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.
觀天品之二十三(夜摩天之九)
又彼天主牟修樓陀夜摩天王共彼天眾山樹具足地處來者，有修心者、不修心者，皆攝取之。精勤修習利益他行，除其放逸，諦見業果，令心柔軟；心柔軟故，生大信心；信心生已，示其欲過。
· · · The Stūpa of the Buddha Krakucchanda · · ·
4.C. -2854 “In this way, Musulundha guides the gods in the realm of Moving in Gatherings. He guides those who have trained their minds, trained their intellects, and trained their mindstreams. He endeavors to help and provide for others. Wishing to eliminate the carelessness of the gods, he causes them to understand and reflect on the nature of actions and their effects. He engenders sincere faith in them so that they connect with the highest good.
示欲過已，說命無常；說無常已，說生死苦。彼天聞已，心則柔軟，心柔軟故，天王告言：汝等天眾一切皆看此大佛塔迦迦村陀如來之塔，應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，妙寶佛塔光明遍滿，金珠拘欄如穿虛空，高出於上，一切皆見甚可愛樂，第一清淨，一切天眾見者心樂。
4.C. -2855 “Having shown them the flaws of pleasures, imparted an understanding of life’s impermanence, and addressed the misery of cyclic existence, Musulundha will then continue: ‘Gods, behold this third stūpa. This is the stūpa of the great sage Krakucchanda —a worthy one, a perfect buddha, someone learned and virtuous, an unsurpassed being, a charioteer who guides others, and a teacher. This stūpa is studded with precious stones and draped with glittering garlands, and it has three golden and bejeweled terraces. It is very lofty and reaches into the sky. Enrapturing everyone, it outshines everything else in the Heaven Free from Strife. As a site of the highest peace and joy, it softens everyone’s being.
此諸天中，高出如幢，堅牢不動，猶如禪住，種種善寶光明勝妙，如正法說，第一可愛。天如是見。汝等天眾共我相隨，往彼塔所供養禮拜，或以香塗散花供養。此大仙塔有何希有？今共往看。若我利益，乃至涅槃，或身或命皆得安樂。何以故？如來世尊雖少說法，則能利益安樂眾生。一切眾生必得利益，則無有疑。我等今者為自利益，皆共往去。
For all the gods in this heaven, it is a victory banner, the most essential place, and an abode of concentration. Glowing with many priceless virtues, it shines with a precious bright light and thus reveals the teachings of the Dharma. It is a sight of supreme and vast joy. Let us wash and worship this stūpa. Let us worship it with sandalwood, [F.101.b] flowers, incense, and the like, and then gradually approach it to see more of it. What does the great sage convey by means of this great wonder? He shows us the definitive good, that which is perfect, beneficial, and delightful. A blessed one never does anything that is not beneficial and a source of happiness for sentient beings. The blessed ones never go anywhere for their own personal benefit.’
爾時，天眾既聞天王如是語已，心皆清淨，信天王語，白天王言：我等皆去供養禮拜，為自利益，為自安樂。
4.C. -2856 “Keeping in mind the words of their lord, the gods are in a virtuous state of mind, and thus they will reply, ‘We shall be there to worship. We shall come along so that we may be accepted and so that we may receive the benefits.’
爾時，如是山樹具足地處諸天，天王在前，天眾在後，向世尊塔，皆共往到。到已則見迦迦村陀如來之塔，生敬重心禮拜供養，周匝旋遶。
4.C. -2857 “Hence, headed by the divine ruler Musulundha, the gods in the realm of Moving in Gatherings will approach the stūpa of that blessed supreme sage. Before the stūpa of the blessed Krakucchanda, they will respectfully prostrate and make circumambulations to the right.
爾時塔中眾寶光明，形日光明如螢火虫。彼寶光明勝妙如是。彼佛塔中見垂寶板，第一光明，板有經字，是天神通之所為作，是故不失、不破不壞、不可拭滅。何故不失？迦迦村陀牟尼如來以為利益諸天人故，說此經典，於天人中如是說法。
At that point, the glittering light of the stūpa’s jewels becomes so bright that it makes the light of the sun resemble that of a firefly. The light projects the inscriptions on the stūpa’s golden interior into the sky, where the words of the discourse will appear in glittering letters. Miraculously, the letters do not fade, and in this way the teaching is revealed for the benefit of gods and humans. The Dharma teaching, which is given to gods and humans by the able one, the blessed Krakucchanda, is as follows: [F.102.a]
何以故？天中乃是人之善道，人中乃是天之善道。天退之時，悕人善道；人死之時，悕天善道。如是天、人迭為善道，天之與人迭相愛樂。
4.C. -2858 “ ‘Causes make the gods take birth from the realms of the six classes of beings, they make humans die and transmigrate from the human realms, and they make gods die and transmigrate from their divine realms. In this way, the six classes of beings are mutually dependent.
持戒不壞則生天中。持五戒者，則有二種。彼持戒者，以愚癡故，生而不熟。唯癡者作，雖癡而信，以心信故，信於佛等，修行身善、口善、意善，非是邪見。乃至命盡，信業果報，依法得物以自存活，不惱他人，敬重父母、供養父母，親近沙門、若婆羅門，恒聞正法。如是癡人，唯信相應。彼雖癡鈍，具足修行身口意等相應善業，自性如是。
4.C. -2859 “ ‘Gods and humans are born in the higher realms by virtue of discipline — that is a non deceptive fact. Moreover, such discipline is twofold —in some cases, it is preceded by vows, and in others by freedom. In the case of so- called meaningful discipline, one is inspired to engage only in what is meaningful. With an inspired mind one develops faith in the buddhas, and so forth. One engages in wholesome actions of body, speech, and mind and does not develop wrong views. For as long as one is alive, one maintains faith in karmic actions and their results. One enjoys the riches of the Dharma by means of the Dharma and does not cause others to suffer. One has respect for one’s parents. One will stay close to mendicants and brahmins. One will be inclined to listen to the sacred Dharma, observe agreeable conduct, and have an inquisitive nature. Thus, one develops inspired faith in ways that are meaningful in all regards. One engages in all manner of meaningful activity, which is to say that one engages in wholesome actions of body and mind.
不受禁戒。如是之人身壞命終生於善道天世界處，終心善故，得生天中。若得生於夜摩天處，劣於餘天身色形服及莊嚴具，諸天女眾、若行、若食一切皆劣，則生羞慚。光明亦少，一切欲事具足皆劣。
4.C. -2860 “ ‘Even if one is not a vow holder, one will, upon the disintegration of one’s body, ascend to the joyous higher realms. Because of the virtuous nature of one’s mental experience, one will then be born among the gods in the Heaven Free from Strife. However, compared to the other gods, one will obtain inferior ornamentations, female companions, bodies, abodes, and food. One will therefore feel embarrassed when partaking of food. [F.102.b] One’s radiance will also be far inferior, as will one’s enjoyments.
彼無智故，不知取戒，於有戒天有智慧者、知取戒者，則為減劣。又彼癡故，不知取戒而修戒行，於佛等中生清淨信，乃至不能取一日戒，身行善行、口行善行、意行善行，身口意中不能具足一切修行。身善行者，謂不殺生及不邪行，不行偷盜，此是不能一切修行。
4.C. -2861 “ ‘Meaningful discipline is an effect of having perfected discipline, and it is a higher form of discipline than that of the gods who maintain the discipline associated with vows. Those who engage in meaningful discipline will have faith in the buddhas, and so forth, yet without observing vows for even a single day. They will also engage in positive actions of body and speech, although not comprehensively. That is to say, their conduct is not comprehensive because, although they give up killing and sexual misconduct, they do not relinquish stealing. Their practice of positive actions is therefore not comprehensive.
口行善行，唯不妄語，口之餘垢，一切不避。如是唯行一分善行，不能具足一切善行。若意善行，唯信命盡或有餘業，或時唯信。生夜摩天於次前者，轉更劣減，於餘修行受戒、持戒具足之天，形量身色、勝莊嚴具、若食若行、若天女眾、壽命長短、聲觸色香一切皆劣。自見劣故，極生羞恥，慚於餘天受持戒者。
4.C. -2862 “ ‘Their practice of positive verbal actions may also be incomplete, such that they only give up lying without relinquishing all the stains of speech. Such people only practice one feature of meaningful conduct. If such individuals develop faith on the verge of death, and if there are conducive conditions in the form of positive actions to be experienced in other lives, they may take birth among the gods in the Heaven Free from Strife. There, they will not be among the most inferior gods, but instead stand before gods who in the past engaged comprehensively in meaningful conduct. Such gods will thus be overwhelmed by those gods’ superior size, complexions, form, attire, ornaments, food, activities, desirable females, and surrounding environments. The perception of such special sounds, textures, tastes, forms, and smells will make them feel inferior and ashamed.
復有愚癡不知取戒、持戒相應。唯心正見，得聞佛法，敬信三寶佛、法、眾僧，乃至不取一日之戒。聞持戒來或於知識教示聞來，或於所畏生忌難故，不作偷盜。次第聞來，若聞佛說：以餘業故，貧窮而生。如是之人畏現在世、畏未來世，故不偷盜。
4.C. -2863 “ ‘There are also some adherents to meaningful discipline [F.103.a] who have the authentic view, an affinity for learning, a propensity for respecting the buddhas, and so forth. Such people may not hold even a single vow. Still, fearful of engaging in corrupt discipline, they refrain from stealing. They will have heard the buddhas’ teaching that poverty follows as a concordant effect of stealing, or that such acts lead to birth in the hells. 412 Hence, although they may have a craving for something, factors such as fear make them refrain from stealing.
口中不說破壞之語，不迭相破，於破壞者令使和合，愛善業故。或時傳聞佛所說語：彼破壞語餘業緣故，親舊知識、妻子奴婢一切破壞。以是業因，身壞命終墮於惡道，生地獄中。如是之人二種因緣故不兩舌。
Such people do not engage in the verbal act of divisive talk either. They do not engage in such activities among themselves, nor do they create divisions among eminent beings. They complete their tasks, are wary of bad character, and listen to the teachings of buddhas and others. They have heard the teachings of the buddhas and others that explain how the effects that accord with divisive talk are such that one will experience discord with one’s friends, servants, and spouse. They have likewise heard that upon the disintegration of one’s body, such acts will cause one to fall into the lower realms and be born in hell. Hence, for those two reasons, they refrain from divisive talk.
彼人以是業因緣故，身壞命終，心有信故、或餘業故或生業故、信福田故，生夜摩天。量色形相一切劣減，天女眾劣，若處處行、飲食等劣，聲觸亦劣，味色香命一切皆劣，光明亦劣。於他天所，則生羞恥。
4.C. -2864 “ ‘When the bodies of such people disintegrate, it may happen that the power of their final state of mind, or the force of their positive actions to be experienced in other lives, leads them to take birth among the gods in the Heaven Free from Strife, even if they are not inspired by that realm. In such an event, their sizes, hues, shapes, environments, and food will all be of inferior quality. The sounds, textures, forms, tastes, and smells that they experience will also be inferior, and they will feel great embarrassment in front of other gods.
如是放逸，不取戒故，如是三種，各生天中而有優劣。唯信佛故，或如是思——功德勝故，或時本性如是勝故，或以心體柔軟勝故，或正見勝、深心信勝，不諂不曲、不熱惱他如是勝故；供養父母，生敬重心如是勝故，或願勝故。
4.C. -2865 “ ‘Corresponding to the quality of their commitment to meaningful discipline, they may take birth among the gods in three different ways. [F.103.b] There will be differences in terms of how consummate their faith in the buddhas and so forth may be, or what special qualities their minds may possess, how gentle their minds may be, how devoted to the authentic view they may be, what form their wishes may take, how respectful to their parents they may be, how much teaching they may have received, how great their qualities may be, or what the characteristics of their aspirations are.
彼人如是如業之心，恒常相續，於福田中深心勢力，意思功德有下中上。如是勝業，上生天中，業相似果決定受得，終不虛妄。不疑不得，如是定得。何況取戒，乃至涅槃，決定必得，終無虛妄。
It is due to such differences in their minds, and the way they become inspired by the objects of their faith, that the qualities of their minds are inferior, intermediate, or superior. Therefore, they also take birth in three corresponding ways. These results are unfailingly achieved through meaningful discipline, and they accord with their causal actions. There is, therefore, no need to mention that birth in the Heaven Free from Strife may also be achieved by taking vows and thus becoming destined for the transcendence of suffering.
幾種取戒？略而言之，四眾眷屬，四種受戒，彼皆攝果。何等為四？所謂比丘、諸比丘尼、諸優婆塞、諸優婆夷，四眾受戒。彼如是人，可有幾種別別受戒？
4.C. -2866 “ ‘How many types of discipline associated with vows are there? In short, there are four types of vows, namely, those of a monk, a nun, a male lay practitioner, and a female lay practitioner. In other words, there are the vows of the fourfold retinue. What are their vows, how many are there, and how do they differ?
彼優婆塞略有四種，何等四種？一、一分行；二、半分行；三、數數行；四、一切行。一分行者，唯持一戒。半分行者，謂取三戒，行於三戒。數數行者，不常受戒。一切行者，受持五戒。
· · · · The Male Lay Practitioner · · · ·
4.C. -2867 “ ‘Stated concisely, there are four types of male lay practitioner. What are they? Those who act partially, those who act thoroughly, those who act comprehensively, and those who adopt a single vow among the bases of training. Acting thoroughly is when one has taken vows with respect to the bases of training and acts accordingly, or for the most part acts accordingly, thus upholding the bases of training correctly. Acting comprehensively is when one upholds all the five bases of training.
又復更有四種持戒，何等為四？一、希持戒；二、半持戒；三、悔持戒；四、合持戒。彼優婆塞於學句海次第漸取，初取三歸作優婆塞。彼人修心，復於久時善觀察已，取一學句，於彼學句堅持不缺、不穿、不孔。
4.C. -2868 “ ‘There is also another set of four: [F.104.a] engaging with the bases of training sequentially, engaging free from any flaw, engaging with remorse, and engaging in a way that is flawed in all respects. A lay practitioner who engages with the bases of training sequentially is someone who journeys through the ocean of the bases of training one at a time. First, such a person becomes a lay practitioner who goes for refuge in the Three Jewels. Later, he develops fine qualities, having cultivated them sequentially. In this manner, he may adhere to a single basis for training in ways that are undamaged, uninterrupted, or free from defilement.
何者不缺？何者不穿？何者不孔？彼不缺者，乃至命盡，受持不捨，不起一念破戒之心，於他作者，心不隨喜，遮他人作或令他人安住法中，故名不缺。
4.C. -2869 “ ‘What is meant by undamaged, uninterrupted, or free from defilement? Undamaged observance implies that one follows the training for as long as one is alive and does not even mentally transgress one’s vow. If others do so, one will not condone it but instead try to stop them and establish them in Dharma. That is what is known as undamaged observance.
彼不穿者，如彼所受一學句戒，乃於後時捨彼學句，次於後時復更攝取，數捨數取，如是名穿。彼人如是學句不穿，離如是持。
4.C. -2870 “ ‘What then is uninterrupted observance? Here one might in some cases let go of the bases of training but will subsequently take them up again, such that whenever they are relinquished, they will again be resumed. That is what is meant by uninterrupted observance. One avoids interruption by way of resumption.
何者不孔？云何為孔？於此學句，初清淨心，知識邊取。取已後時，其心則悔，不能護持，心生疑惑。彼疑牽心，心濁而行，非多思行。彼人後時悔火所燒，如是燒已，則捨學句；如是捨已，更不復取，此名為孔。若人不作如是住者，則名不孔。
4.C. -2871 “ ‘What is observance free from defilement, and how is defilement to be understood here? It may be the case that one initially embraces the bases of training in a very pure state of mind before a spiritual friend but then later develops regret and fails to observe the vows. As the river of thought carries one away, one is troubled and loses mental strength. Later, one feels the burning fire of regret. That burning will make one give up the training, and, once abandoned, it will not be resumed. That is what is meant by defilement. [F.104.b] Defilement makes one fail to adhere to the bases of training.
又彼希行優婆塞者，住於缺、穿、孔學句戒。云何為缺？此心不滅、不破不壞，善心生已，則取學句，如芭蕉葉、如電相似。如是動心歡喜取戒，信心敬重，後時復聞外道法已，心則生悔，癡垢濁心，是故捨戒。復於後時，聞正法已，還復攝取，此名為缺。
4.C. -2872 “ ‘Again, a layperson who engages with the bases of training sequentially may do so in ways that are undamaged, unbroken, or free from defilement. What does undamaged refer to? Although the mind has become free from stains and is virtuous, it may relapse into unwholesomeness. A mind that is impressive like the leaves of a plantain tree or a flash of lightning may be virtuous and observe the vows with purity and respect. However, subsequent exposure to non-Buddhist learning may cause regret and, as the mind becomes disturbed thereby, the bases of training may be abandoned. Later, hearing the sacred Dharma once again can cause one to resume the training. This would be an instance of damage.
又復缺者，此優婆塞疑於學句，如是持戒，有供養天，憶念正法，作如是心：我於今者，為於佛語而得清淨，為於天所而得恩力？如是心故，二皆供養。如是疑心，依法持戒，此名為穿。
4.C. -2873 “ ‘When would training be broken? If a lay practitioner observes the vows insincerely, he may begin to worship deities and then ask himself, “I wonder whether the Dharma taught by the buddhas will make me happy, or whether perhaps the words of the gods shall take me to heaven.” When the Dharma is practiced with such doubts in mind, one’s practice is classified as broken.
又復孔者，內心有孔，外則善行，為他見故、為供養故，受持學句，此名為孔。智者如是，一切皆捨。
4.C. -2874 “ ‘What does defilement refer to? It refers to when one is empty inside but nevertheless eagerly pretends before others to have a virtuous mind. Also, although one is rotten on the inside, one still adheres to the bases of training for the sake of winning others’ confidence. Such a person is empty inside. Lay practitioners who engage with the bases of training sequentially give up such defilement.
希持戒行優婆塞者，云何名為希持戒行優婆塞耶？此優婆塞取一學句，於多時中爾乃復取餘之學句，如是次第，非是一時，不生一心、不從一師，如是久時希取學句。此則名為希行學句優婆塞也。
4.C. -2875 “ ‘A lay practitioner whose practice is unstable may take up one of the bases of training but then later see his practice interrupted. As he reflects on the situation, he may instead pursue another basis for training. In this manner, in a sequential process and by means of sporadic intentions, he will receive the bases of training in an unstable manner from several spiritual teachers. [F.105.a] This refers to a layperson who engages with the bases of training sequentially.
又復第二半優婆塞。半半取行或取二已，然後取三；或取三已，然後取二；或於後時爾乃取三；或於久時方乃取二。此名半行。於半半中，下增而行，增下而行。何以故？半半學句并合而取。如是合行而受持者，此名第二半半合行優婆塞也。
4.C. -2876 “ ‘There is also a second kind of lay practitioner known as the half-damaged. What is meant by half-damaged? Such a person does not follow the bases of training at the same time, but first assumes two and then later, after an interruption, the other three. He may also first take up three and then later assume two. That is known as half-damaged, in reference to the subsequent damage to the bases of training. Such a person follows a half-damaged set. Practicing a half-damaged set, he is known as a lay practitioner who is half-damaged.
云何第三悔優婆塞？前不取戒，唯癡心故，但於佛等生深信心。彼優婆塞，或比丘所聞持戒果，功德無量，乃至涅槃。既得聞已，悔火燒心，方生敬重，乃至命盡持戒不捨。此名第三悔優婆塞。
4.C. -2877 “ ‘A third kind of lay practitioner adheres to the bases of training with regret. Such a person does not take up the bases of training to begin with but engages instead in meaningful conduct exclusively out of faith in the buddhas, and so forth. If at some point such a person learns from the monks that reaching the transcendence of suffering is an effect of observing vows, that knowledge may bring him searing pangs of regret. He may then assume the bases of training and adhere to them for as long as he is alive. That is a lay practitioner with regret.
又復第四合優婆塞。彼持戒行一切具足。云何名為合持戒行優婆塞耶？此優婆塞聞正法已，則得正法。句句處處於經經中十二因緣，十二因緣以知如是十二因法，心中生念，如是信已，唯以舌根一切持戒，攝取滿足。於一時中攝取五戒，堅持不缺、不穿、不孔，乃至命盡，常如是持。
4.C. -2878 “ ‘There is also a fourth kind of lay practitioner, known as one who practices the complete set. What is understood by practicing the complete set? Such people receive the teachings of the sacred Dharma and, based on the various statements, expressions, and discourses that they receive, realize how phenomena are dependently originated. They settle on that understanding, develop faith, tame their faculties, and adhere to all the vows. At that time, such people adhere to the complete set of the five bases of training. [F.105.b] They adhere to them well, observing them for as long as they are alive and in a way that is free from damage, interruption, or defilement.
四優婆塞，如前所說。又下、中、上如是次第一切中勝，具持五戒，於一切中最下劣者，謂希持戒。最下持戒優婆塞者，唯一念中攝取持戒，天則不及，天魔王等悉皆不及。何以故？涅槃城法能攝取故。此一切天於涅槃城不悕不求。
4.C. -2879 “ ‘The former and latter sets of four lay practitioners can be further divided in terms of inferiority, mediocrity, and superiority. The superior lay practitioners that were mentioned before are the same as those who practice the complete set, while those who observe less than all are the same as those who practice sequentially. Lay practitioners who practice less than the complete set possess unfathomable qualities, even if their observance of vows lasts for just one moment. No deity, māra, or god can compare to them. Why? Because their nature consists in the transcendence of suffering, whereas no god progresses toward the city of the transcendence of suffering.
彼地夜叉見持戒者，供養禮拜。虛空夜叉如是見已，供養禮拜。以如是人隨順法行，能報恩故、能調順故。如是夜叉或向天說，如是之人得現世果，若王大臣或土田主而供養之，或施財物，隨後行天，神通增長，有大勢力。諸非法行惡夜叉等不能惱亂、不能破壞。隨心所須，種種意念皆得具足，稱情受樂，諸所作業皆悉成就，不多病患，面色清淨，睡眠安隱，覺時喜樂。妻子奴婢及餘客等，攝取不離。身壞命終生於善道，在彼天中量色形相一切皆勝。
4.C. -2880 “ ‘The terrestrial yakṣas worship and honor people who have taken vows whenever they see them. The celestial yakṣas worship and honor them whenever they see them. With concern for the Dharma, they accompany them and serve them. They also keep the gods informed. As for effects experienced in the present life, the rulers of the land, kings and royal ministers, will offer them worship and wealth. The gods will remain close to them, and enable them to perform magical feats and develop great powers. Yakṣas that are averse to the Dharma cannot cause them any harm. 413 If any of them have a lot of worries, they will find relief. Such people also succeed in their activities without any hardship. [F.106.a] They will not suffer terribly from disease. Their countenances will be clear and bright. They will fall asleep and wake up happily. They will be on good terms with their children, male and female servants, employees, and temporary workers. Upon the disintegration of their bodies, they will go to the joyous higher realms and be born in a world of gods. When born as gods, their size, appearance, and form will correspond with the way they observed their vows.
持戒勝故，如是勝生。如是業力，以持戒故，得是大果。本人中時所集善業，夜摩天中放逸行故，一切皆盡。眾生之心業網縛故。復於後時，墮於地獄、餓鬼、畜生。是故皆應勤行精進，乃至未得聖印以來，如是精進。若心自在放逸而行，彼天退時心則生悔，墮於地獄、餓鬼、畜生，善業盡故。是以應當捨離放逸。
4.C. -2881 “ ‘In this way, such people experience magnificent effects that are due to their previous actions. Still, although they have produced such virtues, those who become careless will eventually bring their virtues to exhaustion in the Heaven Free from Strife. With their minds caught in the web of karmic actions, such beings will later, by the force of their karma, be born among hell beings, starving spirits, or animals. Therefore, one must reflect on this until one has permanently adopted the ways of the noble ones. Gods whose minds have made them live carelessly will experience intense regrets at the time of death and transmigration. As their virtuous actions are finally depleted, they must depart for the realms of hell, starving spirits, or animals. Therefore, without any delay, make sure to stay free of carelessness!
如是第四善優婆塞得現生樂，若能次第不斷精進，則到涅槃。如是一種，是優婆塞，佛之眷屬。
4.C. -2882 “ ‘The four types of suffering make lay practitioners develop weariness with respect to the present life. Then, as they joyfully engage in the proper tasks, they will reach the goal of suffering’s transcendence. Among the fourfold retinue of the buddhas, this was the description of the retinue of male lay practitioners.
次復云何是優婆夷，佛之眷屬？凡有幾種佛優婆夷？優婆夷者則有四種：一是有信；二是種姓隨順次第；三、調伏行；四、近住行。
· · · · The Female Lay Practitioner · · · ·
4.C. - 2883 “ ‘What, then, is the retinue of female lay practitioners, and how many kinds are there in that retinue? The buddhas’ female lay practitioners are of the following four kinds: the faithful, those born into the family, the contented,and the cohabiting.
言有信者，彼優婆夷種姓熏心，其心柔軟，善修其心。彼優婆夷少聞佛語，聞已能知，知已得味，味已則入，謂入法律。彼優婆夷住善心已，然後受戒。婦女之心不能拘執，聞外道語，心則不受，不捨佛法，乃至不與外道共語。唯於佛等生清淨心，具受五戒。此名有信優婆夷也。
4.C. - “ ‘Who are faithful female lay practitioners? They are women whose 2884 mindstreams have been auspiciously infused in past lives; [F.106.b] their minds have been infused, and their minds are gentle and well trained. Because their mindstreams have been auspiciously infused, even just hearing a few words of the buddhas’ teachings will make them develop excellent understanding. They gain knowledge, experience, and apply what they know. Since their minds are focused on the Dharma-Vinaya, they receive vows and adhere to them. They will not be swayed by the general mindset of women, nor will exposure to the statements of non-Buddhists hold any sway over them. They will not engage in conversation with non- Buddhists either. Their faith arises only toward the buddhas, and so on. They kneel and receive all five bases of training at once. Such female lay practitioners are known as faithful.
云何種姓隨順次第優婆夷耶？種姓賢善隨順法行，入法信法——法救法歸、法性法堅，不行惡業，他道論師不能破壞。常優婆塞種姓中生，於佛等中極生信心。彼種姓中若生於女，彼女則能隨順次第，自從生來常聞佛語，供養沙門。此優婆夷恒常聞義。此優婆夷常一切時相續熏心，受戒持戒。此是種姓隨順次第優婆夷也。
4.C. -2885 “ ‘Next, who are the female lay practitioners born into the family? Here family refers to a family that is wholesome, takes refuge in the Dharma, takes the Dharma as its savior, takes the Dharma as its protector, holds the Dharma as its family lineage, sees the Dharma as what matters most, practices without hesitation, and is never defeated by the attacks of others. Such a family is a stable home of lay practitioners where faith in the buddhas and the like is strong. When a girl is born into such a family, she will hear the teachings of the buddhas right from the time of her birth. Whatever she comes to hear will always become a reason for further studies. She will always engage in self-cultivation and become a female lay practitioner whose mindstream is trained.
彼調伏行優婆夷者，謂本不信佛法僧等，彼若得近善知識故信於佛等。近他因緣，他令使信，見他功德持戒具足，數數取戒。彼優婆夷則名調伏。
4.C. -2886 ‘Next, who are contented female lay practitioners? Such women have faith in the buddhas and the like from the very beginning, but it never becomes great. If they follow a spiritual teacher, they will indeed develop faith, but they will then feel very content with the qualities that they have gained [F.107.a] and in this way their practice becomes limited and partial. That is what is meant by contented female lay practitioners.
彼近住行優婆夷者。若有女人常近外道，知外道法，見其威儀。知威儀已，爾乃後時近佛弟子沙門之所，見其威儀，從其聞法，形相行食舉動進止，身著袈裟，去來寂靜。如是見已，然後次第棄捨外道，信於佛等。以相近故，是以調順，從其受戒，名近住行優婆夷也。
4.C. - 2887 “ ‘What is meant by cohabiting female lay practitioners? Such women will converse with non-Buddhists, cohabit with them, and assume their ways of conduct. Nevertheless, when they meet mendicants, they will be inspired by their conduct. When they notice the mendicants’ unique appearance and the serene way in which they eat, wear their robes, and comport themselves, women of this type will seek refuge. They will then develop faith in the buddhas, who are superior to any non-Buddhist mendicants, and eventually they will also receive and adhere to the vows of the Vinaya. That is what is meant by cohabiting female lay practitioners.
如是四種優婆夷眾，如是四種優婆塞眾，略說如是。有信解故、心相續故、他因緣故、次第近故，如前所說優婆塞眾所有因緣，優婆夷眾亦皆如是入於法律。如優婆夷所有因緣，優婆塞眾亦如是入。心相續故，優婆塞眾、優婆夷眾雜行不別一切善攝，正見正行。
4.C. -2888 “ ‘In this way, there are four categories with respect to both male and female lay practitioners. Here the four types of female lay practitioner have been stated in brief. As explained before, male lay practitioners may differ in terms of their different interests, mental dispositions, and various contributing conditions, and the same applies to female lay practitioners. Likewise, just as female lay practitioners may differ with respect to the Dharma-Vinaya, the same is the case with the male lay practitioners that were mentioned before. From the perspective of their mindstreams, they are also known as those with varied practice.
彼心皆有下中上故，身壞命終皆悉生於善道天中。
4.C. -2889 “ ‘All such male and female lay practitioners who have the fortune of merit, who possess the genuine view, and who let the true view inform their actions will, upon the disintegration of their bodies, journey to the higher realms and, in accordance with their individual qualities, [F.107.b] be born in inferior, intermediate, or superior divine worlds.
彼有生於夜摩天者，如所集戒，正行不同，如是生於餘天之中。以善持戒，和集相應，得生天已，放逸而行，不勤精進。諸未得聖皆福業盡，復生地獄、餓鬼、畜生。福德盡故，放逸過故。若其有天不放逸行，彼則到於樂中樂處，彼以持戒善修行故。
4.C. -2890 “ ‘Some of them are born among the gods in the Heaven Free from Strife. That is what happens to those who have practiced and accumulated discipline. The gods are born into their realms exclusively as a result of their virtuous discipline, yet once they are born there, they act carelessly. Only when they have finally adopted the ways of the noble ones will they give up such conduct. Hence, as their merits are depleted, they will again be born in the realms of hell beings, starving spirits, or animals. Their birth in those realms is the negative effect of their carelessness. On the other hand, those among them who refrain from careless conduct will instead go from one joyous stage to another. Such is the magnificence of their pure and excellent training in discipline.
是故不應起放逸心，此放逸者，如毒不異。一切世間愚癡凡夫為貪所誑，而行一切不饒益行，一切生死繫縛不離。是故天人應捨放逸。若天、若人如是持戒，故得生於第一好處。放逸過故，福德則盡。彼如是人自誑太甚，或墮惡道，或長久時流轉生死。
4.C. -2891 “ ‘Therefore, do not be careless, even in the slightest way. Carelessness is like poison. It is the slayer of all childish beings, the destroyer of all objectives, and the chain that binds one to the whole of cyclic existence. Therefore, no god or human should ever be careless. Whether you are a god or a human, if you spend your life in carelessness once you have achieved the beautiful results of such discipline, then that would be a gravely egregious mistake. You will then continue to cycle through the lower realms of existence for an extremely long time.’
牟修樓陀夜摩天王如是善心，示其天眾，彼佛塔中板上經字，作如是言：彼佛世尊憐愍眾生，利益天故，神通所化。彼天聞已，第一勝心，厭離生死，捨放逸行，如毒不異。
4.C. -2892 “In this way, Musulundha delivers this teaching to the gods. When the gods receive this teaching —given by the Blessed One for the sake of gods and humans and miraculously inscribed upon the emanated stūpa —they become distressed and saddened by cyclic existence. They give up carelessness like a poison. [F.108.a]
