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.
觀天品之二十六(夜摩天之十二)
爾時，第三夜摩天王牟修樓陀示其天眾佛塔經文，令彼天眾心純熟已，復示生死衰惱之處，無量百千諸過充滿恩愛別離，近不愛者，所謂老死憂悲啼哭，眾過皆滿，具足失壞，生死乃是具足一切諸衰惱處。
· · · The Stūpa of the Blessed Kanakamuni · · ·
4.C. -3075 “When Musulundha, ruler of the gods, has imparted such teachings to the gods, they will grow disheartened. They will think of the way cyclic existence abounds with hundreds of thousands of different types of suffering, as one is separated from the beloved, encounters what one detests, ages, dies, agonizes, and laments. Cyclic existence is filled with the pain of taking the wrong path, as experienced by those who enjoy prosperity as well as those who suffer decline.
爾時，天王既見天眾心善調伏，然後復以憐愍心故，利益眾生，如是告言：汝等天眾，今者應知一切諸天放逸行故，必致衰惱，後死到時心則生悔，極大熱惱得大殃禍。當於彼時，無有方便而可得脫。業繩繫縛，如是將去，獨而無伴。若人、若龍或地獄人，將入地獄，死羂所縛，無有同侶，唯除善法、若不善法，在於一切諸眾生海。
4.C. -3076 “Musulundha will see that the minds of the gods have now become serviceable. As he wishes to benefit and provide for them, he will now say to the gods, ‘Gods who wish to practice generosity but are careless and thoughtless [F.138.a] may be in a lofty position when the time for a new existence arrives, yet when that time of regret comes, they will suffer greatly. Utterly helpless, bound by chains of karmic action, they are dragged off all alone, without any companions. Whether they are gods, humans, nāgas, or hell beings, when pulled away by the noose of the Lord of Death, their only friend is the Dharma, nothing else.’ Thus, the instructions of the lord of the gods concern the entire ocean of beings.
時彼天眾復白天主牟修樓陀，而作是言：如是，如是！當於爾時無一同侶，除法、非法。爾時，天主牟修樓陀告天眾言：汝等天眾應如是知，更無同伴。又復告言：汝等天眾，若欲增長信心種子，欲得安樂，畢竟除苦。今此天中，又復更有閻浮那陀金寶妙塔，真珠網覆，有七寶柱而為莊嚴，種種雜寶、種種光明，是迦那迦牟尼佛塔。我今共汝一切天眾，往詣彼塔。到彼塔已，禮拜供養入彼佛塔。入彼塔已，隨彼塔中所有諸法，一切遍看，見已攝取，得已修行，以自利益，出於生死，次第乃至到於涅槃。
4.C. -3077 “Again Musulundha, ruler of the Heaven Free from Strife, will speak to the gods as follows: ‘This is how it is —Dharma and non-Dharma are your sole companions, never anything else. Gods, this you must clearly understand! So that the seed of faith may develop in others, so that excellent happiness may be attained and accomplished, and so that ultimate suffering may be overcome, we should now all go to view the stūpa of the blessed Kanakamuni, which is festooned with nets of pearls, adorned by pillars of the seven precious substances, and studded with radiant jewels. We must all do what is good for us, escape cyclic existence, and attain the transcendence of suffering.’
爾時，天眾既聞天主牟修樓陀如是語已，心生敬重，離放逸心，諸根寂靜，俱向大仙名迦那迦牟尼佛塔。塔之光明，如前所說。爾時，天眾一切皆共牟修樓陀夜摩天王詣彼佛塔。到佛塔已，夜摩天王牟修樓陀告天眾言：彼迦那迦牟尼如來說一切法皆悉無常，利益世間憐愍眾生。此佛塔內，化在壁上，汝等天眾若得見者，則生厭離。見無常法，必生厭離。彼佛世尊所說、所化，此佛塔中壁上化現。
4.C. -3078 “Hearing the words of the ruler of the Heaven Free from Strife, the gods will feel great respect and be free from arrogance and conceit. Thus, in the same way as before, they proceed with keen and sharp faculties to the luminous stūpa of the blessed supreme sage, Kanakamuni. [F.138.b] Together with Musulundha, they will all go before the reliquary of that supreme sage. There the ruler of the Heaven Free from Strife will again address the gods: ‘In this stūpa is a teaching on the many kinds of impermanence, delivered by the thus-gone Kanakamuni to benefit the world out of his loving care. When you see it for yourselves, you will all be disenchanted. Look constantly and continuously at the walls of this stūpa. The Thus-Gone One has miraculously manifested his teaching upon them.’時彼天王如是說已，共彼天眾入佛塔中。彼佛塔量廣十由旬，彼佛塔內一切生死皆悉無常，一切具足無不失壞。自業行故，不得自在，異異不同，五道差別各各化現佛塔壁中，如鏡相似，彼色明了，亦如正見，處處各各了了分別，如雜色畫。
4.C. -3079 “Having imparted these words, Musulundha will then lead the gods into the stūpa. Within the stūpa, which measures ten leagues, they will all behold clear images of all five classes of wandering beings. They will witness how everything that is conditioned is impermanent, how abundance ends in decline, how actions are appropriated, and how there is no freedom. Such detailed images appear vividly upon the walls of the stūpa as the gods clearly perceive that great display.
彼處一廂見八地獄，謂活、黑繩、合、喚、大喚、熱及大熱，至阿鼻等。見天墮中，自業風吹，首下足上普身炎然，一切身上火色猶如金舒迦樹，上從天處下墮，次第至地獄中，高聲唱喚。自心所誑，善業盡故，為放逸怨之所誑故。天中成就第一樂已，入於地獄大苦惱處，唯獨無伴，離於知識親舊弟兄，墮於地獄，無能救者。
At a certain location, they will behold the eight hells of Reviving, Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and Ultimate Torment. They will see how the winds of karmic action make gods fall into the hells with their heads down and their feet pointing upward. Everywhere around them, they will see people whose bodies are ablaze, as if they were the kiṃśuka tree. [F.139.a] They will see how the gods fall from their heavens, howling in fury, completely deceived by their own minds, once their positive actions are exhausted. They were beguiled into a life in carelessness, and while they thus previously experienced the highest pleasure, they are now bound for the highest suffering. Destitute and alone, abandoned by all their companions, they fall headlong into hell.
彼諸天眾最初如是塔中壁上了了而見，四天王天墮於地獄。四天王天有殺生過、有偷盜過。四天王天云何殺生？謂彼天眾共阿修羅戰鬪之時，殺阿修羅。天得勝時，阿修羅壞，取其頭冠、取其鐵刀，隨彼所有一切皆取。此業因緣，或復更有餘業因緣墮於地獄，為心所誑，作如是業。
4.C. -3080 “First, they will see the fall of the gods in the Heaven of the Four Great Kings. Such gods may commit killing and they may engage in stealing. How do they kill? They kill others during the wars between the gods and the asuras. At the time of their constant victories, they may also rob the asuras of their crowns and throw away their weapons. Due to the conditions of these many such actions, karmic actions to be experienced in other lives, or other types of karmic action, the gods who were thus deceived by their own minds are certain to fall.
於彼天中，隨何時退，於彼退時，陰盡滅時，攀緣中陰，生地獄中，續彼樂處，受中陰身，甚大苦惱。彼於如是中陰之中，苦惱叵耐，何況已入地獄之中，受無量種極大苦惱。此為大業，如是戲弄此諸眾生。天處退已，生地獄中。彼諸天眾於佛塔內，如是皆見世尊所化。
Upon their death and transmigration, their former aggregates cease and instead there emerge the forms and beings of hell associated with the intermediate state. In this way, they forge the link from pleasure to pain. What to say of the suffering of such falling gods, when at that time any being in cyclic existence will indeed experience exceeding amounts of excruciating pain? Tortured by their severe karmic actions, sentient beings in this way die and transmigrate from the heavens and are born in hell. The gods now see all of this illustrated with the help of the Blessed One’s emanations.
又彼天眾於彼塔中異處，復見四天王天退天處已，生餓鬼中。彼天如是食樂失已，生曠野中，復得如是飢渴苦惱。如是天衣久時著已，後復頭髮覆面覆身，闇眼處生。彼身猶如被燒樹相，裸露無衣，或有身著火炎衣者，在曠野中飢渴燒身，唱聲叫喚，乃至少水如露渧許，亦不可得，生三十六餓鬼之地。
4.C. -3081 “Elsewhere, the gods will see how gods in the Heaven of the Four Great Kings die and transmigrate into lives as a starving spirit. [F.139.b] They pass from the blissful enjoyment of food and are born in the wilderness to a life of dire hunger and thirst. While they were previously covered in fine garments, they are now born with hair that covers their faces and shrouds them in darkness. Some are scorched like a burned tree in the forest. Some suffer the tortures of hunger and thirst within a vast wilderness of red-hot iron but 439 without finding the least bit of fluid or moisture. Before they caroused in the heavens but now, after their death and transmigration, they burn in the thirty-six realms of the starving spirits.
夜摩天眾彼佛塔內壁中而見，烏鳥獯狐嘴啄其面、若眼口等，如是處見。如是天處，地觸軟滑，遊戲行已，後時復生餓鬼之地，熱火堅地、熱惱土塵和合為地，多饒黑虫，有金剛嘴。夜摩天眾彼佛塔內壁中而見，彼鬼叫喚，天處退來。
Ravens, owls, and vultures peck off their faces and eyes. Previously, they experienced the soft and smooth heavenly ground that yields to one’s step but bounces back when the foot is lifted. Yet now, born as starving spirits, they are exposed to a ground that is seven times more painful than a bed of embers. Vajra beaks carve into their bodies, and their whole environment is filled with piercing dūrva grass.
又復天中嗅好香來，或曼陀羅、居世奢等異異勝香、百千種香，一切嗅來，復於後時，在於不淨屎尿氣臭死屍塚墓穢惡處行。如是餓鬼嗅無量種不淨之物穢惡臭氣，於彼鼻中有炎蟻子，彼炎蟻子滿其鼻中。彼諸餓鬼，餓鬼中生，於彼塔內一處壁中，如是而見。
While they previously enjoyed hundreds of thousands of fragrances from great mandāravas, lotuses, and jasmine, they now roam as starving spirits through the stench of filthy urine, feces, and the human corpses of the charnel grounds, while their nostrils are a swarm with excruciating insects. Such are the lives of those born as starving spirits. [F.140.a]
又復如是，前生天中無量種種酥陀之食，可愛色味香觸具足，復受戲弄餓鬼之身。如是生已，第一不淨、第一臭氣屎味難得，於百年中不曾一得如是屎食。彼佛塔內一處壁中，如是而見。如彼食屎，塔內壁中如是而見。
While they previously enjoyed the rich and abundant pleasures of foods endowed with exquisite colors, tastes, fragrances and textures, they must now survive on extremely meager scavenged filth, which has revolting tastes and smells, such as nauseating excrement many hundreds of years old. Alternatively, extremely emaciated, they may resort to feeding on garbage. All this the gods now see on the walls of the stūpa.
又彼天身所著之衣第一柔軟、第一滑觸，無量諸寶間錯而成，如天所應，甚為可愛。已於天中著如是衣，復有天風吹種種花以坌其身，復於後時善業盡故，生餓鬼中，裸形無衣，自身生毛。毛甚稠穊，堅[革*卬]色黃，而覆其身。百千黑虫遍體食之，多饒如是種種火虫食其身體，生餓鬼中，飢渴燒身，恒常羸瘦，以啼哭故，眼面皆爛。久受無量餓鬼之苦，放逸所誑，從天處退，墮餓鬼地。
4.C. -3082 “Likewise, the fallen gods used to wear the most delightful, supremely soft, and delicate unwoven fabrics. Their garments were adorned with numerous jewels, befitting their heavenly status, and, when wafted by the wind, they emitted rich floral aromas. Yet, following the exhaustion of their supportive karmic actions, they are born into the world of starving spirits. Their naked bodies are exceedingly coarse and unkempt, covered in yellow hair, and surrounded by hundreds of thousands of worms that nibble at them as if on a honeycomb. Tormented by hunger and thirst, they spend every day wailing and crying as they experience the utterly excruciating suffering of starving spirits. Fooled by carelessness, they have lost their heavenly realm and have now descended into life as a starving spirit.
又夜摩天中山樹具足地處天眾，於彼塔中，壁上異處次第復見，四天王天退墮種種諸畜生道。種種方處，略而言之，生於三處——水、陸、空行。彼水行者，迭相食噉受大苦惱，或受寒苦或受熱苦。彼陸行者，日炙焦燃受大苦惱，飢渴燒身，迭相殺害，或畏繫縛受大苦惱，百千種受，不可得說。如是畜生，業風所吹，受諸苦惱。彼空行者，若細、若麁、若大身鳥，常樂相殺，受大苦惱。彼天退已，生畜生中，以放逸怨之所誑故。
4.C. -3083 “Elsewhere on the walls of the stūpa the gods of Moving in Gatherings will see how upon death and transmigration, some gods of the Heaven of the Four Great Kings take birth among the many different realms, levels, species, and abodes of animals. [F.140.b] Those living in water feed on each other in terrifying environments of intense cold or heat. Those living on arid land are burned by the light of the sun, pitifully starving, thirsting, and undergoing physical torment. Killing one another and being enslaved, animals must endure hundreds of thousands of horrendous sufferings. It is not easy to express the pain that they experience within the jungle and forests, impelled by their past negative karmic actions. Likewise, the sky is inhabited by birds —large as well as tiny, living in flocks or alone —that are tormented by terrible suffering due to their inclination to hurt each other. In this way, the gods who are fooled by carelessness take birth as animals.
如是餘天若不放逸，不放逸行，作勝善業，修福德者。從天退已，生於人中，如自善業，如是受報。若不善業生人中者，一切如是，種種為作，入於衰惱，有下中上、有貧有富。依方時法，若醜若美好惡等色，彼佛塔內壁中而見。
4.C. -3084 “There are also some among the gods oppressed by carelessness who have engaged in particularly virtuous actions. When they die and leave their divine worlds, they take birth in the world of humans, where they continue to experience the consequences of their positive actions until these have been exhausted. Engaging in virtuous as well as unvirtuous karmic actions, they are born in the world of humans, where they invariably sink into the suffering of searching for wealth —whether inferior, medium scope, or great —while they experience success or decline in a way that is proportionate to their practice of the Dharma. [F.141.a] All of this the gods perceive on the surface of the stūpa.
若有善業樂修多作，若修持戒、八聖道業，不穿不孔，堅固不犯，善調心意，三業大力，善業力勢，決定受得可愛果報。歸依三寶因緣力故，或時布施眾生無畏，或以法施，因緣勢力。
4.C. -3085 “In this regard, some may cultivate, accustom themselves to, and increase positive actions that are based on single-day precepts and associated with the noble eightfold path. They may engage in such actions in a way that is uninterrupted, free from straying, free from defilement, steadfast, and undertaken with an extremely purified mind. Others may experience truly desirable forms of ripening that are directly impelled by the three types of karmic action. Such ripening may be prompted by taking refuge in the Three Jewels, or by granting beings the gift of freedom from fear, the gift of the Dharma, and the like.
或復其餘更異相似作諸善業，淨法熏思，寂靜心力。次動口業，或清淨心諫勸父母修施戒智，自身先有善業力故，能勸父母。或施病人、貧窮之人，或以飲食供給病人，或以藥草施與病人無醫師者病藥所須，布施力故。
The ripening may be prompted by a bright mind that has become extremely pure concerning the practice of positive actions. The ripening may also be due to wholesome actions that are performed, with a very pure attitude, toward one’s parents, or due to the practices of generosity, discipline, and insight. Such ripening may also be prompted by a sustained offering of medical treatment to those who have no doctor, medicine, or assistance, and who are sick, unprotected, destitute, and tormented by disease.
或不殺生或不偷盜，或不邪婬、不飲酒等。或於曠野嶮遠之處，善心造井，若水池等，施所須者，此業勢力。或時供養佛法僧寶，此業力故。禮拜合掌，作善業故。或於饒人破壞國土，多人畏處，畏曠野死或畏刀者，施其無畏。
Alternatively, it may be due to the relinquishment of killing, stealing, sexual misconduct, alcohol consumption, and so forth. It may also be prompted by the virtuous actions of providing ponds and springs for those who live in far-flung lands and wildernesses. Or it may be a result of the positive acts of worshiping the Three Jewels, prostrating, and joining one’s palms before them. Or it may be due to granting the gift of freedom from fear to those who face the terrors of fires, insects, killings, or weapons. [F.141.b]
或施緣覺阿羅漢人床敷臥具、病藥所須，如是業故。或於妻子正護與樂。或於儉時，布施飢者，飲食養之。此業最善，乃至涅槃，三種菩提，如願得果，何況生天。
Or it may be due to providing solitary buddhas and worthy ones with dwellings, medical supplies, and utensils. Or it may be due to nurturing one’s sons and daughters with genuine happiness. Or it may result from one’s concern for those tormented by the terrors of famine. Such supremely delightful actions that may culminate in the transcendence of suffering carry their effects in accordance with the way they are dedicated. Since such actions may bring one all the way to awakening, there is no need to mention that they can affect one’s life as a god.
若天上退，還生天中。彼復更見天中轉行，如是彼天在佛塔內壁中而見。彼處天中種種業網，無量因緣，業繩縛取無量眾生，於生死中施設張之，眾生入中，則為所縛。爾時，彼處夜摩天眾，彼佛塔內壁中既見四天王天無量種退，得大衰惱。
4.C. -3086 “In this way, the gods will see how the gods are born, how they lose their divine status, and how they take birth in their present realms. They see how the gods are tied by the ropes of numerous causal factors in a net of diverse karmic actions. They see how sentient beings are suppressed and tied by the wheel of mind that evolves into so many forms of life. They see how the gods in the Heaven Free from Strife and the Heaven of the Four Great Kings are subject to the many great sufferings of death, transmigration, and rebirth.
如彼世尊名迦那迦牟尼如來所化，見已復更觀察三十三天。彼佛塔內壁中既見四天王天如是衰惱，次復思惟三十三天為如是不？時，夜摩天彼佛塔內復到異處，於淨壁中見彼世尊。
4.C. -3087 “When they have seen those emanations made by the blessed Kanakamuni, they will next take a look at the gods in the Heaven of the Thirty-Three because, just as they are able to see the suffering of the Heaven of the Four Great Kings on the walls of the stūpa, so they can also watch the gods in the Heaven of the Thirty-Three. Consequently, they now proceed elsewhere to watch the latter.
如彼世間生死之實，業鎖所繫，若樂若苦，如化而見。如是次見三十三天亦復如是，如業受樂，如自業行，若善業行、不善業行，彼天如業受樂、受苦，或墮地獄、餓鬼、畜生，或人、或天，種種差別，無量業羂所繫縛已。
4.C. -3088 “There, that blessed one correctly shows them how intricately the afflictions, actions, and births of cyclic existence are connected. [F.142.a] The gods in Making Use of Others’ Emanations and the Heaven of the Thirty- Three thus enjoy their lotuses, benefited by their own actions and experiencing the effects of virtuous and unvirtuous karmic actions. Based on such actions, they become destined for happiness or suffering. They are born in the realms of hell beings, starving spirits, animals, gods, or humans, following many distinct paths just as they are compelled to by the tight noose of karmic action.
復於三十三天之中，流轉而行。在生死處，業風所吹，於三界中無處有業不受果報，何況三十三天之處。彼夜摩天——彼佛塔內清淨壁中——復見五道自業所作，自業羂縛，復於後時，入活、黑繩、合、喚、大喚、熱及大熱七大地獄，唯除阿鼻最大地獄。何以故？天中不作阿鼻之業。此因緣故，天則不生阿鼻地獄，天唯生在七大地獄。
4.C. -3089 “Moreover, the gods in the Heaven of the Thirty-Three are blown by the winds of karmic actions and keep coursing through cyclic existence. There is not a single being within the three realms that has not had to experience the karmic effects of hell, so obviously they can also be seen to head for all five realms of wandering beings. Although they are bound by the noose of past positive actions, such gods will still take birth in the seven great hells of Reviving, Black Line, Crushing, Howling, Great Howling, Heat, and Intense Heat. Gods do not take birth in Ultimate Torment because they lack the causes for doing so, yet they may indeed be born in the other seven hells.
三十三天退已，若生活地獄者，以殺生故或餘業故。天、阿修羅戰鬪之時，殺阿修羅，則是殺生地境界住。一切諸天皆有殺生，四天王天、三十三天，二皆殺生、二皆偷盜，自上四天則不如是。彼地界住四天王天、三十三天，如是作業。
The gods of the Heaven of the Thirty-Three may take such birth either due to acts of killing to be experienced in other lives or acts of killing that they engaged in during the wars with the asuras. Killing and stealing can be found among all the gods who abide on the levels of action related to objects. While such acts are very common among the gods in the Heaven of the Four Great Kings and the Heaven of the Thirty-Three, they also occur in the four remaining god realms. [F.142.b]
三十三天是微細業，餘天不爾。如是生於三十三天微細之業及生退等，山樹具足地處天眾彼佛塔內壁中見之。三十三天歡喜園中、波梨耶多光明林中、雜殿堂中，種種嬉戲受境界樂，善業盡故，不知足羂之所繫縛，入地獄中。
4.C. -3090 “The subtle modes of the karmic actions that are associated with the gods of the Heaven of the Thirty-Three are in this way understood by the gods of the Heaven Free from Strife, as the gods of Moving in Gatherings see the depictions of the karmic results of death, transmigration, and rebirth as experienced by the gods in the Heaven of the Thirty-Three. Surrounded by parks, wish-fulfilling trees, forests, and chariots, such gods may passionately pursue their pleasures within their mansions, insatiably partaking of the pleasures of objects. Yet, once their positive karmic actions are exhausted, they fall into the hells, bound by ropes of fire.
四天王天退墮地獄所受苦惱，三十三天墮地獄苦十倍更多。何以故？諸有天中境界之樂，若樂勝者，離別之苦亦如是勝。極為大苦，相續流轉，以如是業，轉轉上勝。如天身中一切身分處處柔軟，彼眼等中以柔軟故，所受苦惱亦多而勝。如是彼處四天王天所受之樂，三十三天樂則勝彼；三十三天境界失壞，所有憂苦亦多亦勝。心苦惱大，心苦惱多。
4.C. -3091 “The causal factors that afflict the gods of the Heaven of the Four Great Kings with agony are also felt by the gods of the Heaven of the Thirty-Three. What are those causal factors? For gods who possess unwholesome karmic action, the unbearable intensity of their suffering of loss corresponds with the level of pleasure they achieved by means of objects. Karmic actions are unfathomable and extremely diverse. The elements in the physical constitution of the gods, such as their eyes, are extremely fresh and delicate, and so the intensity of their pain is also correspondingly strong. Compared to the gods of the Heaven of the Four Great Kings, this is even more the case with the gods of the Heaven of the Thirty-Three, and when they are forced to give up their realm, their mental terror is likewise much more severe. At that time, every aspect of their minds is racked by suffering.
苦樂二種甚多甚勝，不可譬喻。天中甚樂，地獄極苦，業羂所縛，如墮嶮岸，受無量種勝重苦惱。夜摩天眾彼佛塔內壁中而見，三十三天放逸所壞，彼夜摩天如是見已，心極愁惱。
4.C. -3092 “There are two kinds of pleasure and pain for which there is no example: the pleasure of the gods and the pain of hell beings. Pulled to their excruciating downfall by the noose of karmic actions, the gods plunge into utterly unbearable, debilitating pain. This the gods behold on the walls of the stūpa. [F.143.a] As they see how the gods of the Heaven of the Thirty-Three fall and are destroyed, they are stricken by intense mental agony.
又夜摩天彼佛塔內異處壁中而復更見，三十三天退彼天已，墮餓鬼中。在歡喜林、光明林中、間雜殿處、遊戲之處，受天快樂，天酥陀食，具足資身，充飽受樂，如是久時受勝樂已，復食不淨糞屎之食，諸不淨虫遍其身體。如是觀見放逸行天，三十三天墮餓鬼中，夜摩諸天如是見已，心極愁惱。
4.C. -3093 “Elsewhere, they will see how the gods of the Heaven of the Thirty-Three take birth in the realms of starving spirits. Those who gallivanted among the parks, forests, chariots, and wish-fulfilling trees, satisfying themselves with elixirs of divine substance and enjoying supreme happiness, now experience decline as they find themselves among excrement, filthy human corpses, and various kinds of worms. While they suffer unimaginable mental anguish, their bodies too are bursting with pain. In this way, the gods of the realm of Moving in Gatherings see how the gods of the Heaven of the Thirty-Three suffer horrendous downfalls into the realms of starving spirits.
又夜摩天彼佛塔內異處壁中而復更見，三十三天或退天已，生畜生道，在大海中作彌那魚或作貝虫、摩伽羅魚、舒摩羅魚，在如是等惡虫中生，迭相殺害，飢渴燒身受無量苦；如是空行鳥等畜生，迭相殺害，常有怖畏，心恒畏死，受諸苦惱；如是澤中種種獸等，相殺相食，受諸苦惱。
4.C. -3094 “They will likewise watch the way the gods of the Heaven of the Thirty-Three fall into the animal realm, taking birth in the ocean as fish, crocodiles, pearl oysters, dolphins, nakra crocodiles, and the like, where they chase and prey upon each other. Their bodies are tormented by hunger and thirst and experience numerous forms of excruciating pain. Or they may be born to experience the terrors of the innumerable animals of the sky, birds and the like, that harm each other until they collapse or take each other’s lives.
如是說已，四天王天以善業故，生於人中，如是次第，三十三天如善業故，若生人中同業之處，受諸苦惱，生死所縛。若天退時，受無量種天中苦惱，如是苦惱，不可得說，何況人中在胎藏內所有苦惱。人世界中欲出胎時受諸苦惱，嬰孩時苦，出胎在地，未能行時，倒地等苦、匍匐時苦，身體無力，於作不作一切不知，愚癡啼哭，如是苦惱。如是種種苦惱之事，不可具說。
4.C. -3095 “Those among these gods who have engaged in extremely positive actions may be free from such states, just as was mentioned in the case of the gods of the Heaven of the Four Great Kings. If they are born as humans, that is due to genuine actions to be experienced in other lives —it is not the case that such actions were not present before. [F.143.b] The suffering of taking birth as a similar type, the death that follows birth, and the loss felt by the god upon death and transmigration is not easy to express —needless to mention, then, the way such beings suffer in the womb. Those who take birth as humans also suffer constantly as infants, as they crawl, grow, move about, are ignorant, fight, develop attachments to both meaningful and meaningless things, cry, and so on. It is not easy to account for all the relevant subcategories here.
彼佛塔內壁上而見，如鏡中見，山樹具足地處天眾一切皆見。彼諸餓鬼如是飢渴，繫屬於他，不得自在，有寒有熱，風吹日曝，處處而行在於曠野。如是等苦有無量種，皆悉具受，不可盡說。如是天中山樹具足地處天眾，彼佛塔內壁中而見。如是已見，種種苦惱有無量種世間生死，在彼壁中，如善巧畫。彼諸天眾見希有已，心生厭離，生如是心：天勝於人。人第一道，所謂是天；天第一道，所謂人中。人欲死時，則願生天；天欲退時，願生人中。人樂於天，天樂於人，於此天人二道中生。如是苦惱，何況其餘惡道之中，業所戲弄。
4.C. -3096 “All of this the gods of the Heaven Free from Strife who are born in the realm of Moving in Gatherings behold upon the walls of the stūpa. As they see this panoply of different actors in cyclic existence who all suffer intensely —as they see this absolutely astonishing diversity —they become deeply distressed. Humans turn into other classes of beings, and thus may humans become gods, just as gods may become humans. Now, if that much misery can be found among beings born in the higher realms, then what are we to think about those who inhabit the lower realms, tormented by their karmic actions?
又復如是，山樹具足地處天眾，彼佛塔內異處壁中，見善法堂三十三天退彼天處，如業行故，生五道中。彼天退者，如前所說，業因緣故。
4.C. -3097 “On the walls of the stūpa, these gods of the Heaven Free from Strife who are born in the realm of Moving in Gatherings also perceive the way the gods who live at Sudharma suffer death and transmigration, thus passing on to take birth among the five classes of beings. The setting and character of the karmic conditions that make these gods die and transmigrate have already been explained. [F.144.a]
若天中退，亦生天中，猶不離苦，如本生退，若愛別離，於退生畏。如是畏退，無量種苦。彼天既見無量苦惱，次復觀察彼佛塔內異處壁中，見帝釋身退彼天處，妙寶天鬘、天衣莊嚴，種種光明。彼莊嚴具火煉金色，有勝光明，不可譬喻。勝欲具足，五欲具足，一切捨離。自業所牽，惡道門開，放逸所使，墮於地獄、餓鬼、畜生。自業所作，或善業牽、不善業牽，故如是退。
4.C. -3098 “When a god dies and transmigrates, only to be reborn as a god, then that process is also suffering, because death, transmigration, birth, loss, and the fear of death and transmigration all entail vast and diverse sufferings. When the gods have seen these many different terrors of death and transmigration, they will set their sights elsewhere. They will now perceive upon the walls of the stūpa the way a Śakra ruler dies and transmigrates. While he previously wore bright garlands of supreme divine substances, enjoying indescribable pleasures of the five senses, he loses it all when he is driven onward by his own past karmic actions. He plunges headlong into the expanse of the lower realms of hell beings, starving spirits, or animals due to his own carelessness. All of this is due to his own past karmic actions.
1.彼佛塔內淨寶壁中，見於往世先退帝釋，彼諸帝釋有三十二。初帝釋者，名菴舒摩。既作三十三天王已，自福盡故，生大海中作摩伽羅大身之魚。本在人中作獵魚師，常多殺魚，亦常禮佛。以禮佛業，是故得生三十三天，為帝釋王；殺生因緣，海中作魚，以餘業故，生畜生中。
4.C. -3099 “That is how the following gods, who all bore the title of ruler, suffered death and transmigration from the Heaven of the Thirty-Three. The Śakra known as Prabhāvatī ruled as the king of the heavenly realm, yet once the merit of his own actions was exhausted, he was born as a crocodile in the ocean. When he was a human, he had been a bird trapper and killed many living beings. However, he had also prostrated to the Buddha and because of that he became a ruler. When that act was exhausted, he became an animal because of the remaining unwholesomeness associated with killing.
2.又夜摩中山樹具足地處天眾，彼佛塔內異處壁中次第復見。第二帝釋名三浮提，本在人中曾作善業，與病者食，或清淨心與比丘食。彼業因緣，是故得生三十三天，為帝釋王，後時福盡，餘業因緣不善業故，作蜥蝪虫。彼前世時，邪見心故，外道齋中殺蜥蝪虫，以彼因緣生地獄中，出地獄已，餘業因緣，作蜥蝪虫。
When he was a ruler, he had offered donations to the sick, the helpless, and to monks with a mind of faith, and as a result of that, he became the ruler of the Heaven Free from Strife. [F.144.b] When those actions were exhausted, he was reborn as a lizard due to karmic actions to be experienced in other lives. That is to say, in another life he had developed the flaw of wrong view and thus burned lizards in sacrificial fires. Due to such causes and conditions, he was first born in hell, and then later as a lizard due to residual karmic actions.
3.又夜摩中山樹具足地處天眾，彼佛塔內異處壁中次第復見，第三帝釋，波羅迦奢是其名字。受天境界，五欲樂已，於彼欲退。本人中時，供養父母，病時瞻視，彼業因緣是故得生三十三天，為帝釋王。本業盡故，彼天處退，生餓鬼中。彼過去時，於異處生，時世飢儉，多儲穀等，貴糶與他，誑惑他已，心更悕望後時大儉。以彼因緣，是故生於黑繩地獄，彼餘業故，生在針咽餓鬼之中。
4.C. -3100 “The ruler known as Luminous, who came after Prabhāvatī, first experienced heavenly objects but then suffered a great downfall as he died and transmigrated. He had been born as the lord of the Heaven of the Thirty- Three due to the service he had rendered to his mother, father, and the infirm, but when his merits were exhausted, he became a starving spirit. In other lives he had sold grains in remote regions in ways that were highly improper and deceptive. In this manner, he had willfully created great famines. Due to such causes, he was born in the Black Line Hell. Later, due to residual karmic actions, he became a starving spirit with a throat like a needle.
4.又夜摩中山樹具足地處天眾，彼佛塔內異處壁中，見無量種生死衰惱，生希有心。如是無量種種見已，次第復見第四帝釋，名曰作愛，天處退已，生於猪中。如是見已，觀彼善業，何業因緣為帝釋王？彼前世時，於他邪見婆羅門人病困欲死，與藥令服，憐愍心言：當服此藥。以是業緣，生於善道三十三天，作帝釋王。善業盡故，墮地獄中，彼處既出，以餘業故，生在猪中。彼天復觀如是業果，以何因緣復生猪中？彼前世時，恒常憙獵，多殺眾生，或多殺鹿或多殺猪。彼業因緣命終生於活地獄中，彼業既盡，以餘業故，生在猪中。
4.C. -3101 “With great attentiveness, the gods of the Heaven Free from Strife will also perceive many other aspects of karmic action that cause copious suffering in cyclic existence. They will see how the Śakra known as Consoler died and transmigrated from the higher realms, taking birth as a pig instead. They will also see how his former positive actions had caused him to be born as Śakra. In a former life he addressed an extremely arrogant brahmin with wrong views in a friendly manner, and he offered him food and medicine. He also caused the brahmin to give up killing and to instead adhere to the bases of training. Due to such causes, conditions, and bases, he journeyed to the joyous higher realms upon the disintegration of his body and was thus born in the Heaven of the Thirty-Three. [F.145.a] Later, when his positive karmic actions were depleted and exhausted, he was born into the womb of a pig.
5.又夜摩中山樹具足地處天眾，彼佛塔內異處壁中，次第復見第五帝釋，名為善意。以何業故，生於彼處為帝釋王？彼前世時，曾見他人師子欲殺，救令得脫，以憐愍心，將來歸家，多日供養種種飲食。彼業因緣，是故生於三十三天，為帝釋王，名為善意。彼處退已，生於焦熱大地獄中。以何因緣生彼地獄？本前生時於王眾中，妄語言說是業因緣，墮彼地獄。
4.C. -3102 “What other positive actions have in the same manner produced birth as a ruler of the Heaven of the Thirty-Three, and what were the names of those rulers? The ruler known as Sumanyu had in a previous life been moved by compassion for someone who had been caught by a lion and was barely alive. He freed that man from the lion and nursed him for a long time, offering him food, drink, and healing. By such causes and conditions, he became the ruler known as Sumanyu. Yet, when he died, he was born in the hell of Intense Heat. This was because in another life he had spread lies within the royal court. Due to such causes and conditions, he was later born in hell.
6.善意帝釋彼處退已，復有帝釋次第而生，名憍尸迦，彼夜摩中山樹具足地處天眾，彼佛塔內異處壁中而得見之。彼何善業？謂前世時，是多財寶富婆羅門一居奢內置婆羅門，設大齋會，集尊重人飲食供養，施其財物。彼業因緣，是故當來作帝釋王，名憍尸迦。又本復作無量福德，當作帝釋，名憍尸迦。又夜摩中山樹具足地處天眾，彼佛塔內異處壁中，見彼天處、帝釋王處，有佛世尊釋迦牟尼說法勢力，令彼帝釋閉塞惡道，天中退已，生於人中，如是七返，如是道行。諸夜摩天如是見已，生希有心。
4.C. -3103 “After Sumanyu died and transmigrated, another ruler known as Emanated Śakra appeared. He was always observant of wholesome action and endowed with insight. In just the same manner, he was generous to all his gurus as objects of worship. Because of that he became the ruler known as Kauśika, who in turn further increased his former positive actions. Due to those conditions he became a ruler of the second class. 440 Once more, he became the ruler on that basis. By the power of the teaching of the blessed Śākyamuni, Kauśika will not go to the lower realms. Rather, when he dies and transmigrates from his divine existence, he will take birth as a human.
一切諸餘帝釋天王——彼佛塔內異處壁中——皆悉見其生處惡道，唯獨不見彼憍尸迦帝釋惡道。此何因緣？
4.C. -3104 “The gods of the Heaven Free from Strife will watch on the wall of the stūpa how Kauśika will thus circle seven times, but they do not see any further existence of his beyond those seven. They will therefore wonder in amazement, ‘Upon the walls of this stūpa, we can see all the existences of all those Śakras, but Kauśika alone cannot be seen anywhere in the lower realms. What are the causes for that?’ [F.145.b]
爾時，彼處一切天眾白其天主牟修樓陀，而作是言：一切諸餘帝釋惡道，如是皆見，何故不見彼憍尸迦帝釋惡道？以何因緣，見其七返而無第八？
4.C. -3105 “They will all then look to Musulundha, ruler of the Heaven Free from Strife, and ask, ‘Why do we see all the lords, without exception, going to the lower realms, whereas in Kauśika’s case we can only perceive seven existences? We cannot determine any eighth existence. What are the causes for that? What are the conditions? What is the context?’
爾時，天主牟修樓陀聞已告言：汝等今聽，為汝說彼憍尸迦道。以此因緣，我今欲為汝等說故，將汝等來入此佛塔。入此塔已，我為汝等說於正法。何以故？汝等一切皆悉如是放逸而行，天欲誑故，心癡迷惑，不聞正法。是故我為利益汝等，將汝等來入佛塔中，令汝等輩，現離憍慢。汝放逸行，此身空過，於後退時心則生悔。如是因緣，我於今者，勸汝等輩聽聞正法。以何因緣，此中唯見彼憍尸迦二道生處不生惡道，又亦更無第八返生？
4.C. -3106 “Hearing this from the gods, the lord of the Heaven Free from Strife will respond, ‘Listen here about Kauśika’s future existences and their causes. I shall show them to you upon the stūpa of the Thus-Gone One and teach you the sacred Dharma. Everything occurs based on causes, yet the gods are careless and thoughtless, obscured by their desires for divine substances, and thus they fail to listen properly to the sacred Dharma. To help you, I have therefore let you into this stūpa so that you may understand your own delusion. Alas, do not be careless! Beware, or you will waste your lives for no reason. Do not cause yourselves regrets in the future. I have heard that there are two causes for remaining at the place and time of death. Those are the causes due to which we see Kauśika born as the second class, without falling into the lower realms, and due to which we do not see any eighth existence of his on the stūpa’s walls.
此佛塔內如是不見彼憍尸迦先放逸行、大放逸行，命欲盡時，善業盡相、退相出現，有善知識而語之言：汝憍尸迦退相已現，今欲破壞，汝清淨心以自利益。
4.C. - 3107 “ ‘Kauśika used to be careless and thoughtless, spending all his life in carelessness. When the signs of death and transmigration that indicate the exhaustion of positive karmic actions manifested, a spiritual teacher told him about the omens and said, “Kauśika, there are factors that can counteract those omens of death and transmigration, [F.146.a] so set your mind happily at ease.”
如是說已，憍尸迦言：為我示道，令我聞法，此處不退。爾時，仙人善友知識為憍尸迦如是說言：憍尸迦聽！有善方便，令憍尸迦此處不退。此閻浮提有佛出世，名甘蔗胤種姓中生，一切悉知、一切悉見，一切業果皆悉普證，示導一切眾生正道。無上法王為汝說法，令汝此處當不退失。彼知識所，如是得聞。
4.C. -3108 “ ‘ “What can stop the signs of death and transmigration from appearing on the lotuses at my feet and by my seat?’ inquired Kauśika. “ ‘The sage then said to Kauśika, “Listen well, Kauśika. The means whereby we may avoid transmigrating from our present seats are taught by Śākyamuni, the sage of the Ikṣvāku family, the omniscient one, the seer of all, the master of all actions and effects within cyclic existence, the teacher of the true path for all sentient beings, the unsurpassable king of Dharma.”
既得聞已，為聞法故，速疾！速疾！向閻浮提到世尊所。時，憍尸迦於一念頃到世尊所，見佛世尊，為說正法，安慰為說，聞已得益，示涅槃城。彼所說法，初中後善，義善語善，獨法具足清淨鮮白，謂苦、苦報、苦滅、苦證，說四聖諦——苦、集、滅、道。
4.C. -3109 “ ‘Wishing to listen to the Dharma, Kauśika then hastened to Jambudvīpa and the place where the Blessed One was residing. There he saw the Blessed One, the sole eye, the teacher of the true path, explaining the Dharma. The Blessed One was teaching the Dharma of happiness and skillful means, revealing the city of the transcendence of suffering. He was delivering the teachings that are virtuous in the beginning, the middle, and the end; the excellent meanings and the excellent words; the Dharma that is distinct, complete, and perfect. He was teaching about suffering, that which causes the ripening of suffering, and the way suffering comes to an end for good. In this way, so that the gods could hear it as well, he taught the four truths of noble beings comprising suffering, its origin, its cessation, and the path.
彼憍尸迦既得聞已，復問世尊釋迦牟尼而作是言：大仙瞿曇！今我有妨，退相已現，我於此處不久當退。如是問已，彼佛世尊言：憍尸迦！如是，如是！如汝意念，汝退相現。汝天妨礙，善業盡故，放逸行故，以汝身心愛自在故，欲到異處。
4.C. -3110 “ ‘Kauśika then addressed the blessed Śākyamuni: “O Gautama, obstacles are occurring for me; omens of death and transmigration are manifesting. Such are my obstacles.” [F.146.b] “ ‘The Blessed One replied, “This is how it is, this is how it is —Kauśika, make sure that you understand this. When such omens, and other events that are not omens, manifest, the next existence will follow. When the positive actions of the careless who live in carelessness are exhausted, they will have to go elsewhere, driven by the craving for a body.
在大生死曠野之中不可得渡，彼岸叵到。一切世間愚癡凡夫無足力故，生老病死悲啼號哭，愁憂苦惱，無可愛樂，恩愛離別怨憎集會，毒蛇師子種種可畏，滿彼曠野，遇日所炙、愚癡黑闇、無邊欲染以為妨礙愚癡凡夫。
In this great wilderness of cyclic existence, which is hard to find an end to, beings are always ruled by the copious flaws of birth, aging, sickness, death, suffering, lamentation, pain, mental distress, encounters with the unpleasant, separation from the delightful, ferocious beasts, and terrifying lions. They are burned by the scorching sun, lost in the darkness of ignorance, and hurt by attachments in all directions. Such is the predicament of all childish, ordinary beings.
諸獸充滿無量百千分別樹林，障閉擁塞，無正法水，離善知識。所說正道，多有無量邪見外道、邪意異路滿彼曠野，不能遠離。前際後際中間寬遠，五道之苦不可忍耐，闇苦覆地。汝憍尸迦於此生死曠野之處，心生怖畏而不免離。
They live in great herds of craving, among the trees of hundreds of thousands of thoughts, cut off from the springs of the sacred Dharma and the guidance of spiritual teachers who can explain the Dharma well. They take the desire-ridden paths of non-Buddhists, with unwholesome views that have been perpetuated in the past and will be so in the future as well. In this way, all five classes of beings roam through this meaningless and greatly painful wilderness of cyclic existence. Kauśika, aren’t you saddened by this?
汝於先來染著欲樂，是故不覺，欲樂盡故，今者則知。汝退至時，欲不能救，退時臨到，將墮異處。
4.C. -3111 “ ‘ “All who are obscured by desire must go on to somewhere else, and those lives also they will lose. What good do their vows do them, of what use are their lives, and what is the point of their austerities? Will your pleasures follow you when you die and transmigrate? You are indeed going to leave for elsewhere!” [F.147.a]
彼憍尸迦聞佛說已，整服一廂，去頭天冠，頂禮佛足，却住一面，白言：世尊！頗有方便令我不退此處以不？令我不退，復得於此三十三天為王以不？
4.C. -3112 “ ‘Kauśika then folded his Dharma robe over one shoulder, bowed down with his crown, and touched his head to the Blessed One’s feet. He then took a place in the gathering and asked, “Blessed One, are there any means whereby I may avoid suffering based on my present state? Do you see any causal factors whereby I might remain the king of the Heaven of the Thirty- Three? Are there any causes that might secure my seat, my superior seat?”
彼佛告言：我有方便令汝不退。何以故？更無異人而能如是決定作業生於此中，坐汝坐處，而為三十三天之王。如是因緣，是我所見。我今見汝，於此坐處，久坐不離。我於今者，見有因緣，汝則不退，所謂得聞我所說法。
4.C. -3113 “ ‘In reply, the Blessed One said, “Kauśika, there is a way that you may be born to the same seat again once you have died and transmigrated. No other action of definite consequence has such causal power that it may make you take birth at the same seat again and be the king of the Heaven of the Thirty- Three. I see those causes and I see your seat, your superior seat, and I see other causes. If you listen to my Dharma teaching, you will not have to fall.”
彼憍尸迦聞佛語已，合掌在額，心生歡喜而白佛言：唯願世尊善為我說，我今諦聽。彼憍尸迦如是語已，彼佛世尊為說欲味過患出離，廣說如是勝修多羅。彼憍尸迦如是聞已，即時獲得須陀洹果。時憍尸迦既得果已，次第退生，閉塞惡道。以此因緣，夜摩天眾此佛塔內壁中不見彼憍尸迦第八生處。彼帝釋王得涅槃故，過第七返，第八返生則不可得。如是因緣，我為汝等天眾已說。
4.C. -3114 “ ‘Again, Kauśika joined his palms and said, “World protector, Blessed One, please let me listen to your Dharma.” “ ‘In this way, emphasizing the flaws of desire, unwholesome relishing, and escape, the Blessed One taught Kauśika the discourses elaborately, so that he could attain the fruition of a stream enterer. When Kauśika attained that fruition, the gateways to death, transmigration, and rebirth in the lower realms shut. It is because of this auspicious production of causal factors that the gods of the Heaven Free from Strife cannot see any eighth rebirth of Kauśika upon the walls of the stūpa. At that point, he will go beyond suffering, achieving total transcendence, and there will not be any eighth existence for him. It is for these reasons that I have spoken to you here.’ [F.147.b]
爾時，天主牟修樓陀而說偈言：
欲則非財物，以不資益故，戒信財中勝，畢竟得涅槃。cf. Dhs.7.164-168
4.C. -3115 “At that time, Musulundha will utter the following verses:“ ‘No wealth appears from pleasure Because pleasures are devoid of wealth. As that by which fortune is ultimately achieved, Discipline and faith are the supreme wealth.
此欲非財物，令入有曠野，若令解脫欲，乃是真財物。
4.C. -3116 “ ‘The “wealth” that arises from pleasures Reveals the wilderness of existence. Those who are free from the pursuit of pleasures Are said to be shining treasures.
若不救惡處，若樂不寂靜，彼唯大癡故，非財而名財。
4.C. -3117 “ ‘The stage that offers no protection, Yields no happiness, And turns wealth into poverty Is exclusively deficient knowledge.
如是得言物，所示欲非物，若離非物欲，得彼真財物。若說寂靜道，彼示道第一，
4.C. -3118 “ ‘Wealth that depends on pleasures Cannot be regarded as wealth at all. Supreme is the teaching of the path, Auspicious is the explanation of the path.
彼何者勝道？智慧者能到。若有不近欲，若不為愛誑，
4.C. -3119 “ ‘By ve who waste their time will always behold The flames of the hells, having wasted their time so.’irtue of the path, the perfect stage is reached. This is how the learned proceed. Those unattached to pleasures Overcome all desire, including great desire.
彼行善道處，不近於欲火。欲常不可足，欲亦非寂靜，
4.C. -3120 “ ‘They enter the abode of knowledge And do not attend to the fires of pleasure. Those who insatiably pursue pleasure Are, by such pleasures, prevented from recalling peace.
共愛而和合，如火得薪焰。天人若龍等，不知足則失，
4.C. -3121 “ ‘Those who crave Are ablaze like fire. In this way, insatiable gods and humans Are destroyed by the snake of desire.
為地獄火燒，彼失乃是失。
4.C. -3122 “ ‘Those who waste their time will always behold The flames of the hells, having wasted their time so.’
如是天主牟修樓陀以如是等無量種法，教示天眾，擁護救攝。
4.C. -3123 “In this way, Musulundha cares for the gods in hundreds of different ways, providing them with true sustenance.
爾時天眾極生厭離，厭離欲已，復白天王牟修樓陀而作是言：惟，大天王！我已觀見他未來世生處諸道，今復自觀我未來世當生何道？
4.C. -3124 “Again, moved by deep sadness and utterly disheartened, the gods will address Musulundha: ‘We request that Your Divine Majesty show us clearly where we are heading.’
牟修樓陀天王答言：如是當觀。天眾聞已，彼佛塔內則於異處壁中觀察，見夜摩天退墮地獄，謂活、黑繩、合、喚、大喚、熱、大熱等。見無量種墮彼地獄，有頭在下如是墮者，有舒兩臂而墮中者。天身未滅，如是預見地獄生處，亦見天處業盡退時，彼地獄中身體爛熟，炎鐵地上無量烏鷲滿彼地處，彼處種種無量怖畏，焰沙滿地，地獄眾生在地獄地極燒極炙。彼天如是墮地獄中，頭則在下如是受苦，第一急苦、第一堅苦，有無量種受諸苦惱。
4.C. -3125 “ ‘I shall do so,’ Musulundha will reply, and once again he will make them explore the same wall of the stūpa. The gods in the Heaven Free from Strife will now see that they themselves will be reborn in the hells of Reviving, Black Line, Crushing, Howling, Great Howling, Heat, and Intense Heat, [F.148.a] falling in great numbers into the hellish realms with their heads down and their feet up as their divine bodies come to an end. Some are boiled the moment they take birth. Some are attacked by vultures and ravens within a realm of flaming iron. Some are surrounded by terrors, and some gods have their heads stuck into the burning sand that fills the grounds of hell. They will experience extremely excruciating, unbearable, and utterly horrifying sensations while the henchmen of the Lord of Death keep them confined and shout commands. Thus they will see themselves depicted in numerous ways.
閻魔羅使種種呵責，既呵責已，與種種苦。彼諸天等，皆見自身如是受苦。如是見已，彼佛塔內異處壁中，復見過去夜摩天王，在地獄中受無量種堅惡苦惱。為欲亂心，先樂境界已曾破壞，作諸惡業。云何而作？有何等相？閻魔羅使皆悉具說，而語之言：汝本一切愛境界故，已作惡業，今於此受。
4.C. -3126 “They will also see many rulers of the Heaven Free from Strife taking birth in the hells in this way. They will see them ferociously subjected to biting, penetrating pains that are the products of their own minds, which have been distracted by pleasure. Having been destroyed by objects for so long, they are now filled with fear, experience the hellish characteristics, and remain cognizant as the henchmen of the Lord of Death call out to them, ‘You who had such great faith in objects, now you must experience the fruits of what you have done!’
如是過去夜摩天王其名何等？有名大業，有名具足眾賢，有名威德，有名不壞，有名意樂，有名善色，有名普樂，此如是等夜摩天主墮七地獄。如善不善業果而受，已受第一境界之樂，心未厭足，為愛所壞，如是退墮。
4.C. -3127 “Those rulers of the Heaven Free from Strife have the following names: Great Action, Excellent Force of Perfection, Splendid, Joyous Magnetizer of All, Serene, and Thoroughly Joyous Form. As rulers of the Heaven Free from Strife [F.148.b] they fell into the seven hells, dragged by the noose of karmic action as they experienced the effects of positive and negative actions. They enjoyed supreme objects and developed an insatiable craving that later destroyed them and made them fall.
1.彼大業者，本作何業生夜摩天，為夜摩王？昔人中時，以淨信心施緣覺食。業因緣故，身壞命終生於善道，夜摩天處為夜摩王。於彼天處受無量種境界欲樂，未知厭足，退彼天處，本偷盜故，而復墮於黑繩地獄。彼前生處，曾作藥師，於他病者，不相應治，取其財物。以彼惡業，是故生於黑繩地獄。
4.C. -3128 “Great Action had developed a careful attitude and trained in that, with respect to a solitary buddha to whom he had offered food. Upon the disintegration of his body, he therefore went to the joyous higher realms and was born as the ruler of the Heaven Free from Strife. Enjoying numerous divine pleasures, he developed strong craving. When he passed beyond the heavens, he fell into the Black Line Hell due to stealing, because in another life he had been a doctor who appropriated the wealth of the afflicted in improper ways. As those actions ripened, he was born in the Black Line Hell.
2.觀彼大業夜摩天王過去業已，次復觀察具足眾賢，善不善業。彼何善業生夜摩天，為夜摩王？彼佛塔內異處壁中，次復觀見彼過去世，以清淨心捨已財物，施病比丘，以思熏心。彼業因緣，身壞命終生於善道，夜摩天中而作天王。又復更為境界河漂，善業盡故，退墮叫喚大地獄中。又復前世人中之時，作土地主，放逸而行，心生憍慢，有道行人甚渴流汗，彼王見已，與甘蔗酒。彼飲酒故，失其本信，即便犯戒，失自利益。如是與酒不善業故，身壞命終，墮於叫喚大地獄中。
4.C. -3129 “When the gods have seen the actions of Great Action, ruler of the Heaven Free from Strife, they will next examine the positive and negative actions of Excellent Force of Perfection. They will notice the virtuous actions whereby he became the ruler of the Heaven Free from Strife. They will see that in the past he had been a monk who offered gifts of medicinal substances to the ill and who did not harbor any impure attitudes in his heart. Due to those causes and conditions, he went to the joyous higher realms upon the disintegration of his body, where he was reborn as the ruler of the Heaven Free from Strife. He was carried away by craving for desirable objects there, and so, once his positive actions came to exhaustion, he was reborn in the Howling Hell. Overcome by carelessness, Excellent Force of Perfection had before been a haughty king in the world of humans. This conceited king used to make his thirsting guests drink sweet wine upon their arrival. In this way, he broke the discipline that he had otherwise cultivated with faith, thus failing to accomplish his own objectives. [F.149.a] Due to those unvirtuous actions, which were to be experienced in other lives subsequent to the disintegration of his body, he later took birth in the Great Howling Hell.
彼天如是觀察第二夜摩天王惡業行已，見於一切有為生死與焰不異，彼此迭互相向說言：此大天王，如善不善無量種業，相應果報，如是示我。我等今者，於此天王所得利益，如於父母所得利益，無有異也。
4.C. -3130 “The gods will realize all this as they perceive the karmic actions of the second ruler of the Heaven Free from Strife, along with his qualities, his unwholesomeness, and his life in the lower realms. They will therefore say to each other, ‘We now see that the whole of cyclic existence is like a blazing fire. Musulundha, ruler of the Heaven Free from Strife, is like a father and a mother to us. He has done something for us that no one else ever did. He has shown us, clearly and accurately, what the hells are like and how the results of positive and negative actions ripen.’
3.彼天如是相向說已，於佛塔內次復異處，於寶壁中見迦那迦牟尼世尊神力所化，夜摩天王名威德者，本因何業生夜摩天而為天王？見彼前世人中之時，不破壞他而得財物；於夜暗中有說法處，為佛法僧然燈照明。彼業因緣，身壞命終，生夜摩天而為天王，名曰威德。久時為王，既作王已，隨命長短，身壞命終，次復生於四天王天。於彼退已，生欝單越，彼處終已，次復生於三十三天。彼處退已，生閻浮提，得為人王，有大威德、有大神通。彼處生已，放逸行故，為欲所誑，心輕動故，而復殺生、偷盜、邪淫，作如是等三不善業。以作如是惡業因緣，身壞命終，墮於焦熱大地獄中。不可譬喻，有無量種無量百千異異分別地獄業故。於地獄中受諸苦惱，如是已為心怨所誑。
4.C. -3131 “They will then draw closer, wishing to examine the ways other lords of the Heaven Free from Strife died and transmigrated, how they engaged in karmic actions, and how those actions had consequences. Upon the walls of the stūpa they will behold the blessed Kanakamuni’s projections that reveal the actions of Splendid, ruler of the Heaven Free from Strife, as well as the effects of those actions. Splendid became the ruler of the Heaven Free from Strife due to having previously listened to the sacred Dharma with great faith during the night of conquest, and because of having offered butter lamps to the Buddha, Dharma, and Saṅgha. Due to such causes, conditions, and bases, he went to the joyous higher realms upon the disintegration of his body, taking birth there as the ruler of the gods in the Heaven Free from Strife, where he reigned for a long time. When his life was over and his body disintegrated, he next became born as a god of the class of the Four Great Kings, and when he died and transmigrated from that existence, he took birth in Kuru in the north. When he died and transmigrated from there, he was, in turn, born as a god in the Heaven of the Thirty-Three, [F.149.b] and when he died and transmigrated from that life, he was born as a king in Jambudvīpa endowed with great magical powers. In that life, however, he became careless and obscured by the pursuit of pleasure, and thus he engaged in killing, stealing, sexual misconduct, and other unvirtuous actions, thoughtlessly habituating his mind to such unvirtuous action. When that body later disintegrated, he was therefore born in the hell of Intense Heat, experiencing hundreds of thousands of variations of pain resulting from actions associated with hell. In this way he was deceived, as his own mind arose as his enemy.
爾時天眾復見天中無量具足，復見失壞，或樂或苦，如是見已，迭互相向而說偈言：
4.C. -3132 “When the gods have witnessed numerous further images of pleasure and pain that are associated with abundance and decline, they will discuss this among each other:
極惡復甚惡，大力不可忍，癡心造此業，如是墮地獄。 cf. Dhs.11.86
4.C. -3133 “ ‘The utterly horrific force, The intolerable great force That boils all childish beings, Is karmic action engendered by the mind.
一切業由心，因緣在有中，為癡所壞故，皆流轉受苦。 cf. Dhs.11.87
4.C. -3134 “ ‘Caused by the mind, karmic actions Make one existence after another appear. The suffering that torments all childish beings As they experience existence
種種大力苦，遍惱不可耐，業縛在世間，而不生厭倦。
4.C. -3135 “ ‘Is diverse and intense, So forceful that it can hardly be endured. Yet, as the world evolves from karmic action, No one seems to have enough.
天退人中生，人死入地獄，出彼生畜生，出畜生生鬼。
4.C. -3136 “ ‘Coming from the world of the gods, one may become a human; From the human world, one may travel to hell; From hell, one may enter the animal realm; And from there, one may become a starving spirit.
如是業輪中，世間業風吹，流轉於世間，癡故不覺知。
4.C. -3137 “ ‘Thus, karmic actions manifest 441 as the core of 442 cyclic existence, And as beings are driven by the winds of karmic action, They keep spinning, but in their delusion They do not even realize it.’
如是彼中山樹具足地處天眾，迭相為說彼迦那迦牟尼世尊如實所化無量種業，在佛塔內壁中明了。
4.C. -3138 “In this way, the gods in Moving in Gatherings see the workings of diverse karmic actions correctly portrayed by the blessed Kanakamuni upon the walls of the stūpa. [F.150.a]
4.觀彼業已，次復觀察夜摩天王善不善業無量種生。彼佛塔內異處壁中，復見善色夜摩天王，彼因何業生夜摩天而為天王？見彼前世人間之時，生婆羅門種姓之中，正見不邪，不熱惱他，善修持戒，於繫獄中極受苦者、無依主者，或於儉時有飢餓者，多與淨潔美好飲食。以清淨心，或於齋日或非齋日，受戒持戒，彼因緣故。救被縛者令得解脫，或以物贖令其得脫。彼因緣故，身壞命終生於善道，夜摩天中為夜摩王。
4.C. -3139 “Wishing to examine further virtuous and unvirtuous actions of the lords of the Heaven Free from Strife, the gods will then proceed to look at another part of the stūpa’s walls. There, they will notice the ruler of the Heaven Free from Strife who was known as Serene Form. Seeing the actions that made him king of the gods in the Heaven Free from Strife, they will notice how he had often been a brahmin in the world of humans. Endowed with correctview and excellent discipline, he had concern for the incarcerated, those tormented by suffering, the unprotected, and those suffering due to famine. With a very gracious attitude, he offered them delightful food in abundance, and he also observed vows according to the calendar. Due to such causes and conditions, and on the basis of having freed people from suffering, he went to the joyous higher realms upon the disintegration of his body, and was thus born as the ruler of the Heaven Free from Strife.
名曰善色。於長久時作彼天王，有大威德、有大神通。作彼王已，身壞命終，次復生於三十三天，有無量種受大快樂，至終盡時。於彼三十三天處退，次復生於阿修羅中，其身甚大，有大神通。阿修羅中報盡終已，生於人中，作大長者，有大威德。彼處終已，生瞿耶尼，在於人中。彼處終已，復於人中邊地受生，心輕動故，復更殺生，獵殺諸獸，以刀箭等多種殺害。彼業因緣，身壞命終，生地獄中。地獄大火之所燒然，受無量種堅惡苦惱，以作不善惡業因故。
4.C. -3140 “Under the name of Serene Form, he reigned and performed actions. When he died and transmigrated, he subsequently became a human king who possessed great miraculous powers and supreme splendor. When that body disintegrated, he was next born as a god in the Heaven of the Thirty- Three, enjoying numerous great pleasures for a long time. When he finally died and transmigrated from there, he took birth as a strong asura with great miraculous powers. When, again, he passed on from that existence, he was reborn as a human, becoming a powerful and wealthy householder. When he subsequently died and transmigrated, he was again born as a human, this time in Godānīya. After that life, he again became a human, living on a lesser continent. [F.150.b] There, his mind became fickle and he therefore engaged in killing. He would hunt down wild animals and inflict wounds upon them with weapons until they died. Due to such causes, conditions, and bases, he went to the lower realms upon the disintegration of his body and was born in the Reviving Hell, burning in the great fires. Undergoing intense, excruciating, burning pain, he experienced the horrifying results of his unvirtuous actions.
5.山樹具足地處天眾如是觀察彼業報已，復無量種無量分別諸善惡業如是見已，於佛塔內復向異處，於彼壁中觀迦那迦牟尼世尊之所化現。既往到已，於彼壁中復見其餘希有之事。往世曾有夜摩天王，名曰普樂，以何業故生彼天處，為夜摩王？彼如是見：本前生處人世界中人身之時，曾有善意，常禮師長，心生敬重，見時則起，合掌供養。若復餘業，掃佛塔地，掃已泥塗，散花燒香，常一切時如力如分，布施沙門、若婆羅門，常於病者阿那含人給施供養，以淨信心如是供養。以是善業因緣力故，身壞命終生於善道，夜摩天中而為天王，名曰普樂。
4.C. -3141 “Having clearly seen this ripening of karmic action, displayed by the blessed Kanakamuni in all its variation inside the stūpa, the gods of Moving in Gatherings will next wish to examine other aspects of karmic results. As they proceed along the wondrous wall of the stūpa, they will see among the many different lives that of Thoroughly Joyous, another ruler of the Heaven Free from Strife. They will also see the karmic actions that made him take rebirth in that manner. When he was born as a human being, his mind was virtuous. He always praised and honored the gurus, and, with faith and respect, he conducted himself with consideration and humility. He would always sweep and anoint stūpas, perform his duties well, and faithfully offer gifts to mendicants and brahmins. To travelers and the sick he would offer respectful care with a joyous attitude. When his body disintegrated, he therefore went to the joyous higher realms and was born as Thoroughly Joyous, ruler of the Heaven Free from Strife. [F.151.a]
身體皆樂，彼身光明有種種色，見者心樂，安隱清涼，光明遍滿五百由旬，一切寶色。此光明勝端嚴殊妙，勝於一切，不可譬喻。如閻浮提人中勝者，謂月光明端嚴殊妙，如是一切夜摩眾中普樂天王，光明最勝。
A light of numerous colors shone from his body, satisfying many beings with its radiance. Outshining any jewel, his body was incomparable and made the entire array of gods wane in comparison. He was as radiant as the moon is to the humans in Jambudvīpa. Such was his outstanding beauty in the midst of all the gods of the Heaven Free from Strife.
於長久時，五欲功德成就樂已，於彼處退，以彼業力之餘勢故，生閻浮提人中為王，所王之處，五百由旬，於中自在。生彼處已，心輕動故，獵殺諸獸。彼業因緣，身壞命終，墮活地獄。彼處出已，不善惡業之餘勢故，生於鳥中。
4.C. -3142 “In this manner, he lived for a long time in great splendor, enjoying his rich endowments of pleasures of the five senses. When he finally died and transmigrated, he was born as a human king in Jambudvīpa, ruling over a hundred provinces. However, during that life, he became thoughtless and took to deer hunting. As a result, he was born in the Reviving Hell, and once he died and transmigrated from there, he was born as a goose.
觀天品之二十七(夜摩天之十三)
彼諸天眾既見如是業果報已，彼佛塔內復更觀察異處壁中覓希有法。於彼壁中，復見天王牟修樓陀隨順法行，不習近欲，愛樂法行，作諸眾生利益之行，善知一切善惡等業。既知業已，不放逸行，雖作天王而不放逸。
4.C. - 3143 “Wondering what further wonders of karmic action they might witness, the gods at this point will proceed to look at another part of the stūpa’s walls. As they watch the surface of the walls, they will see the ruler of the Heaven Free from Strife who goes by the name of Musulundha. He is endowed with the Dharma and adheres to the Dharma, does not indulge in pleasures, and benefits all beings with the supreme Dharma. In this way, with awareness of karmic action, he rules the gods and does not live in carelessness.
彼諸天眾觀見天主牟修樓陀業果報已，心作是念：此大天王本因何業生此天處，而為天王？見其往世於人身時，修行善法，然燈佛所得聞佛法；既聞法已，攝取受持，思惟修行，如所聞法，如是安住。如是聞已，乃至一念心不曾亂，正信出家，剃除鬚髮披服法衣。既出家已，乃至微少塵許等惡，生大怖畏，修行梵行。以彼業因，身壞命終生於善道天世界中，謂在他化自在天處作彼天王，名曰不壞。
4.C. -3144 “The gods will also see the relevant karmic ripening. They will perceive how he faithfully emerged from the household to become a homeless mendicant, [F.151.b] regarding even the most minute negative act as frightening, and how he practiced pure conduct in a perfect way. When his body disintegrated, he therefore went to the joyous higher realms and was reborn as Insuperable, a king of the gods in Making Use of Others’ Emanations.
彼處退已，生於人中，為轉輪王，王四天下。彼業盡已，命終生於四天王天。彼處退已，生於人中，復得為王，所王之土，一千由旬。彼命終已，生弗婆提，於彼為王，大勝身體。彼命終已，次復生於阿修羅中，第一神通，有大勢力。彼處命終，而復更作大富長者，恒常修行，第一大施，次有持戒智等具足，隨所生處何處何處，施、戒、智等三事具足。彼處命盡，修施戒智不斷絕故，身壞命終生於善道，天世界中夜摩天處為夜摩王，名牟修樓陀。
When he died and transmigrated from there, he became a universal monarch who ruled over the four continents. Subsequent to that life, he was reborn as a god of the Heaven of the Four Great Kings. Upon death and transmigration from that life, he next became a very happy and wealthy householder, and then a king whose rule extended across one thousand leagues. Transmigrating from the latter existence, he was then reborn as a king of Videha in the east who possessed supreme powers. When that king died and transmigrated, he was reborn as a god with supreme miraculous powers and strength. When he again died and transmigrated, he became a householder endowed with tremendous happiness and wealth, who practiced generosity, discipline, and insight in a flawless manner. He also steadfastly abided by his training in generosity, discipline, and knowledge throughout his other lives. Therefore, when he died and passed beyond, his generosity, discipline, and insight served as causes to propel him on, and upon the disintegration of his body, he finally went to the joyous higher realms and was born as Musulundha.
彼如是法，次第相續不斷絕故，彼心善故、善調伏故，不放逸行諸欲境界，不壞其心，自他利益，無量善業隨順行故，多有天眾，欲所不攝。
4.C. -3145 “Having cultivated the continua of all those actions and having applied his mind to the purificatory training in such actions, Musulundha has thus developed carefulness. He will not be carried away by pleasures, and objects will not destroy his mind. He will be supremely happy, act for the benefit of others, and practice virtuous actions. In this way, his kindness will ensure that many gods will [F.152.a] avoid becoming swayed and subdued by their pleasures.
爾時，彼處夜摩天眾而說偈言：
隨順善法行，彼則常得善，無量千億劫，善業不失壞。cf. Dhs.31.61
4.C. -3146 “At that time, the gods will proclaim the following verses: “ ‘For those who practice virtue, Virtue will always lead to more virtue. Even in a thousand eons, Virtue will not be exhausted.
常增長持戒，於智轉習行，一切時布施，繫念常不斷。cf. Dhs.31.62
4.C. -3147 “ ‘Those who constantly observe proper discipline Will also experience the increase of insight And engage in the generosity Of deliverance beyond existence.
修行施等三，除斷三種過，捨離彼過故，勤修行功德。cf. Dhs.31.63
4.C. - 3148 “ ‘With the triad of generosity and so forth, People completely overcome the three flaws. Therefore, give up the flaws completely And adhere diligently to excellent qualities!
雖天欲具足，境界樂不壞，彼不放逸故，則不墮地獄。
4.C. - 3149 “ ‘The pleasures of divine substance may be exquisite, But who is not destroyed by objects? Even if one takes birth in hell, From there, one cannot turn back from the Dharma.
法常不斷絕，彼隨順法行；不隨法行者，則是大愚癡。近法戒之人，精勤修智行，
4.C. -3150 “ ‘This is understood by those who are righteous, Whereas childish beings turn away.
Attend to the Dharma and discipline, And diligently give rise to insight.
能滅諸有苦，如日光除闇。能增長法者，為天人所禮，cf. Dhs.31.64
4.C. - 3151 “ ‘Those who conquer the suffering of birth in existence Will be cherished like the orb of the sun. Those endowed with the exalted Dharma Will receive praise, even by the gods.
如是異處生，乃至到涅槃。cf. Dhs.31.65
4.C. - 3152 “ ‘As they attain further lives, They will soon pass beyond suffering. 443
若如是知法，諦思惟法相，彼則解脫有，當得到彼岸。
4.C. -3153 “ ‘Therefore, those who understand These characteristics of the divine DharmaWill soon be free from existence And journey to the beyond.
智忍常愛語，愍一切眾生，或施種種物，此道至涅槃。
4.C. -3154 “ ‘Patience, pleasant speech, Compassion for all beings, And the practice of generosity — Those are the paths of peace.
惡者則近惡，或習近懈怠，堅心增惡法，彼行地獄道。cf. Dhs.20.12
4.C. -3155 “ ‘The malicious who indulge in what is unwholesome, Passing their time in extreme laziness, While being fierce and aggressive toward the Dharma, Are on a journey to hell.
見何人皆喜，見何人皆瞋，處處皆貪著，如是故名癡。cf. Dhs.20.13
4.C. -3156 “ ‘Those who cannot appreciate it, And who develop anger And become thoroughly attached, Are classified as ignorant.
惡法所迷惑，捨離於善法，癡故入地獄，受惡法苦惱。
4.C. - 3157“ ‘They give up virtue and practice the unvirtuous, Obscured by unwholesome qualities. Those scorched by the unwholesome Are, in their delusion, led down to hell.
行法推求善，常捨離於欲，牟修樓陀處，天中住無垢。
4.C. -3158 “ ‘As he practices the Dharma and pursues what is virtuous, While constantly relinquishing pleasures, Musulundha’s life in the Heaven Free from Strife Is the practice that brings an end to affliction.’ [F.152.b]
彼夜摩中山樹具足地處天眾，彼此如是迭相為說，於愛境界而生怖畏。一切衰惱皆現見已，復共天王牟修樓陀彼佛塔內異處壁中，次第復觀，夜摩天王牟修樓陀及諸天眾此處退已，當生何處？在於何道？時諸天眾於彼壁中皆見自身并其天主牟修樓陀，天處退已，生閻浮提，一切皆於彌勒世尊出世之時，諸根具足，一切皆生大種姓中，共為同侶，共一國土，迭相愛念，生大種姓，皆悉大富、尊重姓生。如是壁中皆見自身。牟修樓陀在彼國土生在剎利大種姓中，大富大力，為一切人之所供養，百千億寶滿其舍內，生剎利家以為長子，名曰善戒。
4.C. -3159 “The gods of Moving in Gatherings will speak to each other in just such a way. Having seen all this horrible craving for objects and terrifying pain, the gods in Moving in Gatherings will now continue to scrutinize the walls of the stūpa together with Musulundha. Wondering where the lord of the Heaven Free from Strife will be reborn next, and as what type of being, they keep gazing at the surface of the walls. They will then observe that upon death and transmigration from their heavenly realm, all of them will be reborn together with Musulundha in Jambudvīpa, where the teachings of Maitreya can be found. They will all have their faculties intact and will be reborn in great families within the same country. They will all have supreme affection for each other and will be born in homes of vast wealth, have magnificent qualities, and be of excellent character. Musulundha will be born into a great royal house of tremendous wealth and power, one that is venerated by everyone and abounds with billions of jewels. Born as the foremost son of that family, his name will be Śīlabhadra.
爾時，彼處彌勒世尊說寂靜法向涅槃城，謂四聖諦，功德具足，初中後善、義善語善，獨法具足清淨鮮白，所謂：此色，此色集，此色滅，此色滅道。如是次第，受、想、行、識，總相略說。一切眾生安隱離濁，向涅槃城，無有障礙，為諸世間如是說法。
4.C. -3160 “At that time, the blessed Maitreya will be teaching the Dharma, skillfully leading beings to the city of the transcendence of suffering. His teaching is virtuous in the beginning, virtuous in the middle, and virtuous in the end. It has excellent meanings and excellent words. It is a Dharma that is distinct, complete, and perfect. In this manner, he teaches, ‘This is form; this is the origin of form; this is the cessation of form; this is the path that leads to the cessation of form.’ [F.153.a] In the same way, he also elaborately teaches the characteristics of sensation, perception, formation, and consciousness. He thereby provides all sentient beings with excellent happiness, freedom from affliction, and entry into the city of the transcendence of suffering. He teaches the Dharma whereby all beings become free from stains.
爾時，善戒剎利王子——王之長子，傳聞彌勒世尊說法，如是聞已，如前所說，諸同侶等亦如是聞。前世所修善業因故，彼此籌量，一切皆共向彼善戒剎利子所。有二萬人詣彼善戒剎利王子，如前所說。爾時，善戒聞其語已，本善業故，心生歡喜，生敬重心，面色清淨，一切和合，同時皆起，共詣彌勒佛世尊所。
4.C. -3161 “When Śīlabhadra hears that the blessed Maitreya is teaching the Dharma, all the others will, as before, also join him to hear that. Inspired by the virtuous actions to which they are accustomed from before, they will all convene, and then they will approach Śīlabhadra. All twenty thousand of them will come to confer with Śīlabhadra at length, just as before. Inspired by what their leader has heard and their previous virtuous actions, they will all rise together, rejoicing with deep respect and happiness, and with a lustrous complexion on their faces. In this way, all these wise individuals will proceed as one body, as if they were Śakra and his retinue, toward the site where the blessed Maitreya resides.
如是眾人旋遶善戒，亦如第二三十三天圍遶帝釋。在路遙見彌勒世尊有三十二大丈夫相，廣說妙法，利益一切天人世間，并諸沙門、波羅門等，如是為說入涅槃法，初中後善。彼法清淨猶如水池，能盡諸苦，能除一切生死繫縛，次第乃至到於涅槃，說如是法。爾時眾會廣大於海，彌勒世尊在中說法。
4.C. -3162 “Arriving there, they will behold the Blessed One from afar, his body adorned with the thirty-two marks of a great being, as he is teaching the Dharma. Maitreya benefits all beings, including gods and humans, and is surrounded by attending hosts of mendicants and brahmins as he teaches the Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous in the end. His teaching is bright like a lake, utterly free from pollutants. His Dharma brings an end to all suffering, permanently liberates being from the chains of cyclic existence, and culminates in the transcendence of suffering. [F.153.b] His retinue is extremely profound, deep like the ocean.
爾時，世尊遙見善戒人眾圍遶，告大眾言：此夜摩天主牟修樓陀并其大眾。此夜摩主牟修樓陀修行梵行，先已曾種善法種子，今者根熟。此夜摩主牟修樓陀繫縛已緩，多不善業一切消滅，捨離於欲，諸苦盡時，於今將至。彼人如是得聞如來口言語已，心生歡喜，心生敬重，一切生死皆得遠離。
4.C. -3163 “Seeing the approaching procession from afar, the Blessed One will address them: ‘Musulundha, ruler of the Heaven Free from Strife, bow your head to my feet. Are you and your party all well? Have you practiced pure conduct well? Have you thoroughly ripened your faculties according to the Dharma? Have you made the whole gamut of negative actions diminish, and have you brought them to exhaustion? Have you completely given up your reliance on pleasure? For me, the time of liberation from all those pains has already arrived.’
如來之色甚為希有，不可譬喻。牟修樓陀得見如是希有佛已，頭頂禮足，住在一面，白言：世尊！我行世間生死流轉，疲倦厭離。
4.C. -3164 “Hearing these words of the Thus-Gone One, Śīlabhadra will be extremely delighted and filled with deep respect. Beholding the incomparable form of the Thus-Gone One, who is like a bridge that leads beyond all cyclic existence, he will bow his head to the Blessed One’s feet. Having taken his place in the gathering, Śīlabhadra will then reply, ‘Blessed One, all my engagements in cyclic existence have been exhausted.’
爾時，世尊如應說法，有十千人常近於王、常共王行——先同伴者，得盡諸漏。
4.C. -3165 “Thereafter the Blessed One will teach the Dharma to the party of twenty thousand, who used to accompany Musulundha in the worlds of the gods, by guiding them toward the exhaustion of defilements.
彼夜摩主牟修樓陀如迦那迦牟尼世尊壁中所化，一切未來次第而見。一切智人所化種種希有之事有無量種，非餘境界，并天世間、魔等世間，及諸沙門、婆羅門等，無能見者，除近正士、如來住者。近善知識，出生死中最為第一。
4.C. -3166 “Together with Musulundha, all of them will witness these exact events of the future, just as they are projected by the blessed Kanakamuni. All the many marvelous events that they clearly perceive in this way are projected by the Omniscient One because no one else possesses such a sphere of wisdom. That is why all beings, including the world of the gods, as well as all māras, mendicants, and brahmins, have faith in the Thus-Gone One only, and in no one else. [F.154.a] For all beings, the supreme factor to attend to is the one that causes one to escape from cyclic existence —that is, the spiritual teacher.
時，彼天眾一切共同生歡喜心，於佛法僧生敬重心。時彼天王并諸天眾復更禮佛，出彼佛塔。
4.C. -3167 “Thereafter, when they have received Musulundha’s guidance, the gods will rejoice tremendously and rouse deep respect for the Buddha, as well as for the Dharma and the Saṅgha. Each among the full congregation of gods will also bow his head to the feet of Musulundha, and then everyone will leave and go outside the stūpa.”
於六經中，彼迦那迦牟尼如來世尊所化，第五已竟。
4.C. -3168 Among the six discourses, this completes the fifth, the discourse of Kanakamuni’s emanations.
