1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之十六(夜摩天之二)
爾時，世尊為樂見等天眾說言：有九種因能生放逸，於彼放逸樂行多作，能壞世間愚癡凡夫，身壞命終墮於惡道——地獄、餓鬼、畜生之中。以生因緣，受大苦惱，生死繫縛，不得涅槃安隱之樂，不得利益。
4.C. -1947 “ ‘Receiving the full attention of Saumya and the other gods, the Blessed One said to them, “There are nine causes, nine circumstances, or nine reasons for immature beings to resort to, become accustomed to, and increase carelessness. Those will lead them to destruction and ruin, and when their bodies disintegrate, they will be born in the unwholesome lower realms among hell beings, starving spirits, or animals. When those causes are present, their suffering will greatly increase, they will remain bound to cyclic existence, they will not be able to reach the transcendence of suffering, they will not be free from their attachments, and they will never experience happiness but only misfortune.
何等九因？一者所謂樂於放逸，行於放逸，常行放逸，不近聖人，不能調攝身口意業，不攝根行，不能自正身口意等，而令行於不善境界，常喜樂聞不善之法，而不樂於佛之正法。此是放逸行之初因，能生放逸。若放逸行，愚癡眾生身不善行、口不善行、意不善行，以身口意不善行故，身口意等不善之業和集。癡人放逸所誑，身壞命終墮於惡道，生在地獄、餓鬼、畜生。若捨放逸，是善丈夫，常捨放逸。若求善者，應捨放逸。此是初因能生放逸。
4.C. -1948 “ ‘ “What are those nine causes of carelessness? The first is spending time ogling women. This leads beings to follow their unrestrained faculties by means of an impure body, speech, or mind. The carelessness of sentient beings comes from the single cause of lacking control due to unrestrained faculties. This agitation is related to indulging in inappropriate objects through an improperly motivated body, speech, or mind, and thus to lacking the inclination to listen to the sublime Dharma. Such careless beings do not engage in wholesome actions through their bodies, their speech, or their minds. Since they do not engage in wholesome actions through body, speech, or mind, they will instead engage in negativities with body, speech, or mind, [F.300.a] thereby completing and accumulating negative actions. Such fools will, after they die, be born in the unwholesome lower realms as hell beings, starving spirits, or animals because they have been completely corrupted by carelessness. For those reasons, sublime beings who always long for virtue should completely abandon carelessness. This is the first cause of carelessness.
復次，樂見！復有第二放逸行因，能生放逸，起放逸已，能壞善根，所謂舉動心不審諦。彼眼見已，則生分別，數數如是憶念思惟，樂於彼色，更不異緣。常如是作不善之行，非是善念，心意錯亂。彼放逸者以放逸故，身壞命終墮於惡道，生地獄中。此是第二放逸行因，能生放逸。
4.C. -1949 “ ‘ “Saumya, the second cause that leads to the development of carelessness consists in the opposing factors that destroy the roots of virtue. When beings with restless minds gawk at forms with their eyes, this will generate discursive thoughts. Repeatedly entertaining those thoughts, they will exclusively engage with those objects out of attachment. This will become a habit, and they will therefore only engage in unvirtuous actions. Those beings do not apply mindfulness and their minds are distracted. When their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms. This is the second cause of carelessness.
復有第三放逸行因，能生放逸，所謂不實未見未聞，本未曾有，唯有心念，心生分別，或依止欲或依止癡。彼如是念、如是思惟，心常緣彼、心常念彼，第一之法不善思惟，以自亂心。此是第三放逸行因，能生放逸，縛諸眾生，能誑眾生，令身口意行不善行，身壞命終墮於惡道，生地獄中。
4.C. -1950 “ ‘ “The third cause of carelessness is as follows. Those who do not follow the genuine Dharma, whose minds have not mingled with the Dharma, and who have not heard the Dharma before will give rise to profuse thinking. Whether their thoughts are based on desire, anger, or ignorance, when they think, their minds will pursue their thoughts without any other concern, and thus their minds will become distracted. Completely bound by this third cause of carelessness, they will engage in negative forms of behavior by way of their bodies, speech, and minds. When their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms. This degeneracy is the third cause of carelessness.
復有第四放逸行因，能生放逸，能令一切放逸眾生，身壞命終墮於惡道，生地獄中。如是，樂見！何者第四放逸之因？所謂恒常樂見婦女，樂見莊嚴不實之色，於不實色，心生愛樂；見其歌舞，心生分別，彼則心歡。如是分別身口意等，非作善業。彼放逸者，身壞命終墮於惡道，生地獄中。此是第四放逸行因，能生放逸。復有第四放逸行因，能生放逸，所謂憙樂種種園林，樂蓮花池或樂種種諸花樹林，見已心樂，在中戲樂、在中遊行，不念善事、不正心意。彼行放逸，放逸所誑，身壞命終墮於惡道，生地獄中。此是第四放逸行因，能生放逸。
4.C. -1951 “ ‘ “There is also a fourth cause of carelessness that will cause careless beings to be born among hell beings in the unwholesome lower realms when their bodies disintegrate. [F.300.b] Saumya, what is this cause of carelessness? It is obsessively gaping at goddesses. Experiencing pleasure by looking at improper forms, one becomes mentally restless and develops thoughts. Those who indulge in meaningless chatter also entertain such thoughts. They do not adopt wholesome forms of behavior in body, speech, or mind. When their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms. This is the fourth cause of carelessness.
4.C. -1952 “ ‘ “The fifth cause of carelessness is as follows. Those who enjoy groves, pools, forests, parks, or lotus ponds experience immense pleasure at the sight of them, and they folic and enjoy themselves gleefully in such settings. They never think about virtue, and they never develop mindful composure. Instead, they are governed by carelessness and thus, when their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms.
復有第五放逸行因，能生放逸。如是，樂見！近惡知識，與共和合，毀破淨戒，行於惡行，不善思惟，造作惡行。如是眾生近惡知識，行放逸行，身壞命終墮於惡道，生地獄中。此是第五放逸行因，能生放逸。
4.C. -1953 “ ‘ “Saumya, this fifth cause of carelessness consists in following unwholesome friends. Those who follow such friends will systematically develop unwholesome habits and participate in negative activities. They will adopt negative forms of behavior and engage in negative pursuits. Those who carelessly follow such evil friends will, when their bodies disintegrate, be born among hell beings in the unwholesome lower realms.
復次，樂見！復有第五放逸行因，能生放逸。所謂眾生無量種行、無量種意，無決定意造作善業。如是眾生無一定業，如是眾生不定作業，一切作業悉皆散失。於世間業、出世間業，彼一切業不究竟作，不能布施、不作福業，非善思惟，以放逸過，是故犯戒。身壞命終墮於惡道，生地獄中。此是第五放逸行因，能生放逸。
4.C. -1954 “ ‘ “Furthermore, Saumya, the next cause of carelessness is engagement in many different activities while thinking excessively. Such beings will not undertake wholesome physical activities. Their minds are unstable, restless, and they cannot engage in any single action decisively. Every single physical action they undertake is undercut by their indolence. All their mundane and supramundane aims will therefore be undermined. [F.301.a] They do not practice generosity, they do not accumulate merit, and they do not keep in mind what they should. When those whose discipline is corrupted in this way later experience the disintegration of their bodies, their carelessness will make them take birth in the hell realms after they have died.
復有第六放逸行因，能生放逸。所謂眾生捨離正法、捨離聖諦，乃至捨離八聖道分，有所行作，不善觀察。如是，樂見！如是眾生以放逸行亂其心故，身壞命終墮於惡道，生地獄中。此是第六放逸行因，能生放逸。
4.C. -1955 “ ‘ “This sixth cause of carelessness consists in adopting incorrect views while refuting the true view, the four truths of noble beings, and the eightfold path of the noble ones. Beings who adopt such a careless mindset will remain careless and distracted, and when their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms. This is the sixth cause of carelessness.
復有第七放逸行因，能生放逸，所謂貪味。何處何處著彼諸味，彼處彼處心樂常念，隨彼心作。如是眾生更無異念，不作善業、不持正戒，心常樂他請喚與食，常貪味故，為味所誑。不作善業，於苦、無常、空、無我等，此四種中一亦不念，唯念不善顛倒之法，一切所作非自利益。如是眾生身壞命終墮於惡道，生地獄中。此是第七放逸行因，能生放逸。
4.C. -1956 “ ‘ “The seventh cause of carelessness occurs when careless beings continually crave delicious food and therefore become hostage to this craving. Such beings are attached to delicious tastes, and their minds always crave them. As they develop that habit, it becomes their nature. Such beings do not have anything else in mind, and they do not adopt any wholesome forms of behavior. They are agitated by nature and unrestrained. Those who are duped in this way by their craving for delicious food do not, even for a single moment, engage in wholesome activity such as contemplating impermanence, suffering, emptiness, and selflessness. They do not act in ways that benefit themselves. When their bodies disintegrate, Saumya, they will be born among hell beings in the unwholesome lower realms. This is the seventh cause of carelessness.
如是，樂見！復有第八放逸行因，能生放逸。所謂眾生若得種種無量樂已，於彼樂事喜樂貪著，謂常不動、謂常安隱、謂不破壞。彼常憶念如是之樂，身口意業常行不善，不知應作及不應作，不知是法、不知非法，不覺不知破壞苦惱，不念地獄、餓鬼、畜生無量百千分別苦惱。一切不念，不應念者而便念之。如是不念死滅之法，一切世間生死之中，死能作亂而不知念。如是眾生為樂所誑，如是惡貪著樂眾生，後時死至，爾乃生悔，悔火自燒，身壞命終墮於惡道，生地獄中。此是第八放逸行因，能生放逸。
4.C. -1957 “ ‘ “The eighth cause of carelessness, Saumya, concerns beings who, for as long as they experience pleasures, cling to them and perceive them as being permanent, stable, and enduring without ever realizing that they are subject to change. As a consequence, they do not adopt wholesome forms of behavior in body, speech, or mind. They do not understand the difference between what is appropriate and what is not. [F.301.b] They lack the distinction between Dharma and non-Dharma and thus, governed by that suffering, they do not engage their minds properly. They never think about the fact that they will themselves have to experience many thoughts of suffering during their hundreds of thousands of lives among hell beings, starving spirits, and animals. Inert like a block of wood, they do not pursue any methods to ward off the Lord of Death. Strongly attached to those unwholesome forms of pleasure that undermine all beings in cyclic existence, they will, when the time has come for them to meet the Lord of Death, be consumed by the fire of regret that will be ignited as a consequence of their attachment to those negative enjoyments. Upon the disintegration of their bodies, they will be born among hell beings in the unwholesome lower realms.
如是，樂見！復有第九放逸行因，能生放逸。所謂種種樂樂之心。天人之中為愛所誑，不知歸依佛法眾僧，不持禁戒、不聽佛法、不住聖律；所應作法而不知作，而常憙聞不應作法；不入正法，而心不畏未來世罪，不見後世死後之苦，失自利益，怨心所誑。身壞命終墮於惡道，生地獄中。此是第九放逸行因，能生放逸。
4.C. -1958 “ ‘ “The ninth cause for carelessness, Saumya, concerns gods and humans who, overwhelmed by craving, are attached to various forms of pleasure and therefore do not follow the Buddha, the Dharma, and the Saṅgha. They do not feel any inclination to do so. They do not listen to their words and do not follow them by becoming disciples of noble beings. They do not understand the difference between what is appropriate and what is not, they do not proclaim that difference, and they do not practice the teachings, but instead they teach worldly people that which is the most terrifying of all. They are not aware of the suffering of decline. Those beings undermine their own well-being, fooled by their own minds. When their bodies disintegrate, they will be born among hell beings in the lower realms.
樂見當知！此之富樂，非常、非恒、非不破壞。如是，樂見！夜摩天王過去無量於此已退，彼何處去？彼自業果成就故爾，彼以善業、不善業羂所繫縛故，輪轉生死。以善業故，生天人中；不善業故，生於地獄、餓鬼、畜生。是故，樂見！若有欲得人身之者，莫行放逸。何以故？身命無常，富樂亦爾，當如是念，勿放逸行。何以故？多有無量百千天眾以放逸行，是故退墮。如是勿行放逸之道。愚癡之者行於此道，非善男子。一切生者，必定歸死，死在現前，老亦如是，病亦如是，愛離亦爾，善不善業、富樂亦爾。如是一切不饒益過，常隨不離一切眾生。
4.C. -1959 “ ‘ “Saumya, what you have here is not given by an Almighty Lord, nor is it permanent, stable, or enduring. Instead, it is subject to change. Saumya, ruler of the Heaven Free from Strife, where have all the sundry pleasures that you experienced in the past gone? Experiencing their individual shares of the consequences of their own actions, beings cycle through the realms of cyclic existence, caught by the lasso of their wholesome and unwholesome actions. By performing wholesome actions, they are born among gods or humans. By performing unvirtuous actions, they are born among hell beings, starving spirits, or animals. [F.302.a] Therefore, Saumya, you should not live carelessly because such existences are not desirable! Why is that so? Because your life force, enjoyments, and lifespan are all impermanent; therefore, you should not fix your attention on things and you should not live carelessly! Carelessness causes hundreds of thousands of gods to fall into the lower realms, so you should not go along with your carelessness! It is the path of fools, not the path of holy beings. All beings live in close proximity to a certain death. The same applies with respect to old age, sickness, and being separated from what one likes. The experience of the consequences of virtuous and unvirtuous actions accompanies beings always and without fail, and it destroys them all.”
