---
title: "正法念處經 · 2"
description: "正法念处经是佛教重要经典，由元魏时期译经师瞿昙般若流支翻译。该经属于小乘佛教典籍，成书于古印度，后传入中国。经文主要阐述通过正念观察身心现象，达到解脱的修行方法，详细分析六道轮回、因果业报等佛教核心教义。内容涵盖四念处修法、三十七道品等修行体系，强调通过观照身、受、心、法来破除执着。在佛教史上具有重要地位，是研究早期佛教禅修理论的重要文献，对后世禅修实践影响深远，被列为汉传佛教基本经典之一。"
url: "https://rushiwowen.co/en/r/cm9tojkqa073ohj0v0wg1u21u"
---

## 正法念處經卷第二十六

> Sutra on the Right Mindfulness of the Dharma, Volume Twenty-Six

元魏婆羅門瞿曇般若流支譯

> Translated by Prajñāruci, a Brahmin of the Northern Wei Dynasty.

### 觀天品第六之五三十三天之二

> Observing the Heavens Chapter 6, Part 5

「時天帝釋告諸天曰：『以善業故生此天中，業盡則退，業果因緣而生此天。我於此天必有退沒，當自勉力以求安隱。』時諸天眾聞天帝釋說是語已，白帝釋言：『如是。天王！我等於此善業樂處，不敢復作放逸之行。』白言：『天王！以何因緣令我不退？』爾時，帝釋告諸天曰：『八方上下所生之處，無非有為，無常破壞，勿生貪著，謂可常保。不淨煩惱，後致大苦，非生樂法、非智因緣、非為正行。如是憶念，後則大苦。諸天子！汝等已曾無量世中生此天上，命盡還退，墮於地獄、餓鬼、畜生。復以善業生此天中，受自業果，受天中樂。業幻所誑，復墮地獄、餓鬼、畜生。是故，天子！不應放逸。我所說者，是恒河沙等諸佛之法，聞此法者，於生死中當得解脫。所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是唯有大苦聚集。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，如是大苦聚滅。如是天中生死迴旋，如是見已，生厭離心。煩惱盡故，常不破壞，不生不老，無死無盡，是名涅槃。諸天子！若能如是，則脫生死。此生死處，無有此法，所謂無生常住、不可破壞、無盡無滅。於生死中則無此法，於生死中，唯有退沒生滅之法。』

> At that time, Sakra, Lord of the Devas, addressed the assembly of gods: "It is due to good karma that we are born into this heavenly realm. When that karma is exhausted, we will fall. It is through the cause and effect of karma that we arise here. I, too, will certainly decline and fall from this heaven. We must strive diligently to seek true security." Hearing these words from Sakra, the assembly of gods replied, "Indeed, Heavenly King! In this pleasant abode born of good karma, we dare not act carelessly again." They then asked, "Heavenly King, by what means can we avoid falling?" Sakra then told the gods, "In all directions, above and below, wherever beings are born, there is nothing that is not conditioned, impermanent, and subject to destruction. Do not cling with greed, thinking it can last forever. Impurity and afflictions lead later to great suffering. They are not the way to happiness, not the cause for wisdom, not the right practice. To dwell on such things brings great suffering later. O gods! You have been born into this heaven countless times in the past. When your life here ended, you fell back, descending into the hells, the realms of hungry ghosts, or the animal realm. Then, through good karma, you were reborn here again, experiencing the fruits of your own actions, enjoying the pleasures of heaven. Deceived by the illusion of karma, you fell once more into the hells, the hungry ghosts, or the animals. Therefore, O gods! You should not be careless. What I teach is the Dharma of Buddhas as numerous as the sands of the Ganges River. Those who hear this Dharma will attain liberation from the cycle of birth and death. That is: With ignorance as condition, volitional formations arise. With formations as condition, consciousness arises. With consciousness as condition, name-and-form arises. With name-and-form as condition, the six sense bases arise. With the six sense bases as condition, contact arises. With contact as condition, feeling arises. With feeling as condition, craving arises. With craving as condition, clinging arises. With clinging as condition, becoming arises. With becoming as condition, birth arises. With birth as condition, aging-and-death, sorrow, lamentation, pain, distress, and despair arise. Thus is the origin of this whole mass of suffering. With the cessation of ignorance, volitional formations cease. With the cessation of formations, consciousness ceases. With the cessation of consciousness, name-and-form ceases. With the cessation of name-and-form, the six sense bases cease. With the cessation of the six sense bases, contact ceases. With the cessation of contact, feeling ceases. With the cessation of feeling, craving ceases. With the cessation of craving, clinging ceases. With the cessation of clinging, becoming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, aging-and-death, sorrow, lamentation, pain, distress, and despair cease. Thus is the cessation of this whole mass of suffering. Seeing this cycle of birth and death revolving even in the heavens, one develops a mind of disenchantment and renunciation. With the exhaustion of the defilements, one attains what is constant, indestructible, without birth or aging, without death or end. This is called Nirvana. O gods! If you can practice thus, you will be freed from birth and death. In this realm of birth and death, there is no such thing as the unborn, the permanent, the indestructible, the endless, the deathless. Within birth and death, there is only decline, fall, birth, and death."

「時諸天子聞天帝釋說是法時，於過去世佛正法中修行來者，更不放逸，信佛法僧，一心清淨，種涅槃因。若有天人於過去世佛正法中不修心者，放逸亂心為愛所誑，受五欲樂。以愛誑故，具受無量生死苦惱。

> When the celestial beings heard these teachings from Śakra, those who had practiced in the Dharma of past Buddhas became even more diligent, placing their faith in the Buddha, the Dharma, and the Sangha. With a single-minded purity, they planted the seeds for Nirvana. But those celestial beings who had not cultivated their minds in the Dharma of past Buddhas remained heedless and distracted, deceived by craving, indulging in the pleasures of the five senses. Because they were deluded by craving, they fully experienced the immeasurable suffering and affliction of birth and death.

「時天帝釋說是法時，護世四天王如是思惟：『釋迦天王共諸天眾住在何處？』作是念時，即見天王坐於天宮，天眾圍遶，威德光明，受天快樂。時四天王即詣善法堂，至帝釋所，頭面作禮，於一面坐。坐已須臾，復從座起，於帝釋前白言：『天王！閻浮提人行十善道，順於法行，孝養父母，恭敬沙門、婆羅門、耆舊長宿。天王！願加歡喜。』時天帝釋告護世言：『我亦隨喜護世天王利益世間，令行善法，我聞歡喜。汝得善業，如是閻浮提人隨順法行。』護世天王向帝釋說：『若閻浮提人不順法行，不孝父母，不敬沙門、婆羅門、耆舊長宿，增長魔眾，減損正法。』帝釋聞之，告三十三天及四天王，速疾莊嚴。阿修羅王提羅、勇健、鉢呵娑王、非法惱亂惡龍王等，住於海下，或來戰鬪。爾時，護世四天王等，聞帝釋教，還四天處，至樂見山，莊嚴器仗，如前所說。

> At that time, when the Heavenly Emperor Śakra was speaking this teaching, the Four Heavenly Kings who protect the world thought to themselves: "Where is Śakra, the Heavenly King, dwelling together with the heavenly hosts?" As they had this thought, they immediately saw the Heavenly King seated in his heavenly palace, surrounded by the heavenly multitude, radiant with majestic virtue, enjoying heavenly bliss. Then the Four Heavenly Kings went to the Hall of Good Dharma and approached Śakra. They bowed their heads at his feet, then sat to one side. After sitting for a moment, they rose from their seats and addressed Śakra, saying: "Heavenly King! The people of Jambudvīpa are practicing the ten virtuous deeds, acting in accordance with the Dharma, honoring and supporting their parents, and revering śramaṇas, brāhmaṇas, and elders of advanced age. Heavenly King, may you rejoice in this." Then Śakra, the Heavenly Emperor, said to the World-Protectors: "I too rejoice, World-Protecting Kings, in your benefiting the world and causing beings to practice good deeds. Hearing this brings me joy. You have performed wholesome karma, and so have the people of Jambudvīpa who follow the Dharma." The World-Protecting Kings then said to Śakra: "If the people of Jambudvīpa do not follow the Dharma, do not honor their parents, do not revere śramaṇas, brāhmaṇas, and elders, then the hosts of Māra will increase and the true Dharma will decline." Hearing this, Śakra addressed the Thirty-Three Gods and the Four Heavenly Kings: "Quickly make ready! The Asura kings Tira, Yujian, and Pahasa, along with the wicked dragon kings who dwell beneath the sea and cause trouble through unrighteousness, may come to do battle." Then the Four World-Protecting Kings, having heard Śakra's instruction, returned to their four heavenly realms, arriving at Mount Pleasant-to-See, and prepared their weapons and armor as previously described.

「時天帝釋與護世天無量千眾而自圍遶，天衣天鬘以自莊嚴，將諸天女詣一切主山，猶如眾星圍遶滿月，遶須彌山，亦如日光處於眾星。如百千金山圍遶須彌，金銀、毘琉璃、青因陀珠、赤蓮華寶，以此寶樹莊嚴。天帝遊戲之處多有眾鳥出妙音聲。天蓮華池——伊羅婆那白龍象王遊戲之處，金色蓮華，琉璃為莖，與諸乳象共遊其中，如前所說。雖是畜生，亦受天樂。

> At that time, the Lord of the Gods, surrounded by countless thousands of celestial beings, adorned himself with heavenly robes and garlands. Accompanied by celestial maidens, he approached the Mountain of All Lords. Like stars encircling the full moon, they circled Mount Sumeru, just as the sun's radiance stands out among the stars. As hundreds of golden mountains surround Sumeru, so too were they adorned with trees of gold, silver, lapis lazuli, indigo pearls, and red lotus gems. In the places where the Lord of the Gods amused himself, many birds sang with exquisite voices. There were heavenly lotus ponds—where the white elephant king, Airāvana, played among golden lotuses with stems of lapis lazuli, frolicking with other young elephants as described before. Though they were beasts, they too enjoyed celestial bliss.

「時天帝釋至其象所，以手摩捫而戲弄之：『我此白象王，善能與諸阿修羅鬪，令我得勝。』說是語已，復往詣於一切主山，至無憂殿與諸天子九那由他天女而共遊戲，受五欲樂。共諸天眾，伎樂音聲遊戲之處，無量莊嚴。天眾受報，乃至愛善業盡、集樂報盡，於善法堂命終還退，或墮地獄、餓鬼、畜生。若有善業，得生人中，常受快樂，聰明智慧，同生一城或同聚落，於世間中最為上首，或為親友兄弟知識常受安樂。以餘業故。

> At that time, the god-king Śakra went to his elephant, stroked it, and playfully said, "My great white elephant king is truly skilled at fighting the asuras, enabling me to achieve victory." After saying this, he proceeded to the All-Lord Mountain, arriving at the Carefree Palace, where he amused himself with ninety million heavenly maidens, indulging in the pleasures of the five senses. Together with the heavenly hosts, amidst music and revelry, in places adorned with immeasurable splendor, the gods enjoyed their reward. However, when the merit of their wholesome actions was exhausted, when the accumulated reward of pleasure was spent, their lives in the Hall of Good Dharma ended, and they fell back—some into hell, some among hungry ghosts, some among animals. If they had any remaining wholesome karma, they might be reborn among humans, constantly experiencing happiness, endowed with intelligence and wisdom. They might be born in the same city or village, becoming leaders in the world, or relatives, friends, brothers, or companions, always enjoying peace and happiness. This is due to their residual karma.

「帝釋天王閉三惡趣，觀天退沒而說偈言：

「『此地諸園林，及諸蓮華池，山峯極端嚴，廣大多珍寶。蓮華諸河池，寶石而莊嚴，林樹種種花，眾鳥皆和集。金樹如意樹，淨如毘琉璃，銀寶或珊瑚，種種雜莊嚴。眾蜂出妙音，在於蓮華池，寶樓甚廣大，端嚴極淨妙。莊嚴甚奇特，諸天所應供，如是諸嚴飾，天人輪迴轉。如幻亦如泡，如乾闥婆城，五欲愛所誑，天樂亦如是。愛傷諸世間，流轉生死海，愛毒如猛火，滅壞諸世間。欲樂無厭足，求之而不息，無常火燒已，不知何所趣。眾生皆為此，愛毒之所誑，愛染覆諸天，不覺時所遷。天人阿修羅、地獄龍夜叉，一切無自在，念念時所遷。一切三界中，為時網所纏，不知無自在，為愛之所惑。』

> "In these lands are gardens and lotus ponds, Peaks supremely majestic, vast and rich in treasures. Lotus-filled rivers and pools, adorned with precious stones, Groves of trees with varied blossoms, where flocks of birds gather. Golden trees and wish-fulfilling trees, pure as lapis lazuli, Silver, jewels, or coral, arrayed in diverse splendor. Bees hum sweetly in the lotus ponds, Towers of treasure, vast and grand, exquisitely pure and fine. Adornments wondrous and rare, fit for celestial offerings, Yet such embellishments merely adorn the turning wheel of gods and humans. Like an illusion, like a bubble, like a city of Gandharvas, So too are the pleasures of heaven, beguiled by the love of the five desires. Love wounds all beings, adrift in the ocean of birth and death, Love's poison is a fierce fire, consuming and destroying the world. The pleasures of desire are never satisfied, sought ceaselessly, Yet when the fire of impermanence burns, one knows not where they lead. All beings are deceived by this poison of love, Love's stain veils even the gods, unaware of time's passage. Gods, humans, asuras, hell-beings, dragons, and yakshas— None have mastery, each moment swept away by time. Throughout the three realms, all are ensnared in time's net, Unaware of their lack of freedom, deluded by love."

「如是天帝釋見天無常，有生有滅。見無常已，念第一法，以偈讚佛：

> Thus, Emperor Shakra saw that the gods were impermanent, subject to birth and death. Having seen this impermanence, he contemplated the supreme Dharma and praised the Buddha with these verses:

「『南無婆伽婆，利益諸眾生，說愛如毒害，為眾廣分別。了知一切法，其智無罣礙，離於智所知，則無第三法。無常及苦空，亦無有作者，如來見實諦，為諸眾生說。』

> "I take refuge in the World-Honored One, who benefits all beings, teaching that attachment is like poison, explaining it widely for the multitude. Fully understanding all phenomena, his wisdom is unobstructed, beyond both the knower and the known, there is no third reality. Impermanent, suffering, and empty, with no creator to be found— the Tathagata, seeing the true reality, proclaims this for all beings."

「爾時，帝釋以清淨心讚歎佛已，如印所印，還住所止，受天快樂。

> At that time, Indra, his mind purified, praised the Buddha. As if sealed by a seal, he returned to his dwelling and enjoyed the bliss of the heavens.

「復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二處名曰山峯。眾生何業而生彼處？彼以聞慧見：此眾生教人持戒，乃至一日一夜不殺眾生，亦不偷盜、不犯王法，不行偷盜乃至小罪亦不故犯。是人命終生於第二山峯之處，其地柔軟，須彌山峯種種雜業光明莊嚴。於此地中觀見一切須彌山根，金銀琉璃雜寶莊嚴，無量天鬘衣服莊嚴其地，妙色如融金聚，毘琉璃林莊嚴山地，與諸天女遊戲其中。復往詣於飲食之河：一名天善味河；二名大駛流河；三名流行河；四名大流河；五名曲流河；六名濬鬘河；七名千流河；八名如意河。飲此河流，離於醉亂。一切諸飲從河而流，種種眾味，種種諸色。或有乳色，或赤寶色、青寶王色、毘琉璃色，或黃金色或有雜色，妙香流出，湛然常滿。復有天食，皆有種種色香味具，味如石蜜香潔白淨，如意之味隨天所念，有種種味。種種園林香花莊嚴，種種色鳥以為嚴飾，與諸天女遊戲其中，種種伎樂歌舞戲笑，甚可愛樂。多有諸林，謂娑羅林、大娑羅林、如意樹林、常華香林、如意風林，觸身悅樂，金枝莊嚴，鈴網彌覆，百千眾鳥出妙音聲，受五欲樂，共相娛樂。無有病惱，離於飢渴，身無疲極，無所營作，如心所念，遊戲園林蓮華池中見諸妙色，五欲娛樂。住山峯天，其身光明，如意大小，神通自在，隨意所念皆悉即得，得已不壞，無能奪者。如是住峯，一切天眾受自業樂，乃至愛善業本所持戒——不殺、不盜，善業既盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。若生人中，住於山谷，大富饒財，端正第一，園林欝茂，寒暑調適。以餘業故。

> "Furthermore, O monks, one who understands karma and its results observes the lands where the Thirty-Three Heavens reside. With the wisdom of hearing, one sees: the second realm is called the Mountain Peaks. By what actions are beings reborn there? With the wisdom of hearing, one sees: these beings taught others to uphold precepts, even for a single day and night—not killing living beings, not stealing, not violating the king's laws, not committing theft, and not intentionally transgressing even minor offenses. After death, such a person is reborn in the second realm of the Mountain Peaks. The ground there is soft, adorned with the brilliant light of various karmic deeds from the Sumeru peaks. In this land, one beholds the entire base of Mount Sumeru, adorned with gold, silver, lapis lazuli, and various precious gems. Countless heavenly garlands and garments beautify the earth, its splendid color like molten gold. Lapis lazuli groves adorn the mountainous land, where they play with celestial maidens. They then proceed to the rivers of nourishment: first, the River of Heavenly Good Taste; second, the River of Great Swift Flow; third, the River of Flowing Currents; fourth, the River of Great Flow; fifth, the River of Winding Currents; sixth, the River of Deep Garlands; seventh, the River of a Thousand Streams; eighth, the River of As-You-Wish. Drinking from these rivers, they remain free from intoxication and confusion. All kinds of drinks flow from these rivers—various flavors, various colors. Some are milky white, some the color of red gems, some the kingly hue of blue gems, some lapis lazuli, some golden yellow, and some multicolored. Fragrant streams flow forth, ever full and clear. There is also celestial food, possessing various colors, scents, and flavors. Its taste is like rock sugar, fragrant, pure, and white-clean—a flavor as-you-wish, with various tastes according to the celestial being's thoughts. Various gardens and groves are adorned with fragrant flowers, decorated with birds of many colors. There, they play with celestial maidens, enjoying various music, song, dance, and delightful laughter. There are many groves: the Sal grove, the Great Sal grove, the As-You-Wish tree grove, the Ever-Blossoming Fragrant grove, the As-You-Wish Wind grove. Touching the body brings pleasure and joy. Golden branches adorn them, covered with nets of bells. Hundreds of thousands of birds produce wonderful sounds. They enjoy the pleasures of the five senses, amusing themselves together. There is no sickness or distress; they are free from hunger and thirst. Their bodies never grow weary; they have no toil or labor. As their hearts desire, they play in garden groves and lotus ponds, beholding wonderful sights, delighting in the pleasures of the five senses. The beings dwelling in the Mountain Peaks have bodies that shine with light. They can change size as they wish, possess supernatural powers and freedom, and obtain whatever they desire immediately upon thinking of it. What they obtain does not perish, and none can take it from them. Thus dwelling on the peaks, all the celestial hosts enjoy the happiness born from their own karma—up until the merit from their foundation of wholesome actions, their upheld precepts of not killing and not stealing, is exhausted. When their good karma is spent, their life ends and they fall back, flowing according to their karma into the hells, the hungry ghost realm, or the animal realm. If born among humans, they dwell in mountain valleys, immensely wealthy and prosperous, of foremost beauty, with lush and flourishing gardens, in a climate where cold and heat are harmoniously balanced. This is due to their residual karma."

「復次，比丘知業果報，觀三十三天第三地處。彼以聞慧見：有地處名曰山頂。眾生何業生於彼處？彼以聞慧見：有眾生持二種戒；見諸眾生被縛幽閉，解之令脫；行於曠路，為飢所逼，不盜他人甘蔗果菜；雖有勢力，不奪他人漿水飲食。以其不殺、放眾生故，是人命終生三十三天山頂之處，受無量樂。無量河水，所謂欲流洄澓，悕欲為岸，歡喜之人憶念濤波。於此河中多有眾鳥色香愛味，諸有蛟龍無量欲著，曲戾流行，水沫為栰，嫉妬園林，無量境界以為山谷。如是愛河，諸天沒溺，無能渡者。無始輪轉，不得彼岸，流注不絕，習為甚深，行於三道，瀑流波注，遍於欲界、色界、無色界，生老病死憂悲苦惱為大勢力。如是愛河，諸世間人亦不能渡。山頂諸天，愛河常流，與諸天女遊戲其中，受五欲樂。有六園林。何等為六？一名常歡喜；二名常遊戲；三名白雲聚；四名普樂林；五名如月林；六名恒河林。如是等林，嚴飾山頂，遊戲其中，受無量樂。復向飲河，所謂質多羅河、手觸之河、無厭足河、雜色水河。其河兩岸，金銀頗梨以為林樹，華果具足，甚可愛樂。以善業故，其地諸天種種河林，飲食香潔，從河而流，千萬天眾遊戲娛樂。所服天衣無有經緯，身具光明，無有骨肉，亦無津污，口意無惓，常懷歡喜，行步庠序，歌舞戲笑。乃至愛善業盡，身口意業、清涼業盡，第一樂報決定業盡，從天還退，墮於地獄、餓鬼、畜生。若生人中，常受安樂，巨富饒財，樂修智慧，遊戲歌舞，所生國土多處高原。以餘業故。

> "Furthermore, O monks, knowing the karma and its results, observe the third region of the Thirty-Three Heavens. With the wisdom of hearing, he sees: there is a place called Mountain Peak. What karma do beings perform to be born there? With the wisdom of hearing, he sees: there are beings who uphold two kinds of precepts; they see beings bound and imprisoned, and they free them, releasing them from confinement; traveling on open roads, though driven by hunger, they do not steal others' sugarcane, fruits, or vegetables; though possessing power, they do not seize others' drinks, water, or food. Because they do not kill and they liberate beings, after death these people are born in the Mountain Peak region of the Thirty-Three Heavens, experiencing immeasurable joy. Immeasurable rivers flow there, so-called streams of desire swirling in eddies, with craving as their banks, and joyful people recalling their surging waves. In these rivers are many birds of color, fragrance, and delightful tastes, with countless dragons full of desire and attachment, winding and twisting as they flow, with foam as their rafts, and groves of jealousy, with boundless realms as their valleys. Such is the river of craving, in which the gods drown, with none able to cross it. From beginningless cycles of rebirth, they fail to reach the other shore, the flow never ceasing, habit deeply ingrained, moving along three paths, with torrents and waves pouring forth, pervading the realms of desire, form, and formlessness, where birth, aging, sickness, death, sorrow, lamentation, pain, and distress hold great power. Such is the river of craving, which worldly people also cannot cross. The gods of Mountain Peak are constantly swept along by this river of craving, playing within it with goddesses, indulging in the pleasures of the five senses. There are six groves. What are the six? First, Constant Joy; second, Constant Play; third, Gathering of White Clouds; fourth, Grove of Universal Bliss; fifth, Grove Like the Moon; sixth, Grove of the Constant River. Such groves adorn the Mountain Peak, where they play and enjoy immeasurable happiness. They also go to drink from rivers, namely: the Citrā River, the River of Touch, the Insatiable River, and the River of Variegated Waters. The banks of these rivers are lined with trees of gold, silver, and crystal, adorned with flowers and fruits, exceedingly delightful. Due to their good karma, the gods of that land enjoy various rivers and groves, with pure and fragrant food and drink flowing from the rivers, where millions of heavenly beings play and amuse themselves. The heavenly garments they wear have no warp or weft; their bodies radiate light, with no bones, flesh, or impurities; their mouths and minds never tire, always filled with joy, moving with grace, singing, dancing, and laughing. Until their store of wholesome karma from craving is exhausted—when the karma of body, speech, and mind, the karma of coolness, and the decisive karma resulting in the highest bliss are all spent—they fall from heaven, descending into hell, the hungry ghost realm, or the animal realm. If born among humans, they constantly experience ease and happiness, with great wealth and abundant resources, delighting in cultivating wisdom, enjoying games, songs, and dances. The lands where they are born are often high plateaus. This is due to their residual karma."

「復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第四地名善見城。眾生何業生於彼處？彼以聞慧見：有眾生修行持戒，救於溺人，令脫水難，或將被戮，救贖令脫，或以自身投深水中，救彼溺人。若有惡人，教令偷盜，不從他教，不行偷盜，乃至行於曠野，飢渴所逼，尚不盜人粮食果食。尊敬於戒，於微細戒心生畏懼，不敢毀犯。是人命終生善見城。其城縱廣十千由旬，十千階道，閻浮檀金以為其地，十千大殿，毘琉璃寶或閻浮檀金，或有白銀因陀青寶及餘七寶間錯莊嚴，於諸街巷多有樓閣寶殿莊嚴，光明晃耀。若以日光喻彼天宮，如日中燈。其城四面，毘琉璃寶以為園林，周匝莊嚴，真珠羅網遍覆其上。復有金樹銀網彌覆，復有銀樹金網彌覆。有七寶樹為遊戲處。如意之樹，隨天所念，從此樹生因陀青寶。大青寶林，金色眾鳥出妙音聲。金林之中銀色眾鳥，青寶林中赤寶華鳥，赤寶林中雜色眾鳥。如是園林，眾鳥妙音以為莊嚴。善見大城街巷阡陌，一切皆以真金宮殿，白銀為柱，毘琉璃樹以為莊嚴。復有金殿毘琉璃柱，復有金殿金樹莊嚴。雜寶宮殿莊嚴階道，金色眾鳥出妙音聲，周遍莊嚴善見大城，不可稱說。有四大林以為嚴飾：一名雲鬘林；二名大樹林；三名光明音林；四名樂見林。一一園林縱廣二千五百由旬。一一林中有一萬河，皆以金華彌覆水上。兩岸嚴飾，甚可愛樂，金銀頗梨、青寶王樹以為莊嚴。於此林中多有眾蜂，白銀為身，毘琉璃寶以為兩翅。其音美妙，勝於笙笛絲竹之音過十六倍。毘琉璃樹黃金為果，香美柔軟味勝石蜜，其果香氣滿一由旬，鳥聞香氣百倍受樂。金樹銀果香美上味。毘琉璃樹，黃金為葉，雜寶色果。如是種種無量林樹，莊嚴圍繞善見大城，隨其憶念，種種善業皆悉成就，得種種報。如其種子，受如業報，住善見城受無量樂。此城如是，眾所樂見，故名善見。其林種種赤寶莊嚴，珊瑚車𤦲種種鈴網彌覆園林遊戲之處。善見諸天住在其中，其城宮殿華鬘寶幢。無量百千億寶幢幡蓋，微風吹動出於種種微妙樂音。多諸天子天女眷屬圍遶，住於須彌山頂善見城中。善業莊嚴，受勝報者三十六億，帝釋天王之所識知，有大神通，光明威德，心常歡喜。

「無量百千天子天女出天王城，詣林遊戲，乘於無量百千億殿，種種幢幡百千億種以為莊嚴。其殿種種色相莊嚴，因陀青寶以為箱輿，赤蓮華寶以為殿輪。有乘寶殿紫磨金地，毘琉璃道，車𤦲為繩以界道側，寶鈴莊嚴。復有天子乘眾寶殿，有乘寶宮，車𤦲為底，真珠羅網以覆其上，珊瑚為壁，白銀為柱。復有天子乘於金殿，真珠為壁，赤寶為底，白銀為柱，珊瑚莊嚴。一一莊嚴出千光明，百千諸殿不可稱說。天眾圍遶，無量百千種種莊嚴。天子乘之，往詣園林。毘琉璃幢或赤覆幢，或紫金幢或赤蓮寶幢，無量種色寶幢眾幡遍於虛空，歡喜遊戲，往詣四林。無量伎樂，百千億聲，種種妙音皆悉具足，聞者愛樂。如業所得，上中下報，歡喜受樂。往詣大林。一一天子與天女眾，或百或千乃至百千，歌舞戲笑。乾闥婆音伎樂具足，往詣大林受五欲樂。一一天女各與天子娛樂受樂，如意縱逸，往詣種種遊戲之處，或行空中如青雲氣，毘琉璃色。如是天眾處於虛空，以種種衣莊嚴其身，種種嚴飾，美音愛語，往詣大林。或有天眾行於金道，無量百千寶殿輪輞輾諸金地，金塵滿空，令空陰翳而無染污。

> Countless hundreds and thousands of celestial lords and maidens emerged from the heavenly king's city, heading to the groves for amusement. They rode upon countless hundreds of millions of chariots, adorned with banners of hundreds of millions of kinds, each chariot decorated with various colors and forms. Some chariots had indranila sapphire as their carriages and red lotus gem as their wheels. Some rode on gem chariots with pure gold floors, paths of lapis lazuli, and gem ropes lining the sides of the roads, adorned with jeweled bells. Other celestial lords rode on chariots of many gems, or gem palaces with gem bases, covered with pearl nets, coral walls, and silver pillars. Still others rode on golden chariots with pearl walls, red gem bases, silver pillars, and coral adornments. Each adornment emitted a thousand rays of light, and the hundreds of thousands of chariots were beyond description. Surrounded by celestial multitudes, with countless hundreds of thousands of various adornments, the celestial lords rode them toward the groves. Banners of lapis lazuli, or red canopies, or purple-gold banners, or red lotus gem banners—countless kinds of colored gem banners and streamers filled the sky. Rejoicing and playing, they proceeded to the four groves. Innumerable musical instruments produced hundreds of millions of sounds, all kinds of wondrous tones fully present, delightful to hear. According to their karma, receiving higher, middling, or lower rewards, they joyfully indulged in pleasures as they headed to the great grove. Each celestial lord, accompanied by celestial maidens—by the hundreds, thousands, even hundreds of thousands—sang, danced, laughed, and played. With gandharva music and instruments fully provided, they went to the great grove to enjoy the five sensual pleasures. Each celestial maiden amused herself with a celestial lord, indulging in pleasures as they wished, freely and unrestrained, heading to various places of amusement. Some traveled through the sky like blue cloud vapors, the color of lapis lazuli. Thus, the celestial multitudes moved through the void, their bodies adorned with various garments and ornaments, speaking with lovely voices and affectionate words, as they proceeded to the great grove. Some among the celestial multitudes traveled on golden paths, where countless hundreds of thousands of gem chariot wheels rolled over the golden ground, filling the sky with golden dust that dimmed the heavens yet remained undefiled.

「若諸天子命欲終時，塵則著身。有諸天子曾見餘天有如是相，不久退沒，受大苦惱，生慈悲心而說頌曰：

「『諸天行此道，或百或千還，為於時節火，而燒境界薪。見他病死相，而自不覺知，衰相既至已，乃知自苦惱。放逸自濁心，常樂於境界，不覺死隨逐，常不離眾生。受樂遊戲人，樂行於放逸，死軍將欲至，破壞如毒害。非是呪藥力，非天阿修羅，自業之所縛，世所不能救。塵垢覆身面，而猶不自覺，死信既來至，不久必終沒。眾生常貪欲，渴愛無厭足，死賊忽已至，著樂不覺知。汝已死相現，為死之所牽，須臾必退沒，退時受苦惱。此山頂眾生，園林莊嚴處，業縛不自在，受於自業報。遊戲放逸行，受樂無厭足，癡人愛增長，退沒不自在。有煙必有火，其相法如是，如是退沒相，必當歸死苦。』

「如是天子見是相已，放逸心息，修本善根，呵責自心及餘天子。如是說時，有諸天子乘種種殿，寶網彌覆，懸眾寶鈴，無量莊嚴，以自校飾，見者愛樂。天鬘天衣以為莊嚴如融金聚，百千萬眾遍須彌頂。是時天子見天眾來，或乘金殿或在地行，或乘鵝殿，有與天女歌舞戲笑向遊戲林。天蓮華樹，河泉池流，華果茂盛，種種雜寶以為莊嚴，一切園林甚可愛樂。善見諸天既至園林，即皆下殿，往詣金樹。其樹鮮榮曜若日光，空行天眾從空而下，詣遊戲處。一切天眾皆悉雲集，鼓樂絃歌，遊戲受樂，無有嫉妬，歌舞戲笑，五欲自娛，莊嚴樂音，與諸天女行於飲食河岸之間，向琉璃林。其琉璃林以真金果以為莊嚴，香色具足，味如蜜酒，與諸端正妙色天女，飲摩偷果，久受天樂。如是天眾歌舞戲笑，以受快樂。餘天聞已，往帝釋所，合掌頂禮，白言：『天王！善見城中一切天眾皆詣園林遊戲之處。天王當知！』帝釋聞已，勅：『諸天眾速疾嚴飾，我欲往詣善見諸天遊戲之處。』善法堂上一切天眾聞天王勅，乘種種殿——若乘金殿毘琉璃幢；毘琉璃殿真金為幢；七寶雜幡以為莊嚴；金色鳥殿出眾妙音；或有馬殿，其行速疾；或有金鵝，毘琉璃足，赤蓮華寶以為兩翅——天子乘之，隨天帝釋向善見大城遊戲之處。復有天子乘孔雀鳥，七寶為身。是孔雀鳥於閻浮提中，勝餘一切眾鳥之色，何況天中善業莊嚴，形相色貌無以為比。乘此孔雀詣遊戲處，種種樂音歌舞戲笑，詣善見天，遊戲受樂。時天帝釋乘於千輻四輪之殿，其殿莊嚴，七寶所成。何等為七？一者青寶王；二者赤蓮華寶；三者車𤦲寶；四者清淨毘琉璃寶；五者珊瑚金剛；六者頗梨；七者真金。如是七寶雜色莊嚴，駕以千鵝，身七寶色，種種形相，音聲美妙勝諸天女歌頌之音，帝釋乘之。有五百幡，金銀毘琉璃以為寶幢，青黃赤白紫色雜成莊嚴其殿，帝釋乘之。無量天女歌頌妙音在前歌舞，或遊虛空或行於地，隨意自在，無所障礙，受五欲樂，伎樂自娛，向善見天遊戲之處。餘天見之，執種種華，毘琉璃莖，往帝釋所。

「善見天眾見帝釋來，皆捨遊戲，往迎帝釋。帝釋告言：『汝等今應遊戲水中。』善法天眾聞帝釋勅，頂受其教，即入池水取蓮華葉，向善見天馳速而走。善見天眾亦執蓮華，走向善法天眾，遊戲喜笑。時天帝釋住在空中，觀諸天眾遊戲水鬪，久時遊戲猶不厭足。復以蓮華而共鬪戲，或以金華、毘琉璃華種種色莖共相打擲，久於此處，以蓮華相打以為戲笑。復詣果林取諸軟菓遙相打擲。果戲鬪已，復往酒林，食摩偷飲，以善業故而不醉亂。時天帝釋從殿而下，入於林中，時諸天子見帝釋來，皆大歡喜，供養帝釋。諸天子等，合掌白言：『我得善命，得善果報，得值天王利益我等，過於父母。』如是天眾既供養已，時天帝釋告諸天子：『汝等皆悉如我之子，如兄如弟。』相慰勞已，入放逸地，於園林中遊戲受樂，河流泉水蓮華池中，種種眾鳥出妙音聲以為莊嚴。以諸金華莊嚴其地。其地細妙柔軟平正。其諸樹林，金毘琉璃、頗梨諸樹莊嚴其地。河泉流水出眾飲食，皆悉具足。曼陀羅華、居賒耶舍大蓮華等，以為莊嚴。天子天女遊戲歌舞於山谷中，歡娛受樂。五樂之音、天女歌音，受五欲樂。善見城中諸天子等，善法堂中諸天子等，皆共遊戲於園林中，於人中數經無量時遊戲受樂，還向本宮其道種種遊戲之處，戲笑受樂。種種莊嚴，還於本宮。善見城中所住諸天受於天樂，乃至愛善業盡，從天命終，隨其本業墮於地獄、餓鬼、畜生。若有善業，得生人中，常受安樂，多聞知見，常愛音樂歌舞戲笑，愛於節會，多饒資生，不遭疫病，離於憂惱。以餘業故。

「復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第五地名鉢私他。眾生何業生於彼處？彼以聞慧見：持戒人貧窮乞索財物飯食，見大貧人，分餐惠施，減妻子分而施貧窮。盲冥孤獨、困病之人善信修集，見他犯姦，為官所執從右門出，執事魁膾欲斷其命，怖畏目冥，救令得脫。是人命終生三十三天鉢私他地。生此天已，以善業故，其身光明皆悉普照，猶如日光。其光色相，無量光明，青黃赤白、紫綠諸光遍照諸天，十倍增勝。如閻浮提眾星宿之中月光第一，此地天子，其身光明亦復如是。眾色具足，餘天比之，猶如螢火。諸天女等見此天子，皆走往趣。天子既生，莊嚴之具亦皆隨生，於其頂上，大青寶王以為寶冠，其光普照滿一由旬。餘大珠寶，見此珠光，皆滅不現，猶如日出，螢火失光。自然七寶以為花冠，其光普照滿百由旬，一切光明以為莊嚴，青黃赤白紫綠諸光於其身上自然而有。珠寶瓔珞七寶光明，其光普照一百由旬。身服瓔珞，七寶所成，其光能照一百由旬。以金剛綖以為帶繓，垂於胸前，所著腰帶如天虹色，脚著種種雜色履屣，其光明曜猶如電光，行不疲極。若念行空，隨其所向，以屣力故，能有所至，終不疲惓。所著衣服無有經緯，種種眾寶光明照曜，殊勝可愛。天子生已，即自思惟：『我以何業來生此中？』適生此念，自見往世於閻浮提善不善處，從彼命終來生此天。若閻浮提中修行善業，此中成熟。『我作善業故來生此。以因緣生，非無因生。』於須臾頃，諸天女眾，少壯妙色光明具足，悉來親近初生天子。諸天女等莊嚴之具所出音聲如五樂音，其香普熏滿二由旬，其華勝於一切諸華。妙色光顏，天服莊嚴，功德所生，天善業故；譬如日出，眾華開敷。天子既生，天女色敷至天子所，種種遊戲娛樂天子，抱持天子詣林遊戲，種種伎樂歌舞戲笑，瞻仰天子，共詣林中。其林名曰蓮華化生，若諸天子入林戲時，一一足下悉生蓮華以承其足，毘琉璃莖，金剛為鬚，真金為葉，其臺柔軟，眾蜂莊嚴。隨其舉足欲下足時，蓮華即生以承其足。從此花林入摩偷林，其林金樹流出香飲，勝葡萄酒，色香味具，諸天飲之無有醉亂，天女飲之。復往詣於遮都羅林，其林三眾不可譬喻：一者鳥音；二者蜂音；三者天女歌頌之音。彼諸天子三眾林中，一一遊處、一一華池、種種鳥音聞之悅樂，不知厭足。愛火所燒，乃至愛善業盡，從天命終，業所繫縛，墮於地獄、餓鬼、畜生。若生人中，妙色端正，生大種姓，功德具足，富樂自在，隨心遊戲，無病安隱，壽命長遠，生值善世或值中國，不生邊地，或為大王或為大臣，多饒財寶為大商主。以餘業故。

「復次，比丘知業果報，觀三十三天所住之處。彼以聞慧見：第六處名曰俱吒。眾生何業而生彼處？彼聞知見：若有眾生獲執賊人，不加罰戮、不令苦惱，或他捉賊，令其得脫。以潤益心利益眾生。供養父母，奉施病藥，隨心所須，不盜父母所有資財，悅意軟語，利益少言。常以香華供養禮拜念佛功德。恭敬師長，禮拜問訊，和言軟善。見惡知識而不親近，不樂其行。不善惡人、不正行人，世間所賤，不共同行，不與同住。親近宿老，遵奉祇敬。受佛禁戒，智慧具足，真心持戒，不惱壞他。眾人所愛，善言讚嘆。軟語供養奴婢僮客，不橫加怖。飲食知足，不飲餘食。不惱眾生，不喜瞋恚，不與下賤屠兒魁膾販賣貿易，賣買質直。不誑眾生，不入酒肆，不為女人之所輕易，不壞威儀進止庠序。言則奉行。不求他人好惡長短。心不懷恨，不說毀呰亦不言智。見他田植，不生嫉妬。租稅依法，不欺王者。不盜他田溉灌之水。若晝、若夜，不取他果。一切眾惡悉捨不為，或一一止，或復下止。云何下止？遍作諸業是名下止。云何中止？作已懺悔，毀呰不作，是名中止。云何上止？不作遍業，不教他人，勸他令捨，不生隨喜，捨離惡人中下之業。如是三人得三種果，謂上中下。如是行善、捨惡業人，身壞命終生俱吒天。既生天已，身無骨皮，離於污垢，受樂成就不可稱說。譬如轉輪聖王，七寶千子、王四天下，所受之樂比此天樂如活地獄。其天住處縱廣三千由旬，七寶天樹、河池莊嚴於彼天中，名曰行林。其林金樹，隨天憶念，悉從樹生。隨天所至，常與天俱，如轉輪王七寶，隨王心念常與王俱。此天園林亦復如是，若天念住，林即住地。譬如飛鳥翱翔於空，住則依地，此天園林亦復如是。此俱吒天一勢力也。以善業故，復有勢力。以善業故，隨其行處，眾妙音鳥常與天俱，是俱吒天二勢力也。復有善業隨其行處，諸蓮華池、眾蜂妙音、鵝鴨鴛鴦以為莊嚴，是俱吒天三勢力也。復有善業，著天華鬘，行於空中自然而有千葉蓮華，毘琉璃莖，諸天女等，坐其華臺與共遊戲，是俱吒天四勢力也。復有善業，隨天所至行於空中，天諸寶器盛滿天飲自然在手，共諸天女次第飲之，歌舞戲笑如意能行，是俱吒天五勢力也。復有業力，隨其所念一切成就。若有憶念，欲行異方，能越山峯，園林華果皆悉具足，行於空中與諸天女作天伎樂，隨意所至。善法堂天、善見城天見此天眾，昇此高殿，下觀山谷，生大歡喜，如天使者觀閻浮提。善法堂天、善見城天見此天眾共相謂言：『此俱吒天如念能行，能踰我等，處處無礙。』是俱吒天六勢力也。

「釋迦天王與其后坐百千葉蓮華臺上，乘空而遊，善業所化。一一華葉有五天女，天鬘莊嚴坐於華葉如融金聚，作天伎樂瞻仰帝釋，端正殊妙，與天帝釋詣俱吒天。時彼天眾見帝釋來，皆大歡喜出迎帝釋，頭面敬禮，美言讚歎，圍遶帝釋四面而住。或在山峯或遊戲處，或在山頂，或在園林或蓮華池，共帝釋住。俱吒天眾與天帝釋久時遊戲，還歸本宮，釋迦天王還善法堂。此天所受五欲之樂，上妙色聲香味觸等，乃至愛善業盡，隨業流轉，墮於地獄、餓鬼、畜生。若生人間，第一安樂，不遭病苦，或居大洲不畏怨敵，或為大王或為大臣，常受安樂。以餘業故。

## 正法念處經卷第二十六