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.
觀天品之三十一(夜摩天之十七)
爾時，鵝王自念本生，曾於往世有佛，名為迦迦村陀，於彼佛所聞諸法門，所聞法中唯以一法為天眾說。
4.C. -3569 “Recalling his previous births, the king of the garuḍas will then bring to mind a discourse he heard in the presence of the blessed Krakucchanda. For a short while, he will remain silent, and then he will begin to teach:
語天王言：天王善聽，我今為說。有五種法，若天若人放逸行者，是根本過。何等為五？
4.C. -3570 “ ‘Listen, gods. Five factors are despicable, because they cause carelessness and are unacceptable flaws in any god or human. What are these five?
謂放逸者其心則亂，意念異法，口宣異言。若有所說，不實無義，前後相違，動轉不定，他則不受。何以故？以其放逸心動亂故。自不能知——為何所說、為誰而說，彼則輕毀，彼則不受。以如是故，則於一切便為自輕，是放逸過。放逸過故，墮於惡道，於三惡趣隨相應生。此是初過。
4.C. -3571 “ ‘First, the careless who act carelessly may in their distraction say one thing while thinking another. Such people are useless in their activities, which are without meaning. They confuse the order of things, and they cannot focus their minds on anything. Why is that? Because carelessness makes their distracted minds unable to understand. They wonder, “What shall I say, how shall I say it, and to whom shall I speak?” In this way, their minds remain distracted and unstable, no matter who they are speaking to. They are fickle, gullible, and make for unpleasant company. Others will rebuke them and, like grass in the wind, they bow to everyone. Such is the first among the flaws that bind the careless and lead them to birth in any of the three lower realms. This is the first flaw of the careless. [F.212.b]
又彼放逸有第二過。何者第二？所謂不知應作不作。放逸意故，不知何者是所應作，不知何者所不應作。不知何業，不知何果，以不知業故不知果。彼愚癡者迷業果故，身壞命終墮於惡道，生地獄中。以放逸故得如是過，此第二過。
4.C. -3572 “ ‘There is also a second flaw of carelessness. What is that? Not knowing what is needed and what is not needed. Those whose minds are spoiled by carelessness do not understand that. They wonder, “What constitutes a good action? And which actions should one refrain from? What effects ripen from such actions?” In this way, they comprehend neither karmic actions nor their ripening. They are deluded about karmic actions and their effects and, when their bodies disintegrate, the flaws of their carelessness will make them suffer an inauspicious fall into the lower realms, where they are born in the hells.
又彼放逸有第三過。何者第三？若人若天以放逸故，近惡知識，不敬三寶、不求於智、不敬尊長；於過功德，不覺不知；於生死苦，不生厭離；不知雜業，謂種種業；不能翹勤，常喜睡眠，不能持戒。身壞命終墮於惡道，生地獄中。以放逸故得如是過，此第三過。
4.C. -3573 “ ‘There is also a third flaw of carelessness, which both gods and humans swayed by carelessness suffer from: keeping company with wicked friends, that is to say, companions who do not serve the Three Jewels, who are not pursuing insight and discipline, who do not follow spiritual masters, who do not understand the difference between good qualities and flaws, who fail to understand the suffering of cyclic existence, who fail to understand the character of diverse karmic actions, and who are disinclined to give up sleep and muster diligence in the evening and early morning. When such people die, the flaws of their carelessness will make them suffer an inauspicious fall into the lower realms, and they shall be born in hell.
又彼放逸有第四過。何者第四？謂於天中、若於人中，即初生時，命行不住，即生即滅，善業亦爾；生已即盡，死王欲至，共誰放逸？彼必別離。此有四法必定離別，何等為四？一者少年；二者安隱；三者壽命；四者具足。如是四種必定離別，智者常觀如是四種，若放逸者則不能知。若天若人放逸行者，一切不知，以不知故，墮於惡道。以放逸故得如是過，此第四過。
4.C. -3574 “ ‘There is also a fourth flaw of carelessness. What is that? For humans and gods who are born in this way, there comes a point at which the formations for their lives and their positive karmic actions are exhausted. That is the point at which the Lord of Death arrives and all the things that those careless beings have relied on will be taken from them. They will simultaneously lose four things. What are they? Youth, health, life force, and fine circumstances. [F.213.a] Those four must be abandoned all at once. Even the learned cannot extend them, and the careless certainly cannot hold on to them. Since carelessness is one’s enemy, one should never indulge in it. Anyone taken in by carelessness, be they gods or humans, will be destroyed. Therefore, it must be relinquished.
又彼放逸有第五過。何者第五？謂於第一不可信處，而便信之。不可信中最叵信者，所謂婦女，而愚癡者信於婦女。彼愚癡者雖信婦女，然彼婦女於其不信，乃至命盡，心不離誑。一切婦女皆多諂誑，皆多幻偽，多垢破壞，其心多慢，破戒心濁。如是等過，一切婦女心皆不離，如火之熱，一切婦女不離此法。若愚癡者信彼婦女，唯有語言，然無一實。以愛貪故，為欲所牽，是故近之。
4.C. - 3575“ ‘There is also a fifth flaw of the careless. What is that? Putting one’s trust in a source of terror —and there is no greater source of terror and no one more untrustworthy than women. Still, miserable people who are swayed by carelessness place their trust in women. Moreover, whenever there are some that they do not trust, they will hide that in their heart for as long as they are alive. Just as fire is always hot, women are born with minds that are flawed by pretense, craving, deceit, offensiveness, pride, disgracefulness, and ingratitude. And still, those miserable people that are carried away by carelessness are overcome merely by the words of women, and thus they put their trust in them. When that happens, they develop yearning and their minds become aroused.
如是略說放逸之行五種過患，如是五過不離放逸，是故天人應捨放逸。此放逸行障涅槃門，放逸行者身壞命終墮於惡道，生在地獄、餓鬼、畜生。以放逸故得如是過，此第五過。
4.C. -3576 “ ‘In short, those who are lost in carelessness have five great flaws. When further discerned, there are infinitely many. Therefore, whether you are gods or humans, apply yourselves diligently so that you may give up carelessness! Carelessness bolts the door to the transcendence of suffering. [F.213.b] By resorting to, becoming habituated to, and increasing carelessness, one ends up in hell. Those who remain careless will also be born as starving spirits or animals.
是故智者應離放逸，若捨放逸，有五功德。何等為五？
4.C. - 3577 “ ‘Being careful, on the other hand, involves five qualities that are praised by the careful. What are those five?
所謂正行，心意正信，作所應作，不應作者則便不作，恒常用意，於一切時皆作利益。捨離放逸如毒不異，善知三世。此不放逸最初功德，不放逸故得此功德。
4.C. -3578 “ ‘First, such a person will have carefully guarded conduct, an excellently composed mind, mental equipoise while carrying out activities, helpfulness in all regards, and relinquishment of carelessness as if it were poison. This will be recognized during the three times. 475 This is the first among the qualities of those fond of carefulness.
又不放逸第二功德。何者第二？謂知輕重。近善知識，常行善業；遠惡知識，不作惡業，以彼惡業，善人嫌毀。若見惡人則皆捨離，見功德人則便親近。如是修行善意行故，不入惡道。此不放逸第二功德，不放逸故得此功德。
4.C. -3579 “ ‘Those fond of carefulness also possess a second quality. What is that? Understanding the weight of karmic action. Following holy people, they perform their activities with knowledge of karmic actions and their effects. They do not follow unholy people, nor do they engage in any inferior actions. They give up any actions that are subject to criticism and due to which flaws are observed. Instead, they pursue those acts that carry observable good qualities. In this way, those who possess good qualities and a fine understanding of good qualities will not incur anything unwholesome.
又不放逸第三功德。何者第三？所謂謹慎。乃至捨命，不屬婦女，不信其言。常一切時形相可見，一切婦女有二種縛，繫縛世間。唯見其色，不信其語，彼有智者如是如實觀察婦女。如是如實正觀察已，雖見歌舞喜笑遊戲莊嚴具等，心不貪著。一切放逸皆因婦女，一切婦女，是半放逸。若有能離婦女放逸，則能渡於生死大海。人世界中，人皆說言：不放逸者得名好人。此不放逸第三功德，不放逸故得此功德。
4.C. - 3580 “ ‘Those who give up carelessness and practice carefulness also possess a third quality. What is that? Not falling under the sway of women, even at the cost of their lives. Such people will not trust the words of women. They always take into account the nature of women. Women are a source of bondage in this world as well as the next, and, with that understanding, such people do not allow the appearance of women to confuse them and do not place any trust in what they say. Their understanding is in perfect accordance with reality and they are not led astray by the dances, songs, poses, or ornaments of women. In this way, careful and thoughtful people do not become involved with such ways of carelessness. [F.214.a] Even their retinue becomes restrained, and they too are not led astray by women. They also encourage others to practice such relinquishment and carefulness.
又不放逸第四功德。何者第四？所謂謹慎不放逸者，謂於富樂欲等不信，觀知無常，作如是知：此欲無常，轉動不定，則不可信，不久破壞，不久失滅。如是不信安隱之事，故不放逸。一切安隱為病所壞，如是於少亦不生信，一切少年為老所壞，是故於少不生慢心。如是於命亦不生信，不生慢心，不作惡業。何以故？必為死王所劫奪故。是故不信一切有為生死之法，以不信故，不放逸行。此不放逸第四功德，不放逸故得此功德。
4.C. -3581 “ ‘There is also a fourth quality of carefulness. What is that? Those who are careful are not concerned with enjoyments or pleasures. Every once in a rare while, they may take some satisfaction from pleasures, but they do not constantly think about pleasures, or concern themselves with them, because pleasures are in no way permanent, reliable, or trustworthy. Rather, they lead to decline and are subject to imminent destruction. Similarly, the careful do not put their trust in good health because those who are free from disease are all eventually overcome by illness. Neither do they place any trust in youth because youth is always conquered by aging. Hence, they do not try to maintain their youthfulness and do not develop any conceit based on youth. Likewise, they do not work at staying alive, nor do they become excited or go through hardships to stay alive. Why not? Because the Lord of Death is going to take the lives of everyone. Hence, those who practice carefulness do not indulge in such things. They do not become careless with regard to conditioned phenomena.
又不放逸第五功德。何者第五？所謂恒常親近聖人愛樂智故，歸依三寶，聞法思義，彼臨死時，不生怖畏。以知死相、知退相故，不生怖畏。聞義天子則知退相，人欲死時則知死相，如是知故，知生惡道、知生善道，作如是知：我生善道。我生惡道。若臨死時，惡道相出，則能方便令心清淨，心清淨故，惡道相滅，善道相現。此不放逸第一勝果，甚為難得，諸親善中，此亦最勝。此不放逸第五功德，不放逸故得此功德。
4.C. -3582 “ ‘Those who carefully practice carefulness also possess another set of five qualities. What are they? Learning, following noble beings, delighting in wakefulness, respecting the Three Jewels, and developing skill in discerning the subject matter they learn. Hence, they remain aware of the time of the Lord of Death. They also recognize the marks of suffering and death. They comprehend the signs of a god’s death and transmigration on the basis of what they have heard. [F.214.b] They understand the omens of a person’s impending death and passage to the lower realms and thereby recognize that they too are heading for the lower realms. They also understand what is to be done. They develop strong faith. As soon as such a frame of mind arises, the signs of going to the lower realms fade and instead signs of going to the higher realms appear. Such are the supreme effects of carefulness — effects that overcome even the most painful bondage. Such are the five flaws of carelessness and the five qualities of carefulness.’
爾時，彼處善時鵝王頌彼如來迦迦村陀佛所說偈言：
已離欲如來，讚歎不放逸，毀呰放逸行，所至生死處。
4.C. -3583 “At this point, Auspicious Time will recite these verses of Krakucchanda: “ ‘The careful who give up pleasures Are praised by the buddhas, Whereas the careless languish In the trap of old age and death.
不放逸解脫，放逸故受苦，此放逸繫縛，愚者不能斷。cf. Dhs.6.147-153
4.C. -3584 “ ‘The careless are not free; The careless are destined to suffer. Those dying in carelessness Will have their vulgar minds cut short.
不放逸善人，則生於天中，於天中放逸，故退時心悔。
4.C. - 3585 “ ‘The careful will journey To the divine realms of virtue, Whereas those who live carelessly Will once again fall.
一切放逸者，生死不得脫，放逸第一羂，能縛令流轉。
4.C. -3586 “ ‘Careless beings will not Be freed from cyclic existence. Such corporeal beings are bound By the ropes of carelessness.
作所不應作，不作所應作，一切放逸者，所作皆顛倒。
4.C. - 3587 “ ‘To them, the pointless appears meaningful, And the meaningful always appears pointless. Those who lack carefulness Misperceive everything.
尚不作世法，何況出世法，是故諸智者，不讚放逸行。
4.C. - 3588 “ ‘They fail even in terms of worldly matters, So how could they achieve the definitive good? The wise go beyond such a state of mind And have no praise for carelessness.
以是故不應，行放逸之行，如是放逸行，是惡道初使。
若有能捨離，苦惱之藏處，如是勇健者，能渡有大海。
4.C. -3589 “ ‘Therefore, people should not indulge in carelessness Because it is the foremost harbinger of the lower realms. Giving up the suffering of wandering through a thousand lives, The steadfast proceed to the supreme beyond.’
善時鵝王為彼天主牟修樓陀并諸天眾，如是已說過去舊法，利益天人。
4.C. -3590 “In this way, Auspicious Time will teach the Dharma before Musulundha and his retinue of a hundred thousand gods, for he pursues what is beneficial and wishes to benefit gods and humans.
又彼鵝王現為天主牟修樓陀復更說法，作如是言：有五種法對治沙門放逸之行。何等為五？所謂一切放逸行者皆受苦惱。如是之人隨何放逸，能致苦惱。捨彼放逸，知彼過已，修行功德，捨離彼故，無不饒益；不受苦惱，不善惡業則不增長，修行正行。此是沙門初對治法，放逸對治。
4.C. -3591 “The king of the garuḍas will then continue his teaching of the supreme Dharma to Musulundha: [F.215.a] ‘There are five remedies against carelessness. First, careless people suffer more than others. Each of the flaws of carelessness is a source of suffering. However, when one understands that carelessness is flawed, one will give it up. Those who are able to distinguish between good qualities and flaws —who can tell a good quality from what is not —will give up carelessness. Hence, what they do will not be meaningless, and they will not suffer. There will be no increase of unvirtuous actions and they will live conscientiously. That is one remedy for carelessness.
又復沙門第二對治，對治放逸。何者第二？謂見實義。實見之人，一切心意皆悉決定，如實而見。如實見故，不行放逸，以如實見放逸過故。此是第二放逸對治。
4.C. -3592 “ ‘What is the second remedy for carelessness? Seeing things as they really are. People who see things as they truly are will have a complete understanding and see reality as it is. Those who know reality comprehend the flaws of carelessness and cannot be led astray by carelessness.
又復沙門第三對治，對治放逸。何者第三？所謂親近不放逸者，受戒持戒。如彼所行如是而行，如彼所作亦如是作。於持戒者常與同處，於破戒者捨而不近。是故放逸，一切皆無。此是第三放逸對治。
4.C. - 3593 “ ‘The third remedy for carelessness is this: associating with those who are fond of carefulness —observing discipline in their presence, considering one’s conduct, training in the proper deeds of body and speech, living with those who observe discipline in the same manner, and understanding the flaws of carelessness in order to give them up and eventually become free from them.
又復沙門第四對治，對治放逸。何者第四？謂求智故，常近智者、常樂智者，捨離放逸。近不放逸如是謹慎不放逸者，樂近苦遠，彼善男子恒常如是不放逸行。此是第四放逸對治。
4.C. -3594 “ ‘What is the fourth remedy for carelessness? Constant and deep appreciation of those who possess wakefulness and discipline in order to crush carelessness and practice carefulness. Those who overcome carelessness become happy and distance themselves from suffering. They also see the flaws of carelessness for what they are and give them up accordingly. [F.215.b] That is the fourth remedy for carelessness.
又復沙門第五對治，對治放逸。何者第五？所謂有王、若王大臣執放逸者，與其罪罰或斷其命，或時盡奪一切財物，或時與杖，或截其手。如是種種與放逸者異異刑罰，彼既見已，心生怖畏。以怖畏故，捨離放逸，不放逸行。如是對治捨離放逸，以見他人受如是罰，生怖畏故。隨順法行，畏行放逸墮於地獄，是故不作一切惡行。此是第五放逸對治。如是放逸，於天於人則非安隱。
4.C. -3595 “ ‘The fifth remedy for carelessness is this: witnessing how those who are flawed by carelessness are punished by kings or royal ministers. Seeing how such people are punished with execution, having their property confiscated, mutilation, or amputation due to their carelessness, one becomes apprehensive of other forms of carelessness. The very presence of such fear makes one give up all stains of carelessness, and so one will overcome carelessness and practice carefulness. Considering this, one will think, “May I not be born in hell!” and thus abstain from unvirtuous actions. Still, those gods who are so fond of carelessness continue to engage in unwholesome actions. But this is the fifth remedy for carelessness. In this way, carelessness is not becoming, either for gods nor humans.’
