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.
歸命一切諸佛菩薩
Prologue [V68] [B1] [F.82.a]
p. 1 Homage to all the buddhas, bodhisattvas, solitary buddhas, and noble hearers!如是我聞：一時，婆伽婆在王舍城遊那羅陀婆羅門村。爾時，慧命舍利弗於晨朝時，共眾多比丘入王舍城，各各行乞。爾時，眾多比丘離慧命舍利弗而行乞食，遂爾往到遮羅迦波離婆闍迦外道所已，共相問訊，彼此歡喜說法語論，迭互相問。
p. 2 Thus did I hear at one time. While the Blessed One was residing in the brahmin quarter of the village of Nālati near Rājagṛha, venerable Śāradvatīputra one morning went to Rājagṛha together with a great gathering of monks to collect alms. As they were out receiving alms, a large group of the practitioners 15 monks came across some wandering non-Buddhist who were on the way to the same destination, and together they engaged in a Dharma discussion to everyone’s delight and appreciation.
彼遮羅迦波離婆闍迦外道問諸比丘言：「汝之釋迦沙門瞿曇說如是法：『欲為不善，是不可愛，非是可樂，非是可意，於他欲者，亦不隨喜。』我亦如是說：『彼身業是不可愛，非是可樂，非是可意，於他欲者，亦不隨喜。』汝之釋迦沙門瞿曇說：『彼口業是不可愛，非是可樂，非是可意，不隨喜他。』我亦如是說：『彼口業是不可愛，非是可樂，非是可意，不隨喜他。』汝之釋迦沙門瞿曇說：『彼意業是不可愛，非是可樂，非是可意，不隨喜他。』我亦如是說：『彼意業是不可愛，非是可樂，非是可意，不隨喜他。』汝之釋迦沙門瞿曇如是法律，為有何異？何意？何勝？若汝釋迦沙門瞿曇如是法律，與我何異，而汝釋迦沙門瞿曇自說：『我是一切智人。』」p. 3 During their discussions some of the non-Buddhists asked, “Ah, you Śākya followers, does not your mendicant Gautama teach that misdeeds of the body are unattractive, ugly, and unpleasant, and that one should refrain from rejoicing in them even when they are done by another? We also consider misdeeds of the body to be unattractive, ugly, and unpleasant, and we do not rejoice in them even when done by others. Does not your mendicant Gautama teach that misdeeds of speech are unattractive, ugly, and unpleasant, and that one should refrain from rejoicing in them even when done by another? We also consider misdeeds of speech to be unattractive, ugly, and unpleasant, and we do not rejoice in them even when done by others. Does not your mendicant Gautama teach that misdeeds of the mind are unattractive, ugly, and unpleasant, and that one should refrain from rejoicing in them even when done by another? We also consider misdeeds of the mind to be unattractive, ugly, and unpleasant, and we do not rejoice in them even when done by others. What difference is there [F.82.b] 16 [F.83.a] between your mendicant Gautama’s Dharma-Vinaya andour own? What are the ideas? What are the distinctive points? What makes the Dharma-Vinaya of your mendicant Gautama superior to ours? The mendicant Gautama claims that he is omniscient.”
彼遮羅迦波離婆闍迦外道如是問已，彼諸比丘新出家故，於比丘法未能善解，心不隨喜，是故不答。爾時，眾多比丘既乞食已，離慧命舍利弗，各各皆到那羅陀村，食訖已住。
p. 4 When faced with these questions by the wandering non-Buddhist practitioners, the group of newly ordained monks neither approved nor responded because the venerable Śāradvatīputra was absent. Once they had completed their alms round, the large group of monks returned to the town of Nālati where they had their meal and then took their places amid the gathering of monks.
爾時，慧命舍利弗亦乞食已，同共往到那羅陀村。爾時，眾多比丘往到慧命舍利弗所，具說如上。爾時，慧命舍利弗語眾多比丘言：「若我，慧命！共汝相隨王舍城內，同四出巷、同三角巷，即共汝等到遮羅迦波離婆闍迦外道所者，我則能以正法破之。然我在於異四出巷、異三角巷而行乞食，故我如是不聞彼難。
p. 5 Later, venerable Śāradvatīputra also returned to the town of Nālati, having received his alms. When he arrived, the great gathering of monks went to see him and related to him what had transpired. Venerable Śāradvatīputra said, “If I had been traveling with you, venerable ones, and had met those wandering non-Buddhist practitioners along the Rājagṛha highway, at a crossing, or at a fork in the road, I would have defeated them in accordance with the Dharma. But unfortunately, I did not witness what transpired in your discussion with those wandering non-Buddhist practitioners.
彼遮羅迦波離婆闍迦外道前所問難，世尊普眼——諸業果報一切現知，今在此處最為尊勝，一切外道見則降伏，為諸聲聞、諸優婆塞、諸天人等，善說一切業果報法——去此不遠，汝可往問。彼當為汝善說一切業果報法，若天、魔、梵，世間、沙門、婆羅門等所不能說，唯有如來能為汝說。我於彼法未善通達，唯有世尊第一善解業果報法能為汝說。」
p. 6 “Venerable ones, the eyes of the Blessed One perceive everything directly. He understands actions, their effects, and their ripening. [F.83.b] At present he is residing not far from here. Subduing all those whose views are extreme, he is teaching the Dharma of actions and their ripening results to hearers and laypeople, gods and humans. You must bring what happened before him. He will teach you everything about actions and their ripening. He will teach you that which is not seen by any god, māra, Brahmā, mendicant, brahmin, or any other being. What we fail to see the Blessed One sees directly. With his knowledge of actions and their ripening results, he will teach you.”
爾時，眾多比丘向世尊所。爾時，世尊依晝時法，如須彌山，自光網焰如晝日明；如夜中月，如月清涼；如陂池清，甚深如海，安住不動如須彌山，心無所畏如師子王，一切眾生之所歸依。猶如父母，大悲熏心，一切眾生唯一上親。慈、悲、喜、捨為依止處，以三十七大菩提分勝妙之法莊嚴其身，一切眾生清淨眼觀無有厭足，勝日月光。釋迦王子偈言：「世尊廣普眼，無三垢淨眼，能巧說二諦，善知三種苦。如是佛世尊，已修二種修，現證於道果，滅諦智具足。遠離三界眼，而說異三界，知十八界諦，觀知解脫諦。十八功德眾，自功德相應，解脫九繫縛，具足十種力。成就四無畏，亦成就大悲，大悲心深潤，成就三念處。」
p. 7 The large group of monks then set off to see the Blessed One and came upon him during his afternoon rest. He was seated like Mount Sumeru, shining brightly within a sphere of light. The Blessed One was resplendent like the sun at noon, peaceful and soothing like the moon at night. He was clear like a lake, deep like the sea, unshakable like Mount Sumeru, and dauntless like a lion. Like a parent, he was the refuge for all. With his mind permeated by great compassion, he was the universal friend of all beings. He was an abode of love, compassion, joy, and equanimity. With his body adorned by the thirty-seven great factors of awakening, its radiance delighted the eyes of all who beheld him. Outshining the light of the sun and the moon, the son of the Śākya king was endowed with universal vision, and his eyes were free of the three stains. He had taught the two truths, comprehended the twofold suffering, accomplished and actualized the two cultivations, realized the result of the path, and gained the knowledge of thereality of cessation. Endowed with eyes that perceive the three realms directly, he revealed the three realms to others. [F.84.a] He had fathomed the real nature of the eighteen elements. He knew the essence of the inspired mind. He was endowed with the eighteen floods of unique qualities, liberated from the bonds of existence, in possession of the ten powers, fearless with the four types of fearlessness, endowed with great compassion, and constantly in possession of the threefold application of mindfulness.
爾時，眾多比丘既見世尊，整服一肩，如法叉跪，右膝著地禮世尊足，退在一面，正威儀住，低頭斂容。爾時，眾多比丘推一比丘往近世尊，復更頂禮世尊足已，白言：「世尊！我於晨朝著衣持鉢，入王舍城而行乞食。如上所說，次第乃至共彼外道遮羅迦波離婆闍迦問難語說，彼問身業、口業、意業，皆如上說。」
p. 8 The many monks draped their Dharma robes over their shoulders, knelt on their right knees, and bowed their heads to the Blessed One’s feet. Calmly and with heads bowed, they then stood to one side. A monk who had been appointed by the large gathering now stepped forth and approached the Blessed One. When he was very close to the Blessed One, he bowed his head to his feet. He then respectfully conveyed to the Blessed One how, in the morning, the monks had dressed in their Dharma robes, picked up their alms bowls, and gone to Rājagṛha to receive alms. He recounted how they had met the wandering non-Buddhist practitioners, and how the latter had begun to discuss physical, verbal, and mental misdeeds, up to the questions they had asked.
爾時，世尊先觀察已，然後為說。爾時，世尊為彼比丘、那羅陀村諸婆羅門而說法言：「汝諸比丘！我所說法，初、中、後善，義善、語善，法應具足清淨鮮白，梵行開顯，所謂正法念處法門。諦聽，諦聽！善思念之，我為汝說。」諸比丘言：「如是。世尊！」彼諸比丘於世尊所，至心諦聽。
p. 9 When the monk had finished his account, the Blessed One spoke the following words to the monks, as well as to the brahmins of Nālati, and the others: “Monks, I shall explain for you a teaching of the Dharma that is known as Mindfulness of the Sacred Dharma. Auspicious in the beginning, the middle, and the end, this teaching is of profound meaning and conveyed in excellent words. Unique, complete, and pure, it explains the perfect training and pure conduct. Listen keenly and [F.84.b] keep in mind what I say. I shall explain this for you.” “Blessed One,” replied the monks, “we shall do just as you instruct.”
爾時，世尊為諸比丘，如是說言：「諸比丘！何者正法念處法門？所謂法見法、非法見非法，常念彼處心不生疑，憙樂聞法，供養長宿。彼知身業、口業、意業，業果生滅，不顛倒見，不行異法。
p. 10 As the monks listened, the Blessed One now spoke: “Monks, you may wonder what is meant by the Dharma teaching known as Mindfulness of the Sacred Dharma. Well, it is to remain constantly mindful of seeing Dharma as Dharma and non-Dharma as non-Dharma, while not having any doubts. It is to delight in listening to the Dharma, and to venerate one’s elders. This yields knowledge of the effects of the karmic actions of body, speech, and mind, and of the ripening of those actions in terms of death and rebirth. One’s view thereby becomes unmistaken and impervious to being swayed by others.
