hall), arriving at the lion throne (siṃhāsana, Buddha's seat) of the Tathāgata (Thus Come One) where the Dharma is expounded. The bedding upon which Krakucchanda Buddha (one of the past seven Buddhas) reclined was a diamond bed, complete in every way. Then, with a pure mind, Śakra-devānām-Indra prostrated himself fully on the ground before the lion throne, thinking to himself, 'This is the place where the Tathāgata sits.' Because he revered and remembered the Tathāgata, he rose from the ground and saw verses inscribed on the walls of the hall. The verses read: 'If a person jumps off a cliff, perhaps they will not lose their life. But one who falls into the state of heedlessness will inevitably suffer. If a person acts heedlessly, in all that they do, In this way, day and night, there will ultimately be no joyful reward. All the joyful Dharmas, both worldly and transcendental, Heedlessness can destroy; therefore, it should be abandoned. Non-heedlessness is deathlessness; heedlessness is the path to death; Non-heedlessness is supreme; one should become the lord of the gods. Heedlessness is the root of birth and death; mindfulness is the supreme path, Therefore, abandoning heedlessness, one can always enjoy heavenly bliss. If one desires to seek happiness, if one fears all suffering, One should abandon the practice of heedlessness; heedlessness is like fire and poison. Heedlessness covers people like sleep; heedlessness harms like the poison of ignorance, Creating all kinds of unwholesome karma; heedlessness causes one to fall into a pit. Non-heedlessness is supreme; heedlessness is unwholesome; Non-heedlessness brings happiness; heedlessness always brings suffering. In summary, these verses are the root of suffering and happiness, Having understood these merits, cultivate them well for your own benefit.' At that time, Śakra (Indra) recited these verses, increasing his reverence. With a pure mind, he again bowed his head to the lion throne, praising non-heedlessness and denouncing heedlessness for a long time in that place. Then he left the hall and went to the assembly of heavenly beings.
時諸天眾見天王帝釋皆生恭敬，至帝釋所。時天帝釋以向偈頌，為諸天眾具足演說，告諸天曰：『如是偈句，為欲利益安樂一切諸天子故，書之殿壁。』一切天眾聞是說已，皆禮世尊，作如是言：『如來世尊世間之眼，為我等故說如是偈。』時諸天眾久不放逸，復以種種伎樂之音，與諸天眾往詣微細行天。微細行天聞是事已，與諸天女種種伎樂，出妙音聲來詣此林，欲與此林諸天子等共相娛樂。微細行天既至此林，此林諸天還失正念，入于放逸，種種伎樂歌舞戲笑，向微細行諸天大眾。既相見已，皆生歡喜，于園林中寶樹、寶枝彌覆園林，互相娛樂。乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若有閉於三惡道門，還生人中安樂國土，園林流池皆悉具足，常行善業，大富饒財，或為國王或為大臣，為一切人之所愛敬，常樂佈施，護持禁戒，樂作善業。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：有地處第二十二，名威德輪。眾生何業生於彼天？彼以聞慧見：諸眾生修行善法常不放逸，以利益心利益眾生，信于業果，近善知識，不殺生、不偷盜。若尸賒婆樹、若庵羅樹、若棗、若榛種種林樹，於此樹上有諸鳥巢，巢中有子。若鳥、若蛇取諸鳥子，其人見之，以慈悲心
【現代漢語翻譯】 現代漢語譯本：當時，諸天眾見到天王帝釋都生起恭敬心，來到帝釋的住所。當時，天帝釋用之前的偈頌，為諸天眾詳細地演說，並告訴諸天眾說：『這些偈句，是爲了利益和安樂一切天子，所以將它書寫在宮殿的墻壁上。』一切天眾聽了這些話后，都禮敬世尊，這樣說道：『如來世尊是世間的眼睛，爲了我們才說了這樣的偈頌。』當時，諸天眾長久地沒有放逸，又用各種各樣的伎樂之音，與諸天眾一同前往微細行天（Suksma-carana-deva，指天界中一類天人）。微細行天聽到這件事後，與諸天女用各種各樣的伎樂，發出美妙的聲音來到這片樹林，想要與這片樹林的諸天子們一同娛樂。微細行天來到這片樹林后，這片樹林的諸天反而失去了正念，陷入放逸之中，用各種各樣的伎樂歌舞戲笑，來迎接微細行天的諸天大眾。彼此相見后，都生起歡喜心，在園林中的寶樹、寶枝覆蓋的園林中，互相娛樂。乃至愛善業耗盡，從天界命終，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果能夠關閉三惡道之門，還能轉生到人間安樂的國土，園林流池都具備，常常行善業，大富饒財，或者成為國王或者成為大臣，被一切人所愛敬，常常樂於佈施，護持禁戒，樂於作善業。這是因為還有剩餘的業力。 『再次，比丘知道業的果報，觀察三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）所居住的地方。他以聽聞的智慧看到：有一處地方是第二十二處，名叫威德輪（Vaideha-cakra，三十三天所住地之一）。眾生因為什麼樣的業而生於彼天呢？他以聽聞的智慧看到：諸眾生修行善法常常不放逸，以利益之心利益眾生，相信業的果報，親近善知識，不殺生、不偷盜。如果是尸賒婆樹（Simsapa，一種樹名）、庵羅樹（Amra，芒果樹）、棗樹、榛樹等各種林樹，在這些樹上有鳥巢，鳥巢中有鳥的幼鳥。如果有鳥或者蛇去取鳥的幼鳥，這個人看到了，就用慈悲心』
【English Translation】 English version: Then, all the heavenly beings, seeing Sakra, the King of the Gods, arose with reverence and went to Sakra's abode. There, Sakra, King of the Gods, fully explained the previous verses to all the heavenly beings, saying, 'These verses are written on the walls of the palace for the benefit and happiness of all the sons of gods.' Upon hearing this, all the heavenly beings paid homage to the World-Honored One, saying, 'The Tathagata, the World-Honored One, is the eye of the world, and has spoken these verses for our sake.' Then, the heavenly beings, having long refrained from negligence, went with various musical instruments and sounds to the Suksma-carana-deva (Subtle-Walking Gods, a type of deity). The Suksma-carana-deva, hearing of this, came to this forest with various musical instruments and beautiful sounds, accompanied by heavenly women, desiring to enjoy themselves with the sons of gods in this forest. When the Suksma-carana-deva arrived at this forest, the gods of this forest lost their mindfulness and fell into negligence, using various musical instruments, songs, dances, and laughter to greet the great assembly of the Suksma-carana-deva. Having met each other, they all rejoiced and entertained each other in the garden, among the precious trees and branches that covered the garden. Eventually, when their loving and virtuous karma was exhausted, they died from their heavenly lives and, following the flow of karma, fell into hell, the realm of hungry ghosts, and the realm of animals. If they can close the gates to the three evil paths, they can be reborn in a happy land in the human realm, with gardens and flowing pools fully equipped, constantly practicing good deeds, being very wealthy, or becoming kings or ministers, loved and respected by all people, always delighting in giving, upholding precepts, and delighting in doing good deeds. This is due to the remaining karma. 'Furthermore, a Bhiksu, knowing the retribution of karma, observes the places where the Trayastrimsa (Thirty-three Heavens, a heaven located on the summit of Mount Sumeru in Buddhist cosmology) gods dwell. He sees with his wisdom of hearing that there is a place, the twenty-second, called Vaideha-cakra (Wheel of Majesty, one of the dwelling places of the Thirty-three Heavens). What karma causes beings to be born in that heaven? He sees with his wisdom of hearing that those beings constantly practice good deeds without negligence, benefit sentient beings with a mind of benefit, believe in the retribution of karma, associate with good teachers, and do not kill or steal. If it is a Simsapa (a type of tree), an Amra (mango tree), a jujube tree, a hazel tree, or various other forest trees, and there are bird nests in these trees, with young birds in the nests. If a bird or a snake tries to take the young birds, and the person sees it, he uses a compassionate mind.'
利益眾生，救令得脫。云何不盜？於他林樹乃至不取一枝一葉，亦不教他。若行道路見地遺果，不取不盜，見人取者勸令舍離。云何行善而修佈施？于降雨時以食施僧，若饑饉世、若疾病人以食施之。自持禁戒，令他住戒，見住戒者教他隨喜，為他眾生說業果報。唸佛法僧而行佈施，若施父母、若優婆塞，或無禁戒病患之人，以飲食湯藥所須之具施此諸人，亦教他人，說業果報。不近惡友，不與同住，不共言說。常能善攝身口意業，自利利他。是人命終生於善道三十三天威德輪地。生此天已，以善業故，其身光明如月盛滿。其地莊嚴甚可愛樂，七寶園林充滿其地。種種流泉，諸蓮華池種種蓮華，毗琉璃莖，黃金為葉遍覆池水。種種金石以為崖岸。旋轉洄澓猶如舞戲，種種眾鳥出妙音聲令心悅豫。真金山峰、毗琉璃峰莊嚴其地。鵝鴨鴛鴦出衆妙音，天子天女歡喜遊戲繞蓮華池。其河流注出妙音聲，復有眾寶蓮華之林，種種光明、種種眾蜂以為莊嚴。天子天女觀蓮華池，以種種寶莊嚴其身。光明輪天，久時受樂。復往詣于彌難多林遊戲受樂，種種樂音互相娛樂。至彼林中有蓮華林，名箜篌遊戲，其蓮華林縱廣正等五百由旬，上味色香美味之飲充滿其中，諸天飲之，歌舞戲笑共相娛樂。
「時有天鳥名曰正行，見諸天
【現代漢語翻譯】 現代漢語譯本 利益眾生，救度他們脫離苦難。什麼是不盜？對於他人的樹林，甚至不取一枝一葉，也不教唆他人這樣做。如果在路上看到遺落的果實，不拿取，不偷盜，看到別人拿取，勸說他們放下。怎樣行善並修習佈施？在下雨的時候用食物供養僧人，在饑荒的年代，或者對於生病的人，用食物佈施他們。自己持守戒律，也讓別人遵守戒律，看到持戒的人，教導他人隨喜讚歎，為其他眾生宣說業報因果。憶念佛、法、僧三寶而行佈施，或者佈施給父母、優婆塞（Upasaka，在家男居士），或者沒有持戒但患病的人，用飲食湯藥以及他們需要的物品佈施給這些人，也教導他人這樣做，宣說業報因果。不親近惡友，不與他們同住，不與他們交談。常常能夠很好地攝持身、口、意三業，自利利他。這樣的人命終之後，會往生到善道三十三天（Trayastrimsa Heaven，佛教宇宙觀中的一個天界）的威德輪地。生到這個天界之後，因為善業的緣故，他們的身體光明如同滿月。那裡的土地莊嚴，非常可愛，七寶園林充滿其地。各種各樣的流水，各種各樣的蓮花池，池中生長著各種各樣的蓮花，毗琉璃（Vairocana，寶石名）為莖，黃金為葉，遍佈池水。各種各樣的金石作為池塘的崖岸。水流旋轉回蕩，就像舞蹈一樣，各種各樣的鳥發出美妙的聲音，令人心情愉悅。真金山峰、毗琉璃峰莊嚴著這片土地。鵝、鴨、鴛鴦發出各種美妙的聲音，天子（Deva，天神）天女（Devi，女神）歡喜地在蓮花池邊嬉戲。河流流淌，發出美妙的聲音，還有眾寶蓮花形成的樹林，各種各樣的光明，各種各樣的蜜蜂，都用來莊嚴這個地方。天子天女觀賞蓮花池，用各種各樣的寶物莊嚴自己的身體。在光明輪天，長久地享受快樂。之後又前往彌難多林（Mimanta Forest）嬉戲享樂，各種各樣的樂音互相娛樂。到達那片樹林，那裡有一片蓮花林，名叫箜篌遊戲（Kangling Play），那片蓮花林縱橫都是五百由旬（Yojana，古印度長度單位），其中充滿了上等的美味飲料，諸天飲用這些飲料，歌舞嬉笑，共同娛樂。 這時有一隻天鳥，名字叫做正行，看見諸天
【English Translation】 English version Benefiting sentient beings, saving them and enabling them to be liberated. What is non-stealing? Regarding the forests and trees of others, not taking even a single branch or leaf, nor instructing others to do so. If one sees fallen fruits on the road, not taking or stealing them, and if one sees others taking them, advising them to relinquish them. How does one practice good deeds and cultivate generosity? During times of rain, offering food to monks, and in times of famine or to those who are ill, giving them food. Upholding precepts oneself, and encouraging others to abide by precepts, and upon seeing those who abide by precepts, teaching others to rejoice with them, and speaking of the karmic consequences for other sentient beings. Practicing generosity while contemplating the Buddha, Dharma, and Sangha, or giving to parents, Upasakas (lay male practitioners), or those who are ill and without precepts, providing them with food, medicine, and the necessary items, and also teaching others to do so, speaking of the karmic consequences. Not associating with bad friends, not living with them, and not conversing with them. Constantly being able to well-restrain one's body, speech, and mind, benefiting oneself and others. Such a person, upon the end of their life, will be born in the good realm of the Trayastrimsa Heaven (one of the heavens in Buddhist cosmology) in the land of majestic wheels. Having been born in this heaven, due to their good karma, their body's light will be like a full moon. The land there is adorned and very delightful, with gardens of seven treasures filling the land. Various flowing springs, various lotus ponds, with various lotuses growing in them, with stems of Vairocana (a type of gemstone) and leaves of gold covering the pond water. Various gold and stone form the banks of the ponds. The water flows and swirls like a dance, and various birds emit wonderful sounds, delighting the heart. Peaks of true gold and peaks of Vairocana adorn the land. Geese, ducks, and mandarin ducks emit various wonderful sounds, and Devas (gods) and Devis (goddesses) joyfully play around the lotus ponds. The rivers flow, emitting wonderful sounds, and there are also forests of lotuses made of various treasures, adorned with various lights and various bees. Devas and Devis observe the lotus ponds, adorning their bodies with various treasures. In the Heaven of Light Wheels, they enjoy happiness for a long time. Then they go to the Mimanta Forest to play and enjoy themselves, with various musical sounds entertaining each other. Arriving at that forest, there is a lotus forest called Kangling Play, that lotus forest is five hundred Yojanas (an ancient Indian unit of distance) in length and width, and it is filled with the finest delicious drinks, which the Devas drink, singing, dancing, laughing, and enjoying themselves together. At that time, there was a celestial bird named Right Conduct, who saw the Devas
子行於放逸而說頌曰：
「『無恥無慚愧， 懈怠惡知識， 是地獄種子， 智者所舍離。 無恥無慚愧， 常作不善行， 如人墜高巖， 后時乃自覺。 貪癡無誠信， 其心無怖畏， 為嫉妒所迷， 不得生天中。 飲酒虛妄語， 心堅著貪慾， 不信業果報， 是地獄因緣。 守護心過惡， 瞋恚之惡業， 眾生惡業故， 墮於三惡道。 心勇造惡業， 常為欲所使， 常行於妄語， 其人無樂報。 若人毀犯戒， 如偽寶雲母， 其人惡業故， 墮於三惡道。 若人住噁心， 其闇無有邊， 若人歸三寶， 如夜大光明。 愚夫行放逸， 如醉癡自欺， 二放逸所惑， 輪轉于地獄。 一切諸世間， 有出必歸滅， 如生則有死， 畢竟不相離。 放逸自圍繞， 境界海增長， 愛鎖之所縛， 遊戲于天中。 諸天初生時， 樂生唸唸滅， 放逸自覆心， 不知無常轉。 放逸自迷惑， 常樂於境界， 因欲無厭足， 常受諸苦惱。 無有唸唸時， 須臾不自在， 是愛使眾生， 受于天中樂。 愛地甚暴惡， 無量
【現代漢語翻譯】 現代漢語譯本 子行於放逸時說了以下偈頌：
『沒有慚愧之心，結交懈怠的惡友， 這是通往地獄的種子，智者應當遠離。 沒有慚愧之心，經常做不善的行為， 就像人從高崖墜落，事後才醒悟。 貪婪、愚癡、沒有誠信，心中沒有敬畏， 被嫉妒迷惑，無法升到天界。 飲酒、說謊，內心執著于貪慾， 不相信業報，這是墮入地獄的原因。 守護內心，避免過錯，避免嗔恚的惡業， 眾生因為惡業，墮入三惡道（地獄、餓鬼、畜生）。 內心勇敢地造作惡業，經常被慾望驅使， 經常說謊，這樣的人沒有快樂的果報。 如果有人違犯戒律，就像虛假的雲母寶物， 這樣的人因為惡業，墮入三惡道。 如果人心懷惡念，那黑暗沒有邊際， 如果人皈依三寶（佛、法、僧），就像黑夜中的巨大光明。 愚蠢的人放縱自己，就像醉酒的人一樣自欺欺人， 被兩種放逸（身放逸和心放逸）迷惑，在輪迴中墮入地獄。 一切世間的事物，有出現就必然有滅亡， 如出生就必然有死亡，兩者終究不會分離。 放逸圍繞著自己，使境界之海增長， 被愛慾的鎖鏈束縛，在天界中嬉戲。 諸天（deva）初生之時，快樂生起又唸唸滅去， 放逸遮蔽了內心，不知道無常的變化。 放逸迷惑了自己，常常貪戀于外在的境界， 因為對慾望沒有厭足，常常遭受各種苦惱。 沒有唸唸覺察的時候，須臾都不能自在， 是愛慾驅使眾生，享受天界的快樂。 愛慾之地非常暴惡，無量無邊。
【English Translation】 English version The son, dwelling in negligence, spoke this verse:
『Without shame, associating with lazy and evil friends, This is the seed of hell; the wise should abandon it. Without shame, constantly performing unwholesome deeds, Like a person falling from a high cliff, only realizing it afterward. Greedy, ignorant, and without faith, their hearts without fear, Bewildered by jealousy, they cannot be born in the heavens. Drinking alcohol and speaking falsely, their hearts firmly attached to greed, Not believing in the results of karma, this is the cause of hell. Guarding the heart against faults, and the evil karma of anger, Beings, because of evil karma, fall into the three evil realms (hell, hungry ghosts, animals). Their hearts bravely creating evil karma, constantly driven by desires, Constantly speaking falsely, such people have no joyful reward. If someone violates the precepts, like a false mica gem, Such a person, because of evil karma, falls into the three evil realms. If a person dwells in an evil mind, that darkness has no end, If a person takes refuge in the Three Jewels (Buddha, Dharma, Sangha), it is like great light in the night. Foolish people indulge in negligence, like drunkards deceiving themselves, Bewildered by the two kinds of negligence (negligence of body and mind), they revolve in hell. All things in the world, having arisen, must return to destruction, As birth inevitably leads to death, the two are ultimately inseparable. Negligence surrounds oneself, causing the sea of realms to grow, Bound by the chains of love, they play in the heavens. When the devas (gods) are first born, joy arises and vanishes moment by moment, Negligence covers their hearts, and they do not know the turning of impermanence. Negligence deludes oneself, constantly delighting in external realms, Because there is no satisfaction with desires, they constantly suffer various afflictions. Without moments of mindfulness, they are not free even for a moment, It is love that drives beings to enjoy the pleasures of the heavens. The land of love is extremely violent, immeasurable and boundless.
雜覺觀， 遊戲于愛地， 為欲之所使。 譬如地獄火， 焚燒諸罪人， 愛火亦如是， 焚燒一切天。 飢渴火熾然， 焚燒諸餓鬼， 畜生相殘害， 人中追求苦。 愛火周遍起， 一切皆圍繞， 火燒常熾然， 世間莫能覺。』
「如是天鳥為諸放逸諸天子等說是偈已，若諸天子已於先世行善業者，聞此法音，少離放逸，不飲天酒，遠離色香味觸上妙五欲放逸之樂。復入園林伎樂自娛，隨心所念受種種樂。青毗琉璃車𤦲寶峰，于園林中流泉河水、眾蓮華池以為莊嚴，種種色蜂游集其中。其蓮華林，毗琉璃葉，頗梨為莖，多有眾蜂不可喻說，百千天女與諸天子游戲受樂。以善業故，種種境界、天女愛河之所㵱沒，未曾覺悟。如是遊戲共相娛樂，乃至愛善業盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，生安樂處，大富饒財，其心廣大，樂修正法常愛智慧，愛樂沙門及婆羅門，壽命延長。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：二十三地處名曰月行。眾生何業生於彼處？彼聞知見：若有眾生以清凈心修行善業，善修其心，造佛形像或為供養，洗佛形像令除塵垢，揩拭刷磨。或見金銀為如來像，見之歡喜，思
【現代漢語翻譯】 現代漢語譯本 雜覺觀： 沉溺於愛慾之地，被慾望所驅使。 譬如地獄之火，焚燒著各種罪人， 愛慾之火也像這樣，焚燒著一切天人。 飢渴之火猛烈燃燒，焚燒著各種餓鬼， 畜生互相殘害，人類在世間追求痛苦。 愛慾之火四處燃起，一切都被它圍繞， 火焰燃燒常不熄滅，世間卻沒有人覺察。』
『像這樣，天鳥為那些放縱的天子們說了這首偈語后，如果有些天子在前世做了善業，聽到這法音，稍微遠離放縱，不喝天酒，遠離色、聲、香、味、觸這些美妙的五欲之樂。又回到園林中用音樂歌舞自娛自樂，隨心所欲地享受各種快樂。青色的毗琉璃車（一種寶石製成的車）和鑲嵌著寶物的山峰，在園林中，用流動的泉水河水、各種蓮花池來作為裝飾，各種顏色的蜜蜂聚集在其中。那蓮花林，毗琉璃的葉子，頗梨（水晶）做的莖，有很多數不清的蜜蜂，成百上千的天女與天子們嬉戲玩樂。因為過去所做的善業，沉溺在各種美好的境界和天女的愛河之中，從未覺醒。就這樣嬉戲玩樂，直到愛慾和善業耗盡，從天界死去，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，會出生在安樂的地方，非常富有，心胸寬廣，喜歡修正法，常常喜愛智慧，喜愛沙門（出家修道者）和婆羅門（祭司），壽命很長。這是因為還有剩餘的善業。』
『再者，比丘知道業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第二十三處地方名叫月行（Chandragati）。眾生因為什麼業而生在那裡呢？他聽聞並且知道：如果有眾生以清凈的心修行善業，好好地修養自己的心，建造佛的形像或者爲了供養，清洗佛的形像使它除去塵垢，擦拭和打磨。或者看見用金銀製作的如來像，看見後心生歡喜，思念……』
【English Translation】 English version Miscellaneous Perceptions: Playing in the land of love, Driven by desires. Like the fire of hell, Burning all sinners, The fire of love is also like this, Burning all the gods. The fire of hunger and thirst blazes, Burning all hungry ghosts, Animals harm each other, Humans seek suffering in the world. The fire of love rises everywhere, Everything is surrounded by it, The fire burns constantly, But the world is not aware.』
『Thus, after the celestial bird spoke this verse to the heedless gods and others, if there were gods who had performed good deeds in previous lives, upon hearing this Dharma sound, they would slightly turn away from heedlessness, not drink celestial wine, and distance themselves from the exquisite pleasures of the five desires of form, sound, smell, taste, and touch. They would then return to the gardens, entertaining themselves with music and dance, enjoying various pleasures as they pleased. Blue beryl (Vaidurya) chariots and jeweled peaks adorned the gardens, with flowing springs, rivers, and lotus ponds as embellishments, where bees of various colors gathered. The lotus groves, with beryl leaves and crystal (Sphatika) stems, were filled with countless bees, beyond description. Hundreds and thousands of celestial maidens played and enjoyed themselves with the gods. Due to their good karma, they were immersed in various beautiful realms and the river of love of the celestial maidens, never awakening. They played and entertained each other in this way until their love and good karma were exhausted, and upon death from the heavens, they would be reborn according to their karma, falling into hell, the realm of hungry ghosts, or the animal realm. If they were reborn among humans, they would be born in places of peace and happiness, with great wealth and abundance, broad-minded, delighting in correcting the Dharma, always loving wisdom, and cherishing ascetics (Shramanas) and Brahmins, with extended lifespans. This is due to the remaining good karma.』
『Furthermore, the Bhikshu, knowing the retribution of karma, observes the places where the Thirty-three Heavens reside. Through hearing and wisdom, he sees: the twenty-third place is named Chandragati (Moon Walk). What karma causes beings to be born in that place? He hears and knows: if there are beings who cultivate good deeds with a pure mind, cultivate their minds well, create images of the Buddha or make offerings, wash the images of the Buddha to remove dust, wipe and polish them. Or see images of the Tathagata made of gold and silver, and rejoice upon seeing them, thinking…』
惟愛仰福田功德，思心功德，自熏其心而行善業，心生喜悅，不殺不盜。云何不殺？如是之人乃至不念斷眾生命，亦不教他，見人作者不生隨喜，勸令不作，令住善道，自利利人。復有不殺：不生殺念，乃至床褥臥具有濕生蟲，不起心想欲害其命，于微細命乃至蟻子不起殺意，是名不殺生。云何不盜？如是善人修行善業不知厭足，於一切處不行偷盜，乃至草木泥土，自既不取亦不教他。設有大熱，不奪他蔭，不令他人住于日中，自受蔭處。自有勢力亦不奪他，不教他人，見他作者勸令不作，乃至蔭涼亦不偷盜，微細之事皆不偷盜。是名不盜。如是之人命終之後生於天中月行之地。生彼天已，以善業故，得樂果報。光明普照猶如和合十月並照，如是天眾身相光明，清凈無垢亦復如是。天子既生，一切天眾百倍轉勝，其身光明冷暖調適，一切余天見之愛樂。其光勝於余天之光，其光普照滿十由旬，勝餘一切珍寶之光，以善業故。如是天子無量眷屬以為圍繞，作眾伎樂，詣于園林遊戲之處，林名五樂，第一勝妙，於三十三天最為殊特。其樹威德，樹有善果、眾鳥勝慧、缽頭摩伽華、華池流水，空中香風來吹寶鈴，出於無量微妙音聲。是時天子與諸天眾作眾伎樂，與諸天女種種莊嚴，詣五樂林種種伎樂遊戲受樂。天女歌頌五樂
之音，受第一樂。以于福田作善業故，得此勝香，其香普熏滿五由旬。其果處空猶如眾星。其樹莊嚴，天中最勝，明如日光，其光不熱亦復無冷。其果色香眾味具足，其香勝於一切香氣，熏五由旬。如星處空，果中常流種種香飲，諸天飲之離於醉亂，種種香味隨心所念皆悉得之。受如是等功德之種。
「時有天鳥名教放逸，為于放逸諸天子等而說頌曰：
「『善業將盡， 空過壽命， 當速修法， 莫行放逸。 少壯易過， 命亦如是， 眾具將失， 莫行放逸。 天非常法， 非常具足， 及時未壞， 當修福德。 善業和合， 心念守護， 未見有處， 而無過患。 若常亂心， 行於非法， 是樂虛妄， 去已不還。 持戒貿樂， 生於天中， 若不護戒， 臨終悔恨。 故應持戒， 守護莫犯， 愚人離戒， 不能昇天。 若於天中， 受五欲樂， 持戒清凈， 故得大果。 諸天著欲， 放逸癡毒， 不覺無常， 壞其身命。 無量百千， 那由他天， 皆為放逸， 慾火所燒。 一切眾生， 放逸所盲， 后受衰惱， 乃知其過。 心常攀緣， 而無暫住，
【現代漢語翻譯】 現代漢語譯本 聽到美妙的音樂之聲，享受著最上等的快樂。因為在福田（指能生無量功德的田地）中做了善業的緣故，得到這種殊勝的香氣，這香氣普遍地熏滿五由旬（一種距離單位）。那果實懸掛在空中，就像眾星一樣。那樹非常莊嚴，在天界中最殊勝，明亮如日光，但它的光芒並不灼熱，也沒有寒冷。果實的顏色、香氣和各種味道都具備，它的香氣勝過一切香氣，能熏滿五由旬。就像星星懸掛在空中一樣，果實中常常流出各種香甜的飲料，諸天飲用后能遠離醉酒和混亂，各種香味隨著心中所想都能得到。承受著像這樣的功德果報。 當時有一隻天鳥，名字叫教放逸（提醒不要放逸），爲了那些放逸的諸天子們而說了這些偈頌： 『善業將要耗盡， 空虛地度過壽命， 應當趕快修習佛法， 不要放縱懈怠。 年輕力壯容易過去， 壽命也是這樣， 各種享樂將要失去， 不要放縱懈怠。 天界的享樂不是永恒的， 各種享受不是常有的， 趁著還沒壞滅的時候， 應當修積福德。 善業因緣和合， 心念要好好守護， 沒有見過什麼地方， 是沒有過患的。 如果常常心神散亂， 做著不合佛法的事情， 這種快樂是虛妄的， 過去了就不會再來。 持守戒律換來快樂， 就能往生到天界， 如果不守護戒律， 臨終時就會後悔。 所以應該持守戒律， 守護它不要違犯， 愚蠢的人離開戒律， 不能夠升到天界。 如果在天界之中， 享受五種慾望的快樂， 因為持戒清凈的緣故， 才能得到大的果報。 諸天沉迷於慾望， 放縱懈怠中了癡毒， 不覺悟到無常的道理， 最終會毀壞自身性命。 無量百千， 那由他（數量單位）諸天， 都因為放縱懈怠， 被**（應為『火』，指煩惱之火）所焚燒。 一切眾生， 被放縱懈怠所矇蔽， 以後遭受衰敗苦惱， 才知道是自己的過錯。 心常常向外攀緣， 沒有片刻的安住，』
【English Translation】 English version Hearing the sound of music, enjoying the foremost bliss. Because of performing good deeds in the field of merit (referring to the field that generates immeasurable merit), one obtains this excellent fragrance, which pervades and fills five yojanas (a unit of distance). The fruits hang in the air like stars. The tree is adorned, the most excellent among the heavens, bright as sunlight, but its light is neither hot nor cold. The fruits are complete with color, fragrance, and various flavors, its fragrance surpasses all fragrances, perfuming five yojanas. Like stars in the sky, various fragrant drinks constantly flow from the fruits, and the devas (gods) who drink them are free from intoxication and confusion, and all kinds of flavors are obtained according to their thoughts. They receive such kinds of meritorious rewards. At that time, there was a celestial bird named Teach-Non-Diligence (reminding not to be non-diligent), who spoke these verses for the non-diligent devas (gods): 『Good deeds are about to be exhausted, life is spent in vain, one should quickly cultivate the Dharma, do not be negligent. Youth and strength easily pass, life is also like this, various enjoyments are about to be lost, do not be negligent. The pleasures of the heavens are not eternal, various enjoyments are not constant, while it is not yet destroyed, one should cultivate merit. Good deeds combine, the mind should be well guarded, I have not seen any place, that is without fault. If one is always distracted, engaging in non-Dharma, this happiness is false, it will not return once it is gone. Holding precepts exchanges for happiness, one will be born in the heavens, if one does not protect the precepts, one will regret it at the time of death. Therefore, one should hold precepts, guard them and not violate them, fools who abandon precepts, cannot ascend to the heavens. If in the heavens, one enjoys the pleasures of the five desires, because of holding precepts purely, one can obtain great rewards. The devas (gods) are attached to desires, negligent and poisoned by delusion, unaware of impermanence, eventually destroying their own lives. Immeasurable hundreds of thousands, Nayuta (a unit of number) of devas (gods), all because of negligence, are burned by ** (should be 'fire', referring to the fire of afflictions). All sentient beings, are blinded by negligence, later suffer decline and distress, only then do they realize their mistake. The mind constantly clings, without a moment's rest,』
愚不覺知， 后為大惡。 心樂欲境， 不覺憂惱， 衰禍既至， 乃生悔恨。 結使煩惱， 從憶念生， 心王結使， 常行隨逐。 隨心馳騁， 在在所住， 常為惛醉， 流三界海。 若知真諦， 見世間法， 無常苦空， 永離憂惱。 為色所使， 常求諸欲， 是人後生， 永無天樂。 此珊瑚林， 眾寶莊嚴， 種種枝條， 蓮華嚴飾。 種種流水， 諸河莊嚴， 業因所得， 遍於虛空。 劫火既起， 燒滅須彌， 況此天身， 猶如水沫， 生已覆滅， 放逸自欺。』
「爾時，諸天子若於先世集眾善業，聞此天鳥說法之音，則能解悟。『如鳥所說，必當無常。』少時憶念，離於放逸，復為境界色香味觸之所誑惑，悉忘法音猶如隔世，所應作業、不應作業皆悉忘失。現受欲樂，不觀未來，不念天鳥說法之音。現觀五欲遊戲受樂，不念地獄、餓鬼、畜生受大苦惱，不念天身甚為難得，不念無始苦惱輪轉地獄、餓鬼、畜生。諸苦堅䩕難可調伏，唯除天子第一勝心久習善根。
「複次，比丘觀此天鳥以何等業，說于清凈無垢如實之法，教於放逸諸天子等？彼聞知見：若有於人中時，作放逸
【現代漢語翻譯】 現代漢語譯本 我因愚昧無知，後來造作了極大的惡業。 心中貪戀享樂，不覺得憂愁煩惱，一旦衰敗災禍降臨， 才開始後悔怨恨。煩惱的根源，是從憶念中產生的， 心識的煩惱，常常伴隨追逐。隨著心識奔馳放縱， 無論身在何處，常常處於昏聵沉醉的狀態，在三界輪迴的苦海中漂流。 如果能夠了知真諦，看清世間的萬法，都是無常、苦、空的， 就能永遠遠離憂愁煩惱。如果被色相所驅使，常常追求各種慾望， 這種人死後，永遠無法享受天上的快樂。這片珊瑚樹林， 用各種珍寶裝飾，各種枝條，用蓮花莊嚴點綴。 各種流水，用諸多的河流來裝飾，這是由過去的業因所感得的， 遍佈于整個虛空。一旦劫火燃起，燒燬須彌山（Sumeru）， 更何況這天人的身體，猶如水泡一般， 生起之後又會消滅，這是放縱懈怠，自欺欺人啊！』
『這時，諸位天子如果前世積累了眾多善業，聽到這天鳥說法之音，就能理解醒悟。「正如天鳥所說，一切必當無常。」稍微憶念，就能遠離放逸，但很快又被外在的色、香、味、觸等境界所迷惑，完全忘記了天鳥的說法，如同隔世一般，該做的、不該做的，全都忘記了。只顧眼前享受欲樂，不考慮未來，也不再憶念天鳥說法之音。只顧眼前觀看五欲，遊戲享樂，不念及地獄、餓鬼、畜生道所受的巨大苦惱，不念及天人的身體是多麼難得，不念及無始以來在苦惱中輪轉，墮入地獄、餓鬼、畜生道。各種痛苦堅固難以調伏，除非是天子具有第一殊勝的心，長久以來修習善根。』
『再者，比丘觀察這天鳥以何種業力，宣說清凈無垢如實的佛法，教導這些放逸的天子們？他聽聞並且了知：如果有人在人道時，行為放逸
【English Translation】 English version Due to my ignorance and lack of awareness, I later committed great evils. My heart delighted in sensual pleasures, unaware of sorrow and distress. Only when decline and misfortune arrived, did I begin to regret and resent. The bonds of affliction arise from recollection, and the afflictions of the mind-king constantly follow and pursue. Following the mind's wild pursuits, wherever it dwells, it is constantly in a state of intoxication, drifting in the sea of the three realms. If one knows the true reality, seeing the laws of the world as impermanent, suffering, and empty, one will forever be free from sorrow and distress. If one is driven by form, constantly seeking various desires, such a person, after death, will never experience heavenly bliss. This coral forest, adorned with various treasures, with various branches, decorated with lotus flowers. Various flowing waters, adorned with numerous rivers, obtained through the causes of past karma, pervading the entire void. Once the fire of the kalpa arises, burning Mount Sumeru (Sumeru), how much more so this heavenly body, like a water bubble, arising and then vanishing, is self-deception through indulgence!』
『At that time, if the devas (devas) have accumulated virtuous deeds in their previous lives, upon hearing the Dharma-speaking sound of this celestial bird, they will be able to understand and awaken. 「As the bird says, everything must be impermanent.」 With a brief moment of mindfulness, they can stay away from indulgence, but they are soon deceived and confused by the realms of form, sound, smell, taste, and touch, completely forgetting the Dharma-speaking sound as if it were from another lifetime, forgetting what should be done and what should not be done. They only enjoy the pleasures of the present, without considering the future, and without remembering the Dharma-speaking sound of the celestial bird. They only watch the five desires, playing and enjoying themselves, without thinking of the great suffering in the hells, among the hungry ghosts, and in the animal realm, without thinking of how difficult it is to obtain a heavenly body, and without thinking of the beginningless cycle of suffering, falling into the hells, among the hungry ghosts, and in the animal realm. All kinds of suffering are firm and difficult to subdue, except for the devas who have the first supreme mind and have long cultivated good roots.』
『Furthermore, the bhikshu (bhikshu) observes by what karma this celestial bird speaks the pure, immaculate, and true Dharma, teaching the indulgent devas? He hears and knows: If someone, when in the human realm, acts indulgently
行，若遊戲人、若大力士、若諸伎兒，身著袈裟遊戲歌舞，頌佛功德而得財物。既得財物，若衣若食佈施沙門、婆羅門或自食用。以著袈裟因緣力故，身壞命終生於天上受飛鳥身，受第一樂，以彼業故。複次，諸天歌舞戲笑娛樂受樂，毗琉璃樹，黃金為葉，頗梨為枝，四周彌布。復有寶樹，種種珊瑚寶樹嚴飾，百千眾蜂以為莊嚴，黃金真珠以為樹枝。復有山峰，七寶焰輪以為莊嚴。復有蓮華——黃金蓮華、頗梨蓮華、毗琉璃華，於此華中游戲受樂。復有異天寶殿樓閣，諸天於此與諸天女遊戲受樂，離於嫉妒及諸恐怖，心相愛樂互相渴仰，受第一樂。復與天眾遊戲歌舞入如意林，既入此林，隨心所念一切皆得。以是因緣，名如意樹。久於此林受天樂已，復往詣于須彌金峰，其山峰中河池流泉以為莊嚴，與諸天女歌舞戲笑作天伎樂，出妙音聲，聞之悅樂，目視種種上妙之色而受快樂。以自業化，諸天女眾以為圍繞，于須彌山無量種種蓮華之池皆悉見之。復有種種園林蓮華，其香殊妙聞之悅樂。復有第一上妙之觸，若身觸之猶如觸于迦旃鄰提(迦旃鄰提，海中之鳥，觸之大樂，有輪王出此鳥則現)，無量離垢清凈光明善妙之香。若有見之，甚可愛樂。遊戲如是山峰之中，若心生念，一切皆得無量功德皆悉具足，自在受用，他
【現代漢語翻譯】 現代漢語譯本： 再說，如果有人，無論是藝人、大力士，還是各種表演者，身穿袈裟進行遊戲歌舞，歌頌佛的功德而獲得財物。得到財物后，無論是衣服還是食物，都佈施給沙門（指出家修道者）、婆羅門（古印度僧侶階層）或者自己食用。因為身穿袈裟的因緣力，此人身壞命終後會生到天上，享受飛鳥之身，感受第一等的快樂，這是因為他之前的業力所致。 更進一步說，諸天在天上歌舞嬉戲，享受快樂，周圍是毗琉璃樹（一種寶石樹），黃金為葉，頗梨（水晶）為枝，遍佈四方。還有寶樹，用各種珊瑚寶樹裝飾，成百上千的蜜蜂作為點綴，黃金真珠作為樹枝。還有山峰，用七寶焰輪作為裝飾。還有蓮華——黃金蓮華、頗梨蓮華、毗琉璃華，在這些蓮花中游戲享受快樂。 還有異樣的天界寶殿樓閣，諸天在這裡與天女們遊戲享樂，遠離嫉妒和各種恐怖，內心相互愛慕，互相渴求，享受第一等的快樂。他們還與天眾一起遊戲歌舞，進入如意林，進入此林后，隨心所想，一切都能得到。因為這個原因，此林被稱為如意樹。 長久地在此林中享受天上的快樂后，他們又前往須彌金峰（佛教中的聖山），這座山峰用河流池泉裝飾，他們與天女們歌舞嬉戲，演奏天上的音樂，發出美妙的聲音，聽到后令人愉悅，眼睛看到各種上妙的色彩而感受快樂。因為自身業力的感化，眾多天女圍繞著他們，在須彌山無量種種蓮花的池塘中，他們都能看到。 還有各種園林蓮花，其香味殊勝美妙，聞到后令人愉悅。還有第一等上妙的觸感，如果身體接觸到，就像接觸到迦旃鄰提（海中的一種鳥，接觸到會感到極大的快樂，只有轉輪王出現時此鳥才會出現），無量離垢清凈光明善妙的香氣。如果有人看到，會非常喜愛。像這樣在山峰中游戲，如果心中生起念頭，一切都能得到，無量功德都能具足，自在受用。
【English Translation】 English version: Furthermore, if a performer, a strongman, or various entertainers, wear a 'kasaya' (袈裟, a Buddhist monastic robe) to perform games, songs, and dances, praising the Buddha's merits and thereby obtaining wealth. Having obtained wealth, whether it be clothing or food, they donate it to 'sramanas' (沙門, wandering ascetics), 'brahmanas' (婆羅門, priests), or use it themselves. Due to the power of the 'kasaya', after their body breaks and life ends, they will be reborn in the heavens, enjoying the body of a flying bird, experiencing the first level of happiness, due to their previous karma. Moreover, the gods sing, dance, play, and enjoy pleasure in the heavens, surrounded by 'vaiḍūrya' trees (毗琉璃樹, a type of gem tree), with golden leaves and crystal branches, spread all around. There are also treasure trees, adorned with various coral treasure trees, decorated with hundreds and thousands of bees, with branches of gold and pearls. There are also mountain peaks, adorned with seven-jeweled flame wheels. There are also lotuses—golden lotuses, crystal lotuses, 'vaiḍūrya' lotuses, in which they play and enjoy pleasure. There are also extraordinary heavenly palace pavilions, where the gods play and enjoy pleasure with the heavenly women, free from jealousy and all kinds of fear, with hearts that love each other, yearning for each other, enjoying the first level of happiness. They also play and dance with the heavenly hosts, entering the 'as-you-wish' forest (如意林), and upon entering this forest, whatever they think of, they can obtain. For this reason, this forest is called the 'as-you-wish' tree. After enjoying heavenly bliss in this forest for a long time, they then go to Mount 'Sumeru' (須彌金峰, the central world-mountain in Buddhist cosmology), which is adorned with rivers, ponds, and flowing springs. There, they sing, dance, and play with the heavenly women, performing heavenly music, producing wonderful sounds that are delightful to hear, and enjoying pleasure by seeing all kinds of supreme and wonderful colors. Due to the transformation of their own karma, they are surrounded by a multitude of heavenly women, and they see all the countless lotus ponds on Mount 'Sumeru'. There are also various gardens and lotuses, whose fragrance is especially wonderful and delightful to smell. There is also the first and most wonderful touch, which, when the body touches it, is like touching a 'kācañjalindī' (迦旃鄰提, a bird in the sea, touching it brings great joy, and this bird only appears when a 'cakravartin' (轉輪王, wheel-turning king) appears), an immeasurable, stainless, pure, bright, and auspicious fragrance. If someone sees it, they will find it very lovely and delightful. Playing in such a mountain peak, if a thought arises in their mind, they can obtain everything, and all immeasurable merits will be complete, and they can freely enjoy them.
不能奪，清凈無垢，於此地中受天快樂，遊戲娛樂受種種樂。其身光明，無量天女以為圍繞，受天五欲。乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，從生至終常受快樂，色貌第一，或為王者或為大臣，所生國土常有善法、正見眾生之所住處而於中生，離惡知識。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：有地處第二十四地，名閻摩娑羅。眾生何業而生彼天？彼聞知見：若有眾生奉持禁戒，以正見心利益眾生，正身口意。若邊險地、若曠野中，若人沒溺墮于大河，救令得脫。若於曠野，渴乏所逼，施以漿水。若於險道迷失道徑，示以正路不求報恩。利益眾生，救護眾生，施其壽命。云何不殺生、不偷盜？或於此人若復餘人行於善業。不殺眾生：若於所住房舍之中生諸眾生——若胎生濕生、若粗若細——壞人資具，或在梁間數墮人上，令人不安，以慈悲心而不殺害。蝦蟆毒蟲，種種毒螫，雖被中害，不斷其命。是名不殺生。云何不盜？幾種不盜？如是善人行於曠野，其力自在，賈客之水及於黑鹽，有力能取而不偷盜，自守渴乏。若彼賈客以水施之，然後乃飲。若彼不施，貿以飲之，善觀微細業之果報，受行佛法、唸佛功德以修其心。于須臾頃不近惡友，
【現代漢語翻譯】 現代漢語譯本 不能被剝奪，清凈沒有瑕疵，在這塊土地上享受天上的快樂，嬉戲玩樂享受各種各樣的快樂。他們的身體光明閃耀，被無數的天女圍繞，享受天上的五種慾望。直到善業耗盡，壽命終結后還會退轉，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生為人，從出生到死亡常常享受快樂，容貌出衆，或者成為國王或者成為大臣，所出生的國土常常有善良的佛法、具有正見的眾生居住，並且出生在那裡，遠離惡知識。這是因為剩餘的業力所致。
『再者，比丘瞭解業的果報，觀察三十三天所居住的土地。他通過聽聞和智慧看到：有一處地方是第二十四塊土地，名叫閻摩娑羅（Yamasala，意為『閻摩的住所』）。眾生因為什麼樣的業而生到這個天界呢？他聽聞並且知道：如果有的眾生奉行禁戒，以正確的見解之心利益眾生，端正自己的身口意。如果在邊遠危險的地方、或者在曠野之中，如果有人溺水掉入大河，就救助他們使其脫離危險。如果在曠野中，被幹渴所逼迫，就施捨給他們漿水。如果在危險的道路上迷失了方向，就為他們指明正確的道路而不求回報。利益眾生，救護眾生，給予他們生命。什麼是不殺生、不偷盜呢？或者這個人或者其他人做了善業。不殺害眾生：如果在所居住的房舍之中生出各種眾生——無論是胎生還是濕生，無論是粗大還是細小——破壞人們的用具，或者在房梁之間經常掉落到人身上，使人感到不安，都以慈悲之心而不殺害它們。對於蝦蟆、毒蟲，各種各樣的毒物叮咬，即使被它們傷害，也不斷絕它們的生命。這叫做不殺生。什麼是不偷盜呢？有幾種不偷盜呢？像這樣的善人在曠野中行走，他的力量足夠強大，對於商人的水和黑鹽，有能力拿取卻不偷盜，自己忍受乾渴。如果那些商人用水施捨給他，然後才飲用。如果他們不施捨，就通過交易來飲用，善於觀察細微的業的果報，接受奉行佛法、唸佛的功德來修養自己的內心。在很短的時間內不接近壞朋友，』
【English Translation】 English version Cannot be taken away, pure and without blemish, enjoying heavenly bliss in this land, playing and enjoying all kinds of pleasures. Their bodies are radiant, surrounded by countless heavenly maidens, enjoying the five desires of the heavens. Until their good karma is exhausted, and their lives end, they will regress, flowing with the force of karma, falling into hell, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, they will often enjoy happiness from birth to death, with outstanding appearances, or become kings or ministers. The country where they are born often has good Dharma and beings with right views residing there, and they are born in such places, far from evil companions. This is due to the remaining karma.
'Furthermore, a Bhikkhu (Buddhist monk) understands the results of karma, observing the lands where the Thirty-three Gods reside. Through hearing and wisdom, he sees: there is a place, the twenty-fourth land, named Yamasala (Yamasala, meaning 'Abode of Yama'). What karma causes beings to be born in that heaven? He hears and knows: if there are beings who uphold the precepts, with a mind of right view benefiting beings, rectifying their body, speech, and mind. If in remote and dangerous places, or in the wilderness, if someone drowns and falls into a great river, they rescue them and help them escape danger. If in the wilderness, they are oppressed by thirst, they give them water. If they are lost on a dangerous path, they show them the right way without seeking repayment. Benefiting beings, protecting beings, giving them life. What is non-killing and non-stealing? Or this person or others perform good deeds. Not killing living beings: if various beings are born in the houses where they live—whether born from the womb or from moisture, whether large or small—damaging people's belongings, or often falling on people from the beams, causing them discomfort, they do not kill them with a compassionate heart. For toads, poisonous insects, and various kinds of venomous creatures, even if they are harmed by them, they do not end their lives. This is called non-killing. What is non-stealing? How many kinds of non-stealing are there? Such a virtuous person walks in the wilderness, his strength is sufficient, for the water and black salt of the merchants, he has the power to take it but does not steal, enduring thirst himself. If those merchants give him water, then he drinks it. If they do not give it, he trades for it to drink, skillfully observing the subtle results of karma, accepting and practicing the Dharma, cultivating his mind with the merit of reciting the Buddha's name. He does not associate with bad friends for even a short time,'
不與言說，不同道行。以何因緣不與同行？一切善業近惡知識則為妨礙，是故不得與之共語、去來同住。何以故？惡知識者，是貪瞋癡之所住處，有智之人應當舍之猶如毒樹。其人清凈如煉真金，身壞命終生於閻摩娑羅之地。善業之人生彼天已，一切善人敬重供養，決定業行，受於樂果。其身光明如人之數日日增長。何以故？諸天之中無日夜故，此天身光如是增長。余天見之，于天女前皆生慚愧。勝餘一切異地諸天，諸天見已，皆往詣于釋迦天王問此因緣，白言：『天王！閻摩娑羅有一天子，初始出生光明勝於一切天眾。』
「時天帝釋聞是語已，而說頌曰：
「『天子之光明， 從於持戒生， 須彌金光輪， 十六不及一。 身常出光明， 猶如融金聚， 光明善和合， 智者造業故。 以上中下業， 三種持戒故， 得果亦如是， 有上中下報。 持戒離放逸， 增長無放逸， 常得受安樂， 諸法皆如是。 若持戒清凈， 今得光明身， 和合千日光， 所照莫能及。 若有勝丈夫， 受持七種戒， 其人得善果， 先佛之所說。 若人造善業， 不失樂果報， 不作則無果， 作業終不失。 癡人不樂因，
【現代漢語翻譯】 現代漢語譯本 不與不善之人交談，不同他們一起修行。因為什麼原因不與他們同行呢？因為一切善業，如果接近惡知識（指引人作惡的人）就會受到妨礙，所以不應該和他們交談、來往、同住。為什麼呢？因為惡知識是貪婪、嗔恨、愚癡的聚集之處，有智慧的人應當像捨棄毒樹一樣捨棄他們。這樣的人清凈得像精煉的真金，身死命終後會生於閻摩娑羅（Yamasara，意為快樂）之地。行善業的人往生到那個天界后，一切善良的人都會敬重供養他，因為他有決定的善業行為，所以能享受快樂的果報。他的身體光明，就像人間的太陽一樣日日增長。為什麼呢？因為諸天之中沒有白天黑夜的分別，所以這個天人的身光會這樣增長。其他天人見到他，在天女面前都感到慚愧。他勝過其他一切不同地方的諸天，諸天見到后，都去拜見釋迦天王（Śakra，天帝）詢問這個因緣，稟告說：『天王！閻摩娑羅有一個天子，剛出生時光明就勝過一切天眾。』 當時，天帝釋（Śakra，天帝）聽了這些話后，就說了這首偈頌： 『天子的光明， 是從持戒而生， 須彌山（Sumeru）的金光輪， 十六分之一都不及。 身體常常發出光明， 就像熔化的金子聚集在一起， 光明善妙地和合， 是智者造善業的緣故。 以上、中、下三種業， 是因為三種持戒的緣故， 得到的果報也如此， 有上、中、下三種回報。 持戒遠離放逸， 增長不放逸， 常常能夠享受安樂， 一切諸法都是這樣。 如果持戒清凈， 今生就能得到光明的身體， 和合千個太陽的光芒， 所照之處沒有誰能比得上。 如果有殊勝的丈夫， 受持七種戒律， 這個人就能得到善果， 這是過去諸佛所說的。 如果有人造作善業， 不會失去快樂的果報， 不造作就沒有果報， 造作的業終究不會消失。 愚癡的人不喜歡善因，
【English Translation】 English version Do not speak with those who are not virtuous, and do not practice the path with those who are not aligned. For what reason should one not walk with them? Because all good deeds are hindered by associating with evil teachers (those who lead others to do evil), therefore one should not speak, associate, or live with them. Why is this so? Because evil teachers are the dwelling place of greed, hatred, and delusion. A wise person should abandon them as if they were poisonous trees. Such a person, pure like refined gold, will, upon the destruction of their body and the end of their life, be born in the land of Yamasara (Yamasara, meaning happiness). Those who perform good deeds, upon being born in that heaven, will be respected and honored by all virtuous people, because of their determined good deeds, they will enjoy the fruits of happiness. Their body will be radiant, growing daily like the sun in the human realm. Why is this so? Because there is no day or night among the gods, so the light of this deva's body will increase in this way. Other devas, seeing him, feel ashamed in the presence of the heavenly women. He surpasses all other devas in different realms. Upon seeing this, all the devas go to Śakra (Śakra, the King of Gods) to inquire about the cause, reporting: 'Heavenly King! In Yamasara, there is a deva son whose light surpasses all the heavenly hosts from the moment of his birth.' At that time, Śakra (Śakra, the King of Gods), having heard these words, spoke this verse: 'The light of the deva son, is born from upholding the precepts, The golden light wheel of Mount Sumeru (Sumeru), is not even one-sixteenth as bright. The body constantly emits light, like a gathering of molten gold, The light is auspiciously harmonious, due to the wise one creating good karma. The superior, middling, and inferior karmas, are due to upholding the three kinds of precepts, The resulting fruits are also like this, with superior, middling, and inferior rewards. Upholding the precepts, one departs from negligence, increasing non-negligence, One can always enjoy peace and happiness, all dharmas are like this. If one upholds the precepts purely, one will obtain a radiant body in this life, Harmonizing the light of a thousand suns, no one can match its radiance. If there is a superior man, who upholds the seven precepts, That person will obtain good fruits, as spoken by the Buddhas of the past. If a person creates good karma, they will not lose the reward of happiness, If one does not act, there is no fruit, the karma created will ultimately not be lost. A foolish person does not delight in the cause,
但喜樂果報， 無因果難求， 如沙不出油。 若人修行善， 遠離於嫉妒； 不善愚癡人， 常行於瞋恚。』
「爾時，天帝釋說于如是善業果報，教於放逸諸天子等；時諸天子聞是語已，頂受奉行，還至閻摩娑羅之地。至其住處，天子天女遊戲娛樂伎樂音聲，受天之樂。此天地處，二娑羅樹於三十三天諸園林中，此樹最勝。其量色相光明華果最為殊勝，鈴網彌覆樹葉之音如五樂聲，天聞其音皆來向樹遊戲受樂。諸天既至，升娑羅樹，于其樹上有蓮華池，其蓮花池名曰歡喜。蓮華池中多有鵝鴨鴛鴦，出衆妙音以為莊嚴，無量蓮華八功德水蓮花莊嚴，諸天見之嘆未曾有：『除此二樹，未有如是蓮華浴池。此娑羅樹唯除波利耶多拘毗陀羅樹，余無及者。』說是語已。天子天女遊戲歌舞受五欲樂，久於此處受天之樂。復往詣于常遊戲林，首冠華鬘，服於種種異色之衣，其身流出種種光明，說少分喻。譬如夏日電光之色，三種具足：一者青光；二者黃光；三者赤光。遊戲之處，諸天子等，受五欲樂，如山浚水涌波之力，受種種樂。
「爾時，天帝釋與善法殿一切天眾遊戲，出於善法堂殿，與諸天女作眾伎樂，出妙音聲，向閻摩娑羅所住之地。時閻摩娑羅一切天眾見帝釋來，皆出奉迎，合
【現代漢語翻譯】 現代漢語譯本： 『但是，喜樂的果報，沒有因果關係是難以求得的，就像從沙子里榨不出油一樣。 如果有人修行善業，遠離嫉妒；不善良又愚癡的人，常常懷有嗔恨。』
『這時，天帝釋迦（Devendra，佛教的護法神）說了這些關於善業果報的話，教導那些放逸的天子們；當時，眾天子聽了這些話后，都恭敬地接受並奉行，然後回到了閻摩娑羅（Yamashala，意為『停止痛苦』）的地方。到達他們的住所后，天子天女們嬉戲娛樂，奏響各種樂器，享受著天上的快樂。這片天地間，兩棵娑羅樹（Sal tree，一種高大的樹木）在三十三天（Trayastrimsha，佛教宇宙觀中的一個天界）的各個園林中最為殊勝。它們的體積、顏色、光芒、花朵和果實都非常特別，鈴鐺和網覆蓋著樹葉，發出的聲音就像五種樂器的合奏，天人們聽到這些聲音都來到樹旁嬉戲享樂。眾天人到達后，登上娑羅樹，樹上有一個蓮花池，這個蓮花池名叫歡喜（Delight）。蓮花池中有很多鵝、鴨、鴛鴦，發出各種美妙的聲音作為裝飾，無量的蓮花和具有八種功德的水裝飾著蓮花池，天人們看到后讚歎說：『除了這兩棵樹，沒有像這樣的蓮花浴池。這娑羅樹除了波利耶多拘毗陀羅樹（Parijataka tree，天界中的一種樹），沒有其他樹可以相比。』說完這些話后，天子天女們嬉戲歌舞，享受著五種感官的快樂，長久地在這裡享受著天上的快樂。他們又前往常遊戲林（Always Playful Grove），頭上戴著花環，穿著各種不同顏色的衣服，身上散發出各種光芒，用一個小的比喻來說明。比如夏天的閃電的光芒，具有三種顏色：一是青色光；二是黃色光；三是赤色光。在嬉戲的地方，眾天子們享受著五種感官的快樂，就像山洪爆發時水涌動的力量一樣，享受著各種各樣的快樂。
『這時，天帝釋迦與善法殿（Sudharma Hall，諸天議事之所）的一切天眾一起嬉戲，從善法堂殿出來，與眾天女一起演奏各種樂器，發出美妙的聲音，前往閻摩娑羅居住的地方。當時，閻摩娑羅的一切天眾看到帝釋迦來了，都出來迎接，合掌恭敬。』
【English Translation】 English version: 『However, the joyful rewards are difficult to obtain without cause and effect, just as oil cannot be extracted from sand. If someone cultivates good deeds and stays away from jealousy; the unkind and foolish person always harbors anger.』
『At that time, Devendra (Shakra, the lord of gods) spoke these words about the rewards of good deeds, teaching those negligent gods; then, all the gods, having heard these words, respectfully accepted and practiced them, and returned to the place of Yamashala (the place of cessation of suffering). Upon arriving at their residence, the gods and goddesses played and entertained themselves, making various musical sounds, enjoying heavenly bliss. In this realm, the two Sal trees (Shorea robusta) are the most outstanding among all the gardens in the Trayastrimsha Heaven (Heaven of Thirty-three). Their size, color, light, flowers, and fruits are all extraordinary, with bells and nets covering the leaves, and the sounds they make are like the ensemble of five musical instruments. The gods, hearing these sounds, all come to the trees to play and enjoy themselves. When the gods arrive, they ascend the Sal trees, upon which there is a lotus pond, and this lotus pond is called Delight. In the lotus pond, there are many geese, ducks, and mandarin ducks, emitting various wonderful sounds as adornments, and countless lotuses and water with eight virtues adorn the lotus pond. The gods, seeing this, exclaimed that they had never seen anything like it: 『Except for these two trees, there is no such lotus bathing pond. This Sal tree, except for the Parijataka tree (Erythrina variegata), no other tree can compare.』 After saying these words, the gods and goddesses played, danced, and enjoyed the pleasures of the five senses, enjoying heavenly bliss here for a long time. They then went to the Always Playful Grove, wearing garlands on their heads and dressed in various colors of clothing, their bodies emitting various lights, using a small analogy to illustrate. For example, the color of lightning in summer has three colors: first, blue light; second, yellow light; third, red light. In the place of play, the gods enjoy the pleasures of the five senses, like the force of water surging when a mountain collapses, enjoying all kinds of pleasures.』
『At that time, Devendra, together with all the gods of the Sudharma Hall (Hall of Good Dharma), played, came out of the Sudharma Hall, and made various musical instruments with the goddesses, emitting wonderful sounds, and went to the place where Yamashala resided. At that time, all the gods of Yamashala, seeing Devendra coming, came out to greet him, and joined their palms respectfully.』
掌頂禮。釋迦天王、善法堂天、閻摩娑羅天皆共和合，共相娛樂歌舞戲笑，往詣雙樹。至此樹下，一切天眾圍繞此樹，飲于摩偷天之上味。時釋迦天王告諸天曰：『汝見如是閻摩娑羅樹，一切天中，唯除波利耶多俱鞞陀羅樹，餘一切樹無與等者。』諸天白言：『唯然，已見。』帝釋告言：『汝等諸天，未知如是閻摩娑羅樹之功德，唯見其色，汝當觀此二樹勢力。』時天帝釋從殿而下，手執金剛擊此大樹，其門即開。于其樹中，無量園林華池流水蓮華莊嚴，摩尼山峰、白銀山峰、頗梨山峰、毗琉璃山峰，種種流水河池莊嚴。復見天華七寶蓮華池，百千眾蜂以為圍繞。復見園林，黃金白銀、毗琉璃寶、青寶王樹。復有眾鳥，七寶為翅，出無量種美妙音聲，諸天聞之，得未曾有，歡喜受樂。時天帝釋與諸天眾前後圍繞，入于閻摩娑羅樹中行列之殿，見行列殿種種寶柱七寶莊嚴，謂青寶王、毗琉璃寶、白銀眾寶、頗梨車𤦲莊嚴其柱。復有種種床褥繒敷綩綖莊嚴其床，其床四足，眾寶莊嚴，謂金剛寶、青寶頗梨、毗琉璃寶。復見樹內山峰之中，種種眾鳥無量音聲。時天帝釋告諸天眾：『汝等見此雙樹之內奇特事不？』諸天白言：『唯然，已見。』時天帝釋自觀天眾放逸著樂，將諸天眾入于示業果報之殿，其殿清凈猶如明鏡，其明
【現代漢語翻譯】 現代漢語譯本 掌頂禮（表示尊敬的禮節）。釋迦天王（Śakra-devendra，天界之主）、善法堂天（Sudharmā-deva，居於善法堂的天人）、閻摩娑羅天（Yamadeva，掌管死亡的天人）都聚集在一起，共同娛樂歌舞嬉戲，前往雙樹（一對娑羅樹）。到達樹下，所有天眾圍繞著這棵樹，飲用摩偷天（Madhura-deva，美味的天食）的上等美味。當時，釋迦天王告訴眾天人說：『你們看見這些閻摩娑羅樹，在所有天界的樹中，只有波利耶多俱鞞陀羅樹（Pāriyatraka-kovidāra，天界的一種樹）可以相比，其餘的樹都無法與之相比。』眾天人回答說：『是的，我們已經看見了。』帝釋天（Indra，眾神之王）告訴他們說：『你們這些天人，還不知道這些閻摩娑羅樹的功德，只看到了它的外表。你們應當觀察這兩棵樹的威力。』 當時，帝釋天從他的宮殿下來，手持金剛杵（Vajra，一種武器）擊打這棵大樹，樹門立刻打開。在樹中，有無量的園林、華池、流水，蓮花莊嚴，還有摩尼山峰（Maṇi，寶珠）、白銀山峰、頗梨山峰（Sphatika，水晶）、毗琉璃山峰（Vaiḍūrya，琉璃），各種流水河池裝飾。又看見天華和七寶蓮花池，成百上千的蜜蜂圍繞著它們。又看見園林，由黃金、白銀、毗琉璃寶、青寶王樹構成。還有各種鳥類，翅膀由七寶製成，發出無量種美妙的聲音，眾天人聽了，感到前所未有，歡喜快樂。當時，帝釋天與眾天人前後圍繞，進入閻摩娑羅樹中的行列殿，看見行列殿的各種寶柱由七寶裝飾，包括青寶王、毗琉璃寶、白銀眾寶、頗梨車𤦲（一種裝飾）裝飾著柱子。還有各種床褥，用繒（絲織品）敷設，綩綖（精美的墊子）裝飾著床，床的四足，用各種寶物裝飾，包括金剛寶、青寶頗梨、毗琉璃寶。又看見樹內的山峰之中，各種鳥類發出無量的聲音。當時，帝釋天告訴眾天人：『你們看見這雙樹之內的奇特景象了嗎？』眾天人回答說：『是的，我們已經看見了。』當時，帝釋天看到眾天人放縱享樂，就帶領眾天人進入示業果報之殿，這座殿堂清凈得像明鏡一樣，它的光明
【English Translation】 English version I prostrate with the palms of my hands together (a gesture of respect). Śakra-devendra (king of the gods), Sudharmā-deva (devas residing in the Sudharmā Hall), and Yamadeva (god of death) all gathered together, jointly enjoying entertainment, singing, dancing, and playing, and went to the twin Śāla trees. Arriving at the foot of these trees, all the devas surrounded the trees, drinking the supreme flavor of Madhura-deva (divine nectar). At that time, Śakra-devendra said to the devas: 'You see these Yama Śāla trees; among all the trees in the heavens, only the Pāriyatraka-kovidāra tree (a type of celestial tree) can compare; no other tree can equal them.' The devas replied: 'Yes, we have seen them.' Indra (king of the gods) told them: 'You devas do not yet know the merits of these Yama Śāla trees; you only see their appearance. You should observe the power of these two trees.' At that time, Indra descended from his palace, holding a Vajra (thunderbolt) in his hand, and struck the great tree, and the gate immediately opened. Within the tree, there were immeasurable gardens, flower ponds, flowing streams, adorned with lotuses, as well as Maṇi (jewel) mountain peaks, silver mountain peaks, Sphatika (crystal) mountain peaks, and Vaiḍūrya (lapis lazuli) mountain peaks, decorated with various flowing streams and rivers. They also saw celestial flowers and pools of seven-jeweled lotuses, surrounded by hundreds of thousands of bees. They also saw gardens made of gold, silver, Vaiḍūrya jewels, and blue jewel king trees. There were also various birds with wings made of seven jewels, emitting immeasurable kinds of beautiful sounds, which the devas heard and felt unprecedented joy and pleasure. At that time, Indra, surrounded by the devas, entered the rows of palaces within the Yama Śāla tree, and saw the rows of palaces with various jeweled pillars adorned with seven jewels, including blue jewel kings, Vaiḍūrya jewels, silver jewels, and Sphatika decorations. There were also various beds and mattresses, adorned with silk fabrics and fine cushions, and the four legs of the beds were adorned with various jewels, including Vajra jewels, blue jewel Sphatika, and Vaiḍūrya jewels. They also saw within the mountain peaks inside the tree, various birds emitting immeasurable sounds. At that time, Indra told the devas: 'Have you seen the extraordinary sights within these twin trees?' The devas replied: 'Yes, we have seen them.' At that time, Indra, seeing the devas indulging in pleasure, led them into the Palace of Showing the Results of Karma, which was as pure as a bright mirror, and its light
普照。時天帝釋曉示諸天：『汝等當於寶殿壁上觀業果報，隨其因緣所作之業。若於福田施以財寶，信心奉施、隨心而施、以時而施，得如意報。隨其生處，則受果報，隨其所受種種果報皆悉見之。』時天帝釋復示天眾：『汝等天眾當觀如是持戒修行，于諸道中守護眾生猶如父母，如實不虛，如清凈地、如好珍寶、諸天種子。若人護此七種之戒，隨其生處天人之中，受持戒果。』時天帝釋復示諸天業鏡之影，告諸天曰：『汝等觀於一切業報。若有丈夫作諸善業，集於智慧正見之燈，能知如是上中下智，漏、無漏果。』時天帝釋復示天眾九種佈施持戒之智：『于佈施中有上中下，善道果報皆得成就。思修福田，功德具足九種具足。天子！若不決定施，不相應相，是名少果。復有少果，謂餓鬼神通，或有畜生受於樂果，是名下施。天子！汝等觀是業鏡之影，種種業果中佈施果。不修思心，心不具足，功德財物亦不具足。施好福田具功德者，得中果報，生於人中弗婆提國、瞿陀尼國。若處畜生——若阿修羅、若夜叉中，是名中果。』于鏡殿壁見如是相。時天帝釋復示天眾業之果報，告言：『天子！汝等當觀上中下業，不修思心，福田具足。云何名為不修思心而得果報？若有施主，以時而施，使人佈施，心無深信；非身自施，
【現代漢語翻譯】 普照（Puzhao）。當時，天帝釋（Shakra Devanam Indra，佛教中的天神之王）曉諭諸天：『你們應當在寶殿的墻壁上觀看業果報應，根據各自因緣所造作的業力。如果在福田（merit field，指值得佈施的對象，如僧侶、窮人等）中施捨財寶，以信心奉獻、隨心意而施捨、按時節而施捨，就能得到如意的果報。無論投生到哪裡，都會承受相應的果報，所承受的各種果報都能清楚地看到。』 當時，天帝釋又向天眾開示：『你們這些天眾應當觀察那些持戒修行的人，他們在各種道途中守護眾生，如同父母一般，真實不虛，如同清凈的土地、如同美好的珍寶、如同諸天的種子。如果有人守護這七種戒律，無論投生到天界還是人間，都能承受持戒的果報。』 當時，天帝釋又向諸天展示業鏡中的影像，告訴諸天說：『你們觀看一切業報。如果有丈夫行作各種善業，積聚智慧正見的明燈，能知曉上等、中等、下等的智慧，以及有漏、無漏的果報。』 當時，天帝釋又向天眾開示九種佈施持戒的智慧：『在佈施中有上等、中等、下等，行善道的果報都能成就。思念修習福田，功德具足九種圓滿。天子們！如果不以堅定的心施捨，不以相應的態度施捨，這叫做少果。還有一種少果，就是餓鬼得到神通，或者畜生承受快樂的果報，這叫做下等佈施。天子們！你們觀看這業鏡中的影像，在各種業果中佈施的果報。不修習思念之心，心不圓滿，功德財物也不圓滿。向好的福田施捨，具備功德的人，得到中等的果報，投生到人間的弗婆提國（Purvavideha，四大部洲之一）、瞿陀尼國（Godaniya，四大部洲之一）。如果在畜生道——或者阿修羅（Asura，一種神道）、或者夜叉（Yaksa，一種鬼神）中，這叫做中等果報。』在鏡殿的墻壁上看到這樣的景象。 當時，天帝釋又向天眾展示業的果報，告誡說：『天子們！你們應當觀看上等、中等、下等的業，不修習思念之心，福田卻很圓滿。什麼叫做不修習思念之心卻能得到果報呢？如果有施主，按時節施捨，讓人去佈施，心中沒有深深的信心；不是親自施捨，
【English Translation】 Puzhao. At that time, Shakra Devanam Indra (the king of gods in Buddhism) announced to the gods: 'You should observe the karmic retributions on the walls of the treasure palace, according to the karma created by their respective causes and conditions. If you give wealth in the merit field (referring to worthy recipients of offerings, such as monks, the poor, etc.), offering with faith, giving according to your heart, and giving at the right time, you will receive the desired rewards. Wherever you are born, you will bear the corresponding consequences, and all the various consequences you bear can be clearly seen.' At that time, Shakra Devanam Indra further instructed the heavenly beings: 'You heavenly beings should observe those who uphold the precepts and practice diligently, protecting sentient beings on various paths like parents, truthfully and without falsehood, like pure land, like precious jewels, like the seeds of the gods. If someone protects these seven precepts, whether they are born in the heavens or among humans, they will bear the fruit of upholding the precepts.' At that time, Shakra Devanam Indra also showed the images in the karma mirror to the gods, telling them: 'You observe all karmic retributions. If a man performs various good deeds, accumulating the lamp of wisdom and right view, he will be able to know the superior, middle, and inferior wisdom, as well as the fruits of defilement and non-defilement.' At that time, Shakra Devanam Indra further instructed the heavenly beings on the nine kinds of wisdom of giving and upholding precepts: 'In giving, there are superior, middle, and inferior levels, and the fruits of good paths can all be achieved. Contemplating and cultivating the merit field, the merits are fully endowed with nine kinds of completeness. Sons of heaven! If you do not give with a firm heart, and do not give with a corresponding attitude, this is called a small fruit. There is also a small fruit, which is that hungry ghosts obtain supernatural powers, or animals bear the fruit of happiness, this is called inferior giving. Sons of heaven! You observe the images in this karma mirror, the fruits of giving among various karmic fruits. If you do not cultivate the mind of contemplation, the mind is not complete, and the merits and wealth are also not complete. Giving to a good merit field, those who possess merits, receive a middle reward, and are born in the human world in Purvavideha (one of the four great continents), or Godaniya (one of the four great continents). If in the animal realm—or Asura (a kind of divine being), or Yaksa (a kind of ghost), this is called a middle reward.' Such scenes were seen on the walls of the mirror palace. At that time, Shakra Devanam Indra again showed the heavenly beings the karmic retributions, admonishing them: 'Sons of heaven! You should observe the superior, middle, and inferior karma, without cultivating the mind of contemplation, yet the merit field is complete. What is called obtaining rewards without cultivating the mind of contemplation? If a donor gives at the right time, asks others to give, and does not have deep faith in his heart; does not give personally,
見之不起，不恭敬禮；具足福田、具足財物，思不具足，決定佈施。生於邊地無正法律、無禮儀處，或為王領或為臣佐，無有人禮。諸天子！汝當觀此業鏡之壁，悉皆得見。』時天帝釋如是示之。
正法念處經卷第三十 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十一
元魏婆羅門瞿曇般若流支譯觀天品之十(三十三天之七)
「時天帝釋復示諸天上佈施果，思心具足、福田具足、財物具足，思心功德皆悉具足，福田勝者諸如來等，物具足者謂飲食財物，思具足者深心信等，而修供養。如是佈施於人天中得大果報：或生天上有大威德，或生人中為轉輪王，七寶具足，主四天下，七種下寶。是轉輪王，順行正法，一切具足。持戒修智入于涅槃，是名上施。如是等施，于鏡壁中見其果報。
「時天帝釋復于清凈毗琉璃壁，示於三種佈施之果，鏡壁中現。所謂：資生布施得大富，果報如前所說。無畏佈施：生於大國，為王領主，無有兵刀、災儉疾疫橫死，不畏怨敵，無病安隱，離於火畏及以水畏，無疾疫畏，或為王者或為大臣，久住於世，是為無畏施之果報也。于鏡壁中見如是業。
「又于鏡壁見勝佈施，所謂：法施最為無上，能出一切有為生死之種
【現代漢語翻譯】 現代漢語譯本 『看見他們（指應受尊敬的人）不起來，不恭敬地行禮；具備了福田（指可以種福報的場所或對象，如佛、僧），具備了財物，但思慮不周全，沒有下定決心佈施。這樣的人會出生在邊遠地區，沒有正當的法律，沒有禮儀的地方，或者成為國王的領地，或者成為臣子的輔佐，沒有人向他們行禮。諸位天子！你們應當觀看這業鏡之壁，所有這些都能看見。』當時，天帝釋（Śakra-devānām-Indra）就這樣向他們展示。
《正法念處經》卷第三十 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三十一
元魏婆羅門瞿曇般若流支譯《觀天品》之十（三十三天之七）
『當時，天帝釋（Śakra-devānām-Indra）又向諸天展示佈施的果報，思心周全、福田周全、財物周全，思心的功德都周全，福田殊勝者如諸如來等，財物周全者指飲食財物，思心周全者指深心信等，而修供養。像這樣的佈施，在人天之中能得到巨大的果報：或者生在天上有很大的威德，或者生在人間成為轉輪王（cakravartin），七寶具足，統治四大天下，擁有七種下寶。這位轉輪王（cakravartin），順應正法而行，一切都具足。持戒修行智慧，最終進入涅槃（nirvāṇa），這叫做上施。像這樣的佈施，在鏡壁中能看見它的果報。
『當時，天帝釋（Śakra-devānām-Indra）又在清凈的毗琉璃壁上，展示了三種佈施的果報，在鏡壁中顯現。所謂：資生布施能得到大富，果報如前面所說。無畏佈施：會出生在大國，成為國王領主，沒有兵刀、災荒饑饉、疾病瘟疫、橫死，不畏懼怨敵，沒有疾病，安穩，遠離火的畏懼以及水的畏懼，沒有疾病瘟疫的畏懼，或者成為王者，或者成為大臣，長久地住在世上，這就是無畏施的果報。在鏡壁中能看見這樣的業。
『又在鏡壁中看見殊勝的佈施，所謂：法施最為無上，能生出一切有為生死的種子。
【English Translation】 English version 'Seeing them (those who should be respected) without rising, without respectfully bowing; possessing sufficient fields of merit (kṣetra, referring to places or objects where merit can be cultivated, such as Buddhas or Sangha), possessing sufficient wealth, but lacking thorough consideration, not firmly resolving to give alms. Such individuals will be born in remote regions, places without proper laws, without etiquette, or become territories of kings, or assistants to ministers, where no one pays them respect. O sons of gods! You should observe this wall of the mirror of karma, and you will see all of this.' At that time, Śakra-devānām-Indra (天帝釋, the lord of the devas) showed them in this way.
The Thirtieth Fascicle of the Saddharma-smṛtyupasthāna Sūtra Taishō Tripiṭaka Volume 17, No. 0721, Saddharma-smṛtyupasthāna Sūtra
The Thirty-first Fascicle of the Saddharma-smṛtyupasthāna Sūtra
Translated by the Brahmin Gautama Prajñāruci of the Northern Wei Dynasty, the Tenth Chapter on Observing the Heavens (Seventh of the Thirty-three Heavens)
'At that time, Śakra-devānām-Indra (天帝釋, the lord of the devas) again showed the gods the fruits of giving alms, with thorough consideration, sufficient fields of merit, sufficient wealth, and the merits of thorough consideration all complete. Those with superior fields of merit are like the Tathāgatas, those with sufficient wealth refer to food and wealth, and those with thorough consideration refer to deep faith and the like, and cultivate offerings. Such giving of alms can obtain great rewards among humans and gods: either being born in the heavens with great power and virtue, or being born among humans as a cakravartin (轉輪王, wheel-turning king), possessing the seven treasures, ruling the four great continents, and possessing the seven lower treasures. This cakravartin (轉輪王, wheel-turning king) acts in accordance with the proper Dharma, complete in everything. Upholding precepts, cultivating wisdom, and entering nirvāṇa (涅槃, cessation of suffering), this is called the supreme giving. Such giving can be seen in the mirror wall with its karmic rewards.
'At that time, Śakra-devānām-Indra (天帝釋, the lord of the devas) again showed the fruits of three types of giving on the pure vaiḍūrya (毗琉璃) wall, appearing in the mirror wall. Namely: giving for sustenance obtains great wealth, the karmic reward as described before. Fearless giving: being born in a great country, becoming a king or ruler, without weapons, famine, disease, epidemics, or accidental death, not fearing enemies, without illness, peaceful, free from the fear of fire and the fear of water, without the fear of disease and epidemics, either becoming a king or becoming a minister, dwelling in the world for a long time, this is the karmic reward of fearless giving. Such karma can be seen in the mirror wall.
'Also, in the mirror wall, one sees the superior giving, namely: the giving of Dharma is the most supreme, capable of producing all seeds of conditioned existence and death.'
子也。此無上施，得無上果，三菩提中隨心成就。于鏡壁中復見業果：若為財物故與人說法，不以悲心利益眾生而取財物，是名下品之法施也。是下法施，不以善心為人說法，唯為財利，不能自身如說修行，是名下施。若以說法而得財物，或用飲酒，或與女人共飲共食，如伎兒法，自賣求財，如是法施，其果甚少。于鏡壁中，見如是等法施之人生於天上作智慧鳥，能說偈頌。是則名曰下法施也。
「云何名為中法施耶？為名聞故，為勝他故，為欲勝餘大法師故，為人說法，或以妒心為人說法。如是法施，得報亦少，生於天中，受中果報，或生人中。如是帝釋天王于鏡壁中皆悉示之，是則名曰中法施也。
「云何名為上法施耶？以清凈心為欲增長眾生智慧而為說法，不為財利，為令邪見諸眾生等住于正法。如是法施，自利利人，無上最勝，乃至涅槃其福不盡，是則名曰上法施也。復有法施，時天帝釋復示諸天余法施報。知下法施，說佈施法，不說智慧；中法施者，說于持戒；上法施者，說于智慧解脫。下智慧者，為人說法少人解悟。說佈施法，唯說佈施。不說余法、說法因緣，令知持戒，后得智慧，其人信順，得阿羅漢，盡諸結漏得二解脫。是則名曰下法施也。何以故？說于佈施相應法故。
「云何
【現代漢語翻譯】 現代漢語譯本： 『善男子，這種無上的佈施，能獲得無上的果報，在證得三菩提（Sāṃbodhi，正等正覺）的過程中隨心所欲地成就。在鏡壁中還能看到業報的結果：如果爲了財物而給別人說法，不以慈悲心利益眾生而只是爲了獲取財物，這叫做下品的法佈施。這種下品的法佈施，不以善良的心為別人說法，只爲了財利，不能自身按照所說的去修行，這叫做下施。如果因為說法而得到財物，卻用來飲酒，或者與女人一同飲酒作樂，如同戲子的行為，出賣自己來求取錢財，這樣的法佈施，其果報非常少。在鏡壁中，看到像這樣進行法佈施的人，會生於天上變成有智慧的鳥，能夠吟唱偈頌。這就叫做下法施。』
『什麼叫做中法施呢？爲了名聲，爲了勝過他人，爲了想要勝過其他大法師，而為別人說法，或者以嫉妒心為別人說法。這樣的法佈施，得到的果報也很少，會生於天中，承受中等的果報，或者生於人間。像這樣，帝釋天王（Indra）在鏡壁中都一一顯示出來，這就叫做中法施。』
『什麼叫做上法施呢？以清凈的心，爲了增長眾生的智慧而為他們說法，不爲了財利，爲了讓那些有邪見的眾生能夠安住于正法。這樣的法佈施，既能利益自己也能利益他人，是無上最殊勝的，乃至證得涅槃（Nirvāṇa，寂滅）其福德也不會窮盡，這就叫做上法施。』又有其他的法佈施，當時帝釋天王又向諸天展示了其他法佈施的果報。知道下法施的人，只說佈施的法，不說智慧；中法施的人，說持戒；上法施的人，說智慧解脫。下等智慧的人，為別人說法很少有人能夠理解領悟。說佈施的法，只說佈施，不說其他的法、說法的因緣，使人知道持戒，然後才能獲得智慧，如果有人信奉順從，就能證得阿羅漢（Arhat，應供），斷盡所有的煩惱，獲得二種解脫。這就叫做下法施。為什麼呢？因為他所說的是與佈施相應的法。』
『什麼叫做……』
【English Translation】 English version: 'Son, this unsurpassed giving yields unsurpassed results, fulfilling all desires in the attainment of Samyaksambodhi (Sāṃbodhi, Perfect Enlightenment). In the mirror wall, one also sees the consequences of karma: if one teaches the Dharma for the sake of wealth, not benefiting sentient beings with compassion but only seeking material gain, this is called a lower-grade Dharma giving. This lower Dharma giving, not teaching the Dharma with a good heart, only for wealth and profit, and not practicing oneself according to what is taught, is called a lower giving. If one obtains wealth through teaching the Dharma but uses it for drinking, or for drinking and eating with women, like the ways of performers, selling oneself for profit, such Dharma giving yields very little fruit. In the mirror wall, one sees that those who engage in such Dharma giving are born in the heavens as birds of wisdom, capable of reciting verses. This is called a lower Dharma giving.'
'What is called a middling Dharma giving? Teaching the Dharma for the sake of fame, to surpass others, or to outdo other great Dharma masters, or teaching the Dharma with jealousy. Such Dharma giving yields little reward, being born in the heavens, receiving middling karmic results, or being born among humans. Thus, Indra (帝釋天王) shows all of this in the mirror wall, which is called a middling Dharma giving.'
'What is called a superior Dharma giving? Teaching the Dharma with a pure heart, desiring to increase the wisdom of sentient beings, not for wealth or profit, but to enable those with wrong views to abide in the correct Dharma. Such Dharma giving benefits both oneself and others, is unsurpassed and most excellent, and its merit is inexhaustible even until Nirvana (Nirvāṇa, extinction). This is called a superior Dharma giving.' Furthermore, there are other Dharma givings. At that time, Indra showed the devas the karmic results of other Dharma givings. Those who know the lower Dharma giving speak of the Dharma of generosity but not of wisdom; those of the middling Dharma giving speak of upholding precepts; those of the superior Dharma giving speak of wisdom and liberation. Those of lower wisdom, when teaching the Dharma, few people understand and awaken. Speaking of the Dharma of generosity, they only speak of generosity, not speaking of other Dharmas or the causes and conditions for teaching the Dharma, enabling people to know to uphold precepts, and then to attain wisdom. If someone believes and follows, they can attain Arhatship (Arhat, worthy of offerings), exhaust all afflictions, and attain two kinds of liberation. This is called a lower Dharma giving. Why? Because what is spoken is the Dharma corresponding to generosity.'
'What is called...'
名曰中法施耶？說于持戒相應之法，以修其心，是中智慧。于鏡壁中見如是等業之果報：順於智慧，得阿羅漢，速盡諸漏或得緣覺，是中法施。于鏡壁中見如是相，是則名曰中法施也。云何名為上法施耶？說智功德，以修思心，不求恩惠，唯為利他而演說法。說欲過惡，欲味繫縛，出離為樂，令邪見者住于正法，說于清凈離垢之法。是上法施，得無上菩提等正覺果，明行足、無上調御、天人之師無上正法、調伏之法，初中后善，無上成就，一切知見，為諸眾生廣說法要。是則名曰上法施也。
「爾時，天主釋迦提婆復于鏡中觀業果報。時天帝釋示諸天眾，諸天見之皆生愧恥，時天帝釋告諸天眾：『汝等天子莫得放逸。何以故？以造其因，生生之處得相似果。汝等天子應至我所，視汝業報。汝觀是業上中下報，汝今應修不放逸行。』
「時諸天眾見此業報希有之事，于生死中皆生厭心而說頌曰：
「『欲樂虛妄， 本性羸劣， 欲樂所迷， 不見怖畏。 若信欲情， 無所利益， 善業既盡， 臨終乃覺。 勝樂充滿， 必有衰變， 如是著樂， 失之增惱。 若天世間， 墮于地獄， 身心大苦， 一切逼惱。 此苦難量， 第一辛酸， 愛別離苦
【現代漢語翻譯】 現代漢語譯本： 什麼是中等法佈施呢？ 宣說與持戒相應的佛法，用來修習內心，這就是中等的智慧。在鏡壁中見到這些善惡業的果報：順應智慧，證得阿羅漢果位，迅速斷盡所有煩惱，或者證得緣覺果位，這就是中等法佈施。在鏡壁中見到這樣的景象，就叫做中等法佈施。什麼是上等法佈施呢？ 宣說智慧的功德，用來修習思維修，不求任何回報，只是爲了利益他人而演說佛法。 宣說貪慾的過患和罪惡，貪慾的快樂只是束縛，出離貪慾才是真正的快樂，使持邪見的人安住于正法，宣說清凈無染的佛法。 這是上等法佈施，能獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）等正覺的果報，成就明行足（Vidya-charana-sampanna，智慧和德行圓滿）、無上調御丈夫（Anuttara-purusa-damya-sarathi，無上調御者）、天人師（Sasta deva-manusyanam，天和人的導師）、無上正法（無上的正法）、調伏之法，開始、中間和結尾都很好，無上的成就，一切知見，爲了眾生廣泛地宣說佛法的要義。 這就叫做上等法佈施。
『那時，天主釋迦提婆（Sakka-devanam-Indra，帝釋天）又在鏡中觀看業的果報。當時，帝釋天向眾天人展示這些景象，眾天人看到后都感到慚愧。當時，帝釋天告訴眾天人：『你們這些天子不要放逸。 為什麼呢？ 因為造作了這樣的因，生生世世都會得到相似的果報。 你們這些天子應該到我這裡來，看看你們的業報。 你們觀看這些業的上、中、下等果報，你們現在應該修習不放逸的行為。』
『當時，眾天人看到這些業報的稀有景象，對於生死輪迴都生起了厭離之心，於是說了這些偈頌：
『貪慾的快樂虛妄不實， 本性非常脆弱， 被貪慾的快樂所迷惑， 看不見其中的恐怖和畏懼。 如果相信貪慾的情愛， 沒有任何利益， 善業一旦耗盡， 臨終時才會覺悟。 殊勝的快樂充滿， 必定會有衰敗和變化， 像這樣執著于快樂， 失去時只會增加煩惱。 如果從天界和人間， 墮落到地獄之中， 身心會遭受巨大的痛苦， 一切的逼迫和惱亂。 這種痛苦難以衡量， 是第一等的辛酸， 還有愛別離的痛苦。
【English Translation】 English version: What is the intermediate Dharma-dana (Dharma-dana, giving of the Dharma)? It is expounding the Dharma that corresponds to upholding the precepts, in order to cultivate the mind, which is intermediate wisdom. Seeing in the mirror wall the karmic retributions of such deeds: conforming to wisdom, attaining Arhatship, quickly exhausting all defilements, or attaining Pratyekabuddhahood, this is intermediate Dharma-dana. Seeing such appearances in the mirror wall, this is called intermediate Dharma-dana. What is called the supreme Dharma-dana? It is expounding the merits of wisdom, in order to cultivate the mind of contemplation, not seeking any favors, but only expounding the Dharma for the benefit of others. It is speaking of the faults and evils of desire, the bondage of the taste of desire, taking liberation as joy, causing those with wrong views to abide in the right Dharma, and speaking of the Dharma of purity and freedom from defilement. This is the supreme Dharma-dana, obtaining the fruit of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), complete with clear conduct, unsurpassed tamer of beings (Anuttara-purusa-damya-sarathi, unsurpassed tamer of beings), teacher of gods and humans (Sasta deva-manusyanam, teacher of gods and humans), the unsurpassed right Dharma, the Dharma of taming, good in the beginning, middle, and end, unsurpassed accomplishment, all knowledge and vision, widely expounding the essentials of the Dharma for all sentient beings. This is called the supreme Dharma-dana.
『At that time, Sakka-devanam-Indra (Sakka-devanam-Indra, Lord Sakra, ruler of the devas) again observed the karmic retributions in the mirror. Then, Sakra showed these to the assembly of devas, and upon seeing them, all the devas felt ashamed. At that time, Sakra addressed the assembly of devas: 『You devas must not be negligent. Why? Because having created such causes, one will receive similar results in each life. You devas should come to me and see your karmic retributions. Observe these upper, middle, and lower retributions of karma; you should now cultivate the practice of non-negligence.』
『At that time, the assembly of devas, seeing these rare events of karmic retributions, all developed a sense of aversion towards samsara (samsara, cycle of birth and death) and spoke these verses:
『The pleasures of desire are false and unreal, Their nature is very weak, Deluded by the pleasures of desire, One does not see the fear and dread within. If one believes in the affections of desire, There is no benefit whatsoever, Once good karma is exhausted, One awakens only at the time of death. Supreme joy is filled with, Inevitable decay and change, Thus attached to pleasure, Losing it only increases vexation. If from the heavens and the human realm, One falls into the hells, The body and mind will suffer great pain, All kinds of oppression and torment. This suffering is immeasurable, The foremost bitterness, And the suffering of separation from loved ones.』
， 復過於是。 愛離現前， 諸天常有， 愚者不見， 愛心所誑。 初美虛誑， 為欲所欺， 百千萬億， 京垓兆載。 得欲還失， 不可常保， 善業為因， 得樂果報。 無因無果， 亦如無樹， 如毒害命， 放逸亦然。 如火焚燒， 如刀如戟， 初如親友， 后成怨敵。 如魚吞鉤， 放逸亦然。 天龍人鬼， 及阿修羅， 皆為放逸， 得大衰惱。 天王當知！ 我等福祐， 令王於此， 示生死獄。』
「時諸天子說是偈已，復作是言：『天王！云何得知？誰示天王如是之法？』時天帝釋告諸天子：『汝今諦聽，當爲汝說。吾於此天初生之時，宿舊天子名須摩羅，是吾第一之親友也。從彼次第聞如是事：如迦葉佛為調諸天，來至於此，迦葉如來見諸天子心大放逸，為欲利益諸天子故，以憶念神通化作如此業影之壁，留此樹中。我于爾時其心放逸，須摩羅天示我此法：「汝於今者勿得放逸。何以故？一切有為，無常破壞。汝等天子若心放逸，當入此樹，自觀己身上中下色，則自愧恥。若有天子信不放逸，當示此法。何以故？此是如來為利眾生，示如是事調伏諸天，于業鏡地，令住善道，還閻浮提。」
【現代漢語翻譯】 現代漢語譯本： ，再次經過這裡。 貪愛和離別就在眼前， 諸天常常存在， 愚笨的人卻看不見， 被貪愛之心所迷惑。 最初的美好都是虛假的， 被慾望所欺騙， 百千萬億， 京垓兆載。 得到慾望還會失去， 不可能永遠保持， 善業是原因， 得到快樂的果報。 沒有原因就沒有結果， 也就像沒有樹一樣， 像毒藥會害人性命一樣， 放縱也是如此。 像火會焚燒一樣， 像刀像戟一樣， 開始像親朋好友， 後來變成怨家仇敵。 像魚兒吞下魚鉤， 放縱也是如此。 天、龍、人、鬼， 以及阿修羅（Asura，一種神道）， 都會因為放縱， 得到巨大的衰敗和煩惱。 天王應該知道！ 我們這些福德庇佑， 讓天王您在這裡， 看到了生死輪迴的監獄。』
當時，眾天子說完這首偈語后，又說：『天王！您是怎麼知道這些的？是誰向天王您展示了這樣的佛法？』當時，帝釋天（Indra，佛教護法神）告訴眾天子：『你們現在仔細聽，我來為你們說。我剛出生在這個天界的時候，有一位年長的天子名叫須摩羅（Sumara），他是我最好的朋友。我從他那裡依次聽聞了這些事情：迦葉佛（Kasyapa Buddha）爲了調伏諸天，來到這裡，迦葉如來（Kasyapa Tathagata）看到諸天子內心非常放縱，爲了利益諸天子，用憶念神通變化出這樣的業影之壁，留在這棵樹中。我當時內心也很放縱，須摩羅天（Sumara Deva）就向我展示了這個佛法：「你現在千萬不要放縱。為什麼呢？一切有為法，都是無常會壞滅的。你們這些天子如果內心放縱，就會進入這棵樹中，自己觀看自己身上中下三品的顏色，就會感到慚愧羞恥。如果有天子相信不放縱，就應當展示這個佛法。為什麼呢？這是如來（Tathagata）爲了利益眾生，展示這樣的事情來調伏諸天，在這業鏡之地，讓他們安住在善良的道路上，返回閻浮提（Jambudvipa，人世間）。」』
【English Translation】 English version: , then passed by here again. Attachment and separation are right before you, The devas (devas, gods) are always present, But the foolish do not see them, Deceived by the mind of attachment. The initial beauty is false and deceptive, Deceived by desires, Hundreds of thousands of millions, Kyogai (very large number) trillions. Gaining desires only to lose them again, Impossible to keep them forever, Good karma is the cause, To receive the reward of happiness. Without cause, there is no effect, Just like there is no tree, Like poison harms life, So too does indulgence. Like fire burns, Like a sword or a halberd, Initially like close friends, Later becoming enemies. Like a fish swallowing a hook, So too is indulgence. Devas (devas, gods), dragons, humans, ghosts, And Asuras (Asura, a type of deity), All, due to indulgence, Receive great decline and affliction. King of the Devas, you should know! Our blessings, Have allowed you, King, To see the prison of birth and death here.』
Then the devaputras (devaputras, sons of gods), having spoken this verse, further said: 『King of the Devas! How did you come to know these things? Who showed the King of the Devas such a Dharma (Dharma, the teachings of Buddha)?』 Then Sakra (Indra, a protector deity in Buddhism) spoke to the devaputras: 『Now listen carefully, I will tell you. When I was first born in this heaven, there was an old deva named Sumara (Sumara), who was my closest friend. From him, I gradually heard of these things: Kasyapa Buddha (Kasyapa Buddha), in order to tame the devas, came here. Kasyapa Tathagata (Kasyapa Tathagata) saw that the minds of the devaputras were greatly indulging, and in order to benefit the devaputras, he used the power of recollection and transformed it into a wall of karmic reflections, leaving it in this tree. At that time, my mind was also indulging, and Sumara Deva (Sumara Deva) showed me this Dharma: 「You must not indulge now. Why? All conditioned phenomena are impermanent and will decay. If you devaputras indulge in your minds, you will enter this tree and see for yourselves the superior, middle, and inferior colors on your bodies, and you will feel ashamed and disgraced. If there are devaputras who believe in non-indulgence, they should show this Dharma. Why? This is because the Tathagata (Tathagata) , in order to benefit sentient beings, shows such things to tame the devas, in this land of karmic mirrors, so that they may abide in the path of goodness and return to Jambudvipa (Jambudvipa, the human world).」』
我從如是大德之天聞此希有難見之事。我時聞已，為離放逸，與諸天眾來至於此，令諸天眾皆得慚愧。是故我今示于汝等，業鏡之壁上中下業，汝等天子慎勿放逸也。』
「爾時，天帝釋復告天眾：『當共汝等詣第二樹，觀諸業鏡。往昔之時，迦葉如來於此樹中示現變化，利益一切放逸諸天，觀于生死諸業之網。我今示汝！』釋迦天王說是語已，頭面頂禮迦葉如來，即出其門，出已還閉。有餘天眾歌舞戲笑作眾伎樂，歡娛受樂，見天帝釋即來親近，頭面敬禮，樂行歌舞互相娛樂，以缽頭摩諸蓮花等互相打擲。時諸天眾從樹出者，向放逸天說其所見希有之事。是時放逸諸天子等，以心放逸，于希有法不聽不信。時天帝釋為攝放逸諸天子故，亦共遊戲于蓮花池，種種音聲，天諸伎樂互相娛樂。以天鬘天衣而自莊嚴，入于種種園林之中游戲受樂，以善業故。時諸天眾與天帝釋入于業鏡，見業報者皆不遊戲。如無學人，所作已辦，離放逸行，安立而住。見諸天眾耽著放逸，生悲愍心作如是言：『此諸天子心著放逸，不知當退，隨業流轉，墮于地獄、餓鬼、畜生。順煩惱業，不離一切生死業行，隨業所作，或善不善，如是之業得如是報。』如是天子觀放逸天，生悲愍心。
「時善法殿諸天子等，白帝釋言：『以天王
【現代漢語翻譯】 現代漢語譯本：我從如是大德之天那裡聽聞了這稀有難見之事。我當時聽聞之後，爲了遠離放逸，與眾天人來到這裡，令眾天人都感到慚愧。因此我現在向你們展示，業鏡之壁上的上中下各種業，你們這些天子務必謹慎，不要放逸啊！』 當時，天帝釋又告訴眾天人：『應當和你們一起去第二棵樹，觀看各種業鏡。過去的時候，迦葉如來在這棵樹中示現變化，利益一切放逸的天人，觀看生死諸業之網。我現在展示給你們！』釋迦天王說完這些話后，頭面頂禮迦葉如來，隨即走出那扇門，出去后又把門關上。有些天人歌舞嬉戲，演奏各種樂器，歡快地享受快樂，見到天帝釋就前來親近，頭面敬禮，快樂地進行歌舞，互相娛樂，用缽頭摩等各種蓮花互相投擲。當時從樹中出來的天人，向放逸的天人講述他們所見到的稀有之事。當時放逸的那些天子們，因為心懷放逸，對於這稀有的佛法不聽也不信。當時天帝釋爲了攝受這些放逸的天子們，也一起在蓮花池中游戲，發出各種聲音，天上的各種樂器互相演奏娛樂。用天上的花鬘、天衣來莊嚴自己，進入各種園林之中游戲享樂，因為他們有善業的緣故。當時眾天人與天帝釋進入業鏡，見到有業報的天人都不再遊戲。如同無學之人，所作已辦，遠離放逸的行為，安穩地站立在那裡。見到眾天人沉溺於放逸，生起悲憫之心，這樣說道：『這些天子們心懷放逸，不知道將要衰退，隨著業力流轉，墮入地獄、餓鬼、畜生道。順從煩惱之業，不能脫離一切生死業行，隨著業力所作，或是善或是惡，這樣的業力就會得到這樣的報應。』這些天子這樣觀察放逸的天人，生起悲憫之心。 當時善法殿的眾天子們，對帝釋天說道：『因為天王……』
【English Translation】 English version: I heard this rare and difficult-to-see event from the Deva of Such Great Virtue. Having heard it at that time, in order to be free from negligence, I came here with the assembly of devas, causing all the devas to feel ashamed. Therefore, I now show to you all, the upper, middle, and lower karmas on the wall of the 'Karma Mirror'. You devaputras (sons of gods) must be careful and not be negligent!』 At that time, Sakra (the lord of devas) again told the assembly of devas: 『We should go together to the second tree to observe the various 'Karma Mirrors'. In the past, Kashyapa Tathagata (one of the past Buddhas) manifested transformations in this tree, benefiting all the negligent devas, observing the net of karmas of birth and death. I will now show it to you!』 After Sakra Devaraja (king of devas) spoke these words, he bowed his head and face to Kashyapa Tathagata, and then went out of that door, closing it after exiting. Some devas sang, danced, played, and made various musical performances, joyfully enjoying themselves. Seeing Sakra Devaraja, they came close, bowed their heads and faces in reverence, happily sang and danced, and entertained each other, throwing various lotuses such as 'Padma' (lotus) at each other. At that time, the devas who came out of the tree told the negligent devas about the rare events they had seen. At that time, those negligent devaputras, because their minds were negligent, neither listened to nor believed in this rare Dharma. At that time, in order to gather in these negligent devaputras, Sakra Devaraja also played in the lotus pond, making various sounds, and the various heavenly musical instruments entertained each other. They adorned themselves with heavenly garlands and heavenly clothes, and entered various gardens to play and enjoy themselves, because of their good karma. At that time, the assembly of devas and Sakra Devaraja entered the 'Karma Mirror', and those who saw the karmic retribution no longer played. Like those who are 'no longer learning' (arhats), what needed to be done was already done, they were far from negligent behavior, and stood there peacefully. Seeing the assembly of devas indulging in negligence, they felt compassion and said: 『These devaputras are negligent in their minds, not knowing that they will decline, flowing with the force of karma, falling into the hells, the realms of hungry ghosts, and the realm of animals. Following the karma of afflictions, unable to escape all the karmic actions of birth and death, according to what is done by karma, whether good or bad, such karma will receive such retribution.』 These devaputras observed the negligent devas in this way, and felt compassion. At that time, the devaputras in the 'Good Dharma Hall' said to Sakra Devaraja: 『Because the Devaraja (king of devas)...』
恩，令我天眾受五欲樂，遊戲諸天，種種園林遊戲受樂。云何天王不攝我等？』
「爾時，天帝釋為諸天眾而說頌曰：
「『天子汝著樂， 多行於放逸， 放逸愛著故， 不見真實諦。 若常放逸心， 則無有善報， 離於善業者， 則墮于地獄。 一切諸愛著， 皆當有別離， 汝等不覺知， 須臾必終沒。 命欲臨終時， 諸根皆壞滅， 方乃知苦惱， 忽至無能免。 譬如旋火輪， 如乾闥婆城， 三界皆無常， 亦如水泡沫。 譬如水聚沫， 愚者依覆護， 于無常法中， 而心生喜樂。 非天亦非人、 夜叉龍鬼神， 臨終業所繫， 無人能救護。 念死時未至， 當修于善業， 死王甚暴惡， 莫於後生悔。 我今教敕汝， 慎莫行放逸， 汝為愛所覆， 馳騁諸境界。 境界繫縛汝， 是諸地獄因， 是故應舍離， 以求安隱處。』
「時天帝釋為諸天眾說是法時，諸天放逸，曾不在念，唯除已見業鏡地者，皆生厭心，白帝釋言：『愿入第二娑羅之樹，此樹乃是迦葉如來為欲利益放逸諸天所化業網，示生死報業鏡之壁示諸天眾。』時天帝釋知放逸天樂於游
【現代漢語翻譯】 現代漢語譯本 『為什麼您讓我們這些天眾享受五欲之樂，在諸天之中游玩，在各種園林中游戲享樂，天王您卻不統攝我們呢？』
這時，天帝釋（Devendra，眾神之王）為眾天人說了以下偈頌：
『天子啊，你們沉溺於享樂， 大多放縱而懈怠， 因為放縱和貪愛， 所以看不見真實的真諦。 如果常常放縱自己的心， 就不會有好的報應， 遠離善業的人， 就會墮入地獄。 一切的愛戀和執著， 最終都將面臨別離， 你們卻不覺察， 頃刻之間必定終結。 當生命臨近終結時， 所有的感官都會壞滅， 那時才知曉痛苦煩惱， 突然降臨而無法避免。 譬如旋轉的火輪， 如同乾闥婆城（Gandharva-pura，海市蜃樓）， 三界（Trailokya，欲界、色界、無色界）都是無常的， 也像水中的泡沫。 譬如水面的泡沫， 愚笨的人卻依靠它來遮蔽保護自己， 在無常的法中， 內心卻生出喜悅。 無論是天人還是凡人， 夜叉（Yaksa，一種守護神）龍（Naga，一種蛇神）還是鬼神， 臨終時都被業力所束縛， 沒有人能夠救護。 趁著死亡尚未到來， 應當修習善業， 死王（Yamaraja，閻羅王）非常暴虐兇惡， 不要在死後才後悔。 我現在告誡你們， 千萬不要放縱懈怠， 你們被愛慾所矇蔽， 在各種境界中奔馳。 境界束縛著你們， 這是通往地獄的原因， 所以應當捨棄這些， 以尋求安穩的處所。』
當時，天帝釋為眾天人宣說此法時，眾天人因為放縱，從不思念無常，只有那些已經見過業鏡地獄景象的天人才生起厭惡之心，對帝釋說：『我們希望進入第二棵娑羅樹（Sala tree），這棵樹是迦葉如來（Kasyapa Buddha）爲了利益那些放縱的天人，所化現的業網，它展示了生死報應的業鏡之壁，以此來警示眾天人。』這時，天帝釋知道放縱的天人喜歡遊樂。
【English Translation】 English version 『Why do you let us, the heavenly beings, enjoy the pleasures of the five senses, play in the heavens, and enjoy ourselves in various gardens, yet you, the King of Gods, do not govern us?』
At that time, Sakra, Lord of the Devas (Devendra, King of the Gods), spoke the following verses to the assembly of devas:
『O sons of gods, you are attached to pleasure, Mostly indulging in negligence, Because of negligence and attachment, You do not see the true reality. If you constantly indulge your minds, There will be no good rewards, Those who are far from good deeds, Will fall into hell. All loves and attachments, Will eventually face separation, Yet you are not aware, That you will inevitably end in an instant. When life approaches its end, All the senses will decay, Only then will you know suffering and affliction, Suddenly arriving with no escape. Like a rotating fire wheel, Like a Gandharva-pura (mirage), The three realms (Trailokya, desire realm, form realm, formless realm) are all impermanent, Like bubbles in water. Like foam on the water surface, Fools rely on it for shelter and protection, In the midst of impermanent dharmas, The mind gives rise to joy. Whether deva or human, Yaksha (a type of guardian spirit), Naga (a type of serpent deity), or ghost, At the time of death, bound by karma, No one can save you. Before the time of death arrives, You should cultivate good deeds, The King of Death (Yamaraja) is very fierce, Do not regret it after death. I now instruct you, Be careful not to be negligent, You are covered by love and desire, Galloping in various realms. The realms bind you, These are the causes of hell, Therefore, you should abandon them, To seek a place of peace.』
At that time, when Sakra, Lord of the Devas, spoke this Dharma to the assembly of devas, the devas, being negligent, never contemplated impermanence. Only those who had seen the karmic mirror of hell arose with aversion and said to Sakra: 『We wish to enter the second Sala tree. This tree is the karmic net manifested by Kasyapa Buddha to benefit those negligent devas. It displays the karmic mirror of birth and death retribution to warn all the devas.』 At this time, Sakra knew that the negligent devas enjoyed playing.
戲，令詣異處，與不放逸諸天子等至第二樹。至於樹已，手執金剛擊此大樹，其門即開，釋迦天主及諸天眾心生歡喜，共入樹中。天眾入已，見諸園林，昔所未睹，甚可愛樂，一切所須皆悉具足，多有種種無量眾鳥、蓮花池水、眾花莊嚴，無量金樹，一切愛樂。微風來吹皆大歡喜，七寶山峰眾鳥妙音，如意之樹猶如日光，其光普照如日之光。是娑羅樹復有飲食充滿河中，香味流溢，最妙第一種種妙香。五根所得五種境界相應之樂，甚可愛樂。大德諸天聞之樂著，何況余天。時天帝釋示諸天眾，一切園林可愛殊妙，樹外蓮花園林流池，十六分中不及其一。時天帝釋悉共諸天，復往詣于毗琉璃山，其山清凈第一無比。于其山頂有千柱殿，毗琉璃寶之所成就，赤蓮花寶以為欄楯，黃金為地。其琉璃殿長五由旬，廣三由旬，迦葉如來化所成就。時天帝釋共諸天眾乘七寶階，升琉璃殿，得見迦葉如來影像，如迦葉佛在殿說法。
「時天帝釋及諸天眾，合掌恭敬禮如來影，深生信敬。禮拜既訖，以偈贊佛：
「『如來世間無上尊， 得真解脫如實諦， 其影寂靜妙無比， 能開無上解脫道。 若人常禮如來者， 凈信無垢心寂靜， 其人永脫怖畏有， 常得安隱勝樂處。 如是寂靜奇妙法，
【現代漢語翻譯】 現代漢語譯本 天帝釋（Śakra-devānām-Indra，佛教的護法神）命令遊戲者前往別處，與不放逸的諸天子一同前往第二棵樹。到達樹后，手持金剛杵擊打這棵大樹，樹門立刻打開，釋迦天主（Śakra，即天帝釋）和眾天人心生歡喜，一同進入樹中。天眾進入后，看見了以前從未見過的園林，非常可愛，一切所需都已具備，有種種無量的眾鳥、蓮花池水、眾花莊嚴，無量金樹，一切都令人喜愛。微風吹來，大家都非常歡喜，七寶山峰發出眾鳥的妙音，如意之樹猶如日光，其光芒普照如同太陽的光芒。這娑羅樹（Śāla，一種樹）中還有充滿飲食的河流，香味四溢，是最美妙的第一等種種妙香。五根（眼、耳、鼻、舌、身）所得到的五種境界相應的快樂，非常可愛。大德諸天聽聞后都樂於沉溺其中，更何況其他天人。當時，天帝釋向諸天眾展示，一切園林都可愛殊妙，樹外的蓮花園林和流池，十六分之一都比不上這裡。 當時，天帝釋與諸天一同前往毗琉璃山（Vaiḍūrya，一種寶石） ，這座山清凈無比。在山頂有一座千柱殿，由毗琉璃寶構成，用赤蓮花寶作為欄桿，黃金為地面。這座琉璃殿長五由旬（Yojana，古印度長度單位），寬三由旬，是迦葉如來（Kāśyapa，過去七佛之一）以神通變化所成就。當時，天帝釋與諸天眾乘坐七寶階梯，登上琉璃殿，得見迦葉如來的影像，如同迦葉佛在殿中說法。 當時，天帝釋和諸天眾合掌恭敬地禮拜如來影像，內心深生信敬。禮拜完畢后，用偈頌讚嘆佛： 『如來是世間無上尊， 得到真正的解脫和真實的真諦， 他的影像寂靜美妙無比， 能夠開啟無上的解脫之道。 如果有人經常禮拜如來， 以清凈的信心和無垢的心， 這個人將永遠脫離怖畏， 常常得到安穩和殊勝的快樂。 如此寂靜奇妙的法，
【English Translation】 English version Śakra-devānām-Indra (the lord of the devas, a protector deity in Buddhism) commanded the players to go elsewhere, to the second tree with the non-negligent devaputras (sons of gods). Having arrived at the tree, he struck the great tree with his vajra (thunderbolt), and the gate immediately opened. Śakra (the lord of the devas) and the assembly of devas rejoiced and entered the tree together. After the devas entered, they saw gardens they had never seen before, which were very lovely, with everything they needed, countless birds of various kinds, lotus ponds, gardens adorned with flowers, countless golden trees, and everything was delightful. A gentle breeze blew, and everyone was very happy. The seven-jeweled mountain peaks emitted the wonderful sounds of birds, and the wish-fulfilling tree was like sunlight, its light shining everywhere like the light of the sun. In this Śāla (a type of tree) tree, there were also rivers filled with food and drink, with overflowing fragrance, the most wonderful and supreme of all kinds of wonderful fragrances. The pleasure corresponding to the five kinds of realms obtained by the five roots (eyes, ears, nose, tongue, body) was very delightful. The great virtuous devas were delighted and attached to it, let alone the other devas. At that time, Śakra showed the assembly of devas that all the gardens were lovely and wonderful, and the lotus gardens and flowing ponds outside the tree were not even one-sixteenth as good as this place. At that time, Śakra and the devas went together to Mount Vaiḍūrya (a type of gemstone), which was incomparably pure. On the top of the mountain was a thousand-pillared palace, made of Vaiḍūrya jewels, with red lotus jewels as railings and gold as the ground. This Vaidurya palace was five yojanas (an ancient Indian unit of length) long and three yojanas wide, created by the transformation of Kāśyapa Tathagata (one of the past seven Buddhas). At that time, Śakra and the assembly of devas ascended the Vaidurya palace on seven-jeweled steps and saw the image of Kāśyapa Tathagata, as if Kāśyapa Buddha were preaching in the palace. At that time, Śakra and the assembly of devas, with their palms together in reverence, bowed to the image of the Tathagata, with deep faith and respect. After bowing, they praised the Buddha with verses: 『The Tathagata is the supreme one in the world, Having attained true liberation and the true reality, His image is serene, wonderful, and incomparable, Able to open the unsurpassed path to liberation. If one constantly bows to the Tathagata, With pure faith and a stainless heart, That person will forever be free from fear, And will always attain peace and supreme bliss. Such a serene and wonderful Dharma,
演說此句寂滅處， 此佛如來所說法， 示諸眾生涅槃道。 若有眾生念此法， 是名勇健無畏人， 則能得於無上處， 常樂無惱心安隱。 若有眾生念真諦， 則如渡者升船筏， 三界之海惡洄澓， 如是之人能超渡。 如來正覺世間眼， 普觀諸法無不遍， 此佛光明無倫匹， 一切諸光無與等。 眾生憶念自濁心， 愚癡瞋恚欲垢等， 智慧大水甚清凈， 洗除一切眾生垢。 一切眾生不能見， 外道慢心莫能了， 其法清凈離塵垢， 世尊普示諸眾生。 喜樂放逸無救者， 如是眾生導師救， 渡于生死到彼岸， 能度無救諸眾生。 饒益一切諸世間， 唯有如來無上尊， 以能利益眾生故， 是故如來最殊勝。』
「如是天帝釋以凈信心嘆佛影像，低頭合掌，與諸天眾頭面敬禮如來影像，復與天眾低頭合掌禮于如來所化天衣。如是衣者，如來神力之所任持。時諸天眾見影像已，皆得離慢、離於放逸。如來所化影像之色，端嚴殊妙，千帝釋天不得為比，何況余天。時天帝釋見如來像神通化影，以此影像示于憍慢放逸諸天，令離憍慢放逸心故。
「爾時，諸天子白天王言：『憍尸迦！迦葉如來以
【現代漢語翻譯】 現代漢語譯本 演說這句寂滅之處， 這是佛陀如來所宣說的法，向所有眾生揭示通往涅槃（Nirvana）[佛教術語，指解脫生死輪迴的境界]的道路。 如果眾生能夠憶念這個法，這個人就被稱為勇猛剛健、無所畏懼的人， 那麼他就能證得無上的境界，永遠快樂、沒有煩惱，內心安寧。 如果眾生能夠憶念真諦（Satya）[佛教術語，指真實的道理]，那就如同渡河的人登上船筏， 即使面對三界（Trailokya）[佛教術語，指欲界、色界、無色界]之海的惡劣漩渦，這樣的人也能超越渡過。 如來（Tathagata）[佛教術語，指佛的稱號之一]是覺悟者，是世間的眼睛，普遍觀察一切法，無所不遍， 這位佛陀的光明無與倫比，一切諸光都無法與之相比。 眾生常常憶念自己污濁的心，其中的愚癡、嗔恚、慾望等污垢， 而智慧的大水非常清凈，能夠洗除一切眾生的污垢。 一切眾生都不能完全看見佛的智慧，外道（Tirthika）[佛教術語，指佛教以外的其他宗教或哲學派別]因為傲慢之心而無法理解， 佛法清凈，遠離塵垢，世尊（Bhagavan）[佛教術語，指佛的稱號之一]普遍向所有眾生揭示。 對於那些沉溺於喜樂、放縱懈怠而沒有救助的人，導師（佛陀）會去救度他們， 讓他們渡過生死輪迴，到達彼岸（Paramita）[佛教術語，指通過修行達到解脫的境界]，能夠救度那些沒有救助的眾生。 利益一切世間，只有如來是無上尊， 因為能夠利益眾生，所以如來最為殊勝。』
『天帝釋（Śakra）[佛教中的護法神]以清凈的信心讚歎佛陀的影像，低頭合掌，與眾天人一起，頭面頂禮如來的影像，又與天眾低頭合掌，禮敬如來所化現的天衣。這件天衣，是如來的神力所加持。當時，眾天人見到佛陀的影像后，都能夠遠離傲慢、遠離放逸。如來所化現的影像的顏色，端莊美好，千個帝釋天都無法相比，更何況其他的諸天。當時，天帝釋見到如來佛像的神通變化之影，用這個影像來開示那些驕慢放逸的諸天，使他們遠離驕慢放逸之心。
『這時，諸位天子對天王說：『憍尸迦（Kauśika）[即帝釋天的別名]！迦葉如來（Kāśyapa Buddha）以……』
【English Translation】 English version Speaking of this place of stillness and extinction, This is the Dharma (law) spoken by the Buddha Tathagata (one of the titles of a Buddha, meaning 'one who has thus come' or 'one who has thus gone'), revealing to all beings the path to Nirvana (a state of liberation from the cycle of birth and death). If there are beings who remember this Dharma, they are called courageous and fearless people, Then they can attain the supreme state, always joyful, without affliction, and with a peaceful mind. If there are beings who remember the Truth (Satya), it is like a ferryman boarding a raft, Even in the face of the evil whirlpools of the sea of the Three Realms (Trailokya) (the realms of desire, form, and formlessness), such a person can transcend and cross over. The Tathagata is the enlightened one, the eye of the world, universally observing all Dharmas, all-pervading, The light of this Buddha is unparalleled, and all other lights cannot compare. Beings often remember their own turbid minds, with defilements such as ignorance, anger, and desire, But the great water of wisdom is very pure, able to wash away all the defilements of beings. All beings cannot fully see the Buddha's wisdom, and those of other paths (Tirthika) (non-Buddhist religious or philosophical schools) cannot understand it due to their arrogance, The Dharma is pure, free from dust and defilement, and the World-Honored One (Bhagavan) (another title for the Buddha) universally reveals it to all beings. For those who are immersed in joy and pleasure, indulging in laziness without a savior, the guide (the Buddha) saves them, Enabling them to cross the cycle of birth and death, reaching the other shore (Paramita) (perfection or completeness), able to save those beings without salvation. Benefiting all worlds, only the Tathagata is the supreme honored one, Because he can benefit beings, therefore the Tathagata is the most supreme.'
'Śakra (the ruler of the devas in Buddhist cosmology), with pure faith, praised the image of the Buddha, bowed his head, joined his palms, and, together with the assembly of devas, prostrated before the image of the Tathagata. He also bowed his head with the devas, joining his palms in reverence to the celestial robe transformed by the Tathagata. This robe was sustained by the divine power of the Tathagata. At that time, upon seeing the image, all the devas were able to abandon arrogance and abandon indulgence. The color of the image transformed by the Tathagata was dignified and wonderful, incomparable even to a thousand Śakras, let alone other devas. At that time, Śakra, seeing the miraculous transformation of the Buddha's image, used this image to instruct those arrogant and indulgent devas, causing them to abandon their arrogant and indulgent minds.'
'At that time, the devaputras (heavenly beings) said to the deva king: 'Kauśika (another name for Śakra)! Kāśyapa Buddha (one of the Buddhas of the past) with...'
何因緣，於此閻摩娑羅樹中示于業網生死之化？何故不于樹外而化？』時天帝釋告諸天子：『我亦如是先疑斯事，彼天示我，令離憍慢。我于往昔亦問斯事，時彼天子即答我言：「希有之法，不可常見。不常見故，見則深信。以是因緣，如來留化不在於外，非一切人皆悉能見。若化在外，諸天見之，不生希有，或生過惡。以是因緣，於此閻摩娑羅樹內示留化像。此二樹中希有神化，樹內之化，第一希有，一切諸天所不能見。以是因緣，迦葉如來於此樹內，化留影像及以鏡壁，示生死業。」』時諸天眾聞天帝釋說如是事，遠離疑悔。
「時天帝釋復示諸天宮殿之壁，廣五由旬。於此鏡壁，初觀見於活地獄十六隔處。殺生之人墮此地獄，具受無量種種楚毒，如前所說。從地獄出，生餓鬼中，多起瞋恚，妒心增長，以刀相害。業網所繫，生畜生中，互相殘害，為人所食，以肉因緣殺害其命；或受惡獸虎豹之形，瞋恚增多，為人所殺。畜生中死，生於人中，常愛斗諍，其心鄙惡，兵刃中死，不得長壽。有餘善業，生於天中，威德色相減劣不如，壽命短促。若諸天眾與阿修羅共鬥戰時，被傷而死。于殿壁中皆悉具見。
「如是黑繩地獄十六隔處亦如前說。殺生、偷盜因緣力故，墮此地獄，具受無量種種楚毒。受苦既
【現代漢語翻譯】 現代漢語譯本：『是何因緣，佛陀在此閻摩娑羅樹（Yamashala tree， 一種樹名）中示現業網生死的教化？為何不在樹外示現呢？』當時，天帝釋（Shakra，佛教的護法神）告訴諸天子：『我也曾如此疑惑此事，那位天神開示我，讓我遠離驕慢。我過去也曾問過此事，當時那位天子回答我說：「稀有之法，不可常見。正因為不常見，所以見到才會深信。因此，如來（Tathagata，佛的稱號）留下教化不在樹外，因為不是所有人都能看見。如果在樹外示現教化，諸天看見了，也不會覺得稀有，甚至可能產生過失和邪見。因此，佛陀才在這閻摩娑羅樹內示現留化之像。這兩棵樹中的神化已經很稀有了，而樹內的教化，更是第一稀有，一切諸天都難以見到。因此，迦葉如來（Kashyapa Buddha，過去七佛之一）才在這樹內，化現留下的影像以及鏡壁，來展示生死之業。」』當時，諸天眾聽了天帝釋所說，遠離了疑惑和後悔。 『當時，天帝釋又向諸天展示宮殿的墻壁，寬五由旬（Yojana，古印度長度單位）。在這面鏡壁上，首先看到的是活地獄的十六個隔間。殺生的人墮入此地獄，遭受無量種種痛苦，如前所述。從地獄出來后，轉生到餓鬼道中，多起嗔恚，嫉妒心增長，互相用刀傷害。被業網束縛，轉生到畜生道中，互相殘害，被人食用，因為肉的緣故被殺害性命；或者變成惡獸虎豹的形狀，嗔恚增多，被人所殺。從畜生道死後，轉生到人道中，常常喜歡爭鬥，心地卑劣惡毒，在兵刃中死去，不得長壽。如果還有剩餘的善業，轉生到天道中，威德色相減損不如其他天人，壽命也短促。如果諸天眾與阿修羅（Asura，一種神道生物）戰鬥時，會被傷害而死。這些景像在宮殿的墻壁中都能夠清楚地看到。 『像這樣，黑繩地獄的十六個隔間也如前面所說。因為殺生、偷盜的因緣業力，墮入此地獄，遭受無量種種痛苦。受苦結束之後，
【English Translation】 English version: 『What is the cause and condition that the Buddha manifests the transformation of the karmic net of birth and death within these Yamashala trees (Yamashala tree, a type of tree)? Why not manifest it outside the trees?』 At that time, Shakra (Shakra, a protector deity in Buddhism) said to the devas (devas, gods): 『I also had the same doubts about this matter before. That deva revealed it to me, allowing me to be free from arrogance. I also asked about this matter in the past, and that deva then answered me, saying: 「Rare Dharma (Dharma, Buddhist teachings) is not often seen. Because it is not often seen, one deeply believes when one sees it. For this reason, the Tathagata (Tathagata, an epithet of the Buddha) leaves the transformation not outside, because not everyone can see it. If the transformation were outside, the devas seeing it would not find it rare, or might even generate faults and wrong views. For this reason, within these Yamashala trees, the image of the transformation is left. The divine transformations in these two trees are already rare, but the transformation within the trees is the rarest of all, unseen by all the devas. For this reason, Kashyapa Buddha (Kashyapa Buddha, one of the past seven Buddhas) transformed and left the image and the mirror wall within these trees, to show the karma of birth and death.」』 At that time, the assembly of devas, hearing what Shakra said, were free from doubt and regret. 『At that time, Shakra further showed the devas the walls of the palace, which were five yojanas (Yojana, an ancient Indian unit of length) wide. On this mirror wall, they first saw the sixteen compartments of the Living Hell. Those who kill living beings fall into this hell, enduring immeasurable kinds of suffering, as described before. After emerging from hell, they are reborn among the hungry ghosts, often giving rise to anger, with jealousy increasing, harming each other with knives. Bound by the karmic net, they are reborn among the animals, harming each other, being eaten by humans, their lives taken because of meat; or they take the form of fierce beasts like tigers and leopards, with anger increasing, being killed by humans. After dying among the animals, they are reborn among humans, constantly loving to fight and quarrel, their hearts base and evil, dying by weapons, not living long lives. If there is remaining good karma, they are reborn in the heavens, but their majestic virtue and appearance are diminished and inferior, and their lifespans are short. If the devas fight with the Asuras (Asura, a type of divine being), they are wounded and die. All these scenes can be clearly seen on the walls of the palace.』 『Likewise, the sixteen compartments of the Black Rope Hell are also as described before. Because of the karmic power of killing and stealing, they fall into this hell, enduring immeasurable kinds of suffering. After the suffering ends,
畢，從地獄出，生餓鬼中，以諸刀杖互相殺害，如前所說。或食屎尿不凈之物，求之難得。有餘餓鬼互相攫裂，身體破壞或喪身命。餓鬼中死，生畜生中，于曠野中受遮吒迦餓鳥之身，焦渴燒身。畜生中死，若生人中，刀兵之處、弊惡國土，或中兵刀、飢餓而死。勤苦得食，為他所奪，設使得食，食不能消。從人中死，若有餘業，生於天中，色相顏貌減劣粗惡，所食之味不如余天。見余天時，生大愧恥，伎樂之音皆悉不如，壽命短促。如是之業於此壁上皆悉見之。
「時天帝釋復于殿壁中見眾合地獄十六隔處。如前所說，殺生、偷盜、邪淫之人墮此地獄，具受無量種種楚毒。受苦既畢，從地獄出，生餓鬼中，受于食吐餓鬼之身，壽命長遠。若得飲食，為余餓鬼之所劫奪，若有眷屬亦為餓鬼之所欺奪。復有異鬼以刀斬截，受大苦惱，辛酸而死。從此命終生畜生中，受於水牛、牛馬之形，壽命長遠，設得飲食，為他所奪。畜生中死，若生人中，壽命短促，貧窮下賤，妻不貞良。如是之業于殿壁中皆悉具見。
「時天帝釋復觀業果，于殿壁中見叫喚大地獄十六隔處。如前所說，殺生、偷盜、邪淫、妄語墮此地獄，具受眾苦種種楚毒無量辛酸。從地獄出，生餓鬼中，壽命長遠。或受錐身餓鬼之形，或受針頸餓鬼之
【現代漢語翻譯】 現代漢語譯本：畢，從地獄出來，投生到餓鬼道中，遭受各種刀杖互相殘殺的痛苦，如同前面所說。或者只能食用屎尿等不潔之物，而且難以獲得。有些餓鬼互相撕裂，身體破壞甚至喪失性命。從餓鬼道死去，投生到畜生道中，在曠野中承受遮吒迦（Chetaka，一種鳥名）餓鳥之身，被焦渴焚燒。從畜生道死去，如果投生到人道中，會出生在充滿刀兵戰亂的地方、環境惡劣的國家，或者死於兵刀、飢餓。辛勤勞作才能獲得食物，卻又被他人奪走，即使得到食物，也無法消化。從人道死去，如果還有剩餘的業力，可能會投生到天道中，但色相顏貌減損，粗劣醜惡，所食用的味道不如其他天人。見到其他天人時，會感到非常羞愧，所聽到的伎樂之音也遠不如其他天人，壽命也十分短促。這樣的業報，都能在這壁上清楚地看到。
『這時，天帝釋（Devendra，眾神之王）又在宮殿的墻壁上看到了眾合地獄的十六個隔間。如同前面所說，殺生、偷盜、邪淫的人會墮入這個地獄，遭受無量種種的楚毒。受苦完畢后，從地獄出來，投生到餓鬼道中，承受食用嘔吐物的餓鬼之身，壽命非常長遠。如果得到飲食，會被其他餓鬼劫奪，如果有眷屬也會被餓鬼欺騙搶奪。還有其他餓鬼用刀斬截，遭受巨大的苦惱，痛苦地死去。從此命終后投生到畜生道中，承受水牛、牛馬的形體，壽命非常長遠，即使得到飲食，也會被他人奪走。從畜生道死去，如果投生到人道中，壽命短促，貧窮困苦，妻子不貞潔。這樣的業報，都能在這宮殿的墻壁上清楚地看到。』
『這時，天帝釋（Devendra，眾神之王）又觀察業果，在宮殿的墻壁上看到了叫喚大地獄的十六個隔間。如同前面所說，殺生、偷盜、邪淫、妄語的人會墮入這個地獄，遭受各種痛苦，種種楚毒，無量辛酸。從地獄出來，投生到餓鬼道中，壽命非常長遠。或者承受錐身餓鬼的形體，或者承受針頸餓鬼的
【English Translation】 English version: Having finished, they emerge from hell and are born among the pretas (hungry ghosts), where they kill each other with various knives and staves, as described before. Or they eat excrement, urine, and other impure things, which are difficult to obtain. Some pretas tear each other apart, destroying their bodies or even losing their lives. Dying in the preta realm, they are born among animals, taking the form of Chetaka (Chetaka, a type of bird) hungry birds in the wilderness, their bodies burned by thirst. Dying among animals, if they are born among humans, it is in places of warfare, in wicked and evil lands, or they die by weapons, starvation. They work hard to obtain food, only to have it taken away by others; even if they manage to eat, the food cannot be digested. Dying among humans, if there is remaining karma, they are born in the heavens, but their appearance is diminished, coarse, and ugly, and the taste of what they eat is not as good as that of other devas (gods). When they see other devas, they feel great shame, the sounds of music are not as good, and their lifespan is short. Such karma can all be seen on this wall.
『Then Devendra (Devendra, King of the Gods) saw in the palace wall the sixteen compartments of the Samghata Hell. As described before, those who kill, steal, or engage in sexual misconduct fall into this hell, suffering immeasurable torments of various kinds. Having finished suffering, they emerge from hell and are born among the pretas (hungry ghosts), taking the form of pretas who eat vomit, with long lifespans. If they obtain food, it is robbed by other pretas, and if they have relatives, they are also deceived and robbed by pretas. Furthermore, other ghosts cut them with knives, causing great suffering, and they die in agony. From this life, they are born among animals, taking the form of water buffalo, cattle, and horses, with long lifespans; even if they obtain food, it is taken away by others. Dying among animals, if they are born among humans, their lifespan is short, they are poor and destitute, and their wives are unchaste. Such karma can all be seen on the palace wall.』
『Then Devendra (Devendra, King of the Gods) observed the results of karma and saw in the palace wall the sixteen compartments of the Raurava Great Hell. As described before, those who kill, steal, engage in sexual misconduct, or lie fall into this hell, suffering various kinds of pain, torments, and immeasurable agony. Emerging from hell, they are born among the pretas (hungry ghosts), with long lifespans. Or they take the form of pretas with bodies pierced by awls, or pretas with needle-thin necks.
形，隨業所受，常困飢渴，若有眷屬，為他所奪。或生食毒餓鬼之中，毒火所燒。餓鬼中死，生畜生中，在大曠野互相殘害，迭相食啖。畜生中死，若生人中，身色憔悴無有威德。若有餘業，得生天中，身量形貌皆悉減劣，一切眾寶莊嚴之具光明微少，不為天女之所愛敬。天女背叛，舍至余天。須陀鮮味，智慧薄少，心不正直，為余天子之所輕笑。若諸天眾與阿修羅鬥戰之時，為他所殺。以餘業故。
「爾時，釋迦天王復共諸天眾于寶殿壁，見大叫喚地獄十六隔處，是中眾生受種種苦，如前所說。若有眾生殺生、偷盜、邪淫、妄語、飲酒醉亂，墮此地獄，具受無量種種楚毒。受苦既畢，從地獄出，生餓鬼中，處處逃走，有大惡鬼拔出其舌，出已還生。餓鬼中死，生畜生中，受迦頻阇羅雉鳥之身，以自音聲而喪其命，以其妄語餘業緣故。畜生中死，若生人中，受業果報如前所說，有所言說，人不信受。若有善業生於天中，其聲嘶破粗惡鄙濁，不善歌頌，一切天眾不信其言，不能宣說美愛正語如余天眾，以本妄語餘業緣故。
「時天帝釋復于殿壁觀焦熱地獄十六隔處。是中眾生具受種種無量苦惱、辛酸楚毒業之果報，如前所說。受罪既畢，從地獄出，生餓鬼中，受食不凈餓鬼之身，受大苦惱五倍於前。餓鬼中
【現代漢語翻譯】 現代漢語譯本： 形體，隨著業力所受，常常困於飢餓乾渴，如果有眷屬，也會被他人奪走。或者轉生到食毒餓鬼之中，被毒火焚燒。從餓鬼道死後，轉生到畜生道中，在大曠野里互相殘害，互相吞食。從畜生道死後，如果轉生到人道中，身體顏色憔悴，沒有威嚴德行。如果還有剩餘的業力，能夠轉生到天道中，身量形貌都顯得減損低劣，一切用眾寶莊嚴的器具光明微弱稀少，不被天女所喜愛敬重。天女背離，捨棄而去其他天人處。食物味道差，智慧淺薄稀少，心不正直，被其他天子所輕視嘲笑。如果諸天眾與阿修羅戰鬥的時候，會被他們所殺。這是因為剩餘的業力緣故。 『這時，釋迦天王又和諸天眾在寶殿的墻壁上，看見大叫喚地獄的十六個隔間處，這裡面的眾生遭受種種痛苦，如前面所說的那樣。如果有眾生殺生、偷盜、邪淫、妄語、飲酒醉亂，就會墮入這個地獄，完全承受無量種種的痛苦毒害。受苦完畢后，從地獄出來，轉生到餓鬼道中，到處逃走，有大惡鬼拔出他們的舌頭，拔出后又重新長出來。從餓鬼道死後，轉生到畜生道中，承受迦頻阇羅（雉鳥）的身體，因為自己的聲音而喪失性命，這是因為他們妄語的剩餘業力緣故。從畜生道死後，如果轉生到人道中，所受的業果報應如前面所說的那樣，所說的話，沒有人相信接受。如果還有善業而轉生到天道中，他們的聲音嘶啞破碎，粗糙惡劣鄙陋污濁，不善於歌唱讚頌，一切天眾不相信他們的話，不能像其他天眾那樣宣說美好喜愛的正語，這是因為他們原本妄語的剩餘業力緣故。』 『這時天帝釋又在殿壁上觀看焦熱地獄的十六個隔間處。這裡面的眾生完全承受種種無量苦惱、辛酸楚毒的業力果報，如前面所說的那樣。受罪完畢后，從地獄出來，轉生到餓鬼道中，承受食用不凈之物的餓鬼之身，所受的巨大苦惱是之前的五倍。從餓鬼道中
【English Translation】 English version: Forms, according to the karma received, are constantly plagued by hunger and thirst. If they have family members, they will be taken away by others. Or they are born among poison-eating hungry ghosts, burned by poisonous fire. After dying as a hungry ghost, they are born among animals, harming each other in the vast wilderness, devouring each other. After dying as an animal, if they are born among humans, their body color is withered and they have no dignity or virtue. If there is remaining karma, they can be born in the heavens, but their body size and appearance are diminished and inferior. All the ornaments adorned with various treasures have faint and scarce light, and they are not loved or respected by the heavenly women. The heavenly women betray them, abandon them, and go to other heavenly beings. Their food tastes bad, their wisdom is shallow and scarce, their hearts are not upright, and they are ridiculed by other heavenly sons. If the heavenly hosts are fighting with the Asuras, they will be killed by them. This is because of the remaining karma. 『At that time, Śakra (釋迦天王, the king of the gods) and the heavenly hosts again saw on the walls of the treasure palace the sixteen separated places of the Great Shrieking Hell, where beings suffered all kinds of torments, as described earlier. If there are beings who commit killing, stealing, sexual misconduct, false speech, and become intoxicated with alcohol, they will fall into this hell and fully endure immeasurable kinds of painful poisons. After suffering is completed, they come out of hell and are born among hungry ghosts, fleeing everywhere. Great evil ghosts pull out their tongues, and after pulling them out, they grow back again. After dying as a hungry ghost, they are born among animals, receiving the body of a Kapinjala (迦頻阇羅, pheasant), losing their lives because of their own voice, because of the remaining karma of their false speech. After dying as an animal, if they are born among humans, the karmic retribution they receive is as described earlier, and what they say is not believed or accepted by people. If they have good karma and are born in the heavens, their voice is hoarse, broken, coarse, evil, base, and turbid, and they are not good at singing praises. All the heavenly hosts do not believe their words, and they cannot proclaim beautiful and loving correct speech like the other heavenly hosts, because of the remaining karma of their original false speech.』 『At that time, the Deva King Śakra (天帝釋, the king of gods) again observed on the palace walls the sixteen separated places of the Burning Hell. The beings in it fully endure all kinds of immeasurable suffering, bitterness, and painful karmic retributions, as described earlier. After the punishment is completed, they come out of hell and are born among hungry ghosts, receiving the body of a hungry ghost who eats impure things, suffering five times more than before. From the hungry ghost realm
死，生畜生中，在於大海受摩竭魚身。畜生中死，若生人中，容貌醜陋，唇口粗大，人所惡見。人中命終，若有餘業，得生天中，身光減劣如前所說，一切天眾之所輕賤。
「大焦熱地獄、阿鼻地獄，此二地獄業之果報不作化現。何以故？恐天心軟，見之喪命。若見如是二地獄者，則大怖畏，是故不化此生死報。時天王釋觀察是已，以偈頌曰：
「『譬如諸微塵， 在於虛空中， 風吹而旋轉， 諸業亦如是。 和合有別離， 苦樂亦如是， 因業之所轉， 非是無因緣。 今此業化處， 牟尼如實知， 化無量業網， 諸心之種子。 心集業難知， 唯除諸如來， 種種諸業系， 輪轉於世間。 業網有大力， 能受百千萬， 那由他劫數， 種種諸生死。 譬如繩系鳥， 雖遠攝則還， 業繩系眾生， 其事亦如是。』
「爾時，天帝釋示諸天子希有事已：眾生無量決定之業及不定業，現報所受、生報所受、余報所受。復有三種：善、不善業及無記業。示如是等無量業網——迦葉如來所化影像——與諸天眾禮拜既訖，從此閻摩娑羅樹中而出。天眾出已，帝釋還閉娑羅樹門。帝釋既出，見余天眾放逸遊戲以自娛樂，受五欲樂
【現代漢語翻譯】 現代漢語譯本：死後，如果轉生到畜生道中，會在大海里變成摩竭魚（Makara，一種海中巨獸）。從畜生道死後，如果轉生到人道中，容貌會非常醜陋，嘴唇和口部會粗大，讓人厭惡。從人道命終后，如果還有剩餘的業力，可能會轉生到天道中，但身上的光芒會減弱，像之前所說的那樣，會被所有的天眾輕視。
『大焦熱地獄（Mahatapana），阿鼻地獄（Avici）』，這兩種地獄的業報不會顯現出來。為什麼呢？因為害怕天人的心腸軟弱，看到後會喪命。如果看到這樣的兩種地獄，會產生極大的恐懼，所以不會顯現這種生死果報。當時，天王釋提桓因（Śakra，帝釋天）觀察到這些后，用偈頌說道：
『譬如諸微塵，在於虛空中，風吹而旋轉，諸業亦如是。 和合有別離，苦樂亦如是，因業之所轉，非是無因緣。 今此業化處，牟尼（Muni，佛陀的稱號）如實知，化無量業網，諸心之種子。 心集業難知，唯除諸如來（Tathagata，佛陀的稱號），種種諸業系，輪轉於世間。 業網有大力，能受百千萬，那由他（Nayuta，數量單位）劫數，種種諸生死。 譬如繩系鳥，雖遠攝則還，業繩系眾生，其事亦如是。』
當時，天帝釋（Śakra，帝釋天）向諸位天子展示了稀有的事情：眾生有無量種決定之業和不定之業，有現世受報的、來世受報的、以及其餘時間受報的。又有三種業：善業、不善業以及無記業。展示了像這樣無量的業網——這是迦葉如來（Kasyapa Buddha）所化現的影像——與諸位天眾禮拜完畢后，從閻摩娑羅樹（Jambusara tree）中出來。天眾出來后，帝釋天（Śakra）就關閉了娑羅樹（Sal tree）的門。帝釋天（Śakra）出來后，看到其餘的天眾放縱嬉戲，享受五欲之樂。
【English Translation】 English version: After death, if one is reborn into the animal realm, one will become a Makara (a sea monster) in the great ocean. After dying in the animal realm, if one is reborn into the human realm, one's appearance will be ugly, with coarse lips and mouth, making one repulsive to others. After dying in the human realm, if there is remaining karma, one may be reborn in the heavenly realm, but one's radiance will be diminished, as mentioned before, and one will be despised by all the heavenly beings.
『The Great Burning Hell (Mahatapana) and the Avici Hell (Avici)』—the karmic retributions of these two hells are not manifested. Why? Because it is feared that the hearts of the gods are soft, and seeing them would cause them to lose their lives. If one were to see such two hells, one would experience great fear; therefore, these rebirth retributions are not manifested. At that time, the heavenly king Śakra (Lord Indra) observed this and spoke in verse:
『Like the fine dust, in the empty sky, blown and spun by the wind, so too are all karmas. Union and separation exist, as do suffering and joy; they are turned by karma, not without cause. Now, the Muni (Buddha) truly knows this place of karmic manifestation, transforming limitless nets of karma, the seeds of all minds. The accumulation of karma by the mind is difficult to know, except for the Tathagatas (Buddhas); various karmic bonds revolve in the world. The net of karma has great power, capable of enduring hundreds of thousands, nayutas (a large number) of kalpas (eons), various kinds of births and deaths. Like a bird tied by a rope, though far away, it is pulled back; the rope of karma binds sentient beings; the matter is just like that.』
At that time, Śakra (Lord Indra) showed the heavenly sons these rare events: sentient beings have immeasurable fixed and unfixed karmas, those received in the present life, those received in future lives, and those received at other times. There are also three types of karma: good karma, unwholesome karma, and neutral karma. He showed such immeasurable nets of karma—the transformed image of Kasyapa Buddha—and after the heavenly assembly had paid their respects, they emerged from the Jambusara tree. After the heavenly assembly had emerged, Śakra (Lord Indra) closed the door of the Sal tree. After Śakra (Lord Indra) came out, he saw the remaining heavenly beings indulging in pleasure and enjoying the delights of the five senses.
。
「爾時，天王見此事已，心生憐愍而說頌曰：
「『畜生雜形類， 為放逸所誑， 若食若受欲， 貪心常愛樂。 本行於善業， 天中食報盡， 如是放逸人， 命終何所趣？ 放逸怨自壞， 業風之所吹， 猶如樹傾倒， 墮于諸道中。 百千那由他， 天中受生死， 而不起厭離， 不生憂怖心。』
「爾時，帝釋說此偈已，至諸放逸天子眾中，諸天子等，心生敬重供養恭敬。時天帝釋為攝其心，與此天子游戲種種園林之中，不入閻摩娑羅樹間，諸園林中游戲受樂。時天帝釋與其眷屬諸天大眾詣善法堂。閻摩娑羅所住諸天，受天之樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，受第一樂，主大園林，常受安樂。以餘業故，生摩羅耶國，主栴檀林，大富豐樂。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第二十五地，名速行地。眾生何業而生彼天？見：有眾生行於善業，其心質直離於諂曲，不惱眾生，信于果報，行正見業，大修佈施，大富饒財。見有眾生入于大海以求財寶，以大船舫施此商人。諸商人等，得此船舫，多獲財寶，持用佈施，修諸福業。如是船主以船施之，不求恩惠
【現代漢語翻譯】 現代漢語譯本： 「爾時，天王見到這件事後，心中生起憐憫，於是說了這首偈頌： 『這些畜生種類繁多，都被放逸迷惑了，無論是飲食還是享受慾望，他們的貪心總是喜愛這些。他們原本修行善業，在天界的福報享盡之後，像這樣放縱的人，命終之後會去哪裡呢？放逸就像怨敵一樣自我摧毀，被業力的風吹動，就像樹木傾倒一樣，墮落在各種惡道之中。即使在天界經歷成百上千那由他的生死輪迴，也不生起厭倦和遠離之心，不產生憂愁和恐懼。』 當時，帝釋說完這首偈頌后，來到那些放逸的天子們中間，那些天子們都心生敬重，供養恭敬他。這時，天帝釋爲了收攝他們的心，就和這些天子們在各種園林中嬉戲遊玩，不去閻摩娑羅樹林間，在各個園林中游戲享樂。當時，天帝釋和他的眷屬以及眾多的天人一起前往善法堂。而那些住在閻摩娑羅樹林間的天人，享受天界的快樂，直到他們喜愛的善業耗盡，命終后還是會墮落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，就會享受第一等的快樂，成為大型園林的主人，常常享受安樂。因為還有剩餘的業力，會出生在摩羅耶國，成為栴檀林的主人，非常富有。 「再者，比丘瞭解業的果報，觀察三十三天所居住的地方。他通過聽聞而來的智慧看到：三十三天的第二十五塊地，叫做速行地。眾生因為什麼樣的業而生到這個天界呢？他看到：有些眾生行持善業，心地正直，沒有諂媚和虛偽，不惱害眾生，相信業的果報，奉行正見之業，大力修行佈施，非常富有。他還看到：有些眾生進入大海去尋求財寶，用大型的船隻佈施給這些商人。這些商人得到船隻后，獲得了大量的財寶，拿來佈施，修習各種福業。像這樣的船主因為佈施船隻，不求回報。
【English Translation】 English version: At that time, the King of Gods, seeing this, felt compassion and spoke this verse: 'Beings of various animal forms, deceived by heedlessness, whether eating or indulging in desires, their greedy minds always delight in them. Originally practicing good deeds, their heavenly rewards are exhausted. Such heedless beings, after death, where will they go? Heedlessness destroys itself like an enemy, blown by the wind of karma, like a tree falling, they fall into various evil paths. Even experiencing hundreds of thousands of nayutas of births and deaths in the heavens, they do not develop weariness or detachment, nor do they generate sorrow or fear.' At that time, Sakra (Indra, King of the Gods) having spoken this verse, went among the assembly of heedless devas (gods). The devas, with respect, made offerings and reverently honored him. Then Sakra, in order to gather their minds, played with these devas in various gardens, not entering the Yama Sala tree grove, enjoying pleasure in the various gardens. Then Sakra, with his retinue and the great assembly of devas, went to the Good Dharma Hall. The devas dwelling in the Yama Sala grove, enjoying heavenly bliss, until their beloved good karma was exhausted, after death, they regressed, flowing with karma, falling into hell, the realm of hungry ghosts, and the animal realm. If born among humans, they would enjoy the foremost happiness, becoming the masters of large gardens, constantly enjoying peace and happiness. Due to remaining karma, they would be born in the Malaya country, becoming the masters of sandalwood forests, greatly wealthy and prosperous. Furthermore, a Bhikshu (Buddhist monk) knowing the results of karma, observed the places where the Thirty-three Gods dwell. Through wisdom gained from hearing, he saw: the twenty-fifth place of the Thirty-three Heavens, called Swift-Going Land (Sukkhagama-bhumi). What karma causes beings to be born in that heaven? He saw: some beings practice good deeds, their minds are upright, free from flattery and deceit, they do not harm beings, they believe in the results of karma, they practice the karma of right view, they greatly cultivate giving, and are very wealthy. He also saw: some beings enter the great ocean to seek treasures, and donate large ships to these merchants. These merchants, having obtained the ships, acquired great wealth, which they used to give alms and cultivate various meritorious deeds. Such a ship owner, by donating the ship, does not seek repayment.
、不受其報。云何不盜？若行道路，有諸賊軍破壞村柵，或畏官軍逃避村柵入此村中，乃至不取糠秸草葉，信業果報而生怖畏，非畏王法，是名不盜。云何不殺生？乃至濕生蚰蜒之類，終不故殺，心不念殺。若有眾生造作罝羅罟網、機撥坑陷，殺諸虎狼禽獸之屬，即以財物贖命令脫。其心不悔，亦教他人令住善道，作如是等種種善業。是持戒人不殺不盜，憶念善業皆得成就。若有所作，一切天眾皆共贊善，顏色清凈，諸天供養，是則名曰現業果報。
「是善業人從此命終，生於三十三天之上，名速行地。生彼天上，以善業故第一莊嚴，一切眾生不能分別，如是天處甚可愛樂。天子既生，其身光明，受第一樂，身無骨肉亦無垢汗，無有怨敵亦無怖畏，無所追求，離於嫉妒，無不愛樂，無病怖畏唯除退時，無有王怖，心多放逸。遍見諸地皆可愛樂，五欲自娛，無量境界遊戲受樂。毗琉璃樓黃金欄楯，種種樹林蓮花林池七寶所成，鵝鴨鴛鴦以為莊嚴，出於種種微妙音聲。山谷之中多饒眾鳥，須彌山峰七寶莊嚴，蓮花池中金銀真珠以為底沙，種種寶樹如日光明，金毗琉璃以為樹枝，眾花莊嚴，無量眾蜂以為嚴飾。須彌山窟，第一眾寶以為莊嚴。其地柔軟。七寶高峰，其高峰中眾華妙香周匝嚴飾，隨念而生。復有異處燈樹
【現代漢語翻譯】 現代漢語譯本 並且不受其惡報。什麼是不盜呢？如果行走在道路上，遇到有盜賊軍隊破壞村莊營寨，或者因為害怕官兵而逃避到這個村莊中，甚至連糠皮、稻草都不拿取，相信善惡業的果報而心生畏懼，而不是畏懼王法，這叫做不盜。什麼是不殺生呢？乃至對於濕生的小蟲子，最終也不會故意殺害，心中沒有殺生的念頭。如果有人制造捕捉動物的工具，如罝、羅、罟、網、機關、陷阱，殺害老虎、狼、鳥獸等，就用財物贖回它們的生命，使它們脫離危險。心中不後悔，也教導他人安住于善良的道路，做這樣等等的各種善業。這樣的持戒之人不殺生、不偷盜，憶念所作的善業都能成就。如果有所作為，一切天眾都會共同讚歎，容顏清凈，諸天供養，這就叫做現世的業報。
『這樣的善業之人從此命終，會生於三十三天（Trayastrimsa Heaven，佛教欲界六天之一）之上，名為速行地。生到這個天上，因為善業的緣故而得到第一等的莊嚴，一切眾生都不能分辨，這樣的天界非常可愛。天子出生后，身體光明，享受第一等的快樂，身體沒有骨肉，也沒有污垢汗水，沒有怨敵，也沒有恐懼，沒有追求，遠離嫉妒，沒有不喜歡的，沒有疾病的恐懼，只有退衰的時候會有，沒有國王的恐懼，心中大多放縱。遍見各個地方都可愛，用五欲來娛樂自己，在無量的境界中游戲享樂。有毗琉璃（Vaidurya，一種寶石）建造的樓閣，黃金做成的欄桿，各種各樣的樹林、蓮花池，都是七寶所成，有鵝、鴨、鴛鴦來作為裝飾，發出各種各樣微妙的聲音。山谷之中有很多的鳥，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的山峰用七寶來莊嚴，蓮花池中用金、銀、珍珠作為池底的沙子，各種各樣的寶樹像太陽一樣光明，用金和毗琉璃作為樹枝，用各種花來莊嚴，用無量的蜜蜂來作為裝飾。須彌山的山洞，用第一等的眾寶來莊嚴，地面柔軟。有七寶做成的高峰，高峰中用各種鮮花和美妙的香氣周匝裝飾，隨念而生。還有不同的地方有燈樹
【English Translation】 English version and will not receive its retribution. What is non-stealing? If traveling on the road and encountering bandit armies destroying villages and stockades, or fleeing into this village for fear of government troops, not even taking chaff, straw, or leaves, believing in the karmic consequences of good and evil and being fearful, not fearing the law of the king, this is called non-stealing. What is non-killing? Even for creatures like damp-born centipedes, one will ultimately not intentionally kill them, and the mind will not have thoughts of killing. If there are beings who create tools for capturing animals, such as snares, nets, traps, machines, and pitfalls, killing tigers, wolves, birds, and beasts, one will redeem their lives with wealth, freeing them from danger. The mind will not regret it, and one will also teach others to abide in the path of goodness, doing various good deeds such as these. Such a person who upholds the precepts of non-killing and non-stealing, remembering the good deeds they have done, will achieve them all. If something is done, all the heavenly beings will jointly praise it, the countenance will be pure, and the heavens will make offerings. This is called the karmic retribution in this life.
『Such a person of good karma, upon the end of their life, will be born in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), called the Land of Swift Progress. Born in this heaven, due to good karma, they will receive the first-class adornment, and all beings will not be able to distinguish it. Such a heavenly realm is very lovely. When the heavenly being is born, their body is radiant, enjoying the first-class happiness, the body has no bones or flesh, nor any dirty sweat, no enemies, no fear, no pursuit, free from jealousy, nothing is disliked, no fear of disease except when declining, no fear of the king, and the mind is mostly unrestrained. Seeing all places as lovely, using the five desires to entertain oneself, playing and enjoying in immeasurable realms. There are Vaidurya (a type of gemstone) constructed pavilions, golden railings, various forests, lotus ponds, all made of seven treasures, with geese, ducks, and mandarin ducks as decorations, emitting various subtle sounds. In the valleys, there are many birds, the peaks of Mount Sumeru (the sacred mountain in Buddhist cosmology) are adorned with seven treasures, in the lotus ponds, gold, silver, and pearls are used as the sand at the bottom, various precious trees are as bright as the sun, with gold and Vaidurya as branches, adorned with various flowers, and decorated with countless bees. The caves of Mount Sumeru are adorned with the first-class of all treasures, the ground is soft. There are seven-treasure peaks, and in these peaks, various flowers and wonderful fragrances adorn all around, arising according to thought. There are also different places with lamp trees.
莊嚴，如意之樹百千光明莊嚴奇特，百千天女以為圍繞，歌眾妙音共相娛樂。如是天眾，隨所觸見皆受快樂，耳聞眾音心皆愛樂。若聞諸香，無量功德皆悉具足。若以身觸無不愛樂。隨心所念一切皆得，無有因緣能奪其樂。如是天子，百千天女而為圍繞，共余天眾往詣山峰。其峰名曰一切勢力，一切皆是如意之樹莊嚴山峰，流泉河池生眾蓮花以為莊嚴，無量百千天眾圍繞，毗琉璃寶以為樹枝遍覆其上，百千重閣以為莊嚴，無量眾鳥出妙音聲。以善業故，此山峰中成就如是種種諸樂，善業為本，非無因生亦非他作。此人受報，非自在天歡喜故與。
「爾時，天子上此山峰，見諸天子無量百千光明悉等，與己無異。於此峰中，與諸天子天女作眾伎樂，出妙音聲，娛樂受樂。此諸天眾其身光明、色量受樂皆悉具足，諦視瞻仰，眾蓮花鬘以為莊嚴，聞眾歌音心生愛樂，皆服天衣，無有線縷經緯之別。如是諸天，其身皆悉具足光明。
「爾時，天子升山峰已，見諸地界各各差別，見諸河流光明之輪。以善業故，於此天中住於二處。種種清凈莊嚴之地，眾樂成就，如前所說。何故名曰速行地耶？如此天眾有大勢力。若諸天眾與阿修羅鬥，能於人中一眴目間，打阿修羅還至本處三十三天，故名速行。以前業故，得相似果
。以本施人速行之船，令渡大海多獲珍寶，佈施修福，是故得此速疾果報。如是天子手執器仗，甚大迅速。以善業故，久受天樂。善業既盡，五衰相現，身體汗流，身光卒滅如燈油盡，一切諸根亦復如是。於五欲中悉無樂味，見余天眾即生愧恥，一切天女皆悉背叛。是時天子見其天女，背已趣他，生二種苦：一者妒嫉苦；二者愛別離苦。此二種苦，自燒其心過於猛火。若於先世有偷盜業，爾時自見諸天女等，奪其所著莊嚴之具奉余天子。若於先世有妄語業，諸天女等聞其所說，生顛倒解，謂其惡罵。若於先世以酒施於持戒之人，或破禁戒而自飲酒，或作麹釀，臨命終時，其心迷亂失於正念。為如是等二倍悔熱之所惱亂，墮于地獄。若於先世有殺生業，壽命短促，速疾命終。若於先世有邪淫業，見諸天女皆悉舍已，共余天子互相娛樂。是則名曰五衰相也。以其持戒五種缺故，業網所縛，受如業報。若行放逸，死王所牽。如是一切缺漏持戒，為生天故而持禁戒，無常速壞，爾時則為業繩所縛，墮于地獄、餓鬼、畜生。
「如是觀天無常之樂，如目所見，初雖有愛，畢歸磨滅，動壞無常如電不住，觀於一切諸欲過惡，而說頌曰：
「『飲于放逸酒， 諸天嗜癡飲， 退墮于地獄， 大猛火圍繞。 初染
【現代漢語翻譯】 現代漢語譯本： 『以佈施如同快速航行的船隻，讓人得以渡過生死大海，獲得眾多珍寶。通過佈施來修習福德，因此能得到如此迅速的果報。』這位天人手持兵器，行動非常迅速。因為過去所造的善業，長久享受天界的快樂。當善業耗盡，五衰之相顯現，身體流汗，身上的光芒突然熄滅，就像燈油耗盡一樣，一切感官功能也都是如此。對於五欲的享受完全失去了興趣，看到其他天人便感到羞愧，所有的天女都背叛了他。這時，天人看到他的天女們離他而去，轉而親近其他天人，心中生起兩種痛苦：一是嫉妒的痛苦；二是愛別離的痛苦。這兩種痛苦，燃燒他的內心，比猛烈的火焰還要厲害。如果前世有偷盜的行為，這時他會看到天女們奪走他所穿戴的莊嚴飾品，奉獻給其他天人。如果前世有說謊的行為，天女們聽到他說的話，產生顛倒的理解，認為他在惡語謾罵。如果前世用酒供養持戒的人，或者自己破戒飲酒，或者釀造酒麴，臨命終時，他的心會迷亂，失去正確的念頭。因為這些原因，受到加倍的後悔和熱惱的折磨，墮入地獄。如果前世有殺生的行為，壽命就會短促，迅速死亡。如果前世有邪淫的行為，會看到所有的天女都捨棄了他，與其他天人互相娛樂。這就是所謂的五衰之相。因為持戒的五個方面都有缺失，被業力的網所束縛，承受這樣的業報。如果行為放縱，就會被死王所牽引。像這樣一切有缺漏的持戒，爲了生天而持守禁戒，但無常迅速到來，那時就會被業力的繩索所束縛，墮入地獄、餓鬼、畜生道。 『像這樣觀察天界無常的快樂，就像眼睛所見，開始時雖然有愛，最終歸於磨滅，動搖敗壞，無常迅速，像閃電一樣無法停留，觀察一切慾望的過失和罪惡。』因此說了這首偈頌： 『飲用放逸的酒，諸天貪圖癡迷的飲品，退墮到地獄，被猛烈的火焰所圍繞。最初的染著』
【English Translation】 English version: 'Using generosity as a swift ship, allowing one to cross the great ocean of life and death, obtaining many treasures. By practicing generosity to cultivate blessings, one obtains such swift karmic retribution.' This Deva holds weapons in his hands, moving very swiftly. Because of the good deeds performed in the past, he enjoys heavenly bliss for a long time. When the good karma is exhausted, the five signs of decay appear: sweat flows from the body, the light emanating from the body suddenly extinguishes like a lamp when the oil runs out, and all sensory functions are likewise affected. He loses all interest in the enjoyment of the five desires, feels ashamed when seeing other Devas, and all the heavenly women betray him. At this time, the Deva sees his heavenly women leaving him and approaching other Devas, and two kinds of suffering arise in his heart: first, the suffering of jealousy; second, the suffering of separation from loved ones. These two kinds of suffering burn his heart more fiercely than a raging fire. If in a previous life he committed theft, he will see the heavenly women taking away the ornaments he wears and offering them to other Devas. If in a previous life he lied, the heavenly women will misunderstand his words, thinking he is cursing them. If in a previous life he offered alcohol to those who uphold the precepts, or broke the precepts himself by drinking alcohol, or brewed liquor, at the time of death, his mind will be confused and he will lose right mindfulness. Because of these reasons, he is tormented by doubled regret and burning distress, and falls into hell. If in a previous life he committed killing, his lifespan will be short and he will die quickly. If in a previous life he committed sexual misconduct, he will see all the heavenly women abandoning him and enjoying themselves with other Devas. These are the so-called five signs of decay. Because of the five kinds of deficiencies in upholding the precepts, he is bound by the net of karma and suffers such karmic retribution. If he acts recklessly, he will be dragged away by the King of Death. Like this, all incomplete observance of precepts, holding precepts for the sake of being born in the heavens, but impermanence arrives quickly, and then he will be bound by the ropes of karma and fall into hell, the realm of hungry ghosts, and the animal realm. 'Observing the impermanent pleasures of the heavens in this way, just as the eyes see, although there is love at the beginning, it ultimately returns to annihilation, shaking and decaying, impermanent and fleeting like lightning, observing the faults and evils of all desires.' Therefore, this verse is spoken: 'Drinking the wine of negligence, the Devas crave the drink of delusion, falling back into hell, surrounded by fierce flames. The initial attachment'
于愛慾， 瞋恚熱惱心， 癡心所迷惑， 但空無有實。 為伎樂音聲， 虛妄所誑惑， 不覺退沒苦， 畢竟不可免。 見諸天女時， 令天心轉變， 畢竟當舍離， 退墮于異趣。 觀諸女人性， 不離於女人， 富樂則親近， 衰變則舍離。 如野鹿信游， 信欲亦如是， 后若得衰變， 心輕而舍之。 不念恩敬養， 亦不念親友， 若遭衰變時， 即舍不復念。 猶如眾蜜蜂， 舍于萎變花， 女人亦如是， 衰至則舍離。 不觀善愛心， 輕躁念愛慾， 女人性如是， 如蜜雜毒藥。 惑欲致愚癡， 巧辭增癡惑， 女人難可信， 智者所遠離； 女色誑天人， 悉令心迷惑， 至於未來世， 不能少利益。 天人及夜叉、 龍阿修羅等， 羅剎毗舍遮， 皆為女幻誑。 如是諸欲樂， 從於境界生， 臨至命終時， 諸樂皆亡失。 一切諸天眾， 園林而莊嚴， 為死繩所縛， 欲系而將去。 欲樂不能救， 何用諸婇女？ 溥天諸世間， 死王悉將去。』
「如是比丘觀諸天子退沒相已，生慈悲心，厭離欲境。
【現代漢語翻譯】 現代漢語譯本 對於愛慾，瞋恚（chēn huì，嗔恨）熱惱的心， 被愚癡的心所迷惑，這一切都空虛而沒有真實。 爲了伎樂的聲音，被虛假的幻象所欺騙迷惑， 不覺察到退步和墮落的痛苦，最終是無法避免的。 當看到天女的時候，使天人的心發生轉變， 最終將要捨棄，退墮到其他的境界。 觀察女人的本性，不離女人的特性， 富裕快樂就親近，衰敗變化就捨棄離開。 就像野鹿相信遊蕩一樣，相信慾望也是這樣， 以後如果遭遇衰敗變化，內心輕率地就捨棄她們。 不念及恩情和恭敬供養，也不念及親人和朋友， 如果遭遇衰敗變化的時候，就捨棄不再思念。 就像眾多的蜜蜂，捨棄那些枯萎變化的花朵， 女人也是這樣，（男人）衰敗了就捨棄離開。 不觀察善良的愛心，輕率浮躁地想著愛慾， 女人的本性就是這樣，像蜂蜜里摻雜著毒藥。 被迷惑于慾望導致愚癡，巧妙的言辭增加愚癡的迷惑， 女人難以信任，是智者所遠離的； 女色欺騙天人和人，使所有人的心都迷惑， 直到未來世，也不能帶來絲毫的利益。 天人以及夜叉（yè chā，一種惡鬼）、龍、阿修羅（ā xiū luó，一種非天神）等， 羅剎（luó chà，惡鬼）毗舍遮（pí shě zhē，食人鬼），都被女人的幻象所欺騙。 像這樣的各種慾望享樂，都是從外在境界產生的， 臨近生命終結的時候，各種享樂都將消失喪失。 一切諸多的天人，用園林來裝飾自己， 被死亡的繩索所捆綁，被慾望的束縛牽引而去。 慾望的快樂不能救助（他們），要那些眾多的美女有什麼用呢？ 整個世間，死王都要把他們帶走。』 「這樣，比丘觀察到諸位天子退步墮落的景象后，生起慈悲心，厭惡遠離慾望的境界。
【English Translation】 English version Regarding love and desire, and the mind heated by anger and hatred, Bewildered by the mind of ignorance, all this is empty and without substance. For the sounds of music and entertainment, deceived and deluded by false illusions, Not realizing the suffering of decline and fall, which ultimately cannot be avoided. When seeing the heavenly women, causing the minds of the gods to change, Eventually they will have to abandon them, falling into other realms. Observing the nature of women, inseparable from the characteristics of women, They draw near when there is wealth and happiness, and abandon when there is decline and change. Like wild deer trusting in wandering, trusting in desire is also like this, Later, if they encounter decline and change, their hearts lightly abandon them. Not mindful of kindness, respect, and offerings, nor mindful of relatives and friends, If they encounter decline and change, they abandon them and no longer think of them. Like many bees abandoning withered and changed flowers, Women are also like this, abandoning (men) when they decline. Not observing the heart of good love, lightly and rashly thinking of love and desire, The nature of women is like this, like honey mixed with poison. Being deluded by desire leads to ignorance, and clever words increase the delusion of ignorance, Women are difficult to trust, and are avoided by the wise; Feminine beauty deceives gods and humans, causing the minds of all to be deluded, Even in future lives, it cannot bring the slightest benefit. Gods and humans, as well as Yakshas (a type of malevolent spirit), dragons, Asuras (a type of demigod), etc., Rakshasas (a type of demon), and Pisacas (flesh-eating demons), are all deceived by the illusions of women. Such various pleasures of desire arise from external realms, When approaching the end of life, all pleasures will disappear and be lost. All the many gods adorn themselves with gardens, Bound by the ropes of death, they are led away by the bonds of desire. The pleasures of desire cannot save (them), what use are those many beautiful women? The King of Death will take them away from the entire world.』 『Thus, the Bhikshu (Buddhist monk) observing the signs of decline and fall of the gods, gives rise to a compassionate heart, and becomes disgusted with and distances himself from the realm of desire.
如是天子自業所資，隨其至處，業繩所牽，常不放逸。復有餘天放逸愛樂遊戲受樂，馳諸境界如人乘馬，遊戲一切園林之中受放逸樂，乃至愛善業盡，命終還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，常生樂處，第一富樂，多饒財寶，或為國王或為大臣，多有象馬駝驢騎乘，行不步涉，無有疲惓。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二十六地名曰影照。眾生何業而生彼天？若有眾生能總護持七種之戒，得相似果，以思修心正見相應，不殺不盜，善持禁戒。是持戒人作樂因故，持世間戒，乃至不盜微細之物，離於偷盜。若其住止近於海側他攝之地，海潮所出珂貝魚蚌，如是種種一切眾物，不以盜心取此諸物。此善業人信于未來，畏業果報，非為王法，是名不盜。云何不殺生？是善業人信于未來，畏業果報，善思直心，不惱眾生，離惡知識，以求樂故不殺眾生。或遊河中或行山谷，其人為于影鬼所執，寧舍自身，不害影鬼，不以毒藥置於影中，恐害鬼命，雖知方便而不殘害。若單都鬼，知殺方便，守戒不為。或以水照、或以鏡照、或以日光，其人知殺而不加害，亦不報怨，自捨身命，不殺眾生。是善業人身壞命終生三十三天影照之地。生彼天已，以善業故，其身光明
【現代漢語翻譯】 現代漢語譯本：正如這些天子依靠各自的業力，無論到達何處，都被業力的繩索牽引，常常不敢放縱自己。還有一些天人放縱享樂，沉迷於遊戲，享受快樂，在各種境界中馳騁，就像人騎著馬，在各種園林中游戲，享受放縱的快樂，直到善業耗盡，壽命終結后便會墮落，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生為人，常常出生在快樂的地方，極其富裕，擁有大量財富，或者成為國王或者成為大臣，擁有大量的象、馬、駱駝、驢等坐騎，出行不用步行，沒有疲憊。這都是因為剩餘的業力所致。
『再者，比丘通過了解業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：第二十六處地方叫做影照天。眾生因為什麼樣的業而生到這個天界呢？如果有的眾生能夠全面守護七種戒律，得到相似的果報，以思考和修習的心與正見相應，不殺生、不偷盜，好好地持守禁戒。這些持戒之人因為造作快樂的原因，持守世間的戒律，甚至不偷盜細微之物，遠離偷盜。如果他們居住在靠近海邊或者屬於他人管轄的地方，對於海潮帶來的貝殼、魚、蚌等各種物品，不以偷盜的心去拿取這些東西。這些行善業的人相信未來，畏懼業的果報，不是因為害怕王法才不偷盜，這叫做不偷盜。什麼是不殺生呢？這些行善業的人相信未來，畏懼業的果報，善於思考，心懷正直，不惱害眾生，遠離惡知識，爲了追求快樂而不殺害眾生。或者在河中游泳，或者行走在山谷中，如果這個人被影鬼所纏住，寧願捨棄自己的身體，也不傷害影鬼，不把毒藥放在影子的位置，害怕傷害鬼的性命，即使知道方便的方法也不殘害。如果是單都鬼，知道殺害的方法，也會因為守戒而不去做。或者用水照、或者用鏡子照、或者用日光，這個人知道會殺死影鬼也不去加害，也不報怨，寧願捨棄自己的生命，也不殺害眾生。這些行善業的人身壞命終後會生到三十三天的影照天。生到這個天界后，因為善業的緣故，他們的身體會發出光明。』
【English Translation】 English version: Just as these devas (heavenly beings) rely on their own karma, wherever they go, they are led by the ropes of karma, and they are constantly not indulgent. There are also other devas who indulge in pleasure, are addicted to games, enjoy happiness, and gallop in various realms, like people riding horses, playing in various gardens, enjoying indulgent happiness, until their good karma is exhausted, and after their lives end, they fall back, and following the flow of karma, they fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, they are often born in happy places, extremely wealthy, possessing a large amount of wealth, or becoming kings or ministers, possessing a large number of elephants, horses, camels, donkeys, and other mounts, traveling without walking, without fatigue. This is all due to the remaining karma.
'Furthermore, the bhikshu (monk) understands the retribution of karma and observes the places where the Trayastrimsha (Thirty-three) devas dwell. He sees through hearing and wisdom: the twenty-sixth place is called Chhaya-prabha (Shadow-illumination). What karma do beings have to be born in this heaven? If there are beings who can comprehensively uphold the seven kinds of precepts, obtain similar results, and whose minds are in accordance with right view through thinking and cultivation, not killing, not stealing, and well upholding the precepts. These precept-holders, because they create the cause of happiness, uphold the worldly precepts, even not stealing subtle things, and staying away from stealing. If they live near the seaside or in a place under the jurisdiction of others, they do not take shells, fish, shellfish, and other things brought by the tide with a stealing mind. These virtuous people believe in the future, fear the retribution of karma, and do not steal because they are afraid of the king's law, this is called not stealing. What is not killing? These virtuous people believe in the future, fear the retribution of karma, are good at thinking, have upright minds, do not annoy sentient beings, stay away from evil knowledge, and do not kill sentient beings in order to seek happiness. Or swimming in the river, or walking in the valley, if this person is possessed by a shadow ghost, he would rather give up his own body than harm the shadow ghost, and would not put poison in the shadow, fearing to harm the ghost's life, even if he knows a convenient method, he would not be cruel. If it is a single Dandu ghost, knowing the method of killing, he will not do it because he observes the precepts. Or using water to reflect, or using a mirror to reflect, or using sunlight, this person knows that it will kill the shadow ghost but does not harm it, nor does he retaliate, but would rather give up his own life than kill sentient beings. These virtuous people, after their bodies are destroyed and their lives end, will be born in the Chhaya-prabha (Shadow-illumination) heaven of the Trayastrimsha (Thirty-three) devas. After being born in this heaven, because of their good karma, their bodies will emit light.'
，五樂音聲，受第一樂，眾樂具足。于須彌地遊戲娛樂，與千天女以為圍繞，閻浮檀金以為其地，間錯莊嚴。復于閻浮檀金山峰之中游戲受樂，如意之樹，隨心所念悉從樹生，如是久時與諸眷屬受于天樂。復往詣于外影之林，閻浮檀金以為樹林，莊嚴園苑。金樹銀葉，青毗琉璃以為其果；銀樹金葉，毗琉璃果以為莊嚴。外影林中，既遊戲已，復詣異處，漸次遊觀，孔雀眾鳥七寶雜色，種種廁填莊嚴其身。天子見已，入彼林中，與孔雀諸鳥互共遊戲。時孔雀鳥見天子來，出於種種美妙之音，天女歌音十六分中不及其一。是時天子作如是念：『我今當乘此孔雀鳥與諸天女遊戲山峰，處處遊觀。』以善業故，隨其所念，孔雀天鳥即近天子，化為大身，有大色力，端正莊嚴殊特轉勝。爾時，天子與諸天女乘此孔雀，于須彌山處處山峰，隨心所念悉往觀察，一一花池、一一山峰，如是一切山峰花池皆遍瞻視。
「爾時，四大天王——護世界者——欲至三十三天說閻浮提法以非法。是時天子于虛空中，路逢護世四大天王，而問之言：『汝等相隨從何所來？』爾時，護世答天子曰：『我從第一善業可愛處來，其處多有蓮花園林河池，具足種種莊嚴，而從彼來，欲詣三十三天，向釋迦天王說閻浮提法以非法。』爾時，天子聞于護
【現代漢語翻譯】 現代漢語譯本：享受著五種美妙的音樂，感受著最頂級的快樂，各種樂器一應俱全。在須彌山（Sumeru）的土地上嬉戲娛樂，被上千名天女圍繞，地面由閻浮檀金（Jambudvipa gold）鋪成，錯落有致地裝飾著。又在閻浮檀金的山峰中游戲享樂，如意樹（wish-fulfilling tree）隨心所想，一切都從樹上生長出來，就這樣長久地與眷屬們享受著天上的快樂。之後又前往外影之林，閻浮檀金構成樹林，莊嚴著園苑。金樹長著銀葉，青色的毗琉璃（beryl）作為果實；銀樹長著金葉，毗琉璃果作為裝飾。在外影林中游戲之後，又前往其他地方，逐漸地遊覽觀賞，孔雀等各種鳥類，用七寶雜色，種種色彩點綴莊嚴自身。天子看見后，進入那片樹林中，與孔雀等鳥類互相嬉戲。當時孔雀鳥見到天子到來，發出種種美妙的聲音，天女歌唱的聲音，十六分之一都比不上。這時天子這樣想：『我現在應當乘坐這孔雀鳥，與眾天女在山峰間嬉戲，到處遊覽觀賞。』因為善業的緣故，隨著他的想法，孔雀天鳥立刻靠近天子，化為巨大的身軀，擁有強大的力量，端正莊嚴，特別殊勝。當時，天子與眾天女乘坐這孔雀，在須彌山的各個山峰，隨著心中所想，都前往觀看，每一個花池、每一座山峰，像這樣一切山峰花池都全部瞻仰觀視。 『當時，四大天王——護世者（Guardians of the World）——想要前往三十三天（Trāyastriṃśa Heaven），講述閻浮提（Jambudvipa）的如法與不如法之事。這時天子在虛空中，路上遇到護世四大天王，便問他們說：『你們互相跟隨，從哪裡來？』當時，護世天王回答天子說：『我們從第一善業可愛之處而來，那裡有很多蓮花園林河池，具備種種莊嚴，我們從那裡來，想要前往三十三天，向釋迦天王（Śakra）講述閻浮提的如法與不如法之事。』當時，天子聽了護世
【English Translation】 English version: Enjoying the five delightful sounds, experiencing the supreme bliss, with all kinds of musical instruments complete. Playing and enjoying on the land of Mount Sumeru (Sumeru), surrounded by thousands of celestial maidens, the ground paved with Jambudvipa gold (Jambudvipa gold), adorned with intricate decorations. Again, playing and enjoying in the peaks of the Jambudvipa gold mountains, wish-fulfilling trees (wish-fulfilling tree) fulfilling every thought, everything growing from the trees, thus enjoying heavenly bliss with the retinue for a long time. Then proceeding to the Outer Shadow Forest, the forest made of Jambudvipa gold, adorning the gardens. Gold trees with silver leaves, and blue beryl (beryl) as their fruits; silver trees with gold leaves, and beryl fruits as adornments. After playing in the Outer Shadow Forest, proceeding to other places, gradually touring and viewing, peacocks and various birds, adorned with seven treasures and mixed colors, decorating their bodies in various ways. The Deva, seeing this, entered the forest, playing with the peacocks and other birds. At that time, the peacock birds, seeing the Deva arrive, emitted various wonderful sounds, not even a sixteenth of which could compare to the singing of the celestial maidens. At this time, the Deva thought: 'I should now ride this peacock bird and play with the celestial maidens on the mountain peaks, touring and viewing everywhere.' Because of his good karma, according to his thoughts, the peacock celestial bird immediately approached the Deva, transforming into a huge body, possessing great strength, upright and dignified, especially extraordinary. At that time, the Deva and the celestial maidens rode this peacock, viewing every peak of Mount Sumeru according to their thoughts, every flower pond, every mountain peak, thus viewing all the mountain peaks and flower ponds. 『At that time, the Four Great Heavenly Kings—Guardians of the World (Guardians of the World)—wished to go to the Heaven of Thirty-three (Trāyastriṃśa Heaven) to speak about the Dharma and non-Dharma of Jambudvipa (Jambudvipa). At that time, the Deva, in the empty sky, encountered the Four Great Heavenly Kings, the Guardians of the World, and asked them, 'Where are you all coming from, following each other?' At that time, the Guardian Kings answered the Deva, 'We come from the first place of good karma and loveliness, where there are many lotus gardens, forests, rivers, and ponds, complete with various adornments, and we come from there, wishing to go to the Heaven of Thirty-three to speak to Śakra (Śakra) about the Dharma and non-Dharma of Jambudvipa.' At that time, the Deva heard the Guardian
世四大天王說是語已，生希有心，乘于眾寶大力孔雀，隨念而行無所障礙，從天來下向閻浮提，如第二日。以希有心，遍觀一切閻浮提中園林花池、河流泉源、村營城邑，具足觀之。閻浮提中諸婆羅門、邪見外道、諸相師等，見此相已，作如是說：『是八臂天乘伽樓羅金翅鳥王從天來下，向閻浮提，觀於世間。』但作如是妄分別說。復有邪見異道、諸婆羅門作如是說：『此是摩醯首羅自在天子，名鳩摩羅童子之天，乘于孔雀從天來下，向閻浮提，擁護世間。』復有邪見異道、諸婆羅門作如是說：『摩醯首羅乘于白牛，造作世間，能壞世間名為作者，能作世間。』如是邪見外道、諸婆羅門種種分別、種種讚歎，造作諸論，非實見實。如是一切諸婆羅門破壞正法，第一愚癡，亦教他人令其邪見。
「爾時，天子既觀察已，還於天宮。如是外道以愚癡心，不實說實，不如實見。于劫初時，此天來下，外道見已，不如實知。如是邪見外道諸婆羅門自生分別，轉為他說，如是外道不如實見。爾時，天子既至天宮，向余天眾說如是言：『我至閻浮提見其國界，其地平正，園林花池柔軟可愛。』時諸天子聞其所說，或乘白象或乘孔雀，種種騎乘，或身乘空，悉遍觀察須彌山已，次第而下至閻浮提。或於河池山林靜處，暫下止住
【現代漢語翻譯】 現代漢語譯本 四大天王說完這些話后，心生稀有之感，乘坐著眾寶裝飾的大力孔雀，隨心念而行，毫無障礙，從天上降臨到閻浮提（Jambudvipa，指我們所居住的這個世界），如同第二個太陽。他們以稀有之心，遍觀閻浮提中的一切園林花池、河流泉源、村莊城鎮，仔細地觀察。 閻浮提中的婆羅門（Brahman，印度教僧侶）、持邪見的外道、以及各種相士等，見到這種景象后，便這樣說：『這是八臂天神乘坐伽樓羅（Garuda，一種金翅鳥）金翅鳥王從天上降臨，來到閻浮提，觀察世間。』他們只是這樣妄加分別。 又有持邪見的異教徒、婆羅門這樣說：『這是摩醯首羅（Maheshvara，濕婆神）自在天子，名叫鳩摩羅（Kumara，童神）童子的天神，乘坐孔雀從天上降臨，來到閻浮提，擁護世間。』 又有持邪見的異教徒、婆羅門這樣說：『摩醯首羅乘坐白牛，創造世間，能破壞世間，被稱為創造者，能創造世間。』 像這樣，持邪見的外道、婆羅門們種種分別、種種讚歎，造作各種理論，並非如實地見到真相。像這樣，一切婆羅門破壞正法，最為愚癡，也教導他人，使他們產生邪見。 『這時，天子們觀察完畢后，返回天宮。這些外道以愚癡之心，不真實地說成真實，不如實地見到真相。在劫初的時候，這些天子降臨，外道見到后，不如實地瞭解。像這樣，持邪見的外道、婆羅門們自己產生分別，又轉告他人，這些外道不能如實地見到真相。這時，天子們回到天宮后，對其他天眾說：『我到了閻浮提，看到了那裡的國界，那裡的土地平坦端正，園林花池柔軟可愛。』當時，諸天子聽到他們所說，有的乘坐白象，有的乘坐孔雀，各種各樣的坐騎，有的自身乘空，都遍觀須彌山（Mount Sumeru，佛教宇宙觀中的聖山）后，依次降落到閻浮提。有的在河池山林靜處，暫時停留。』
【English Translation】 English version Having spoken these words, the Four Great Heavenly Kings generated a rare and wonderful feeling. Riding on powerful peacocks adorned with various treasures, they moved according to their thoughts, unimpeded, descending from the heavens to Jambudvipa (the world we live in), like a second sun. With a rare and wonderful mind, they thoroughly observed all the gardens, flower ponds, rivers, springs, villages, and cities in Jambudvipa, examining them in detail. The Brahmins (Hindu priests), heretical outsiders, and various fortune-tellers in Jambudvipa, upon seeing this sight, said: 'This is the eight-armed deity riding the Garuda (a mythical bird) King of Golden-Winged Birds, descending from the heavens to Jambudvipa, observing the world.' They merely made such false distinctions. Again, some heretical outsiders and Brahmins said: 'This is Maheshvara (Shiva) the Sovereign Heavenly Son, the deity named Kumara (a child god), riding a peacock, descending from the heavens to Jambudvipa, protecting the world.' Again, some heretical outsiders and Brahmins said: 'Maheshvara rides a white bull, creating the world, able to destroy the world, known as the creator, able to create the world.' Thus, the heretical outsiders and Brahmins made various distinctions and praises, creating various theories, not truly seeing reality. In this way, all the Brahmins destroy the true Dharma, are extremely foolish, and also teach others, causing them to have heretical views. 'At that time, the heavenly beings, having observed everything, returned to their heavenly palace. These outsiders, with foolish minds, speak of the unreal as real, not seeing things as they truly are. At the beginning of the kalpa (cosmic cycle), these heavenly beings descended, and the outsiders, upon seeing them, did not understand them as they truly are. Thus, the heretical outsiders and Brahmins generate their own distinctions and pass them on to others; these outsiders do not see reality as it is. At that time, the heavenly beings, having returned to their heavenly palace, said to the other heavenly beings: 'I went to Jambudvipa and saw its borders; the land there is flat and even, and the gardens and flower ponds are soft and lovely.' At that time, the heavenly beings, hearing what they said, some riding white elephants, some riding peacocks, various kinds of mounts, some riding through the air, all thoroughly observed Mount Sumeru (the sacred mountain in Buddhist cosmology) and then descended to Jambudvipa in order. Some temporarily stopped in quiet places by rivers, ponds, mountains, and forests.'
，令諸外道、婆羅門等，皆名此處為福德地，在此地中，苦行持戒，謂福德處。如是虛妄次第相傳，聞之心著，謂有真實。
「爾時，天子初下之時，有婆羅門見此天子，自生分別：或言此是大梵天王；或言此是摩醯首羅；或言此是八臂天王；或言此是自在天子、鳩摩羅童子天。各生分別：此是梵王所住之地；此是摩醯首羅、自在天王所攝之地；此是八臂天王所攝之地；此是鳩摩羅童子天所攝之地。既分別已，或作邪論或作讚歎，或自立宗，或自說因、自說譬喻，種種邪見。既自邪見，復以邪見轉教他人，餘人聞已，展轉相教。如是次第，非如實見。
正法念處經卷第三十一 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十二
元魏婆羅門瞿曇般若流支譯觀天品之十一(三十三天之八)
「爾時，天子念其天宮，還於天上。是時邪見外道諸婆羅門言：『此諸地，某天某天之所攝受。』或作諸論或作讚歎，如是林中所住邪見外道諸婆羅門，見之敬重頭面頂禮，但觀其相而生敬信，不如實知是第二天。復生分別見：此天子處處遊行，身如火聚，謂閻浮提人身入火中，以是因緣，生於善道，受諸天身。外道邪見諸婆羅門即作邪論，或自立宗，或自說因、自說譬
【現代漢語翻譯】 現代漢語譯本：使得那些外道、婆羅門等，都稱這個地方為福德之地，認為在這裡苦行持戒，就能得到福德。像這樣虛假的說法一代代相傳，聽的人信以為真，認為這是真實的。
『那時，天子剛下凡的時候，有婆羅門看見這個天子，就各自產生不同的想法：有人說這是大梵天王（Mahabrahma）；有人說這是摩醯首羅（Maheshvara）；有人說這是八臂天王；有人說這是自在天子、鳩摩羅童子天（Kumara）。各自產生不同的想法：這是梵王所居住的地方；這是摩醯首羅、自在天王所管轄的地方；這是八臂天王所管轄的地方；這是鳩摩羅童子天所管轄的地方。』既然有了這些想法，就有人發表錯誤的言論，有人進行讚歎，有人創立自己的宗派，有人自己解釋原因、自己打比方，產生各種各樣的邪見。既然自己有了邪見，又用這些邪見去教導別人，其他人聽了之後，又輾轉相傳。就這樣一代代地傳下去，都不是如實地看待事物。
《正法念處經》卷第三十一 大正藏第 17 冊 No. 0721 《正法念處經》
《正法念處經》卷第三十二
元魏婆羅門瞿曇般若流支譯《觀天品》之十一（三十三天之八）
『那時，天子思念他的天宮，就返回天上了。這時，持有邪見的外道婆羅門就說：「這些地方，是被某天某天所管轄的。」有人發表各種言論，有人進行讚歎，像這樣住在樹林里的持有邪見的外道婆羅門，看見天子后就恭敬地頂禮膜拜，只是觀察天子的外貌就產生敬畏和信仰，不能如實地瞭解這是第二天。又產生不同的想法：認為這個天子到處**，身體像一團火，認為閻浮提（Jambudvipa）的人身體進入火中，因為這個原因，就能往生到好的地方，得到天人的身體。』外道邪見的婆羅門就發表錯誤的言論，有人創立自己的宗派，有人自己解釋原因、自己打比方。
【English Translation】 English version: Causing those heretics, Brahmins, and others to call this place a land of merit, believing that practicing asceticism and upholding precepts in this place would bring merit. Such false teachings are passed down from generation to generation, and those who hear them believe them to be true.
'At that time, when the Deva first descended, some Brahmins saw this Deva and formed their own opinions: some said this was Mahabrahma (Great Brahma King); some said this was Maheshvara (Great Lord); some said this was the eight-armed Deva; some said this was the Free Deva, Kumara (Youthful) Deva. Each formed their own opinions: this is the place where Brahma dwells; this is the place governed by Maheshvara, the Free Deva; this is the place governed by the eight-armed Deva; this is the place governed by Kumara Deva.' Having formed these opinions, some made false claims, some offered praise, some established their own sects, some explained their own causes and gave their own analogies, resulting in various false views. Having their own false views, they then used these false views to teach others, and those who heard them passed them on to others. In this way, they passed it down from generation to generation, without seeing things as they truly are.
The Sutra of the Establishment of Right Mindfulness, Volume 31 Taisho Tripitaka Volume 17, No. 0721, The Sutra of the Establishment of Right Mindfulness
The Sutra of the Establishment of Right Mindfulness, Volume 32
Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty, Chapter 11 on Observing the Devas (Eighth of the Thirty-three Heavens)
'At that time, the Deva thought of his heavenly palace and returned to the heavens. At this time, the heretical Brahmins with wrong views said, "These lands are governed by such and such a Deva." Some made various claims, some offered praise. Thus, the heretical Brahmins with wrong views living in the forest, upon seeing the Deva, respectfully bowed their heads and paid homage, only observing the Deva's appearance and generating reverence and faith, without truly knowing that this was the second Deva. They further formed different opinions: believing that this Deva was everywhere**, his body like a mass of fire, believing that people of Jambudvipa (the human world) enter the fire with their bodies, and because of this cause, they are reborn in good realms, receiving the bodies of Devas.' The heretical Brahmins with wrong views then made false claims, some established their own sects, some explained their own causes and gave their own analogies.
喻，或作讚歎。既自邪見，復為他說，令他受行，以火燒身，望生天上。如是不能如實見知，說邪因果，非實果報，身壞命終墮于地獄。
「複次，邪見外道諸婆羅門住林中者，生於邪見。睹此天子從天來下向閻浮提，以遠見故，見不明瞭。遙見天子從於莊嚴山峰來下，至閻浮提，后還天上。林中所住諸婆羅門見是事已，自生分別，謂閻浮提人投赴高巖，以是因緣，生於善道，受諸天身。是故邪見諸婆羅門自墜高巖，欲求生天，復以此法為他人說，造作邪論或作讚歎，說此邪法以為業果。以其邪見，妄說因果，身壞命終墮于惡道地獄之中，是名邪見。
「時林中住邪見外道諸婆羅門，見此天子從天來下向閻浮提，去之遙遠，不見正色，但見大光猶如火色，妄生分別，便謂閻浮提人供養火故，身壞命終生於善道，受諸天身。何以故？火是一切諸天之口，是故供養火者得生天上。作如是等妄生分別、不如實見，造作邪論或自立宗，或自說因、自說譬喻，自作邪見，復教他人令入邪見。如是邪見諸婆羅門自無利益，令他衰惱，身壞命終墮于惡道生地獄中。
「復有邪見外道諸婆羅門住在林中，見此天子，妄生分別。遙見天子不飲不食，時婆羅門作如是念：『閻浮提人不飲不食，以是因緣，身壞命終生於善
【現代漢語翻譯】 現代漢語譯本： 譬如，或者說是讚歎。自己持有邪見，又為他人宣說，使他人接受並奉行，用火焚燒身體，希望能夠往生天上。像這樣不能如實地瞭解和認識，宣說錯誤的因果，並非真實的果報，身死命終之後墮入地獄。
『再者，持有邪見的外道婆羅門住在林中的，產生邪見。看到這位天子從天上降落到閻浮提（Jambudvipa，我們所居住的這個世界），因為距離遙遠，看得不清楚。遠遠地看到天子從莊嚴的山峰降落，來到閻浮提，之後又返回天上。住在林中的婆羅門看到這件事後，自己妄加分別，認為閻浮提的人跳下高高的巖石，因為這個因緣，能夠往生善道，獲得天人的身體。因此，持有邪見的婆羅門自己跳下高高的巖石，想要求得往生天上，又用這種方法為他人宣說，編造錯誤的理論或者進行讚歎，宣說這種錯誤的法作為業的果報。因為他們持有邪見，錯誤地宣說因果，身死命終之後墮入惡道地獄之中，這叫做邪見。』
『當時，住在林中的持有邪見的外道婆羅門，看到這位天子從天上降落到閻浮提，距離遙遠，看不清楚真正的顏色，只看到巨大的光芒如同火的顏色，妄加分別，就認為閻浮提的人供養火，身死命終之後能夠往生善道，獲得天人的身體。為什麼呢？因為火是一切諸天的口，因此供養火的人能夠往生天上。』像這樣妄加分別、不能如實地瞭解，編造錯誤的理論或者自己創立宗派，或者自己宣說原因、自己宣說譬喻，自己產生邪見，又教導他人使他人也陷入邪見。像這樣持有邪見的婆羅門自己沒有利益，使他人衰敗苦惱，身死命終之後墮入惡道，生在地獄中。
『又有持有邪見的外道婆羅門住在林中，看到這位天子，妄加分別。遠遠地看到天子不飲不食，當時婆羅門這樣想：『閻浮提的人不飲不食，因為這個因緣，身死命終之後能夠往生善
【English Translation】 English version: For example, or it can be said as praise. Having wrong views themselves, they also preach to others, causing them to accept and practice, burning their bodies with fire, hoping to be reborn in heaven. Like this, they cannot truly understand and know, preaching wrong causes and effects, not real retribution, and after death, they fall into hell.
'Furthermore, the heretical Brahmins with wrong views living in the forest generate wrong views. Seeing this Deva (Deva, a celestial being) descending from heaven to Jambudvipa (Jambudvipa, the world we live in), because of the distance, they cannot see clearly. From afar, they see the Deva descending from the adorned mountain peak to Jambudvipa, and then returning to heaven. The Brahmins living in the forest, having seen this, make their own false distinctions, thinking that the people of Jambudvipa jump off high cliffs, and because of this cause, they can be reborn in good realms, obtaining the bodies of Devas. Therefore, the heretical Brahmins with wrong views jump off high cliffs themselves, wanting to seek rebirth in heaven, and they also preach this method to others, fabricating false theories or offering praise, preaching this false Dharma as the result of karma. Because they hold wrong views, falsely preaching cause and effect, after death, they fall into evil realms, into hell, this is called wrong view.'
'At that time, the heretical Brahmins with wrong views living in the forest, seeing this Deva descending from heaven to Jambudvipa, being far away, cannot see the true color, only seeing a great light like the color of fire, making false distinctions, they think that the people of Jambudvipa make offerings to fire, and after death, they can be reborn in good realms, obtaining the bodies of Devas. Why? Because fire is the mouth of all the Devas, therefore those who make offerings to fire can be reborn in heaven.' Like this, making false distinctions, not truly understanding, fabricating false theories or establishing their own sects, or explaining the cause themselves, explaining the analogy themselves, generating wrong views themselves, and also teaching others to fall into wrong views. Like this, the Brahmins with wrong views have no benefit themselves, causing others to decline and suffer, and after death, they fall into evil realms, born in hell.
'Again, there are heretical Brahmins with wrong views living in the forest, seeing this Deva, making false distinctions. From afar, they see the Deva not drinking or eating, at that time the Brahmins think like this: 'The people of Jambudvipa do not drink or eat, because of this cause, after death, they can be reborn in good
道，受諸天身。我今亦當不飲不食。』復教他人令學其法，造作邪論或作讚歎，說此邪法，以為業果。以是因緣，身壞命終墮于惡道生地獄中。如是外道不如實知，開惡道門。
「若此天子或住少時，或須臾頃，于閻浮提過於百歲。外道邪見諸婆羅門便作是說：『如是天子常住不動，不破不壞，造作世界，能壞世間。』外道見之，便作邪論或作讚歎，說于邪因。以是因緣，身壞命終墮于惡道生地獄中。如是無量不如實見，造作邪論，不如實見，自心欺誑，不如實見。
「如是比丘觀諸眾生為心誑惑，以偈頌曰：
「『心為惡蛇， 愛毒周遍， 螫人五體， 虛生大悔。 愛河廣大， 五根津濟， 此岸恐怖， 彼岸安隱。 見之妄解， 不如實知， 是邪見人， 墮于地獄。 是邪見人， 非因見因， 墮于地獄， 顛倒見故。 愚癡之人， 迷於因果， 有獄所縛， 受諸苦惱。 業之果報， 則有生死， 若如實見， 則到彼岸。 愚人求欲， 為欲所惑， 墮于地獄， 如蛾投火。 人中持戒， 奉修正見， 而得生天， 非由苦行。 此諸外道， 行邪見行， 恃智邪慢， 誑惑他人，
【現代漢語翻譯】 現代漢語譯本 『我將效仿（諸）天人的生活方式，接受（諸）天人的身體。我現在也應當不飲不食。』又教導其他人學習這種方法，編造邪說或者加以讚美，宣揚這種邪法，並認為這是（善）業的果報。因為這種（邪見）因緣，（此人）身死命終后墮入惡道，生於地獄之中。這些外道不能如實地瞭解（真理），開啟了通往惡道的大門。 『如果這位天子稍微停留片刻，或者極短的時間，（相對於）閻浮提（Jambudvipa，我們所居住的這個世界）來說，已經過去了上百年。外道邪見的婆羅門（Brahman，印度教中的祭司階層）便會這樣說：『這位天子常住不動，不會破滅也不會損壞，他創造了世界，也能毀滅世間。』外道見到這種情況，便會編造邪說或者加以讚美，宣揚這種邪（惡的）因。因為這種（邪見）因緣，（此人）身死命終后墮入惡道，生於地獄之中。像這樣無量的人不能如實地瞭解（真理），編造邪說，不能如實地瞭解（真理），（被）自己的心所欺騙迷惑，不能如實地瞭解（真理）。』 像這樣，（那位）比丘觀察到各種眾生被（自己的）心所欺騙迷惑，用偈頌說道： 『心就像一條惡毒的蛇，愛的毒液遍佈全身， 咬傷人的五種感官，徒然產生巨大的後悔。 愛慾之河浩瀚廣大，五根（眼、耳、鼻、舌、身）是渡河的工具， 此岸充滿恐怖，彼岸才是安穩。 （人們）見到（現象）就妄加理解，不能如實地瞭解（真理）， 這種邪見之人，將會墮入地獄。 這種邪見之人，把非因當成（真）因，將會墮入地獄， 因為（他們）顛倒錯亂地看待事物。愚癡之人，迷惑于（錯誤的）因果， 被地獄所束縛，遭受各種痛苦。 （善）業的果報，就會有生死輪迴， 如果能如實地瞭解（真理），就能到達彼岸。 愚蠢的人追求慾望，被慾望所迷惑，將會墮入地獄， 就像飛蛾撲火一樣。 人群中堅持戒律，奉行修正見的人， 就能得以往生天界，不是因為（無意義的）苦行。 這些外道，奉行邪見， 依仗（虛假的）智慧和邪慢，欺騙迷惑他人，』
【English Translation】 English version 『I will emulate the lifestyle of the Devas (gods), and receive the body of the Devas (gods). I shall now abstain from drinking and eating.』 Furthermore, they teach others to learn this method, fabricate false doctrines or praise them, propagate these false teachings, and consider this as the karmic result (of good deeds). Due to this (wrong) cause, upon the destruction of the body and the end of life, (this person) falls into evil paths and is born in hell. These non-Buddhists do not truly understand (the truth), opening the door to evil paths. 『If this Deva (god) stays for a short time, or even a brief moment, it has been hundreds of years in Jambudvipa (the world we live in). The non-Buddhist, heretical Brahmins (the priestly class in Hinduism) would then say: 『This Deva (god) remains constant and unmoving, neither destroyed nor damaged, he creates the world and can also destroy it.』 When non-Buddhists see this, they fabricate false doctrines or praise them, propagating this evil cause. Due to this (wrong) cause, upon the destruction of the body and the end of life, (this person) falls into evil paths and is born in hell. Like this, countless people cannot truly understand (the truth), fabricate false doctrines, cannot truly understand (the truth), (are) deceived and deluded by their own minds, and cannot truly understand (the truth).』 Like this, (that) Bhiksu (monk) observes that various sentient beings are deceived and deluded by (their own) minds, and says in verse: 『The mind is like a venomous snake, the poison of desire pervades the whole body, Biting people's five senses, causing great regret in vain. The river of desire is vast and wide, the five roots (eyes, ears, nose, tongue, body) are the means to cross the river, This shore is full of terror, the other shore is peaceful and secure. (People) make wild interpretations upon seeing (phenomena), unable to truly understand (the truth), Such heretical people will fall into hell. Such heretical people, taking non-causes as (true) causes, will fall into hell, Because (they) view things in a distorted and confused way. Foolish people are deluded by (wrong) causes and effects, Bound by hell, suffering various pains. The karmic result of (good) deeds will lead to birth and death, If one can truly understand (the truth), one can reach the other shore. Foolish people seek desires, deluded by desires, will fall into hell, Like moths flying into fire. People who uphold precepts and practice right view among people, Will be reborn in the heavens, not through (meaningless) ascetic practices. These non-Buddhists, practice heretical views, Relying on (false) wisdom and heretical arrogance, deceiving and deluding others,』
入于愚癡， 黑暗大海。 世間受苦， 以邪見故； 非以苦身， 而得解脫。 智者所說， 調伏其心， 燒煩惱山， 則得解脫。 修行正見， 滅諸煩惱， 見於實諦， 則得解脫。 一切外道， 惑諸世間， 無有寂滅， 不妄語處。 世間外道， 虛誑甚多， 百劫求之， 無有少實。 出世之法， 皆是真實， 世間言說， 繫縛如毒。 愛心造福， 得無常樂， 出世之法， 則得常樂。 不凈眾惡， 因緣和合， 空有言說， 而無誠實。 如是妄說， 虛誑之人， 墮于黑闇， 可怖畏處。』
「如是比丘實諦見之，說如是偈。云何眾生得真實知、得真實見，不起邪見？邪見之論，自無實見，令他邪見。以邪見論，或自受行，或為他說，自墮地獄亦令他人墮于地獄。
「時諸天眾觀察一切閻浮提已，乘諸天鳥，還歸三十三天，至於天宮，向余天眾，如前所說。復于園林遊戲受樂，妓樂自娛，種種功德皆悉具足。一切眾寶莊嚴之處遊戲受樂，乃至可愛善業壞盡，從天命終，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，常受安樂無有病惱，離諸衰亂，豐樂國土而於中生，受丈
【現代漢語翻譯】 現代漢語譯本 陷入愚癡，如同進入黑暗的大海。世間眾生遭受痛苦，都是因為邪見的緣故；並非通過苦行，就能得到解脫。 智者所說，調伏自己的心，焚燒煩惱之山，就能得到解脫。修行正確的見解，滅除各種煩惱，見到真實的真理，就能得到解脫。 一切外道，迷惑世間眾生，沒有寂滅的境界，沒有不妄語的地方。世間外道的虛假謊言非常多，即使經過無數劫的尋求，也沒有絲毫真實之處。出世間的佛法，都是真實的；世間的言論，如同毒藥一樣束縛人。 以愛心造福，得到的只是無常的快樂；修習出世間的佛法，才能得到永恒的快樂。不凈的種種惡行，是因緣和合而成的，只是空洞的言說，沒有真實性。像這樣虛妄的言說，虛假欺騙的人，會墮入黑暗，進入可怕的地方。
『像這樣，比丘真實地見到真諦，說了這樣的偈頌。眾生如何才能獲得真實的知見，不起邪見呢？邪見的言論，自己沒有真實的見解，還使他人產生邪見。以邪見的言論，或者自己奉行，或者為他人宣說，自己墮入地獄，也使他人墮入地獄。
『當時，諸天眾觀察完整個閻浮提（Jambudvipa，指我們所居住的這個世界）后，乘坐各種天鳥，返回三十三天（Trayastrimsa, 佛教宇宙觀中位於須彌山頂的天界），到達天宮，向其他天眾，像之前所說的那樣宣說。他們又在園林中游戲享樂，用歌舞音樂自娛自樂，各種功德都具備圓滿。在一切眾寶莊嚴的地方遊戲享樂，直到可愛美好的善業耗盡，從天界壽命終結，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生到人間，常常享受安樂，沒有疾病煩惱，遠離各種衰敗混亂，在豐饒快樂的國土中出生，享受長久的快樂。』
【English Translation】 English version Entering into ignorance is like entering a dark ocean. The world suffers because of wrong views; liberation is not attained through asceticism. As the wise say, by subduing the mind and burning the mountain of afflictions, one attains liberation. By cultivating right view and extinguishing all afflictions, one sees the true reality and attains liberation. All non-Buddhist paths delude the world; there is no quiescence, no place free from falsehood. The falsehoods of worldly non-Buddhists are numerous; even after hundreds of kalpas (aeons), there is not a bit of truth. The Dharma (teachings) that transcends the world is all true; worldly speech is as binding as poison. Making merit with a loving heart brings impermanent happiness; practicing the Dharma that transcends the world brings eternal happiness. Impure evils arise from the aggregation of causes and conditions; they are empty words without sincerity. Such false speech and deceitful people fall into darkness, into fearful places.』
『Thus, a Bhikshu (Buddhist monk) truly sees the truth and speaks this verse. How can beings attain true knowledge and true vision, and not give rise to wrong views? The discourse of wrong views, lacking true insight, leads others to wrong views. Through the discourse of wrong views, one either practices it oneself or speaks it to others, falling into hell and causing others to fall into hell as well.
『Then, the heavenly hosts, having observed all of Jambudvipa (the world where we live), riding on various celestial birds, returned to Trayastrimsa (the Heaven of Thirty-three), arriving at the heavenly palace, and proclaimed to the other heavenly beings as before. Again, they played and enjoyed themselves in the gardens, entertaining themselves with music and dance, fully endowed with all kinds of merits. They played and enjoyed themselves in places adorned with all kinds of treasures, until their beloved good karma was exhausted, and they died from their heavenly lives, transmigrating according to their karma, falling into hell, the realm of hungry ghosts, and the animal realm. If they are born among humans, they constantly enjoy peace and happiness, free from illness and affliction, far from all decay and disorder, born in a prosperous and joyful land, enjoying long-lasting happiness.』
夫身，諸根具足，或為國王或為大臣。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第二十七地名智慧行。眾生何業而生彼天？彼以聞慧見：有眾生大心持戒，修行善業，如實見於業之果報，心有信樂，常行善業，舍于不善，其心質直，遠離惡友，乃至不與同路而行、不共言論、不與同住。如是善業悉遍修習，如煉真金。于現在世，為一切人之所愛敬，以修善故。若有比丘常修讀誦修多羅、毗尼、阿毗曇，如是比丘精勤修習，若晝若夜心不懈息。若夜闇冥廢其讀習，若有眾生敬重佛法及此比丘，施僧燈明，敬重法故，敬信三寶，復行佈施令得增長讀習之善。若盛熱時，以扇佈施，令無闇冥亦無熱惱，聞諸比丘談論聖法，心甚喜悅。二種功德因緣力故，是善業人自利利人，身壞命終生於善道三十三天慧行之地。生彼天已，以善業故，其身光明勝於日光滿足十倍，一切天眾之所供養，無量百千天女圍繞供養恭敬，皆是天子先所親友，和悅含笑種種莊嚴。其身勝妙，色相威德皆悉莊嚴，離於妒嫉，互相愛敬，不離須臾，皆生歡喜親近天子。手執蓮花或執金花，或有銀華、毗琉璃花、頗梨迦花，或雜寶花。若金蓮花，白銀為莖，赤寶為須；毗琉璃花，真金為莖；青寶蓮花，白銀為莖
【現代漢語翻譯】 現代漢語譯本：人的身體，諸根完備，有時會成為國王或大臣。這是由於過去所造的業力所致。
『再者，比丘通曉業的果報，觀察三十三天所居住的地方。他通過聽聞和智慧看到：三十三天第二十七處地方名為智慧行。眾生是做了什麼業而生到那裡的呢？他通過聽聞和智慧看到：有的眾生以廣大的心持守戒律，修行善業，如實地看待業的果報，心中充滿信樂，經常行善，捨棄不善，他們的心正直，遠離惡友，甚至不與惡友同路而行、不一起交談、不與他們同住。像這樣的善業全部都普遍地修習，就像冶煉真金一樣。在現世，他們因為修行善業的緣故，被所有的人愛戴和尊敬。如果有比丘經常修習讀誦修多羅（佛經）、毗尼（戒律）、阿毗曇（論藏），這樣的比丘精勤修習，無論是白天還是夜晚，內心都不懈怠。如果在夜晚昏暗的時候停止了讀誦修習，如果有眾生敬重佛法以及這位比丘，施捨僧眾燈明，因為敬重佛法的緣故，敬信三寶，又行佈施，使得讀誦修習的善業得以增長。如果在盛熱的時候，用扇子佈施，使得沒有黑暗也沒有熱惱，聽到眾位比丘談論神聖的佛法，內心非常喜悅。由於這兩種功德因緣的力量，這些行善之人既能利益自己又能利益他人，身壞命終之後，便能往生到善道三十三天的慧行之地。生到那裡之後，因為善業的緣故，他們的身體所發出的光明勝過日光十倍，受到一切天眾的供養，無數百千的天女圍繞著他們，供養和恭敬他們，這些天女都是天子先前所親近的朋友，她們和顏悅色，面帶笑容，用各種各樣的裝飾來打扮自己。他們的身體殊勝美妙，容貌和威德都莊嚴無比，遠離嫉妒，互相愛戴和尊敬，片刻也不分離，都歡喜地親近天子。她們手中拿著蓮花，或者拿著金花，或者有銀花、毗琉璃花、頗梨迦花，或者各種雜寶花。如果是金蓮花，就用白銀做莖，用赤寶做須；如果是毗琉璃花，就用真金做莖；如果是青寶蓮花，就用白銀做莖。』
【English Translation】 English version: The body, complete with all faculties, may become a king or a minister. This is due to residual karma.
『Furthermore, a Bhikshu (Buddhist monk) knowing the karmic consequences, observes the dwelling place of the Trayastrimsha (Thirty-three) Heavens. Through his wisdom of hearing, he sees that the twenty-seventh realm of the Trayastrimsha Heavens is called 'Wisdom Practice'. What karma leads beings to be born in that heaven? Through his wisdom of hearing, he sees that there are beings who uphold the precepts with a great mind, cultivate good deeds, truly see the consequences of karma, have faith and joy in their hearts, constantly perform good deeds, abandon unwholesome actions, and whose hearts are upright, staying away from bad friends, even to the point of not walking the same road, not conversing, and not living with them. Such good deeds are universally cultivated, like refining pure gold. In the present life, they are loved and respected by all people because of their cultivation of goodness. If there are Bhikshus who constantly cultivate reading and reciting Sutras (Buddhist scriptures), Vinaya (monastic rules), and Abhidhamma (Buddhist philosophy), such Bhikshus diligently cultivate, day and night, without ceasing. If, in the darkness of night, they cease their reading and practice, and if there are beings who respect the Buddha's teachings and these Bhikshus, they donate lamps to the Sangha (Buddhist community), out of respect for the Dharma (Buddhist teachings), believing in the Three Jewels (Buddha, Dharma, Sangha), and further practice giving, allowing the merit of reading and practice to increase. If, during the intense heat, they donate fans, so that there is no darkness or heat, and they hear the Bhikshus discussing the sacred Dharma, their hearts are filled with joy. Due to the power of these two kinds of meritorious causes, these virtuous people benefit both themselves and others, and after their bodies break and their lives end, they are reborn in the realm of 'Wisdom Practice' in the Trayastrimsha Heavens. Having been born there, because of their good karma, the light emitted from their bodies surpasses the sunlight tenfold, and they are worshiped by all the heavenly beings. Countless hundreds and thousands of heavenly maidens surround them, offering them worship and respect. These heavenly maidens are the former friends of the Devas (gods), and they are amiable, smiling, and adorned with various ornaments. Their bodies are supremely wonderful, their appearances and majestic virtues are all adorned, they are free from jealousy, they love and respect each other, they do not leave each other for even a moment, and they all joyfully approach the Devas. They hold lotus flowers in their hands, or hold golden flowers, or there are silver flowers, Vaidurya (lapis lazuli) flowers, crystal flowers, or various mixed treasure flowers. If it is a golden lotus flower, it has a silver stem and red jewel stamens; if it is a Vaidurya flower, it has a pure gold stem; if it is a blue jewel lotus flower, it has a silver stem.』
；硨磲蓮花，青寶珠玉以為其莖；赤蓮花寶，金剛為須。如是天女至天子所，以所持花散天子上，猶如盛夏降澍洪雨；諸天女等，以諸寶花散於初生天子之上亦復如是。
「爾時，天子見諸天女心生歡喜，欲心即動，惡欲心發，從其座起，得未曾有。詣諸天女，踴躍歡喜，皆共和合娛樂受樂，歌舞戲笑遊戲娛樂，令此天子欲心增長。如是天女周匝圍繞游于園林。天諸園林眾寶光明，一切諸欲皆悉具足。於此樹下游戲受樂，種種眾鳥歌眾妙音，與天女音不可分別，莊嚴欲具，花果充足，種種流泉蓮花河池有百千種圍繞園林。如是天子與諸天女遊戲娛樂，受無量樂，以善業故。
「是時天子復與天女，更詣異林，伎樂自娛，隨念具足，受天之樂。聖人所愛持戒之果，成就果報。如是天子，天女圍繞，復往詣于摩尼支羅遊戲之林。先舊諸天見此天子，皆出往迎，心生歡喜，猶如見於親族兄弟，安慰問訊，共入林中，五樂音聲受天之樂。如是天子受種種樂，復于摩尼支羅林中無量歡喜，目視眾色，心生喜樂。其地園林皆以七寶而為莊嚴，金色寶衣莊嚴林樹，如是種種寶樹莊嚴。其地柔軟，無量飲食從河而流，目視如是一切眾色，眼甚愛悅。如是初生天子與諸天眾娛樂受樂。天子復詣毗琉璃地，共天女眾次第見於摩
【現代漢語翻譯】 現代漢語譯本：硨磲（一種海貝）蓮花，用青寶珠玉做花莖；赤蓮花寶，用金剛做花須。這些天女來到天子處，將所持的花散在天子身上，猶如盛夏降下傾盆大雨；眾天女也同樣將各種寶花散在初生的天子身上。
『這時，天子見到眾天女，心中歡喜，慾念隨之而動，生起邪惡的慾望，便從座位上起身，感到前所未有。他走向眾天女，歡欣雀躍，與她們一同享樂，歌舞嬉戲，使天子的慾望不斷增長。眾天女環繞著他，在園林中游玩。天界的園林充滿各種寶物發出的光芒，一切慾望都能得到滿足。他們在這樹下嬉戲享樂，各種鳥兒唱著美妙的歌聲，與天女的聲音難以分辨，裝飾用的物品精美，花果充足，各種泉水和蓮花池有成百上千種，環繞著園林。天子就這樣與眾天女嬉戲娛樂，享受無量的快樂，這是因為他過去所做的善業所致。
『這時，天子又與天女們一同前往另一片樹林，用音樂歌舞自娛自樂，一切所需隨心而至，享受著天界的快樂。這是聖人所珍愛的持戒之果，成就了這樣的果報。天子在天女的簇擁下，又前往摩尼支羅（意為『珠寶山』）嬉戲的樹林。先前的眾天神見到這位天子，都出來迎接，心中歡喜，就像見到親族兄弟一樣，安慰問候，一同進入樹林，用五種樂器的聲音享受天界的快樂。天子就這樣享受著各種快樂，在摩尼支羅林中感到無量的歡喜，眼睛看著各種美景，心中充滿喜悅。那裡的園林都用七寶裝飾，金色的寶衣裝飾著林中的樹木，各種寶樹也同樣裝飾著園林。地面柔軟，無量的美食從河流中流淌而出，眼睛看著這一切美景，感到非常喜愛。這位初生的天子就這樣與眾天神一同娛樂享樂。天子又前往毗琉璃地（意為『青色琉璃地』），與眾天女依次觀賞摩
【English Translation】 English version: Chēqú (giant clam) lotus flowers, with stems made of blue precious jewels and jade; red lotus flowers made of treasure, with diamond filaments. These celestial maidens arrived at the celestial son's location and scattered the flowers they held upon him, like a torrential rain falling in the height of summer; the celestial maidens likewise scattered various precious flowers upon the newly born celestial son.
'At that time, the celestial son, seeing the celestial maidens, felt joy in his heart, and his desires stirred, giving rise to evil desires. He arose from his seat, experiencing something unprecedented. He approached the celestial maidens, leaping with joy, and together they engaged in enjoyment, singing, dancing, playing, and making merry, causing the celestial son's desires to increase. The celestial maidens surrounded him, playing in the gardens. The celestial gardens were filled with the light of various treasures, and all desires were fulfilled. They played and enjoyed themselves under these trees, various birds sang wondrous sounds, indistinguishable from the voices of the celestial maidens, adorned with exquisite objects of desire, abundant with flowers and fruits, and various springs and lotus ponds, hundreds and thousands of kinds, surrounded the gardens. Thus, the celestial son played and enjoyed himself with the celestial maidens, experiencing immeasurable joy, due to the good karma he had accumulated.
'At that time, the celestial son, together with the celestial maidens, went to another forest, entertaining themselves with music and dance, with all their needs fulfilled as they wished, enjoying the pleasures of the heavens. This was the result of upholding precepts, cherished by the sages, achieving such a reward. The celestial son, surrounded by the celestial maidens, went again to the Mani Zhīluó (Jewel Mountain) forest of play. The previous celestial beings, seeing this celestial son, all came out to greet him, their hearts filled with joy, as if seeing close relatives and brothers, offering comfort and greetings, and together they entered the forest, enjoying the pleasures of the heavens with the sounds of five kinds of musical instruments. Thus, the celestial son enjoyed various pleasures, feeling immeasurable joy in the Mani Zhīluó forest, his eyes gazing upon various beautiful sights, his heart filled with joy. The gardens there were adorned with the seven treasures, golden treasure robes adorned the trees in the forest, and various treasure trees likewise adorned the gardens. The ground was soft, and immeasurable food flowed from the rivers, his eyes gazing upon all these beautiful sights, feeling great delight. This newly born celestial son thus enjoyed himself with the celestial beings. The celestial son then went to the Bīliúlí (Blue Lapis Lazuli) ground, together with the celestial maidens, successively viewing the Ma
尼寶衣從樹而生，其色明凈，甚可愛樂，微風吹動隨風上下，無量色蜂以為莊嚴，光色如燈。諸天見之，發希有心，生大歡喜，共天女眾往詣此樹作天伎樂，遊戲受樂。是時諸天於此林中心生希有，即于花中出天摩偷，具足一切上妙之味。一切天眾昔所未見色香味觸，見之皆生百倍悅樂，飲天摩偷上味之酒。天子飲之，共諸天女遊戲受樂，歌眾妙音，贊天王釋：『以天帝釋因緣力故，令我於此摩尼支羅園林之中受五欲樂。味若摩偷，色香美味從樹花出，最為希有。我今飲之，百倍受樂。』爾時，天子共諸天女以毗琉璃器盛滿摩偷天之上味，迭共相勸飲此天味。此諸天眾於人中時，佈施持戒，今得如是勝妙色香上味果報。隨其本業上中下報，心生愧恥。
「樹上有鳥名飲摩偷，見諸天子心生愧恥，即為天子而說頌曰：
「『眾生癡所使， 飲于摩偷酒， 現觀癡所繫， 貪著於美味。 摩偷癡罥網， 飲之至命終， 退墮于地獄， 諸龍亦如是。 若見觸嗅嘗， 令人心癡醉， 是故眾罥網， 智者所舍離。 見之生貪著， 觸之則嗅嘗， 嗅之心貪味， 著味為衰惱。 一切繫縛中， 無過貪嗜味， 壞名聞色力， 以其著味故。 著味所迷
【現代漢語翻譯】 現代漢語譯本 尼寶衣從樹上生長出來，它的顏色明亮潔凈，非常可愛，令人喜悅。微風吹動，它便隨風上下飄動，無數彩色的蜜蜂把它當作裝飾，光彩顏色如同燈光一般。諸天看到這種景象，心中生起稀有之感，產生極大的歡喜，與眾多天女一同來到這棵樹下，演奏天上的音樂，遊戲享樂。這時，諸天對此林中心生稀有之感，隨即從花中出現天摩偷（天上的美酒），具備一切上等的美味。一切天眾過去從未見過這樣的色、香、味、觸，見到之後都生起百倍的喜悅，飲用天摩偷這種上等美味的酒。 天子飲用之後，與眾天女一同遊戲享樂，歌唱各種美妙的音樂，讚美天王釋（帝釋天）：『因為天帝釋的因緣和力量，使我們在這摩尼支羅園林之中享受五欲之樂。這味道如同摩偷一般，色、香、美味從樹上的花中產生，真是最為稀有。我們現在飲用它，百倍地感到快樂。』當時，天子與眾天女用毗琉璃器盛滿摩偷這種天上的上等美味，互相勸請飲用這種天味。這些天眾在人間時，佈施、持戒，如今才得到這樣殊勝美妙的色、香、上味果報。他們回憶起自己過去所造的本業，有上、中、下等的果報差別，心中生起慚愧之情。 「樹上有一種鳥，名叫飲摩偷，它看到諸天子心中生起慚愧之情，就為天子們說了以下這首偈頌： 『眾生被愚癡所驅使，飲用這摩偷酒，現在看來是被愚癡所束縛，貪戀執著於美味。 摩偷是愚癡的羅網，飲用它直到生命終結，死後會墮落到地獄之中，諸龍也是這樣。 如果見到、觸控、嗅聞、品嚐它，會使人心生癡迷陶醉，因此這是眾生的羅網，有智慧的人應當捨棄遠離。 見到它就生起貪戀執著，觸控它就想嗅聞品嚐，嗅聞之後心中就貪戀它的味道，執著于味道就會帶來衰敗和煩惱。 在一切的繫縛之中，沒有超過貪戀味道的，它會毀壞名聲、聞望、色相和力量，因為執著于味道的緣故。 被味道所迷惑』
【English Translation】 English version The Nibaoyi (a kind of heavenly clothing) grows from the tree, its color is bright and pure, very lovely and delightful. The gentle breeze blows, and it floats up and down with the wind, adorned by countless colorful bees, its light and color like a lamp. When the devas (gods) see this, they develop a rare feeling in their hearts, generate great joy, and together with the heavenly women, they go to this tree to play heavenly music and enjoy themselves. At this time, the devas feel a sense of rarity in the center of this forest, and then the heavenly Madhu (heavenly nectar) appears from the flowers, possessing all the supreme and wonderful flavors. All the devas have never seen such color, fragrance, taste, and touch before, and upon seeing it, they all generate a hundredfold of joy, drinking the supreme and delicious wine of heavenly Madhu. After drinking it, the devas play and enjoy themselves with the heavenly women, singing various wonderful music, praising the Devaraja Shakra (the king of gods): 'Because of the causes and conditions and power of Devaraja Shakra, we are able to enjoy the pleasures of the five desires in this Manicira Garden. This taste is like Madhu, the color, fragrance, and delicious taste come from the flowers on the tree, it is truly the most rare. We are now drinking it, and we feel a hundredfold of joy.' At that time, the devas and heavenly women used Biliuli (vaidurya) vessels to fill the supreme and delicious heavenly Madhu, and they encouraged each other to drink this heavenly taste. These devas, when they were among humans, practiced giving and upheld the precepts, and now they have obtained such supreme and wonderful color, fragrance, and delicious taste as a result. They recall the fundamental karma they created in the past, with differences in superior, middle, and inferior results, and feelings of shame arise in their hearts. 「There is a bird on the tree named Drinking Madhu, seeing that the devas have feelings of shame in their hearts, it speaks the following verse for the devas: 'Beings are driven by ignorance, drinking this Madhu wine, now it seems they are bound by ignorance, greedy and attached to delicious flavors. Madhu is the net of ignorance, drinking it until the end of life, after death they will fall into hell, the nagas (dragons) are also like this. If you see, touch, smell, or taste it, it will make people's hearts infatuated and intoxicated, therefore this is the net of beings, the wise should abandon and stay away from it. Seeing it gives rise to greed and attachment, touching it makes you want to smell and taste it, after smelling it, the heart becomes greedy for its taste, being attached to the taste will bring decline and trouble. Among all the bonds, there is none greater than being greedy for taste, it will destroy fame, reputation, appearance, and strength, because of being attached to taste. Bewildered by taste'
亂， 目瞢常惛醉， 心迷致癡荒， 不知善惡法。 女人所輕笑， 眠臥于糞穢， 而無所覺知， 不能自動發。 酒能壞名聞， 逾過於死畏， 猶如飲毒藥， 亦如死網罥。 飲酒之為患， 三十有六失， 既知此過惡， 應當速遠離。 大姓智慧人， 為酒之所污， 眾人所輕忽， 如草隨風轉。』
「如是天鳥雖是畜生，毀訾諸天，何況余天。此諸天子飲于天味，上中下味色香具足，如其善業願行種子。飲已復詣陀羅殿林，於此林中欲行遊戲，聞種種音，心生歡喜，青優缽羅以為首鬘，天子天女共相圍繞，歡喜遊戲，心常念欲金色光明陀羅林殿。既受樂已，復往詣于彌伽雲林，既至彌伽雲林之中，見百千殿天鬘莊嚴。
「爾時，天主釋迦提婆乘伊羅婆那大白象王，共諸天子天女眷屬圍繞，心生喜悅，為欲利益放逸諸天。時諸天眾見帝釋來，悉皆出迎，皆以頭面頂禮天主，于天主前出衆妙音，歌舞戲笑，歡喜叫呼。時天王釋以柔軟言，慰問諸天，在於伊羅婆那白象之上，告諸天曰：『汝以自業受于天樂，我今欲還歡喜之園，除阿修羅瞋恚、恃怙大力慢心。』時諸天眾白帝釋言：『天王！我今亦當隨於天王，除阿修羅瞋恚憍慢。』時天
【現代漢語翻譯】 現代漢語譯本： 亂： 目光昏花常迷醉， 心神迷惑致癡狂，不知善惡之法。 被女人輕視嘲笑，眠臥于糞穢之中， 卻毫無知覺，不能自己行動。 酒能敗壞名聲，比死亡更可怕， 猶如飲用毒藥，又如被死亡之網纏繞。 飲酒的禍患，有三十六種過失， 既然知道這些過錯，應當迅速遠離。 顯赫家族的智慧之人，被酒所玷污， 被眾人輕視忽略，如草隨風飄轉。
『如此天鳥雖是畜生，尚且譭謗諸天，更何況其他天人。這些天子飲用天上的美味，上、中、下等各種味道、顏色、香氣都具備，如同他們善業願行所種下的種子。飲用之後又前往陀羅殿林（Dhāra殿林），在這片林中想要遊玩嬉戲，聽到各種美妙的聲音，心中生起歡喜，用青色優缽羅（utpala，青蓮花）作為頭上的花鬘，天子天女互相圍繞，歡喜嬉戲，心中常常思念金色光明的陀羅林殿。享受快樂之後，又前往彌伽雲林（Megha雲林），到達彌伽雲林之中，看見成百上千的殿宇用天上的花鬘裝飾。
『這時，天主釋迦提婆（Śakra-devānām-indra，帝釋天）乘坐伊羅婆那（Airāvana，像名）大白象王，與諸天子天女眷屬圍繞，心中充滿喜悅，爲了利益那些放縱的天人。當時，諸天眾看見帝釋天到來，都出來迎接，都用頭面頂禮天主，在天主面前發出各種美妙的聲音，歌舞嬉戲，歡喜叫喊。當時，天王釋（Śakra，帝釋天）用柔和的語言，慰問諸天，在伊羅婆那白象之上，告訴諸天說：『你們憑藉自己的業力享受天上的快樂，我現在想要返回歡喜之園，去除阿修羅（Asura，非天）的嗔恨、依仗大力而產生的傲慢之心。』當時，諸天眾對帝釋天說：『天王！我們現在也應當跟隨天王，去除阿修羅的嗔恨和驕慢。』
【English Translation】 English version: Verse: Eyes blurred, often dazed and drunk, Mind deluded, leading to foolishness and madness, unaware of good and evil. Scorned and laughed at by women, lying in filth, Yet without awareness, unable to move on one's own. Wine destroys reputation, more fearful than death, Like drinking poison, or being ensnared in a death net. The harm of drinking wine, is thirty-sixfold, Having known these faults, one should quickly stay away. Wise men of great families, defiled by wine, Are scorned and neglected by all, like grass blown by the wind.'
'Thus, even a celestial bird, though an animal, reviles the gods, how much more so other celestial beings. These gods drink celestial flavors, possessing the best of tastes, colors, and fragrances, according to the seeds of their virtuous deeds and vows. Having drunk, they go to the Dhāra (Dhāra, name of a garden) Palace Grove, desiring to play and frolic in this grove, hearing various sounds, their hearts filled with joy, using blue utpala (utpala, blue lotus) as head garlands, celestial sons and daughters surrounding each other, joyfully playing, their minds constantly thinking of the golden and bright Dhāra Grove Palace. Having enjoyed pleasure, they go to the Megha (Megha, cloud) Cloud Grove, arriving in the Megha Cloud Grove, seeing hundreds and thousands of palaces adorned with celestial garlands.
'At that time, the Lord of the Gods, Śakra-devānām-indra (Śakra-devānām-indra, the lord of devas), riding the great white elephant king Airāvana (Airāvana, name of an elephant), surrounded by celestial sons and daughters, his heart filled with joy, desiring to benefit the heedless gods. Then, the assembly of gods, seeing Śakra (Śakra, another name of Indra) arrive, all came out to greet him, all prostrating with their heads at the feet of the Lord of the Gods, uttering various wonderful sounds before the Lord of the Gods, singing, dancing, laughing, and shouting joyfully. Then, the King of the Gods, Śakra, with gentle words, comforted the gods, on the Airāvana white elephant, telling the gods: 'You enjoy celestial bliss by your own karma, I now wish to return to the Garden of Joy, to remove the anger of the Asuras (Asura, a type of demigod), and their arrogance relying on great strength.' Then, the assembly of gods said to Śakra: 'O King of the Gods! We shall also follow the King of the Gods, to remove the anger and pride of the Asuras.'
帝釋告諸天曰：『汝勿急速，我今自能破阿修羅。』時天帝釋語諸天已，入歡喜園。見阿修羅在歡喜園猶如雲聚，漸漸增長。時諸天眾罵詈毀訾，轉增高大。時諸天眾見其增長，罵詈不息，倍更增長，顏色醜惡。
「帝釋見之，告諸天眾：『此阿修羅以汝瞋故，身增轉大，我當方便令離瞋慢。』時天帝釋而說頌曰：
「『不瞋能伏瞋， 忍伏粗惡心， 法能伏非法， 光明破闇冥； 成實勝妄語， 正語伏綺語， 軟語勝惡口， 能禁兩舌過； 慈心斷殺害， 佈施除慳貪， 正念勝邪念， 善念破惡念； 明能破無明， 白日除黑闇， 白月勝黑月， 如是常得勝。 智慧知真諦， 勝於邪見欲， 賢聖八分道， 能破諸惡道； 如來四無畏， 能破諸怖畏， 憶念破忘失， 智慧破愚癡； 若住阿蘭若， 則能破諸欲， 須彌勝眾山， 及以眾園林。 大海勝涓流， 及以諸河池； 日光勝眾星， 亦勝於余宿。 法式勝無法， 佈施破貧窮； 質直勝諂曲， 實能破妄語； 吉能破不吉， 火能燒眾薪； 水能破于渴， 食則能除饑。 師子心勇健， 勝於一切獸；
【現代漢語翻譯】 現代漢語譯本 帝釋（Śakra，天神之王）告訴諸天說：『你們不要著急，我現在自己就能擊敗阿修羅（Asura，一種好戰的神）。』當時，天帝釋對諸天說完后，進入歡喜園。看見阿修羅在歡喜園裡聚集如雲，漸漸增長。當時，諸天眾辱罵詆譭阿修羅，阿修羅反而更加高大。諸天眾見阿修羅增長，辱罵不停，阿修羅更加增長，顏色也變得醜惡。
帝釋見到這種情況，告訴諸天眾：『這阿修羅因為你們的嗔恨，身體增長變大，我應當想辦法讓他離開嗔恨和傲慢。』當時，天帝釋說了以下偈頌：
『不嗔恨能降伏嗔恨，忍耐能降伏粗暴惡劣的心， 正法能降伏非法，光明能破除黑暗； 誠實能勝過虛妄的言語，正直的言語能降伏華麗的虛假言語， 柔和的言語勝過惡毒的言語，能禁止兩舌的過失； 慈悲心能斷除殺害，佈施能去除慳吝貪婪， 正念能勝過邪念，善念能破除惡念； 光明能破除無明，白晝能消除黑暗， 白月勝過黑月，這樣常常能夠得勝。 智慧瞭解真諦，勝過邪見和慾望， 賢聖的八正道，能破除各種惡道； 如來的四無畏，能破除各種怖畏， 憶念能破除忘失，智慧能破除愚癡； 如果安住在寂靜處（阿蘭若，Araṇya），就能破除各種慾望， 須彌山（Sumeru，佛教宇宙觀中的聖山）勝過眾多山，以及眾多園林。 大海勝過細小的水流，以及各種河流池塘； 日光勝過眾多星星，也勝過其餘的星宿。 如法的方式勝過不如法的方式，佈施能破除貧窮； 正直勝過諂媚彎曲，真實能破除虛妄的言語； 吉祥能破除不吉祥，火能焚燒眾多柴薪； 水能解除乾渴，食物則能解除飢餓。 獅子的心勇猛強健，勝過一切野獸；』
【English Translation】 English version Śakra (帝釋, King of the Gods) said to the gods: 'Do not be hasty, I myself can now defeat the Asuras (阿修羅, a race of bellicose deities).' Then, Śakra spoke to the gods and entered the Joyful Garden. He saw the Asuras gathering in the Joyful Garden like clouds, gradually increasing in size. At that time, the gods cursed and reviled them, but they only grew taller. When the gods saw them growing, they continued to curse them without ceasing, and they grew even more, their faces becoming ugly.
Śakra, seeing this, told the gods: 'These Asuras are growing larger because of your anger. I should find a way to make them abandon their anger and arrogance.' Then, Śakra spoke the following verses:
'Non-anger can subdue anger, patience can subdue the coarse and evil mind, Dharma (法, the law) can subdue non-dharma, light can break through darkness; Truthfulness can overcome false speech, righteous speech can subdue flowery and false speech, Gentle speech overcomes malicious speech, and can prevent the fault of double-tonguedness; A compassionate heart can cut off killing, and giving can remove stinginess and greed, Right mindfulness can overcome wrong mindfulness, and good thoughts can break through evil thoughts; Brightness can break through ignorance, and daylight can eliminate darkness, The white moon overcomes the dark moon, and thus one can always be victorious. Wisdom understands the true meaning, surpassing wrong views and desires, The Noble Eightfold Path can break through all evil paths; The Four Fearlessnesses of the Tathāgata (如來, 'Thus-gone one', an epithet of the Buddha) can break through all fears, Recollection can break through forgetfulness, and intelligence can break through ignorance; If one dwells in a quiet place (Araṇya, 阿蘭若), one can break through all desires, Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology) surpasses all mountains, as well as all gardens. The ocean surpasses small streams, as well as all rivers and ponds; Sunlight surpasses many stars, and also surpasses the remaining constellations. The lawful way overcomes the unlawful way, and giving can break through poverty; Uprightness overcomes flattery and crookedness, and truth can break through false speech; Auspiciousness can break through inauspiciousness, and fire can burn many firewood; Water can relieve thirst, and food can relieve hunger. The lion's heart is brave and strong, surpassing all beasts;'
知足勝悕望， 智者如是說。 悲愍者常勝， 無悲為減劣； 智慧能調伏， 智者如是說。 眾惡邪見業， 多作諸妄語， 如是外道中， 如來最殊勝。 天勝阿修羅， 以其法勝故， 我當破一切， 何況汝一身。 汝阿修羅使， 汝勿生悕望， 今此師子座， 智者所應住。』
「時阿修羅聞釋迦提婆說是語已，不復增長，以得聞于實語縛故，減劣不增，色力勇健悉不增長。見其劣弱，時有天子手捉其足，曳令下座，即時驅出天歡喜園。時天帝釋心生歡喜，復往詣于摩尼支羅所住之地，乘于伊羅婆那大白象王騰空而游，向于摩尼支羅之林。所作已辦，與諸一切天子天女至摩尼地。摩尼地天見天王釋，皆悉出迎，頭面頂禮，脩敬既畢，皆往詣于彌伽雲林。其地一切眾欲具足，柔軟廣博眾花遍覆，以蓮花枝用為宮室一切愛處。釋迦天主共諸天女，種種樂音歌舞遊戲，娛樂受樂。乾闥婆王圍繞帝釋，歌眾妙音，讚歎天王，五樂音聲以為娛樂。時天帝釋在於伊羅婆那白象之上，其象端嚴勝於寶山，行步進趣如動玉山，其象鮮白逾于雪山，如春末時，日光照曜雪山之峰。如是天眾天子天女圍繞帝釋，游于園林。其諸園林毗琉璃寶、白銀頗梨、因陀青寶
【現代漢語翻譯】 現代漢語譯本 知足勝過無盡的慾望，智者都是這樣說的。 慈悲的人常常勝利，沒有慈悲心的人則會變得越來越差； 智慧能夠調伏內心，智者都是這樣說的。 作惡、持有邪見，以及造作諸多謊言， 像這樣的外道之中，如來（Tathagata）才是最殊勝的。 天人勝過阿修羅（Asura），是因為他們遵循正法而獲勝。 我將摧毀一切邪惡，更何況是你這一個人的力量。 你只是阿修羅的使者，你不要再抱有任何希望了， 現在這張師子座（Simhasana），是真正有智慧的人應該居住的地方。』
當時，阿修羅聽到釋迦提婆（Sakka-devanam-Indra）說了這些話之後，力量不再增長，因為聽到了真實的話語而被束縛，變得越來越弱，無論是氣色、力量還是勇氣都停止了增長。看到他變得如此虛弱，當時有一位天子抓住他的腳，把他從座位上拉了下來，立刻把他趕出了天歡喜園（Nandana）。當時，天帝釋（Sakka）心中充滿了歡喜，再次前往摩尼支羅（Mani-cira）所居住的地方，乘坐著伊羅婆那（Airavana）大白象王，騰空遊行，前往摩尼支羅之林。該做的事情已經完成，與所有天子天女一同到達摩尼地（Mani-bhumi）。摩尼地的天人見到天王釋（Sakka），都出來迎接，以頭面頂禮，恭敬完畢后，一同前往彌伽雲林（Megha-vana）。這片土地上一切慾望都能得到滿足，柔軟而廣闊，遍佈著各種鮮花，用蓮花枝作為宮室，一切都是令人喜愛的地方。釋迦天主（Sakka）與眾天女一起，演奏各種美妙的音樂，歌舞嬉戲，享受快樂。乾闥婆王（Gandharva-raja）圍繞著帝釋（Indra），歌唱各種美妙的音樂，讚歎天王，用五種樂器的聲音作為娛樂。當時，天帝釋（Sakka）坐在伊羅婆那（Airavana）白象之上，這頭象莊嚴美麗，勝過寶山，行走時如同移動的玉山，它的潔白勝過雪山，如同春末時節，陽光照耀著雪山的山峰。就這樣，天眾、天子、天女圍繞著帝釋（Indra），在園林中游玩。這些園林由毗琉璃寶（Vaidurya）、白銀頗梨（ रजत स्फटिक）、因陀青寶
【English Translation】 English version Contentment is superior to hope, so say the wise. The compassionate always win, while the uncompassionate diminish and decline; Wisdom can tame and subdue, so say the wise. Evil deeds, perverse views, and the frequent uttering of falsehoods, Among such heretics, the Tathagata (如來) is the most excellent. The Devas (天) overcome the Asuras (阿修羅), because they prevail through the Dharma (法); I shall destroy all evil, let alone your single self. You are merely a messenger of the Asuras (阿修羅), do not harbor any hope, This lion throne (Simhasana) is now to be occupied by the wise.』
Then, when the Asura (阿修羅) heard Sakka-devanam-Indra (釋迦提婆) speak these words, his strength no longer increased, for having heard the true words, he was bound, diminished, and did not grow; his complexion, strength, and courage all ceased to increase. Seeing his weakness, a Deva (天) then seized his foot, dragged him from the seat, and immediately drove him out of Nandana (天歡喜園). Then Sakka (天帝釋) felt joy in his heart and went again to the place where Mani-cira (摩尼支羅) dwelt, riding upon the great white elephant king Airavana (伊羅婆那), soaring through the sky towards the grove of Mani-cira (摩尼支羅). His task accomplished, he arrived with all the Devas (天子) and Devis (天女) at Mani-bhumi (摩尼地). The Devas (天) of Mani-bhumi (摩尼地), seeing Sakka (天王釋), all came out to greet him, bowed their heads and paid homage, and after showing their respect, all went to Megha-vana (彌伽雲林). That land was complete with all desires, soft and vast, covered with various flowers, using lotus branches as palaces, a place of all delights. Sakka (釋迦天主), Lord of the Devas (天), together with the Devis (天女), played and danced, enjoying themselves with various delightful sounds. The Gandharva-raja (乾闥婆王) surrounded Indra (帝釋), singing various wonderful sounds, praising the King of the Devas (天王), using the sounds of the five instruments as entertainment. Then Sakka (天帝釋) was upon the white elephant Airavana (伊羅婆那), that elephant was dignified and beautiful, surpassing a mountain of jewels, its gait and progress like a moving mountain of jade, its whiteness surpassing a mountain of snow, like the end of spring, when the sunlight shines upon the peaks of a snow mountain. Thus, the assembly of Devas (天), Devas (天子), and Devis (天女) surrounded Indra (帝釋), wandering in the gardens. These gardens were made of Vaidurya (毗琉璃寶), silver crystal ( रजत स्फटिक), and Indra-nila (因陀青寶)
、大因陀寶、赤蓮花寶、真金硨磲以為莊嚴。釋迦天王共諸天眾天子天女遊戲園中，閉惡趣門，心生歡喜。雖得見諦，猶受欲樂，而常思惟眾生生死。既思惟已，不恚不悅，觀諸樂受皆悉無常，破壞離散。如是知已，內自思惟：『諸天退沒，因於自業，為何所至受自業果？業風所吹，墮于地獄、餓鬼、畜生，流轉受苦而無伴侶。一切諸天及諸天女皆悉如是，會當別離。如是之業，大作樂具，戲弄一切愚癡凡夫。』
「時天帝釋思惟是已，而說頌曰：
「『譬如虛空云， 為風之所吹， 和合須臾散， 生死亦如是。 時時如眾花， 見人有生死， 一切皆磨滅， 如去來亦然。 如是善業熟， 則受于天樂， 善時既盡已， 樂受則亦失。 時節如樹林， 生時甚敷榮， 時節既過已， 一切皆墮落。 諸天如樹葉， 樹如受樂處， 受樂則有墮， 無有常樂者。 猶如夏降雨， 不住于空中， 諸樂亦如是， 唸唸不暫停。 譬如孔雀鳥， 風雲則出聲， 風止聲則滅， 天樂亦如是。 譬如以干木， 而置於火中， 天樂亦如是， 為時火所燒。 生已復歸滅， 已經百千返， 為愛之所欺
【現代漢語翻譯】 現代漢語譯本： 以大因陀寶（Mahā-Indra jewel，偉大的因陀羅寶珠）、赤蓮花寶（Red lotus jewel，紅蓮花寶珠）、真金硨磲（True gold tridacna，真正的黃金硨磲）作為莊嚴。釋迦天王（Śakra，天神之王）與諸天眾、天子、天女在園中嬉戲，關閉了惡趣之門，心中充滿歡喜。即使已經證得了真諦，仍然享受著欲樂，但常常思惟眾生的生死。 思惟之後，不生嗔恚也不生喜悅，觀察各種快樂的感受都是無常的，終將破壞離散。像這樣瞭解之後，內心自忖：『諸天眾的退沒，是由於自身的業力，他們將會去哪裡承受自己的業果呢？被業風吹動，墮入地獄、餓鬼、畜生道，流轉受苦而沒有伴侶。一切諸天以及諸天女都是如此，終將面臨別離。這樣的業力，製造出巨大的享樂工具，戲弄一切愚癡的凡夫。』 這時，天帝釋（Śakra，天神之王）思惟之後，說了以下偈頌： 『譬如虛空中的云，被風吹動，聚合一會兒就消散，生死也是這樣。 時時像眾多的花朵一樣，看到人們有生有死，一切都會磨滅，過去和未來也是如此。 像這樣善業成熟，就享受天上的快樂，善業耗盡之後，快樂的感受也就會失去。 時節就像樹林，生長時非常繁榮茂盛，時節過去之後，一切都會凋落。 諸天就像樹葉，樹就像享受快樂的地方，享受快樂就會有墮落，沒有永遠的快樂。 猶如夏天降雨，不會停留在空中，各種快樂也是這樣，唸唸不停留。 譬如孔雀鳥，風雲涌動時就會發出聲音，風停了聲音也就消失了，天上的快樂也是這樣。 譬如用乾燥的木頭，放在火中燃燒，天上的快樂也是這樣，被時間的火焰所焚燒。 生了之後又歸於滅亡，已經經歷了百千次，被愛慾所欺騙。』
【English Translation】 English version: Adorned with the Mahā-Indra jewel (great Indra jewel), the Red lotus jewel (red lotus jewel), and true gold tridacna (true gold tridacna). Śakra (king of the gods), together with the heavenly hosts, celestial sons, and celestial daughters, played in the garden, closing the gates to the evil realms, his heart filled with joy. Although he had attained insight, he still enjoyed sensual pleasures, yet he constantly contemplated the birth and death of sentient beings. Having contemplated thus, he was neither angry nor pleased, observing that all pleasurable sensations are impermanent, subject to destruction and dissolution. Knowing this, he reflected inwardly: 'The gods fall away due to their own karma. Where will they go to bear the consequences of their actions? Blown by the winds of karma, they fall into hell, the realm of hungry ghosts, and the animal realm, transmigrating and suffering without companions. All the gods and goddesses are like this, destined for separation. Such karma creates great instruments of pleasure, deceiving all foolish ordinary beings.' Then, Śakra (king of the gods), having contemplated this, spoke the following verses: 'Like clouds in the sky, blown by the wind, gathering for a moment and then scattering, so too is birth and death. Like many flowers, we see people being born and dying, everything is extinguished, as it was in the past and will be in the future. When good karma ripens, one enjoys heavenly bliss, but when the good times are exhausted, the enjoyment of pleasure is also lost. Seasons are like forests, flourishing greatly when they grow, but when the seasons pass, everything falls away. The gods are like leaves on a tree, the tree is like the place of enjoying pleasure, enjoying pleasure leads to falling, there is no constant pleasure. Like rain falling in summer, not staying in the sky, all pleasures are like this, not pausing for a moment. Like a peacock, making sounds when the wind and clouds arise, when the wind stops, the sound disappears, so too is heavenly pleasure. Like dry wood placed in a fire, heavenly pleasure is like this, burned by the fire of time. Having been born, one returns to extinction, having done so hundreds of thousands of times, deceived by love.'
， 而無有厭心。 癡愛網所覆， 一切無免者， 戲弄于諸天， 受諸不善業。』
「如是天帝釋愍諸天故，說是偈已，乘于伊羅婆那大白象王，天眾圍繞奏諸音樂，出妙音聲，還善法堂。以得勝于阿修羅故，心生歡喜，諸天恭敬到善法堂。摩尼支羅所住諸天，受欲無厭，受於色聲香味觸等遊戲園林，乃至可愛善業壞盡，從天還退，隨業流轉，墮于地獄、餓鬼、畜生。若生人中，生大種姓，受第一樂，端正殊妙，生在中國、正法行處，大富饒財，子孫具足，壽命延長，眷屬和順，世間所有一切資具皆悉具足，一切眾人之所愛敬，或為大王或作大臣。以餘業故。
「複次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天二十八地，名曰眾分。眾生何業而生彼天？彼以聞知見：有眾生修行善業，正身口意，質直不諂，不惱眾生，常行善意，其心質直，離惡知識，親近善友，不近惡友，不共言論、不與同住亦不同行，常避惡人，惡人所友亦不親近。親近賢善，聽聞正法，聞已思惟，心入於法——善、不善、無記——若有善法則便攝取，知不善法則便舍離。正念觀察調伏其心，不貪不欲，持七種戒，微細不犯，乃至小犯常懷大懼。一切善業，如煉真金清凈無垢。如是之人不殺不盜，
【現代漢語翻譯】 ，而沒有厭倦之心。 被愚癡愛戀的網所覆蓋，一切眾生都無法倖免， （癡愛網）戲弄諸天，使他們承受各種不善之業。』
『天帝釋（Indra，諸天之主）因為憐憫諸天，說完這偈頌后，乘坐伊羅婆那（Airavata，帝釋天的坐騎）大白象王，在天眾的圍繞和音樂的伴奏下，發出美妙的聲音，返回善法堂（Sudharma Hall，帝釋天議事的地方）。因為戰勝了阿修羅（Asura，一種好戰的神族），心中充滿歡喜，諸天恭敬地來到善法堂。住在摩尼支羅（Manichira）的諸天，享受慾望沒有厭足，享受色、聲、香、味、觸等，在遊戲園林中嬉戲，直到可愛的善業耗盡，從天上退墮，隨著業力流轉，墮入地獄、餓鬼、畜生道。如果轉生為人，會出生於高貴的種姓，享受最好的快樂，容貌端正殊妙，出生在中國（指當時佛教興盛的地區）、正法盛行的地方，大富大貴，子孫滿堂，壽命長久，眷屬和睦，世間所有的一切資具都完全具備，被眾人所愛戴和尊敬，或者成為大王，或者成為大臣。這是因為還有剩餘的善業的緣故。
『再者，比丘（Bhikkhu，佛教出家男子）通過了解業的果報，觀察三十三天（Trayastrimsa Heaven，佛教欲界六天之一）所居住的地方。他通過聽聞而獲得的智慧看到：三十三天有二十八個住處，名為眾分（Samannabhaga）。眾生因為什麼樣的業而生到彼天呢？他通過聽聞而知見：有眾生修行善業，端正身口意三業，正直不諂媚，不惱害眾生，常懷善意，內心正直，遠離惡知識，親近善友，不接近惡友，不與他們交談、不與他們同住，也不與他們同行，常常避開惡人，也不親近惡人所交往的人。親近賢善之人，聽聞正法，聽聞後進行思惟，內心深入於法——善、不善、無記——如果是有益的善法，就攝取；如果是不善的法則，就捨棄。以正念觀察和調伏自己的心，不貪婪不貪慾，持守七種戒律，即使是細微的過失也不觸犯，乃至對於小的過失也常常懷有大的恐懼。一切善業，如同煉過的真金一樣清凈無垢。這樣的人不殺生不偷盜，
【English Translation】 and have no sense of satiety. Covered by the net of foolish love, none can escape, It amuses the devas (devas, gods), causing them to receive inauspicious karma.』
『Thus, Sakra, Lord of the Devas (Indra, lord of the gods), out of compassion for the devas, having spoken this verse, rode upon Airavata (Airavata, Indra's mount), the great white elephant king, surrounded by the heavenly hosts, playing music and emitting wondrous sounds, and returned to Sudharma Hall (Sudharma Hall, Indra's assembly hall). Because of his victory over the Asuras (Asuras, a race of titans), his heart was filled with joy, and the devas respectfully arrived at Sudharma Hall. The devas dwelling in Manichira (Manichira) were insatiable in their enjoyment of desires, indulging in sights, sounds, smells, tastes, and tactile sensations in pleasure gardens, until their store of meritorious deeds was exhausted. They then declined from heaven, transmigrated according to their karma, and fell into hell, the realm of hungry ghosts, and the animal realm. If they were reborn among humans, they would be born into noble families, enjoy the greatest happiness, possess excellent and beautiful forms, be born in China (referring to regions where Buddhism flourished at the time), where the true Dharma is practiced, be wealthy and prosperous, have many children and grandchildren, enjoy long lives, have harmonious families, and possess all the resources of the world. They would be loved and respected by all, and might become great kings or ministers. This is due to the remaining karma.
『Furthermore, a Bhikkhu (Bhikkhu, Buddhist monk) knowing the results of karma, observes the abodes of the Thirty-three Devas (Trayastrimsa Heaven, one of the six heavens of the desire realm in Buddhism). Through the wisdom gained from hearing, he sees that the Thirty-three Devas have twenty-eight dwelling places, called Samannabhaga (Samannabhaga). What karma causes beings to be born in those heavens? Through hearing, he knows and sees that there are beings who cultivate good karma, rectifying their body, speech, and mind, being upright and not deceitful, not harming sentient beings, always harboring good intentions, being honest in their hearts, staying away from bad companions, associating with good friends, not approaching bad friends, not conversing with them, not living with them, nor walking with them, always avoiding evil people, and not associating with those who associate with evil people. They associate with the virtuous and good, listen to the true Dharma, and after hearing, contemplate it, and their minds enter into the Dharma—good, unwholesome, and neutral. If there is a wholesome Dharma, they embrace it; if there is an unwholesome Dharma, they abandon it. With right mindfulness, they observe and tame their minds, being without greed or desire, upholding the seven precepts, not violating even the slightest offense, and always having great fear even for small offenses. All their good deeds are as pure and stainless as refined gold. Such people do not kill or steal,
佈施修福，見殺害者，救令得脫。云何救于殺害眾生？若有丈夫侵他婦人，為官所收，打惡聲鼓，從右門出，欲斷其命，無救無護，無所悕望，愁悴憂惱，欲至冢間。將至殺處，如是善人贖令得脫。復行佈施修諸福德。云何善人修行福業？若僧住處，曠野無水，渴乏苦惱，如是善人，或為作井或為造池。若有水池，若井崩壞、若多細蟲，為僧修治，以諸細蟲置余水中。如是微細皆不殺害。若以漉囊，漉諸水蟲還置水中。是名不殺生。云何不偷盜？不以盜心取他草葉；若曠野中種種果菜，故村聚落，疑他所護亦不故取，是名不盜。是人修行一切善業，身壞命終生於善道三十三天眾分之地。生於右門，真金為座，白銀、琉璃、或以頗梨、或車𤦲寶、或赤蓮花寶以為其座。青因陀寶、大青寶王、真珠之座，如是珍寶莊嚴之座而於中生。既生天已，而自思惟：『我以何業而來生此？』即自念知：『我於前世作斯善業，供養眾僧。如是善業猶如父母，清涼之寶生於天上，決定受樂。』如是天子作是念已，即自現見業之果報。見果報已，讚歎善業，毀訾惡業。念本生已，念人業地，無量善業地如父如母。
「爾時，天子念本生已，而說頌曰：
「『以善得人身， 得已不放逸， 造作眾善業， 因是得生天。
【現代漢語翻譯】 現代漢語譯本 通過佈施來修習福報，見到有人遭受殺害，就設法營救使其脫離危險。如何救助面臨殺害的眾生呢？如果有個男子侵犯了別人的妻子，被官府抓捕，敲著惡聲的鼓，從右門押出，即將被處死，沒有人救助，沒有依靠，沒有任何希望，憂愁苦悶，即將前往墳墓。這時，有位好心人出錢贖救，使其得以脫身。這便是通過佈施來修習各種福德。 什麼是好心人修習福報的行為呢？比如僧眾居住的地方，在荒野中缺少水源，僧人們口渴難耐，非常痛苦。這時，這位好心人就為他們打井或者建造池塘。如果已經有水池，或者井已經崩壞、或者裡面有很多小蟲，就為僧眾進行修繕，並將那些小蟲轉移到其他水中。像這樣細微之處都不傷害生命，如果使用過濾水的布袋，將水中的小蟲過濾出來再放回水中，這就叫做不殺生。什麼是不偷盜呢？不以偷盜的心去拿取他人的草葉；如果在曠野中有各種各樣的水果蔬菜，即使靠近村莊，懷疑是他人看護的，也不故意去拿取，這就叫做不偷盜。這個人修行一切善業，身死命終后，就會往生到善道中的三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）眾神所居住的地方。往生到右門，那裡有真金為座，或者用白銀、琉璃、或者用頗梨（Sphatika，水晶），或者車𤦲寶（Musaragalva，一種寶石），或者赤蓮花寶作為座位。還有青因陀寶（Indranila，青色的寶石）、大青寶王、真珠的座位，像這樣用各種珍寶莊嚴的座位，而他就在其中出生。 當他往生到天界后，就會自己思考：『我是因為什麼樣的業力而來到這裡的呢？』隨即就能知道：『我於前世做了這樣的善業，供養眾僧。這樣的善業就像父母一樣，是清涼的珍寶，使我往生到天上，必定能享受快樂。』這位天子這樣思考後，就能親眼看到自己善業的果報。看到果報后，就讚歎善業，譭謗惡業。回憶起前世的經歷后，就想到人間是行善的場所，無量的善業之地就像父母一樣。 這時，天子回憶起前世的經歷后，就說了這首偈頌： 『通過善行得到人身，得到人身後不放縱自己，造作各種善業，因此才能往生到天界。』
【English Translation】 English version Practicing generosity and cultivating blessings involves rescuing those who are about to be killed, helping them escape. How does one rescue beings from being killed? If a man violates another's wife and is arrested by the authorities, beaten with a loud drum, and led out of the right gate to be executed, without anyone to help or protect him, without any hope, filled with sorrow and distress, about to go to the graveyard. As he is being led to the place of execution, a kind person redeems him and sets him free. This is practicing generosity and cultivating various blessings. What are the acts of a kind person cultivating blessings? If monks are dwelling in a place in the wilderness without water, suffering from thirst, such a kind person might dig a well or build a pond for them. If there is a pond or well that has collapsed or is full of small insects, they repair it for the monks, placing the insects in other water. In this way, even the smallest creatures are not harmed. If using a water filter, the insects are filtered out and returned to the water. This is called not killing. What is not stealing? Not taking even a blade of grass with a thieving mind; if there are various fruits and vegetables in the wilderness, even near a village, if one suspects they are protected by others, one does not deliberately take them. This is called not stealing. This person, cultivating all good deeds, after their body breaks and life ends, will be reborn in the good realm, in the place of the Thirty-three Heavens (Trayastrimsa, the heaven on the summit of Mount Sumeru in Buddhist cosmology). Reborn at the right gate, with a seat of pure gold, or of silver, lapis lazuli, or crystal (Sphatika), or Musaragalva gem, or a red lotus jewel as their seat. Seats of blue Indranila gem, great blue jewel king, and pearls, such jeweled and adorned seats are where they are born. Having been born in the heavens, they will think to themselves: 'By what karma have I come to be born here?' Immediately they will know: 'In my previous life, I performed such good deeds, making offerings to the Sangha. Such good deeds are like parents, a cool and refreshing treasure, causing me to be born in the heavens, assured of enjoying happiness.' Having thought thus, the Deva (heavenly being) will immediately see the results of their karma. Having seen the results, they will praise good deeds and denounce evil deeds. Recalling their past life, they will remember the human realm as the place for performing good deeds, a place of immeasurable good deeds, like a father and mother. At that time, the Deva, recalling their past life, spoke this verse: 'Through good deeds, one obtains a human body; having obtained it, one does not become lax; creating various good deeds, one is thus born in the heavens.'
人身甚難得， 得已行放逸， 為放逸所迷， 命終墮地獄。 作三種善業， 修行七種戒， 殺於三怨家， 則受諸天身。 若人伏煩惱， 未斷于愛心， 是人愛因緣， 則生於天中。 破壞於嫉妒， 大苦之窟宅， 種種行佈施， 是人生天中。 觀他如己身， 悲愍護眾生， 慈心常調伏， 是人生天中。 觀偷盜如火， 佈施於一切， 以自修其心， 是人生天中。 觀他妻如母， 常思惟真諦， 欲泥不能污， 是人生天中。 火從自心起， 由舌鉆燧生， 若離此妄語， 則生於善道。 惡口破慈心， 智者能捨離， 常樂說軟語， 則生於天上。 觀綺語如刀， 一切常遠離， 常行於正語， 是人生善道。 若有行善人， 不行於兩舌， 實說諦知時， 是人生天中。 若人護如是， 七種身口戒， 其人諦知戒， 則生於天中。』
「如是初生天子思惟既訖，說此偈已，觀本生處。念生處已，著欲境界，以前習故說如是偈。爾時，初生天子威德殊勝一切皆集，天女見之，速疾馳奔至天子所，猶如眾蜂馳奔蓮花，諸天女眾馳奔天子亦
【現代漢語翻譯】 現代漢語譯本 人身非常難得，如果得到了卻放縱自己， 被放縱迷惑，命終之後就會墮入地獄。 如果能做三種善業，修行七種戒律， 殺死貪婪、嗔恨、愚癡這三種怨家，就能得到諸天的身體。 如果有人能夠降伏煩惱，但還沒有斷除愛慾之心， 這個人因為愛慾的因緣，就會生在天界之中。 如果能摧毀嫉妒，這個大苦的窟宅， 並且種種行佈施，這個人也能生到天界之中。 如果能把別人看作自己一樣，以悲憫之心保護眾生， 用慈悲心經常調伏自己，這個人也能生到天界之中。 如果能把偷盜看作火一樣危險，並且對一切眾生行佈施， 用這些來修正自己的心，這個人也能生到天界之中。 如果能把別人的妻子看作自己的母親一樣尊敬，經常思惟真諦， 慾望的污泥就不能沾染他，這個人也能生到天界之中。 罪惡的火焰從自己的心中升起，由舌頭的妄語摩擦產生， 如果能遠離這種妄語，就能生到善道。 惡語會破壞慈悲心，智者能夠捨棄它， 經常喜歡說柔和的語言，就能生到天上。 如果能把花言巧語看作刀一樣危險，一切時侯都遠離它， 經常奉行正直的語言，這個人就能生到善道。 如果有人行善，不搞兩面派， 說實話，並且知道時機，這個人就能生到天界之中。 如果有人能守護像這樣七種身口戒律， 這個人真正明白戒律的意義，就能生到天界之中。 這位新生的天子這樣思惟完畢，說完這些偈頌之後，觀察自己原來的生處。回憶起原來的生處之後，又執著于欲界的境界，因為以前的習氣而說了這樣的偈頌。這時，這位新生的天子威德殊勝，一切天人都聚集過來，天女們看到他，迅速地奔向天子所在的地方，就像眾多的蜜蜂奔向蓮花一樣，諸多的天女也奔向天子。
【English Translation】 English version The human body is extremely difficult to obtain; having obtained it, one indulges in heedlessness. Bewildered by heedlessness, one falls into hell upon death. Performing three kinds of good deeds, practicing seven kinds of precepts, And slaying the three enemies (greed, hatred, and delusion), one will receive the body of a deva (god). If a person subdues afflictions but has not severed the mind of love, This person, due to the cause of love, will be born in the heavens. Destroying jealousy, the dwelling place of great suffering, And performing various acts of charity, this person will be born in the heavens. Viewing others as oneself, with compassion protecting all beings, Constantly subduing oneself with a compassionate mind, this person will be born in the heavens. Viewing theft as fire, giving alms to all, Cultivating one's mind in this way, this person will be born in the heavens. Viewing another's wife as one's mother, constantly contemplating the true meaning, The mud of desire cannot defile him; this person will be born in the heavens. The fire arises from one's own mind, produced by the friction of the tongue through false speech, If one abandons this false speech, one will be born in a good realm. Harsh speech destroys the mind of compassion; the wise are able to abandon it, Constantly delighting in speaking gentle words, one will be born in the heavens. Viewing frivolous speech as a knife, constantly staying far away from it, Constantly practicing right speech, this person will be born in a good realm. If there is a person who practices goodness and does not engage in double-tongued speech, Speaking truthfully and knowing the right time, this person will be born in the heavens. If a person protects these seven kinds of bodily and verbal precepts as such, That person truly knows the meaning of precepts and will be born in the heavens.' Having thus contemplated, the newly born deva (god) recited this verse and then observed his former place of birth. After recalling his former place of birth, he became attached to the realm of desire, and due to his past habits, he spoke this verse. At that time, the newly born deva's (god) majestic virtue was exceedingly superior, and all the devas (gods) gathered. The goddesses, seeing him, quickly rushed to the deva's (god) location, just as swarms of bees rush to a lotus flower; the multitudes of goddesses also rushed to the deva (god).
復如是。手中執于種種伎樂，琴瑟箜篌，鼓眾妙音。是諸天女花鬘莊嚴，散以末香，手執花鬘。復有天女散花供養初生天子。如是天女以種種供養供養天子。不可譬喻勝上天女或百或千，見此天子初生天中，心生愛樂，又見本所奉事天子死相已現，捨本天子，馳向初生福德天子。譬如渴牛舍于枯池，走趣清水，此諸天女亦復如是，捨本所事，馳速往詣初生天子。
「爾時，初生天子聞諸天女莊嚴之具出美妙音，欲心即發，何況見色及其音聲。爾時天子見諸天女及聞樂音，恭敬供養，心生愛樂，悉忘本生，猶如隔于百千生死。何以故？以生天中放逸地故，性如是故。爾時，初生天子為諸天女以諸欲法種種情態，不善觀故，欲心增長。時諸天女說于種種欲心相應不凈之語，如是受于放逸之樂，天子天女互相隨逐。天女圍繞，一切諸欲皆悉具足，如是之樂昔所未得，今既得已，心生歡喜，為欲所牽，隨諸天女不得自在。時諸天女奉給天子，歌舞戲笑種種吟詠，鄙褻調話，令此天子心意迷惑，隨諸天女所至之處，常隨其後。欲網所縛如鳥在網，如是天子愛慾所縛亦復如是，隨其至處，天子隨之。如是地處七寶莊嚴，昔所未見，見之愛樂。既見此地，於此地中無量天衣天鬘莊嚴，受無量樂。復往詣于度曠野林，作天伎樂，
【現代漢語翻譯】 現代漢語譯本：又像這樣，（有的天女）手中拿著各種樂器，如琴瑟、箜篌（都是樂器名），演奏出各種美妙的音樂。這些天女用花鬘（用花編成的頭飾）裝飾自己，散佈末香（磨成粉末的香），手持花鬘。還有天女散花供養新生的天子（天界的男子）。這些天女用各種各樣的供品供養天子。數不清的、無比殊勝的天女，或者一百個，或者一千個，見到這位天子初生天界，心中生起愛慕之情，又看到自己原本侍奉的天子已經顯現出死亡的徵兆，便捨棄原本的天子，奔向這位新生的、有福德的天子。譬如口渴的牛舍棄乾枯的水池，奔向清水，這些天女也是這樣，捨棄原本侍奉的天子，快速地前往新生的天子那裡。 這時，新生的天子聽到天女們裝飾的器具發出美妙的聲音，慾念立刻產生，更何況是見到她們的容貌和聽到她們的聲音。這時天子見到天女們以及聽到音樂，受到恭敬供養，心中生起愛慕之情，完全忘記了自己原本的生命，好像已經隔了百千次的生死輪迴。為什麼呢？因為他生在天界這種放縱享樂的地方，天性就是這樣。這時，新生的天子因為天女們用各種滿足慾望的方法來表達各種情感姿態，沒有好好地觀察（這些行為的本質），所以慾念增長。這時天女們說出各種與慾念相應的不清凈的話語，就這樣享受著放縱的快樂，天子和天女互相追逐。天女們圍繞著他，一切慾望都得到滿足，這樣的快樂是以前從未有過的，現在既然得到了，心中就生起歡喜，被慾望所牽引，隨著天女們而不得自在。這時天女們侍奉天子，唱歌跳舞，嬉戲歡笑，各種吟唱，下流的玩笑，讓這位天子的心意迷惑，隨著天女們所去的地方，常常跟在她們後面。被慾望之網束縛，就像鳥在網中一樣，這位天子被愛慾束縛也是這樣，隨著她們去的地方，天子也跟著去。像這樣的地方用七寶裝飾，以前從未見過，見到就心生愛慕。既然見到了這個地方，在這個地方有無數的天衣天鬘裝飾，享受著無數的快樂。又前往廣闊的森林，演奏天界的音樂。
【English Translation】 English version: Again, some hold various musical instruments in their hands, such as qin (a zither-like instrument), se (a plucked string instrument), and konghou (a harp-like instrument), playing various wonderful sounds. These celestial maidens adorn themselves with flower garlands, scatter powdered incense, and hold flower garlands in their hands. There are also celestial maidens who scatter flowers to make offerings to the newly born deva (male deity). Thus, these celestial maidens make offerings to the deva with various offerings. Countless, supremely excellent celestial maidens, either a hundred or a thousand, seeing this deva newly born in the heavens, develop feelings of love and joy in their hearts. Moreover, seeing that the deva they originally served has already shown signs of death, they abandon their original deva and rush towards this newly born, virtuous deva. Just as a thirsty ox abandons a dry pond and runs towards clear water, these celestial maidens are also like that, abandoning the one they originally served and quickly going to the newly born deva. At that time, the newly born deva, hearing the beautiful sounds emanating from the ornaments of the celestial maidens, immediately develops desires, let alone seeing their appearances and hearing their voices. At that time, the deva, seeing the celestial maidens and hearing the music, being respectfully offered to, develops feelings of love and joy in his heart, completely forgetting his original life, as if he has been separated by hundreds of thousands of lifetimes of birth and death. Why is that? Because he is born in the heavens, a place of indulgence and pleasure, and his nature is like that. At that time, the newly born deva, because the celestial maidens use various methods of fulfilling desires to express various emotional states, and he does not properly observe (the essence of these behaviors), his desires increase. At that time, the celestial maidens speak various impure words corresponding to desires, and thus they enjoy the pleasure of indulgence. The deva and the celestial maidens chase after each other. The celestial maidens surround him, and all desires are fulfilled. Such pleasure has never been obtained before, and now that he has obtained it, joy arises in his heart, and he is led by desires, following the celestial maidens without freedom. At that time, the celestial maidens serve the deva, singing, dancing, playing, laughing, and various recitations, vulgar jokes, causing the deva's mind to be confused, and he always follows behind the celestial maidens wherever they go. Bound by the net of desire, like a bird in a net, this deva is also bound by love and desire in the same way, and wherever they go, the deva follows. Such places are decorated with seven treasures, which he has never seen before, and he develops love and joy upon seeing them. Having seen this place, there are countless celestial garments and flower garlands decorating this place, and he enjoys countless pleasures. He also goes to the vast wilderness forest, making celestial music.
共此天子至曠野林。見此林中一切眾鳥，種種相貌以為莊嚴，其音美妙出種種聲，與諸群鳥遊戲娛樂。諸鳥亦復雄雌相隨，若至華中飲摩偷酒，雄鳥隨之，若於諸花亦復如是。若鳥游空，雄雌相隨亦復如是。隨其至處，若食美果，鳥亦隨之，若復遊戲蓮花池中亦復如是。于山峰中，二鳥雙游，如是天鳥亦為愛網之所繫縛，將至異處，眾蜂之類亦復如是。群鹿麚麀相隨遊戲，亦為麀鹿欲網所縛，亦如天子迷天女色。譬如夏時降雨滿池充遍盈溢，是諸天子為諸天女欲愛充滿亦復如是，愛慾繫縛。雖復舒緩，甚為難解。
「如是比丘觀此事已，而說頌曰：
「『如是女欲網， 繫縛甚堅牢， 能令諸眾生， 輪轉于有獄。 身縛尚可解， 心縛不可脫， 心既為欲縛， 常受諸苦惱。 罥網尚可斷， 欲網不可燒， 隨其所行處， 不離三惡道。 罥網但縛身， 愛網甚廣大， 雖非是色法， 能縛一切人。 罥網縛眾生， 尚可現睹見， 如是愛縛心， 求之不可見。 初染生愛著， 心著甚難解， 人為愛所縛， 不能脫生死。 女色大罥網， 縛眾生六根， 罥但縛一身， 或縛或不縛。 若枷鎖杻械， 聖說非
【現代漢語翻譯】 現代漢語譯本：
共此天子到了曠野林中，看見這林中各種各樣的鳥，用各種各樣的相貌來裝飾點綴，它們的聲音美妙，發出各種各樣的聲音，和各種鳥群一起遊戲娛樂。這些鳥也是雌雄相隨，如果到花中飲用摩偷酒（一種花蜜酒），雄鳥就跟隨著，如果在各種花中也是這樣。如果鳥在空中飛翔，雌雄也是相隨。隨著它們到達的地方，如果吃美味的果實，鳥也跟隨著，如果又在蓮花池中游戲也是這樣。在山峰中，兩隻鳥雙雙遊玩，像這樣的天鳥也被愛慾之網所束縛，將被帶到別的地方，眾蜂也是這樣。群鹿雄雌相隨遊戲，也被雌鹿的慾望之網所束縛，也像天子迷戀天女的美色。譬如夏天降雨，池水充滿，盈滿四溢，這些天子被天女的慾望之愛充滿也是這樣，被愛慾所束縛。即使稍微放鬆，也極難解脫。 『像這樣，比丘觀察這件事後，就說了這首偈頌： 『像這樣的女色慾望之網，束縛得非常堅牢，能夠讓各種眾生，在生死輪迴的牢獄中流轉。身體的束縛尚且可以解開，內心的束縛卻無法擺脫，內心既然被慾望束縛，常常遭受各種痛苦煩惱。用網捕捉尚且可以斬斷，慾望之網卻無法焚燒，隨著它所去的地方，都離不開三惡道。用網捕捉隻能束縛身體，愛慾之網卻非常廣大，即使不是有形有色的物質，卻能束縛一切人。用網捕捉眾生，尚且可以親眼看見，像這樣愛慾束縛內心，尋求它卻無法看見。最初的沾染產生愛戀執著，內心的執著非常難以解脫，人被愛慾所束縛，不能脫離生死輪迴。女色的巨大網，束縛眾生的六根，用網捕捉隻能束縛一身，或者束縛或者不束縛。像枷鎖手銬腳鐐，聖人說不是……』
【English Translation】 English version:
Together, this prince reached the wilderness forest and saw all kinds of birds in this forest, adorned with various appearances, their sounds beautiful, emitting various sounds, playing and enjoying themselves with the flocks of birds. These birds also followed each other, male and female. If they went to the flowers to drink Madhu wine (a kind of honey wine), the male birds would follow. If it was among various flowers, it was also like this. If the birds flew in the sky, the male and female also followed each other. Wherever they went, if they ate delicious fruits, the birds would also follow. If they played in the lotus pond, it was also like this. On the mountain peaks, two birds played together. Such celestial birds were also bound by the net of love and desire, and would be taken to other places. The swarms of bees were also like this. The herds of deer, male and female, played together, and were also bound by the desire net of the female deer, just like the prince was infatuated with the beauty of the celestial women. For example, when it rained in summer, the ponds were filled and overflowing. It was like this when these princes were filled with the love and desire for the celestial women, bound by love and desire. Even if it is slightly loosened, it is extremely difficult to break free. 『Having observed this matter, the Bhikshu spoke this verse: 『Such a net of female desire is very strong and binds all living beings, causing them to revolve in the prison of existence. Bodily bonds can still be untied, but mental bonds cannot be escaped. Since the mind is bound by desire, it constantly suffers all kinds of afflictions. Snares can still be cut, but the net of desire cannot be burned. Wherever it goes, it cannot escape the three evil paths. Snares only bind the body, but the net of love is very vast. Even though it is not a material form, it can bind all people. Snares bind beings and can still be seen, but such love binds the mind and cannot be found. Initial defilement gives rise to attachment, and mental attachment is very difficult to untangle. People are bound by love and cannot escape birth and death. The great net of female beauty binds the six senses of beings. Snares only bind one body, either binding or not binding. Like shackles, handcuffs, and fetters, the sages say they are not...』
為堅， 癡人愛染心， 繫縛甚堅牢。』
「如是比丘毀訾愛慾。爾時，天子為愛天女，一切愛網之所繫縛。將至園林，見種種林，甚可愛樂無以可喻。爾時，天子游于花池，其池名曰白鵝之池，與諸天女至此池邊。天子天女遊戲娛樂，受五欲樂，種種樂音出衆妙聲。眾分天子復往詣于金山之中互相娛樂，受五欲樂。既受樂已，作如是念：『我今當與一切天眾詣善法殿遊戲受樂。』作是念已，與諸天眾詣善法殿，或游虛空或乘鵝鳥、或乘孔雀、或乘宮殿，如是種種，詣善法殿，見天帝釋。種種伎樂歌眾妙音，至善法堂，爾時釋迦天王聞眾樂音，告諸天子：『大仙！如是音樂，是誰樂音？何地天眾來至於此？』時諸天子聞是語已，皆出觀之。既見天眾，還善法殿白帝釋言：『天王當知！眾分地天眾今來至此，奉問天王。』時天帝釋告諸天子：『汝今應當發勝歡喜，以諸樂器作諸伎樂，出迎眾分所來天子，種種遊戲共相娛樂。』時諸天子聞帝釋敕，即奉其教，手執種種琴瑟箜篌種種樂器，種種天鬘莊嚴其身，其身流出種種光明，身光鮮白晃曜照明，出迎眾分所來天子。二眾相見，和合遊戲，作諸神通，種種伎樂歌眾妙音，至善法殿。爾時，天主釋迦提婆坐百千柱寶殿之上。其師子座名曰得勝，天王坐上，安隱
【現代漢語翻譯】 現代漢語譯本： 為堅（非常堅固）， 『愚癡的人貪戀執著的心，束縛得非常堅固。』 『像這樣比丘呵斥愛慾。』當時，天子因為貪愛天女，被一切愛慾之網所束縛。他帶著天女來到園林，看見各種各樣的樹林，非常可愛，快樂得無法比喻。當時，天子在花池中游玩，那池名叫白鵝之池，與眾天女來到池邊。天子和天女嬉戲娛樂，享受五種慾望的快樂，各種各樣的美妙聲音傳出。眾分天天子又前往金山之中互相娛樂，享受五種慾望的快樂。享受快樂之後，他們這樣想：『我現在應當和所有天眾前往善法殿遊戲享樂。』這樣想之後，他們和眾天眾前往善法殿，有的在虛空中游玩，有的乘坐鵝鳥，有的乘坐孔雀，有的乘坐宮殿，像這樣各種各樣，前往善法殿，拜見天帝釋（天界之主）。各種各樣的樂器演奏出美妙的聲音，到達善法堂，當時釋迦天王（天界之主）聽到眾樂之音，告訴眾天子：『大仙！這些音樂，是誰的樂音？哪個地方的天眾來到這裡？』當時眾天子聽到這話后，都出去觀看。看見眾天眾后，回到善法殿稟告帝釋說：『天王應當知道！眾分天天眾現在來到這裡，向天王問候。』當時天帝釋告訴眾天子：『你們現在應當發出極大的歡喜，用各種樂器演奏各種音樂，出去迎接眾分天所來的天子，用各種遊戲共同娛樂。』當時眾天子聽到帝釋的命令，立即遵從他的教導，手持各種琴瑟箜篌等樂器，用各種天上的花鬘裝飾自己的身體，他們的身體流出各種光明，身體的光芒鮮明潔白，照亮四方，出去迎接眾分天所來的天子。兩方相見，和睦地遊戲，施展各種神通，各種樂器演奏出美妙的聲音，到達善法殿。當時，天主釋迦提婆（天界之主）坐在百千柱的寶殿之上。他的獅子座名叫得勝，天王坐在上面，安穩。
【English Translation】 English version: 『Is firm, The mind of a foolish person, stained with love, is bound exceedingly firmly.』 『Thus, a Bhiksu (Buddhist monk) denounces desire.』 At that time, the Deva (god) was bound by the net of all desires because of his love for the heavenly maidens. He took them to the garden, where he saw various forests, which were so lovely and delightful that there was nothing to compare them to. At that time, the Deva was playing in the flower pond, which was called the White Goose Pond, and he came to the edge of this pond with the heavenly maidens. The Deva and the heavenly maidens played and enjoyed themselves, experiencing the pleasures of the five desires, and various delightful sounds were produced. The Devas of the Samkhyabhaga heaven then went to the Golden Mountain to enjoy themselves with each other, experiencing the pleasures of the five desires. After enjoying themselves, they thought, 『Now I should go with all the Devas to the Sudharma Hall to play and enjoy myself.』 After thinking this, they went with the Devas to the Sudharma Hall, some traveling in the sky, some riding on geese, some riding on peacocks, and some riding on palaces, in various ways, to the Sudharma Hall, to see Sakra, the Lord of the Devas (ruler of the Devas). Various musical instruments played beautiful sounds, reaching the Sudharma Hall. At that time, Sakra Deva (ruler of the Devas) heard the sounds of music and said to the Devas, 『Great Immortals! Whose music is this? Which Devas from which place have come here?』 When the Devas heard these words, they all went out to observe. After seeing the Devas, they returned to the Sudharma Hall and reported to Sakra, 『Lord of the Devas, you should know that the Devas of the Samkhyabhaga heaven have now come here to pay their respects to the Lord of the Devas.』 At that time, Sakra, the Lord of the Devas, said to the Devas, 『You should now express great joy, use various musical instruments to play various kinds of music, and go out to welcome the Devas from the Samkhyabhaga heaven, and enjoy yourselves together with various games.』 When the Devas heard Sakra's command, they immediately obeyed his teachings, holding various zithers, harps, and other musical instruments, adorning their bodies with various heavenly garlands, and their bodies emitted various lights, their body light was bright white, illuminating everything, and they went out to welcome the Devas from the Samkhyabhaga heaven. The two groups met, harmoniously played games, performed various supernatural powers, and various musical instruments played beautiful sounds, reaching the Sudharma Hall. At that time, Sakra Deva (ruler of the Devas) sat on the jeweled palace with hundreds of thousands of pillars. His lion throne was called 'Attainment of Victory,' and the Lord of the Devas sat upon it, in peace.
快樂威德光焰，百千天眾周匝圍繞，受善業果，威德殊勝過於和合百日並照。雖處天宮而不放逸。如是天眾既見天王，皆大歡喜過先十倍，即以頭面頂禮天王釋迦提婆，歌舞遊戲，以諸偈頌讚嘆天王：
「『天主憍尸迦， 常護於世間， 法行常寂靜， 境界莫能壞。 以法調世間， 不以非法教， 順法常安樂， 違法受苦惱。 行法則安樂， 修智亦如是， 不侵不妄語， 常受于安樂。 若世間功德、 出世間功德， 此一切功德， 天王悉具足。 怖者為作歸， 苦者示善道， 天王持世間、 天人阿修羅。 天王最殊勝， 離諸不善法， 洗除三惡垢， 受於三歸法， 如實知三業， 行勝三菩提。 雖生放逸地， 不樂於放逸， 天王持世間， 法行離怨敵。』
「爾時，眾分之地諸天子等，勝智慧等贊天王時，爾時釋迦提婆因陀羅觀諸天眾，善言慰喻，告諸天曰：『諸天子！莫行放逸。若放逸者，則無利益。』時諸天子贊帝釋已，與天帝釋乘于虛空向眾分地。帝釋為首，諸天隨從，往詣眾分。時天帝釋作如是念：『此諸天子心行放逸，不知退苦，我當示化退沒之相，令生厭離。』時天帝釋為于遊戲
【現代漢語翻譯】 現代漢語譯本 快樂威德光焰的天眾，被成百上千的天人眷屬周匝圍繞，承受著善業的果報，他們的威德殊勝，勝過一百個太陽同時照耀的光芒。即使身處天宮，他們也不放縱自己。 這些天人見到天王，都非常歡喜，比先前歡喜十倍，立刻以頭面頂禮天王釋迦提婆 (Śakra-devānām-Indra，帝釋天)，歌舞嬉戲，用各種偈頌讚嘆天王： 『天主憍尸迦 (Kauśika，帝釋天的別名)，常常守護著世間，他的行為符合正法，永遠寂靜，他的境界不可摧毀。 用正法來調伏世間，不用非法來教導，順應正法常常安樂，違背正法就會遭受苦惱。 奉行正法就能得到安樂，修習智慧也是如此，不侵犯他人，不說虛妄之語，就能常常享受安樂。 無論是世間的功德，還是出世間的功德，所有這些功德，天王都完全具備。 對於恐懼的人，他是歸宿；對於受苦的人，他指示善良的道路。天王維護著世間，包括天人、人和阿修羅 (Asura，一種神道)。 天王最為殊勝，遠離各種不善之法，洗除身口意三業的污垢，接受三歸依的教法，如實地瞭解身口意三業，奉行殊勝的三菩提 (saṃbodhi，正等正覺)。 即使生在容易放縱的地方，也不喜歡放縱，天王維護著世間，以正法行事，遠離怨敵。』 這時，眾分之地 (Saṃvibhāga，地名) 的諸位天子等，用殊勝的智慧等讚美天王時，釋迦提婆因陀羅 (Śakra-devānām-Indra，帝釋天) 觀察著各位天人，用善言安慰勸導他們，告訴各位天人說：『各位天子！不要放縱自己。如果放縱自己，就沒有利益。』 當時，各位天子讚美帝釋天后，與天帝釋天一同乘坐虛空，前往眾分之地。帝釋天在前面帶路，各位天人跟隨著他，前往眾分之地。當時天帝釋天這樣想：『這些天子內心放縱，不知道退步的痛苦，我應當示現退沒的景象，讓他們產生厭離之心。』當時天帝釋天爲了遊戲
【English Translation】 English version The joyful and majestic light of the Devas (gods), surrounded by hundreds of thousands of celestial beings, receiving the fruits of their good deeds, their power and virtue surpassing the combined radiance of a hundred suns. Even residing in the heavenly palace, they do not indulge in negligence. When these Devas saw the King, they were overjoyed, ten times more delighted than before. Immediately, they prostrated before King Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Devas), touching their heads to his feet, singing, dancing, and praising the King with various verses: 『Lord Kauśika (Kauśika, another name for Śakra), constantly protects the world, his conduct is in accordance with Dharma (law, righteousness), always tranquil, his realm cannot be destroyed. He tames the world with Dharma, not teaching with what is not Dharma. Following Dharma brings constant joy, while violating Dharma leads to suffering. Practicing Dharma brings happiness, and cultivating wisdom is the same. Not infringing upon others, not speaking falsely, one constantly receives happiness. Whether it be worldly merits or supramundane merits, all these merits, the King fully possesses. For the frightened, he is a refuge; for the suffering, he shows the path of goodness. The King upholds the world, including Devas, humans, and Asuras (Asura, a type of deity). The King is the most excellent, free from all unwholesome deeds, washing away the defilements of the three karmas (action, speech, thought), receiving the Three Refuges, truly knowing the three karmas, practicing the supreme saṃbodhi (saṃbodhi, perfect enlightenment). Even born in a place prone to negligence, he does not delight in negligence. The King upholds the world, acting with Dharma, free from enemies.』 At that time, when the Devas of the land of Saṃvibhāga (Saṃvibhāga, name of a land), with their superior wisdom, praised the King, Śakra-devānām-Indra (Śakra-devānām-Indra, Lord of the Devas) observed the Devas, comforting and exhorting them with kind words, saying to them: 『O Devas! Do not be negligent. If you are negligent, there will be no benefit.』 Then, after the Devas praised Indra (Śakra), they and the Lord of the Devas rode through the sky towards the land of Saṃvibhāga. Indra led the way, and the Devas followed him, going to the land of Saṃvibhāga. At that time, the Lord of the Devas thought: 『These Devas are negligent in their minds and do not know the suffering of decline. I should show them the appearance of decline and demise, so that they may develop aversion.』 At that time, the Lord of the Devas, for the sake of amusement
放逸諸天子等，化中陰有。時諸天子戲遊園林山峰花池，時諸天子各各自見一切眾具勝相莊嚴皆見失壞，一切樂具亦皆磨滅，惶怖苦惱，身被繫縛，怖畏涕泣，煙焰俱起來繞其身。閻羅王使之所執持，飢渴自燒，行大怖畏，火來燒身猶如燒林。閻羅使者醜惡可畏，種種惡色，手執刀杖、弓刀矛槊及捉黑繩、赤棒網罥，或有上升或有下行。時閻羅王所遣使者遍須彌山。時諸天子見閻羅使從於天上縛諸天子，加諸楚毒罵詈撾打，遍身火起其焰猛熾。時閻羅使手把刀戟，奮目大怒，互相告曰：『諸閻羅使！速縛如是放逸天子，我當戮之，將入地獄，令其不復得行放逸。』如是大喚上升虛空上須彌山，遍於諸地皆令摧壞。百千萬億那由他數閻羅使者、伺命之官、醜惡獄卒遍壞諸地及以山側，遍於虛空，或上或下惱諸天子，語諸天子：『汝等所受五欲之樂、種種音樂，今何所在？汝等今為閻羅使者將詣地獄，受大苦惱。』若諸天子將墮地獄，則見獄火來燒其身。若諸天子有善業者，但見地獄，不見自身為火所燒。
「時諸天子自見中陰被大系縛。爾時，獄卒閻羅王使為此天子而說頌曰：
「『汝愛于欲樂， 而不作善業， 是故得苦果， 今日已成熟。 汝若樂放逸， 而行於非法， 至於臨終時，
【現代漢語翻譯】 現代漢語譯本 放逸的諸天子等，處於化生中陰（死後到投胎之間的狀態）之中。當時，這些天子在園林、山峰和花池中嬉戲遊玩，但他們各自看到自己所擁有的一切美好莊嚴的器具都變得殘破不堪，所有的享樂之物也都消失磨滅，內心感到惶恐苦惱，身體彷彿被束縛，充滿恐懼，哭泣不止，煙和火焰同時升起，環繞他們的身體。他們被閻羅王（Yama，掌管地獄的冥王）的使者抓住，遭受飢渴的折磨，內心充滿巨大的恐懼，火焰焚燒他們的身體，如同焚燒森林一般。閻羅王的使者面目醜陋，令人恐懼，呈現各種可怕的顏色，手中拿著刀、杖、弓、刀、矛、槊，以及黑色的繩索、紅色的棍棒和網，有的上升，有的下行。閻羅王派遣的使者遍佈須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。這些天子看到閻羅王的使者從天上抓捕天子，對他們施加各種酷刑，辱罵毆打，全身燃起猛烈的火焰。閻羅王的使者手持刀戟，怒目圓睜，互相告誡說：『各位閻羅使！快點抓住這些放逸的天子，我要處死他們，將他們投入地獄，讓他們再也不能放縱享樂。』這樣的大聲呼喊響徹虛空，傳到須彌山上，遍及各個地方，摧毀一切。成百上千萬億那由他（Nayuta，極大的數字單位）數量的閻羅使者、伺命之官（負責監視眾生命運的官員）和醜惡的獄卒遍佈各地和山側，遍佈虛空，或上或下地折磨天子，對他們說：『你們所享受的五欲之樂（色、聲、香、味、觸五種感官享受）、各種音樂，現在在哪裡呢？你們現在要被閻羅王的使者帶到地獄，遭受巨大的苦惱。』如果天子即將墮入地獄，就會看到地獄的火焰焚燒他們的身體。如果天子有善業，只會看到地獄，而不會看到自己的身體被火焰焚燒。
當時，這些天子看到自己處於中陰狀態，被牢牢地束縛。這時，獄卒和閻羅王的使者為這些天子說了一首偈頌：
『你貪愛享樂，而不修善業，所以得到苦果，今天已經成熟。你如果喜歡放縱享樂，而做非法之事，到了臨終之時，'
【English Translation】 English version The heedless Devas (heavenly beings) and others exist in the Bardo (intermediate state between death and rebirth). At that time, these Devas were playing and wandering in gardens, mountain peaks, and flower ponds. However, each of them saw that all their beautiful and adorned possessions were becoming dilapidated, and all their pleasures were vanishing. They felt terrified and distressed, as if their bodies were bound. Filled with fear, they wept incessantly, and smoke and flames arose simultaneously, surrounding their bodies. They were seized by the messengers of Yama (the Lord of Death), suffering from hunger and thirst, and filled with great fear. Flames burned their bodies, as if burning a forest. The messengers of Yama were ugly and terrifying, appearing in various dreadful colors, holding knives, staffs, bows, swords, spears, and lances, as well as black ropes, red clubs, and nets. Some ascended, and some descended. The messengers dispatched by Yama were all over Mount Sumeru (the central world-mountain in Buddhist cosmology). These Devas saw the messengers of Yama capturing Devas from the heavens, inflicting various tortures, scolding, and beating them, with fierce flames erupting all over their bodies. The messengers of Yama, holding swords and halberds, glared with great anger, and warned each other, saying: 'Messengers of Yama! Quickly seize these heedless Devas! I will execute them and cast them into hell, so that they can no longer indulge in pleasure.' Such loud cries echoed through the void, reaching Mount Sumeru, and spreading to all places, destroying everything. Hundreds of millions of Nayutas (an extremely large number) of Yama's messengers, officials who monitor destinies, and ugly jailers were all over the lands and mountain sides, filling the void, tormenting the Devas by ascending and descending, and saying to them: 'Where are the pleasures of the five desires (form, sound, smell, taste, and touch) and the various music that you enjoyed? Now you will be taken to hell by the messengers of Yama to suffer great torment.' If the Devas were about to fall into hell, they would see the flames of hell burning their bodies. If the Devas had good karma, they would only see hell, but would not see their bodies being burned by the flames.
At that time, these Devas saw themselves in the Bardo, being firmly bound. Then, the jailers and messengers of Yama spoke a verse for these Devas:
'You are greedy for pleasures, but do not cultivate good deeds, therefore you receive the bitter fruit, which has matured today. If you enjoy heedlessness and engage in unlawful acts, when you reach the time of death,'
心乃生悔熱。 悔熱喻火燒， 亦喻于刀戟， 從於五根生， 而還自燒滅。 于苦謂為樂， 貪怨為親友， 觀放逸如是， 是故應舍離。 放逸愛和合， 為欲之所縛， 三種大怨家， 能破壞大樂。 憍慢近惡友， 懈怠及貪心， 遠離於持戒， 是地獄因緣。 持戒清涼觸， 得報甚清涼， 愚人不修行， 臨終生悔熱。 見於他妻妾， 而生貪著心， 飲酒行劫盜， 因此墮地獄。 惡口親惡友， 邪見無正信， 其心多躁擾， 此法失人身。 貪心及綺語， 妄語無誠信， 今世若後世， 無有少安樂。 遠離於善友， 親近惡知識， 根本無利益， 不信業果報。 不識業果報， 苦樂非眾生， 是人迷因果， 臨終生悔熱。 若人常妄語， 恃智生憍慢， 后得大衰惱， 乃覺其業果。 若流轉世間， 具受諸苦惱， 皆由無明力， 大仙如是說。』
「爾時，釋迦提婆因陀羅化作如是閻羅使者，為諸天子中有說法，折伏呵責。時天帝釋復為諸天眾示現變化。若諸天子有先世業應墮畜生，示于無量種種業相，如印印泥。中陰之相
【現代漢語翻譯】 現代漢語譯本 心中生起後悔和煩熱。 後悔煩熱就像火燒一樣，也像刀戟一樣刺痛。 它們從五根（眼、耳、鼻、舌、身）產生，最終又反過來燒燬自己。 把痛苦當作快樂，把貪婪和怨恨當作親友。 觀察放縱的後果就是這樣，所以應該捨棄它。 放縱喜愛和合，被慾望所束縛。 三種大的怨家（貪、嗔、癡），能夠破壞大的快樂。 驕慢、親近惡友，懈怠以及貪心。 遠離持戒，這是地獄的因緣。 持戒帶來清涼的感受，得到的果報也非常清涼。 愚蠢的人不修行，臨終時會生起後悔和煩熱。 見到別人的妻妾，就生起貪戀執著的心。 飲酒、搶劫盜竊，因此會墮入地獄。 惡語傷人、親近惡友，邪見沒有正信。 內心多躁動不安，這種行為會失去人身。 貪心以及花言巧語，謊言沒有誠信。 今生或者來世，都沒有絲毫安樂。 遠離善良的朋友，親近惡劣的知識。 根本沒有利益，不相信業果報應。 不認識業果報應，認為苦樂不是眾生所受。 這種人迷惑于因果，臨終時會生起後悔和煩熱。 如果有人常常說謊，仗著聰明而生起驕慢。 後來會得到大的衰敗和惱害，才覺悟到這是業果。 如果流轉於世間，具受各種痛苦和煩惱。 都是由於無明（avidyā）的力量，大仙（指佛陀）是這樣說的。
當時，釋迦提婆因陀羅（Śakra devānām indra，帝釋天）化作這樣的閻羅使者，為諸天子說法，折服和呵責他們。當時天帝釋（Śakra，帝釋天）又為諸天眾示現各種變化。如果諸天子有前世的業力應該墮入畜生道，就示現無量種種的業相，就像用印章在泥上蓋印一樣。還示現中陰（antarābhava）之相。
【English Translation】 English version The mind gives rise to regret and heat. Regret and heat are like a burning fire, also like swords and spears. They arise from the five roots (eye, ear, nose, tongue, body), and in turn, burn themselves out. Taking suffering as pleasure, greed and resentment as close friends. Observing the consequences of indulgence is like this, therefore one should abandon it. Indulgence loves harmony, bound by desire. The three great enemies (greed, hatred, delusion) can destroy great joy. Arrogance, closeness to bad friends, laziness, and greed. Being far from upholding precepts, this is the cause and condition for hell. Upholding precepts brings a cool touch, and the resulting reward is very cool. Foolish people do not cultivate, and at the time of death, they give rise to regret and heat. Seeing the wives and concubines of others, they give rise to greedy and attached minds. Drinking alcohol, committing robbery and theft, therefore they will fall into hell. Speaking evil words, being close to bad friends, having wrong views and no right faith. Their minds are often agitated and restless, this behavior will lose the human body. Greed and flowery language, lies without sincerity. In this life or the next, there is no little peace and happiness. Being far from good friends, being close to bad knowledge. Fundamentally there is no benefit, not believing in the retribution of karma. Not recognizing the retribution of karma, thinking that suffering and happiness are not experienced by sentient beings. These people are deluded about cause and effect, and at the time of death, they give rise to regret and heat. If someone often lies, relying on intelligence to give rise to arrogance. Later they will receive great decline and distress, and then they will realize it is the result of karma. If wandering in the world, fully experiencing all kinds of suffering and affliction. All are due to the power of ignorance (avidyā), the Great Sage (referring to the Buddha) said it like this.
At that time, Śakra devānām indra (Śakra, the lord of the devas) transformed into such a messenger of Yama, speaking Dharma to the devaputras, subduing and rebuking them. At that time, Śakra (Śakra, the lord of the devas) again manifested various transformations to the assembly of devas. If the devaputras had karma from previous lives that should cause them to fall into the animal realm, he would show countless kinds of karmic appearances, like stamping a seal on mud. He also showed the appearance of the intermediate state (antarābhava).
互相殘害，共相食啖，生大怖畏，令諸天子皆悉見之。若諸天子無畜生業，但見畜生互相殘害，不見自身作畜生形。時天帝釋復為放逸諸天子等，示化中陰。若諸天子當生餓鬼，為于飢渴焚燒其身，長髮覆面，其形醜惡。此諸天子見虛空中，烏鴟諸鳥來啄其眼及耳鼻舌。是時天眾見向所化如是惡相，生大怖畏。余天見已，白帝釋言：『釋迦天王！何故舍諸天子而自止住？此諸天子皆被繫縛，或阿修羅、或余惡人將之慾去，遍須彌山一切諸地。我亦曾與阿修羅鬥，未曾睹見如是惡相。又阿修羅及其軍眾未曾俱來至此天中，云何世間失正法耶？不孝父母耶？不敬沙門、婆羅門耶？不敬耆舊長宿耶？天王！今諸世間不供養如來及法僧耶？不知因果、不知真諦耶？如護世天王常說此法，今閻浮提不修行耶？今諸天眾皆被惱亂。天王！何故不嚴器仗，乘于伊那大龍象王，身服鎧鉀，擊大戰鼓莊嚴鬥戰？』有諸天眾，天主同業，向天王釋作如是說。復有諸天睹此希有未曾見事，心生厭離，極大恐怖，諸根振動，歸依帝釋作如是言：『唯愿天王救護我等。此諸天眾所住之地，悉為阿修羅之所劫奪。未曾見此阿修羅等可畏之身如是怖畏。』諸天子等皆向帝釋作如是說。復有天子見是化已，向善法殿速疾馳奔，取諸器仗鬥戰之具。復有天
【現代漢語翻譯】 現代漢語譯本 互相殘殺，共同吞食，產生巨大的恐懼，讓眾多的天子都親眼看到這些景象。如果這些天子沒有墮入畜生道的業因，他們只會看到畜生互相殘殺，而不會看到自己變成畜生的樣子。這時，天帝釋（Devendra, 天界之主）爲了那些放逸的天子們，示現了中陰身（Antarabhava, 死亡與投生之間的狀態）。如果這些天子將要投生到餓鬼道，他們會因為飢渴而焚燒身體，長髮遮面，形貌醜陋。這些天子會看到在虛空中，烏鴉和老鷹等鳥類來啄食他們的眼睛、耳朵、鼻子和舌頭。這時，天眾看到所化現的這些惡劣景象，都產生了巨大的恐懼。其餘的天人看到后，對帝釋（Devendra）說：『釋迦天王（Śakra devānām indra, 天界之主）！為什麼捨棄這些天子而獨自安住？這些天子都被束縛了，或者被阿修羅（Asura, 一種好戰的神）或者其他惡人抓走，遍佈須彌山（Sumeru, 佛教宇宙論中的聖山）的各個地方。我也曾與阿修羅戰鬥過，但從未見過如此惡劣的景象。而且阿修羅及其軍隊從未一起到達過這個天界，為什麼世間會失去正法呢？是不是因為人們不孝順父母？不尊敬沙門（Śrāmaṇa, 佛教修行者）、婆羅門（Brāhmaṇa, 印度教祭司）？不尊敬年長的前輩？天王！現在世間不供養如來（Tathāgata, 佛）以及佛法僧三寶了嗎？是不是因為人們不知道因果、不知道真諦？就像護世天王（Lokapāla, 守護世界的四位天神）經常宣說這些佛法，現在閻浮提（Jambudvīpa, 人類居住的世界）的人們不修行了嗎？現在眾多的天人都被惱亂。天王！為什麼不準備好兵器，乘坐伊那大龍象王（Airavata, 帝釋天的坐騎），身穿鎧甲，敲響大戰鼓，莊嚴地進行戰鬥呢？』一些與天主有共同業力的天眾，向天王釋（Śakra）這樣說道。還有一些天人看到這稀有且從未見過的景象，心中生起厭離，極其恐怖，身體顫抖，歸依帝釋（Devendra）這樣說道：『希望天王救護我們。這些天眾所居住的地方，都被阿修羅劫奪了。從未見過這些阿修羅等如此可怕的身軀，如此令人恐懼。』眾多的天子都向帝釋（Devendra）這樣說道。還有一些天子看到這些化現后，向善法殿（Sudharma Hall, 帝釋天的議事廳）快速奔跑，拿取各種兵器和戰鬥的工具。還有天人
【English Translation】 English version They harm each other, devour each other, creating great fear, causing all the Devas (gods) to witness it. If these Devas have no animal karma, they only see animals harming each other, and do not see themselves in animal form. At this time, Devendra (Lord of the Devas) shows the intermediate state (Antarabhava, the state between death and rebirth) to the negligent Devas. If these Devas are to be reborn as hungry ghosts, their bodies will be burned by hunger and thirst, their faces covered with long hair, and their forms will be ugly. These Devas see crows and vultures in the sky coming to peck at their eyes, ears, noses, and tongues. At this time, the Devas, seeing such evil manifestations, are filled with great fear. Other Devas, having seen this, say to Devendra: 'Śakra devānām indra (King of the Devas)! Why do you abandon these Devas and dwell alone? These Devas are all bound, or being taken away by Asuras (a race of warlike deities) or other evil beings, throughout all the lands of Mount Sumeru (the central world-mountain in Buddhist cosmology). I have also fought with Asuras, but have never seen such evil signs. Moreover, the Asuras and their armies have never come together to this heaven. Why has the world lost the true Dharma? Are people not filial to their parents? Do they not respect Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests)? Do they not respect the elderly and seniors? King! Do people in the world not make offerings to the Tathāgata (Buddha) and the Sangha (Buddhist community) now? Do they not know cause and effect, do they not know the true meaning? Just as the Lokapālas (the Four Heavenly Kings) always speak this Dharma, are the people of Jambudvīpa (the continent where humans live) not practicing it now? Now all the Devas are being disturbed. King! Why do you not prepare your weapons, ride on the Airavata (the elephant mount of Indra), wear armor, and strike the great war drum to prepare for battle?' Some Devas, sharing the same karma as the Lord of the Devas, speak thus to Śakra. Furthermore, some Devas, seeing this rare and unprecedented event, feel disgust and great fear, their bodies trembling, and take refuge in Devendra, saying: 'May the King protect us. The places where these Devas dwell have all been seized by the Asuras. We have never seen such fearful bodies of these Asuras, so terrifying.' All the Devas speak thus to Devendra. Furthermore, some Devas, having seen these manifestations, rush quickly to the Sudharma Hall (the assembly hall of Indra), taking up various weapons and tools of battle. There are also Devas
子詣雜殿林，取諸斗具向閻羅使若打若捉，不能加害。譬如鏡中所見色像，不可捉持、不可打害。如是天王示如斯化。
「是時天主釋迦提婆復示天子——化阿修羅——勝於羅睺、勇健阿修羅等，被縛撾打、斫刺罵詈，悲泣憂惱，如諸天子化受苦惱。時諸天子見阿修羅受大劇苦，百千萬倍過諸天子。時諸天子見阿修羅受大苦惱，未曾所見，生大怖畏。復往詣于釋迦天王，白天王言：『我今不知是何丈夫有斯大力，皆能繫縛諸阿修羅王——羅睺阿修羅王、勇健阿修羅王——系撾打棒、斫刺罵詈？云何有此未曾有事，令諸天子身毛皆豎？唯愿天王為我說之，我今亦畏，得此衰惱。天王！何者為，知不耶？諸天之眾及阿修羅皆悉破壞，一切世間恐皆摧滅。天王若知，愿為我說。釋迦天王若不知，若不知者愿善思惟。』
正法念處經卷第三十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十三
元魏婆羅門瞿曇般若流支譯觀天品之十二(三十三天之九)
「爾時，天主釋迦提婆告天子曰：『此諸天子以放逸行，不如實知，不行正法。我為如是放逸天子，欲令離於憍慢放逸，示如是化。此諸天子既生厭離，其心調伏，我今說法必能信受。』時天帝釋見諸天子心調
【現代漢語翻譯】 天子前往雜殿林，拿起各種格鬥器具，對著閻羅的使者又打又抓，卻不能造成任何傷害。這就像鏡子中所見的色相，無法捉摸、無法打擊傷害。天王就是這樣示現變化。
『這時，天主釋迦提婆（Śakra-devānām-indra，帝釋天）又向天子們示現——化現的阿修羅——勝過羅睺（Rāhu，阿修羅名）、勇健阿修羅等，被捆綁、鞭打、砍刺、辱罵，悲傷哭泣，憂愁煩惱，就像天子們化現受苦一樣。當時，諸位天子看到阿修羅遭受巨大的痛苦，比諸位天子所受的痛苦還要大百千萬倍。當時，諸位天子看到阿修羅遭受巨大的苦惱，是他們從未見過的，心中生起巨大的恐懼。他們再次前往釋迦天王（Śakra-devānām-indra，帝釋天）處，對天王說：『我們現在不知道是哪位丈夫有如此大的力量，竟然能夠捆綁所有的阿修羅王——羅睺阿修羅王（Rāhu，阿修羅名）、勇健阿修羅王——捆綁、鞭打、棒擊、砍刺、辱罵？怎麼會有這樣從未有過的事情，讓諸位天子的汗毛都豎起來了？只希望天王能為我們解說，我們現在也很害怕，擔心會遭遇這樣的衰敗煩惱。天王！您知道這是怎麼回事嗎？諸位天眾和阿修羅眾都將因此破壞，整個世間恐怕都要被摧毀滅亡。天王如果知道，希望您能為我們解說。釋迦天王（Śakra-devānām-indra，帝釋天）如果不知道，如果不知道的話，希望您能好好思量。』
正法念處經卷第三十二 大正藏第 17 冊 No. 0721 正法念處經
正法念處經卷第三十三
元魏婆羅門瞿曇般若流支譯觀天品之十二(三十三天之九)
『這時，天主釋迦提婆（Śakra-devānām-indra，帝釋天）告訴天子們說：『這些天子因為放縱懈怠，不能如實地瞭解，不奉行正法。我爲了這些放縱懈怠的天子，想要讓他們遠離驕慢放逸，才示現這樣的變化。這些天子既然生起了厭離之心，他們的心也調伏了，我現在說法他們必定能夠信受。』當時，天帝釋（Śakra-devānām-indra，帝釋天）看到諸位天子的心已經調伏。
【English Translation】 The son went to the mixed hall forest, took various fighting tools, and struck and grabbed at the messengers of Yama, but could not harm them. It is like the forms and images seen in a mirror, which cannot be grasped, held, struck, or harmed. Thus, the Heavenly King manifested such transformations.
『At that time, the Lord of the Gods, Śakra-devānām-indra (Śakra, Lord of the Devas), further showed the gods—transformed Asuras—superior to Rāhu (Rāhu, name of an Asura), the valiant Asuras, etc., being bound, beaten, stabbed, cursed, weeping sadly, and afflicted with sorrow, just as the gods transformed and suffered. At that time, the gods saw the Asuras enduring great suffering, a hundred thousand times greater than the suffering endured by the gods. At that time, the gods saw the Asuras enduring great suffering, which they had never seen before, and great fear arose in them. They went again to Śakra-devānām-indra (Śakra, Lord of the Devas), and said to the Heavenly King: 『We do not know what man has such great power that he can bind all the Asura Kings—Rāhu Asura King (Rāhu, name of an Asura), the valiant Asura King—binding, beating, striking, stabbing, and cursing them? How can there be such an unprecedented event that makes the hair of all the gods stand on end? We only hope that the Heavenly King will explain it to us, for we are now also afraid, fearing that we will encounter such decline and affliction. Heavenly King! Do you know what is happening? The assembly of gods and Asuras will be destroyed because of this, and the entire world will probably be destroyed and annihilated. If the Heavenly King knows, we hope that you will explain it to us. If Śakra-devānām-indra (Śakra, Lord of the Devas) does not know, if he does not know, we hope that he will contemplate it well.』
The Sutra on the Establishment of Right Mindfulness, Volume 32 Taisho Tripitaka, Volume 17, No. 0721, The Sutra on the Establishment of Right Mindfulness
The Sutra on the Establishment of Right Mindfulness, Volume 33
Translated by the Brahmin Gautama Prajñāruci of the Northern Wei Dynasty, Chapter 12 on Observing the Heavens (Nine of the Thirty-three Heavens)
『At that time, the Lord of the Gods, Śakra-devānām-indra (Śakra, Lord of the Devas), said to the gods: 『These gods, because of their indulgence and negligence, do not truly understand and do not practice the Right Dharma. For the sake of these indulgent and negligent gods, I want to make them abandon their pride, arrogance, and negligence, so I manifested such transformations. Since these gods have developed a sense of revulsion and detachment, and their minds are subdued, they will surely be able to believe and accept the Dharma that I now teach.』 At that time, Śakra-devānām-indra (Śakra, Lord of the Devas) saw that the minds of the gods were subdued.
伏已，告諸天眾：『汝等諦聽，當爲汝說。如此丈夫第一大力，形貌醜陋，能壞他人，難以為敵，非咒術力所能調伏，一切天眾無如之何。復有勝天過於汝等，亦不能遮，復況汝等色力減少，無自在力。是丈夫者，名閻羅使、名死時使，以煩惱業縛諸眾生，縛之而去，將至地獄、餓鬼、畜生。有八種法攝於一切生死眾生。何等為八？一者一切生者，皆歸於死；二者無有強健而不病惱；三者一切少壯皆歸衰老；四者具足財富，當有貧窮；五者皆由業故，有諸世間業之所得，隨順於業，隨所作業或善不善，如是如是得業果報；六者一切恩愛皆當別離，無有堅固；七者自作之業決定受報，無有他作我受其果，無有自作他受其報，一切諸法決定如是；八者世間放逸，無有安隱，必受苦果。是名八法。如是之法於世間中流轉生死，從因緣生。如是之法不可以力而抵捍之，非咒術力所能調伏。如是閻羅使者非力能敵，非咒術力之所能遮。生死之法，法皆如是，若人造惡，能加苦惱無量楚毒。諸天、阿修羅、人、龍、夜叉、毗舍遮等，如是閻羅使者皆能加害，令此眾生墮于地獄、餓鬼、畜生。』
「時諸天眾白帝釋言：『天王！我于如是閻羅使者不得自在。唯愿天王以方便力，令我得脫閻羅使者，我當隨順天王之教。』
【現代漢語翻譯】 現代漢語譯本 說完，我告訴眾天神：『你們仔細聽，我將為你們講述。有這樣一種丈夫，擁有最強大的力量，形貌醜陋，能夠摧毀他人，難以匹敵，不是咒語的力量所能調伏的，一切天神都對他無可奈何。還有比你們更強大的天神，也不能阻止他，更何況你們這些力量弱小、沒有自主能力的天神呢？這個丈夫，名叫閻羅使（Yama's messenger，死亡的使者）、名叫死時使（messenger of death time，死亡時刻的使者），他用煩惱和業力束縛眾生，將他們束縛而去，帶到地獄、餓鬼、畜生道。有八種法則統攝著一切生死輪迴的眾生。是哪八種呢？第一，一切出生者，最終都將歸於死亡；第二，沒有誰能一直強健而不生病；第三，一切年輕力壯者，最終都將衰老；第四，擁有充足財富的人，也會有貧窮的時候；第五，一切都是由業力造成的，世間的一切都是業力所帶來的，順應著業力，隨著所造的業，無論是善是惡，都會得到相應的業報；第六，一切恩愛終將別離，沒有什麼是永恒不變的；第七，自己所造的業，必定會承受果報，不會有他人造業我受果，也不會有自己造業他人受果，一切諸法的規律都是如此；第八，世間充滿放逸，沒有安穩可言，必定會承受苦果。這就是八種法則。這樣的法則在世間流轉生死，從因緣而生。這樣的法則無法用力量來抵抗，也不是咒語的力量所能調伏的。這樣的閻羅使者不是力量所能匹敵的，也不是咒語的力量所能阻擋的。生死的法則，一切法則都是如此，如果有人作惡，就會增加無量的痛苦和折磨。諸天、阿修羅（Asura，非天）、人、龍、夜叉（Yaksa，夜叉）、毗舍遮（Pisaca，食人鬼）等，這樣的閻羅使者都能加害，使這些眾生墮入地獄、餓鬼、畜生道。』 當時，眾天神對帝釋天（Indra，眾神之王）說：『天王！我們對於這樣的閻羅使者無法自主。希望天王用方便之力，讓我們能夠脫離閻羅使者的控制，我們一定會遵從天王的教誨。』
【English Translation】 English version Having spoken, I announced to all the Devas (gods): 'Listen carefully, I will tell you. There is such a man, with the greatest strength, ugly in appearance, able to destroy others, difficult to contend with, not able to be subdued by the power of spells, and all the Devas are helpless against him. There are even Devas more powerful than you who cannot stop him, let alone you, whose strength is diminished and have no power of your own. This man is called Yama's messenger (Yama's messenger, the messenger of death), and the messenger of death time (messenger of death time, the messenger of the time of death). He binds all beings with afflictions and karma, binds them and takes them away, leading them to hell, the realm of hungry ghosts, and the realm of animals. There are eight laws that govern all sentient beings in the cycle of birth and death. What are these eight? First, all who are born will eventually return to death; second, no one remains strong and healthy without suffering illness; third, all who are young and strong will eventually grow old; fourth, those who possess abundant wealth will also experience poverty; fifth, everything is caused by karma, and all things in the world are brought about by karma. In accordance with karma, whatever actions are performed, whether good or bad, one will receive the corresponding karmic retribution; sixth, all love and affection will eventually be separated, and nothing is permanent; seventh, one's own actions will definitely bear fruit, there will be no case of others creating karma and oneself receiving the result, nor will there be a case of oneself creating karma and others receiving the result, all the laws of phenomena are definitely like this; eighth, the world is full of indulgence, there is no peace to be found, and one will inevitably suffer the consequences of suffering. These are the eight laws. Such laws circulate in the world through birth and death, arising from conditions. Such laws cannot be resisted by force, nor can they be subdued by the power of spells. Such a messenger of Yama cannot be matched by force, nor can he be stopped by the power of spells. The laws of birth and death, all laws are like this, if one commits evil, it will increase immeasurable suffering and torment. Devas (gods), Asuras (Asura, demigods), humans, dragons, Yakshas (Yaksa, spirits), Pisacas (Pisaca, flesh-eating demons), and others, such messengers of Yama can harm them all, causing these beings to fall into hell, the realm of hungry ghosts, and the realm of animals.' At that time, the Devas said to Indra (Indra, king of the gods): 'King of the Gods! We have no control over such messengers of Yama. We hope that the King of the Gods will use skillful means to enable us to escape the control of the messengers of Yama, and we will certainly follow the teachings of the King of the Gods.'
「爾時，天王釋迦提婆告諸天曰：『有大方便，若能修者不為閻羅使者所害。云何方便能得自在？謂斷一法；言一法者，謂斷放逸。復修二法，謂舍摩他、毗婆舍那。復斷三過，謂貪、瞋、癡。觀四聖諦：苦、集、滅、道。知五善護，謂五境界。復有六護，所謂六根。知七正智，謂七覺分。行八聖道，謂正見等。知九眾生居、知十業得果、知十一修、知十二入、知十三念隨順繫念、知十四禪善修其心、知十五法、知於十六阿那波那、知十七中陰有道相續輪轉行法、知十八界、知十九中有。知于欲界眾生所居有二十處，知其行業。如是知者，則得自在。若天若人能如是知，能斷三惡道，能生一切善法，攝諸善法。若天若人能斷惡道，死則不為閻羅使者之所怖畏。是故應舍放逸之行，放逸能斷一切善法，猶如怨家。放逸之人不得世樂及出世樂，放逸覆人猶如畜生，未睡如睡，不知應作及不應作、福德非福德、親友非親友、福田非福田、應說不應說，不知利益、不知損減、不知功德、不知過惡，是名初惡。一切無利、衰惱之根本也。應斷放逸，一切諸天皆行放逸，云何不為閻羅使者之所繫縛？』
「爾時，天主釋迦提婆而說頌曰：
「『若天人放逸， 樂行於非法， 至於臨終時， 則見閻羅使。
【現代漢語翻譯】 現代漢語譯本 『這時，天王釋迦提婆（Śakra-devānām-indra，帝釋天）告訴諸天人說：『有一種大的方便法門，如果能夠修習，就不會被閻羅（Yama，冥界之王）的使者所傷害。』 『什麼方便法門能夠獲得自在呢？就是斷除一種法，這一種法就是斷除放逸。再修習兩種法，就是奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）。再斷除三種過失，就是貪（Lobha，貪慾）、瞋（Dveṣa，嗔恨）、癡（Moha，愚癡）。觀察四聖諦：苦（Duḥkha，苦諦）、集（Samudaya，集諦）、滅（Nirodha，滅諦）、道（Mārga，道諦）。瞭解五種善於守護的事物，就是五種境界。又有六種守護，就是六根。瞭解七種正智，就是七覺支。修行八聖道，就是正見等。瞭解九種眾生居住的地方，瞭解十業所得的果報，瞭解十一種修習，瞭解十二入，瞭解十三種念隨順繫念，瞭解十四種禪定善於修習其心，瞭解十五種法，瞭解十六種阿那波那（Ānāpāna，呼吸念），瞭解十七種中陰有道相續輪轉的行法，瞭解十八界，瞭解十九種中有。瞭解欲界眾生所居住的二十個地方，瞭解他們的行業。像這樣瞭解，就能得到自在。如果天人能夠像這樣瞭解，就能斷除三惡道，能夠生出一切善法，攝取各種善法。如果天人能夠斷除惡道，死後就不會被閻羅的使者所怖畏。所以應當捨棄放逸的行為，放逸能夠斷除一切善法，就像怨家一樣。放逸的人得不到世間的快樂以及出世間的快樂，放逸矇蔽人就像畜生一樣，還沒睡著就像睡著了一樣，不知道應該做什麼和不應該做什麼、什麼是福德和什麼是非福德、什麼是親友和什麼是非親友、什麼是福田和什麼是非福田、應該說什麼和不應該說什麼，不知道利益、不知道損失、不知道功德、不知道過錯，這就是最初的惡。是一切無利、衰敗煩惱的根本。應當斷除放逸，一切諸天都在行放逸，怎麼能不被閻羅的使者所束縛呢？』 『這時，天主釋迦提婆說了這樣的偈頌：』 『如果天人放逸，樂於行非法之事，到了臨終的時候，就會見到閻羅的使者。』
【English Translation】 English version 『At that time, the heavenly king Śakra-devānām-indra (釋迦提婆, the lord of devas) said to the devas: 『There is a great expedient means, that if one can cultivate it, one will not be harmed by the messengers of Yama (閻羅, the lord of death).』 『What expedient means can attain freedom? It is to cut off one dharma; that one dharma is to cut off negligence (放逸). Further cultivate two dharmas, namely Śamatha (舍摩他, calming the mind) and Vipaśyanā (毗婆舍那, insight meditation). Further cut off three faults, namely greed (貪), hatred (瞋), and delusion (癡). Observe the Four Noble Truths: suffering (苦), its origin (集), its cessation (滅), and the path (道). Know the five things to be well-guarded, namely the five sense objects. Further, there are six guards, namely the six sense organs. Know the seven correct wisdoms, namely the seven factors of enlightenment. Practice the Noble Eightfold Path, namely right view and so on. Know the nine abodes of sentient beings, know the fruition of the ten karmas, know the eleven practices, know the twelve entrances, know the thirteen mindfulnesses that follow and connect with each other, know the fourteen dhyanas (禪) that skillfully cultivate the mind, know the fifteen dharmas, know the sixteen Ānāpāna (阿那波那, mindfulness of breathing), know the seventeen intermediate states where the path of continuous rebirth is practiced, know the eighteen realms, know the nineteen intermediate existences. Know that there are twenty places where beings in the desire realm reside, and know their karmic activities. One who knows thus attains freedom. If devas or humans can know thus, they can cut off the three evil paths, can generate all good dharmas, and gather all good dharmas. If devas or humans can cut off the evil paths, they will not be afraid of the messengers of Yama at the time of death. Therefore, one should abandon the practice of negligence, for negligence can cut off all good dharmas, just like an enemy. A negligent person cannot obtain worldly happiness or transcendental happiness. Negligence covers people like animals, being like sleep when not asleep, not knowing what should be done and what should not be done, what is meritorious and what is not meritorious, who are friends and who are not friends, what is a field of merit and what is not a field of merit, what should be said and what should not be said, not knowing benefit, not knowing loss, not knowing merit, not knowing fault. This is called the first evil. It is the root of all disadvantage and affliction. One should cut off negligence, but all the devas are practicing negligence. How can they not be bound by the messengers of Yama?』 『At that time, the lord of devas, Śakra-devānām-indra, spoke this verse:』 『If devas or humans are negligent, and delight in practicing unlawful things, when they reach the time of death, they will see the messengers of Yama.』
放逸如毒害， 智者所舍離， 臨于命終時， 則無眾苦惱。 放逸死受苦， 不放逸最樂， 若欲求樂者， 常應離放逸。
「『諸天子！斷一法者，謂斷放逸，則有六種。何等為六？眼見色已，生放逸心，非如實見。或見好色、或見惡色，若黃若黑、若赤若白、若長若短、若方若圓。如是世間不如實知，以放逸故，亦復不知出世之法。以放逸意，雖復見色，不如實見，於己身色，不能正觀，不樂觀於四真諦法。于諸色中，不實見實，心放逸故，不能觀於世間之法及出世法。耳聞聲已，不知其義，或歌或語，若義、若非義，不解如是世間之義。若修多羅、若伽陀、若祇夜、若毗伽那、若憂陀那、若尼陀那、若毗多迦、若阇多迦、若毗佛略、若阿浮多達摩，聞如是法，不解其義。以放逸故，命終之時為閻羅使繫縛將去。復有放逸：既聞諸香，鼻即貪嗅，不知花香及以果香，不知如是世間之香先以燒香供養佈施。以放逸故，不知諸香。復以放逸，不知諸味：其所食味若甘若酢、若咸若苦、若辛若淡、若澀若滑不知差別。心放逸故，不知如是世間之味及以不知出世法味。以放逸故。復以放逸，不知身觸，不作身業，修治宅舍，不修作業、不作眾善，是人宅舍物不具足。不知世間所不應作，不知
【現代漢語翻譯】 現代漢語譯本： 放逸就像毒藥一樣，智者應當捨棄它，如果臨近死亡的時候，就不會有眾多的痛苦和煩惱。 放逸會導致死亡和痛苦，不放逸才是最快樂的，如果想要追求快樂，就應該常常遠離放逸。
『諸位天子！斷除一種法，就是斷除放逸，就會有六種結果。是哪六種呢？眼睛看到顏色之後，就生起放逸之心，不能如實地觀察。或者看到好的顏色，或者看到壞的顏色，無論是黃色還是黑色，無論是紅色還是白色，無論是長還是短，無論是方形還是圓形。像這樣對世間不如實地瞭解，因為放逸的緣故，也不瞭解出世間的法。因為放逸的心意，即使看到了顏色，也不能如實地觀察，對於自己的身體的顏色，不能正確地觀察，不樂於觀察四真諦法（苦、集、滅、道）。在各種顏色中，不能如實地見實，因為心放逸的緣故，不能觀察世間的法和出世間的法。耳朵聽到聲音之後，不瞭解其中的含義，無論是歌唱還是說話，無論是有意義還是沒有意義，不理解世間的意義。無論是修多羅（Sutra，經），還是伽陀（Gatha，偈頌），還是祇夜（Geya，重頌），還是毗伽那（Vyakarna，記說），還是憂陀那（Udana，自說），還是尼陀那（Nidana，因緣），還是毗多迦（Vaitulya，方廣），還是阇多迦（Jataka，本生），還是毗佛略（Vaipulya，廣博），還是阿浮多達摩（Adbhuta Dharma，未曾有法），聽到這樣的法，不理解其中的含義。因為放逸的緣故，臨命終的時候會被閻羅王的使者捆綁帶走。還有放逸：聞到各種香味，鼻子就貪婪地嗅聞，不知道花香和果香，不知道世間的香應該先用來燒香供養和佈施。因為放逸的緣故，不瞭解各種香味。又因為放逸，不瞭解各種味道：所吃的味道無論是甜的還是酸的，無論是鹹的還是苦的，無論是辣的還是淡的，無論是澀的還是滑的，都不能分辨其中的差別。因為心放逸的緣故，不瞭解世間的味道，也不瞭解出世間的法味。因為放逸的緣故。又因為放逸，不瞭解身體的觸感，不從事身體的活動，不修繕房屋，不從事生產，不做各種善事，這樣的人的房屋和物品就不完備。不知道世間不應該做的事情，不知道』
【English Translation】 English version: Heedlessness is like poison; the wise should abandon it. Approaching the end of life, one will then be without manifold suffering and affliction. Heedlessness brings suffering and death; heedfulness is the greatest joy. If one desires happiness, one should always abandon heedlessness.
『O sons of gods! To abandon one thing, namely, to abandon heedlessness, results in six consequences. What are the six? When the eye sees a form, heedlessness arises, and one does not see it as it truly is. Whether one sees a beautiful form or an ugly form, whether it is yellow or black, red or white, long or short, square or round, one does not truly know the world in this way. Because of heedlessness, one also does not know the Dharma of transcending the world. Because of a heedless mind, even if one sees a form, one does not see it as it truly is. One cannot correctly observe the form of one's own body, and one does not delight in observing the Four Noble Truths (suffering, origin, cessation, path). In all forms, one does not see reality as it is. Because the mind is heedless, one cannot observe the Dharma of the world and the Dharma of transcending the world. After the ear hears a sound, one does not understand its meaning, whether it is singing or speaking, whether it is meaningful or meaningless, one does not understand the meaning of the world in this way. Whether it is a Sutra (scripture), a Gatha (verse), a Geya (song), a Vyakarna (explanation), an Udana (inspired utterance), a Nidana (cause), a Vaitulya (Vaipulya, expanded scripture), a Jataka (birth story), a Vaipulya (extensive teaching), or an Adbhuta Dharma (unprecedented Dharma), hearing such teachings, one does not understand their meaning. Because of heedlessness, at the time of death, one will be bound and taken away by the messengers of Yama (the lord of death). Furthermore, there is heedlessness: having smelled various fragrances, the nose greedily sniffs them, not knowing the fragrance of flowers and fruits, not knowing that the fragrances of the world should first be used for burning incense as offerings and giving. Because of heedlessness, one does not understand various fragrances. Furthermore, because of heedlessness, one does not understand various tastes: the tastes that one eats, whether they are sweet or sour, salty or bitter, spicy or bland, astringent or smooth, one cannot distinguish the differences among them. Because the mind is heedless, one does not understand the tastes of the world, nor does one understand the taste of the Dharma that transcends the world. Because of heedlessness. Furthermore, because of heedlessness, one does not understand bodily sensations, one does not engage in bodily activities, one does not repair houses, one does not engage in work, one does not perform various good deeds, and the houses and possessions of such a person are incomplete. One does not know what should not be done in the world, one does not know』
出世間所不應作，不近耆舊亦不恭敬禮拜問訊。以放逸故。
「『諸天子！復以放逸，不知心法，若善、不善、若無記。不知臨命終時，死杖所害，受大苦惱，為閻羅使自在將去。是故天子應斷一法，所謂放逸。修二法者：一者賒摩他；二者毗婆舍那。如是二法示涅槃道。賒摩他者，能斷生法及未生法，能令寂靜。毗婆舍那者，見心、見法二種身故，名毗婆舍那。如是二法以為善伴，能斷三過：若著欲者，教不凈觀；若瞋恚者，教慈心觀；若愚癡者，教以智慧。如是三法對治三法，令其不復起于放逸。若臨終時，不復畏於閻羅使者。云何四聖諦？四聖諦者，謂苦諦、集諦、滅諦、道諦。苦諦者，苦有二種：一者身苦；二者心苦。集諦者，謂陰、界、入。滅諦者，所謂寂滅。道諦者，謂八聖道。是名四聖諦。善護五境界者，所謂色、聲、香、味、觸等。云何六護？所謂六根——眼、耳、鼻、舌、身、意，于境界處善守護之。何等七法？謂七覺分，如人身份亦如城分，亦如眾分，是名菩提分。何等為七？謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。念覺分者有何等相？所謂念于有為過惡、念于實諦、念于涅槃寂滅之法，是名念覺分。擇法覺分有何等相？以智慧簡擇。云何簡擇？以如實相法簡
【現代漢語翻譯】 現代漢語譯本： 不應該做那些與世俗同流合污的事情，不要親近年老而無德之人，也不要恭敬地禮拜問候他們。這是因為放縱懈怠的緣故。
『諸位天子！又因為放縱懈怠，不瞭解心法，分辨不清什麼是善、什麼是不善、什麼是無記（非善非惡）。不知道臨命終時，會被死亡之杖所傷害，承受巨大的苦惱，被閻羅王的使者隨意帶走。因此，天子們應該斷除一種法，那就是放縱懈怠。修習兩種法：一是奢摩他（止，samatha）；二是毗婆舍那（觀，vipassana）。這兩種法指示通往涅槃的道路。奢摩他，能夠斷除已生和未生的煩惱，使內心寂靜。毗婆舍那，能夠觀見心和法這兩種身，所以稱為毗婆舍那。這兩種法可以作為良伴，能夠斷除三種過失：如果貪著于慾望，就教導不凈觀；如果心懷嗔恚，就教導慈心觀；如果愚癡無知，就教導智慧。這三種法對治三種煩惱，使它們不再產生放縱懈怠。如果臨終時，就不再畏懼閻羅王的使者。什麼是四聖諦？四聖諦是指苦諦、集諦、滅諦、道諦。苦諦是指苦有兩種：一是身苦；二是心苦。集諦是指陰（蘊，skandha）、界（處，ayatana）、入（處，dhatu）。滅諦是指寂滅。道諦是指八聖道。這就是四聖諦。善於守護五境界，是指色、聲、香、味、觸等。什麼是六護？是指六根——眼、耳、鼻、舌、身、意，在面對境界時善於守護它們。什麼是七法？是指七覺分，如同人身上的各個部分，也如同城池的各個部分，也如同軍隊的各個部分，這被稱為菩提分。什麼是七覺分？是指念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。念覺分有什麼樣的相？是指憶念有為法的過患，憶念真實的道理，憶念涅槃寂滅之法，這稱爲念覺分。擇法覺分有什麼樣的相？是用智慧來簡擇。如何簡擇？用如實的法相來簡擇。
【English Translation】 English version: What should not be done in the world is to not associate with the elderly and virtuous, nor to respectfully bow, greet, and inquire after them, due to negligence.
'O sons of gods! Again, due to negligence, they do not understand the Dharma of the mind, whether it is good, not good, or neutral. They do not know that when approaching the end of life, they will be harmed by the staff of death, suffering great distress, and will be freely taken away by the messengers of Yama (閻羅王). Therefore, sons of gods, you should cut off one Dharma, which is negligence. Cultivate two Dharmas: first, Samatha (奢摩他); second, Vipassana (毗婆舍那). These two Dharmas show the path to Nirvana. Samatha is able to cut off the Dharma of birth and the Dharma that has not yet arisen, and can bring about tranquility. Vipassana is called Vipassana because it sees the two kinds of bodies of mind and Dharma. These two Dharmas can be good companions, able to cut off three faults: if one is attached to desires, teach the contemplation of impurity; if one is angry, teach the contemplation of loving-kindness; if one is ignorant, teach wisdom. These three Dharmas counteract the three faults, preventing them from arising again in negligence. If one is approaching the end of life, one will no longer fear the messengers of Yama. What are the Four Noble Truths? The Four Noble Truths are the Truth of Suffering (苦諦, duhkha satya), the Truth of the Accumulation of Suffering (集諦, samudaya satya), the Truth of the Cessation of Suffering (滅諦, nirodha satya), and the Truth of the Path to the Cessation of Suffering (道諦, marga satya). The Truth of Suffering means that there are two kinds of suffering: first, physical suffering; second, mental suffering. The Truth of the Accumulation of Suffering refers to the skandhas (陰), ayatanas (界), and dhatus (入). The Truth of the Cessation of Suffering refers to Nirvana (寂滅). The Truth of the Path to the Cessation of Suffering refers to the Eightfold Noble Path (八聖道). These are the Four Noble Truths. To skillfully guard the five sense objects means to guard against form (色, rupa), sound (聲, shabda), smell (香, gandha), taste (味, rasa), and touch (觸, sparsha). What are the six protections? They are the six roots—eye (眼, caksu), ear (耳, srotra), nose (鼻, ghrana), tongue (舌, jihva), body (身, kaya), and mind (意, manas)—skillfully guarding them in the realm of objects. What are the seven Dharmas? They are the Seven Factors of Enlightenment (七覺分), like the parts of the human body, like the parts of a city, like the parts of an army; these are called the Bodhi-factors. What are the seven? They are the Mindfulness Enlightenment Factor (念覺分, smrti-sambojjhanga), the Investigation of Dharma Enlightenment Factor (擇法覺分, dharma-vicaya-sambojjhanga), the Effort Enlightenment Factor (精進覺分, virya-sambojjhanga), the Joy Enlightenment Factor (喜覺分, priti-sambojjhanga), the Tranquility Enlightenment Factor (猗覺分, prasrabdhi-sambojjhanga), the Concentration Enlightenment Factor (定覺分, samadhi-sambojjhanga), and the Equanimity Enlightenment Factor (舍覺分, upeksa-sambojjhanga). What is the characteristic of the Mindfulness Enlightenment Factor? It is to be mindful of the faults of conditioned phenomena, to be mindful of the true principles, to be mindful of the Dharma of Nirvana and tranquility; this is called the Mindfulness Enlightenment Factor. What is the characteristic of the Investigation of Dharma Enlightenment Factor? It is to discern with wisdom. How to discern? To discern with the true characteristics of the Dharma.
擇此法，思惟其義，心念其義，唸唸不離。既思念已，復修精進，是名精進覺分。念此法已，希欲心生，念如是義，而生歡喜，是名喜覺分。復於此義，心思惟已，身法、心法如實調伏，柔軟輕樂，修行不亂，是名猗覺分。復於此義，心思惟已，緣于住心以攝其心，是名定覺分。復舍定意及以余念，是名舍覺分。如此之法，若果、若智及斷煩惱，皆悉差別，其果亦別，上上轉勝，一緣而生，其用各異。如是天子！是名七覺分，若有念者，能捨放逸。
「『諸天子！云何八聖道能離放逸，怖畏未來，以求安樂、求涅槃道？正見聖諦如實見、正思惟聖諦、正語聖諦、正業聖諦、正命聖諦、正精進聖諦、正念聖諦、正定聖諦。云何正見？如實見相應義，是名正見。云何正思惟？如實見如實法自相、平等相，于如是法，心念種子，是名正思惟。云何正語？思惟四種口業，舍口四過，護持禁戒，是名正語。云何正業？舍於三種身不善業，護持禁戒，是名正業。云何正命？乃至失命，持戒不捨，是名正命。云何正精進？于如是義，其心憶念而起精進，是名正精進。云何正念？于如是法義，憶念思惟，不忘不失，是名正念。云何正定？于如是法義，以實念心，一心憶念，決定一相，是名正定。是名賢聖八聖道分，若能憶念則不
【現代漢語翻譯】 現代漢語譯本：選擇這種方法，思考其中的意義，心中想著它的意義，唸唸不離。已經思考之後，再修習精進，這叫做精進覺分。憶念這種方法之後，生起希望之心，憶念這樣的意義，而生起歡喜，這叫做喜覺分。再對這個意義，用心思考之後，身法、心法如實地調伏，變得柔軟輕安快樂，修行不散亂，這叫做猗覺分（平靜覺分）。再對這個意義，用心思考之後，緣于安住的心來攝持自己的心，這叫做定覺分（禪定覺分）。再捨棄禪定之意以及其他的念頭，這叫做舍覺分（捨棄覺分）。像這樣的方法，無論是果報、智慧以及斷除煩惱，都完全不同，其果報也不同，越來越殊勝，從同一個因緣而生，其作用各自不同。像這樣，諸位天子！這叫做七覺分，如果有人能夠憶念，就能捨棄放逸。 『諸位天子！什麼是八聖道能夠遠離放逸，畏懼未來，以求得安樂、求得涅槃之道呢？正見聖諦如實地見、正思惟聖諦、正語聖諦、正業聖諦、正命聖諦、正精進聖諦、正念聖諦、正定聖諦。什麼是正見？如實地見與（聖諦的）意義相應，這叫做正見。什麼是正思惟？如實地見如實之法的自相、平等之相，對於這樣的法，心中憶念其種子，這叫做正思惟。什麼是正語？思惟四種口業，捨棄口頭的四種過失，護持禁戒，這叫做正語。什麼是正業？捨棄三種身體的不善業，護持禁戒，這叫做正業。什麼是正命？乃至失去生命，持守戒律也不捨棄，這叫做正命。什麼是正精進？對於這樣的意義，心中憶念而生起精進，這叫做正精進。什麼是正念？對於這樣的法義，憶念思考，不忘記不丟失，這叫做正念。什麼是正定？對於這樣的法義，以真實的念心，一心憶念，決定於一個相，這叫做正定。這叫做賢聖的八聖道分，如果能夠憶念就不會（放逸）。』
【English Translation】 English version: Choosing this method, contemplate its meaning, keep its meaning in mind, never departing from it. Having contemplated it, further cultivate diligence, this is called the Diligence Enlightenment Factor. Having remembered this method, a desire arises, remembering such meaning, and joy arises, this is called the Joy Enlightenment Factor. Furthermore, having contemplated this meaning, the body and mind are truly subdued, becoming soft, light, and joyful, the practice is not disturbed, this is called the Tranquility Enlightenment Factor. Furthermore, having contemplated this meaning, relying on the abiding mind to gather one's mind, this is called the Concentration Enlightenment Factor. Furthermore, abandoning the intention of concentration and other thoughts, this is called the Equanimity Enlightenment Factor. Such methods, whether they be fruits, wisdom, or the cutting off of afflictions, are all different, their fruits are also different, becoming increasingly superior, arising from a single cause, their functions are each different. Thus, celestial beings! This is called the Seven Enlightenment Factors, if one is mindful, one can abandon negligence. 『Celestial beings! What are the Eight Noble Paths that can lead away from negligence, fear the future, and seek peace and happiness, seeking the path to Nirvana (liberation)? Right View (Samyag-dṛṣṭi) truly seeing the Noble Truths, Right Thought (Samyak-saṃkalpa) of the Noble Truths, Right Speech (Samyag-vāc) of the Noble Truths, Right Action (Samyak-karmānta) of the Noble Truths, Right Livelihood (Samyag-ājīva) of the Noble Truths, Right Effort (Samyag-vyāyāma) of the Noble Truths, Right Mindfulness (Samyak-smṛti) of the Noble Truths, Right Concentration (Samyak-samādhi) of the Noble Truths. What is Right View? Truly seeing the meaning corresponding to (the Noble Truths), this is called Right View. What is Right Thought? Truly seeing the self-nature and the equal nature of the true Dharma, for such Dharma, keeping the seed of thought in mind, this is called Right Thought. What is Right Speech? Contemplating the four kinds of verbal karma, abandoning the four faults of speech, upholding the precepts, this is called Right Speech. What is Right Action? Abandoning the three kinds of unwholesome bodily actions, upholding the precepts, this is called Right Action. What is Right Livelihood? Even to the point of losing one's life, upholding the precepts without abandoning them, this is called Right Livelihood. What is Right Effort? For such meaning, remembering it in the mind and generating diligence, this is called Right Effort. What is Right Mindfulness? For such Dharma meaning, remembering and contemplating it, not forgetting and not losing it, this is called Right Mindfulness. What is Right Concentration? For such Dharma meaning, with a true mindful heart, single-mindedly remembering it, deciding on one aspect, this is called Right Concentration. This is called the Noble Eightfold Path, if one can remember it, one will not (be negligent).』
畏於閻羅王使。復觀九種眾生居處。
「『諸天子！又觀十種大地之法。何等為十？一者受；二者想；三者思；四者觸；五者作意；六者欲；七者解脫；八者念；九者三昧；十者慧。是名十大地法，共心而生，各各異相。汝等當知！何等相？如是之法，一緣而生，猶如日光。如是之法，共心而生，有增減相應相。云何名想？知差別相應，故名為想。云何名思？意緣三種——善、不善、無記。復有三種，謂身、口、意。思所依止而無相貌。云何名觸？三種和合而生於觸，起三種受，故名為觸。天子當知！云何三觸生三種受？謂苦受、樂受、不苦不樂受。云何名作意？攝取於法，故名作意。云何名欲？憶念所作，故名為欲。云何解脫？能辯了故。亦名為信，以能信故。亦名為力，以能持故。云何名念？若攀緣處，心不迷亂，是名爲念。云何名三昧？若心一緣，是名三昧。云何名慧？分別觀法，是名為慧。
「『諸天子！復有十種煩惱大地，若有受行如此法者，臨命終時為閻羅使自在繫縛。何等為十？一者不信；二者懈怠；三者不念；四者亂心；五者愚癡；六者不善觀；七者邪見解脫；八者不調伏；九者無明；十者放逸。是名十法煩惱大地，染生有法，為閻羅王使者所縛之因緣也。諸天子！如我所說，云何十種
【現代漢語翻譯】 現代漢語譯本： 畏懼閻羅王的使者。再觀察九種眾生居住的地方。 『諸位天子！再觀察十種大地之法。哪十種呢？一是受（感受），二是想（概念），三是思（思考），四是觸（接觸），五是作意（注意），六是欲（慾望），七是解脫（解脫），八是念（憶念），九是三昧（禪定），十是慧（智慧）。這稱為十大地法，與心共同產生，各自有不同的相狀。你們應當知道！是什麼樣的相狀？這樣的法，因一個緣而生起，猶如日光。這樣的法，與心共同產生，有增減相應的相狀。什麼叫做想？知道差別相應的，所以叫做想。什麼叫做思？意念緣於三種——善、不善、無記（非善非惡）。又有三種，即身、口、意。思所依止而沒有相貌。什麼叫做觸？三種和合而產生觸，生起三種感受，所以叫做觸。天子們應當知道！什麼叫三種觸生三種受？即苦受、樂受、不苦不樂受。什麼叫做作意？攝取於法，所以叫做作意。什麼叫做欲？憶念所作，所以叫做欲。什麼叫做解脫？能夠辨別了知，也叫做信，因為能夠信的緣故。也叫做力，因為能夠持守的緣故。什麼叫做念？如果攀緣于某個處所，心不迷亂，這叫做念。什麼叫做三昧？如果心專注於一個緣，這叫做三昧。什麼叫做慧？分別觀察法，這叫做慧。 『諸位天子！又有十種煩惱大地，如果有人修行這些法，臨命終時會被閻羅王的使者自在地繫縛。哪十種呢？一是不信（不相信），二是懈怠（懶惰），三是不念（不憶念），四是亂心（心緒散亂），五是愚癡（愚昧無知），六是不善觀（不善於觀察），七是邪見解脫（錯誤的見解解脫），八是不調伏（不調伏自己），九是無明（沒有智慧），十是放逸（放縱）。這稱為十種煩惱大地，染污產生有法，是為閻羅王使者所束縛的原因。諸位天子！如我所說，什麼是十種……』
【English Translation】 English version: Fearing the messengers of Yama (閻羅王, the King of Death). Again, observe the abodes of the nine kinds of beings. 『O sons of gods! Again, observe the ten dharmas of the great earth. What are the ten? First is vedanā (受, feeling); second is saṃjñā (想, perception); third is cetanā (思, volition); fourth is sparśa (觸, contact); fifth is manasikara (作意, attention); sixth is chanda (欲, desire); seventh is vimoksha (解脫, liberation); eighth is smṛti (念, mindfulness); ninth is samādhi (三昧, concentration); tenth is prajñā (慧, wisdom). These are called the ten great earth dharmas, arising together with the mind, each with different characteristics. You should know! What are these characteristics? Such dharmas arise from a single condition, like sunlight. Such dharmas arise together with the mind, having characteristics of corresponding increase and decrease. What is called saṃjñā (想)? Knowing the corresponding differences, therefore it is called saṃjñā (想). What is called cetanā (思)? The mind is conditioned by three types—wholesome, unwholesome, and neutral. There are also three types, namely body, speech, and mind. Cetanā (思) relies on these without having any appearance. What is called sparśa (觸)? The combination of three things gives rise to sparśa (觸), which gives rise to three kinds of feelings, therefore it is called sparśa (觸). O sons of gods, you should know! How do three contacts give rise to three feelings? Namely, painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What is called manasikara (作意)? Taking hold of dharmas, therefore it is called manasikara (作意). What is called chanda (欲)? Recalling what has been done, therefore it is called chanda (欲). What is vimoksha (解脫)? Being able to discern and understand, it is also called faith, because of being able to believe. It is also called strength, because of being able to uphold. What is called smṛti (念)? If, when clinging to a certain place, the mind is not confused, this is called smṛti (念). What is called samādhi (三昧)? If the mind is focused on a single condition, this is called samādhi (三昧). What is called prajñā (慧)? Discriminatingly observing dharmas, this is called prajñā (慧).' 『O sons of gods! Again, there are ten great earths of afflictions. If someone practices these dharmas, at the time of death, they will be freely bound by the messengers of Yama (閻羅王). What are the ten? First is aśraddhā (不信, lack of faith); second is kausīdya (懈怠, laziness); third is asmṛti (不念, lack of mindfulness); fourth is vikṣepa (亂心, distracted mind); fifth is moha (愚癡, delusion); sixth is ayoniśo manasikara (不善觀, unwise consideration); seventh is mithyā dṛṣṭi vimoksha (邪見解脫, liberation through wrong views); eighth is adamatā (不調伏, untamed); ninth is avidyā (無明, ignorance); tenth is pramāda (放逸, heedlessness). These are called the ten great earths of afflictions, defiling and producing conditioned dharmas, which are the causes for being bound by the messengers of Yama (閻羅王). O sons of gods! As I have said, what are the ten...』
不善大地？云何不信？不信解脫。若不信于解脫之法，故名不信。云何懈怠？舍離精進，故名懈怠。云何不念？以忘失法，故名不念。云何亂心？其心不正，故名亂心。云何愚癡？無方便心，故名愚癡。云何不善觀？不正觀察，思惟非法，不行正道，不凈見凈，故名不善觀。云何邪見？取顛倒法，堅著不捨，故名邪見。云何不調伏心？不寂靜故，名不調伏。云何無明？迷於三界，故名無明。云何放逸？不作善業，故名放逸。是名十種煩惱大地，甚可鄙惡。
「『諸天子！復有十種染地之法。何等為十？一者瞋；二者恨；三者不悔；四者堅；五者幻；六者諂曲；七者嫉妒；八者慳；九者憍慢；十者大慢。是名十種染地法也。何故名曰染地法耶？大地所攝，故名染地。云何名瞋？其心粗惡，故名為瞋。云何名恨？其心結縛，轉成怨結，故名為恨。云何不悔？樂作眾惡，作已歡喜，故名不悔。云何名堅？作諸惡業，執著不捨，是名為堅。云何名幻？誑眾生故，為十二入之所誑惑，故名為幻。天子當知！云何十二入？所謂內有眼耳鼻舌身意，是名內入；外有色聲香味觸法，是名外入。二種分別：一者相；二者自體大。所言相者：四大因緣而生眼識，是名為眼，當知耳鼻舌身意，分別境界各有自相。云何當知自體相耶？言
【現代漢語翻譯】 現代漢語譯本： 什麼是不善的大地（不好的基礎）？什麼是不信（不相信）？不信就是不相信解脫。如果不相信解脫的方法，所以叫做不信。什麼是懈怠（懶惰）？捨棄精進（努力），所以叫做懈怠。什麼是不念（不憶念）？因為忘失佛法，所以叫做不念。什麼是亂心（心緒混亂）？心不端正，所以叫做亂心。什麼是愚癡（愚笨）？沒有方便之心（智慧），所以叫做愚癡。什麼是不善觀（不好的觀察）？不正確的觀察，思考不合佛法的，不走正道，在不凈的事物中看到清凈，所以叫做不善觀。什麼是邪見（錯誤的見解）？採取顛倒的法，堅持執著不放，所以叫做邪見。什麼是不調伏心（不調伏的心）？因為不寂靜，所以叫做不調伏。什麼是無明（不明事理）？迷惑於三界（欲界、色界、無色界），所以叫做無明。什麼是放逸（放縱）？不做善業，所以叫做放逸。這叫做十種煩惱的大地，非常可鄙可惡。
『諸位天子！還有十種染污的法。是哪十種？一是瞋（嗔怒）；二是恨（怨恨）；三是不悔（不後悔）；四是堅（固執）；五是幻（虛幻）；六是諂曲（諂媚虛偽）；七是嫉妒（嫉妒賢能）；八是慳（吝嗇）；九是憍慢（驕傲自大）；十是大慢（極度自大）。這叫做十種染污的法。為什麼叫做染污的法呢？因為被大地所包含，所以叫做染污的法。什麼是瞋？心粗暴惡劣，所以叫做瞋。什麼是恨？心結成怨恨，轉變成怨仇，所以叫做恨。什麼是不悔？喜歡做各種惡事，做完后還很高興，所以叫做不悔。什麼是堅？做了各種惡業，執著不放，這就叫做堅。什麼是幻？迷惑眾生，被十二入（十二處）所迷惑，所以叫做幻。天子們應當知道！什麼是十二入？所謂內有眼、耳、鼻、舌、身、意，這叫做內入（內六處）；外有色、聲、香、味、觸、法，這叫做外入（外六處）。這兩種可以分為兩種：一是相（表相），二是自體大（本體）。所說的相：四大（地、水、火、風）因緣而生眼識，這就叫做眼，應當知道耳、鼻、舌、身、意，分別境界各有自己的表相。應當如何知道自體相呢？』
【English Translation】 English version: What is the 'unwholesome ground'? What is 'disbelief'? Disbelief is the lack of faith in liberation. If one does not believe in the Dharma of liberation, it is called 'disbelief'. What is 'laziness'? Abandoning diligence, it is called 'laziness'. What is 'non-mindfulness'? Because of forgetting the Dharma, it is called 'non-mindfulness'. What is 'distracted mind'? The mind is not upright, so it is called 'distracted mind'. What is 'ignorance'? Lacking expedient means (wisdom), it is called 'ignorance'. What is 'unwholesome observation'? Incorrect observation, contemplating what is not in accordance with the Dharma, not walking the right path, seeing purity in the impure, it is called 'unwholesome observation'. What is 'wrong view'? Taking up inverted Dharmas, firmly clinging to them without letting go, it is called 'wrong view'. What is 'untamed mind'? Because it is not tranquil, it is called 'untamed'. What is 'ignorance' (Avidya)? Being deluded in the three realms (desire realm, form realm, formless realm), it is called 'ignorance'. What is 'negligence'? Not performing wholesome deeds, it is called 'negligence'. These are called the ten grounds of afflictions, which are very despicable and hateful.
'Oh, sons of gods! There are also ten kinds of defiled ground Dharmas. What are the ten? First is anger (Krodha); second is hatred (Upanaha); third is non-repentance (Amraksha); fourth is obstinacy (Mraksha); fifth is illusion (Maya); sixth is flattery (Shathya); seventh is jealousy (Irshya); eighth is stinginess (Matsarya); ninth is pride (Mada); tenth is excessive pride (Atimana). These are called the ten kinds of defiled ground Dharmas. Why are they called defiled ground Dharmas? Because they are contained by the ground, they are called defiled ground. What is anger? The mind is coarse and evil, so it is called anger. What is hatred? The mind forms knots of resentment, turning into enmity, so it is called hatred. What is non-repentance? Enjoying doing all kinds of evil deeds, and being happy after doing them, so it is called non-repentance. What is obstinacy? Having done all kinds of evil deeds, clinging to them without letting go, this is called obstinacy. What is illusion? Deceiving sentient beings, being deluded by the twelve entrances (twelve sense bases), so it is called illusion. Sons of gods, you should know! What are the twelve entrances? The so-called inner entrances are the eyes, ears, nose, tongue, body, and mind; the outer entrances are form, sound, smell, taste, touch, and Dharma. These two can be divided into two types: one is appearance (Lakshana), and the other is the greatness of the self-nature (Atma-bhava). What is meant by appearance? The four great elements (earth, water, fire, wind) give rise to eye consciousness, this is called the eye, you should know that the ears, nose, tongue, body, and mind each have their own appearance in distinguishing realms. How should one know the appearance of the self-nature?'
自體者，名不顛倒。以五因緣而生眼識。何等為五？有眼、有色、有明、有空、有憶念故，眼識得生。耳則不爾，耳識之生，明闇俱知，不因於明。鼻舌身意亦復如是。意識于明，或時有用、或時不用。云何有用？云何不用？若眼識見色，意識決了，是名為用。云何或用或有不用？眼識觀色，若無光明則無所見，余根所知，不因光明，是名識大。諸天子！復有四大因緣，各各相依。云何四大互共相依或增或減？眼增火大；鼻增地大；身增風大；舌增水大；耳增空大。此法增勝，耳中空界，意得取聲。是故當知，故有增減。複次觀入：何者近緣？何入遠緣？鼻舌及身如是三根，對觸乃知。眼之所見，非近非遠。耳之所聞，遠則不了，近則能知，內亦自聞。鼻之所聞，近則能知，內亦自了。如鼻內有病亦自聞臭，如耳中風聲亦皆自聞。如是識，二種所攝——眼識、意識。如是盡攝，譬如一火，隨然得名，或名木火，或名草火。一切諸識亦復如是，因於意識，各各差別。天子當知！如是諸入，既得知已，莫得放逸。不放逸行、不貪、不瞋、不癡，如是善人命終之時，不畏閻羅王使者所縛，不見可畏獄卒惡相，不見閻羅王惡境界也。不墮地獄、餓鬼、畜生，常受安樂乃至涅槃，成就無量歡喜安樂，不放逸故。
「『複次
【現代漢語翻譯】 現代漢語譯本 自體，指的是不顛倒的真性。眼識的產生依賴於五個條件。是哪五個呢？有眼根、有色塵、有光明、有空間、有憶念，這五個條件具備，眼識才能產生。而耳識則不同，耳識的產生，對於明暗都能感知，不依賴於光明。鼻、舌、身、意也是如此。意識對於光明，有時有用，有時沒用。怎樣是有用？怎樣是沒用？如果眼識看見了色塵，意識進行決斷了別，這叫做有用。怎樣是或有用或沒用？眼識觀察色塵，如果沒有光明就無法看見，而其他根所知覺的，不依賴於光明，這叫做識大。諸位天子！還有四大因緣，各自相互依存。哪四大互相依存，或增或減呢？眼根增加火大（tejas）；鼻根增加地大（prthivi）；身根增加風大（vayu）；舌根增加水大（apas）；耳根增加空大（akasa）。這種法增勝，耳中的空界，意根能夠獲取聲音。所以應當知道，固有增減變化。再次觀察諸入（ayatana）：哪個是近緣？哪個是遠緣？鼻、舌、身這三個根，對著觸塵才能知覺。眼睛所見，非近非遠。耳朵所聽，遠了就聽不清楚，近了就能聽清楚，內在的聲音也能自己聽到。鼻子所聞，近了就能聞到，內在的氣味也能自己知道。比如鼻子內部有疾病也能自己聞到臭味，比如耳朵里有風聲也能自己聽到。像這樣的識，被兩種所攝——眼識、意識。像這樣全部攝盡，譬如一堆火，隨著燃燒的材料而得名，或者叫做木火，或者叫做草火。一切諸識也是這樣，因為意識的緣故，各有差別。天子們應當知道！像這樣的諸入，既然已經知道了，就不要放逸。不放逸的行為，就是不貪、不嗔、不癡，像這樣的善人在臨命終的時候，不畏懼閻羅王（Yama）的使者所捆綁，看不見可怕的獄卒的惡相，看不見閻羅王的惡境界。不墮入地獄（naraka）、餓鬼（preta）、畜生（tiryak），常常享受安樂乃至涅槃（nirvana），成就無量的歡喜安樂，因為不放逸的緣故。 『複次』
【English Translation】 English version The self-nature is called 'non-inverted'. Eye-consciousness arises due to five conditions. What are the five? Having an eye, having form, having light, having space, and having memory; with these five conditions, eye-consciousness arises. It is not so with the ear; the arising of ear-consciousness knows both light and darkness, and does not depend on light. The nose, tongue, body, and mind are also like this. Consciousness, with respect to light, is sometimes useful and sometimes not. How is it useful? How is it not useful? If eye-consciousness sees form, and consciousness makes a determination, this is called useful. How is it sometimes useful and sometimes not useful? If eye-consciousness observes form, and there is no light, then nothing can be seen; what is known by the other senses does not depend on light; this is called the great consciousness. O sons of gods! There are also four great elements (mahabhuta) that depend on each other. How do the four great elements depend on each other, increasing or decreasing? The eye increases the fire element (tejas); the nose increases the earth element (prthivi); the body increases the wind element (vayu); the tongue increases the water element (apas); the ear increases the space element (akasa). When this dharma increases and prevails, the space element in the ear allows the mind to perceive sound. Therefore, it should be known that there are inherent increases and decreases. Furthermore, observe the entrances (ayatana): which is the near condition? Which is the far condition? The nose, tongue, and body, these three senses, only know through contact. What the eye sees is neither near nor far. What the ear hears is unclear at a distance, but clear when near, and one can also hear internal sounds. What the nose smells is known when near, and one can also know internal smells. For example, if there is a disease inside the nose, one can smell the odor; for example, if there is wind noise in the ear, one can hear it. Such consciousness is encompassed by two types—eye-consciousness and mind-consciousness. Thus, everything is encompassed, like a fire that is named according to what it burns, either wood fire or grass fire. All consciousnesses are also like this, differentiated by the cause of consciousness. O sons of gods, you should know! Now that you have understood these entrances, do not be negligent. The practice of non-negligence is non-greed, non-hatred, and non-delusion. When such a virtuous person comes to the end of their life, they will not fear being bound by the messengers of Yama (閻羅王), will not see the terrifying faces of the prison guards, and will not see the evil realms of Yama. They will not fall into hell (naraka), the realm of hungry ghosts (preta), or the realm of animals (tiryak), but will always experience happiness and even nirvana (涅槃), achieving immeasurable joy and happiness, because of non-negligence. 『Furthermore』
，天子！觀十二入無常苦空無我，觀其依止，因緣而生。如是觀已，離於放逸。觀眼識生，猶如幻法，空無所有，非堅非實，破壞之法。眼識滅已，而生耳識，空無所有，不堅破壞。如是觀內六入、外六入，或生或滅，斗諍愛味，衰變無常，從因緣生。如實知之，如是見已，不貪於色。若見愛色，不生染著。不放逸者，諸天五欲尚不生貪，何況人慾。』
「爾時，釋迦天王而說頌曰：
「『迷惑于界入， 妨于涅槃道， 以此放逸故， 失一切善法。 若有三種過， 是大惡道使， 癡為第一惡， 放逸故流轉。 愚癡放逸行， 死常在手中， 若有樂放逸， 一切盡破壞。 若人過一法， 思惟於二法， 知於三處相， 是人則受樂。 若天福德盡， 放逸所破壞， 墮落癡所誑， 無人能救護。 一法常最勝， 能忍而修行， 若與忍相應， 悲念諸眾生。 命終怖畏時， 得如是大力， 是故離放逸， 精進修諸行。 若能捨無明， 常守護明智， 以知明無明， 放逸不能壞。 若人舍放逸， 決定得大利， 如是不放逸， 則能自利益。 放逸網自縛， 勤修則解脫，
【現代漢語翻譯】 現代漢語譯本： 『天子！觀察十二入（dvadasayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）無常、苦、空、無我，觀察它們的依止，因緣而生。這樣觀察之後，就能遠離放逸。觀察眼識的生起，猶如幻法，空無所有，並非堅固真實，是會破壞的法。眼識滅去之後，而生起耳識，也是空無所有，不堅固，會破壞。像這樣觀察內在的六入（adhyatmikayatana，指眼、耳、鼻、舌、身、意六根）、外在的六入（bahirayatana，指色、聲、香、味、觸、法六塵），或生或滅，鬥爭愛戀，品嚐滋味，衰敗無常，都是從因緣而生。如實地瞭解這些，這樣見解之後，就不會貪戀於色。如果見到可愛的色，也不會生起染著。不放逸的人，即使是諸天的五欲（pancakama，指色、聲、香、味、觸），尚且不會生起貪戀，更何況是人間的慾望。』 「這時，釋迦天王（Sakko devanam indo）說了這樣的偈頌： 『迷惑于界入（ayatana，指處，即六根和六塵），妨礙涅槃（Nibbana）的道路，因為這種放逸的緣故，失去一切善法。如果存在三種過失，那是通往惡道的使者，愚癡是第一大惡，因為放逸而流轉生死。愚癡放逸的行為，死亡常常在手中，如果喜歡放逸，一切都會被破壞。 如果一個人超越了一種法，思考兩種法，瞭解三種處所的真相，這個人就能獲得快樂。如果天人的福德耗盡，被放逸所破壞，墮落被愚癡所欺騙，沒有人能夠救護。 一種法常常是最殊勝的，能夠忍耐並且修行，如果與忍耐相應，就會悲憫眾生。在臨終恐懼的時候，能夠獲得這樣的大力，所以要遠離放逸，精進地修習各種行為。 如果能夠捨棄無明（avijja，指不明白事理的黑暗），常常守護明智，以知曉明與無明，放逸就不能夠破壞。如果一個人捨棄放逸，必定能夠獲得大利益，像這樣不放逸，就能自我利益。 放逸像網一樣自我束縛，勤奮修行就能解脫，』
【English Translation】 English version: 'O king of gods! Observe the twelve entrances (dvadasayatana, referring to the six internal sense bases: eye, ear, nose, tongue, body, mind; and the six external sense objects: form, sound, smell, taste, touch, and mental objects) as impermanent, suffering, empty, and without self. Observe their dependence, arising from conditions. Having observed thus, one is free from negligence. Observe the arising of eye-consciousness as like an illusion, empty and without substance, not firm or real, a law of destruction. When eye-consciousness ceases, ear-consciousness arises, also empty and without substance, not firm, and destructive. Thus, observe the six internal sense bases (adhyatmikayatana, referring to the six internal sense bases: eye, ear, nose, tongue, body, mind) and the six external sense bases (bahirayatana, referring to the six external sense objects: form, sound, smell, taste, touch, and mental objects), either arising or ceasing, contending, loving, tasting, decaying, and impermanent, arising from conditions. Knowing this truthfully, having seen thus, one does not crave form. If one sees a lovely form, one does not generate attachment. One who is not negligent does not generate greed even for the five desires of the gods (pancakama, referring to form, sound, smell, taste, and touch), how much less for human desires!' At that time, Sakko devanam indo (Sakko devanam indo, king of the gods) spoke the following verses: 'Confused by the sense bases (ayatana, referring to the sense bases, i.e., the six internal sense bases and the six external sense objects), hindering the path to Nibbana (Nibbana, liberation), because of this negligence, one loses all good qualities. If there are three faults, they are messengers to the evil realms; ignorance is the greatest evil, because of negligence one transmigrates. The actions of ignorance and negligence, death is always in hand; if one delights in negligence, everything is destroyed. If a person transcends one dharma, contemplates two dharmas, knows the true nature of three places, that person will receive happiness. If the merit of the gods is exhausted, destroyed by negligence, falling, deceived by ignorance, no one can protect them. One dharma is always the most excellent, able to endure and practice; if it corresponds with endurance, one will have compassion for all beings. At the time of death and fear, one obtains such great strength; therefore, abandon negligence, diligently cultivate all practices. If one can abandon ignorance (avijja, referring to the darkness of not understanding things), constantly guard wisdom, by knowing the distinction between clarity and ignorance, negligence cannot destroy. If a person abandons negligence, they will surely obtain great benefit; thus, being not negligent, one can benefit oneself. Negligence is like a net that binds oneself, diligent practice leads to liberation.'
如是縛解相， 我今總略說。 天子既已知， 若有行放逸， 至於臨終時， 乃知其果報。』
「如是天帝釋廣說十二入相，調伏放逸諸天子等。若諸天子曾種善根，少行放逸，聞此法已，心自覺悟不復放逸，諸根淳熟皆能受行。若諸天子根未熟者，如破生癰，破捺之時，捺已洗治，無所利益，亦復如是。
「複次，帝釋天王從一漸增，次第說於十二入法。十二入相。已於諸天大眾之中作神通力，示希有事，次第令入，繫心正念，覺因緣相，離於放逸，令其利益。見此變化，心生厭離。時天帝釋方便利益，為諸天眾廣說妙法。『諸天子！云何諂曲？心不正直，堅著生死，故名諂曲。云何名妒？於他熱惱，故名為妒。云何名慳？懼己物盡而生貪惜，故名慳。是名三界染地之法，分別則有，三界所攝。瞋、恨、慳、妒、幻，欲界所繫，諂曲一法遍於欲界及於梵天，憍慢、大慢遍於三界。諸天子！是名十種不善大地法也。復有十種善大地法。何等為十？所謂不貪、不癡、有慚、有愧、有信、調伏、不放逸精進、舍離、不生侵惱。是名十種善大地法，如是十法，各各異相。謂不貪者，一切善法之根本也，猶如樑柱。不癡善根亦復如是。慚者自守正直。愧者愧於他人。信者於一切法，其心清凈。調
【現代漢語翻譯】 現代漢語譯本： 『像這樣的束縛和解脫的真相，我現在簡略地說一下。 天子們既然已經知道了這些道理，如果還有行為放縱懈怠的， 等到臨終的時候，才知道自己行為的果報。』
『像這樣，天帝釋（Śakra-devānām-Indra）廣泛地宣說了十二入（dvādaśa āyatanāni）的真相，調伏那些放縱懈怠的天子們。如果天子們曾經種下善根，只是稍微有些放縱懈怠，聽聞此法之後，內心自覺覺悟不再放縱懈怠，諸根淳厚成熟，都能接受奉行。如果天子們的根器尚未成熟，就像是刺破新生的瘡癰，在刺破膿包的時候，擠出膿液後進行清洗治療，也沒有什麼利益，也是這樣。
『此外，帝釋天王（Śakra-devānām-Indra）從一逐漸增加，依次宣說了十二入法（dvādaśa āyatanāni）。十二入相（dvādaśa āyatanāni）。已經在諸天大眾之中示現神通之力，展示稀有之事，依次引導他們進入正道，使他們繫念于正念，覺悟因緣之相，遠離放縱懈怠，使他們獲得利益。看到這些變化，內心生起厭離之心。這時，天帝釋（Śakra-devānām-Indra）用方便之法利益他們，為諸天眾廣泛地宣說微妙之法。』諸位天子！什麼是諂曲（māyā）？內心不正直，執著于生死，所以叫做諂曲（māyā）。什麼叫做嫉妒（īrṣyā）？對於他人感到熱惱，所以叫做嫉妒（īrṣyā）。什麼叫做慳吝（mātsarya）？害怕自己的財物耗盡而產生貪婪吝惜，所以叫做慳吝（mātsarya）。這些是屬於三界（trayo dhātavaḥ）染污之地的法，分別來說，都被三界（trayo dhātavaḥ）所包含。嗔（krodha）、恨（upanāha）、慳（mātsarya）、妒（īrṣyā）、幻（māyā），都屬於欲界（kāma-dhātu）所繫縛，諂曲（māyā）這一法遍及欲界（kāma-dhātu）以及梵天（brahmaloka），憍慢（mada）、大慢（atimāna）遍及三界（trayo dhātavaḥ）。諸位天子！這些叫做十種不善大地法（akuśala-mahābhumika-dharmāḥ）。還有十種善大地法（kuśala-mahābhumika-dharmāḥ）。哪十種呢？就是所謂的不貪（alobha）、不癡（amoha）、有慚（hrī）、有愧（apatrāpya）、有信（śraddhā）、調伏（vinaya）、不放逸精進（apramāda-vīrya）、舍離（tyāga）、不生侵惱（avihimsā）。這些叫做十種善大地法（kuśala-mahābhumika-dharmāḥ），像這十種法，各自有不同的相。所謂不貪（alobha）的人，是一切善法的根本，猶如房屋的棟樑和柱子。不癡（amoha）的善根也是這樣。慚（hrī）是自我守護正直。愧（apatrāpya）是對於他人感到慚愧。信（śraddhā）是對一切法，內心清凈。 調
【English Translation】 English version: 'Such is the aspect of bondage and liberation, which I will now briefly explain. Since the gods have already understood this, if there are those who act with negligence, They will only know the consequences of their actions when they are about to die.'
'Thus, Śakra-devānām-Indra (天帝釋) extensively explained the aspects of the twelve entrances (dvādaśa āyatanāni), subduing the negligent gods. If the gods have previously planted good roots and only act with slight negligence, upon hearing this Dharma, their minds will awaken and they will no longer be negligent. Their faculties will be ripe and mature, and they will all be able to receive and practice it. If the gods' roots are not yet mature, it is like breaking open a fresh boil. When the pus is squeezed out, washing and treating it will not be of any benefit. It is the same in this case.'
'Furthermore, Śakra-devānām-Indra (帝釋天王) gradually increased from one, sequentially explaining the Dharma of the twelve entrances (dvādaśa āyatanāni). The aspects of the twelve entrances (dvādaśa āyatanāni). He has already displayed his supernatural powers among the assembly of gods, showing rare and wonderful things, sequentially leading them to enter the right path, causing them to focus their minds on right mindfulness, awakening to the aspects of conditions, and departing from negligence, so that they may obtain benefit. Seeing these transformations, their minds give rise to aversion. At this time, Śakra-devānām-Indra (天帝釋) skillfully benefits them, extensively explaining the wonderful Dharma to the assembly of gods. 'Gods! What is deceit (māyā)? A mind that is not upright, firmly attached to birth and death, is called deceit (māyā). What is called jealousy (īrṣyā)? Feeling agitated towards others is called jealousy (īrṣyā). What is called stinginess (mātsarya)? Fearing that one's possessions will be exhausted and giving rise to greed and miserliness is called stinginess (mātsarya). These are the Dharmas of the defiled lands of the three realms (trayo dhātavaḥ), which, when distinguished, are all contained within the three realms (trayo dhātavaḥ). Anger (krodha), resentment (upanāha), stinginess (mātsarya), jealousy (īrṣyā), and illusion (māyā) are all bound to the desire realm (kāma-dhātu). Deceit (māyā), as a single Dharma, pervades the desire realm (kāma-dhātu) and the Brahma heaven (brahmaloka). Pride (mada) and great pride (atimāna) pervade the three realms (trayo dhātavaḥ). Gods! These are called the ten unwholesome great earth Dharmas (akuśala-mahābhumika-dharmāḥ). There are also ten wholesome great earth Dharmas (kuśala-mahābhumika-dharmāḥ). What are the ten? They are non-greed (alobha), non-delusion (amoha), shame (hrī), embarrassment (apatrāpya), faith (śraddhā), taming (vinaya), non-negligent diligence (apramāda-vīrya), renunciation (tyāga), and non-harming (avihimsā). These are called the ten wholesome great earth Dharmas (kuśala-mahābhumika-dharmāḥ). Like these ten Dharmas, each has a different aspect. One who is non-greedy (alobha) is the root of all wholesome Dharmas, like the beams and pillars of a house. The wholesome root of non-delusion (amoha) is also like this. Shame (hrī) is self-guarding uprightness. Embarrassment (apatrāpya) is feeling ashamed before others. Faith (śraddhā) is having a pure mind towards all Dharmas.' Taming
伏者，身心調善離於惡法，依清涼法。不放逸者，勤修善法。舍者，于作不作因緣之中，其心舍離。不侵惱者，不惱眾生。是名十種善法大地。若有心念如是法者，于命終時不畏死怖，不畏閻羅使者所縛。何以故？攝善法故。如向所說心心數法、善大地法、染大地法。自相總說，是名十法。
「『複次，諸天子！云何名為修十一法？若有比丘觀于自身，自見其身，不愛不迷，心不堅著，是名初修。
「『複次，諸天子！若有比丘先受所欲毀訾，不味不著不念，生厭離心，是則名曰第二修也。
「『複次，諸天子！若有比丘常不放逸，不著境界，盡諸結使，是名修于不放逸行。是則名曰第三修也。
「『複次，諸天子！若有比丘憶念善法、修行善法。「如是善法能生樂報，樂因樂緣，如是樂報。我當受之，斷不善法。」是則名曰第四修也。
「『複次，諸天子！修行樂受生。受有何力，云何而生？何因何緣？云何因緣？云何而生？如是受生，莫為妨礙。如實觀受，不堅不實，空無所有。是則名曰第五修也。
「『複次，諸天子！若有比丘修行一切諸行無常、苦空無我、無所有，互相因緣而得有生，非一力生。如是修行。如是修已，心不愛樂，是則名曰第六修也。
「『複次
【現代漢語翻譯】 現代漢語譯本 伏者，指的是身心調和，遠離各種惡法，依循清涼之法。不放逸者，指的是勤奮地修習各種善法。舍者，指的是在造作或不造作的因緣之中，內心能夠捨棄執著。不侵惱者，指的是不惱害任何眾生。這被稱為十種善法的大地。如果有人心中常常思念這些法，那麼在臨命終時就不會畏懼死亡的恐怖，也不會畏懼閻羅（Yama，冥界之主）使者的束縛。為什麼呢？因為他攝取了各種善法。就像前面所說的心、心所法、善大地法、染大地法，將它們的自相總括起來說，就稱為十法。 『複次，諸位天子！什麼叫做修習十一種法呢？如果有一位比丘（bhiksu，佛教出家男眾）觀察自身，自己觀察自己的身體，不貪愛也不迷惑，內心不執著，這就叫做初修。 『複次，諸位天子！如果有一位比丘先是受到自己所喜好的事物的譭謗和指責，不貪戀、不執著、不思念，從而生起厭離之心，這就叫做第二修。 『複次，諸位天子！如果有一位比丘常常不放逸，不執著于外在的境界，斷盡各種煩惱結使，這就叫做修習不放逸行。這就叫做第三修。 『複次，諸位天子！如果有一位比丘憶念善法、修行善法，『像這樣的善法能夠產生快樂的果報，快樂的因和快樂的緣，像這樣的快樂果報，我應當承受它，斷除不善之法。』這就叫做第四修。 『複次，諸位天子！修行快樂感受的生起。感受有什麼力量，是怎樣生起的？什麼因什麼緣？是怎樣的因緣？是怎樣生起的？像這樣的感受生起，不要去妨礙它。如實地觀察感受，不堅固也不真實，空無所有。這就叫做第五修。 『複次，諸位天子！如果有一位比丘修行一切諸行都是無常、苦、空、無我、無所有，互相因緣而得以產生，不是單一的力量所生。像這樣修行。像這樣修習之後，內心不貪愛，這就叫做第六修。 『複次
【English Translation】 English version 『To subdue』 refers to harmonizing body and mind, staying away from evil dharmas, and relying on cool and pure dharmas. 『Non-negligence』 refers to diligently cultivating good dharmas. 『Renunciation』 refers to, within the causes and conditions of acting or not acting, the mind being able to renounce attachment. 『Non-aggression』 refers to not harming sentient beings. These are called the ten grounds of good dharmas. If one constantly contemplates these dharmas in their mind, then at the end of life, they will not fear the terror of death, nor will they fear being bound by the messengers of Yama (冥界之主). Why? Because they have gathered good dharmas. Just like the mind, mental factors, good universal mental factors, and defiled universal mental factors mentioned earlier, summarizing their individual characteristics, these are called the ten dharmas. 『Furthermore, sons of gods! What is called cultivating the eleven dharmas? If a bhiksu (佛教出家男眾) observes himself, sees his own body, without love or delusion, and his mind is not firmly attached, this is called the first cultivation. 『Furthermore, sons of gods! If a bhiksu first receives criticism and blame for what he desires, without savoring, attaching to, or dwelling on it, and generates a mind of aversion and detachment, this is called the second cultivation. 『Furthermore, sons of gods! If a bhiksu is constantly non-negligent, not attached to external realms, and exhausts all fetters and bonds, this is called cultivating the practice of non-negligence. This is called the third cultivation. 『Furthermore, sons of gods! If a bhiksu remembers good dharmas and cultivates good dharmas, 『Such good dharmas can produce joyful rewards, joyful causes and joyful conditions, such joyful rewards. I should receive them and cut off unwholesome dharmas.』 This is called the fourth cultivation. 『Furthermore, sons of gods! Cultivating the arising of joyful feeling. What power does feeling have, how does it arise? What is the cause and what is the condition? What kind of cause and condition? How does it arise? Such arising of feeling, do not obstruct it. Observe feeling as it truly is, neither firm nor real, empty and without substance. This is called the fifth cultivation. 『Furthermore, sons of gods! If a bhiksu cultivates that all phenomena are impermanent, suffering, empty, without self, without anything belonging to self, arising due to mutual causes and conditions, not born from a single force. Thus he cultivates. Having cultivated thus, his mind does not delight in them, this is called the sixth cultivation. 『Furthermore
，諸天子！若有比丘作如是念：「我生善念、生善因緣。」既生此念，異念所壞。「我今所緣，生滅不善之念，壞我善念，妨我善法。」如是常念所緣，是則名曰第七修也。
「『複次，諸天子！若有比丘修第八行法相、平等相、住自相，法不顛倒，一切諸法，性無垢故。如是比丘復自觀察：「我既有生，畢定當死。有為之法，無非三相。」如是修行，一切諸法皆悉無常，是則名曰第八修也。
「『複次，諸天子！云何名為第九修耶？三煩惱根，三種對治。所謂貪慾、瞋恚、愚癡。貪慾之人，教不凈觀；瞋恚之人，教以慈心；愚癡之人，教觀因緣。是名對治。如是修觀，心常思念，是則名曰第九修也。
「『複次，諸天子！云何名為第十修耶？唸佛功德，安樂世間，是故修行利益自身，是則名曰第十修也。
「『複次，諸天子！云何名為第十一修？從他次第聞無常法，唸唸不住，從於處胎，生滅不住，如始處胎、童子、少年乃至老時。如是比丘及余修習，既修習已，臨命終時，不畏閻羅王使者，自在所持，不見醜惡怖畏之相。是則名曰十一修也。
「『複次，諸天子！云何名為十三繫念善修利益安樂乃至涅槃？何等十三？念不放逸、念生住滅、念不散亂，如是念已，若見好色、若見惡
【現代漢語翻譯】 現代漢語譯本 『諸位天子！如果有一位比丘這樣想：『我生起了善念，生起了善的因緣。』 既然生起了這個念頭，就會被其他的念頭破壞。『我現在所緣的，是生滅不善的念頭，它會破壞我的善念，妨礙我的善法。』 像這樣常常憶念所緣，這就叫做第七種修行。
『再者，諸位天子！如果有一位比丘修習第八種行法，即法相、平等相、住自相，法不顛倒，因為一切諸法的自性都是沒有垢染的。這樣的比丘又自己觀察：『我既然有生，必定會有死。有為之法，沒有不是三相的。』 像這樣修行，一切諸法都是無常的，這就叫做第八種修行。
『再者，諸位天子！什麼叫做第九種修行呢？三種煩惱的根源，用三種方法來對治。這三種煩惱是：貪慾、瞋恚、愚癡。對於有貪慾的人，教導他修不凈觀；對於有瞋恚的人，教導他修慈心觀；對於有愚癡的人，教導他觀察因緣。這叫做對治。像這樣修觀，心中常常思念，這就叫做第九種修行。
『再者，諸位天子！什麼叫做第十種修行呢？憶念佛陀的功德，能使世間安樂，所以修行能利益自身，這就叫做第十種修行。
『再者，諸位天子！什麼叫做第十一種修行呢？從他人那裡次第聽聞無常之法，唸唸不住，從處於母胎開始，生滅不住，就像剛開始處於母胎、童年、少年乃至老年一樣。這樣的比丘以及其他修習者，既然修習之後，臨命終時，不畏懼閻羅王（Yama-raja，掌管死亡的神）的使者，自在地保持正念，不見醜惡恐怖的景象。這就叫做第十一種修行。
『再者，諸位天子！什麼叫做十三種系念善修，能帶來利益安樂乃至涅槃（Nirvana，佛教術語，指解脫）呢？哪十三種呢？憶念不放逸、憶念生住滅、憶念不散亂，像這樣憶念之後，如果見到好的或者壞的
【English Translation】 English version 『O sons of gods! If a Bhiksu (Buddhist monk) thinks thus: 『I have generated a wholesome thought, generated wholesome causes and conditions.』 Having generated this thought, it will be destroyed by other thoughts. 『What I am now focusing on are the arising and ceasing of unwholesome thoughts, which will destroy my wholesome thoughts and hinder my wholesome Dharma (Buddhist teachings).』 Constantly contemplating on what is being focused on in this way is called the seventh practice.
『Furthermore, O sons of gods! If a Bhiksu cultivates the eighth practice, which is the characteristic of Dharma, the characteristic of equality, and abiding in one's own characteristic, the Dharma is not inverted, because the nature of all Dharmas is without defilement. Such a Bhiksu further observes: 『Since I have birth, I will certainly have death. Conditioned Dharmas are invariably subject to the three marks.』 Cultivating in this way, all Dharmas are impermanent, and this is called the eighth practice.
『Furthermore, O sons of gods! What is called the ninth practice? The three roots of affliction are counteracted by three remedies. These three afflictions are: greed, hatred, and delusion. For those with greed, teach the contemplation of impurity; for those with hatred, teach the contemplation of loving-kindness; for those with delusion, teach the contemplation of dependent origination. This is called the remedy. Cultivating contemplation in this way, with constant mindfulness in the mind, is called the ninth practice.
『Furthermore, O sons of gods! What is called the tenth practice? Recalling the merits of the Buddha (Enlightened one), which bring peace and happiness to the world, therefore cultivating benefits oneself, and this is called the tenth practice.
『Furthermore, O sons of gods! What is called the eleventh practice? Hearing the Dharma of impermanence in sequence from others, with thoughts constantly arising and ceasing, from the moment of conception in the womb, arising and ceasing without stopping, just like the beginning of being in the womb, childhood, youth, and even old age. Such a Bhiksu and other practitioners, having cultivated in this way, at the time of approaching death, will not fear the messengers of Yama-raja (Lord of Death), maintaining mindfulness freely, and will not see ugly and fearful appearances. This is called the eleventh practice.
『Furthermore, O sons of gods! What are the thirteen kinds of mindfulness and wholesome cultivation that bring benefit, happiness, and even Nirvana (liberation)? What are the thirteen? Mindfulness of non-negligence, mindfulness of arising, abiding, and ceasing, mindfulness of non-distraction. Having been mindful in this way, if one sees good or bad
色、若見女人，觀其身內膿血不凈之所住處，大小便利不凈之處。如是繫念令不散亂。若入城邑聚落乞求，行色境界不應行處，若不繫念則著色慾。以是因緣，繫心不散，是名第一一心繫念也。
「『複次，第二繫念：思惟觀外境界可愛園林及蓮華池、可愛河泉遊戲之處，見已作如是念：「如是可愛遊戲之處，以愚癡心而生貪著，必當衰壞。樹葉萎黃，失其本相，彫零墮落，狀似枯死，蔭影希疏。如是有為，一切無常，空無所有，何況愛法。」如是作心繫念，作是念已，心不貪著內外境界，魔不能亂。是名第二一心繫念。
「『複次，第三一心繫念利益安樂。云何繫念？緣何等法？若食若眠曾見美色，念不分別，心不繫念，作如是念：「愚癡凡夫，諸根貪著不知厭足。」如是繫念，是名第三一心繫念。
「『複次，第四一心繫念：隨何等處得供養利——衣服床褥、臥具醫藥，心不歡喜，不喜不樂。何以故？供養之利，利養瘡深，割皮壞肉，壞肉斷筋，斷筋破骨，破骨傷髓。利養因緣能壞善法亦復如是。是名第四一心繫念。
「『複次，第五一心繫念：若游城邑聚落村營，不住城邑。若有眾人往至其所，不與多言、不樂多語。何以故？若人遊行城邑聚落，心則散亂不能自利。如是一心繫念，如
【現代漢語翻譯】 現代漢語譯本 如果看到女人的形色，就觀想她身體內部膿血不乾淨的住所，以及大小便等不潔之處。這樣專注于觀想，使心不散亂。如果進入城鎮村落乞食，行走在容易引起情慾的境界或不該去的地方，如果不專注于觀想，就會產生貪著。因為這個緣故，使心不散亂，這稱為第一種一心繫念。
『其次，第二種繫念：思惟觀想外在美好的園林以及蓮花池、可愛的河流泉水嬉戲之處，看到后這樣想：『像這樣可愛嬉戲的地方，因為愚癡的心而產生貪著，必定會衰敗毀壞。樹葉枯萎發黃，失去原本的樣貌，凋零墜落，看起來像枯死一樣，樹蔭稀疏。像這樣有為法，一切都是無常的，空無所有，更何況是貪愛這些事物。』這樣作意繫念，作這樣的念頭后，心不貪著內外境界，魔就不能擾亂。這稱為第二種一心繫念。
『其次，第三種一心繫念能帶來利益和安樂。如何繫念？緣于哪些法？如果吃了東西或睡了覺，或者曾經見過美好的事物，念頭不去分別，心不執著于這些念頭，這樣想：『愚癡的凡夫，各種感官貪著而不知滿足。』這樣繫念，這稱為第三種一心繫念。
『其次，第四種一心繫念：無論在什麼地方得到供養利益——衣服床鋪、臥具醫藥，心裡不歡喜，不喜也不樂。為什麼呢？供養的利益，就像利養的瘡口一樣深，割破面板損壞肌肉，損壞肌肉割斷筋脈，割斷筋脈破壞骨頭，破壞骨頭傷害骨髓。利養的因緣能夠破壞善法也是這樣。這稱為第四種一心繫念。
『其次，第五種一心繫念：如果遊走于城鎮村落，不住在城鎮里。如果很多人前往他所在的地方，不和他們多說話，不喜歡多說話。為什麼呢？如果人貪戀城鎮村落，心就會散亂而不能使自己得到利益。像這樣一心繫念，就像』
【English Translation】 English version If you see the form of a woman, contemplate the pus and blood within her body, the impure places where she dwells, and the uncleanliness of her excretions. Focus your mind in this way, preventing it from becoming scattered. If you enter cities or villages to beg for alms, avoid places that arouse desire or are inappropriate to visit. If you do not maintain mindfulness, you will become attached. Because of this, keep your mind focused and undistracted. This is called the first single-minded contemplation.
'Furthermore, the second contemplation: contemplate external, delightful gardens, lotus ponds, and pleasant rivers and springs where people play. Upon seeing them, think thus: 'These delightful places of amusement, due to foolishness, give rise to attachment, and are certain to decay and perish. The leaves of trees wither and turn yellow, losing their original appearance, falling and decaying, appearing as if dead, with sparse shade. Such is the nature of conditioned things; all are impermanent, empty, and without substance, let alone the objects of our affection.' By focusing the mind in this way, and by generating such thoughts, the mind will not be attached to internal or external objects, and Mara (the demon) will not be able to disturb it. This is called the second single-minded contemplation.
'Furthermore, the third single-minded contemplation brings benefit and happiness. How does one contemplate? Upon what dharmas does one focus? If one has eaten, slept, or seen something beautiful, do not discriminate or cling to these thoughts. Think thus: 'Foolish ordinary beings are attached to their senses and are never satisfied.' Contemplate in this way. This is called the third single-minded contemplation.
'Furthermore, the fourth single-minded contemplation: wherever one receives offerings and benefits—clothing, bedding, sleeping mats, or medicine—do not rejoice in your heart, neither be pleased nor delighted. Why? The benefit of offerings is like a deep wound caused by gain; it cuts the skin and damages the flesh, damages the flesh and severs the tendons, severs the tendons and breaks the bones, breaks the bones and injures the marrow. The conditions of gain can destroy good dharmas in the same way. This is called the fourth single-minded contemplation.
'Furthermore, the fifth single-minded contemplation: if you travel to cities, villages, or settlements, do not dwell in the cities. If many people come to your place, do not speak much with them, and do not enjoy talking much. Why? If a person is attached to cities and villages, their mind will be scattered and they will not be able to benefit themselves. Such is single-minded contemplation, like'
實觀之，是名第五一心繫念。
「『複次，第六一心繫念：見如是過於冢間樹下、若草𧂐邊、若山澗邊、若住空舍，無所愛著亦無親愛，不親近他，善法增長得自利益，遠避眾人。是名第六一心繫念。
「『複次，第七一心繫念：聞說天報，心不愛樂，而生厭離。樂聞說于地獄苦果，其心無厭，作如是念：「天退衰沒，為閻羅使自在將去。我今不復作地獄業，亦不隨喜。見有作者，教令舍離。」如是比丘聞天不喜，聞地獄苦不生怖畏，離憂離喜，常念善法，是名第七一心繫念。
「『複次，第八一心繫念。「我起善念，舍不善法，悉令盡壞，離於餘氣，生余善法。繫念善法，若不善念妨于善念，我已斷不善念。」如是攀緣，想念次第之數，一心繫念，調伏其心。是人能于洄澓涌波怨家之心，令住境界。是名第八一心繫念。
「『複次，第九一心繫念：唸佛功德、念敬重法、念敬信師，隨善師行，正意修行，直視一尋，利益一切眾生，心念度脫。如是繫念，得果不空乃至涅槃，是名第九一心繫念。
「『複次，第十一心繫念：善修正行，如有四種大怖畏至，謂衰、老、病、死。怖畏死怨，不喜憶念，見四種法，流動無常于壽命安隱、少壯具足。如是四種，如前所說，常有怖畏。如是修無
【現代漢語翻譯】 現代漢語譯本：實觀它，這被稱為第五一心繫念。
『再者，第六一心繫念：看見像這樣的人，在墳地邊、樹下、或者草堆旁、或者山澗邊、或者住在空屋裡，沒有任何貪愛執著，也沒有親近愛戀，不親近其他人，善法增長，獲得自身利益，遠離眾人。這被稱為第六一心繫念。
『再者，第七一心繫念：聽到說天界的福報，心裡不喜愛，反而產生厭惡遠離之心。喜歡聽聞地獄的苦果，心裡沒有厭倦，這樣想：『天人會有衰退墮落的時候，會被閻羅王的使者隨意帶走。我現在不再造作地獄的惡業，也不隨喜讚歎。看見有人造作惡業，就教導他們捨棄離開。』像這樣的比丘，聽聞天界不生歡喜，聽聞地獄的苦難不生恐懼，遠離憂愁和喜悅，常常思念善法，這被稱為第七一心繫念。
『再者，第八一心繫念：『我生起善念，捨棄不善之法，全部使之消滅殆盡，不留一絲殘餘，生起其餘的善法。專注于善法，如果出現不善的念頭妨礙善念，我就斷除不善的念頭。』像這樣攀緣，想念次第的數目，一心專注于善念，調伏自己的心。這樣的人能夠使像迴