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.
觀天品之二十四(夜摩天之十)
彼如是等一切正覺、正遍知者四種眷屬。彼眷屬中第二眷屬，婦女姊妹隨順次第，比丘眷屬如彼次第。比丘持戒，第一勝上，善修心意。如是比丘，自他惱亂，見則生畏，於世間中生死之道，則生厭離；其心怖畏一切生死，乃至微少塵許小惡，見則生畏；諦觀察行，無所悕望，第一深心，第一種姓，正行持戒，布施熏心，於四聖諦正念思惟。” · · · · The Monks · · · ·
4.C. -2919 “ ‘The retinue of the perfectly awakened buddhas is fourfold. In addition to the retinue of sisters, there is also the retinue of monks. As the monks progressively assume their vows, their being becomes suffused with supremely vast virtues. They are wary of encountering suffering, afraid of the journey to other realms, and they become disenchanted by the whole of cyclic existence. They regard even the slightest unwholesomeness as frightening, yet they are undaunted when faced with any task, no matter how big. 418 Their virtues are supremely profound and vast, their minds are attuned to generosity and discipline, and they diligently train in the four truths of noble beings.
幾種比丘？幾種法行？比丘不越四種正法。何等為四？所謂一者不獨道行，是初比丘。何以故？獨行比丘行聚落中，則為輕賤。或復自在，以自在故，則破學句。若於村中、若城等中，人眾之處隨意念行，於餘比丘不生忌難，見多婦女則生疑慮，其心躁擾看彼婦女。俗人見之，則生譏嫌。見他譏嫌，則生瞋忿，如是比丘心中生此第二瞋過。如是比丘瞋欲覆故，心則愚癡。如是出家獨行沙門行於人中，三過增長。是故不應獨行人中，此是一種。
4.C. -2920 “ ‘What are the distinctive features of such monks? There are four things that such monks must refrain from. What are they? A monk must refrain from roaming alone and should not journey without company. Why is that? Because a monk who roams alone through the land will be derided. He might also become lax and will thus transgress the bases of training. In towns, cities, markets, and throughout the countryside he may, for selfish concerns, abandon his vows, for he will not be apprehensive of other monks. When he sees the women of the area, he may ogle them with a restless mind stirred by hope and fear. 419 When the householders and other people of the area see that, they will then deride the monk. When the monk becomes the object of their scorn, he might develop anger, and thus a second flaw will arise in his mind: anger. Swayed by desire and anger, he will become intensely bewildered in his ignorance. [F.113.b] In this way, three flaws will proliferate if a monk roams alone through the land. Therefore, do not roam the land alone. That is one point.
又復第二不越比丘。如是比丘念身而行。此比丘行欲在道行，專念自身，謂如是念：我舉此足，心及心數觀察其足。如是比丘從足至頭，一切身分皆悉觀察。或舉右足或舉左足，常觀此身脈網繫縛，脂骨皮筋繫縛足踝。業風吹行，心則不斷。
4.C. -2921 “ ‘Mindfulness of the body is another point that a monk must avoid transgressing. When a monk is on the road, he should develop mindfulness about all that is contained within his body. For example, when he lifts his foot, his mind and mental states should be employed in a process of thinking and contemplation that allows for an exploration of the entire body, from the feet upward. As he lifts one of his feet, he should notice how the muscles and tendons are all connected. The bones are covered by fat and skin and the joints held together by muscles. The mind, which moves due to the wind of karma, remains attentive.
若舉若下、若舒若屈，足舉則攝，足下則寬。如是脚者，筋網繫縛，大小五指和合為脚，舊爪、新爪合為足趺。觀足趺已，次觀足脛，猶如合汁甘蔗之莖。肉泥封塗，以筋繫縛，骨中孔長，筋纏其外。前因緣生，有毛覆皮。外有毛聚，皮如蠅翅以覆脛外。
He notices how raising his foot to take a step creates contraction, which is then released as the foot is placed on the ground. The legs and feet are nourished by veins that extend into the five toes, upon which grow the nails with their plates and margins. Then he proceeds to examine the knees, which resemble elongated cups to which lumps of flesh are attached, connected by sinew and hollow bones covered in nerves. The body, which is produced by the power of past actions, is enveloped in skin that has pores, thus attracting flies from the outside. The monk will examine each knee, which is wrapped in thick skin.
彼如是脛，一舉一下，如實觀之，經行處行，令身來去。次復觀察此身二髀，筋血脂肉骨等合成。如是觀察，心及心數，業風所吹，是故動行。
4.C. -2922 “ ‘When gradually analyzing the movements of his body as he walks, the monk will examine the knees, thighs, and calves with their lymph, blood, flesh, and bone. As his mind and mental states are moved by the wind of karma, that causes him to walk. [F.114.a]
又復觀察此身二髀，於脛為麁，多有筋肉迭相纏縛。以肉塗上、以肉傅上，血爛為汁，汁脂內滿，唯見外皮，心生愛染。若舉一脚下踏之時，如實觀察，復舉第二。舉第二脚亦如是觀，足舉則攝，著地則寬，或伸或屈。如是次第，堅處孔處一切觀察，欲行欲動，或餘種種皆是風吹。兩脚已上，如有瓶等，中有熟藏，所謂屎尿不淨惡汁。
Moreover, maintaining the notion of the body, he will apply his inquiry from above and all the way down. 420 He will notice how the flesh and the veins are connected and form large lumps of greasy flesh dripping with lymph and filled with blood and fat. Only the mere outer luster is attractive. Examining things in this way, he understands how the leg is a web of veins. When a foot is lifted, he recognizes precisely that. When a leg is bent or stretched, he notices the many fine veins. He discerns how the stomach functions by means of numerous moving and shifting winds, thus serving as the foundation for the production and excretion of feces and urine.
一切所見，不堅不淨。二脚行故，彼瓶隨去，并其所盛一切諸物皆悉隨行。彼於行時，如是如是隨順繫念。又彼比丘於彼上瓶搖動其身，觀察而行，作如是念：我云何行，上身動行？觀大小腸。彼見舉脚，氣共腸動，大腸小腸一切動轉，或從左廂去至右廂，或從右廂去至左廂。如是腸中有風黃冷，屎尿虫滿并腸轉動。
4.C. -2923 “ ‘As he is mindful of his own moving body in accordance with the way things are, he will say to himself, “When I walk, my intestines and colon are in movement. This occurs each time I take a step or draw a breath. In this way my intestines keep moving from side to side.” This is how he observes the movements of his intestines, which are filled with air, gall, mucus, excrement, slime, and worms.
又彼比丘觀察動已，如實觀察彼腸已上。所有生藏筋羂繫縛，下上傍廂脈網纏之，內有爛沫飲食水汁。彼食猶如新吐冷沫，為生藏覆，滿生藏中，第一大臭，上與咽連，筋脈骨持。唯有業風共心心數，相隨持行。
When the monk has observed his intestines, he will expand his examination to include the other bodies he may see. [F.114.b] Thus, he notices how the various intestines function as a web within which tasty food putrefies. The moment he considers this mass, he feels like vomiting. It contains bile, is full of diseases, and produces a terrifying stench. The monk also sees how the throat, eyes, organs, and bones are all merely held together by the wind of karmic action and the grasping of mind and mental states. This is how he examines his body as he walks and when the body otherwise moves.
比丘如是觀察身已，觀身動行。我身上面頰骨、齒骨、髑髏骨等，和合為頭。有二眼塊，并集成頭。眼中脂多，常睫不停。我今觀此婦女之身，筋皮羂縛，如繩纏木。念念生滅，退沒出生。在於聚落城邑等中而行乞食，以養身篋，如養蛇篋。如是養身，不為欲故，非貪飲食、非貪著味。如是比丘如是而行，如是第二精進比丘於法不越。
4.C. -2924 “ ‘The monk then thinks, “My mouth, cheekbones, and skull are all joined together. There are also two sockets for the eyes that can be either closed or opened to the eyeballs. All of these body parts of mine are joined with strings of sinew, just like a wooden marionette doll. In one moment it is born, only to die and transmigrate in the next. That is how it saunters through towns, cities, and markets. I shall not amble around with such passionate fondness for the contents of this assembled body, which is just like the innards of a poisonous snake. I shall not crave for food, and I shall not laugh.” In this way, in terms of moving around, the traveling monk does not transgress the second point.
又彼比丘，村城聚落多人住處，入中乞食。既乞食已，如是觀身，如是一切婦女男子普皆觀察。彼能如是善修習行，勤發精進，欲等離心，不入其心。如是比丘善調伏根，勝而不劣。如是比丘悕望利益，不越法行。
4.C. - 2925 “ ‘When he goes to obtain alms in towns, cities, and villages, he correctly examines his body. Men and women who thus meditate well on the body and engender diligence will harbor no flaws of desire or the like in their hearts. The monk in this way does not transgress the training, even at the cost of his life, [F.115.a] and thus he will not commit any breaches due to desire.
又復第三修行比丘，所謂比丘常修正念。正念比丘心不散亂，是善知識，常有善意、有不亂意。如是比丘，天常隨行，天魔不能與作妨亂。
4.C. - 2926 “ ‘There is also a third point that a monk should not transgress because a monk should practice constant mindfulness. Practicing mindfulness, he should be attentive. A monk who achieves a virtuous and undistracted mind due to the influence of his spiritual teacher will always be followed by the gods, and the gods of the māra class cannot hurt him. 421
云何正念？謂知欲行。心心數法已生、欲生，如是能知不放逸意，應緣不緣一切皆知。心心數法，若善、不善、無記等法，一切皆知，心如是念：我諸善法因緣故生，所謂我當利益安樂乃至涅槃。我今破壞餘不善法，以我善法心心數法生因緣故，則破不善。此不善法若不破壞，令我後時當不利益、當不安樂。如是善法及不善法如實而知，知已思量。如是等法，心意所知，分分觀察。
4.C. -2927 “ ‘How does he practice mindfulness in this way? Having first developed interest, he engages his mind and mental states, thus becoming attentive to what is currently present and what is not. He is then careful and attentive with regard to what has not yet manifested. Based on such observation, the mind and mental states that are either virtuous, unvirtuous, or neutral will manifest. There are also unique conditions that result in virtuous factors that are beneficial and delightful and that culminate in the transcendence of suffering. However, if those factors weaken, certain other unique conditions of the mind and mental states will result in factors that are unvirtuous, disturbed, and unpleasant. In this way, he recognizes the virtuous factors exactly as they are, discerns them, and keeps them in mind. He also analyzes unpleasant factors in this way.
有五種念不味不著，心不分別，先所作者不念不樂。何者五念？謂念眼色。若前境界可愛者來，眼境界色，若近若遠、善色惡色，本曾見來或他用來，種種諸色。
4.C. - 2928 “ ‘The monk does not relish objects due to the fivefold mindfulness, and his mind does not engage in thinking of them. What is the fivefold mindfulness? When experiencing the visual object of an attractive form, the monk does not savor it by first developing notions about it and then seeing it as either near or distant, as pretty or unattractive, as meager [F.115.b] or decayed from previous greatness, or as personally owned or enjoyed by others.
如是比丘見已不味，心不思惟何因緣來。捨彼因緣，如人畏燒，避火不異。如是比丘畏欲火燒，初染之時歡喜愛多，後時苦多。本所味色，心則不念，心不分別，不住於心。
Thereby the monk will not savor any form. He will not examine forms and will relinquish them, even those that arise due to circumstance. Just as people may avoid fire due to fear of being burned, the monk is afraid of craving desire, and thus he does not reminisce about forms that are associated with lustful desire and that culminate in suffering. He does not think of them and does not let his mind be preoccupied by them.
自本愛色，今不復念亦不分別，亦於他身憎愛之色，心則不念，不念於他。他所念色，心亦不求。如是自身或弟子等，自他俱遮，令不味著，不生隨喜，令住正道。如是比丘名為清淨，正念不貪，於不染法，相應正行。如是比丘眼不著色。
In this way, he does not concern himself with the many different past enjoyments of himself or others. He does not pursue them, and if his companions or followers indulge in such experiences, he will attempt to stop them. He will not condone what they do but instead seek to establish them on the path. Such an unwavering monk does not hanker or yearn for pleasures but practices mindfulness and is free from afflictive factors. As he maintains his commitments, his eye consciousness will not be carried away by its experience of forms.
又復比丘第二念者，謂念耳聲。如是比丘正念觀察，若耳所聞極可愛聲，若歌若舞、打鼓拍手戲樂等聲。曾所聞者，不念不味，心不樂著亦不分別何因緣聞。捨彼因緣，如畏燒者捨火不異。如是比丘捨離彼聲，或遮他人或自兄弟所聞之聲，一切皆遮令住善道，心不隨喜。如是比丘，自他利益，不貪音聲。以勝念故，於聲不著。是名比丘第二正念，如是比丘耳不著聲。
4.C. -2929 “ ‘Likewise, due to the second type of mindfulness, he will not reminisce about past enjoyments of delightful songs, music, laughter, games, or pleasures. He will not pay them any attention and will not conceive of them. All those innumerable events that occurred due to conditions he will abandon due to such conditions. Just as some people will completely stay away from a fire due to the condition of its burning, the monk will stay away from such factors due to such conditions. [F.116.a] Similarly, if his followers or companions indulge their ear consciousness in the experience of sound, he will not condone it but establish them on the path. A monk who thus practices supremely virtuous actions is not impressed by pleasures and is not swayed by the yearning for sound. He is not carried away by sound. A monk thus endowed with the second kind of mindfulness musters diligence. He conscientiously accustoms himself to the discipline of pure conduct.
又復比丘第三念者，謂發精進。正意寂靜，梵行持戒，如是比丘不念不味，意不生念。若本用香、若復熏香，若香若臭、若淨不淨、若遠若近，一切不念，於香無心何因緣來，捨彼因緣。若是他人、若自弟子，若鼻嗅香生味著者，如是比丘則便遮之，心不隨喜。
4.C. -2930 “ ‘Moreover, the monk does not cultivate, relish, or mentally register any past experiences of smell. He does not think of smells, whether they be fragrant, repulsive, inferior, superior, or close by. He does not let his mind focus on them. He relinquishes those that, due to conditions, have become inner factors. Moreover, he seeks to make his followers or companions disengage from the experience of smells by their olfactory consciousness, as well as from the mental preoccupation with such experiences. From the very beginning, he seeks to stop such activities and he does not condone them.
自行善業亦令他人住於善法，心常善念，正行不貪，鼻不貪香。如是比丘得名除垢，善修持戒，心生善念。
In this way, the monk makes both himself and others engage in virtuous practices, he is endowed with virtuous qualities, and he abides by mindfulness in a way that is conscientious and free from attachment. His consciousness will not be carried away by hankering for olfactory experiences.
又復比丘第四念者，先曾所得可愛諸味，若愛不愛、若久時味、若近時味，不念彼味，不味彼味，心不分別何因緣來。捨彼因緣，如畏燒者捨火不異。
Such a monk purifies unwholesome factors, adheres to excellent discipline, and abides by mindfulness. He does not let his mindfulness dwell on past experiences. He does not seek to relive pleasant events, whether they took place long ago or just recently, and he does not think of them. Those that occur due to conditions he will abandon as if they were fire. [F.116.b]
若於他人或自弟子，若貪著味，如是比丘則便遮之，心不隨喜。此名比丘不貪著味，善念正行，捨離諸惡，修行善戒，自他利益。
4.C. -2931 “ ‘Moreover, if his followers or companions become swayed by the experience of taste and are carried away by yearning for it, he will not rejoice in that, and he will try to stop them. Such a monk who is without attachment, abides by mindfulness, possesses alertness, vanquishes what is unwholesome, and is endowed with virtuous discipline is known to be someone who benefits both himself and others.
又復比丘第五念者。曾所得觸，先已觸來，彼觸染樂軟滑生垢。於彼欲法，不染不味，心不分別何因緣來。捨彼因緣，如畏燒者捨火不異。若他人身貪觸染著，不生隨喜，善觀觸法。此名比丘離觸清淨，名善持戒，修行善法，得名善住，次第乃至到於涅槃。
4.C. -2932 “ ‘Likewise, such a monk does not train in unwholesome discipline and does not touch anything that, if touched, would disturb his equipoise. Because the pleasures such things provide are afflictive, he does not relish the qualities of things that are thick, hard, or solid. He does not think about them and those that arise due to conditions he abandons like fire. He also encourages others to do the same. He does not rejoice if someone is carried away by craving for bodily textures. Such a monk, who has relinquished taste and touch, is alert, possesses pure discipline, practices pure conduct, and abides by virtuous qualities, is known as one who is destined for the transcendence of suffering.
又彼比丘復有五念應當修行。何等為五？一、念時節；二、念少年；三、念生死；四、念具足亡失散壞；五、念涅槃，欲到涅槃。
4.C. -2933 “ ‘There is also another fivefold practice of mindfulness that a monk must constantly engage in and keep in mind. Which is that practice? It is mindfulness of time, age, the transcendence of suffering, going, and staying.
1.如是比丘，云何念時？謂彼比丘常一切時繫念修行，不迷境界，不為境界之所破壞，不失不散。比丘不念此晝此夜，如是時節不念不知。
How should a monk practice mindfulness of time? In this regard, a monk cultivates constant mindfulness of the body such that he becomes undeluded and is not overcome by objects. He does not let his practice deteriorate. Monks must understand that they should recognize virtuous factors throughout the day and night. Without falling asleep, they will thus become endowed with the so-called diligence regarding breathing.
於覺悟時，出息入息與意相應，常不離意。如出入息，乃至一念皆決定知：出入二息在我腹內，是故我腹若起若減。以二息故，我陰入界而得存立。諸有為法一念不住，陰界入等出於暖氣。此共氣生，共氣俱滅，破壞爛盡，復於後時因緣異生，氣共生滅，一念不住。彼念比丘如是念時，繫念相應。
They think, “The exhalation and inhalation of the breath are momentary and experienced due to conditions. [F.117.a] When the chest is first empty and then expands, the abdomen likewise grows. This momentary process continues due to the elements and sense sources —this conditioned process occurs as the elements, aggregates, and sense sources come together. The winds that are associated with the closing and opening of the eyes, as well as the breath, are all conditioned phenomena. They all diminish, disintegrate, and end. The very moment that happens, other conditions produce new occurrences, and thus in each moment an ongoing process of breathing takes place.” In this way, the monk is mindful of time, engaging his mind in liberating activities so as to achieve discernment.
比丘如是自觀此身界陰入等和合聚集，一念不住，唯有苦惱。一切身分，非有作者、非有受者，迭相因緣，平等共生。如是身者，念念流轉，於念念中，生死老退諸行聚集。
4.C. -2934 “ ‘This body, which is a gathering of elements and sense sources, is harmed momentarily from within; it is empty and contains no agent or anyone who feels. This body is created due to a mutual relationship of causes and conditions. From moment to moment, it is born and dies. It is nothing but an aggregate of aging, death, transmigration, and rebirth. Such are all the aggregates of cyclic existence.
如是比丘修行不空。如是修行念時比丘，以念時故，決定必得四種清淨，一心清淨。心清淨故，面色清淨，善業清淨，未來利益，次第乃至到於涅槃。或復他人見其持戒，彼檀越主第一歡喜，生清淨心。如是四種持戒比丘，如是實義，思惟清淨，如是一切普清淨故，則得安眠，臥見善夢，隨順於法。
4.C. -2935 “ ‘The monk who meditates in this way ensures that these moments of time are not fruitless. Endowed with fourfold purity, his mind is pure, and so is his complexion. Moreover, his virtuous and unvirtuous actions become clear. When donors and benefactors examine the discipline of such a monk, who does what is beneficial beyond this world and is headed for the transcendence of suffering, they will feel enraptured, and thus their minds will become pleased. [F.117.b] A monk who is disciplined and supremely virtuous and who engages with the true meaning will be pure in this fourfold way. With such a mind that is pure in all regards, his sleep will be happy, and as he sleeps, he will be in possession of the Dharma and have excellent dreams that are related to the Dharma.
彼常如是不放逸行，不放逸故得七種法。何等為七？1)一法無礙，思惟善法，2)彼善業者，心則歡喜，歡喜增長。3)歡喜因緣，身則肥盛。身肥盛故，名色二法迭互因緣；此因緣故，身則肥盛，身無病患。4)身之與心迭互相依，則善聰明。5)言聰明者，念本作業，如是念故，聰明增長。6)念善法故，如是增長。既思惟已，樂亦增長；7)樂增長故，力亦增長。如是增長七種法故，夜則安眠；夜安眠故，修身修心。比丘如是念於夜時。
4.C. - 2936 “ ‘Without becoming infatuated, he will be careful, and thereby seven factors will increase. What are the seven? (1) He will attain Dharma acumen that discerns virtuous factors. (2) He will also attain joy in practicing virtuous activity, and this joy will greatly increase. (3) As his joy grows, there relationships between name and form 422 will bring further well-being. Such increasing and expanding causal factors will keep his body free from disease. (4) Due to the relationships between body and mind he will then develop excellent happiness and thus perspicacity. (5) With the attainment of perspicacity comes the ability to remember the virtuous factors he produced earlier, and thus his perspicacity will further increase. (6) Also, his continuous mindfulness of virtuous factors will increase. As he recollects virtuous factors, the happiness that is associated with that will increase. (7) With the increase in happiness comes an increase in power. As these seven factors grow, he will spend the night happily, and even while he sleeps he will be cultivating both his body and his mind.
云何比丘念於晝時？如是比丘念眼開合：我念眼合，時節已過，則念已過。如是時節共心心數，相與俱滅，皆悉散壞。如是時節次第失滅，或滅或生，於出息頃，命已盡滅。我今老時次第欲到，我少已盡。欲到餘有，漸次決定欲到死時。我一切命當失不久，一切方便不可得離。一切眾生無因緣怨，欲來壞命。譬如燃燈，火食蘇油，念念盡滅。如是如是，老死之火，燒命蘇油，念念盡滅。如是繫念，知無常已，勤修善法。
4.C. -2937 “ ‘In this way also he will be mindful of time. How may a monk be truly mindful of time during the day and night? Monks, such a monk knows when he closes and opens an eye. In the moment of closing the eye, the monk thus understands that the attainment of a timespan and the accompanying elements of mind and mental states will all soon disintegrate and decay. Is time also something that gradually ceases and arises? [F.118.a] Whoever has been born is subject to the expiration of life. That is to say, youth is depleted by aging. There is no one alive who is able to turn back the Lord of Death, the one who slays all living beings. He descends extremely swiftly and abruptly, and that marks the end of one’s life. Yet the karmic imprints for life are activated extremely quickly, and thus there is no cause for tears. For example, the fire that makes a lamp burn also consumes its oil. In the same way, all the factors of clinging consume the oil of life. Think of this, monks, and pursue what is definitively good!
此之內法如是速疾，念念無常，念念盡滅，誑生貪者，念念盡壞。如此內法，外亦如是，一切世間有為之法，速疾無常，念念盡滅。如是山河城邑聚落、藥草園林、一切人中、一切天中，必當失壞。如是園林蓮花河池，以一切天放逸而行，先已曾失，今失當失。彼為放逸之所壞故，墮於地獄、餓鬼、畜生，自業成熟。
4.C. -2938 “ ‘Just as inner entities are brought to exhaustion by four destructive factors, so outer conditioned entities are likewise demolished by those four. This applies to mountains, forests, rivers, cities, towns, markets, flatlands, and parks where people gather. This is also how the divine worlds disintegrate and disappear. As the gods enjoy themselves carelessly in their forests, parks, pools, and groves, they are utterly destroyed. As they disappear, they are instead reborn among hell beings, starving spirits, and animals.
如是，比丘！此如是等一切世間無量動轉，破壞無常。不亂其意，乃至一念意常不亂，堅固憶念，正念不亂，一心諦觀正意不亂。又彼比丘正念彼時：我如是威儀、如是正行：此時應起。此時行禪。如是時中親近尊者。此時我食。此時著衣。此時我去到檀越家，為其說法。我於此時離檀越家，如是行去。如是比丘念知行時。
4.C. -2939 “ ‘Without distraction, the monk will look at the way these beings of the world all experience their own karmic actions and thus are unable to remain. With a concentrated mind and stable and undistracted mindfulness, he regards reality. As he thus gains understanding, he is, at that very time, also endowed with mindfulness and alertness. Whatever that monk does, he will think, “Now it is time to perform my duties, 423 [F.118.b] abide by my vows, and purify stains. Now it is time to excel in concentration. Now it is time to overcome violations. Now it is time to attend to the teacher. Now it is time for my meal. Now it is time to gather my Dharma robes and sweep. Now it is time to go before benefactors and donors and teach the Dharma. Now it is time to go outside.” Such a monk is constantly mindful of time. This is how a monk comes to be mindful of time.
2.云何比丘念於少年？謂此比丘念於自身，乃至在胞胎中之時，念如是少。次第相續，如是少身念念不停，謂歌羅邏，次安浮陀，次肉團時，次身分時，次嬰孩時，次童子時，次中年時，次老年時。如是法體念念不停，少身次第。
4.C. -2940 “ ‘What is then mindfulness of the life stages? Monks, such a monk recollects everything, from the womb on through the various stages of life. Each stage in his physical development is momentary. This goes for the oval shape, the oblong, the hardened, the round, the lumpy, the development of major and minor body parts, 424 infancy, youth, adulthood, becoming aged, and so forth. The physical stages of development pass extremely quickly and they never stay the same. In this way, he observes the momentary character of the body.
此念念時，愚癡凡夫不覺不知，放逸破壞，疑水所漂在愛河中。如是漂已，復墮餘處同業眾中，業鎖繫縛，相續流轉，復生餘處。又自業行，於自身心，隨順繫縛，母精血中作安浮陀。次肉團時，次第開張，身分具足。人道中生，嬰孩童子、少年中年及老年時，次第至死。
4.C. -2941 “ ‘Childish ordinary people are destroyed by carelessness. They are caught in the snare of thought and carried away by the river of existence. Yet, without any awareness, they die and pass from one form of life into some other mode of existence, pulled along by the tight noose of their karmic actions. Birth as a human being occurs based on one’s karmic actions, and thus one’s mental and physical continua go through the stages of the oval shape, the oblong, the hardened, the round, the lumpy, and the development of major and minor body parts. Next follow the progressive stages of infancy, [F.119.a] youth, and adulthood, always terminating in death.
如是一人如是展轉，一切欲界、一切道中各各差別，皆以業風吹彼眾生，從少年等，次第而得。如是自業如是差別。如是比丘念於少年。
4.C. -2942 “ ‘This is not the fate of just one person, but of everyone in the realm of desire. Their bodies are formed due to the relationships of their past karmic actions, and the karmic actions, which accompany the body, create all the different stages of development. This is the situation for all beings. This is what is meant by a monk who is mindful of life stages.
3.又復比丘第三念者，精勤修行必定當得。念於何法？所謂生死。若晝若夜恒常修行，一切眾生乃至終盡，有命皆死。三界眾生，一切無常生死之法，有為衰惱，恩愛別離。天中退已，墮於地獄。地獄中出，生於天上。若人中死，生於地獄、餓鬼、畜生及天人中。餓鬼中死，生於地獄、餓鬼、畜生、人、天之中。如是下上傍廂生死業風所吹，旋轉而行，自業成就，流轉在於生死海中。
4.C. -2943 “ ‘There is also a third kind of mindfulness that a monk should observe, cultivate, and perfect. What is that? Mindfulness of death, transmigration, and rebirth. On this he should meditate even during the night. All sentient beings in the end will die. Those who are alive will become the dead. All beings in the three realms are subject to impermanence, arising, and ceasing. They are subject to harm and, though gathered, they must eventually part. When they pass away from the god realm, they transmigrate and take birth in the hells. When they pass away and transmigrate from one hell realm, they may be born in another. When they pass away and transmigrate from the hells, they may be born as gods. When humans die, they take birth as hell beings, starving spirits, animals, gods, or humans. When starving spirits die, they take birth as hell beings, starving spirits, animals, gods, or humans. In this way —below, in front, and above —the winds of karmic action keep sentient beings churning through the realms of cyclic existence. Thus they wander, experiencing their individual shares of karmic action. They circle throughout the great ocean of cyclic existence.
如是比丘若晝若夜修生死念，如是修已，彼若念慢，常令人迷，樂於虛妄。以正念故，此慢或薄或皆盡滅。第一勝念，謂念生退，是故欲入涅槃城者，修行此念。何以故？以我慢故，心常虛妄，顛倒求常，在生死中流轉常行。愛羂縛故，於彼常處，則不可得。
4.C. -2944 “ ‘Whether morning or evening, day or night, the monk practices single-pointedly the development of mindfulness of death, transmigration, and rebirth. In this way, his excitement and intense passion for being alive —all those misconceptions —will either diminish or entirely disappear. [F.119.b] This mindfulness of death, transmigration, and rebirth is supreme mindfulness. Therefore, those wishing to enter the city of the transcendence of suffering should practice such mindfulness and bear it in mind. If for some reason these beings are not mindful, 425 it is pointless for them to pursue the eternal stage. How could those who drift through cyclic existence, tied by the shackles of craving, possibly attain the stage of eternity?’
爾時，世尊而說偈言：
得脫於愛畏，無有諸悕望，勇健離疑者，則能得常處。cf. Dhs.9.83
4.C. -2945 “At that point, he teaches these verses: “ ‘Liberated from the terrors of existence And without attachment to anything, Those who desire nothing Abide within suffering’s transcendence.
若沒於有水，心常喜樂欲，彼人心虛妄，何能得常處？
4.C. -2946 “ ‘Those who sink into the faults of existence With fondness for austerities May wear out their minds, But could they ever reach peace?
若人虛妄心，境界中喜樂，彼人迷法道，則生地獄中。
4.C. -2947 “ ‘Those whose minds are in delusion And whose bodies are busily engaged Lose the path of Dharma And take birth in hell.
放逸妨亂心，不能真實見，放逸猶如火，是故應捨離。cf. Dhs.6.143-146
4.C. -2948 “ ‘With a mind disturbed by carelessness, One fails to see reality. Carelessness is like a fire. Therefore, strive to give it up entirely!
放逸故能失，一切善法藏，盡一切方便，不見八分道。
4.C. -2949 “ ‘Devastated by their carelessness, Beings are born in the realms of karmic action. In this way, they fail to see any Of the goodness of the eightfold path.
十法皆失壞，樂於放逸毒，亦以放逸故，四禪盡皆失。
4.C. -2950 “ ‘Those who carelessly indulge in objects Forsake the ten practices. Always lost in carelessness,They fail completely in meditation.
放逸縛眾生，能縛而非色，常處則是樂，離放逸則得。cf. Dhs.6.146
4.C. -2951 “ ‘Carelessness is the greatest of chains, Binding all beings. With respect to any stage of happiness, It is always said to result from carefulness.
若人意不迷，常畏於生死，彼則脫惡道，得安隱寂靜。
4.C. -2952 “ ‘Those who become free from ignorance Due to the teaching of the terrors of existence Are free from the horrors of the lower realms, And thus, as is taught, they abide within highest peace. [F.120.a]
如是修行，念生退念。如是修行生死念已，則常不迷。彼觀世間一切有為生退法已，厭離生死，種種觀已，觀生死苦有無量種。此無量種世間眾生一切放逸，隨何等時捨離放逸，能一切時觀察無常、觀察盡滅，見盡滅已，觀察佛念。如是之人則能盡苦。
4.C. -2953 “ ‘In this way the monk will cultivate mindfulness of death, transmigration, and birth. By cultivating that he will feel constant joy. Seeing death, transmigration, and birth with respect to conditioned entities, he contemplates the many sufferings of cyclic existence. Genuinely relinquishing the types of carelessness that give rise to worldly existence, the monk constantly observes impermanence and abides by it. That intelligent monk who observes exhaustion and establishment is mindful and attentive and possesses the power to break free from suffering.
4.又復比丘第四念者，所謂修行一切具足悉皆失壞，念彼具足一切失壞。此念比丘不樂利養，不貪檀越往返來去，亦不樂見王、若大臣。若見王者，不生樂心，愛不能妨。又於晝夜不生分別。
4.C. -2954 “ ‘A monk also practices a fourth type of mindfulness, for he also brings to mind prosperity and decline. Mindful of prosperity and decline, the monk will contemplate prosperity and decline, and he will have no fondness for wealth or respect. He will not associate with donors or benefactors out of desire. When he sees kings or royal ministers, and when he sees their pleasures, he does not apprehend any of that as delightful. He is not bound by craving. He does not think of pleasures during the day, nor does he do so at night. Nor does he appropriate for himself any other type of wealth that he investigates.
於他具足若臥具等，心不分別，不生悕求以為己物。如是見已，不生嫉妬，心如是念：如是眾生決定死亡，一切具足必定失壞。如是如是具足增長，如是如是愛亦增長。又復如是具足失故，悕望更得，有無量種無量分別，心生苦惱。彼苦惱者不可譬喻。
4.C. -2955 “ ‘He also regards others with an impartial attitude. He accustoms his mind to the thought that ultimately all beings are destined to decline, because all prosperity will end in decline. The greater and more exquisite the prosperity, the more powerful craving becomes. Then, as decline sets in, one will, at the future time of loss, [F.120.b] meet with a great variety of mental suffering because of one’s attachments. It is not easy to find an example to illustrate such suffering.
如是比丘如是觀見具足失壞，既觀見已，則於後時不悕天王，況復人王、若轉輪王。何以故？見無量種失壞苦故。若王大臣或大長者、剎利大姓種種具足，更有大力能破壞之，種種具足一切皆失，
4.C. -2956 “ ‘As the monk properly examines prosperity and decline, he does not even wish for the pleasures of the king of the gods. Therefore, how could he have any wish for the pleasures of human kings or universal monarchs, since he sees them all as various types of the suffering of decline? Any amount of achievements attained by other powerful beings —whether kings, ministers, householders, or nobility —will eventually decline, either all at once or repeatedly.
妻子奴婢、客等捨離。失財物故，得大衰惱；他強勝故，則為劣減。四出巷中處處而行，手足壞裂，脣乾衣破，飢渴羸瘦，身體枯燥，從城至城、從村至村、從山至山、從邊地處至邊地處，受如是等無量種苦；比丘如是既觀察已，復更思惟，墮於無量嶮岸惡處，於生死處生厭離心。
They must all part from their sons, male servants, female servants, staff, and laborers. As they fall into decline, they will become terrorized by others. When that happens, they will be found at the roadside or at intersections, with broken arms and legs, dripping with blood, in tatters, starving and thirsting. Desperately, they must migrate from city to city, town to town, mountain to mountain, valley to valley, undergoing unbearable, endless pain. As the monk sees how this will be their experience, and as he keeps that in mind, he becomes weary of cyclic existence, the abyss of objects.
如是比丘復見人中種種具足一切失壞，如是見故，如是比知思惟天處，若此人中如是無量多種怖畏，不得自在，刀賊水火王種衰惱，財寶具足富樂失壞，何況復於離肉骨污天樂處生。有天花鬘在頭莊嚴，無量百千天眾圍繞，多有無量諸天女眾遊戲歌舞，喜笑受樂。
4.C. -2957 “ ‘As the monk comes in this way to regard human prosperity as decline, he will also reflect on the state of the gods. He has noticed how humans suffer decline due to coming under the control of others, [F.121.a] or due to fire, water, robbers, thieves, or emissaries of the king. Their pains and terrors are numerous beyond description. The gods, on the other hand, have bodies without flesh, bones, and lymph, and they experience exquisite heavenly pleasures. Draped with lotus garlands of divine substance, they are surrounded by many thousands of other gods. In the midst of goddesses with indescribable qualities, they enjoy the pleasures of excitement, grace, and jest.
在天園林蓮花水池、山峯則有七寶光明，聚集樂行五樂音聲，種種天歌，七寶間雜堂殿光明，常一切時，身無量種勝勝妙事，不可譬喻。天境界中受樂成就，迭互相愛，無有鬪諍，隨所須念一切皆得，五樂音聲心受快樂。
Their divine parks, pools, and mountain summits are ablaze with brilliant jewels, and the music of the five types of instruments resounds continuously as they joyfully gallivant around. Within mansions made of the seven precious substances, these resplendent beings constantly indulge in a rich variety of indescribably delightful, pleasurable objects. They never harm one another, nor do they get into fights or disputes. Whatever the gods may wish for will manifest right then and there, simply by thinking of it, and thus, to the continuous music of the five types of instruments, their minds are constantly happy.
若如是樂具足失壞，則得苦惱。以業盡故，復墮地獄、餓鬼、畜生。臨欲墮時，如是生處次第無隔，已於久來無量種作，皆得苦惱，復生異處，種種苦惱。如是彼天若生地獄，彼地獄中大力熾火周匝燒身，甚為飢渴，不可譬喻受大苦惱。作地獄業，作業道已，見於自身墮活、黑繩、合、喚、大喚、熱、大熱等如是七種大地獄中，唯除阿鼻最大地獄。資生離別，生大苦惱，見苦惱事，彼苦惱事不可得說。如是比丘常一切時，晝夜修行，如是正念。
4.C. -2958 “ ‘Yet, even these gods face the pains of decline. Once their karmic actions are exhausted, they again fall into the realms of hell beings, starving spirits, and animals. They are all headed for such lives. Their previous acts will cause them to die and transmigrate into numerous, utterly different forms of life. When born in the hells, the former god will be ablaze in ferocious flames. Tormented by indescribably intense hunger and thirst, he will be born into the hells of Reviving, Black Line, Crushing, Howling, [F.121.b] Great Howling, Heat, or Intense Heat. In accordance with his previous karmic actions, he may descend into any of the eight hells, except Ultimate Torment. At that time, he will witness the great suffering of loss, and thus suffering will suffuse his body and mind. This is not even easy to talk about. Such is the mindfulness that the monk will cultivate again and again, throughout day and night.
又復比丘念彼如是財物具足資生失壞，修行此念，念天人中有如是事，自餘三道則無財物資生之具，何得有失？所謂地獄、餓鬼、畜生，人中少有相似樂受，非是自在。
4.C. -2959 “ ‘The monk thus persists in his mindfulness of the consequences of divine and human prosperity, seeing all of the three realms as nothing but decline. Is there any satisfactory prosperity to be found by hell beings, starving spirits, or animals? In the case of gods and humans, it may be possible to speak of a bit of happiness. Yet, like straying into a woven net, 426 all their prosperity only sets them up for unavoidable decline.
於彼人處，則有五種具足失壞。何等為五？謂眼於色，若愛若樂，見則悕求，悕求味著，為樂攝取。如此顛倒不利益者，則不愛樂，見不淨色，彼於色中心則惡之，是故無樂。如是具足與彼失壞，同一根本。
4.C. -2960 “ ‘There are five types of prosperity and decline that pertain to humans. What are they? First, when humans see forms that are delightful, agreeable, and attractive they look at them with craving. They relish what they see, wish for it, and feel happy. On the other hand, when they see something that is unhelpful, disagreeable, or unattractive, they lose their fondness and instead feel displeasure. This is how prosperity and decline apply to a single faculty.
又彼比丘隨順繫念具足失壞，何者具足？云何失壞？謂耳聞聲，耳聞聲已，隨順彼聲，愛樂相應，心生歡喜，如是具足。又所聞聲有異因緣，所謂四大。於四大聲，心不愛樂，不生歡喜，與心相違，不利益心，是名失壞。
4.C. -2961 “ ‘Another way that a monk considers the relationship between decline and prosperity is as follows. When one hears sounds that are delightful, agreeable, appealing, attractive, or enrapturing, such that the mind becomes captivated, then that is a form of prosperity. However, when due to other circumstances the sounds [F.122.a] become undesirable, unappealing, or repulsive, a state of mental displeasure follows. Such unpleasantness and discomfort are a form of decline.
又彼比丘聞好花香、和合末香、種種雜香，聞嗅香等種種諸香，順心受樂。彼香因緣，則生樂心，能令欲發。又彼比丘繫念思惟彼念香者，思惟彼人鼻嗅諸香。彼一一香有無量種，所謂爛臭與心違逆，聞糞屎等無量臭氣，心不喜樂。彼人如是，此物失壞。
4.C. -2962 “ ‘Likewise, the monk may experience the scents of a bouquet of flowers, perfumed powders, or other such enjoyable fragrances. At such times, his enjoyable feeling will be accompanied by mental pleasure. Yet the monk will still adhere to his training in maintaining a very stable mindfulness. On the other hand, when people register various kinds of unpleasant stenches — rotten, revolting, foul —those smells will be accompanied by mental unhappiness, and that is therefore a type of decline.
又彼比丘專心繫念，復有異種，世間之中具足失壞。云何繫念？於人世間舌味愛樂，順心喜樂，食味易消，消已則適，得命色力、樂、辯才等，心生喜樂。若復餘味不可愛樂，違心不樂，食之難消，心則不適，於命色力、安樂、辯才資用則微，唯生苦惱。彼人如是，此物失壞。
4.C. -2963 “ ‘There are also other ways that such a monk may keep mindful of prosperity and decline in the human world. For instance, he will consider how those in the human world taste with their tongues. When a taste is appealing and agreeable, it is satisfying, and thus an enjoyable ripening takes place. When in this way many kinds of empowering, colorful, and delightful tastes are registered, there will be mental happiness. That is an instance of prosperity.
又彼比丘復念身觸可愛可樂，寒時得溫，熱時得涼，順心生樂。人世間中如是具足。若異因緣，復令身觸不愛不樂，心不生樂，熱時不涼，寒時不溫，違心受苦，不喜不樂，唯生苦惱。世間人中，如是五種具足失壞。比丘如是若晝若夜繫念修行。
4.C. -2964 “ ‘Likewise, in terms of registering sensations with his body, the monk may, for example, consider the pleasant sensation of warmth when one is feeling cold. At such a time, he will connect that experience with mindfulness of decline. This also applies to being cooled off when one is hot —those are forms of prosperity in the human world. On the other hand,different causes and conditions will give rise to an unpleasant bodily sensation [F.122.b] and thus the enjoyment may cease due to different objects.
觀天品之二十五(夜摩天之十一)
又彼比丘復念天中可愛境界，根和合生，分別風吹，數數增長，愛火所燒。諸世間人貪彼處樂，起如是心：天中甚樂。如是比丘繫念思惟：彼天失壞。比丘於彼可愛境界不生貪樂，離熱惱意。如是比丘第一善意，見六欲天皆悉失壞。
4.C. -2965 “ ‘Moreover, when there is contact between objects and the faculties, there arises a stable form of thinking that proliferates repeatedly in many directions, and thus, scorched by the fire of craving, all mundane people remain attached. Mindful of their decline, the monk will examine the inhabitants of the vastly enjoyable divine realms who persist in their craving and attachment. In this way, the monk whose mind is supremely virtuous sees all the six classes of the gods in the desire realm as destitute.
彼四天處有十二種失壞之事：一謂力劣；二謂常與阿修羅鬪，彼阿修羅忽然闇至入其軍中；三謂鬪時，為阿修羅打彼天身所著鎧鉀；四謂鬪時，撥其頭上所著兜鉾，令墮海中；五謂壞已，則生羞慚；六謂鬪時，見羅睺羅，則生驚怖；七謂退時，彼天女眾捨之而去，向餘天子；八謂食時，以自業故，見食劣者，則生羞慚；九謂軍眾量色形相莊嚴具等，自業相似，於他劣者則生羞慚；十謂彼天遊戲之時，於彼天中所生之鳥，見彼劣者亦生輕賤；十一、劣天向遊戲處步行而往；十二、劣天所受欲觸，自業相似，他莊嚴具則為勝妙，見他勝故則生慚恥。四天王處有如是等十二失壞，
4.C. -2966 “ ‘The gods in the realm of the Four Great Kings experience twelve kinds of decline. What are they? During the battles between gods and asuras their capacity for running may slow down. They may fall as the asuras strike. They may fall into the ocean. They may lose their armor. They may separate from those they desire. While they are with those they desire and lust after, they may lose their head ornaments. They may faint at the sight of Rāhu. At the time of their death and transmigration, they will be abandoned by their goddesses of perfect size, shape, and adornments, who instead will seek out the newly born gods with whom to engage in great antics and endless play. In accordance with their actions, they may lose when they play. When playing, they may be reproached even by beings who have performed acts to be born as animals. When taking a seat upon a lotus flower, or when simply touching one, the flower may wither in accordance with their karmic actions. They may feel embarrassed when they see the ornaments and special adornments of gods who are more magnificent than they are. These twelve are forms of decline experienced by the gods of the realm of the Four Great Kings.
如是比丘善修心者，不貪天樂，以無垢意觀察彼天。既觀察已，心生厭離，毀呰天欲。若其有人悕求天故而行梵行，如是梵行非梵行因。如是等人為彼比丘之所輕賤。何以故？無自在故。
4.C. -2967 “ ‘When such a monk, who practices auspiciously and is free from the stains of desire for the pleasures of the higher realms, sees all this, he will revile and despise such enjoyments. [F.123.a] The “pure conduct” of those who practice pure conduct with a wish to attain the heavens is actually practiced in order to achieve impure conduct. The monk will deride such people and consider them disgusting. And why is that? Because they have no control of themselves.
又彼比丘觀察三十三天失壞，彼見：三十三天之中八種失壞。何等為八？一者鉀劣，共阿修羅鬪戰之時，雨墮不淨。二者鬪時，見彼敵主勇阿修羅，其心退弱。三者食時，劣者羞慚。四者劣天不為天王帝釋所識。五者劣天色力形相一切下劣。六者劣天聲觸色味香等皆劣，不與他齊。七者劣天退天之時，天女捨離。八者劣天若昇遊戲殿堂之時，神通則劣，不能速進。此是八種三十三天失壞之事。
4.C. -2968 “ ‘The monk will also examine the decline that is found among the gods in the Heaven of the Thirty-Three. He then notices the following eight aspects of decline. Such gods may lose their armor during the battle between gods and the asuras. They may also fall off Airāvaṇa. 427 At times, when engaged in impure conduct, they may fail to see the points of entry. Even when they see the points of entry, 428 they may lose their fortitude of mind. When enjoying meals and games, their complexions, bodies, and power may decrease. Śakramay know all their different sounds, textures, tastes, forms, and scents to be substandard. At the time of their death and transmigration, their ladies will go elsewhere. During festive occasions, the speed of their traveling mansions may be slow. These eight forms of decline can be found among the gods in the Heaven of the Thirty-Three.
夜摩天中有六失壞。何等為六？一者食時劣者羞慚。二者劣天所有教勅天女不受。三者劣天少福業故，彼天女眾雖供養之，不如供養多福德者。四者劣天牟修樓陀夜摩天王說法之時，心不愛樂。此是彼中最大失壞。五者劣天本業少故，光明則變，若天前世行善業多，彼天則坐大青寶座，坐已復起。下劣業天在彼處坐，座變為銀。業種種故，如是失壞，六者量短。如是六種是夜摩天失壞之事。
4.C. -2969 “ ‘The gods in the Heaven Free from Strife experience decline in the following ways. If noticed by females, they may feel embarrassed when they have their meals. Due to insufficient karmic actions, other gods may not serve them and instead go to see a different god whom they treat as a king. The greatest of all such aspects of decline is the fear they may feel when Musulundha teaches the Dharma. Also, due to inferior karmic actions, their luster may be relatively dim. That is to say, other gods who enjoy positive karmic actions may outshine them in the same way as the sun outshines the planets, stars, and other celestial bodies in the world of humans. [F.123.b] When they take a seat, the precious substances of their seats may transform, whereas if gods who enjoy superior virtuous actions sit there, the same seats will turn into silver because of the higher quality of their karmic actions. Moreover, the fact that their size can appear comparatively small is a symptom of decline. These six factors of decline pertain to the gods in the Heaven Free from Strife.
兜率陀天有四失壞。何等為四？一者劣天兜率陀中聞法之時，心不喜樂，不樂鵝王說法之聲，是名失壞。兜率陀中，鵝王常在無漏樂地。彼鵝王者則是菩薩以隨意生，故作鵝王如意之色。鵝身七寶光明遍滿，不可喻色，身光周遍五千由旬，有種種色。兜率陀天光明不如鵝王悉勝，令彼諸天心生希有。
4.C. - 2970 “ ‘For the gods in the Heaven of Joy there are four forms of decline. The gods in the Heaven of Joy hear the sacred Dharma from the delightful call of a swan. The delightful swan, which is the king of those who glide through the skies, can transform its body in any way it likes. Ablaze with the colors of the seven precious substances, its form is incomparable, spreading its light across five thousand leagues within the Heaven of Joy as it makes an amazing call that is heard by the gods every day.
彼鵝王菩薩令彼得生希有心已，即為彼天說法偈言：
福德業既盡，命則速減損，勤精進攝法，兜率常應爾。cf. Dhs.31.51-56
This bodhisattva swan, the king of those who glide through the skies, will proclaim these verses:
4.C. -2971 “ ‘ “Merits will be exhausted And life passes quickly. The lords of the Heaven of Joy Must endeavor to amass the Dharma.
若捨離於法，放逸所壞天，不集福德業，後時則生悔。
4.C. -2972 “ ‘ “Those who give up the Dharma And are overcome by infatuation Fail to gather merit And will therefore suffer later.
乃至老未來，亦未有病死，皆應作福德，莫後時生悔。
4.C. -2973 “ ‘ “While still free from sickness, aging And the Lord of Death, You must do what is meritorious, Or regrets will surely follow.
若不攝福德，為放逸壞者，以放逸壞故，在地獄受苦。
4.C. -2974 “ ‘ “Those who fail to gather merit And are ruined by carelessness Are laughing while carelessly engaged In the causes of suffering in hell.
既得根具足，而非法行者，何用命與財，親舊兄弟等？
4.C. -2975 “ ‘ “What is the point of being alive — What of enjoyments, what of friends — If while your faculties are intact You do not constantly delight in the Dharma? [F.124.a]
常數作福德，心意攝受法，或復止惡業，或時近善人。cf. Dhs.31.56
4.C. -2976 “ ‘ “With every passing day You must amass the Dharma well. Give up all unwholesomeness And make sure you encounter the good.
以智慧利刀，割去惡枝葉，破壞過惡聚，斷除過相續。
4.C. - 2977 “ ‘ “With the sharp weapon of wakefulness, Stanch the stream of infatuation, so hard to tame. Crush the mountain of flaws And cut off the path of error.
重智戒福德，心不悕望物，常近善男子，示真實道者。cf. Dhs.27.10
4.C. -2978 “ ‘ “Let knowledge, discipline, and austerities increase, Give up pleasures and fun, And always follow a serene Teacher of the path of truth.
若持戒生天，為欲所迷惑，不修福業者，常在有中行。cf. Dhs.31.57-60
4.C. - 2979 “ ‘ “Due to discipline, one may be born as a god, But out of ignorance about the achieved effect, One may nevertheless fail to gather merit And bring an end to existence thereby.
若常樂於智，持戒寶莊嚴；若畏欲蛇者，則是天中天。
4.C. -2980 “ ‘ “Those who delight in the pursuit of wakefulness, Who are adorned with the jewels of discipline, And who are fearful of desirous passion Will be seen as gods by the gods.
若常行法者，彼則天應禮；若顛倒行者，則入於惡道。
4.C. -2981 “ ‘ “Those who always delight in the Dharma Will be worshiped by the gods. Those who take the opposite course Will fail in all regards.
此岸彼岸遠，既得法橋已，若不速度者，於有不得脫。cf. Dhs.31.60
4.C. -2982 “ ‘ “Having discovered this depth of the Dharma, If you do not cross the bridge To the great liberation that lies beyond, You will never be free of existence.
智慧火能燒，無量煩惱薪。何義煩惱縛，著彼愛境界？cf. Dhs.14.37-42
4.C. -2983 “ ‘ “Unless all the wood of affliction Is burned in the fire of wakefulness, People will remain trapped In the web of the objects of affliction.
厚重染欲垢，障礙於智眼，佛語如良藥，能除彼障礙。
4.C. -2984 “ ‘ “The dense fog of the eye Is dispelled by the eye of wisdom. From that arise liberation and the perfect buddhas, Whose words are medicinal food.
正法之大將，能破欲賊軍，口說善法語，汝應勤聽受。
4.C. - 2985 “ ‘ “The sacred Dharma is like an army general Who conquers the armies of desire. As the presence of virtue resounds, It should be carefully heeded.
有四種顛倒，常能為誑惑；世間有八法，能令一切失。
4.C. -2986 “ ‘ “The four errors Always deceive, And thus the eight mundane concerns Destroy all beings.
大力愛河中，百疑不可度，若上智筏者，度已到寂靜。
4.C. -2987 “ ‘ “The river of the unbearable web of existence 429 — These hundreds of thoughts —is hard to cross. Yet, proceeding on the bridge of understanding, The able have peacefully crossed it.
若天近於欲，欲能令心癡，常在於五處，未有解脫期。cf. Dhs.14.42
4.C. -2988 “ ‘ “With their minds thoroughly deluded by desire, The gods who chase after pleasure Will never be free From existence in the five realms. [F.124.b]
欲難得易壞，如電何用為？欲生苦如刀，金波迦火毒。cf. Dhs.7.154-163
4.C. -2989 “ ‘ “Repeatedly destroying what was attained, These causes of suffering are like kimpāka fruit, Poison, weapons, and fire. What good are these flashes of pleasure?
如是如是近，亦如是增長，欲者不可足，猶如火燒薪。
4.C. - 2990 “ ‘ “The more you follow them, The stronger they become. As they make you insatiable, They are like a raging fire.
癡天悕欲樂，不知畏過燒，若離不善欲，後時得大樂。
4.C. - 2991 “ ‘ “Victorious gods who fear this terrible burning And wish to be happy Should give up all unwholesome wishes. Thereby they will attain all happiness.
癡者染欲已，為欲堅繫縛，欲如電不異，然後異處去。
4.C. - 2992 “ ‘ “Ignorant beings who are attached And bound tightly by chains — Such corrupted beings go on to different places. Pleasures are like flashes of lightning.
若習近於欲，欲則上上勝，彼為欲火燒，燒已到燒處。
4.C. - 2993 “ ‘ “Those with tenacious craving Just want more and more. Burned by the fire of desire, They proceed from a fire into a blaze.
若天近於欲，此心為大癡，不悕無體法，樂中之大樂。
4.C. - 2994 “ ‘ “Gods who are fond of pleasures Are extremely deluded, Whereas those practicing to overcome them Will go from joy to happiness.
欲者無涅槃，無樂無解脫，是故莫近欲，近欲甚為惡。
4.C. -2995 “ ‘ “For the desirous there is no transcendence of suffering, And without liberation, how could one be happy? Therefore, do not pursue pleasures, But let pleasure and pain be equal.
若近欲境界，根則不知足；不知足無樂，寂靜不可得。
4.C. -2996 “ ‘ “Those who keep desiring objects Will never feel that their senses are satisfied. How could there be happiness When one’s insatiability always increases?
應畏有為處，生死之大海，以大惡欲愛，常與眾生故。
4.C. -2997 “ ‘ “Therefore, this ocean of cyclic existence Is distressing and terrifying. Give up the unbearable craving for that, O you whose acts are unwholesome.
如此山峯上，種種可愛樹，依之而修禪，思惟欲生滅。cf. Dhs.7.163
4.C. -2998 “ ‘ “Among all the delightful trees That grow in these mountains Is where you should spend your time, 430 Noticing how pleasures arise and disappear.
四種諦寂靜，智者善修行，怖畏生老死，脫到善彼岸。cf. Dhs.29.1-4
4.C. -2999 “ ‘ “The four truths of knowledge The wise see clearly. They are freed from the terrors of the birth and aging of careless beings, And they attain supreme peace.
愚意不思惟，樂欲故有縛，欲樂既盡已，生老死必脫。
4.C. -3000 “ ‘ “The deluded minds of the careless Are attached to pleasures and bound by the enjoyments of existence. They are never freed from the chains of desire, Nor are they free from the terrors of birth and aging. [F.125.a]
若念此大苦，於有海不倦，癡故欲箭射，墮地獄惡處。
4.C. -3001 “ ‘ “Those who do not become weary of the ocean of existence, Despite contemplating its vast sufferings, Are deluded by the power of the poisonous arrows of pleasure And will attain the painful states of hell.
癡樂欲樂故，畢竟捨安樂，於惡不知畏，死時到如火。cf. Dhs.29.4
4.C. -3002 “ ‘ “Give up yearning for pleasures from beginning to end. Why are childish beings excited about the pleasures of desire? They do not realize the terrible horrors That await in the future due to the flames of the Lord of Death.
乃至死到時，能破壞一切，此能破壞故，破壞命種子。
4.C. -3003 “ ‘ “The Lord of Death slays all living beings, Yet, until he has slain the whole world, People still act as if everything Was well, joyful, enjoyable, and painless.
皆利益安隱，丈夫應精勤，得樂離憂悲，恒常作善業。
若除於欲藏，離熱得清涼，如是智不癡，則不悕望欲。
4.C. -3004 “ ‘ “Those who let all go to waste and create suffering Will be born in all the realms of desire. There, obscured in numerous ways, They continue attempting to satisfy their desires.”
如是鵝王調伏天故，說如是偈。若天放逸，行放逸者，雖聞不念，心不思惟。若天樂聞彼鵝所說調伏偈句，向無漏地速疾而行，欲聞正法。聞正法已，生敬重心。如是天眾得聞正法，心敬重已，速速疾走復向行堂。彼行堂中所有諸天，以聞正法，心敬重故，光明增長百倍千倍，餘放逸天光明則劣。如是天中，得現世果。樂天欲者，彼天少色，形服莊嚴一切皆劣。此如是等，兜率陀天最初失壞。
4.C. -3005 “ ‘In this way, the swan that is the king of those who glide through the skies will fly ahead as it imparts instruction. Those among the gods who are careless will appreciate this teacher of the Dharma yet not pay heed. On the other hand, those among the gods who cherish listening to the Dharma will chant the swan’s verses of instruction. With great interest in listening to the sacred Dharma, they will soon proceed to a place called Thorough Joy upon Hearing. As the gods with an interest in listening to the sacred Dharma hasten forth, their mansions are lit up with the light of hundreds of thousands of virtues on their path. On the other hand, those gods who are careless will notice that their own splendor dims and is subdued. Even their powers become subdued. Such are the karmic effects that they experience in that very life. [F.125.b] Those gods who are obsessed with pleasures will also have inferior complexions, bodies, attire, and ornaments. This is the first aspect of decline that pertains to the gods in the Heaven of Joy.
又兜率天第二失壞。眾集聽法，無量百千億數眾會，五百菩薩所住地處，兜率天王名曰寂靜，為眾說法，所謂無明因緣行等。彼諸天眾聽正法時，一心專意，諦聽諦聞。如是聞故，威德莊嚴皆悉勝上有百千倍，轉更增長。若天動心，心則如電，亦如大風吹大海水，種種波動。以愛因緣，如是動心，愛樂境界，彼天威德、形服莊嚴如本不異，不更增長，見他勝故內心慚恥，此則名為兜率陀天第二失壞。
4.C. -3006 “ ‘The second aspect of decline of the gods in the Heaven of Joy is as follows. Among the festive congregations that have assembled to hear the sacred Dharma, the ruler of the Heaven of Joy addresses billions of gods in an assembly that is adorned by five hundred bodhisattvas. In a peaceful manner, he teaches the sacred Dharma, saying, “The condition of ignorance gives rise to formation. . . .” Those gods who hear the sacred Dharma, pay proper attention, and listen with inspiration will see their splendor, costumes, ornaments, and bodies become enriched a hundred thousand times. On the other hand, those gods whose minds are fickle like lightning and spin like water wheels will be pulled along by their craving for objects, and thus their splendor, attire, ornaments, and bodies will be overshadowed. That is the second aspect of their decline.
又兜率天第三失壞。若天聞法，心生敬重，如說而知，如法相知。如是知已，心念正住。彼天威德、形服莊嚴皆悉勝上有百千倍，轉更增長。若彼諸天不念法者，彼天威德、形服莊嚴則不增長，此則名為兜率陀天第三失壞。
4.C. -3007 “ ‘The playful gods may also encounter a third type of decline. In this regard, those among them who are inclined to listen with respect will correctly realize the characteristics of the Dharma. Those who then remain attentive will see their own light expand, filling the environment and outshining that of others. The rest of the gods, however, will not experience such an increase in their light. When they think of the characteristics of the Dharma, they will not see their garments, ornaments, and bodies increase. That is the third aspect of decline that these gods encounter.
又兜率天第四失壞。若彼諸天聞正法時，心生敬重，專心憶念，如法攝取，專心受持，如是修行。久思惟已，然後修行。彼天如是敬法重法，勝因緣故、聞法力故，威德光明、形服莊嚴轉更勝上有百千倍，轉勝增長。若天聞已，不能修行。彼天見他威德光明、形服莊嚴勝增長己，自見己身威德光明、形服莊嚴則不增長。彼天見他威德光明、形服莊嚴轉勝增長則生慚恥，此則名為兜率陀天第四失壞。
4.C. -3008 “ ‘The fourth aspect of decline is as follows. [F.126.a] Those gods who at that time listen to the sacred Dharma with proper respect, turning their ears toward the teaching and paying one-pointed attention with a keen wish to comprehend the characteristics of phenomena, will thereby be able to retain the teachings. They will keep the Dharma in mind and apply it in the right manner. Retaining the teachings in their minds for a long time, they will accomplish the teachings. Those who develop proper respect for the Dharma will, by the power of listening to the Dharma, experience that all their splendor, garments, and ornaments increase a hundredfold. When the gods whose interest is inferior see how the glory of the others increases, they become embarrassed. That is the fourth aspect of decline that is known to the gods in the Heaven of Joy.
又彼比丘如是觀察兜率陀天四種失壞，見失壞已，觀化樂天，復見失壞。彼見：如是天勝妙樂猶故而有四種失壞。
4.C. -3009 “ ‘When the monk has noticed the four aspects of decline that may be experienced by the gods in the Heaven of Joy, he will next consider the decline that is found among the gods in the Heaven of Delighting in Emanations. He will see that despite their happiness, the gods in Delighting in Emanation nevertheless also encounter four aspects of decline.
何等為四？所謂一者善業盡故，脚則有影，普餘身分皆有光明，脚上則無。是故彼天脚則有影，自餘諸天所有光明，如山圍遶，彼少光明劣天見已，則避而去。光明勝者見之則笑，作如是言：此天鄙劣，善業盡故。彼脚影天聞已羞慚，心生愁惱，如是心言：我業盡故，今則如是。一切具足終必失壞。如人世間以有日故，終必有夜，如是此中一切具足終必失壞。若人有命終必有死，如是具足終必失壞。如是世間無有具足而不失壞。此失壞者，是化樂天最初失壞。
4.C. -3010 “ ‘When their positive karmic actions are exhausted, a shadow begins to fall on the feet of those gods. While the rest of their bodies remain luminous, the luminosity of their feet deteriorates as a shadow falls on them. All the other gods who bear garlands of light will notice the shadows and, upon seeing such inferior gods, will then shun them, laugh at them, and scorn them. This is what occurs when the paths of positive action are exhausted. [F.126.b] When their positive actions are exhausted those gods whose feet are scorned by the others feel extremely shamed by the words of the others. This is what happens to those whose positive karmic actions are exhausted. All prosperity ends in decline. For example, in the human realm, day is certain to be followed by night. Prosperity similarly always ends in decline. Also, all those who are alive will die. All prosperity similarly ends in decline. There is never an instance of prosperity that does not end in decline. This, then, is the first aspect of their decline.
又化樂天第二失壞。如閻浮提人中所有劫貝等綿，甚為柔軟，足踏則下，舉則還起。化樂天中地處柔軟亦復如是。若天受報善業盡時，地不柔軟，脚踏不下，舉脚不起，餘天見之，知其業盡。有天見之，語餘天言：彼天業盡，退時將到。此化樂天第二失壞。
4.C. -3011 “ ‘There is also a second aspect of decline for the gods in the Heaven of Delighting in Emanations. When, in the realm of humans, one steps on a cotton mattress or cushion, it gives way when the foot is placed on it and springs back up when the foot is lifted. Likewise, when the divine inhabitants of the Heaven of Delighting in Emanations place their feet on the ground it gives way and springs back up when they lift them again. However, this does not happen to those gods whose positive karmic actions are nearing exhaustion. Instead, when they put a foot on the ground it sinks in, but the ground does not spring up again after the step. Therefore, when such gods walk around, the others will notice them and say to each other, “The positive actions of that god are certainly at the point of exhaustion.” Others may remark, “His positive actions are completely exhausted, and he is about to fall.” That is the second feature of decline that pertains to the gods in Delighting in Emanations. [F.127.a]
又化樂天第三失壞。彼化樂天遊戲之時，若至樹下遊戲受樂，樹則雨花在彼天上。此花遍在遊戲處地，若天善業欲盡之時，樹花不墮，不散地處。餘天見其樹花不墮、不散地處，則便說言：此天業盡，退時將至。彼天聞已，羞慚愁惱，如是心言：我今欲退，如是失壞。此化樂天第三失壞。
4.C. -3012 “ ‘Decline also occurs in other ways. The gods in Delighting in Emanations may go to play by a tree or in a park or forest. When they do so, a rain of flowers will fall. Nevertheless, no rain of flowers will fall on the gods whose positive karmic actions are exhausted. As the gods play, flowers will not fall on those whose positive karmic actions are exhausted. When the other gods notice that they are missing the shower of flowers, they will say to each other, “Alas, the positive karmic actions of those gods are at the point of exhaustion and they are about to fall.” Hearing this will make the gods who lack positive karmic actions feel acute embarrassment. Such situations constitute the third aspect of decline that is experienced by the gods in Delighting in Emanations. It is a nondeceptive fact that all prosperity ends in decline.
又化樂天第四失壞。彼化樂天必定失壞，天中具足必定失壞。彼化樂天何者第四具足失壞？謂一一天住寶地處，如是寶地清淨無垢，如鏡不異，一天之身無量處現，見種種影、種種形服、種種莊嚴。如人界中日輪是一，於無量處蓮花水池，無量百千種種處現，如是天身無量百千寶地之中處處皆現，如身而見。若其有天善業盡者，彼天之身一寶地中影現而已，非處處現。如是失壞如是見已，餘智慧天既如是見，即便說言：如是天者，善業盡故，將欲退壞。此化樂天第四失壞。
4.C. -3013 “ ‘What other aspects of decline are experienced by the gods in Delighting in Emanations? When the gods in that realm move upon the jewel ground, the nature of the gems makes the ground appear stainless. The mirror-like walls show their reflections so that they can see their bodies, apparel, and ornaments. Similarly, in the world of humans, the disk of the sun may be reflected in a hundred thousand lakes, ponds, and lotus groves. In the same way, the gods see their bodies reflected perfectly in a hundred thousand ways upon the jewel ground. [F.127.b] However, the bodies of those gods whose positive karmic actions are exhausted produce only a single reflection upon the precious ground, and not more than that. When those gods who have a bright intellect see this type of decline, they will say, “Those gods are bound for the exhaustion of positive action. They are about to meet with decline.” That is the fourth aspect of decline pertaining to the gods in Delighting in Emanations.
爾時，世尊而說偈言：
世間樂具足，不覺知失壞，具足必有失，如日出有夜。cf. Dhs.8.77-81
4.C. -3014“ ‘At this point that blessed one spoke these verses: “ ‘Those who have prosperity in the world Do not comprehend decline. But just as the day always comes to an end, So prosperity will end in decline.
如是具足樂，如是必失壞，於欲不知足，是故愛少時。
4.C. -3015 “ ‘The greater the prosperity, the greater will be The decline of those who perform negative actions. Insatiable when it comes to acts of passion, They will be scorched by their insatiable character.
若心愛具足，或悕望常樂，彼若捨離愛，如是常得樂。
4.C. -3016 “ ‘Those who constantly wish for prosperity And always pursue pleasure Will be devastated by their craving, And will therefore promptly descend.
天欲樂未足，以入地獄中，一切皆由愛，是如來所說。
4.C. -3017 “ ‘Gods who are insatiable in their pursuit of pleasure Will fall into the hells And be surrounded by fire. This is what the thus-gone ones have taught.
若人入地獄，百到若千到，亦以愛網誑，故得如是惡。
4.C. -3018 “ ‘People who proceed to hell May do so hundreds of times. Such are the deeds of prolific evildoers, As the wise should understand.
彼化樂天有如是等四種破壞。
4.C. -3019 “ ‘That was the fourth aspect of decline as experienced by the gods in Delighting in Emanations.
又彼比丘復觀他化自在天中四種失壞。若彼諸天善業將盡，臨欲退時則有失壞。彼處天中多有種種妙鬘莊嚴，天花不蔫，處處覆地，第一善香不可譬喻。彼鬘莊嚴有種種色勝妙光明，若寶光明於十六分不及其一。彼鬘多有七寶翅蜂，常一切時出天歌聲。如是他化自在天中，天業若盡，欲失壞時，彼寶翅蜂出不美聲，捨如是天種種花香，到餘處去。
4.C. -3020 “ ‘The gods in the Heaven of Making Use of Others’ Emanations likewise experience four kinds of decline. When their positive actions are exhausted, this becomes apparent at the time of their death and transmigration, as the garlands that usually drape them begin to transform. The gods are adorned with garlands of bright flowers made of divine substances that never wither. [F.128.a] It is not easy to give a comparison for the kinds of fragrance that those flower garlands produce, and their bright colors shine so brightly that the sun cannot even match a sixteenth of their brilliance. Birds adorned with the seven precious substances as well as buzzing bees constantly swarm around these heavenly flower garlands, yet when the time of a god’s decline arrives, the bees will leave his delightfully fragrant garland and fly elsewhere, making agitated sounds.
餘智慧天以知彼天臨欲退故，向之說言：汝於今者，以放逸故，退時欲到而不覺知。彼業盡天如是聞已，復見彼蜂捨至餘處。彼天自知有如是心：我福業盡。如是天子心生愁苦，不可譬喻，以見自樂將欲盡故，如是心熱，與地獄火等無有異，唯除地獄更無此火。此是他化自在天中最初失壞。
When other gods of bright intellect see such decline, they will approach and conclude that obstacles have now occurred for that god whose merit has become exhausted. This is the first aspect of decline experienced by these feckless gods who act carelessly. The gods whose merit has become exhausted clearly become aware of this when they hear the bees leaving them and flying elsewhere. As they now ponder the indescribable pleasures of their realm, they will be struck by great agony. The particular mental torture they experience at that point is similar to the fires of hell. That is the first symptom of decline for the gods in the Heaven of Making Use of Others’ Emanations.
又復他化自在天中第二失壞。彼天之身第一滑觸，周匝光明，形人中日，如螢火虫。彼天之身所著瓔珞，及餘種種莊嚴具等，所有光明，寶壁山峯皆在中現，如於鏡中現見不異。若彼天子欲到退時，彼天身上所著瓔珞莊嚴具等，山峯若壁於中不現。餘黠慧天如是見已，語彼欲退業盡天言：汝放逸行，退時欲到。汝身所著瓔珞莊嚴無有光明，寶壁山峯於中不現。彼黠慧天曾見餘天臨欲退時，有如是相。此是他化自在天中第二失壞。
4.C. -3021 “ ‘The second symptom occurs soon thereafter, as the time of their death is approaching. The rays of supremely soft, white light that radiate from these gods render the sun similar to a firefly. Their bodies usually appear gigantic, and reflections of them appear, as if in a mirror, upon the bright mountain peaks and on the surfaces of the walls. [F.128.b] Yet, when the decline of death and transmigration is about to occur, the bodies of the gods will no longer be reflected on the crystal surfaces. When other gods who possess sharp insight see that, they will announce to the former, “Alas, this is the kind of obstacle that confronts careless and thoughtless gods. At some point, their bodies can no longer be reflected on crystal or any other form. This is the exact same omen of a god’s death and transmigration that we have seen before.” That is the second cause of decline experienced by the gods in Making Use of Others’ Emanations.
又復他化自在天中第三失壞。所謂彼天退時，將到彼處。諸天業未盡者乘種種寶妙光明殿，三處能行，所謂虛空、陸地、水中。行則速疾，無所障礙，不搖不動。若天業盡，將欲退時，彼殿搖動，行則不速。自餘諸天見其殿動而語之言：汝於今者退時欲到，我先曾見餘天退時，有如是相。彼業盡天如是聞已，與天境界將欲離別，愁火燒心，如地獄火所燒不異。此是他化自在天中第三失壞。
4.C. -3022 “ ‘The third factor associated with death and transmigration among the gods in Making Use of Others’ Emanations is the following. Gods whose fortunes have not yet been exhausted have mansions made of many different blazing jewels within which they can travel anywhere in the three worlds. They travel through space just as they can journey on the ground. The goddesses can likewise journey, with undiminished strength. Nevertheless, when the merit of these otherwise imperishable gods is exhausted, they will no longer be able to ride their chariots, and they will sink into the water. They also can no longer go anywhere they please. When the other gods see their mansions, they will say, “This portends an approaching obstacle. Such decline is precisely what has accompanied the demise of other gods at the time of their death and transmigration.” When the gods whose merits are exhausted hear such words, they are seared by the mental torment of having to give up all their divine substances —it burns their bodies just as much as the fires in the hells. That is the third cause of decline for the gods in Making Use of Others’ Emanations. [F.129.a]
又復他化自在天中第四失壞。若彼諸天善業未盡，五樂音聲、莊嚴具聲皆悉美妙，所有歌聲美妙可愛，聞已心喜。若其有天善業盡者，彼天五樂音聲不妙，歌聲亦爾，如瘂不異。彼天聞已，心不生喜，以自業故，莊嚴具中聲出說言：汝於今者善業盡滅，以汝放逸，放逸行故。汝於今者，將欲到於異世間去，以業縛故。彼天如是以自業故，聞莊嚴聲，其心極愁，作如是言：我於今者境界之樂福德業盡。彼種種寶所莊嚴幘，即時墮落，如是見已，生大苦惱。此是他化自在天中第四失壞。
4.C. -3023 “ ‘Such gods also experience another kind of decline. The gods whose former practice of positive actions is now becoming exhausted wear enchanting ornaments on their heads and four limbs. These ornaments normally produce melodious tunes and other delightful sounds that thoroughly uplift the mind. However, these sounds may change, as they are all produced by karmic actions. As the gods’ positive karmic actions are becoming exhausted, these insatiable corporeal beings chained by karmic actions must proceed to the next life. At that time, the sounds produced by the ornaments become highly unpleasant. Crushed by the objects, these gods now see their various ornaments and crowns fall to the ground due to the exhaustion of their karmic actions, and that sight causes them extreme distress. This, then, constitutes the fourth symptom of decline that is experienced by the gods in Making Use of Others’ Emanations.
於三界中更無有處、有物是常，一切無常。如是六天是失壞處，彼如是天善業盡故，必定當退此失壞天。悕望此天持戒生者，善業盡時，必定當爾。
4.C. -3024 “ ‘There is no conditioned entity that is not subject to destruction, and there is no level within the three realms that is not subject to exhaustion. Hence, all six classes of gods encounter decline and downfall once their positive actions are exhausted. The declining gods are tormented in their heavenly realms, and as their practice of discipline is definitively exhausted, they are cast out and fall.’
如是第五山樹具足地處諸天，牟修樓陀夜摩天王——迦迦村陀世尊塔中所有經字示彼天眾，如是說言：汝等天眾捨離放逸，勿放逸行。放逸味苦，地獄中受，一切欲味悉皆如是。彼諸天眾聞第三佛所說經已，若天放逸，樂放逸者，放逸則減。
4.C. -3025 “In this way, with the help of the colorful inscriptions that adorn the reliquary stūpa of the blessed Krakucchanda, Musulundha, ruler of the gods in the Heaven Free from Strife, teaches this to the gods of Moving in Gatherings: [F.129.b] ‘Pleasures ripen as the fire of hell; their ripening is torturous. Quick, quick, give up your carelessness!’ With this, the gods tormented by carelessness hear the third discourse of the thus-gone ones, and their carelessness is perfectly pacified.”
於六經中迦迦村陀如來所說第三經竟。
4.C. -3026 Within the discourse of thirty-six thousand, 431 this completes the third discourse, the discourse of Krakucchanda.
