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)
此優婆塞及優婆夷眷屬已說。云何比丘及比丘尼二種眷屬？彼有幾種？有何功德？有何等行？云何持戒？幾種持戒？
4.C. - 2893 “ ‘Once the categories of male and female lay practitioners have been explained, one may wonder, “Who make up the retinue of a spiritual practitioner? How many types are there? What are their qualities? What are they based on? What are their vows? How many ways are there to give rise to the vows of spiritual practitioners?
如是沙門——世尊弟子——或是比丘或比丘尼，求涅槃行，勤行精進若晝若夜，能令魔眾眷屬怖畏。
4.C. -2894 “ ‘The blessed ones’ nuns and monks practice for the sake of the transcendence of suffering, they train in concentration throughout the day and night, and they muster diligence such that they strike fear in the retinues of the māras.
幾比丘尼，黠慧正行，如法律行，心無所畏，向涅槃城求於實諦。求實諦故，持戒不越，如是則能入涅槃城。
· · · · The Nuns · · · ·
4.C. -2895 “ ‘Among the nuns, what are their characteristic features? They are learned, bright, and gentle. They are fearless, journey to the city of the transcendence of suffering, and inquire into the nature of reality. Endowed with discipline, they investigate things in such a way that they are able to enter the city of the transcendence of suffering.
修何等行，功德相應？一切女人愛欲、近欲，二是功德：一切善者，最初如是真實觀察男身自身，見彼男身，或與身等或大於身，如是見已，生於兄弟父母等想。如是修心：此婦女人欲樂為本，若相近者，意常悕望。
4.C. -2896 “ ‘What are the qualities of such women? They have no regard for wealth, no matter how extravagant. Likewise, from the very beginning they investigate the nature of reality. Regarding the bodies of men and themselves, when they see a well-built man, or man of outstanding physique, they train in regarding him as their brother or son. These are the three roots of virtuous training, and such a state of mind causes them to cut through all bonds.
若晝若夜、若坐若臥、若睡若寤，若餘所作，若少若老若是中年、若住平處若住惡處、若苦若樂、若病無病、若護不護、若禁不禁、若大姓生若小姓生、若媚若醜、若道邊住若家中住、若聚落中或於空處、若或莊嚴若不莊嚴、若繫在獄若不在獄、若夫愛樂若不愛樂、若近尊長在尊長前、若近卑賤、若近年少若近老年，一切婦女於一切時、於一切處，欲常縛心。
4.C. -2897 “ ‘Whether it is day or night, whether they are asleep or awake, infantile beings are attached to other pursuits. Whether young or old; whether balanced, upset, or happy; whether healthy or sick; whether industrious or lazy; whether living with a guardian, their family, [F.108.b] or unguarded and away from their family; whether beautiful or ugly; whether on the road or at home; whether surrounded by a mass of people or home alone; whether beautifully attired or with poor attire; whether roaming freely or imprisoned; whether sustained by their master or by their children; whether in the presence of teachers or inferior individuals; whether in fine health or tormented by disease —whatever the case may be, women are always, in every way, in all regards, and in every context bound by desire, and they act on that basis.
欲在心中，譬如火熱，如地之堅，如風輕動，如水濕潤。如四大中所有自相皆不顛倒，於一切時皆不自離。女欲如是常隨繫縛，不曾暫離。
4.C. -2898 “ ‘For example, the sun shines and fire burns, earth is solid, wind is light and moving, water is wet and liquid —this is how the characteristics of the four great elements have been conclusively determined. Similarly, women are always —at all times and in all circumstances —filled with desire and they pursue their desires.
如是女人復有二垢，所謂妬、嫉。如是二垢，復有餘垢共生不離，所謂諛諂。彼復有垢隨逐不離，所謂欺誑。彼復有垢隨逐不離，所謂憍慢。彼復有垢隨逐不離，謂衰惱處。衰惱處者，近於富男而共行欲。彼復有垢隨逐不離，所謂躁擾，心常不住。彼復有垢隨逐不離，所謂誣枉親舊知識、兄弟眷屬。彼復有垢隨逐不離，所謂能於大會之中損壞威儀。
This gives rise to two further stains, namely envy and stinginess. And these give rise to another stain, that of trickery. From that follows another stain, which is fraudulence. From that follows the stain of not becoming free from existence. From that follow the stains of hankering after good looks and disregarding those who do not have relations with them. From that follows the stain of being frivolous. [F.109.a] From that follows the stain of quarreling with their family and kin.
彼復有垢隨逐不離，所謂兩舌。彼復有垢隨逐不離，所謂私語。彼復有垢隨逐不離，所謂貪食。彼復有垢隨逐不離，所謂能行不應行欲。彼復有垢隨逐不離，所謂叵信。彼復有垢隨逐不離，所謂能說他之婦女壞威儀事。彼復有垢隨逐不離，所謂愛鬪。彼復有垢隨逐不離，所謂辱人。彼復有垢隨逐不離，所謂壞亂，能令村柵聚落壞亂。彼復有垢隨逐不離，所謂近此婦女因緣，墮於地獄。如是婦女，如屎如毒亦如利刀，如墮嶮岸、大火曠野、惡毒蛇等一切相似。婦女之心悉皆如是。
From that follows the stain of delighting in creating divisions. From that follows the stain of backbiting. 414 From that follows the stain of trespassing where they should not go. From that follows the stain of failing to have trust. From that follows the stain of teaching other women to behave divisively. From that follows the stain of not being able to appreciate anything. From that follows the stain of gluttony. 415 From that follows the stain of destroying the realm. From that follows the stain of going from darkness to more darkness, heading straight down to the hells. In this way, women are like bonds, poison, weapons, an abyss, fire, a ravine, snakes, and the like.
如是等心婦女之人，既見三寶，讚歎稱說，聽聞佛語，婦女之心則可柔軟。彼復更有希有之法，如是對治如是堅[革*卬]垢惡之心。對治二種，謂自生心或為他教，以信出家。自生心者，善熏心故；為他教者，近善知識。
4.C. - 2899 “ ‘However, seeing or hearing about the Three Jewels or hearing the Dharma of the buddhas may soften their minds and serve as a wondrous remedy against all that was just mentioned. Women who become purified in this way can then skillfully train in a gradual manner and thereby purify themselves, as well as others. As they go forth with faith, they connect with what is wholesome and train in virtue, whether on their own or by following a spiritual teacher.
彼如所說，諸過闇聚，從無始來依止心者，能令散失。
Just at the rising sun dispels the darkness in mountain caves and ravines, they conquer the darkness of all these numerous flaws that have followed their minds since time without beginning. [F.109.b] Likewise, as they engage in conversations on the sun of the Dharma, they crush a mountain of flaws.
彼初如是出家悕望比丘尼者，近善知識。何以故？此如所說諸垢對治，知說為說，令其善住，善能為解苦惱結縛，令得解脫，安隱樂住。善知識者，安慰示導，無始來闇能令失滅，示其善道，拔無始來惡欲等刺，於愛惡處則能救免，示常不生不死不老安隱之處。
4.C. -2900 “ ‘Therefore, those who desire to go forth in such ways and those who are already nuns should first of all avoid following anyone but holy people. This is because spiritual teachers are the cause of the aforementioned genuine remedies. They establish others on the true path. Liberating from all suffering, they establish one in happiness. They explain the excellent path. They conquer the darkness that has otherwise existed since time without beginning. They give instructions for the path of virtue. They free others permanently from the sharp pains of desire and the like. They are profoundly saddened by those who wander through the ravines of existence. They explain well the happy state of the city that is permanently free from aging and death.
彼如是垢對治之處，我今說之，如次第說，如隨逐垢如彼對治，令得寂靜，一切如是。婦女妬嫉多於男子，如是彼此逆順對治出離生死。
Therefore, I shall now deliver the kinds of statements that will reverse those stains. Those stains, which appear in the progression that was just outlined, will then be overcome and destroyed in that order. All of these faults are primarily related to women and not men; envy and stinginess are generally related to women. It is by going through the progression and reversal of those faults that their remedies are applied, and one is thus delivered from cyclic existence.
1.女欲多故，不淨對治，如身實見。身是病藏、不善之聚，一切不淨糞屎等處。彼於此身，或自或他，如其自相，如是觀察觀其本藏。此身本從何處出生？彼見精血不淨和合集聚如汁，二家惡汁合為一身。如是身者，不淨種子而生此身。又復彼女如是觀身，此身若從不淨種子而得生者，如此身中無少淨法。
4.C. -2901 “ ‘The bodies of such desirous females can be properly regarded with the remedying recognition of repulsiveness, so that one perceives the body as a basis for disease and a heap of filth. [F.110.a] Regardless of whether the aggregates thus explained constitute one’s own body or the body of another, one examines the body’s defining characteristics by asking, “Where does the body come from?” Inquiring in this way, one will see that the body emerges as the product and transformation of an impure conglomeration of semen and blood. In this way one analyzes the body, thinking of it in terms of its unpleasant and unclean form. One should ask oneself, “Given that the living body is so filthy, could our bodies possibly contain anything clean at all?”
2.彼比丘尼復更諦求觀身九種惡瘡不淨從身流出。如婦女身，男身亦爾，婦女、男子九種瘡流。婦女之身三種大過。何等為三？所謂婦女尿門寬大，兩乳汁流，是名三種。
4.C. -2902 “ ‘When thus pursuing and exploring the way things are, one may notice that filth oozes from nine wounds on the body. Both women and men have those wounds. What are those nine wounds? In fact, women have more than nine as they include the two breasts in addition to the anus, the urinal tract, and the nostrils from which flows mucus.
3.又復男女平等瘡流，鼻兩孔中竝皆流涕，兩目出淚，兩耳孔中或有垢出、或有血出或有膿出，口中氣臭或噉故臭，唾沫流出，於下分中，若屎若尿、血等不淨。如是如實觀察此身諸不淨已，如是憶念：此身聚中無有淨物，微塵許流，一切皆是不淨之物。
Tears are secreted from the eyes. Dirt is produced in the ears, and blood and pus emerge from the mouth. There are also hundreds of impure substances that ooze from the body, such as foul-smelling gas, gall, phlegm, blood, and excrement. That becomes clear to the one who examines the body in accordance with reality. Since our bodies do not contain the slightest bit or trace of anything clean, how could anyone perceive it as something pleasant?
4.如此身者，何物住中？何者依止？若有淨物來近此身，身猶不淨。身不淨故，如是淨物亦同不淨。隨何等物，本清淨者若來觸身，則為不淨。所謂彼物本清淨者，若食第一清淨之食，彼食入身則成糞屎。此身如是飲清淨物，入身成尿。
4.C. -2903 “ ‘Moreover, when things that are otherwise clean come into contact with this body, its filthy character will rub off on them. As one examines these matters, one will see how contact with the body makes clean things as filthy as the body itself. For example, when food and drink is consumed, they first disappear, only to emerge in the form of excrement as a result of their relationship with the body. [F.110.b] All the food that one eats is turned into filth.
5.外物觸身，由此身故，一切淨物皆為不淨。所謂淨者，一切香衣，若令身著汗出則臭。又復如花，本一切香，與身相著萎蔫氣臭。
4.C. -2904 “ ‘Contact with the outer surface of the body also has a soiling effect on things that are otherwise clean. For example, when something that is perfumed is placed on the body, the body’s sweat will make it stink. Likewise, contact with the body will cause fragrant flowers to decay and lose their fragrance.
彼比丘尼又觀察身，如此身者何處而住？於何處行？彼如是處為淨不淨？如是觀已，如實見知。一切所有清淨之處，隨何等處，如此之身若死若活，若在彼處，彼如是處則有虫垢髮毛骨等，能令彼處悉皆大臭。以如是身在彼處故。
4.C. -2905 “ ‘When a nun examines the body properly in this way, she will seek to determine whether the bodily function of motherhood is pure or impure. When a nun thus investigates, she will come to see that the bodies of all mothers in her family are also exceedingly unclean. Likewise, in her analysis of the body, the nun may examine whether the place or locality where the body is situated should be thought of as clean or unclean. She will then correctly notice that since the body comes with germs, stains, hair, and bones, even the most pristine and exalted setting will become smelly if a body —whether dead or alive —is placed there.
彼比丘尼為斷欲故，復觀察身。如是身者，為誰所食？云何觀察？如實見之。所謂羅剎諸惡鬼等諸不淨者之所食噉，非是鵝鴨及鴛鴦等淨潔眾生之所食噉。
4.C. -2906 “ ‘Likewise, as the nun inquires further in order to give up desire, she may ask herself, “Who would eat this body?” She will then realize, “Only rākṣasas, piśācas, or other filthy creatures of that sort would do so. This body would not be consumed by swans, ducks, or geese that live among pure lotus flowers.” [F.111.a]
6.彼比丘尼復觀察身，如此身者，何處住來？謂本在於母身藏中。母身云何，為淨不淨？彼比丘尼如是觀察：我母本性亦復如是一種不淨。彼比丘尼復實觀察如是身已，則見此身唯邪所攝，顛倒分別，不正觀察，闇眼現前，男子相近，欲繫縛心，不見不淨。彼以如是決定觀察，此無始來久習堅欲皆得斷滅，或令微少。一切垢中，癡垢最惡。一切婦女，欲為最惡。欲垢因緣，更生餘垢。若以對治除欲垢者，餘一切垢皆滅無餘。如日沒時光明盡沒，如是斷除垢根欲故，餘垢盡滅。彼比丘尼此道滅欲，彼欲滅故，餘共生垢一切皆滅。
4.C. -2907 “ ‘When her own body is seen in accordance with an accurate investigation of the way things are, the nun will realize that wholly inaccurate thinking, mistaken thoughts, and incorrect mental activity all have a blinding effect, such that the mere words man and woman come to be accepted as referring to something real. As she recognizes this, she will give rise to correct mental activity and thereby achieve understanding. At that time, all her desire will be relinquished, diminished, and fundamentally destroyed, because all of it is rooted in so-called “female desire.” All other stains arise from that, so relinquishing desire constitutes the remedy for relinquishing all the other stains. For example, whenever the sun is present, the light that shines in the world of humans will not fade. Likewise, desire is an especially fundamental stain, so when this stain is overcome, all the other stains will be conquered too. This is the path whereby the nun conquers desire.
何者共生？所謂妬嫉。若男若女所有妬嫉，皆因欲故。妬嫉二垢，欲是其根。彼欲斷故或微薄故，彼二則滅。
4.C. -2908 “ ‘What other co-emergent factors will be destroyed when desire is conquered? Envy and stinginess, which emerge from desire. Whether one is a man or a woman, those two factors emerge from desire. So, when desire is relinquished, or when it weakens, those two will weaken too.
又彼二垢復有餘垢隨逐繫縛。何者餘垢？1)所謂諛諂從妬嫉生。妬嫉滅故，諛諂亦滅。2)從諛諂垢復生餘垢隨逐繫縛，所謂欺誑。諛諂滅故，則無欺誑。3)從欺誑垢復生餘垢隨逐繫縛，所謂憍慢。欺誑滅故，則無憍慢。4)從憍慢垢復生餘垢隨逐繫縛，謂衰惱處。憍慢滅故，無衰惱處。5)從衰惱處復生餘垢隨逐繫縛，所謂躁擾。衰惱處滅，則無躁擾。6)從躁擾垢復生餘垢隨逐繫縛，所謂誣枉。躁擾滅故，則不誣枉。7)從誣枉垢復生餘垢隨逐繫縛，謂壞威儀。無誣枉故，不壞威儀。
4.C. -2909 “ ‘What further stain follows invariably from the former two? Trickery. Trickery is caused by envy and stinginess, and thus when those two disappear, so will deceit. Based on trickery follows another stain, fraudulence. When envy and stinginess disappear, one will not engage in fraudulence either. [F.111.b] But with fraudulence follows another stain, which is craving. When deception is destroyed, craving will not manifest and thus there will be no craving. When there is no craving, there will not be desire for those who cohabit and no rejection of those who do not cohabit. When such does not occur, another stain will likewise be absent, namely being frivolous.
8)從壞威儀復生餘垢隨逐繫縛，所謂兩舌。一切婦女兩舌破壞。不壞威儀，則無兩舌。9)從兩舌垢復生餘垢隨逐繫縛，所謂私語，屏處說他。兩舌滅故，則不私語。10)從私語垢復生餘垢隨逐繫縛，所謂貪食。婦女腹內飲食則多，一切婦女常貪飲食，多置腹中，自養其身。不私語故，則不貪食。11)從貪食垢復生餘垢隨逐繫縛，所謂能行不相應欲。一切婦女貪欲食故，則不相應惡邪欲發。彼貪飲食餐垢滅故，彼不相應邪欲則無。
When that is absent, there will not be quarrels or divisiveness either —women are otherwise prone to inciting discord. When that is not present in a woman, there is a further stain that will not be present either, which is backbiting. Women are intent on creating divisions and hence they backbite in all sorts of ways. When they give up divisiveness, they also give up backbiting. When that is relinquished, another, related factor will also disappear, which is gluttony. Women are eager to fill their stomachs and to overeat. 416 Hence, when the stain of gluttony is pacified, the stain of trespassing where one should not go will also be relinquished. Because of the flaw of gluttony, women go to men they should not go to. Hence, when they become free from the desire for filling their bellies, the stain of going where they should not go will also be pacified. Once that disappears, another stain will be pacified, which is being untrustworthy.
12)從彼惡邪不相應欲復生餘垢隨逐繫縛，所謂叵信。若有婦女不相應欲，一切諸人於彼婦女皆生疑慮，為一切人之所不愛。彼不相應邪欲垢滅，叵信則滅。13)從叵信垢復生餘垢隨逐繫縛，所謂能說他之婦女壞威儀事。叵信滅故，則不說他壞威儀事。14)從說他垢復生餘垢隨逐繫縛，所謂愛鬪。說他滅故，愛鬪則滅。15)從愛鬪垢復生餘垢隨逐繫縛，所謂辱人。愛鬪滅故，則不辱人。16)從辱人垢復生餘垢隨逐繫縛，所謂壞亂，能令村舍聚落壞亂。辱人滅故，則不壞亂。
When women trespass where they should not go, no man will trust them [F.112.a] and no man will be fond of them. Another stain that concurs with, and follows from, trespassing where one should not go is that of having intercourse. Once the desire to have intercourse has vanished, another factor will disappear. What is that? Taking pleasure in dispute. When there is no fondness for dispute, another related stain will disappear, which is that of destroying the realm. When there is no fondness for dispute there are no threats to the realm either, and so the realm is not destroyed.
此一切垢上上次第相住持者，一切皆滅。
4.C. -2910 “ ‘When men in various ways develop animosity and seek to hurt one another with weapons, the cause of that is generally women, and not any other cause. Hence, by conquering desire, all the various flaws that successively give rise to one another will also thereby disappear.
如是自體根本繫縛，婦女之心更無有法能令柔軟，唯除佛語。知識口說，從其得聞，彼婦女人如是聞已。如是難捨住處家業，捨而出家。若其不能盡滅諸漏，則能專心持戒修行。初修不殺不盜不婬，不作妄語、不破壞語、不作惡口、不作綺語。一切善修，常數數修，樂修多作。如是婦女身壞命終生於善道，欲界天中。
4.C. -2911 “ ‘The nature of a woman’s mind is such that she will be involved in and consumed by all of these faults. Only by hearing the words of the buddhas from the mouths of spiritual teachers can their minds become gentle, not in any other way. There is no other way that women can become gentle. However, when they do, they give up the household —that which is so difficult to give up —and with faith they go forth from the household to become homeless mendicants. Even if they are incapable of bringing an end to the defilements, they will nevertheless train in discipline by abstaining from killing, stealing, sexual misconduct, lying, harsh words, and divisive talk, giving up all such actions. Women who in this way attend to, cultivate, and increase their discipline will, upon the destruction of their bodies, go to the joyous higher realms and be born among the gods in the Heaven Free from Strife.
若不厭欲，業心自在，生夜摩天山樹具足地處之中，得丈夫身。善能如是持戒不缺。
Those who have not attained the path of freedom from desire for pleasures [F.112.b] but continue to pursue pleasures based on their karmic actions and minds will be born among the gods in Moving in Gatherings within in the Heaven Free from Strife. Once they are born there, they will live in insightful ways by virtue of their sublime practice of discipline.
如是既得彼天身已，則行放逸。放逸行天善業盡故，復墮地獄、餓鬼、畜生，復生如是上上垢惡婦女之身。
4.C. -2912 “ ‘Yet, gods who attain such a life will eventually become careless and act carelessly. Hence, when their karmic actions are exhausted, they will again be born as hell beings, starving spirits, or animals. Alternatively, they may also advance higher and higher among the gods and accomplish the life of a goddess.’
爾時，世尊而說偈言：
欲為妬嫉地，心如電火輪，是貪慢之藏，智者則不信。cf. Dhs.9.83-87
4.C. -2913“At this point, that blessed one included these verses: “ ‘The mind that is grounded in desire, envy, and deceit Is like a waterwheel, a flash of lightning, or burning iron. In the realms of pride, There is nothing whatsoever to rely on.
心體是欲羂，如利刀火等，心如墮嶮岸，難測深於海。
4.C. -2914 “ ‘Everything there is harmful, like weapons or fire. Caught in the noose of form, The minds of oneself and others Are like deep and terrible abysses.
心常緣如網，誑惑於他人，如金剛火燒，亦如毒能殺。
4.C. -2915 “ ‘Straight away, such beings make enemies As their minds are tricked by illusory magic. Then, as the untimely Lord of Death and vajra fire manifest, Time will feel like a mountain.
滿足諸過惡，無量種和集，婦女則無心，少分修持戒。
4.C. -2916 “ ‘Their minds engage in errors That assume so many different forms. 417
以欲勢力故，婦女不持戒，若離欲勢力，於戒則能持。
4.C. -2917 “ ‘If, for even a moment, a woman Develops discipline in her mind, She will be adorned by the light rays Of the sun of the buddhas’ speech.’
牟修樓陀夜摩天王如是為說本生持戒而語之言：汝等男天，如是人中女身持戒，生此天處。本婦女身持戒善業，汝身男生。如是生已，放逸故盡。汝等天眾如是自欺，從今以後，慎勿如是放逸而行。世尊如是已調伏天為作利益。
4.C. -2918 “Musulundha will then proclaim to the gods, ‘Gods, you were born here because of your deeds when you were women in the human realm.’ Thus, he teaches them about the discipline they practiced in other lives. He will then continue: ‘When a woman takes rebirth as a human or a god as the result of her practice of discipline, it would be extremely deluded to let that attainment come to nothing because of carelessness. Therefore —quick, quick —make sure that you are not careless! [F.113.a] This is how the Blessed One instructs the gods with loving concern. ’
