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.
觀天品之三十七(夜摩天之二十三)
爾時，夜摩天王告天眾曰：汝今何故不於園林華池、無量眾寶莊嚴山峯歌舞戲笑？天王如是觀諸天眾，為生厭離不厭離耶？
4.C. -4101 “At that point the lord of the Heaven Free from Strife will say to them, ‘All of you, you should go dance in the forests and parks, among the lotus pools and the beautiful jewel mountain peaks!’ [F.298.b] Thus, he will encourage them to enjoy themselves.
時諸天眾聞夜摩天王說此語已，白天王言：當於何處園林七寶山峯之中而有樂處？我見無量生死衰惱，無量差別，不可堪忍。我自目見一切諸欲皆悉無常，後皆致苦。此欲無常不住，不久敗壞無堅無樂。
4.C. -4102 “Yet the minds of the gods are now weary, and their minds are on guard against carelessness. Therefore, as they hear those words of the ruler of the Heaven Free from Strife, the original gods will respond with deep weariness, ‘Your Majesty, what is there for us to feel happy about within the forests and parks or among the beautiful jewel mountains? Like the gods that drowned in the lake, we too have no way to remain here at the peak of cyclic existence. We have seen this with our own eyes —all pleasures are impermanent and inevitably culminate in suffering. We too are not eternal, not stable, and will not last. All of this has no point whatsoever.’
爾時，夜摩天王聞天眾說，而告之曰：汝今當知！一切欲樂後皆致苦。時諸天眾白天王言：我今已解，欲為大苦。
4.C. -4103 “Hearing such words from the gods, the ruler of the Heaven Free from Strife will respond, ‘The Blessed One has taught that this will all end in suffering.’ “All the gods will then say, ‘We all believe this, so now, Your Majesty, please inform us about this harsh suffering.’
時，夜摩天王告諸天眾：我能宣說一切生死無量諸苦，今當為汝略說少分，令億千劫不復放逸，常行人天二種善道。若斷放逸，是為智慧。若放逸緣來，即應遠離。若不為放逸之所使役，則不墮地獄、餓鬼、畜生。復告天眾：今當為汝說三惡道、二種善道。二善道者，天之與人。三惡道者，所謂地獄、餓鬼、畜生。如是五道大勢力苦，我能宣說，不可廣說，今當略說。
4.C. -4104 “The ruler of the Heaven Free from Strife will then reply, ‘I could of course tell you about the suffering of all of cyclic existence, but for now I shall explain just one aspect of this. Those who, while drifting in cyclic existence throughout billions of eons, avoid falling under the power of carelessness will through such endeavors take birth in the joyful higher realms. Those two existences of gods and humans are extremely difficult to achieve. Wise are those who stay clear of carelessness, who give up concerns for outer circumstances, [F.299.a] and who do not become swayed by such events. Others are born in the realms of hell beings, starving spirits, and animals. O gods, those states are called the lower realms. The realms of gods and humans are called the higher realms. It is impossible to convey how intense the pain felt in those realms can be.
以要言之，於天、人中有十六苦。何等十六？天、人之中，善道所攝。一者中陰苦；二者住胎苦；三者出胎苦；四者希求食苦；五者怨憎會苦；六者愛別離苦；七者寒熱等苦；八者病苦；九者他給使苦；十者追求營作苦；十一者近惡知識苦；十二者妻子親里衰惱苦；十三者飢渴苦；十四者為他輕毀苦；十五者老苦；十六者死苦。如是十六，人中大苦，於人世間乃至命終，及餘眾苦，於生死中不可堪忍。於有為中，無有少樂，一切無常、一切皆盡、一切敗壞。
4.C. -4105 “ ‘For details, you should look at the Teacher’s statements, but in short, gods and humans experience sixteen types of suffering. What are the sufferings that gods and humans face? The summary of the sufferings they face in the higher realms is as follows: (1) the suffering of the intermediate state, (2) the suffering of being in the womb, (3) the suffering of emerging from the womb, (4) the suffering of feeding, (5) the suffering of wanting, (6) the suffering of encountering the disagreeable, (7) the suffering of being separated from loved ones, (8) the suffering of being oppressed by cold, heat, and so forth, (9) the suffering of disease, (10) the suffering of being controlled by others, (11) the suffering of striving, (12) the suffering of being in unwholesome company, (13) the suffering of taking care of children and family, (14) the suffering of hunger and thirst, (15) the suffering of losing influence and aging, 514 and (16) the most intense and painful suffering of all, the suffering of death. Those sixteen forms of intense suffering pertain to the human world. They are experienced by beings born as humans, and they culminate in death. For other beings there are many other kinds of suffering, which are utterly unbearable. [F.299.b] There is no pleasure to be found in this or any other realm, which is not subject to eventual exhaustion and destruction.
1.初生中陰，識如香氣，有何等苦？業風所吹，非肉眼見，天眼所見而無所礙。若生人中，生種姓家有下中上。以布施、持戒、智慧果報而欲生者，此識香氣中陰亦得如是之食。若欲生於貧窮種姓，所食麁澁，色香味觸皆悉麁惡，身量減劣。少布施故，不得勝報。是名人中生，初中陰苦。
4.C. -4106 “ ‘First of all, what type of suffering is felt by the spirits born into the intermediate state between two lives? Such beings, who are blown about by the winds of karmic action, cannot be seen with the physical eye, but only with the divine eye. These spirits are unrestricted, so when they are about to take birth as humans, their appearance will accord with their future appearance and family, which in turn are effects of their generosity, discipline, and insight that may be of inferior, intermediate, or superior quality. As for the food of such spirits, if they are going to be born into a house of poor people, their food will be crude and of inferior color, smell, texture, and portions. Due to their insufficient power of generosity, they will then also fail to find sustenance in their coming life. This is the first among the sufferings of humans.
2.復次，第二苦：若生胎中，以業煩惱因緣故住，生貧窮家，母食麁澁苦酢之食，膜衣筒中薄少食味入其臍中，令胎中子身羸惡色，氣力劣弱。母疲極故，子於胎中則受大苦，轉向兩脇，走避苦惱。母食冷熱則受痛苦，無力無救，不能叫喚。沒屎尿中，受無量苦。是為善道人中第二大苦，何況地獄、餓鬼、畜生。
4.C. -4107 “ ‘Next, having become a human, one will remain in the womb due to the influence of karmic actions and afflictions. If one is to be born in a poor home, one will, through the umbilical cord from the placenta, receive bad food, rough and sour food, and food in insufficient amounts. Hence, the developing fetus will have an unhealthy complexion and become emaciated. The movements of the mother will be extremely uncomfortable to the fetus, causing it to slosh about within the confines of the abdomen. Cold and hot food will also be painful. In this way, the fetus encounters intense and inescapable suffering, and even though it is traumatized, it lacks any strength to respond. [F.300.a] Sinking in a quagmire of urine and feces, it experiences immense suffering. That is the second kind of suffering, and since such suffering can be found even in the higher realms, there is no need to speak of what hell beings, starving spirits, and animals endure.
3.復次，第三苦：從胎出生，胎藏逼迫猶如壓油，嬰兒出胎，欲墮逼迫亦復如是，是為大苦。
4.C. -4108 “ ‘There is also a third kind of suffering, because if one subsequently emerges from the womb, the confines of the birth canal feel overwhelmingly cramped. Resembling the way sugarcane passes through the opening in a juice press, one emerges from the vagina under an intense crushing pressure. Such is the suffering of being extruded from the womb.
復次以初生時，其身柔軟如生酥摶，亦如芭蕉，又如熟果。母人瞻產，以手捉之。其手堅澁，皴裂劈坼，厭惡蹙面，指甲長利，面目醜惡。以手捉之，猶如火燒，亦如刀割。如是嬰兒身體細軟，母人觸之，得大苦惱。
4.C. -4109 “ ‘Next follows a fourth kind of suffering. Although one’s body is extremely tender and delicate —like freshly churned butter or the leaves of the plantain —one will at birth be handled by crude, hurried, and boorish midwives. Their complexion is poor, and they lack competence. Skinny and with gaping eyes, they are crude, make jokes, and chatter distastefully. Being taken up by their hands feels excruciating, like being burned by flames or cut by a knife, because one’s body is so extremely soft and sensitive.
若得新衣，麁澁厚重。或得故衣，補納破裂，孔穴穿露，狹小單薄，止於草蓐。寒時大冷，受大寒苦；熱則大熱，猶如火燒。以本布施不清淨故，受斯苦惱。從胎而出，受大苦惱。
Even if the newborn is swaddled in the softest of fabrics, it feels like it is being compressed in a horrid, coarse, rough, crude, foul, oppressive, and stifling hovel. In the cold season, the cold will feel penetrating and one’s birth home will be icy. Likewise, in the hot season the heat will be overwhelming, and thus one will be tormented by scorching heat. The reason for this burning pain is a deficiency with respect to generosity. [F.300.b] In this way, one is born from the mother’s womb under searing pain.
復以不淨布施因緣，令母少乳，所食苦澁。母食劣故，其乳則少，或母食麁惡，故令乳少。羸瘦惡色，唯筋皮骨以為其身。飢渴病故，身體無力。
4.C. - 4110“ ‘Next follows the suffering of feeding due to insufficient generosity, for as one is breastfed one also experiences suffering. If one’s mother fails to eat sufficient food, the milk in her breasts will also be scarce. The baby’s body will then become emaciated, lose its luster, take on an unhealthy complexion, and wither away until only sinew, bone, and skin remain. With the body of the baby thus becoming emaciated, it is prone to disease. Subsistence will become unbearable for the baby.
若無所食噉，從他乞求，人所輕賤，少得飲食，色香味薄。依他而食，辛苦繼命，如是乏食，令身苦惱。以本所行不善施故，乃至命盡，常不充足。以乏食故，常受苦惱。
Even if at some point the baby should obtain some food or drink, the baby will be so overcome by thoughts of consuming it that the smell, taste, and texture of the food will seem insufficient and inadequate, and the food may even be consumed by others. In this way, the baby may either die or only barely subsist, suffering from starvation. If at that time, however, the baby should be able to drink from its mother’s breasts, it may survive due to its adoration of her beautiful body. However, because of such inferior generosity, all the mother’s milk will eventually run dry. If at that point the baby eats a well-cooked meal, its stomach may at first feel full, but the food will later cause tremendous pain.
4.復次，第四苦惱：以悕望食而得苦惱，飢餓所惱，或作盜賊，作諸惡業、作無利益或作勇健，因致失命或次死苦。諸苦之重，所謂飢渴。
4.C. -4111 “ ‘After that comes a fifth suffering, which is caused by hankering. Those tormented by the suffering of having to feed will want to explore in all directions because their stomachs are oppressed by starvation. Tormented by such pain, they may resort to stealing or engage in many other acts that are not beneficial. [F.301.a] For that reason, they may be killed by their cohabitants, thus coming to suffer the pain of dying, or they may find themselves on the verge of death. Thirst and starvation are the pinnacle of all those sufferings.’
爾時，夜摩天王牟修樓陀為諸天眾，以偈頌曰：
生死大苦惱，無與飢渴等，眾生以飢苦，作諸不善業。
4.C. -4112 “The ruler of the Heaven Free from Strife will then utter these verses: “ ‘Among all the sufferings of cyclic existence, There is generally none like that of starvation. That torment for sentient beings Comes from having an unwholesome nature.
從自身起火，故名飢渴苦，飢渴燒三處，如劫火燒林。
4.C. -4113 “ ‘Starvation is said to be a fire That rises from one’s own body. The fire of thought then burns what remains Of the three worlds —like a burning tree.
世間大焰火，不能至後世，飢渴火難斷，至於百千劫。
4.C. -4114 “ ‘Such fire spreads And reaches into other worlds, Even though, for a hundred eons, One may never catch any sight of death.
愚人造不善，行於嶮惡道，皆為飲食故，智者如是說。
4.C. -4115 “ ‘Childish beings engage in unwholesome acts, And thus they enter the lower realms. The wise explain that this Takes place due to the search for food.
飢渴有大力，過於大猛火，一切三界中，以食因緣轉。
4.C. -4116 “ ‘As a consequence of hunger, People will not pursue what is good for them. All in the three realms, without exception, Are moved by the search for food.
若於人世間，有種種財物，一切以食故，成就三有海。
4.C. -4117 “ ‘Therefore, all these many different worlds Emerge from the human realm. The great river of the three realms Flows from the pursuit of sustenance.’
5.如是夜摩天王牟修樓陀為諸天說：復次天眾於人世間有第五苦，謂怨憎會有六種苦。何等為六？謂眼見怨等，心不愛樂、心不憐愍。見其身色，心意惱亂，於心心數而起怖畏，生不利益。心心數中而生苦惱。一切惡中，初第一惡，所謂見怨家色及惡知識。
4.C. -4118 “When Musulundha has explained this to the original gods, he will continue: ‘What are the further aspects of suffering in the worlds of gods and humans? There is what is called the suffering from encountering the disagreeable. That suffering is of the following six kinds. When the eye beholds an appearance that is not a close friend or the like, one may instead perceive something unwanted or disagreeable. Due to seeing that appearance, the mind will not feel appreciation or delight. [F.301.b] Instead, the mind and mental states become troubled and one becomes fearful. The mind and mental states then experience a distressing form of suffering. When one first encounters such appearances, they will take the form of meeting an enemy or an unwholesome companion.
復次，第二怨憎會苦：若聞其聲，不得利益，不愛不順，心生惱亂，是為怨憎會苦。第一惡聲，謂所聞攝不正法聲。憎惡聲故，身壞命終墮於地獄、餓鬼、畜生。若聞不愛不利益聲，聞已生於惡心惱亂，不愛不樂，心不憐愍，是為人中怨憎不愛合會之苦。
4.C. -4119 “ ‘Likewise, when the ear hears a sound that is not agreeable, delightful, or pleasing, it will trouble the mind, and thus again there arises the suffering of encountering the disagreeable. The most intense form of disagreeable sound is the sound of untrue teachings being professed. Hearing and listening to that will make one suffer an inauspicious fall and be reborn in hell. Whenever something slightly unpleasant, unappealing, disagreeable, or upsetting is heard, it leads to mental displeasure and the mind becomes disturbed. Such unattractive, ugly, and unpleasant circumstances in the human world belong to what is known as the suffering of encountering the disagreeable.
復次，第三怨憎不愛會苦，謂鼻聞香不愛不樂，心不隨順，聞之心惱或生深苦。是為大惡不愛合會。諸天子等，是名人中不愛合會。若人愚癡無有智慧，或行或住，心生貪著，輕慢不敬，若人以香供養法僧，其人便以欲心嗅之，身壞命終墮於地獄、餓鬼、畜生。如是惡人以身因緣，以貪身故，身心不淨，身壞命終墮於地獄。諸天子！是為人中不愛怨憎合會之苦。
4.C. -4120 “ ‘Gods, what is the third type suffering in the human world that arises from encountering the disagreeable? The suffering that arises from odors that are unattractive, ugly, and unpleasant. When such odors are detected, they disturb the mind, and when the mind perceives these odors as unpleasant, that produces afflictive suffering. O gods, the strongest type of suffering due to encountering the disagreeable within the human world occurs in the context of virtuous people offering incense to venerate the Dharma or the Saṅgha. [F.302.a] When people of coarse minds and dull intellects smell the fragrance, whether they are at rest or on the move, they may develop yearning desire, ill will, disrespect, or hostility. They may smell the fragrance under the influence of various kinds of attachment. Based on such causes, they will, upon the disintegration of their bodies, suffer an inauspicious fall and be reborn in hell. Based on their olfactory faculty and actions related to it, such people with unwholesome minds will, when their bodies disintegrate, be born in the hells. O gods, that is the third type of suffering that arises from encountering the disagreeable as a human in the human realm.
復次，第四不愛會苦，所謂世間愚癡惡人因於味故而作惡業。以惡業故，身壞命終墮於地獄。若非沙門現沙門像，內懷腐爛猶如蠡聲。或在僧寺或白衣舍，實非沙門著沙門服，常貪美食，為味所縛。以是因緣，身壞命終墮於地獄。復有懈怠比丘，捨離禪味，為美食故處處遊行，心常樂食。以懈怠故，身壞命終墮於地獄。諸天子！是為人中以著味故，不愛合會而生苦惱。
4.C. -4121 “ ‘There is also another intense form of suffering that arises from encountering the disagreeable. What is that? The suffering that occurs when humans of inferior intellect in the human realm act in pursuit of taste. Such people will, upon the disintegration of their bodies, suffer an inauspicious fall and be reborn in hell. When someone who is not a mendicant but pretends to be so —someone who is rotten on the inside, lacks learning, and whose behavior is like the sound of a conch —enters among the members of the saṅgha or visits a home he may, while bearing the attire of a monk, mentally indulge in the good taste experienced by his tongue. Based on such causes and conditions, he will, upon the disintegration of his body, suffer an inauspicious fall and be reborn in hell. Likewise, a lazy monk may give up his practice of concentration and instead, obsessed with food, [F.302.b] begin to wander from place to place in pursuit of it. When the body of such a lazy person disintegrates, he will suffer an inauspicious fall and be reborn in hell. O gods, such is the suffering of encountering the disagreeable as experienced by humans in the human realm and in relation to the tongue and taste.
復次，諸天子！人中第五不愛會苦，所謂身觸以此縛心，不善思惟，不順法行，意不正念。如是惡人，惡境所縛，身壞命終墮於地獄。諸天子！是為人中不愛合會而生苦惱。
4.C. -4122 “ ‘O gods, what is the next type of suffering that humans wishing for good circumstances experience due to encountering the disagreeable? It is the suffering that arises when people become so caught up in the experience of texture that they fail to consider what is virtuous, do not engage with the path of Dharma, and lose their mental equipoise. Such a situation is referred to as a base person becoming obsessed with a base object, and when the bodies of such people disintegrate, they will suffer an inauspicious fall and be reborn in hell. O gods, such is the suffering of humans in the human realm as they encounter the disagreeable.
復次，天眾！人中第六不愛合會而生苦惱。所謂有人心意躁動不能止住，心意不正，多有散亂，常思惡業，不樂善法，樂不善法、無利益事。以是因緣，身壞命終墮於惡道，生地獄中。諸天子！是為人中不愛合會而生苦惱，及餘種種無量諸苦，人中具受。
4.C. -4123 “ ‘O gods, what is the next suffering of encountering the disagreeable that arises for humans in the human realm? It is the suffering that occurs when people’s minds become restless, unstable, and distracted, such that they take a continuous interest in unwholesome teachings. If such people fail to take joy in the Dharma, or to practice virtue and do what is beneficial to themselves, they will, upon the disintegration of their bodies, suffer an inauspicious fall and be reborn in hell. Alas, O gods, such is the suffering of encountering the disagreeable for humans in the human realm.
復有三種怨憎會苦，謂近怨家，恐害其命，如眼中刺，常不隨順。是為第一怨憎會苦。復次，第二怨憎會苦：與惡知識共同事業，是名第二怨憎會苦。復次第三怨憎會苦：內懷瞋恚，得便傷害，是名第三不愛怨憎會苦。諸天子！是為人中無量種苦。
4.C. -4124 “ ‘There are so many other ways and forms that the experience of such suffering can take as well. The following are three examples of encountering the disagreeable. Those who engage in killing will endure painful sights as they keep on meeting adversaries and enemies. [F.303.a] That is one kind of suffering in terms of encountering the disagreeable. Another type of suffering from encountering the disagreeable arises due to keeping company with unwholesome people. Suffering from encountering the disagreeable will definitely also occur when one hides a conflict inside and is subsequently overwhelmed by it at another time. These are three types of suffering that result from encountering the disagreeable. O gods, those are different forms of intense suffering that are encountered in the world of humans.’
6.時，夜摩天王牟修樓陀復為天眾得厭離故，說：於第六人中大苦，所謂愛別離苦。二世利益是名為愛，善友別離是為大苦，若離父母兄弟、姊妹妻子親里及餘所愛有恩之人。別離大苦如墮刀火，燒其身心受大苦惱，是為愛別離苦。夜摩天王為利天眾演說此法。
4.C. -4125 “To help the gods develop weariness due to suffering, Musulundha will next teach the gods about the suffering of being separated from loved ones: ‘Here loved ones refers to those who are of benefit in the two worlds. 515 It is an intense form of suffering to be separated from those virtuous companions who have a constant wish to be helpful. Suffering due to separation from loved ones also refers to being separated from one’s parents, siblings, children, relatives, friends, or other loved ones. At that point, one’s mind is tortured more severely than if one were burned, abused, harmed by weapons, or had fallen into a fire. Such is the suffering of being separated from loved ones.’
7.時，夜摩天王復為天眾說：於第七人中大苦，所謂寒熱二苦。諸天子！云何人中寒熱二苦？以於人中飲食不調，應冷而熱，應熱而冷。久坐則苦，久立亦苦，多飲亦苦，不睡亦苦。若於昏夜右脇而臥，久眠亦苦，左脇亦爾，初樂後苦。於人世間以貪樂故，為樂所誑而修善業。以樂誑故，入於地獄。諸天子！人中之樂如苦無異。
4.C. -4126 “Continuing his Dharma teaching for the benefit of the gods, the ruler of the Heaven Free from Strife will next explain about the suffering that arises from cold, heat, and the like. Thus, he addresses the gods: ‘Gods, what sufferings are endured by humans in the human realm? They include the sufferings of cold and heat. Gods, if humans are exposed to cold, they freeze and suffer, but if they are exposed to heat, they suffer just as intensely. [F.303.b] Likewise, those who ingest too much food will also suffer. Taking too much rest also brings suffering, but so does standing or moving about for too long a time as well. Drinking too much is also painful. Dreams can be painful, and when, at night, one lies sleeping on the same side, that becomes painful, but if one shifts to the other side and keeps lying in that way, that position will also become very uncomfortable. The superficial pleasures arising from sexual union deceive humans in the human realm, and thus they fail to engage in positive actions. Completely overcome by such pleasures, they rush off into the hells. Gods, such intense forms of suffering in the human realm are sufferings that give a false appearance of pleasure. Gods, make sure not to end up like that!’
如是夜摩天王牟修樓陀為利益諸天眾，說如是法：汝等天眾勿生此意，謂人中樂應生厭離。為離生死、說法利益，除天放逸故。
4.C. -4127 “In this way, Musulundha teaches the gods the Dharma for their benefit, warning them that their pleasures are just like those of humans. He teaches them the Dharma so that they may become disenchanted by their pleasures and turn away from cyclic existence. The ruler of the Heaven Free from Strife teaches so the gods may benefit from turning away from cyclic existence, and thus he guides those lost in carelessness.
8.復次，夜摩天王為夜摩天眾復說：第八人中大苦，所謂病苦。無量差別無量病起，所謂熱病、下痢上氣欬逆、四百四病害諸眾生。復有病苦害諸眾生，憂悲愁惱等病，人中大苦。
4.C. -4128 “The ruler of the Heaven Free from Strife next proceeds to teach the gods about another type of suffering that humans experience, explaining to them how humans in the human realm suffer from disease. Numerous different illnesses afflict humans. They suffer from contagions, dysentery, respiratory diseases, coughs —the full range of the four hundred and four diseases. Those overcome by the suffering of sexual relations are also eventually overcome by disease. [F.304.a] In this way, the humans in the human realm are ravaged by physical diseases. Likewise, agony and mental unhappiness are also human diseases, for that is what people of the world call them.
9.時，夜摩天王牟修樓陀為利益天眾，復說第九大苦，令離生死，示於人中生死大苦。所謂人中為他所使，是為大苦。同道同生，同根同歲同力，以業劣故為他所使，若晝若夜不得自在，常受大苦。是名人中使役之苦。復次，為他使苦。若人第一種姓，精勤色力，讀誦智慧具足無乏，以貧窮故，為下賤人之所使役。
4.C. -4129 “Musulundha then continues to teach the Dharma for the benefit of the gods. Describing cyclic existence and pointing out the blazing sufferings of the human world, he will go on to say, ‘Being under the power of others is also a source of suffering in the world of humans. O gods, certain humans are born into a shared social position: some belong to the same class, some are equally gifted, some are equally youthful, and some are equally powerful. Those who are in some regard inferior to them are then entirely under the power of their superiors. Throughout day and night, such inferior persons have no freedom and are constantly made to suffer. Such is the suffering of being under the power of others. The suffering of being under the power of others is hard to bear, because those whose family, appearance, diligence, charisma, intelligence, knowledge, or cognitive power are not of the highest class become subdued by their superiors and gradually end up in various positions of subservience.
時，夜摩天王牟修樓陀為夜摩天眾得利益故，復為說法：以業下劣，無布施業，人所輕毀，晝夜辛苦為人所使。無施因緣，常受苦惱，手足破裂，貧窮無食，衣服垢壞，飢渴所惱，寒熱辛苦。如是無量苦惱不可堪忍，晝夜使役，不斷不絕。
4.C. -4130 “ ‘Compared to Musulundha, the karmic actions of the gods are inferior — they lack generosity, and they are under his rule in the Heaven Free from Strife. Nevertheless, they enjoy freedom throughout day and night. However, it is a different story for those whose power of generosity is not as strong. They become impoverished and the skin on their hands and feet cracks and wears out. Wearing smelly clothes, they are constantly oppressed by hunger and thirst and must endure the sufferings of heat and cold. [F.304.b] In this way, the sufferings from being under the power of others are many and difficult to bear, making both day and night devoid of happiness.
人中復有種姓、色貌、勢力下劣而多財富。復有種姓、色力、智慧一切皆勝而常貧窮，以貧窮故，親近賤人，為業所誑、為心誑故，受大劇苦。諸天子！是為人中使役之苦。
Whoever is inferior with respect to family, appearance, youth, charisma, and influence must attend on those with superior family, appearance, knowledge, and cognitive powers. They are outshone in all regards. Living in poverty and defeat, they must endure tremendous suffering. That is another intense form of suffering for gods and humans.
復次，為他使苦。若貧窮人順法而行，以貧窮故，親近惡行不善之人，近不善故，同其惡業，雖不喜樂，為他所使而造惡業，身壞命終墮於惡道，生地獄中。為他使故，二世受苦。
4.C. -4131 “ ‘Another consequence of the suffering of being under the control of others arises when impoverished people who practice the Dharma come to depend on people who engage in unwholesome actions. If one serves and accompanies such people, one too will become unwholesome. Accordingly, when their masters engage in unattractive, ugly, and unpleasant activities, they too end up engaging in the exact same types of activities. Therefore, upon the disintegration of their bodies, they will suffer an inauspicious fall and be reborn in hell. Hence, the suffering of being under the power of others leads to deception with respect to both this world and the next and produces unwholesomeness.
10.復次，天眾！人世界中受大苦惱，所謂第十追求大苦。無量苦惱，為求財故，入於大海、入敵鬪戰、經營造作、言辭辯說、親近下賤、耕田種殖、商賈販賣、畜養畜生、遊方行使。為貨所使，昇大山巖，處處遊行，依附他人。
4.C. -4132 “ ‘O gods, there is also another form of great suffering that is extremely difficult to bear for the humans of the human world: the suffering of striving. Such suffering, which arises due to the pursuit of material things, may take many forms. For the sake of obtaining wealth, people may set out to sea, enter a precipice, or wage war. For various purposes and reasons, people burn themselves out as they become involved with others, serve lowly people, engage in agricultural work, pursue business, take up cow herding, travel abroad, come under the control of others, [F.305.a] scale high mountains, bustle around in the service of others, and so forth.
如此所作，一切追求皆為財物、嚴飾衣服。或貧窮人或愛著人如是追求，愛網所縛，乃至命盡。或作惡業或作妄語誑惑他人，輕稱小斗欺誑於人；沽酒販賣、糶賣胡麻及以賣毒；作如是等惡律儀行，治生販賣。或破國土、城邑聚落、軍營人眾及餘種種眾惡之業。以妻子、飲食、敷具、財物故，追求之苦無量百千，乃至千歲說不可盡。諸天子！是名人中追求之苦。
All such struggles are basically made for the sake of obtaining wealth, food, and clothing. They are undertaken by people who suffer acutely from poverty and destitution and who are overcome by craving. From birth up until they are caught by the noose of craving thrown by the Lord of Death, they continue indulging in misdeeds. Striving to fulfil the wishes of others, 516 causing harm, making false measurements, being deceptive in family matters, peddling alcohol, selling sesame seeds, acquiring wealth by inappropriate means, destroying the environment, destroying the government, and conquering the land —in these and many other unwholesome ways, humans in the human realm act for the sake of their children, clothing, food, and drink. Such is the suffering of striving. Even if one went on for a thousand years, it would be hard to address the hundreds of thousands of forms that this suffering assumes. Gods, this is the epitome of human suffering.’
如是夜摩天王為利益天眾厭離有故，說究竟法。諸天子！勿於人中起悕望心，當生厭離，若貪諸有，不得利益。以是因緣，說於人中一切衰惱。若生人中，以追求故，作不善業，以是因緣，或墮地獄或墮畜生或墮餓鬼。既生惡道，受種種苦。
4.C. -4133 “In this way, the ruler of the Heaven Free from Strife teaches the gods the Dharma for their benefit and so they may feel weary of existence. Like humans, the gods also feel desire. Wishing to benefit beings who crave for existence, Musulundha therefore offers them instruction. Showing them the ways humans eke out a living, he admonishes the gods not to be born into such an existence. Humans are oppressed by such unwholesome endeavors, [F.305.b] and thus they are never genuinely happy. Such causal factors will later cause them to take rebirth among hell beings, starving spirits, and animals. Once reborn in those ways, they will experience numerous other kinds of pain.
11.如是夜摩天王復說十一人中大苦，告諸天眾：人中大苦，所謂近惡知識皆無利益，一切苦因。近惡知識，無惡不得，造身口意一切惡業。以是因緣，身壞命終墮於惡道，生地獄中，受無量苦。於未來世，或墮餓鬼、畜生之中，受無量苦。
4.C. -4134 “Next, the ruler of the Heaven Free from Strife will teach the gods about another type of suffering: ‘O gods, humans in the human realm also experience another type of suffering, which is the suffering of associating with unwholesome companions. This refers to associating with evil people, or those who engage in all manner of pointless activities, and it causes all possible forms of suffering. People who keep unwholesome company will not only fail to achieve what is good for themselves, they will also engage in all kinds of unwholesome activities. All their conduct of body, speech, andmind will become flawed. Hence, due to such causes and conditions, they will, upon the disintegration of their bodies, suffer an inauspicious fall and be reborn in the hells. Such factors lead to copious suffering throughout the three lower realms, and thus they will be reborn in the realms of starving sprits and animals too.’
觀於人中地獄、餓鬼、畜生過已，遮於天眾悕望人有，說一涅槃寂滅之處。
4.C. -4135 “In this way, the gods will understand how the world of humans is greatly flawed. They will see that those are not flaws pertaining to the realms of starving spirits or animals. Musulundha explains this so that upon seeing those flaws, the gods may end their fondness for human life and instead turn toward the state of peace, the transcendence of suffering.
12.復次，夜摩天王為欲利益夜摩天眾，說人中苦：所謂人中第十二妻子親里衰惱大苦，所謂妻子親里殺縛鞭打、飢渴貧窮種種苦惱，所愛之人受苦惱故，亦得苦惱，是名衰惱。於人道中以妻子親里眷屬因緣而得苦惱，以是勿樂生於人中。一切有生，必歸於死，隨有死處，皆是苦惱。於生死中最大苦者，謂生、老、死，人中具有。諸天子！既知人中如是大苦不可堪忍，勿生欣樂。以如是等無量善寂滅、無上道義，示諸天眾。
4.C. -4136 “The ruler of the Heaven Free from Strife will then continue his Dharma teaching for the benefit of the gods: ‘How else do humans suffer? They also suffer on account of their children, family, and friends. O gods, in the world of humans, children, family, and so forth are a source of extreme suffering. [F.306.a] Humans in the human realm feel a sharp pang if their family members or children are killed, enslaved, or the like, or if they suffer from hunger, thirst, or poverty. The reason they feel that intense pain is that they are so fond of such people. Because of this fondness, they suffer when their children are exposed to danger by others. Within the higher realms, such suffering is unique to humans. Such suffering, which is caused by having children and relatives, will often engender a state of mind that leads to further rebirths among humans. This is so because all forms of perception culminate in karmic action and, moreover, the ways all such people die will not be propitious. Birth, aging, and death constitute intense forms of suffering in cyclic existence, and they can all be observed in the world of humans. Therefore, understanding the nature of such unbearable sufferings, the gods must avoid developing a human mindset.’ In this way, Musulundha shows the gods in great detail the highest purpose, which is the path of auspiciousness.
於人道中無利益事，種種有網不可譬喻，況三惡道無量百千億不可譬喻大苦充滿，不比人中。若天退時，少放逸天為之說言：汝當生於人善道中。若人臨終，親里知識願其生天善道之中。二種善道猶尚如是，況三惡道受大苦惱。
4.C. -4137 “Without anyone planning it, a rich network of objects manifests in the world of humans. What all does it comprise? The human world is said to be the foundation for the three lower realms, and thus it portends the innumerably many billions of indescribable sufferings found there. When the gods in the higher realms die and transmigrate, some among them who were not so careless will be told, ‘Gods, within the higher realms of karmic action, you should now proceed to the human world!’ [F.306.b] Then, when such humans subsequently pass away, their friends and companions may offer benedictions and advise them, ‘Please proceed to the joyous realms of the gods!’ In that way, both their origin and destination will be in the higher realms. There are two joyous realms, whereas the remaining three realms are all painful.
如是利益攝他，常不放逸，夜摩天王說無量種無量差別無量方便無量種法、涅槃勝法。
4.C. -4138 “The ruler of the Heaven Free from Strife pursues what is beneficial and he takes care of others. Since he is always careful, he teaches through many different means and methods a Dharma that is bountiful, ultimate, and sublime.
13.說妻子苦已，復為夜摩天眾說：第十三人中大苦，所謂飢渴苦。由飢渴故，作無量惡。其餘眾苦，無如飢渴，以飢渴故，入眾惡處。大種姓人為飲食故，合掌垂淚哀聲親近下賤小人。
Once he has demonstrated the sufferings associated with having sons and daughters, he then proceeds to explain to the gods, ‘There is also another type of suffering in the human realm. What is that? The intense suffering that is experienced due to hunger and thirst. All the many adverse conditions experienced by humans are rooted in the torments of hunger and thirst. The thus-gone ones do not mention any suffering as diverse as this. Fearing the sufferings of hunger and thirst, humans indulge in a wide variety of pitiful activities. When destitute, even those who were born into important families will end up begging from their inferiors with joined palms, tears streaming down their cheeks, and wailing in despair.
說慈愛語，如是一切皆由飢渴。畏飢渴故，不顧其命，入危嶮處刀刃之間及惡象敵，一切皆由飢渴苦故。或入大海，經於無量百千由旬，無量惡魚、鯷彌鯢魚、洪波惡處，自捨身命，乘於舲舟，而沈大海。如是一切皆由畏於飢渴之苦。
Likewise, people who tell lies do so because they are all tormented by the fear of poverty and the resulting hunger and thirst. [F.307.a] Moreover, without giving any thought to their own survival, people may throw themselves into the battlefield amid raised weapons and terrifying elephant tusks, all because of the torments of hunger and thirst. People may also risk their lives sailing across hundreds of thousands of leagues of stormy seas infested with crocodiles and sea monsters, 517 or engage in other such hazardous sea ventures, all due to the suffering of hunger and thirst.
復有無量種種差別，不可具說。如是諸苦，為口腹故。若人執縛，從右門出，打惡聲鼓，嚴以死鬘，災標在前，怖畏愁惱，將詣殺處，命在須臾，雖復大苦，未過飢渴。
In these and many other ways human beings are subject to indescribable suffering. Hardly any human suffering compares to that of being dragged to the executioner’s stake to the beating of the paṭaha drum and with a garland of oleander flowers tied around your neck. Your fear and horror are incredibly intense as you near the end of your life, and yet the terror you thus experience is still not comparable to that of hunger and thirst.
是故應當以淨善心，於福田中以好財物而行布施，時處具足。於生死畏中勤修精進，善心布施。天中少飢，一切生死皆依飲食以除飢渴，是故一切應行布施。
4.C. -4139 “ ‘Therefore, to eliminate that suffering, one must practice acts of generosity that are perfect in terms of one’s intention, the recipients, and the things that are given. The time must be right, one must give what is needed, and the giving must be continuous. Fear and suffering in cyclic existence is, indeed, felt by the gods as well, but their suffering associated with food is very minor by comparison. [F.307.b] Therefore, be generous so that you may be free from hunger and thirst.
諸天眾！是名人中飢渴苦惱無量差別。於天道中苦微而軟，天樂覆之，福德多故，飲食易得。而天不覺，遍於欲界飢渴焰火之所覆蔽，畏於苦火。
O gods, for humans in the world of humans, there is copious suffering due to hunger and thirst. Humans have access to very few of the pleasures of soft and heavenly substances, and thus they suffer. Gods do not comprehend this because, for them, food and drink of heavenly substance are abundant and readily available. But all around you in this desire realm, the terrors and sufferings of hunger and thirst burn like fire fanned by the wind.
諸天子！如是觀於人中種種生老病死之苦，勿生欣樂。
Therefore, gods, make sure that you do not rush off totake birth in the realms of humans! You must be sure to take this to heart once again: the world of humans is mostly marked by birth, aging, and disease.’
如是夜摩天王牟修樓陀見夜摩天眾其心調伏，多調柔軟。既觀察已，復為天眾說人中苦，勤修利他，自利則易。
4.C. -4140 “Observing the mental state of the gods, Musulundha, ruler of the Heaven Free from Strife, will notice that they have now become extremely pliable and gentle, and he therefore will proceed to talk about other types of human suffering. This is the way he diligently engages in what is beneficial for others. Generally speaking, benefiting oneself comes easily, whereas helping others is difficult.
14.牟修樓陀以不斷力，為利他故，為夜摩天眾數數宣說無量種法，說：第十四人中大苦，所謂他輕賤苦。
Still, doing what is beneficial for others is also mutually beneficial, and therefore Musulundha will continue to teach the gods the Dharma in many different ways. He teaches the gods, who have now found other interests in ways that are free from impairment, and who have become fearful of pleasures, about the sufferings of humanity: ‘Ah, gods, there is another type of intense suffering for humans. It is the suffering of losing influence, which occurs when people suffer from a bad reputation, thus rendering them mentally tormented, bereft of mental power, and weak. [F.308.a]
不可堪忍，種種差別。於貧窮人輕毀偏多，有十種苦，種姓、親族、兄弟、富人之所輕賤。
4.C. -4141 “ ‘Ah, gods, humans are of many different types and walks of life, and they all suffer great pains. Poor people, in particular, suffer the pain of a lowly reputation when they are in the presence of friends, family, companions, or relatives who all enjoy favorable circumstances. Due to their own lack of influence, they end up as servants for these people.
以貧窮苦，依他而食。綺語不實，親族空語、無義之語。依他住食，衣服塵垢，他人輕毀。若入城邑，若節會日，人見輕毀。
A second flaw of having a lowly reputation is that such impoverished people become obsessed with eating in the homes of others. A third flaw is that they enjoy talking to strangers. A fourth flaw of such deluded people is that they tell blatant lies to their friends and twist the truth. They are overwrought by the stains of unwholesome dwellings and food, and thus they take delight in being with women adorned with anklets. In this way, they sow the seeds for future problems.
人道之中有如是等無量輕毀大苦。世間之人，無薪之火住在心中，謂輕毀火，親里知識、兄弟火燒最為尤甚。無福德故，得此十苦遍燒其身。大惡怖畏以燒乾身，氣如烟起。
O gods, in the human world, there are many such sufferings related to ill repute that smolder in people’s hearts. For humans in the human world, the fire of gossip becomes ten times worse when the gossip takes place among family, friends, and loved ones. This fire consumes people’s bodies and limbs completely. Horrific and terrifying, such a fire hollows out their bodies and reduces them to ashes.
諸天子！應生知足，勿於人中而生欣樂，人中少樂，甚大苦惱，衰惱短壽，輕毀垢污。唯於人中多有輕毀，非四道中。於人道中，輕毀最重。得他輕毀，一切身分猶如中毒。隨本所得供養之處，後更輕毀。若人先常得好供養，後得少利，得少時供，若善男子如是輕毀，過於死苦。諸天子！是為人中難忍大苦。
4.C. -4142 “ ‘Alas, O gods, in a single inhalation of the breath, you may suddenly take birth as a human! Yet humans experience much suffering, have little success, [F.308.b] suffer much harm, live short lives, and become stained by the flaws of a poor reputation. When it comes to gossip, humans are masters —none of the beings in the four other realms can compare. Humans in the human world are the most highly skilled in that regard and, for those who are arrogant and conceited, gossip is as painful as an unbearable disease. Gossip is intensely painful as it reduces people from a level of equality to a state where they retain only one tenth of their former influence. Such is the suffering of incurring a bad reputation. If it occurs just once, arrogant people may only feel its effects in passing. But as it lingers in their minds 518 and increases over time, it will resurface just as before. Gossip can become even more painful than death because, noble children, it consumes the mind. Alas, O gods, this is another type of suffering that is hard to bear for humans in the human realm, and so I have described it for you.
15.復次，第十五人中大苦，所謂老苦，當為汝說人中老苦。老者能令一切身分羸瘦減劣，諸根皆熟，破壞少壯，拄杖而行，無有氣力，輕毀住處，背傴鼻戾，髮白死使，身意減劣。雖未命終，猶如畜生。諸天子！是則名為人中老苦，名色戲弄，不久必死。若見老苦而不怖畏，當知是人名為無心，猶如木石。以無心故，雖復人身猶如畜生。諸天子！於人道中生為大苦，以有生故，是故老苦。既知老苦，勿於人中起欣樂心。
4.C. -4143 “ ‘But I have more to tell you. I shall inform you about the suffering of aging. Aging refers to the process of degeneration that pertains to all conditioned things. As you age, your faculties wane, while young people become your competitors. You must lean on a cane and you become unable to sit up or move about properly. [F.309.a] Your body and strength degenerate and, as you develop a hunchback, you become the subject of gossip. Your hair also changes appearance. Thereafter, as the first harbingers of death and a future life in destitution begin to manifest, your body, faculties, and mind steadily degenerate. While still alive, it feels as if you are being taken away to another realm. Ah, gods, for humans in the human world, their psychophysical constituents 519 become a liability. This experience is certain to come, so investigate it carefully for a long time. Understand this so that you will not suffer. People eventually become lifeless and insentient, like wood or stone. While they may have the appearance of humans, they are just like animals. Ah, gods, birth is another great source of suffering for humans in the human realm. Understand that the suffering of aging occurs because of birth, and therefore give up your attachment to existence.
16.復次，第十六人中無量種受生，生則有苦，何等苦也？所謂死苦。死已復生，身根入壞，命根斷滅，不復見於兄弟知識。色身滅已，復行異處，以自業果而為資糧。一切眾生必歸終盡，命盡棄身，受中陰有，是名為死。一切有生皆歸於死，若死而不生，生而不死，無有是處！諸天子！勿於人中而生樂心。
4.C. -4144 “ ‘Ah, gods, there is also another type of intense suffering that occurs in human life, which assumes a wide range of forms and is very hard to endure. What is that suffering? It is the suffering of death, which is unavoidable in life. Death causes one’s body, faculties, and sense sources to cease. It destroys the faculty of the life force as well as the sense sources. It permanently puts an end to meeting one’s family, companions, and friends, and it destroys all good fortune. As people depart for the next life, they must traverse a path consisting of the effects of their former actions. At the end of their life, all beings must go through the experience of relinquishing their body. Then, when they subsequently take rebirth in the intermediate state, that is what is referred to as death. O gods, this is certain to be experienced, because whoever is born must also die. [F.309.b] It is completely impossible for anyone to die, take rebirth as a human, and then continue to live without ever having to die. Therefore, you must, quickly and immediately, take to heart what life as a human is like!’
爾時，夜摩天王牟修樓陀以偈頌曰：
於人世界中，有陰皆是苦，有生畢歸死，有死必有生。
4.C. -4145 “At that point Musulundha, ruler of the Heaven Free from Strife, will speak these verses: “ ‘Humans suffer in the ways explained. From the intermediate state They take rebirth And are thereafter certain to die.
若住於中陰，自業受苦惱，長夜遠行苦，此苦不可說。cf. Dhs.19.6-10
4.C. -4146 “ ‘While in the intermediate state, They are pulled along by their karmic actions. The suffering of this long journey Is impossible to bear.
沒於屎尿中，熱氣之所燒，如是住胎苦，不可得具說。
4.C. -4147 “ ‘As one is submerged in feces and urine, And tormented by heat, The suffering in the womb Is too painful to describe.
常貪於食味，其心常悕望，於味受大苦，此苦不可說。
4.C. -4148 “ ‘As one yearns for the taste of food And remains obsessed with that, The suffering of craving food Is too painful to describe.
小心常悕望，於欲不知足，所受諸苦惱，此苦不可說。
4.C. -4149 “ ‘As one is burned by the fire of hankering, The suffering of a craving mind Is so intense That it cannot be described.
怨憎不愛會，猶如大火毒，所生諸苦惱，此苦不可說。cf. Dhs.19.10
4.C. -4150 “ ‘For humans, encountering the disagreeable Is as painful as poison or fire. The suffering that arises thereby Is too intense to describe.
於恩愛別離，眾生起大苦，大惡難堪忍，此苦不可說。
4.C. -4151 “ ‘The suffering of separation from loved ones Arises with tremendous force for humans. Difficult to bear and extremely severe, It is too painful to describe.
寒熱大苦畏，生無量種苦，大苦甚暴惡，此苦不可說。
4.C. -4152 “ ‘The great terrors of heat, cold, and the rest Are immense and abundant. Such excruciating torments Are too painful to describe.
病苦害人命，病為死王使，眾生受斯苦，此苦不可說。
4.C. -4153 “ ‘The manifestation of fatal diseases, And the other envoys of time That living beings must encounter, Are too terrible to describe.
為他所策使，常無有自在，眾生受斯苦，此苦不可說。
4.C. -4154 “ ‘Helpless and destitute, People fall under the power of others. As they lose whatever good they had, Their suffering is too intense to describe.
愛毒燒眾生，追求受大苦，次第乃至死，此苦不可說。cf. Dhs.19.11-17
4.C. -4155 “ ‘The suffering of constantly searching, While scorched by the poison of craving — Gods, that suffering [F.310.a] Is too intense to describe.
若近惡知識，眾苦常不斷，當受惡道苦，此苦不可說。
4.C. - 4156 “ ‘The many endless sufferings That arise from unwholesome company And that lead to birth in the lower realms Are all too painful to describe.
妻子得衰惱，見則生大苦，出過於地獄，此苦不可說。
4.C. -4157 “ ‘The pains in one’s heart That arise from worrying about one’s children Are the peak of hell, And are unbearable to describe.
飢渴自燒身，猶如猛火焰，能壞於身心，此苦不可說。
4.C. - 4158 “ ‘The ferocious flames Of the fire of hunger and thirst Consume the mind, And are too painful to describe.
常為他輕賤，親里及知識，生於憂悲苦，此苦不可說。
4.C. - 4159 “ ‘The agonizing suffering That occurs due to the gossip Of dear friends and relations Is also too painful to describe.
人為老所壓，身羸心意劣，傴僂柱杖行，此苦不可說。
4.C. - 4160 “ ‘Walking hunched over, supported by a stick, While one’s mind and faculties lose strength, One thus suffers the pain of an aging body, Too painful to describe.
人為死所執，從此至他世，是死為大苦，不可得宣說。cf. Dhs.19.17
4.C. -4161 “ ‘The sufferings of wandering beings, As they are rounded up by the Lord of Death And forced to leave their delightful world, Are too painful to describe.
眾生莫能見，諸業不能遮，能壞諸眾生，是故名為死。
4.C. -4162 “ ‘Beings do not see him, And no act can stop him As he destroys all beings — Such is the Lord of Death.
大力難堪忍，能令諸眾生，獨行大怖畏，是故名為死。
4.C. -4163 “ ‘Unbearably powerful, He moves everywhere with rage and resolve Throughout all the different worlds — Such is the Lord of Death.
眾生畢竟有，時火不可避，能斷眾生命，是故名為死。
4.C. -4164 “ ‘The fire of time cannot be extinguished And is certain to be felt by every being, Bringing their lives to an end — Such is the Lord of Death.
死王所破壞，能斷人命根，盡於陰界入，是故名為死。
4.C. -4165 “ ‘As time ravages them, Living beings are destroyed And their aggregates and elements exhausted — Such is the Lord of Death.
生必有別離，知識及兄弟，別已不復合，是故名為死。
4.C. -4166 “ ‘All friends and companions who were born into one’s life Will be lost without exception And shall never be met with again — Such is the Lord of Death.
及死未至時，應當修善行，死惡無慈愍，未至應修善。
是死甚卒暴，極惡無慈愍，未至能修善，乃為天中真。
4.C. -4167 “ ‘As long as the unbearable hardship Of the terror of death is not yet upon you, Be sure to contemplate the Dharma — That will make your heavenly life meaningful.
若法中生慧，是名善命人，若人不離法，是為命中命。
4.C. -4168 “ ‘Those living a good life Are those who keep the Dharma in mind. [F.310.b] A life that is separate from the Dharma Cannot be called a life.
若人心念佛，是名善命人，不離念佛故，是為命中命。cf. Dhs.29.16-23
4.C. -4169 “ ‘A good life is a life With the Buddha in mind. A life that is separate from the Buddha Cannot be called a life.
若人心念法，是名善命人，不離念法故，是為命中命。
4.C. -4170 “ ‘A good life is a life With the Dharma in mind. A life that is separate from the Dharma Cannot be called a life.
若人心念僧，是名善命人，不離念僧故，是為命中命。
4.C. -4171 “ ‘A good life is a life With the Saṅgha in mind. A life that is separate from the Saṅgha Cannot be called a life.
若人心念實，是名善命人，不捨離實故，是為命中命。
4.C. -4172 “ ‘A good life is a life With the truth in mind. A life divorced from the truth Cannot be called a life.
若人心念道，是名善命人，不捨離道故，是為命中命。
4.C. -4173 “ ‘A happy life is a life With the path in mind. A life divorced from the path Cannot be called a life.
若人常憶念，趣向於涅槃，爾乃得名天，非樂欲樂者。
4.C. - 4174“ ‘Those who keep in mind How to move toward suffering’s transcendence Are referred to as gods among gods. Those who play here are not gods.
若常一心念，樂修禪定業，此樂能離有，非謂著欲樂。
4.C. - 4175 “ ‘Those who one-pointedly practiced concentration And thus reached the peak of existence Now live a life attached to their pleasures. Yet, that type of fun is no fun at all.
既知此有過，於欲生厭離，精勤求涅槃，是名真實天。
4.C. - 4176 “ ‘You must understand these flaws Of the ignorant and desirous who frolic in existence, And you must strive for the transcendence of suffering. This is my pith instruction.’
如是夜摩天王以無量種利益諸天，令諸天眾心得清涼，斷除惡道。
4.C. -4177 “As he thus works for the welfare of others in numerous ways, the ruler of the Heaven Free from Strife replenishes the minds of the gods and frees them from passing to the lower realms.
