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.
觀天品之十二(三十三天之九)
爾時，天主釋迦提婆告天子曰：此諸天子以放逸行，不如實知，不行正法。我為如是放逸天子，欲令離於憍慢放逸，示如是化。此諸天子既生厭離，其心調伏，我今說法必能信受。
4.B. -1511 “At that point Śakra will think, ‘These careless gods have not comprehended the way things really are and they are not diligent in taking refuge in the Three Jewels. I only created these displays to dispel their haughtiness. Now that they feel discouraged and their minds have become amenable, I shall explain some things to these gods, for their minds are now receptive.’
時天帝釋見諸天子心調伏已，告諸天眾：汝等諦聽，當為汝說。如此丈夫第一大力，形貌醜陋，能壞他人，難以為敵，非呪術力所能調伏，一切天眾無如之何。復有勝天過於汝等，亦不能遮，復況汝等色力減少，無自在力。是丈夫者，名閻羅使、名死時使，以煩惱業縛諸眾生，縛之而去，將至地獄、餓鬼、畜生。
4.B. -1512 “Knowing that their minds have become amenable, Śakra will then speak to the gods: ‘Listen, even the combined armies of all the gods cannot subdue this formidable, totally overwhelming, and destructive force. No spell can turn it back either. Even those superior to you cannot withstand it, so why mention those whose implements, bodies, appearance, and force are inferior to yours? These messengers of the Lord of Death are called the “black messengers.” When living beings tied by karmic actions and afflictions are about to die, these messengers come to bind them. [F.241.a] Then they drag them into the realms of hell, starving spirits, and animals. Such are the facts for all sentient beings who are caught in cyclic existence.
有八種法攝於一切生死眾生。何等為八？一者一切生者，皆歸於死；二者無有強健而不病惱；三者一切少壯皆歸衰老；四者具足財富，當有貧窮；五者皆由業故，有諸世間業之所得，隨順於業，隨所作業或善不善，如是如是得業果報；六者一切恩愛皆當別離，無有堅固；七者自作之業決定受報，無有他作我受其果，無有自作他受其報，一切諸法決定如是；八者世間放逸，無有安隱，必受苦果。是名八法。
Sentient beings in cyclic existence must follow eight laws: (1) Everyone who is born must die. (2) The healthy will fall ill. (3) The young must grow old. (4) Those who have will lose what they have. (5) The world appears in accordance with one’s karmic share and depends on one’s karmic actions; thus, one will experience the results of one’s own virtues and nonvirtues. (6) All that is joyful and beautiful will change and decline, dissipate, and vanish, becoming nothing. (7) Virtue and vice can never in this world be transferred from one person to another. That such a thing is impossible is an undeceiving fact. (8) It is incorrect to think that careless people can sometimes be virtuous. These eight points are facts that apply to all of cyclic existence.
如是之法於世間中流轉生死，從因緣生。如是之法不可以力而觝捍之，非呪術力所能調伏。如是閻羅使者非力能敵，非呪術力之所能遮。生死之法，法皆如是，若人造惡，能加苦惱無量楚毒。諸天、阿修羅、人、龍、夜叉、毘舍遮等，如是閻羅使者皆能加害，令此眾生墮於地獄、餓鬼、畜生。
In this way, all phenomena are subject to the way things are. They arise from causes and conditions and can neither be outrun nor halted with force. So also, these henchmen of the Lord of Death cannot be stopped or outrun, and they cannot be apprehended. This is the way of all cyclic existence. Henchmen in the world of the Lord of Death will punish those who engage in unvirtuous actions. Gods, asuras, hell beings, yakṣas, rākṣasas, piśācas, nāgas, or the like are all born in the realms of hell, starving spirits, and animals and subjected to punishment there.’ [F.241.b]
時諸天眾白帝釋言：天王！我於如是閻羅使者不得自在。唯願天王以方便力，令我得脫閻羅使者，我當隨順天王之教。
4.B. -1513 “In response, the gods will say to Śakra, ‘Śakra, we must by all means strive to remain free of those hordes. Are you aware of anything we can do to evade them?’ “
爾時，天王釋迦提婆告諸天曰：有大方便，若能修者不為閻羅使者所害。云何方便能得自在？謂斷一法；言一法者，謂斷放逸。復修二法，謂舍摩他、毘婆舍那。復斷三過，謂貪、瞋、癡。觀四聖諦：苦、集、滅、道。知五善護，謂五境界。復有六護，所謂六根。知七正智，謂七覺分。行八聖道，謂正見等。知九眾生居、知十業得果、知十一修、知十二入、知十三念隨順係念、知十四禪善修其心、知十五法、知於十六阿那波那、知十七中陰有道相續輪轉行法、知十八界、知十九中有。知於欲界眾生所居有二十處，知其行業。
Śakra will then say to the gods, ‘There is a method, which when applied ensures that the gods cannot be hurt. What is that method for the gods? There is a single thing to give up, namely carelessness. There are two things to train in, namely calm abiding and special insight. There are three flaws to relinquish: desire, anger, and delusion. There are four truths of noble beings that must be understood: suffering, its origin, the path, and the cession of suffering. Five things must be guarded against and comprehended: form and the other four objects. There are six factors one must guard, namely, the six faculties. Seven things must be properly understood: the seven branches of awakening. One must travel the eightfold path: right intention, and so forth. The nine realms of sentient beings must be comprehended, as well as the attainment of their karmic effects. The ten great grounds must be understood. The eleven cultivations must also be known. The twelve sense sources must be understood. The thirteen recollections must be kept in mind. The fourteen types of mind must be cultivated. The fifteen principles must be understood. The sixteen aspects of mindfulness of breathing must be understood. The seventeen defilements that connect one to the intermediate existence must be relinquished. The characteristics of the eighteen elements must be comprehended. The nineteen factors of the intermediate existence must be comprehended. The twenty abodes of sentient beings that pertain to the desire realm must be understood, along with their respective beings, classes, and afflictions. [F.242.a]
如是知者，則得自在。若天若人能如是知，能斷三惡道，能生一切善法，攝諸善法。若天若人能斷惡道，死則不為閻羅使者之所怖畏。是故應捨放逸之行，放逸能斷一切善法，猶如怨家。放逸之人不得世樂及出世樂，放逸覆人猶如畜生，未睡如睡，不知應作及不應作、福德非福德、親友非親友、福田非福田、應說不應說，不知利益、不知損減、不知功德、不知過惡，是名初惡。一切無利、衰惱之根本也。應斷放逸，一切諸天皆行放逸，云何不為閻羅使者之所繫縛？
4.B. -1514 “ ‘With an understanding of these points, no god or human will be driven to the three lower realms; they will be unable to enter there. In order to bring forth all virtuous qualities, you must take up all the virtues of gods and humans, and thus you will not have any fear of the lower realms. Nor will the henchmen of the Lord of Death show their ugly and terrifying faces at the time of death. Therefore, you must first of all give up carelessness, as it is an obstacle for all virtuous qualities. Carelessness neither contributes to the attainment of mundane objectives, nor does it yield the good fortune to pass beyond the world. Careless people are just like cattle; although they are not asleep, they might as well be. Carelessness makes you unable to tell what is meaningful and meritorious, or who is a spiritual friend, or to distinguish proper fields, speech, food, or qualities. Therefore, since carelessness is the basis for all that is meaninglessness, it must be done away with from the very outset. Why should the utterly careless gods not fall under the power of the Lord of Death?’
爾時，天主釋迦提婆而說頌曰：
若天人放逸，樂行於非法，至於臨終時，則見閻羅使。cf. Dhs.6.68-70
4.B. -1515 “Then Śakra will utter these verses: “ ‘Fools who do not enjoy the Dharma And instead are fond of carelessness Will fall under the power of the Lord of Death When the time of their death arrives.
放逸如毒害，智者所捨離，臨於命終時，則無眾苦惱。
4.B. -1516 “ ‘The wise protect themselves from carelessness As if it were poison. Hence, when the time of death arrives, They are fortunate and happy.
放逸死受苦，不放逸最樂，若欲求樂者，常應離放逸。
4.B. -1517 “ ‘The careless die, But the careful enjoy great happiness. Therefore, those wishing for happiness Should always act with a careful mind.
諸天子！斷一法者，謂斷放逸。
4.B. -1518 “ ‘Therefore,’ Śakra concludes, ‘the one factor that gods should give up is carelessness.’
則有六種。何等為六？眼見色已，生放逸心，非如實見。或見好色、或見惡色，若黃若黑、若赤若白、若長若短、若方若圓。如是世間不如實知，以放逸故，亦復不知出世之法。以放逸意，雖復見色，不如實見，於己身色，不能正觀，不樂觀於四真諦法。於諸色中，不實見實。
4.B. -1519 “Then Śakra will continue: ‘Six things characterize those who are careless. What are those six? [F.242.b] When the careless see a form with their eyes, their carelessness will prevent them from comprehending the real condition of that form, which may be good, bad, black, white, red, long, short, square, or round. A mind that is carried away by carelessness will fail to comprehend mundane reality, just as it will fail to comprehend the reality that transcends the world. When a mind carried away by carelessness sees a form, it does not comprehend its real condition, and thus it will fail to correctly observe the body. It does not examine the body by engaging with the four truths of noble beings. It does not examine reality.
心放逸故，不能觀於世間之法及出世法。耳聞聲已，不知其義，或歌或語，若義、若非義，不解如是世間之義。若修多羅、若伽陀、若祇夜、若毘伽那、若憂陀那、若尼陀那、若毘多迦、若闍多迦、若毘佛略、若阿浮多達摩，聞如是法，不解其義。以放逸故，命終之時為閻羅使繫縛將去。
4.B. -1520 “ ‘Likewise, the careless neither perceive the objectives of this world nor those that are beyond the world. In other words, when a sound is heard while the mind is carried away by carelessness, one will not be able to determine the meaning of the given song or statement. One will not be able to tell what it means, and one will therefore not develop any knowledge of mundane matters. Nor will one be able to understand the meaning that is explained in the sūtras, verses, songs, prophecies, purposeful expressions, ethical narrations, narratives, parables, past-life stories, elaborate teachings, marvels, or decisive explications. One will be unable to understand the meaning taught in these scriptures. Those carried away by carelessness will, at the time of death, fall under the power of the Lord of Death.
復有放逸：既聞諸香，鼻即貪嗅，不知花香及以果香，不知如是世間之香先以燒香供養布施。以放逸故，不知諸香。
4.B. -1521 “ ‘Moreover, when one’s nose smells something while the mind is carried away by carelessness, one will not be able to know whether the smell is compelling, repulsive, or a flower fragrance. Also, one will not know mundane or supramundane scents. One will also not register the aroma of incense, and therefore those who are careless do not even occasionally offer incense to the Three Jewels. In such ways are the careless unable to perceive smells. [F.243.a]
復以放逸，不知諸味：其所食味若甘若酢、若醎若苦、若辛若淡、若澁若滑不知差別。心放逸故，不知如是世間之味及以不知出世法味。以放逸故。
4.B. -1522 “ ‘When the mind is carried away by carelessness, one will also not recognize whether the taste that one experiences is sweet, sour, salty, spicy, bitter, astringent, or alkaline. Neither will the mind that is carried away by carelessness experience any supramundane taste, because it does not recognize the taste of the Dharma.
復以放逸，不知身觸，不作身業，修治宅舍，不修作業、不作眾善，是人宅舍物不具足。不知世間所不應作，不知出世間所不應作，不近耆舊亦不恭敬禮拜問訊。以放逸故。
4.B. -1523 “ ‘Nor does the mind carried away by carelessness register physical tactility because one does not then engage in physical work, does not do any household work, does not pursue any livelihood, does not engage in positive actions, and does not gather any items for the household, leaving it impoverished. Neither will one engage in any supramundane works, rely on a spiritual master, speak honestly, or pay homage, for a mind that is carried away by carelessness does not cognize any tactility.
諸天子！復以放逸，不知心法，若善、不善、若無記。不知臨命終時，死杖所害，受大苦惱，為閻羅使自在將去。是故天子應斷一法，所謂放逸。
4.B. -1524 “ ‘Nor will the mind register whether phenomena are clean or unclean, or whether they are virtuous, unvirtuous, or indeterminate. Thus, one will be punished at the time of death and experience extreme suffering, falling under the control of the henchmen of the Lord of Death. Therefore, one factor is to be given up, namely carelessness.
修二法者：一者賒摩他；二者毘婆舍那。如是二法示涅槃道。賒摩他者，能斷生法及未生法，能令寂靜。毘婆舍那者，見心、見法二種身故，名毘婆舍那。
4.B. -1525 “ ‘It was also said, “There are two things to train in, calm abiding and special insight.” Those two are sublime teachers of the path of suffering’s transcendence. Calm abiding is the pacification of arisen as well as unarisen phenomena. Special insight is accomplished through seeing the body, phenomena, mind, mental phenomena, non-mental phenomena, virtuous factors, and unvirtuous factors.
如是二法以為善伴，能斷三過：若著欲者，教不淨觀；若瞋恚者，教慈心觀；若愚癡者，教以智慧。如是三法對治三法，令其不復起於放逸。若臨終時，不復畏於閻羅使者。
4.B. -1526 “ ‘It was said that there are “three flaws to relinquish.” Desire is relinquished through repulsiveness, anger is relinquished through love, and delusion is relinquished through wisdom. Thus, these three factors are overcome by means of a corresponding set of three remedies. However,these factors are not relinquished by those who are careless [F.243.b] and therefore, when they manifest at the time of death, one will fall under the control of the Lord of Death.
云何四聖諦？四聖諦者，謂苦諦、集諦、滅諦、道諦。苦諦者，苦有二種：一者身苦；二者心苦。集諦者，謂陰、界、入。滅諦者，所謂寂滅。道諦者，謂八聖道。是名四聖諦。
4.B. -1527 “ ‘What are the four truths of noble beings? They are taught as suffering, its origin, its cessation, and the path. Suffering refers to the body and mind. Origin concerns the origin of the aggregates, elements, and sense sources. Cessation is peace, and the path consists of the eight factors.
善護五境界者，所謂色、聲、香、味、觸等。
4.B. -1528 “ ‘It was also said that a set of five must be guarded against. Those are the five objects: form, sound, smell, taste, and tactility.
云何六護？所謂六根——眼、耳、鼻、舌、身、意，於境界處善守護之。
4.B. -1529 “ ‘What factors must one understand the true nature of? The six factors that one must properly guard are the eye and the other faculties. Those must be guarded from their objects.
何等七法？謂七覺分，如人身分亦如城分，亦如眾分，是名菩提分。何等為七？謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。
4.B. -1530 “ ‘The set of seven that must be properly understood are the seven branches of awakening. When they are called branches of awakening that is understood in the same sense that a body is said to have limbs, a city to have sections, and a land to have areas. What, then, are the seven branches of awakening? They are the branches of mindfulness, investigation, diligence, joy, agility, absorption, and equanimity.
念覺分者有何等相？所謂念於有為過惡、念於實諦、念於涅槃寂滅之法，是名念覺分。
What is the characteristic of mindfulness, which is a branch of awakening? It is mindfulness of the true nature of the flawed qualities of conditioned phenomena as well as mindfulness of accumulating the peace of suffering’s transcendence. Such mindfulness is the first branch of awakening.
擇法覺分有何等相？以智慧簡擇。云何簡擇？以如實相法簡擇此法，思惟其義，心念其義，念念不離。
4.B. -1531 “ ‘What characterizes investigation, the second branch of awakening? [F.244.a] Its characteristic is investigation of the ultimate by means of insight. Investigation implies engagement with the real characteristics of phenomena. Such is the investigation that is a branch of awakening.
既思念已，復修精進，是名精進覺分。
4.B. -1532 “ ‘Diligence, as a branch of awakening, is to strive and apply effort to bringing those very matters to mind, again and again.
念此法已，希欲心生，念如是義，而生歡喜，是名喜覺分。
Joy, as a branch of awakening, is to welcome and delight in the process of bringing this to mind.
復於此義，心思惟已，身法、心法如實調伏，柔軟輕樂，修行不亂，是名猗覺分。
Agility, as a branch of awakening, is to bring those matters to mind and, in doing so, to achieve serviceability with respect to physical and mental phenomena. In this way, one becomes gentle and at ease in one’s spiritual training.
復於此義，心思惟已，緣於住心以攝其心，是名定覺分。
Absorption, as a branch of awakening, is to focus the mind so that it does not stray away from the process of bringing to mind and observing the relevant matters.
復捨定意及以餘念，是名捨覺分。
Equanimity, as a branch of awakening, is to develop the equanimity of resting undividedly in such absorption.
如此之法，若果、若智及斷煩惱，皆悉差別，其果亦別，上上轉勝，一緣而生，其用各異。如是天子！是名七覺分，若有念者，能捨放逸。
4.B. -1533 “ ‘These branches of awakening bring various results and also yield various types of wisdom, discipline, and relinquishment of affliction. While the branches of awakening maintain the same focus, different results are achieved through their progressive development. O gods, one must therefore carefully regard and bring to mind the seven branches of awakening.
諸天子！云何八聖道能離放逸，怖畏未來，以求安樂、求涅槃道？正見聖諦如實見、正思惟聖諦、正語聖諦、正業聖諦、正命聖諦、正精進聖諦、正念聖諦、正定聖諦。
4.B. -1534 “ ‘Through the eight branches of the noble path one develops happiness free from intoxication, one fears the next world, and one searches for the city of the transcendence of suffering. These eight are the noble truth of right view, the noble truth of right intention, the noble truth of right speech, the noble truth of right activity, and the noble truths of right livelihood, right effort, right mindfulness, and right absorption. [F.244.b]
云何正見？如實見相應義，是名正見。云何正思惟？如實見如實法自相、平等相，於如是法，心念種子，是名正思惟。云何正語？思惟四種口業，捨口四過，護持禁戒，是名正語。云何正業？捨於三種身不善業，護持禁戒，是名正業。云何正命？乃至失命，持戒不捨，是名正命。云何正精進？於如是義，其心憶念而起精進，是名正精進。云何正念？於如是法義，憶念思惟，不忘不失，是名正念。云何正定？於如是法義，以實念心，一心憶念，決定一相，是名正定。是名賢聖八聖道分，若能憶念則不畏於閻羅王使。
4.B. -1535 “ ‘Gods, what are these noble truths? What are their effects, and what are their characteristics? What does the eightfold path of the noble ones consist of? The noble truth of right view is to regard things as they are, recognizing the particular and universal characteristics of phenomena just as they are. Right intention is to form one’s outlook based on the reality of those phenomena. Right speech is to abstain from the four verbal misdeeds, such as lying, by taking vows related to one’s speech motivated by right intention. Right activity is to disengage from the three physical misdeeds and instead engage in proper behavior. Right livelihood is to give up and refrain from unvirtuous means of livelihood. Right effort is to keep in mind and diligently pursue the matters mentioned before. Right mindfulness is to keep in mind the meaning of the Dharma and to be free from forgetfulness just as holy people are. Right absorption is to bring the meanings of the Dharma to mind and ascertain them with a one-pointed mind. Those who observe the eightfold path of the noble ones in this way will, at the time of death, not fall under the sway of the henchmen of the Lord of Death.
復觀九種眾生居處。諸天子！又觀十種大地之法。何等為十？一者受；二者想；三者思；四者觸；五者作意；六者欲；七者解脫；八者念；九者三昧；十者慧。是名十大地法，共心而生，各各異相。
4.B. -1536 “ ‘One must also concern oneself extensively with the nine realms of sentient beings. Those who dwell on the great levels, righteous leaders, must also understand that the following ten states arise exclusively in the mind: feeling, perception, attention, contact, contemplation, intention, interest, recollection, absorption, and faith. Although the characteristics of these ten factors are presented individually, understand that they occur simultaneously, just like the rays of the sun. The characteristics of these ten factors, neither more nor less, emerge together with the mind. [F.245.a]
汝等當知！何等相？如是之法，一緣而生，猶如日光。如是之法，共心而生，有增減相應相。云何名想？知差別相應，故名為想。云何名思？意緣三種——善、不善、無記。復有三種，謂身、口、意。思所依止而無相貌。云何名觸？三種和合而生於觸，起三種受，故名為觸。天子當知！云何三觸生三種受？謂苦受、樂受、不苦不樂受。云何名作意？攝取於法，故名作意。云何名欲？憶念所作，故名為欲。云何解脫？能辯了故。亦名為信，以能信故。亦名為力，以能持故。云何名念？若攀緣處，心不迷亂，是名為念。云何名三昧？若心一緣，是名三昧。云何名慧？分別觀法，是名為慧。
4.B. -1537 “ ‘Perception is characterized as cognizing phenomena. That is to say, perception consists in comprehending the individual characteristics of phenomena. Attention consists in the mind’s inclination toward what is virtuous, unvirtuous, or indeterminate. Attention may also be based on body, speech, or mind. Three kinds of experience arise through the contact that occurs when the three factors come together. Mighty ones, what are these experiences? The experiences of pleasure, pain, and that which is neither enjoyable nor painful. Mighty ones, contemplation is engagement withphenomena. Intention is the thought to engage in a given activity. Interest is primarily the factor that engenders action. Faith refers precisely to the mind of faith. Diligence is primarily enthusiasm. Mindfulness is to avoid forgetting what was apprehended and to thus be free from delusion. Absorption is primarily one-pointed mind. Insight refers to the discernment of phenomena; it is the factor that discerns phenomena.
諸天子！復有十種煩惱大地，若有受行如此法者，臨命終時為閻羅使自在繫縛。何等為十？一者不信；二者懈怠；三者不念；四者亂心；五者愚癡；六者不善觀；七者邪見解脫；八者不調伏；九者無明；十者放逸。是名十法煩惱大地，染生有法，為閻羅王使者所縛之因緣也。
4.B. -1538 “ ‘For those who dwell on the great levels, there is an additional set of ten that, when cultivated, will cause one to fall under the power of the Lord of Death’s henchmen at the time of death. These ten are disbelief, regret, forgetfulness, distraction, misguided intelligence, inappropriate observation, wrong interest, agitation, ignorance, and carelessness. These ten are the great grounds of affliction, for they produce afflicted existence and cause one to be captured by the Lord of Death’s henchmen.
諸天子！如我所說，云何十種不善大地？云何不信？不信解脫。若不信於解脫之法，故名不信。云何懈怠？捨離精進，故名懈怠。云何不念？以忘失法，故名不念。云何亂心？其心不正，故名亂心。云何愚癡？無方便心，故名愚癡。云何不善觀？不正觀察，思惟非法，不行正道，不淨見淨，故名不善觀。云何邪見？取顛倒法，堅著不捨，故名邪見。云何不調伏？心不寂靜故，名不調伏。云何無明？迷於三界，故名無明。云何放逸？不作善業，故名放逸。是名十種煩惱大地，甚可鄙惡。
4.B. -1539 “ ‘Now, mighty ones, let me explain the characteristics of the factors just mentioned. Disbelief means a lack of interest, that is, being disinterested in phenomena. [F.245.b] Laziness is the relinquishment of discipline. Forgetfulness is the inability to recollect phenomena. Distraction is to be concerned with many objects of attention. Misguided intelligence is the mind lacking wisdom. Inappropriate observation is the lack of proper attention to phenomena and believing that what is actually unclean is clean. Wrong interest is primarily a fascination based on improper apprehension and grasping. Agitation is primarily an unsettled mind. Ignorance is lack of knowledge of the factors of the three realms. Carelessness prevents the accomplishment of virtuous factors. These afflictions should be shunned by those who dwell on the great levels.
諸天子！復有十種染地之法。何等為十？一者瞋；二者恨；三者不悔；四者堅；五者幻；六者諂曲；七者嫉妬；八者慳；九者憍慢；十者大慢。是名十種染地法也。何故名曰染地法耶？大地所攝，故名染地。云何名瞋？其心麁惡，故名為瞋。云何名恨？其心結縛，轉成怨結，故名為恨。云何不悔？樂作眾惡，作已歡喜，故名不悔。云何名堅？作諸惡業，執著不捨，是名為堅。云何名幻？誑眾生故，為十二入之所誑惑，故名為幻。
4.B. -1540 “ ‘Another set of ten factors is associated with the lesser levels: fury, resentment, chastisement, spite, deceit, pretense, envy, stinginess, pride, and special pride. Mighty ones, these ten factors pertain to the lesser levels, and they also serve as conditions for future reoccurrence on the lesser levels. Fury is a disturbed and infuriated mind. Resentment is a rigid focus on enemies. Chastisement is to be burdened by the three unvirtuous factors. Spite is a rigid focus on what is unrighteous. Deceit is to cheat and mislead.
天子當知！云何十二入？所謂內有眼耳鼻舌身意，是名內入；外有色聲香味觸法，是名外入。二種分別：一者相；二者自體大。所言相者：四大因緣而生眼識，是名為眼，當知耳鼻舌身意，分別境界各有自相。
4.B. -1541 “ ‘Mighty ones, what are the factors alluded to when it is said that the twelve sense sources must be understood? The factors in question are the inner sense sources —the eye, ear, nose, tongue, body, and mind —and the outer sense sources: form, sound, smell, taste, tactility, and mental phenomena. They are to be understood in terms of their characteristics, essences, and predominant occurrence. Thus, the eye is characterized as the cause for cognition of the great elements and form. [F.246.a] The characteristics of the ears and so forth are likewise to be comprehended with respect to their objects.
云何當知自體相耶？言自體者，名不顛倒。以五因緣而生眼識。何等為五？有眼、有色、有明、有空、有憶念故，眼識得生。耳則不爾，耳識之生，明闇俱知，不因於明。鼻舌身意亦復如是。
4.B. -1542 “ ‘Mighty ones, how should one understand their essence? Essence implies their unmistaken nature, and thus visual consciousness arises from a set of five causes and conditions. From what does visual consciousness arise? From the eye, form, light, space, and mental activity. Aural consciousness does not arise from such factors because sounds may be heard in the dark as well as in the light. Thus, mighty ones, light is not a factor as it does not affect anything in this regard. This is, moreover, also the case with respect to the nose, tongue, body, and mind. Mighty ones, light is not a factor for it does not affect anything at all in those cases.
意識於明，或時有用、或時不用。云何有用？云何不用？若眼識見色，意識決了，是名為用。云何或用或有不用？眼識觀色，若無光明則無所見，餘根所知，不因光明，是名識大。
Mental consciousness both may and may not arise in dependence on light. How is that so? The mental consciousness that experiences its object by means of visual consciousness does not arise without light. The other kinds of mental consciousness may also arise in the absence of light.
諸天子！復有四大因緣，各各相依。云何四大互共相依或增或減？眼增火大；鼻增地大；身增風大；舌增水大；耳增空大。此法增勝，耳中空界，意得取聲。是故當知，故有增減。
4.B. -1543 “ ‘It should also be understood how the manifestation of the sense sources depends on predominant elements. How should one understand such requirements for their arising? The four great elements support each other as they develop and become depleted. Thus, the eye depends on a predominance of the fire and earth elements. For the tongue, the predominant element is water. For the ears, space is the predominant element. Moreover, whenever the space in the throat and the cavities is predominant it becomes overpowering. The aspects of predominance and diminution that pertain to the various sense sources should be discerned in the same way as the case of aural apprehension.
復次觀入：何者近緣？何入遠緣？鼻舌及身如是三根，對觸乃知。眼之所見，非近非遠。耳之所聞，遠則不了，近則能知，內亦自聞。鼻之所聞，近則能知，內亦自了。如鼻內有病亦自聞臭，如耳中風聲亦皆自聞。
4.B. -1544 “ ‘As thought arises in relation to the sense sources, which of them grasp from a distance and which grasp in proximity? [F.246.b] The nose, tongue, and body apprehend in proximity. The eye apprehends by neither being too far away nor very close. The ears do not apprehend from a long distance. The nose apprehends in extreme proximity, for it senses the aromatic aerosols that are extremely close, being within the nose. The ear similarly hears the sounds of wind within the ear.
如是識，二種所攝——眼識、意識。如是盡攝，譬如一火，隨然得名，或名木火，或名草火。一切諸識亦復如是，因於意識，各各差別。
4.B. -1545 “ ‘All of these consciousnesses occur by means of two kinds, namely visual and mental consciousness. They all manifest due to relationships such that a distinct consciousnesses arises from distinct causes and conditions, in the same way that fire and fuel are distinct from one another.
天子當知！如是諸入，既得知已，莫得放逸。不放逸行、不貪、不瞋、不癡，如是善人命終之時，不畏閻羅王使者所縛，不見可畏獄卒惡相，不見閻羅王惡境界也。不墮地獄、餓鬼、畜生，常受安樂乃至涅槃，成就無量歡喜安樂，不放逸故。
4.B. -1546 “ ‘Mighty ones, those who understand the sense sources will not be careless, nor will they become attached, aroused, or angry. When such holy people die, they will have no fear of the henchmen of the Lord of Death, whose hideous faces will not frighten them. They will not have their hands tied behind their backs and they will not have to witness the world of the Lord of Death. They will not be born among hell beings, starving spirits, or animals. They will find tremendous pleasure and discover a perpetual bliss that is not destroyed by carelessness.
復次，天子！觀十二入無常苦空無我，觀其依止，因緣而生。如是觀已，離於放逸。觀眼識生，猶如幻法，空無所有，非堅非實，破壞之法。眼識滅已，而生耳識，空無所有，不堅破壞。如是觀內六入、外六入，或生或滅，鬪諍愛味，衰變無常，從因緣生。如實知之，如是見已，不貪於色。若見愛色，不生染著。不放逸者，諸天五欲尚不生貪，何況人欲。
4.B. -1547 “ ‘The sense sources, moreover, constitute bases and supports that are impermanent, painful, empty, and devoid of self. Those who master and discern them will not fall under the power of carelessness. They will understand that the arising of the eye consciousness is false and void, like an illusion. When they have dismantled the eye consciousness, they will likewise understand that the ear consciousness is also false and hollow. They will understand this about all the six inner and six outer sense sources. All will be apprehended and experienced within the framework of birth and death. [F.247.a] They are unstable and damaging and they arise based on distinct causes and conditions. Those who develop such accurate knowledge will not be ruined by forms. When free from intoxication, the minds of such beings will not become distracted even by the pleasures of the gods —no need, then, to mention the unpleasant.’
爾時，釋迦天王而說頌曰：
迷惑於界入，妨於涅槃道，以此放逸故，失一切善法。cf. Dhs.6.71
4.B. -1548 “At this point Śakra will utter the following verses: “ ‘Obstacles to the factors of virtue Arise when there is delusion about the sense sources, And thus one carelessly Engages with all phenomena.
若有三種過，是大惡道使，癡為第一惡，放逸故流轉。cf. Dhs.6.72
4.B. -1549 “ ‘Those who are attached to the three flaws Stand close to the gates of the three lower realms. Extreme delusion is the supreme evil, Causing careless activity.
愚癡放逸行，死常在手中，若有樂放逸，一切盡破壞。cf. Dhs.6.73
4.B. -1550 “ ‘Infantile beings fond of carelessness Are in the hands of death. Those who rely on carelessness Will all be destroyed.
若人過一法，思惟於二法，知於三處相，是人則受樂。
4.B. -1551 “ ‘Going beyond one single factor, Paying attention to two factors, And recognizing the characteristics of the three realms — Those who do so possess auspicious happiness.
若天福德盡，放逸所破壞，墮落癡所誑，無人能救護。cf. Dhs.6.74
4.B. -1552 “ ‘When the fortune of the gods is exhausted, Those who are fond of carelessness And obscured by pleasure will fall. Who will protect them then?
一法常最勝，能忍而修行，若與忍相應，悲念諸眾生。cf. Dhs.6.75-79
4.B. -1553 “ ‘At that time the single virtuous factor Is to have far-reaching tolerance. Those who at that point Have tolerance and compassion for beings
命終怖畏時，得如是大力，是故離放逸，精進修諸行。
4.B. -1554 “ ‘Will at the time of death See their terrors turn into guards. Therefore, as you give up carelessness, You must diligently rely on that.
若能捨無明，常守護明智，以知明無明，放逸不能壞。
4.B. -1555 “ ‘Giving up ignorance is virtuous And the aspects of awareness must be guarded. The person who understands awareness and ignorance Will not be hurt thereby.
若人捨放逸，決定得大利，如是不放逸，則能自利益。
4.B. -1556 “ ‘Therefore, giving up carelessness Is certainly the measure of human success. Delighting in carefulness is claimed To be the accomplishment of human success.
放逸網自縛，勤修則解脫，如是縛解相，我今總略說。
4.B. -1557 “ ‘Carelessness is a binding rope That is untied through carefulness. Thus, their respective characteristics Are bondage and liberation.
天子既已知，若有行放逸，至於臨終時，乃知其果報。
4.B. -1558 “ ‘Those who understand this, Yet remain attached to carelessness, [F.247.b] Will later, at the time of death, Come to know the effects.’
如是天帝釋廣說十二入相，調伏放逸諸天子等。若諸天子曾種善根，少行放逸，聞此法已，心自覺悟不復放逸，諸根淳熟皆能受行。若諸天子根未熟者，如破生癰，破捺之時，捺已洗治，無所利益，亦復如是。
4.B. -1559 “In this way, Śakra elaborately explains the characteristics of the twelve sense sources to the careless gods. Those among the gods who in the past developed roots of virtue and whose carelessness is less severe will therefore no longer remain totally careless. Instead, they will think, ‘We shall make sure that this teaching of the Dharma serves its purpose.’ But those gods whose faculties have not matured resemble unripe boils that cannot be burst, drained, dried out, and cured. How could they possibly comprehend? They cannot.
復次，帝釋天王從一漸增，次第說於十二入法。十二入相。已於諸天大眾之中作神通力，示希有事，次第令入，繫心正念，覺因緣相，離於放逸，令其利益。見此變化，心生厭離。時天帝釋方便利益，為諸天眾廣說妙法。
4.B. -1560 “Śakra, king of the gods, will continue to correctly delineate and explain the characteristics of the twelve sense sources, and he will also perform wondrous, miraculous feats on behalf of the gods. Then, he will proceed to gradually convey the characteristics, observations, causes, and conditions that pertain to the factors related to mindfulness so that those matters may be comprehended. He will continue to teach the Dharma, again and again, so as to provide the means for renunciation and bring benefit to the gods who have become frightened and disenchanted by his projected displays of slaughtered beings:
諸天子！云何諂曲？心不正直，堅著生死，故名諂曲。云何名妬？於他熱惱，故名為妬。云何名慳？懼己物盡而生貪惜，故名慳。是名三界染地之法，分別則有，三界所攝。瞋、恨、慳、妬、幻，欲界所繫，諂曲一法遍於欲界及於梵天，憍慢、大慢遍於三界。諸天子！是名十種不善大地法也。
4.B. -1561 “ ‘Mighty ones, the mental state of pretense is dishonesty, an inappropriate state that binds one to cyclic existence. Envy is, in essence, to bring harm upon others. Mighty ones, the mental state of stinginess is the fear that one’s wealth will run out, and it is an avaricious state of mind. These are all lesser contributing factors in relation to the levels of three realms. How are they divided in relation to the individual realms? Fury, resentment, envy, stinginess, display, pretense, and spite apply to the realm of desire. Deceit alone occurs in both the desire realm and the world of Brahmā. Pride and special pride occur in all three realms. Mighty ones, these ten factors arise from the lesser levels. [F.248.a]
復有十種善大地法。何等為十？所謂不貪、不癡、有慚、有愧、有信、調伏、不放逸、精進、捨離、不生侵惱。是名十種善大地法，如是十法，各各異相。
4.B. -1562 “ ‘Mighty ones, there are also ten virtuous qualities that arise from the greater levels. What are they? Non-attachment, non-aggression, conscientiousness, concern, faith, pliancy, carefulness, equanimity, and non- harming. Those virtues arise from the greater levels.
謂不貪者，一切善法之根本也，猶如梁柱。不癡善根亦復如是。慚者自守正直。愧者愧於他人。信者於一切法，其心清淨。調伏者，身心調善離於惡法，依清涼法。不放逸者，勤修善法。捨者，於作不作因緣之中，其心捨離。不侵惱者，不惱眾生。是名十種善法大地。若有心念如是法者，於命終時不畏死怖，不畏閻羅使者所縛。何以故？攝善法故。
Their individual characteristics are as follows. Non-attachment is the basis for all those virtuous qualities and is the source of them all. The same is the case with non- aggression. Conscientiousness is a mind that disengages from self and is fearful of self. Concern is feeling concerned in relation to others. Faith is an inspired state of mind. Pliancy is an edifying virtuous quality that serves as the basis for dispelling negative mental tendencies associated with body and mind. Carefulness is the application of virtuous factors. Equanimity is even- handedness with respect to what to do and what to avoid, as well as their causes and conditions. Mighty ones, non-harming is to avoid harming sentient beings. This is how these virtuous factors that arise from the greater levels are explained. Those who do not engage with them will, at the time of death, fall under the power of the henchmen of the Lord of Death. They will be terrified because they are not embracing virtue.
如向所說心心數法、善大地法、染大地法。自相總說，是名十法。
4.B. -1563 “ ‘Thus, the characteristics of these attitudes and thoughts that arise from the greater levels, the virtues that arise from the greater levels, as well as the lesser virtuous factors that arise from the greater levels are referred to collectively as the ten.
復次，諸天子！云何名為修十一法？若有比丘觀於自身，自見其身，不愛不迷，心不堅著，是名初修。
4.B. -1564 “ ‘Mighty ones, what are the so-called eleven cultivations? “ ‘As a monk examines the body, he will not become attached to it, and so he will not breed delusion. Nor will he focus his mind rigidly. This is the first cultivation.
復次，諸天子！若有比丘先受所欲毀訾，不味不著不念，生厭離心，是則名曰第二修也。
4.B. -1565 “ ‘As a monk develops experience in his practice [F.248.b] he will deride his previous pursuits of pleasure. He will not relish such desires, nor will he bring them to mind. Instead, he will regret them and regard them as flaws. This is the second cultivation.
復次，諸天子！若有比丘常不放逸，不著境界，盡諸結使，是名修於不放逸行。是則名曰第三修也。
4.B. -1566 “ ‘As a monk continues to carefully familiarize himself with this practice, he develops an ability to be unswayed by objects. This brings the bonds of latent tendencies to exhaustion. This careful practice and development of carefulness is the third cultivation.
復次，諸天子！若有比丘憶念善法、修行善法。如是善法能生樂報，樂因樂緣，如是樂報。我當受之，斷不善法。是則名曰第四修也。
4.B. -1567 “ ‘As a monk persists in his practice, he brings virtuous factors to mind and becomes accustomed to them. Thus, he will think, “My present virtuous factors ripen in enjoyable ways and constitute enjoyable causes and conditions. I shall experience a delightful ripening.” With respect to unvirtuous factors, he conceives of them in a similar way. When such practice manifests, this is the fourth cultivation.
復次，諸天子！修行樂受生。受有何力，云何而生？何因何緣？云何因緣？云何而生？如是受生，莫為妨礙。如實觀受，不堅不實，空無所有。是則名曰第五修也。
4.B. -1568 “ ‘As a monk persists in his practice, he will wonder, “From where do my pleasant sensations come? What is their nature, and what are their causes, conditions, and bases? Do they not distract my mind?” In this manner, he will familiarize himself with the way sensations really are and will regard them as futile. Thus, as he accustoms himself to their being false, fake, and futile, this is the fifth cultivation.
復次，諸天子！若有比丘修行一切諸行無常、苦空無我、無所有，互相因緣而得有生，非一力生。如是修行。如是修已，心不愛樂，是則名曰第六修也。
4.B. -1569 “ ‘As a monk continues his practice he will feel, “Formations are all impermanent, painful, empty, and devoid of self. They are false and arise by mutual forces; none of them are the product of a single agent.” As he accustoms himself to this and thus develops detachment, he accomplishes the sixth cultivation.
復次，諸天子！若有比丘作如是念：我生善念、生善因緣。既生此念，異念所壞。我今所緣，生滅不善之念，壞我善念，妨我善法。如是常念所緣，是則名曰第七修也。
4.B. -1570 “ ‘As a monk proceeds with the seventh cultivation, he will think, “My virtuous mental activity produces virtue. The result of this virtuous cause is that other ways of thinking diminish so that I no longer maintain such frames of reference. [F.249.a] Similarly, if I should harbor any unvirtuous mental activity, it would diminish my virtuous thoughts and create obstacles for my virtuous qualities.” Constantly maintaining this focus is the seventh cultivation.
復次，諸天子！若有比丘修第八行法相、平等相、住自相，法不顛倒，一切諸法，性無垢故。如是比丘復自觀察：我既有生，畢定當死。有為之法，無非三相。如是修行，一切諸法皆悉無常，是則名曰第八修也。
4.B. -1571 “ ‘As a monk proceeds with the eighth cultivation, he thinks, “Phenomena are comprised of both universal and particular characteristics, and they all retain their own specific characteristics. In this regard, phenomena remain distinct by their own, intrinsic nature. As I was born, I shall undoubtedly die, because there is no conditioned phenomenon that does not bear the three characteristics.” The monk who thus contemplates the impermanence of all phenomena is practicing the eighth cultivation.
復次，諸天子！云何名為第九修耶？三煩惱根，三種對治。所謂貪欲、瞋恚、愚癡。貪欲之人，教不淨觀；瞋恚之人，教以慈心；愚癡之人，教觀因緣。是名對治。如是修觀，心常思念，是則名曰第九修也。
4.B. -1572 “ ‘A monk then continues with the ninth cultivation, familiarizing himself with the three remedies —repulsiveness, love, and dependent origination — that target the three roots of affliction, which are desire, anger, and delusion. This process of familiarization and constant bringing to mind is the ninth cultivation.
復次，諸天子！云何名為第十修耶？念佛功德，安樂世間，是故修行利益自身，是則名曰第十修也。
4.B. -1573 “ ‘Next a monk practices the tenth cultivation by recollecting the qualities of the buddhas for the sake of the benefit and happiness of the world. Thus, he recollects, “Whoever wishes to constantly benefit themselves should cultivate this!” This is the tenth cultivation.
復次，諸天子！云何名為第十一修？從他次第聞無常法，念念不住，從於處胎，生滅不住，如始處胎、童子、少年乃至老時。如是比丘及餘修習，既修習已，臨命終時，不畏閻羅王使者，自在所持，不見醜惡怖畏之相。是則名曰十一修也。
4.B. -1574 “ ‘A monk also practices an eleventh cultivation, practicing in a way that is continuous and gradual. Thus, in every instant he familiarizes himself with the teachings he has received.
4.B. -1575 “ ‘Monks or others who practice in this way —continuously, from moment to moment, from the time of emerging from the womb and being born through to death, throughout the occasions of being in the womb, youth, adulthood, and old age —will, at the time of death, not fall under the power of the henchmen of the Lord of Death, nor will they see any of the ghastly evildoers. [F.249.b]
復次，諸天子！云何名為十三係念善修利益安樂乃至涅槃？何等十三？念不放逸、念生住滅、念不散亂，如是念已，若見好色、若見惡色、若見女人，觀其身內膿血不淨之所住處，大小便利不淨之處。如是係念令不散亂。若入城邑聚落乞求，行色境界不應行處，若不係念則著色欲。以是因緣，係心不散，是名第一一心係念也。
4.B. -1576 “ ‘Those who properly cultivate thirteen recollections accomplish benefits and happiness and, in the end, they go beyond suffering. What are the thirteen? They are the practice of carefully and mindfully recollecting things in a way that is sustained and free from distraction. Thus, one recollects that the bodies referred to as women, whether attractive or not, internally smell awful, are unstable, and resemble a pile of excrement. When one enters a city or town to obtain alms with this unwavering recollection, or when one walks in this way through the land, one will not become sidetracked by thoughts of women. Why not? Because one remains mindful. This is the first recollection.
復次，第二係念：思惟觀外境界可愛園林及蓮華池、可愛河泉遊戲之處，見已作如是念：如是可愛遊戲之處，以愚癡心而生貪著，必當衰壞。樹葉萎黃，失其本相，彫零墮落，狀似枯死，蔭影希踈。如是有為，一切無常，空無所有，何況愛法。如是作心係念，作是念已，心不貪著內外境界，魔不能亂。是名第二一心係念。
4.B. -1577 “ ‘Likewise, when in the outer world one comes across delightful forests, rivers, ponds, or groves, one cultivates mindfulness, recollecting that “These delightful things occur in spring and captivate the minds of immature beings, but later they all deteriorate and become unattractive —the petals wither and the leaves dry out. Now they are beautiful, but they will not remain like that. Alas, what is so delightful about this?” With such recollection, one remains free from attachment, is unaffected by the objects, and remains unscathed by the māras.
復次，第三一心係念利益安樂。云何係念？緣何等法？若食若眠曾見美色，念不分別，心不係念，作如是念：愚癡凡夫，諸根貪著不知厭足。如是係念，是名第三一心係念。
4.B. -1578 “ ‘Further, in order to accomplish objectives and benefits, one also cultivates a third recollection. What is being recollected and what are the relevant types of apprehension? Whenever one is remembering one’s previous meals, sleep, enjoyments, or experiences, one does not entertain any thoughts about them and does not cling to them. Instead, one recollects, “The senses of ordinary, childish beings are insatiable.” [F.250.a]
復次，第四一心係念：隨何等處得供養利——衣服床褥、臥具醫藥，心不歡喜，不喜不樂。何以故？供養之利，利養瘡深，割皮壞肉，壞肉斷筋，斷筋破骨，破骨傷髓。利養因緣能壞善法亦復如是。是名第四一心係念。
4.B. -1579 “ ‘The fourth recollection ensures that one does not get excited but remains detached even if one obtains abundant gifts, respect, bedding, or medical supplies. The compulsion to become rich and famous is corrupting for a mendicant. Such a person’s skin will crack open, and then the same will happen to his flesh. As his flesh breaks open, his veins will be severed, and when his veins are cut, his bones will crack, and the marrow will ooze out. Such are the effects of wealth and fame. Wealth and fame are obstacles to all virtuous qualities. Therefore, the proper practice of recollection is to be one- pointedly mindful of that.
復次，第五一心係念：若遊城邑聚落村營，不住城邑。若有眾人往至其所，不與多言、不樂多語。何以故？若人遊行城邑聚落，心則散亂不能自利。如是一心係念，如實觀之，是名第五一心係念。
4.B. -1580 “ ‘Next, a fifth recollection is cultivated. Here one does not roam towns, cities, or populated areas. One does not stay in towns and does not engage in conversations with people. One does not participate in mundane diversions or celebrations. Those who stay in towns, cities, or populated areas become distracted and are unable even to take care of themselves. Mindfulness arises as one sees those facts.
復次，第六一心係念：見如是過於塚間樹下、若草[卄/積]邊、若山澗邊、若住空舍，無所愛著亦無親愛，不親近他，善法增長得自利益，遠避眾人。是名第六一心係念。
4.B. -1581 “ ‘Next, a sixth recollection is cultivated. Considering the above mentioned contexts to be faulty, one instead resides alone and unaccompanied in charnel grounds, at the foot of a tree, in a haystack, in a mountain wilderness, or in an abandoned building. The monk who thus remains uninvolved will accomplish virtuous qualities and relinquish what is to be relinquished.
復次，第七一心係念：聞說天報，心不愛樂，而生厭離。樂聞說於地獄苦果，其心無厭，作如是念：天退衰沒，為閻羅使自在將去。我今不復作地獄業，亦不隨喜。見有作者，教令捨離。如是比丘聞天不喜，聞地獄苦不生怖畏，離憂離喜，常念善法，是名第七一心係念。
4.B. -1582 “ ‘Next, a seventh recollection is cultivated. In this case, one does not become excited by accounts of the divine realms, nor does one become depressed by accounts of the hells. Instead, one thinks, “The gods will fall in the end. They will be hurt and come under the control of the Lord of Death’s henchmen. The beings in hell are also dragged along by karmic action. I find nothing to rejoice in here, [F.250.b] and I shall also discourage others from doing so.” Thus, one is neither fond of the higher realms nor fearful of hell. This abandonment of fondness and fear is, in essence, the recollection of virtue, and thus one cultivates this recollection.
復次，第八一心係念。我起善念，捨不善法，悉令盡壞，離於餘氣，生餘善法。係念善法，若不善念妨於善念，我已斷不善念。如是攀緣，想念次第之數，一心係念，調伏其心。是人能於洄澓湧波怨家之心，令住境界。是名第八一心係念。
4.B. -1583 “ ‘Next, an eighth recollection is cultivated. In this case, one thinks, “It is good that I remain mindful, for it causes the appearance of unvirtuous phenomena to wane and wear out, crushing and relinquishing them. On the other hand, when unvirtuous factors arise in my mind, it makes my mindfulness decrease and causes obstacles. Hence, I shall develop virtuous recollections.” Thus, from moment to moment, one pays careful attention to perceived objects and characteristics. As one’s recollections become continuous and consolidated within the mind, one’s mindfulness becomes dexterous and one will be able to stay clear of the enemy —the billowing waves in the river of mistaken objects.
復次，第九一心係念：念佛功德、念敬重法、念敬信師，隨善師行，正意修行，直視一尋，利益一切眾生，心念度脫。如是係念，得果不空乃至涅槃，是名第九一心係念。
4.B. -1584 “ ‘Next, a ninth recollection is cultivated. In this case, every single day, one recollects the qualities of the buddhas and develops constant respect for the sacred Dharma. One gives rise to faith in spiritual teachers, adheres to their practices, and develops a mind of tremendous equanimity. One confines one’s visual sphere to the length of a yoke and remains mindful with the wish to benefit all sentient beings. This effective cultivation of mindfulness will eventually culminate in the transcendence of suffering.
復次，第十一心係念：善修正行，如有四種大怖畏至，謂衰、老、病、死。怖畏死怨，不憙憶念，見四種法，流動無常於壽命安隱、少壯具足。如是四種，如前所說，常有怖畏。如是修無常想，不樂五欲，不為愛怒之所使也。常行正念，則能碎於煩惱大山。是名第十一心係念。
4.B. -1585 “ ‘Next, a tenth recollection is cultivated. As one’s mindfulness becomes tremendously stable, one remains aware of the immanence of four great terrors: aging, disease, destitution, and death. Constantly fearful of those great enemies, one does not think happy thoughts. Additionally, one sees four factors to be extremely unstable: life, health, youth, and prosperity. In this way, while constantly fearful of the four terrors, one also accustoms oneself to the four instabilities, and thus one will not be harmed by objects and will not become swayed by desires. [F.251.a] In this way, while remaining mindful, one gains the power to bring down the mountain of afflictions.
復次，第十一一心係念：不生分別，此是精進，此是懈怠。若生是念，則自毀傷。不惱他人，其心清淨，係念調伏，不惱眾生。是名第十一一心係念。
4.B. -1586 “ ‘Next, an eleventh recollection is cultivated. In this case, one strives for virtue but without discriminating against others. One is also not lazy or negligent. Since it is detrimental for one person to discriminate against another, one will also abstain from harming or benefiting others. In this way, one’s mind brightens, one’s mindfulness becomes dexterous, and one eagerly practices non-aggression.
復次，第十二一心係念：常聽正法，聞已受持，既受持已，堅持不忘。是人知於善法及不善法，如是之人，如大闇中大燈明也。善不善法於佛法中，皆能了知，猶如明燈，是名一心係念。如是一心係念，不為愛怒、不為魔使，是名第十二一心係念。
4.B. -1587 “ ‘Next, a twelfth recollection is cultivated. In this case, one is constantly eager to listen to the Dharma. Those who eagerly listen to and retain the Dharma will in turn come to firmly uphold it. Thus, one will know how to distinguish evil from its opposite. As when forms hidden in the dark become perceptible with the help of a lamp, one becomes able to see what is evil and virtuous by means of the lamp of the Dharma taught by the blessed ones. Those who develop a mindfulness that is tremendously stable will not be caught in the net of afflictions and will not fall under the sway of the māras. This is how one cultivates the twelfth recollection.
復次，第十三一心係念：念身受心，念如是處，知於自相，正心係念，離放逸行。既不放逸，不為閻羅使者自在將去。以自在故，不失憶念，無非時行，不行非處、不行惡境，一切係念。是名第十三一心係念。
4.B. -1588 “ ‘Next, a thirteenth recollection is cultivated. In this case, one is continuously mindful of the characteristics of the body, mind, and sensations. That which is kept in mind in this way is thereby ascertained and firmly observed. Such mental activity will prevent one from being careless and ensure that one is careful. One who does so will not be ruled by the henchmen of the Lord of Death and instead become independent. One’s recollection will not wane and one will avoid engagements that are untimely or involve the wrong objects or the wrong activities. In this way, these recollections are connected to all aspects of mindfulness.
復次，諸天子有十四種善修其心，善調伏心、善清淨心，離於放逸。何等十四？一者知足；二者精進；三者寂靜；四者親近善師；五者離惡知識；六者修習佛法；七者善觀修習；八者捨於憍慢；九者信於因果，法及非法；十者念於善欲；十一者不觀女色；十二者不近親族；十三者正住一切境界；十四者畏於生死。是名十四法善修其心。以此因緣，調伏其心，臨命終時，不畏惡道閻羅獄卒，不開惡道門，不斷正法，不為閻羅使者之所繫縛，隨意將去。不作惡業，能得一切善法者，所謂善調伏心，令修善業，能將眾生至人天中，開涅槃門，後得涅槃。是故，諸天子！汝等應善調伏其心。心調伏故，尚不見於閻羅使者，何況將去。
4.B. -1589 “ ‘It was also said that “the fourteen types of mind must be cultivated.” As those fourteen are fully cultivated and mastered, [F.251.b] the mind will become thoroughly trained and extremely pure. Hence, one will no longer be ruined by carelessness. The fourteen are interest, diligence, serenity, respect for teachers, giving up unwholesome company, familiarization with the words of buddhas, familiarization with correct mental activity, giving up agitation, faith in the causal relationships pertaining to Dharma and non-Dharma, forgetting previous desires, giving up ogling females, avoiding company and associations with friends, apprehending all objects correctly, and fear of birth and death. Training the mind with those fourteen is a very thorough practice. Such causes will bring complete purification, and one will not encounter the messengers of the lower realms at the time of death, the gates to the lower realms will not open, one will not be mistaken with respect to the sacred Dharma, one will not be led off as if pulled by a rope around one’s neck, and one will no longer act like an evil man’s trusted messenger. Those fourteen ensure that one attains the sacred Dharma, and they train and purify the mind tremendously. Thus, those who perfect them will be ushered in among gods and humans, and later the door to the city of suffering’s transcendence will be opened to them. Therefore, mighty ones, those who train their minds with those factors will accomplish tremendous purification. They will not fall under the sway of the henchmen of the Lord of Death.’
時天帝釋為諸天眾說惡道畏，見閻羅王使者怖畏。我已如是一一漸增，次第為汝說十四法，今當為汝說十五法。如我往昔從佛所聞，我今當說。何等十五？若出家沙門毀於法式，亦令他作。被袈裟法，所著袈裟令他愛欲，樂好袈裟以自莊嚴，其音麁惡猶如驢聲，細步徐行端嚴威儀，為愛欲故，莊嚴其身。如是沙門不勤精進，樂見女人，憍慢自大，其心輕躁，欲心放逸。是故所著衣服為遮寒熱，纔得覆身，不生貪著、不為愛著。放逸所誑，臨命終時，不生悔心，是名初法。
4.B. -1590 “The gods are struck by fear of the lower realms and distressed by the sight of the Lord of Death’s henchmen; Śakra will continue to teach the Dharma to them: ‘Here, I have taught you the Dharma gradually, by means of a set of fourteen factors. Now I shall similarly explain to you a set of fifteen principles. What are the fifteen principles? They are the ones associated with relinquishment, contempt, discernment, and reversal once one has emerged from the household and committed to the life of a mendicant. [F.252.a] First of all one must recognize the saffron-colored robes and wear the saffron- colored garments in such a way that they serve to prevent pride. Why is that? Because those who are otherwise infatuated with pride on account of their saffron-colored robes behave and act like oxen and arrogantly indulge in flirtation. They do not practice virtuous factors but indulge in ogling women. As they become agitated, the pride they have due to their robes also leads to other disrespectful attitudes. Therefore, this clothing must be such that it protects one from heat and cold and simply covers one’s body. That way, one will not fall prey to carelessness and, consequently, one will not have any regrets at the time of death. This is the first among the principles to be understood.
復次，諸天子！云何沙門知第二法，知於知足？持何等戒？出家修行或修智慧，既自知已，於施主所施臥具醫藥，知足受畜，相應受施、如法受施。如是受施，不妨出家沙門之法，是名知於第二法也。
4.B. -1591 “ ‘The second principle to understand is the mendicant’s contentment. When a religious person or a mendicant considers taking on the discipline and thus begins to follow the precepts, he should not accept bedding, medical supplies, or the like from benefactors and donors. In that way, he will avoid obstacles. That is the second principle to be understood.
復次，諸天子！云何沙門知第三法？不以貪心念於臥具。若聚落城邑非功德處，為飲食衣服故，捨離阿蘭若處，入於聚落城邑，妨修善法，失於知足。沙門法中第一勝者，所謂知足及不放逸。若人樂貪，不樂知足，為貪所誑，害於善法。如是之人猶如癡狗，還自食吐。是名沙門第三法也。
4.B. -1592 “ ‘The third principle to understand is that if one becomes attached to proper beds, one may give up dwelling in the wilderness and forests and instead go to receive alms at places that are not advantageous, or one might go, filled with desire, to a town or city where plentiful gruel is offered. In such cases, great obstacles will occur, one will fail to practice virtuous qualities, and one will end up lacking contentment. Therefore, the best of mendicants is the one who is content and careful. Mendicants who lack contentment and are fond of sleep are deceived [F.252.b] and will encounter obstacles among unvirtuous people, as if they were eating filthy vomit. [B42]
復次，諸天子！云何沙門知第四法？所讀經典，不言多讀，恐於施主多設供養飲食衣服、臥具醫藥，恐其難消，妨出家法。非我所應，自知止足。是名沙門知第四法。
4.B. -1593 “ ‘Furthermore, the fourth principle to understand is as follows. One might be very skilled in reciting the scriptures and, thinking that this practice alone suffices, one might fail to train further. Instead, one should practice contentment by thinking, “If benefactors and donors hear me recite, they might provide me with medical supplies and various other necessities. Yet this would only create obstacles for me, so that would not be proper.” Thus, the monk will develop contentment.
復有第四少欲之法：若有比丘少欲知足，於何等法不放逸行？如是沙門，或為僧使、或為病人至施主家乞求財物，於施主家若飲一水，妨於善法，唐勞行使，虛作勤勞而無福德。何以故？以貪味故，至施主家，令諸施主心生輕賤。如是比丘非自利益，不利病人，非利眾僧，此是第一輕慢因緣。所謂至檀越家貪於食味、輕躁、不正語，此三種法，世間、出世間之所輕賤。是故知足不放逸行，捨於此法。是名沙門第四法也。
4.B. -1594 “ ‘The fifth principle to understand concerns having few desires, being content, and being careful. This relates to when the saṅgha entrusts a monk to obtain medicine or provisions by sending him to visit benefactors and donors. When visiting households on this errand, the monk may end up consuming alcoholic beverages in the presence of the benefactors. In this way, he will encounter destructive and harmful obstacles, and his physical hardships and effort will be meaningless. Why is that? Because he goes to those homes in a covetous state of mind and craves the taste of alcohol. In this way, he goes there in a disrespectful manner. Thus, he neither benefits himself nor the sick, nor does he accomplish the tasks of the saṅgha. Among all forms of disrespectful activity, these three are the greatest: visiting the home of a single person, taking pleasure in food and drink, and engaging in meaningless chatter. Both mundane people as well as those who transcend the world will scorn those three. Therefore, these should be given up by those who adhere to contentment and carefulness.
復次，諸天子！云何知第五法？少欲知足，依止乞食，受出家法，唯受一食，不舉宿食。若舉宿食，心則貪著，不樂禪誦，貪著食味，恐後不得。如是少貪，妨沙門法，何況比丘多貪供養。若畜此法，為於愛網堅牢繫縛。是名沙門第五法也。
4.B. -1595 “ ‘Moreover, the sixth principle to understand is as follows. A mendicant who is practicing in order to curtail great desires, [F.253.a] or a monk who genuinely lives by alms, should only accept an amount of alms that is sufficient for one day, and he should not collect anything for the next day. If he becomes attached, he will lose his humility, and his mind will be disturbed in terms of his concentration and his desires. If he begins to worry that his alms will run out, he will become attached to even minor things that will turn into obstacles. Needless to mention that it will also be an obstacle if he should develop desire for wealth or praise. Any craving in relation to one’s possessions constitutes a strong bond.
復次，諸天子！云何沙門知第六法？若有沙門大姓出家，少欲知足。我既出家已，不自說言：我是某甲大姓出家。亦教弟子不令宣說，若受法弟子、若出家弟子教令不說。恐諸施主多設供養臥具衣服、飲食醫藥。若我受取，妨於善法；若我不受，壞弟子心，若生瞋恚，妨其善法，於未來世得不饒益。如是之人知足受施，不為愛攝，心不散亂，於正法中生正念心，樂於林中修學禪觀，觀身循身觀，觀心循心觀，觀受循受觀，觀法循法觀。如是比丘於有為獄則能超越，以行少欲知足行故。是名沙門第六法也。
4.B. -1596 “ ‘What, then, is the seventh principle to understand? When traveling through a land or area where people have not heard of or seen him before, a monk who is practicing to curtail great desires should not say to the local people that he has gone forth from a great family. He should not say, “I became ordained within such and such a great caste, I am a monk that hails from an important family.” Likewise, if his companions or assistants should say so, he ought to stop them. If a benefactor or donor should offer more bedding or medical supplies than the minimum required for spiritual practice, the monk may think, “If I accept this, I will become an owner of property. But if I don’t accept it, this person will be unhappy. If he becomes unhappy with me, that will turn into an obstacle for him, and that would not be helpful in the next life.” When a monk keeps property based on this knowledge, he will curtail great desire, he will not be caught up in existence, and he will not become distracted but maintain mindfulness. He will take full delight in the sacred Dharma and the practice of concentration. Correctly observing body, mind, sensations, and phenomena, he will decrease great desire and thus be able to break free from the prison of existence. [F.253.b]
復次，諸天子！云何沙門知第七法？少欲知足，畏大利養。捨利養已，知何等法？若有比丘多有知識，樂多事務、樂多弟子、多利供養，貪樂請食，數見親舊。如是比丘修行之人，不應與之共為行伴至聚落中。何故不得與其相隨？恐放逸故。如是比丘樂於利養，眾人所知，同處行故，亦謂此人多貪無厭。以供養故，敬重其人，二俱妨礙。若多事比丘受他利養，若此行人不受其物，令多事者其心忿恚，言此比丘諂曲不實，誑於聚落諸施主等，謂是比丘內心貪濁。以是因緣，令他見者內自毀傷。是故少欲知足比丘不應與彼多事比丘同止共住、行來出入，以生過故。是名沙門第七法也。
4.B. -1597 “ ‘A monk who is practicing in order to curtail great desires and who is content and free from the terrors of wealth and fame must also understand an eighth principle. What is that principle? Such a person should not travel, stay, or walk with a mendicant who mingles with many people, who has plenty of pots and other utensils, who is obsessed with being rich and famous, who is attached to food, who is excited about invitations, and who wants to visit friends and relatives. Why is that? Because people will know and talk about that monk who is ruined by carelessness and thus obsessed with wealth and fame. In this way, those who associate with him will also become corrupted by wealth and fame. On the other hand, if one does not accept all the things that the other monk has received, that will upset the monk who has all the pots and utensils and who is fond of invitations. That monk will then go before benefactors and donors to defame the monk who is practicing to curtail great desires and tell them, “That monk is a hypocrite. He keeps fooling everyone, but inside he is a sinner.” This will thereby harm both the other monk and the first one. Therefore, in consideration of the ensuing mental flaws, a monk who is practicing to curtail great desires should not associate with someone who is filled with great desires.
復次，諸天子！云何沙門知第八法？少欲比丘怖畏生死，遠於利養，常念一心。云何知法？若在家時，種種技術，既出家已，不復自說。所謂醫方工巧、伎樂刀矟，如是種種技術，不自談說。何以故？恐諸施主知我技術，多致供養，妨沙門法。或以如是世俗技術，心樂習行，毀壞善法，不得一心、不得禪定，心不清淨，妨沙門法，自利利他亦皆損減，不能利益調伏弟子。是故應捨不說技術，是名沙門第八法也。
4.B. -1598 “ ‘A monk who is practicing to curtail great desires, who is afraid and wary of cyclic existence, who stays clear of wealth and fame, and who remains in constant mental composure, should also comprehend a ninth principle. What is that principle? If a householder who is learned in the fields of knowledge takes ordination, he should not advertise his learning. He should not let it be known that he is an accomplished doctor, painter, dancer, phlebotomist, or the like, nor should he broadcast that he is learned in one of the other fields. Why is that? If benefactors or donors consider him to be obsessed with being rich and famous, that will become an obstacle for him, [F.254.a] and, if he becomes attached to these factors, he will fail to cultivate virtuous factors. He will not develop a one-pointed mind, and his mind will not be directed toward the sustenance of concentration. Instead, he will encounter obstacles and fail to benefit himself or others. One must therefore distance oneself from that and give up such ways of thinking and such attachments entirely, since they are not helpful.
復次，諸天子！云何沙門知第九法？少欲比丘智慧之人，遠離供養。見塔寺中，若城邑內、若聚落中、若近聚落、若柵邑中、若近柵邑見有僧寺。若有眾多破戒比丘多欲無厭，多畜飲食，食不淨食，飲酒放逸，治生販賣不淨之物，出入財產，親近俗人以為知識，不樂住寺，多樂住於施主之家。少欲比丘不應與此多欲比丘共住一寺。若有欲得寂靜之心，欲離魔縛，不應住於如是之處。何以故？恐城中人、若聚落人、柵邑中人知諸比丘破戒行惡，謂我一人持戒第一，多施供養。若我受此供養之物，不名少欲。若我不受如是利養，眾人嫌恨，亦令多人瞋恨施主何故以物乃施一人，不施多人？知此過已，少欲比丘不應共於不淨比丘同處而住，是名沙門第九法也。
4.B. -1599 “ ‘An intelligent monk who is practicing to curtail great desires, and who is intent on giving up wealth and fame, should also comprehend a tenth principle. It may happen that he arrives at a temple near a city, town, village, or market and finds the place to be full of monks and nuns who live alongside restaurants, bars, merchants, and fornicators. He may also see that some monks there are living in huts together with non-monastic company. In that case, that monk who is practicing to curtail great desires, whose mind is serene, and who is intent on severing the bonds of the māras should not take up residence there. Why is that? Because as the people of that city, town, village, or market come to understand that the monks there are unstable and that their discipline is flawed, they may choose to offer their wealth and respect to that single monk alone. If at that point the monk accepts their offerings, his great desires will not diminish. However, if he does not accept them, that could become an obstacle for the donors. The situation may also become an obstacle for other monks, who might incur the flaw of resenting those who donate exclusively to that single monk. Hence, since it involves all these problems, a monk who is practicing in order to curtail great desires should not stay with individuals who live in such ways.
復次，諸天子！云何沙門知第十法？若有比丘得世俗通，能示異相，少欲比丘不應宣說。何以故？恐諸聞者謂我當是阿羅漢人，多設供養，妨沙門法，或失神通，壞少欲法。是名沙門第十法也。
4.B. -1600 “ ‘Next, an eleventh principle must be comprehended. If omens should appear in one’s mind due to mundane insight, one should not disclose these to others. If one does so, others may take one to be a worthy one and hence offer their wealth and respect, and that may become an obstacle. One will fail to diminish great desires. [F.254.b]
復次，諸天子！云何沙門知第十一法？若有比丘持佛舍利，從城至城，從村至村，從邑至邑，從鄉至鄉，以實神力示於世間。如是舍利是大福田，當設供養。如是比丘少聞無智，稱美讚歎少欲比丘，言此比丘多聞智慧，能為汝等演說正法。施主聞已，敬重舍利及多聞比丘，廣設供養。若此比丘受此供養，非少欲法。少欲比丘不應與此遊行比丘共行共住。何以故？諸施主等見此比丘不持禁戒，謂少欲者亦破禁戒。是故不應與破戒者行住坐臥，恐閻羅使獄卒縛故，恐放逸故。是名沙門第十一法也。
4.B. -1601 “ ‘Next, a twelfth principle must be comprehended. Someone who has received little education may carry relics of the Blessed One from city to city, town to town, village to village, and market to market, thus displaying these wondrous articles with the hope that benefactors may be inspired to offer great gifts to such objects. Moreover, such a person may also commend, praise, and attempt to please another monk who is practicing to curtail great desires and who is tremendously learned. In this way, he will seek to associate with the learned monk so as to obtain the wealth of donors and benefactors, who seek Dharma teachings from the learned monk and have respect for the relics on display. Yet, a person who is practicing to curtail great desires and who is thoroughly content should not accompany or reside with such an individual, because if benefactors and donors become aware that the other person’s discipline is flawed, that will become an obstacle for them. Therefore, whoever has a correct attitude, or who is terrified and afraid of the realm of the Lord of Death, or who is cautious of becoming careless, should not accompany people with flawed discipline.
復次，諸天子！云何沙門知第十二法？受乞食法，頭陀功德。無知識處遊行乞食，不行放逸，捨於著味，是名沙門第十二法也。
4.B. -1602 “ ‘Next, a thirteenth principle must be understood. A monk who is practicing to curtail great desires, who lives as a mendicant, who abides by carefulness, and who has given up attachment to food must be steadfast without being influenced by others.
復次，諸天子！云何沙門知第十三法？知足比丘受糞掃衣，知足受衣，畜陳故衣，於物知足，是名沙門第十三法也。
4.B. -1603 “ ‘Next, a fourteenth principle must be comprehended. Someone who lives at a garbage dump and is content with refuse should for the sake of developing contentment only wear clothing that is already worn out.
復次，諸天子！云何沙門少欲比丘知第十四法？知足比丘能破魔眾，是名沙門第十四法也。復次，諸天子！云何沙門知第十五法？少欲比丘獨行無侶，捨惡知識，摧破無始煩惱堅山。如是知足得第一樂，臨命終時則不為於閻羅使者自在所縛，不見醜惡大怖畏相，心不怖畏。
4.B. -1604 “ ‘A monk who is content and who crushes the hordes of the māras should also comprehend a fifteenth principle. What is that fifteenth principle? Someone who gives up unwholesome company, resides alone, and displays a solitary lifestyle should bring down the great mountain of afflictions that have otherwise endured since time without beginning. People endowed with such contentment will possess tremendous happiness, and at the time of death, they will not fall under the power of Lord of Death’s henchmen. [F.255.a] They will not perceive the hideous bodies, faces, and eyes of the Lord of Death’s messengers, and they will be completely fearless.’
爾時，釋迦天王即說偈言：
少欲知足法，出家應修行，如是持戒人，則近涅槃道。cf. Dhs.6.80-87
4.B. -1605 “At that point Śakra will utter the following verses: “ ‘To the extent that those who persevere in the vows Are able to rely on contentment, The closer they come To entering peace.
所作不悕望，勤求涅槃道，不為魔境縛，不至魔境界。
4.B. -1606 “ ‘Those who disengage from their various activities And pursue the transcendence of suffering Will never enter into The land of the māras.
若人常修行，不生悕望心，修行勤精進，則無有眾苦。
4.B. -1607 “ ‘How could those whose minds are free from desire, Who always act diligently, And who constantly seek wisdom Possibly wish to suffer?
念已作怖畏，思惟於現在，亦知於未來，則脫煩惱縛。
4.B. -1608 “ ‘Those who remember their past fears, Who encounter any present fears with wisdom, And who possess conteDeath’s henchmen disappear, they will all rejoice. Also, the gods who have been hiding in fear and terror within the parks and forests will now begin to come forward as they see Śakra teaching the Dharma. Knowing the minds of the gods, Śakra will gradually let the emanated henchmen disappear, to the delight of the gods. ntment in the future Will be free from the ties of the afflictions.
常樂不放逸，畏於不信法，修無垢淨智，則近涅槃住。
4.B. -1609 “ ‘Those who constantly delight in being careful, Who are intelligent and free from longing, And who rely on stainless knowledge Will remain within the limit of suffering’s transcendence.
諸天受快樂，猶起放逸行，何況愚癡人，為放逸所使！
4.B. -1610 “ ‘If their carelessness decreases, The gods attain great bliss, But people who remain careless Are going to die.
若人行放逸，是為已死人；若不放逸行，常住智慧人。
4.B. -1611 “ ‘Therefore, the same obviously holds For those who are deluded and careless. Those who are sustained by the water of wisdom Without ever becoming intoxicated,
放逸懈怠心，精勤能斷除；放逸眾苦本，捨之如棄死。
4.B. -1612 “ ‘And who are careful rather than careless, Are deemed to be supreme. Carelessness is the root of suffering, A death-like flaw that has to be given up.’
如是釋迦天王為諸天眾化閻羅使怖諸天子，為之說法。
4.B. -1613 “In this manner, Śakra will teach the Dharma to the gods who are frightened by the illusory henchmen of the Lord of Death.
爾時，帝釋知諸天子於正法中心生信樂，見閻羅使漸欲消滅。既見此事，復往詣於釋迦天王，復有諸天恐怖隱藏於園林中，一切皆往詣帝釋所。爾時，帝釋知此諸天心之所念，隨諸天眾心漸清淨，漸漸滅化。
4.B. -1614 “Thereafter, when the gods whose minds are bright and desirous begin to see the various forms of the Lord of Death’s henchmen disappear, they will all rejoice. Also, the gods who have been hiding in fear and terror within the parks and forests will now begin to come forward as they see Śakra teaching the Dharma. Knowing the minds of the gods, Śakra will gradually let the emanated henchmen disappear, to the delight of the gods.
