T01n0013_長阿含十報法經

大正藏第 01 冊 No. 0013 長阿含十報法經

No. 13 [No. 1(10)]

長阿含十報法經卷上

後漢安息國三藏安世高譯

聞如是：

佛在舍衛國祇樹給孤獨園。是時，賢者舍利曰：「請諸比丘聽說法，上亦好、中亦好、竟亦好，有慧、有巧、最具凈除至竟說行，聽從一增至十法，聽向意著意，聽說如言。」諸比丘從賢者舍利曰：「請願欲聞。」舍利曰：「便說從一增起至十法，皆聚成無為。從苦得要出，一切惱滅。

「第一一法，行者竟無為但守行。

「第二一法，可思惟意不離身。

「第三一法，可識世間粗細。

「第四一法，可棄憍慢。

「第五一法，可著意本觀。

「第六一法，多作本觀。

「第七一法，難受不中止定。

「第八一法，可成令意止。

「第九一法，當知一切人在食。

「第十一法，當證令意莫疑。

「是行者十法，是不非、是不異，有諦如，有不惑不倒，是如有持慧意觀。

「第一兩法，行者竟無為當有意亦當念。

「第二兩法，可增行止亦觀。

「第三兩法，當知名字。

「第四兩法，可舍癡亦世間愛。

「第五兩法，當除不愧不慚。

「第六兩法，難定兩法不當爾爾。

「第七兩法，當知當不爾爾。

「第八兩法，可求盡點，不復生點。

「第九兩法，可識人本何因緣在世間得苦，亦當知何因緣得度世。

「第十兩法，當自證慧亦解脫。是為行者二十法，是不非、是不異，有證如，有不惑不倒，是如有持慧意觀。

「第一三法，行者竟無為事慧者，亦聞法經，亦當觀本。

「第二三法，當思惟。慾念，定不欲但念，亦不欲亦不念。

「第三三法，可識。欲有，色有，不色有。

「第四三法，可舍。欲愛，色愛，不色愛。

「第五三法，可舍。本三惡，貪慾惡、瞋恚惡、愚癡惡。

「第六三法，可增。無有貪慾本、無有瞋恚本、無有愚癡本。

「第七三法，難受。相定相、定止相、定起相。

「第八三法，可作。三活向，空、不願、不想。

「第九三法，可識。三痛，樂痛、亦不樂亦不苦痛。

「第十三法，自證慧不復學。從本來，亦往生，爾無所應除。是為行者三十法，是不非，是不異，有諦如，有不惑不倒，是如是有持慧意觀。

「第一四法，行者竟無為天人輪。好郡居，依慧人，自直愿，宿命有本。

「第二四法，增行。四意止，自觀、身觀、內外身觀，莫離意知著意，離世間癡惱。痛、癢、意法亦如觀身法。」

「第三四法，可識。四飯，摶飯、樂飯、念飯、識飯。

「第四四法，可舍。四𧓲，欲𧓲、意生是𧓲、戒愿𧓲、受身𧓲。

「第五四法，可減。四失，戒失、意是失、行失、業失。

「第六四法，可增。四成，戒成、意是成、行成、業成。

「第七四法，難知。四諦，苦諦、習諦、盡諦、受滅苦諦。

「第八四法，令有四黠。苦黠、習黠、盡黠、道黠。

「第九四法，可識。四相識，少識、多識、無有量無所有不用識知、多知無有量知無所有不用智知。

「第十四法，自證

現代漢語譯本： 這是我聽到的： 佛陀在舍衛國的祇樹給孤獨園。當時，賢者舍利弗說：『請各位比丘聽我說法，這法從開始到中間到結尾都很好，有智慧，有技巧，完全清凈，最終能引導修行。請聽從一法增至十法，用心專注，如實聽聞。』眾比丘對賢者舍利弗說：『我們願意聽。』舍利弗說：『那我就從一法開始講起，直到十法，這些法都能彙集成無為法。從苦中得到解脫，一切煩惱都將熄滅。』 『第一，一法，修行者最終達到無為，只需守護修行。 『第二，一法，可以思考，意念不離身體。 『第三，一法，可以認識世間的粗細。 『第四，一法，可以捨棄驕慢。 『第五，一法，可以專注于根本的觀察。 『第六，一法，多做根本的觀察。 『第七，一法，難以接受但不停止禪定。 『第八，一法，可以成就，使意念止息。 『第九，一法，應當知道一切人都在飲食。 『第十，一法，應當證悟，使意念不再疑惑。 『這是修行者的十法，它們真實不虛，沒有差異，符合真理，不會迷惑顛倒，有智慧的人應當這樣觀察。』 『第一，兩法，修行者最終達到無為，應當有意念，也應當有正念。 『第二，兩法，可以增加修行，止息和觀察。 『第三，兩法，應當知道名字。 『第四，兩法，可以捨棄愚癡和世間愛。 『第五，兩法，應當去除不羞愧和不慚愧。 『第六，兩法，難以安定的兩種法不應當隨便對待。 『第七，兩法，應當知道什麼應當，什麼不應當。 『第八，兩法，可以尋求盡頭，不再產生新的起點。 『第九，兩法，可以認識人為何因緣在世間受苦，也應當知道為何因緣可以度脫世間。 『第十，兩法，應當自己證悟智慧和解脫。這是修行者的二十法，它們真實不虛，沒有差異，符合真理，不會迷惑顛倒，有智慧的人應當這樣觀察。』 『第一，三法，修行者最終達到無為，應當有智慧，也應當聽聞佛法，也應當觀察根本。 『第二，三法，應當思考。有慾念，有定力，不只有慾念，也不無慾念。 『第三，三法，可以認識。欲界有，色界有，無色界有。 『第四，三法，可以捨棄。欲愛，色愛，無色愛。 『第五，三法，可以捨棄。根本的三種惡，貪慾惡、瞋恚惡、愚癡惡。 『第六，三法，可以增加。沒有貪慾的根本，沒有瞋恚的根本，沒有愚癡的根本。 『第七，三法，難以接受。相的禪定，止的禪定，起的禪定。 『第八，三法，可以做。三種解脫門，空、無愿、無相。 『第九，三法，可以認識。三種感受，樂受，不樂不苦受。 『第十，三法，自己證悟智慧，不再需要學習。從本來，也往生，沒有什麼需要去除的。這是修行者的三十法，它們真實不虛，沒有差異，符合真理，不會迷惑顛倒，有智慧的人應當這樣觀察。』 『第一，四法，修行者最終達到無為，天人輪轉。居住在好的地方，依靠有智慧的人，自己有正直的願望，宿命有根本。 『第二，四法，增加修行。四念處，觀察自己，觀察身體，觀察內外身體，不要讓意念離開，專注於此，遠離世間的愚癡煩惱。感受、癢、意念、法也像觀察身體一樣。』 『第三，四法，可以認識。四種食物，摶食、觸食、思食、識食。 『第四，四法，可以捨棄。四種執取，欲執取、見執取、戒禁取、我語取。 『第五，四法，可以減少。四種失誤，戒律失誤、意念失誤、行為失誤、業力失誤。 『第六，四法，可以增加。四種成就，戒律成就、意念成就、行為成就、業力成就。 『第七，四法，難以知道。四聖諦，苦諦、集諦、滅諦、道諦。 『第八，四法，使人有四種智慧。苦的智慧、集的智慧、滅的智慧、道的智慧。 『第九，四法，可以認識。四種識，少識、多識、無量無所有處識、多知無量無所有處智。 『第十，四法，自己證悟』

English version: Thus have I heard: The Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the venerable Sariputra said, 'Please, bhikkhus, listen to the Dharma. It is good in the beginning, good in the middle, and good in the end. It is wise, skillful, and completely pure, ultimately guiding practice. Listen from one Dharma increasing to ten Dharmas, focus your mind, and listen as it is spoken.' The bhikkhus said to the venerable Sariputra, 'We wish to hear.' Sariputra said, 'Then I will begin with one Dharma and speak up to ten Dharmas. These Dharmas can all gather into the unconditioned. From suffering, one attains liberation, and all afflictions cease.' 'First, one Dharma: the practitioner ultimately reaches the unconditioned, simply guarding the practice.' 'Second, one Dharma: one can contemplate, the mind not leaving the body.' 'Third, one Dharma: one can recognize the gross and subtle of the world.' 'Fourth, one Dharma: one can abandon arrogance.' 'Fifth, one Dharma: one can focus on the fundamental observation.' 'Sixth, one Dharma: do more of the fundamental observation.' 'Seventh, one Dharma: difficult to accept but not stopping meditation.' 'Eighth, one Dharma: one can achieve, causing the mind to cease.' 'Ninth, one Dharma: one should know that all people are eating.' 'Tenth, one Dharma: one should realize, causing the mind to have no doubt.' 'These are the ten Dharmas of the practitioner. They are true and not false, without difference, in accordance with truth, not confused or inverted. Those with wisdom should observe in this way.' 'First, two Dharmas: the practitioner ultimately reaches the unconditioned, one should have intention and also mindfulness.' 'Second, two Dharmas: one can increase practice, cessation and observation.' 'Third, two Dharmas: one should know names.' 'Fourth, two Dharmas: one can abandon ignorance and worldly love.' 'Fifth, two Dharmas: one should remove shamelessness and lack of remorse.' 'Sixth, two Dharmas: the two Dharmas that are difficult to settle should not be treated casually.' 'Seventh, two Dharmas: one should know what is appropriate and what is not.' 'Eighth, two Dharmas: one can seek the end, no longer producing a new beginning.' 'Ninth, two Dharmas: one can recognize why people suffer in the world, and also know why one can transcend the world.' 'Tenth, two Dharmas: one should realize wisdom and liberation for oneself. These are the twenty Dharmas of the practitioner. They are true and not false, without difference, in accordance with truth, not confused or inverted. Those with wisdom should observe in this way.' 'First, three Dharmas: the practitioner ultimately reaches the unconditioned, one should have wisdom, also listen to the Dharma, and also observe the fundamental.' 'Second, three Dharmas: one should contemplate. There is desire, there is concentration, not only desire, and also not without desire.' 'Third, three Dharmas: one can recognize. The desire realm exists, the form realm exists, the formless realm exists.' 'Fourth, three Dharmas: one can abandon. Desire love, form love, formless love.' 'Fifth, three Dharmas: one can abandon. The three roots of evil, greed, hatred, and delusion.' 'Sixth, three Dharmas: one can increase. No root of greed, no root of hatred, no root of delusion.' 'Seventh, three Dharmas: difficult to accept. The meditation of form, the meditation of cessation, the meditation of arising.' 'Eighth, three Dharmas: one can do. The three doors of liberation, emptiness, wishlessness, signlessness.' 'Ninth, three Dharmas: one can recognize. The three feelings, pleasant feeling, neither pleasant nor unpleasant feeling.' 'Tenth, three Dharmas: one realizes wisdom for oneself, no longer needing to learn. From the beginning, also rebirth, there is nothing to remove. These are the thirty Dharmas of the practitioner. They are true and not false, without difference, in accordance with truth, not confused or inverted. Those with wisdom should observe in this way.' 'First, four Dharmas: the practitioner ultimately reaches the unconditioned, the cycle of gods and humans. Residing in a good place, relying on wise people, having upright wishes, and having a root in past lives.' 'Second, four Dharmas: increase practice. The four foundations of mindfulness, observing oneself, observing the body, observing the inner and outer body, not letting the mind leave, focusing on this, and leaving worldly ignorance and afflictions. Feelings, itching, thoughts, and dharmas are also observed like the body.' 'Third, four Dharmas: one can recognize. The four kinds of food, physical food, contact food, mental food, and consciousness food.' 'Fourth, four Dharmas: one can abandon. The four kinds of clinging, clinging to desire, clinging to views, clinging to rules and vows, and clinging to self-identity.' 'Fifth, four Dharmas: one can reduce. The four kinds of loss, loss of precepts, loss of mind, loss of conduct, and loss of karma.' 'Sixth, four Dharmas: one can increase. The four kinds of accomplishment, accomplishment of precepts, accomplishment of mind, accomplishment of conduct, and accomplishment of karma.' 'Seventh, four Dharmas: difficult to know. The four noble truths, the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering.' 'Eighth, four Dharmas: causing one to have four kinds of wisdom. Wisdom of suffering, wisdom of the origin of suffering, wisdom of the cessation of suffering, and wisdom of the path.' 'Ninth, four Dharmas: one can recognize. The four kinds of consciousness, limited consciousness, extensive consciousness, consciousness of the realm of nothingness, and wisdom of the realm of nothingness.' 'Tenth, four Dharmas: one realizes for oneself.'

「第十四法，自證。一法身當知、二法意當知、三法眼當知、四法慧當知。是為行者四十法，是不非，是不異，有諦如，有不惑不倒，是如是有持慧意觀。

「第一五法，行者竟無為。五種斷意。何等五？道弟子有道信有根著本，無有能壞者，忍辱亦仙人，若天、若魔、若梵，亦余世間耶？亦無有匿無有態，真直如有身行，意著道慧同行。身亦少病安善，如應持腹行。身不大寒不大熱，無有恚時和令消飲食啖，令身安調，發精進行。有瞻精進方便，堅得好法，意不捨方便，寧肌筋骨血干，盡精進不得中止，要當得所行。行慧從起滅慧得道者，要不厭行直滅苦。是五種斷意。

「第二五法，可增行德者。五種定。行道弟子，是身自守得喜樂，澆漬身行，可身一切無有一處不到喜樂，從自守樂。譬慧浴者，亦慧浴弟子。弟子持器，若杅若釜。澡豆水漬，已漬和使澡豆著膩，內外著膩不復散，從漬膩故。道行者亦如是，是身自守愛生樂，漬和相近相著，身一切無有不著，從自守喜樂。道弟子，是五種定，是上頭行。

「亦有道弟子，是身已定喜樂，澆漬身行，可身一處無有不到從定喜樂，譬阪頭泉水池，亦不從上來、亦不從東、亦不從南、亦不從西、亦不從北，但從泉多水潤生遍泉水，為泉澆漬，無有一處不到水冷水。道弟子行如是，是身定喜樂，澆漬身行，可遍身一切無有不到，從定喜樂。道弟子是五種定，是為第二行。

「亦有道弟子，是身不著愛著樂，相連至到相促相可，遍一切身到不喜樂。譬如蓮華水中生水中長，至根至莖至葉，一切從冷水遍澆漬遍行。道弟子身亦如是，從無有愛樂澆漬，可一切身遍從無有愛樂。道弟子，是五種定，是為第三行。

「亦有道弟子，是身凈意，已除受行成行，身中無有一處不到從凈意除意。譬如四姓亦四姓子，白㲲若八丈九丈，人頭足遍裹身遍，無有不到從白㲲凈㲲。如是道弟子，是身凈意除意已有行，一切身無有不到已覆凈意除意。道弟子，是五種定，是為第四行。

「亦有道弟子，受身觀諦，已熟念、熟居、熟受，譬如住人觀坐人、坐人觀臥人。道弟子行如是，受行相思惟熟受，以熟受、熟念、熟事、熟受。道弟子是五種定，是為第五行。

「第三五法，當知五種，一為色受種、二為痛受種、三為想受種、四為行受種、五為識受種。

「第四五法，當舍五蓋，一為愛慾蓋、二為瞋恚蓋、三為睡眠蓋、四為戲樂蓋、五為悔疑蓋。

「第五五法，可當減。五心意釘。若學者不通道，疑不下不可不受，如是心意一釘為未舍，不受道法教誡故。亦如有學者在道散名聞慧者同學者，持惡口向喙勤意離嬈侵，若有道名聞者慧者同學者，持惡口向喙勤意離嬈侵，如是是為五心意釘未舍。

「第六五法，當增道。五根，一為信根、二為精進根、三為意根、四為定根、五為慧根。

「第七五法，難受。五行得要出。若道弟子熟受道，不念愛慾，意不著欲、意不可欲、意不止欲、意不度欲，意縮、意惡、意不起、意不用、意卻、意穢不用惡。譬如雞毛亦筋，入火便縮皺不得申。如是見道弟子，行堅意不念愛慾，便不用愛慾，便不可愛慾，意不墮愛慾，意便縮，意便縮意不起，便出念道。欲行已出，意生意堅，意不意出意解，意不縮意不惡意起，意無所礙無所用，意安隱，為意行故熟行故。

「若復生從愛慾因緣結惱憂，念為已從是解止不著得離，不復從是因緣痛癢行。如是行者，從欲得度，瞋恚不瞋恚，侵不侵，色不色。若道弟子，堅意不復念身，已堅意不念身，便不欲身、不可身、不住身，意不墮愛慾便惡意起。譬道弟子，如雞毛筋，入火便縮便皺不得申。道弟子亦如是，已見堅不復念身，意不可身、意不著身、意不度意，縮意惡意不起，自守生止惡，可惡念無為

現代漢語譯本 『第十四法，自證。一法身應當知曉、二法意應當知曉、三法眼應當知曉、四法慧應當知曉。這是修行者應當瞭解的四十法，它們不是虛妄的，不是不同的，具有真諦的實相，不迷惑不顛倒，是如實地持有智慧和意念的觀察。 『第十五法，修行者最終達到無為的境界。有五種斷除意念的方法。是哪五種呢？修道弟子對道有信心，有根基，有根本的執著，沒有能夠破壞它的人。忍辱也像仙人一樣，無論是天神、魔鬼、梵天，還是其他世間的人，都不能動搖。也沒有隱藏，也沒有虛偽，真實正直，就像身體的行動一樣，意念專注于道和智慧的同行。身體也少病安康，像應當保持腹部一樣行動。身體不感到太冷或太熱，沒有憤怒的時候，能夠平和地消化飲食，使身體安穩調和，激發精進的修行。有觀察精進的方法，堅定地獲得好的法，意念不捨棄方便，寧願肌肉筋骨血液乾枯，也要精進不停止，一定要達到所修行的目標。通過修行智慧，從生滅的智慧中獲得道的人，一定要不厭倦修行，直接滅除痛苦。這就是五種斷除意念的方法。 『第二十五法，可以增長修行功德的方法。有五種禪定。修道弟子，身體能夠自我守護，獲得喜悅和快樂，滋潤身體的修行，使身體的每一個地方都充滿喜悅和快樂，從自我守護的快樂中獲得。譬如用智慧沐浴的人，也像用智慧沐浴的弟子。弟子拿著器皿，無論是盆還是鍋。用澡豆水浸泡，浸泡后使澡豆和油脂混合在一起，內外都沾上油脂，不再散開，因為浸泡而變得油膩。修道的人也是這樣，身體能夠自我守護，產生愛和快樂，浸泡和混合，相互靠近和依附，身體的每一個地方都沾染上，從自我守護的喜悅中獲得。修道弟子，這五種禪定，是上等的修行。 『也有修道弟子，身體已經處於禪定的喜悅和快樂中，滋潤身體的修行，使身體的每一個地方都充滿禪定的喜悅和快樂。譬如山頂的泉水池，既不從上面來，也不從東、南、西、北來，只是從泉水涌出，滋潤整個泉水，為泉水澆灌，沒有一個地方不被冷水浸潤。修道弟子修行也是這樣，身體處於禪定的喜悅和快樂中，滋潤身體的修行，使身體的每一個地方都充滿禪定的喜悅和快樂。修道弟子，這五種禪定，是第二等的修行。 『也有修道弟子，身體不執著于愛和快樂，相互連線，相互靠近，相互適應，遍佈全身，不感到喜悅和快樂。譬如蓮花在水中生長，在水中長大，從根到莖到葉，一切都被冷水遍佈澆灌。修道弟子的身體也是這樣，從沒有愛和快樂的滋潤，使身體的每一個地方都充滿沒有愛和快樂的狀態。修道弟子，這五種禪定，是第三等的修行。 『也有修道弟子，身體清凈，意念已經去除，修行已經成就，身體中沒有一個地方不被清凈的意念所覆蓋。譬如四種姓氏的人，或者四種姓氏的子弟，用白色的布，無論是八丈還是九丈，從頭到腳都包裹全身，沒有一個地方不被白色的乾淨的布所覆蓋。修道弟子也是這樣，身體清凈，意念已經去除，修行已經成就，身體的每一個地方都被清凈的意念所覆蓋。修道弟子，這五種禪定，是第四等的修行。 『也有修道弟子，觀察身體的真實，已經熟練地思考、熟練地安住、熟練地感受，譬如站著的人觀察坐著的人，坐著的人觀察躺著的人。修道弟子修行也是這樣，感受修行，思考熟練地感受，用熟練的感受、熟練的思考、熟練的事情、熟練的感受。修道弟子，這五種禪定，是第五等的修行。 『第三十五法，應當知道五種，一是色受的種子、二是痛受的種子、三是想受的種子、四是行受的種子、五是識受的種子。 『第四十五法，應當捨棄五蓋，一是愛慾蓋、二是瞋恚蓋、三是睡眠蓋、四是戲樂蓋、五是悔疑蓋。 『第五十五法，應當減少。五種心意之釘。如果學者不相通道，疑惑不消除，不能接受，這樣心意的一根釘子就沒有捨棄，因為不接受道法教誡的緣故。也像有學者在道中散佈名聲，有智慧的同學，用惡語相向，勤奮地想要離間和侵犯，如果有道有名聲的智慧同學，用惡語相向，勤奮地想要離間和侵犯，這樣就是五種心意之釘沒有捨棄。 『第六十五法，應當增長道。五根，一是信根、二是精進根、三是意根、四是定根、五是慧根。 『第七十五法，難以接受。五種修行得到要領才能出離。如果修道弟子熟練地接受道，不念愛慾，意念不執著于慾望、意念不認可欲望、意念不止息慾望、意念不超越慾望，意念收縮、意念厭惡、意念不生起、意念不用、意念退卻、意念污穢不用厭惡。譬如雞毛或者筋，進入火中就會收縮皺縮，不能伸展。像這樣見到修道弟子，修行堅定，不念愛慾，就不用愛慾，就不可愛慾，意念不墮落愛慾，意念就收縮，意念就收縮，意念不生起，就出離念道。慾望的修行已經出離，意念生起堅定，意念不生起，意念解脫，意念不收縮，意念不厭惡，意念生起，意念沒有障礙，沒有作用，意念安穩，因為意念的修行，因為熟練的修行。 『如果又因為愛慾的因緣產生煩惱憂愁，念頭已經從這裡解脫，不再執著，不再因為這個因緣產生痛苦和癢的感覺。像這樣修行的人，從慾望中得到解脫，瞋恚不瞋恚，侵犯不侵犯，色不色。如果修道弟子，堅定意念不再念身，已經堅定意念不再念身，就不想要身體、不認可身體、不住在身體，意念不墮落愛慾，就生起厭惡的意念。譬如修道弟子，像雞毛筋，進入火中就會收縮皺縮，不能伸展。修道弟子也是這樣，已經見到堅定不再念身，意念不認可身體、意念不執著身體、意念不超越意念，收縮意念，厭惡的意念不生起，自我守護，生起止息厭惡的意念，可以使厭惡的意念達到無為的境界。

English version 'The fourteenth dharma, self-realization. One, the dharma body should be known; two, the dharma mind should be known; three, the dharma eye should be known; four, the dharma wisdom should be known. These are the forty dharmas that a practitioner should understand. They are not false, not different, possess the true essence of reality, are not deluded or inverted, and are the true holding of wisdom and mindful observation. 'The fifteenth dharma, the practitioner ultimately reaches the state of non-action. There are five methods for cutting off thoughts. What are the five? A disciple of the path has faith in the path, has a foundation, has a fundamental attachment, and there is no one who can destroy it. Patience is also like an immortal, whether it is a god, a demon, Brahma, or other worldly beings, they cannot shake it. There is also no hiding, no falsehood, true and upright, just like the actions of the body, the mind focuses on the path and the wisdom that accompanies it. The body is also free from illness and healthy, acting as it should to maintain the abdomen. The body does not feel too cold or too hot, and when there is no anger, it can peacefully digest food, making the body stable and harmonious, and stimulating diligent practice. There is a method for observing diligence, firmly obtaining good dharma, the mind does not abandon the means, and would rather have muscles, bones, and blood dry up, but must diligently not stop, and must achieve the goal of practice. Those who obtain the path through the wisdom of practice, from the wisdom of arising and ceasing, must not be tired of practice, and directly eliminate suffering. These are the five methods for cutting off thoughts. 'The second five dharmas, methods that can increase the merit of practice. There are five kinds of samadhi. A disciple of the path, the body can protect itself, obtain joy and happiness, nourish the practice of the body, so that every part of the body is filled with joy and happiness, obtained from the joy of self-protection. For example, a person who bathes with wisdom is like a disciple who bathes with wisdom. The disciple holds a vessel, whether it is a basin or a pot. Soak it in soap water, and after soaking, mix the soap with grease, so that both inside and outside are covered with grease, and it no longer scatters, because it is greasy from soaking. A practitioner of the path is also like this, the body can protect itself, generating love and joy, soaking and mixing, getting close and attached to each other, every part of the body is covered, obtained from the joy of self-protection. A disciple of the path, these five kinds of samadhi, are the superior practice. 'There are also disciples of the path, the body is already in the joy and happiness of samadhi, nourishing the practice of the body, so that every part of the body is filled with the joy and happiness of samadhi. For example, a spring pool on the top of a mountain, it does not come from above, nor from the east, south, west, or north, but only from the spring gushing out, nourishing the entire spring, irrigating the spring, and no place is not soaked by the cold water. A disciple of the path practices in this way, the body is in the joy and happiness of samadhi, nourishing the practice of the body, so that every part of the body is filled with the joy and happiness of samadhi. A disciple of the path, these five kinds of samadhi, are the second level of practice. 'There are also disciples of the path, the body is not attached to love and happiness, connected to each other, close to each other, adapting to each other, pervading the whole body, and not feeling joy and happiness. For example, a lotus flower grows in water, grows in water, from the root to the stem to the leaves, everything is irrigated by cold water. The body of a disciple of the path is also like this, from the nourishment of no love and happiness, so that every part of the body is filled with the state of no love and happiness. A disciple of the path, these five kinds of samadhi, are the third level of practice. 'There are also disciples of the path, the body is pure, the mind has already been removed, the practice has been accomplished, and there is no place in the body that is not covered by the pure mind. For example, people of the four castes, or disciples of the four castes, use white cloth, whether it is eight or nine feet long, to wrap the whole body from head to toe, and no place is not covered by the white, clean cloth. A disciple of the path is also like this, the body is pure, the mind has already been removed, the practice has been accomplished, and every part of the body is covered by the pure mind. A disciple of the path, these five kinds of samadhi, are the fourth level of practice. 'There are also disciples of the path, observing the truth of the body, already skillfully thinking, skillfully dwelling, skillfully feeling, just as a standing person observes a sitting person, and a sitting person observes a lying person. A disciple of the path practices in this way, feeling the practice, thinking skillfully about the feeling, using skillful feeling, skillful thinking, skillful things, and skillful feeling. A disciple of the path, these five kinds of samadhi, are the fifth level of practice. 'The third five dharmas, one should know five kinds, one is the seed of form feeling, two is the seed of pain feeling, three is the seed of thought feeling, four is the seed of action feeling, and five is the seed of consciousness feeling. 'The fourth five dharmas, one should abandon the five hindrances, one is the hindrance of desire, two is the hindrance of anger, three is the hindrance of sleep, four is the hindrance of playfulness, and five is the hindrance of doubt and regret. 'The fifth five dharmas, one should reduce. The five nails of the mind. If a student does not believe in the path, doubts are not eliminated, and cannot accept, then one nail of the mind has not been abandoned, because they do not accept the teachings of the path. It is also like a student who spreads fame on the path, a wise classmate, using harsh words to try to alienate and invade, if there is a wise classmate with fame on the path, using harsh words to try to alienate and invade, then these are the five nails of the mind that have not been abandoned. 'The sixth five dharmas, one should increase the path. The five roots, one is the root of faith, two is the root of diligence, three is the root of mind, four is the root of samadhi, and five is the root of wisdom. 'The seventh five dharmas, difficult to accept. Five practices must grasp the key to liberation. If a disciple of the path skillfully accepts the path, does not think of desire, the mind is not attached to desire, the mind does not approve of desire, the mind does not stop desire, the mind does not transcend desire, the mind shrinks, the mind is disgusted, the mind does not arise, the mind does not use, the mind retreats, the mind is defiled and does not use disgust. For example, a chicken feather or tendon, when it enters the fire, it will shrink and wrinkle and cannot stretch. Like this, seeing a disciple of the path, practicing firmly, not thinking of desire, then not using desire, then not approving of desire, the mind does not fall into desire, the mind shrinks, the mind shrinks, the mind does not arise, and then leaves the thought of the path. The practice of desire has already left, the mind arises firmly, the mind does not arise, the mind is liberated, the mind does not shrink, the mind is not disgusted, the mind arises, the mind has no obstacles, no function, the mind is at peace, because of the practice of the mind, because of skillful practice. 'If again, because of the causes of desire, afflictions and worries arise, the thought has already been liberated from here, no longer attached, and no longer because of this cause, pain and itching arise. A practitioner who practices like this is liberated from desire, anger is not anger, invasion is not invasion, form is not form. If a disciple of the path, with a firm mind no longer thinks of the body, has already firmly decided not to think of the body, then does not want the body, does not approve of the body, does not dwell in the body, the mind does not fall into desire, then a disgusted thought arises. For example, a disciple of the path, like a chicken feather tendon, when it enters the fire, it will shrink and wrinkle and cannot stretch. A disciple of the path is also like this, having seen the firmness of no longer thinking of the body, the mind does not approve of the body, the mind is not attached to the body, the mind does not transcend the mind, the mind shrinks, the disgusted mind does not arise, self-protection, giving rise to the cessation of disgusted thoughts, can make disgusted thoughts reach the state of non-action.'

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。欲度身念度，身為無為，意勸意可，意止意度，意不縮意不惡，意便申念無所礙無所用，意隱止，從行熟行故。

「若從身因緣，生罪惱憂，緣生罪惱憂已，從是解止不著度，不復從是因緣更痛。道弟子如是，從身得要出。

「第八五法，令生起道，五慧定，道德者無所著無所供從，是一慧內自生。

「是定恒，人不能致，慧者可。如是二慧內起生。

「是定從一向致得猗得道行，如是三慧內起生。

「是定見致樂行受亦好，如是四慧內起生。

「是定從是定自在坐自在起，如是五慧內起生。

「第九五法，當知五解脫，若學者道說經從道聞，亦慧人說從慧人聞，亦同學者聞，已如說聞知法義行、已解法便解義、已解義便受、已受便喜、已喜身樂、已樂便意定。定意如有知如有見，已如知見便卻不用，已不用便不著，已不著如便得解脫。是行者一解脫。

「已行者得住未正意，得正意未定意，得定意未解結，得解結未得無為，便致無為。或時佛亦不說經，慧者同學者亦不說經，但如聞如受竟便自諷讀。是行者二解脫。

「或時佛亦不說經，慧者同學者亦不說經，但如聞法如受法，具說學者。是行者三解脫。

「或時佛不說經，學者但如聞如受法，獨一處計念，若如聞如受法具諷讀，便如應解如法解，是行者四解脫。

「或時不如聞不如受，亦不計念，但從行取一定相熟、受熟、念熟，行已受定相熟、受熟、念熟、行熟，隨便如法，便如應解，便如法解。已如應解，已如法解便可生，已可生便哀生，已哀生便身樂，便身知樂已樂意便止，便如有知有見便悔，已悔便不欲，已不欲便得解脫，行者五解脫。若道行者，得是止，得是行，意未得止便止，意未定便定，結未盡便盡，未得度世無為便得度世無為。

「第十五法自證知，一不學陰、二不學戒、三不學定、四不學慧、五不學度世解脫。是學者五十法，是不非，是不異，有諦如，有不惑不倒，是如有持慧意觀。

「第一六法者，竟無為。不共取重，等身行止在佛慧同學者，是法不共取重，從是得愛、從是得敬，可意已得愛、已得敬行，聚合不諍訟，一向行定致忍，等口言、等心行，所有戒行，不犯、不穿、不緩、不藏、不失。為有道者可具足行，如是輩行戒者，我亦戒者，當應比共慧者同學者，所求道要厭者，但行直滅苦，如是輩我亦如是輩，應比共慧者同學者，是法不共取重，亦若所有利法致從法得，一切所得在隨器中，如是利當爲同學共，無有獨匿，是法不共取重。為從是愛得敬得可意，已得愛、已得敬、已得可意、已得行，得合、得聚，不諍不訟。一心行定，從是致忍。

「第二六法，護行六共居，眼見色亦不喜亦不惡，但觀行意正知。耳鼻口身意法觀，亦不喜亦不瞋，但觀止意不忘。

「第三六法，可識。六內入，眼內入，耳鼻口身意內入。

「第四六法，可舍。六愛，眼更愛，耳鼻口身意更愛。

「第五六法，可減。六不恭敬，一為不恭敬佛、二為不恭敬法、三為不恭敬同學者、四為不恭敬戒、五為惡口、六為惡知識。

「第六六法，可增。六恭敬，一為恭敬佛、二為恭敬法，三為恭敬同學者，四為恭敬戒，五為好口，六為善知識。

「第七六法，難受。六行度世，若有言：『我有等意定心，已行已有。』復言：『我意中瞋恚未解。』便可報言：『莫說是。何以故？無有是。已等心定意，已行已作已有，寧當有瞋恚耶？無有是。何以故？有等心定意，為除瞋恚故。』

「二為若行者言：『我有慈意定心，已作已行已有，但有殺意不除。』可報：『不如言。何以故？已慈心定意，已行已作已有，寧當有殺意耶？無有是。何以故？已有慈意定心，為無有殺意。』

「三為若學者言：『我有喜心等定意，已行已作已有，但意不止不可

現代漢語譯本：想要衡量自己的念頭，就讓身體處於無為的狀態，用意識勸導意識，讓意識停止和衡量。意識不退縮也不作惡，意識便能舒展念頭，不受任何阻礙，也不執著于任何事物。意識隱藏和停止，是因為從實踐中熟練掌握了這些方法。 如果因為身體的因緣而產生罪過、煩惱和憂愁，當這些罪過、煩惱和憂愁產生后，就從這裡解脫，停止執著，不再因為這個因緣而感到痛苦。修道弟子應該這樣，從身體中找到解脫的關鍵。 第八個五法，是使道生起的五種智慧禪定。道德高尚的人不執著于任何事物，也不依賴任何供養，這種智慧從內心自然產生。 這種禪定是恒常的，一般人無法達到，有智慧的人可以做到。這兩種智慧在內心同時產生。 這種禪定從一心一意地修行中獲得安穩，從而獲得道行。這是三種智慧在內心同時產生。 這種禪定使人看到修行帶來的快樂，並樂於接受。這是四種智慧在內心同時產生。 這種禪定使人能夠自在地坐禪，自在地起身。這是五種智慧在內心同時產生。 第九個五法，應當瞭解五種解脫。如果學道的人聽聞佛陀講經說法，或者有智慧的人聽聞有智慧的人說法，或者同學之間互相聽聞，聽聞后如實地理解法義並實踐，理解了法就理解了義理，理解了義理就接受它，接受了它就感到喜悅，感到喜悅身體就感到快樂，感到快樂意識就安定下來。意識安定下來就有了知覺和見解，有了知覺和見解就不再執著於它們，不再執著就獲得了解脫。這是修行者獲得的第一種解脫。 修行者已經修行，但還沒有獲得正念，獲得正念但還沒有獲得禪定，獲得禪定但還沒有解脫煩惱，解脫煩惱但還沒有獲得無為的境界，最終達到無為的境界。有時佛陀不說經，有智慧的人和同學也不說經，只是像聽聞和接受的那樣自己諷誦。這是修行者獲得的第二種解脫。 有時佛陀不說經，有智慧的人和同學也不說經，只是像聽聞和接受的那樣，向其他學者講述。這是修行者獲得的第三種解脫。 有時佛陀不說經，學者只是像聽聞和接受的那樣，獨自在一個地方思考，如果像聽聞和接受的那樣諷誦，就能如實地理解，如法地理解。這是修行者獲得的第四種解脫。 有時不如聽聞，不如接受，也不思考，只是從修行中獲得一定的相狀，熟練地接受，熟練地念誦，修行後接受一定的相狀，熟練地接受，熟練地念誦，熟練地修行，隨順法理，就能如實地理解，如法地理解。如實地理解后，如法地理解后，就能產生，產生后就能產生悲憫，產生悲憫後身體就感到快樂，身體感到快樂后意識就安定下來，有了知覺和見解后就感到後悔，感到後悔就不再執著，不再執著就獲得解脫。這是修行者獲得的第五種解脫。如果修道的人，獲得了這種止，獲得了這種行，意識沒有安定就讓它安定，意識沒有禪定就讓它禪定，煩惱沒有斷盡就讓它斷盡，沒有獲得度脫世間的無為境界就獲得度脫世間的無為境界。 第十五個五法是自我證知的五種不學：一不學陰，二不學戒，三不學定，四不學慧，五不學度脫世間的解脫。這是學者應該瞭解的五十種法，它們不是非，不是異，是真實的，不迷惑不顛倒，是具有智慧的意識所觀察到的。 第十六法是最終達到無為的境界。不共同承擔重擔，身體的行動和停止與佛陀和同學的智慧一致，這種法不共同承擔重擔，從這裡獲得愛，從這裡獲得尊敬，感到滿意后獲得愛，獲得尊敬后修行，聚集在一起不爭訟，一心修行禪定，達到忍辱，言語一致，心行一致，所有的戒行，不犯戒，不懈怠，不隱瞞，不丟失。對於有道的人來說，可以圓滿地修行，像這樣修行戒律的人，我也是修行戒律的人，應當與有智慧的人和同學相比，所追求的道要厭離，只是直接滅除痛苦，像這樣的人，我也是這樣的人，應當與有智慧的人和同學相比，這種法不共同承擔重擔，也像所有從法中獲得的利益，一切所得都在隨身的器物中，像這樣的利益應當與同學共享，沒有獨自隱藏，這種法不共同承擔重擔。爲了從這裡獲得愛，獲得尊敬，獲得滿意，獲得愛，獲得尊敬，獲得滿意，獲得修行，獲得和合，獲得聚集，不爭不訟。一心修行禪定，從這裡達到忍辱。 第二十六法是守護六種共同居住的行為：眼睛看到顏色，既不喜也不惡，只是觀察行為，意識保持正知。耳朵、鼻子、嘴巴、身體、意識接觸法，既不喜也不嗔，只是觀察停止的意識，不忘記。 第三十六法是可以識別的六種內在入口：眼睛的內在入口，耳朵、鼻子、嘴巴、身體、意識的內在入口。 第四十六法是可以捨棄的六種愛：眼睛的貪愛，耳朵、鼻子、嘴巴、身體、意識的貪愛。 第五十六法是可以減少的六種不恭敬：一是不恭敬佛陀，二是不恭敬佛法，三是不恭敬同學，四是不恭敬戒律，五是惡語，六是惡知識。 第六十六法是可以增加的六種恭敬：一是恭敬佛陀，二是恭敬佛法，三是恭敬同學，四是恭敬戒律，五是善語，六是善知識。 第七十六法是難以接受的六種修行度脫世間的方法。如果有人說：『我有了等同的禪定心，已經修行了，已經有了。』又說：『我心中的嗔恚還沒有解除。』就可以回答說：『不要這樣說。為什麼呢？沒有這樣的道理。已經有了等同的禪定心，已經修行了，已經做了，怎麼會有嗔恚呢？沒有這樣的道理。為什麼呢？有了等同的禪定心，是爲了消除嗔恚。』 第二種情況，如果修行者說：『我有了慈悲的禪定心，已經做了，已經修行了，已經有了，但是有殺意沒有消除。』可以回答說：『不要這樣說。為什麼呢？已經有了慈悲的禪定心，已經修行了，已經做了，怎麼會有殺意呢？沒有這樣的道理。為什麼呢？已經有了慈悲的禪定心，是爲了沒有殺意。』 第三種情況，如果學者說：『我有了喜悅的等同禪定心，已經修行了，已經做了，已經有了，但是意識不能停止，不能...

English version: To measure one's own thoughts, let the body be in a state of non-action. Use consciousness to guide consciousness, allowing it to stop and measure. Consciousness does not shrink back nor does it do evil. Consciousness can then expand thoughts, without any hindrance, and without attachment to anything. Consciousness hides and stops because it has become skilled in these methods through practice. If, due to the conditions of the body, sin, vexation, and sorrow arise, once these have arisen, one should be liberated from them, cease attachment, and no longer feel pain because of these conditions. A disciple of the path should be like this, finding the key to liberation from the body. The eighth set of five dharmas are the five wisdom samadhis that give rise to the path. A person of high morality is not attached to anything, nor does he rely on any offerings. This wisdom arises naturally from within. This samadhi is constant; ordinary people cannot attain it, but those with wisdom can. These two wisdoms arise simultaneously within. This samadhi is attained through single-minded practice, thereby attaining the path. These are three wisdoms arising simultaneously within. This samadhi allows one to see the joy that comes from practice and to gladly accept it. These are four wisdoms arising simultaneously within. This samadhi allows one to sit in meditation freely and to rise freely. These are five wisdoms arising simultaneously within. The ninth set of five dharmas is to understand the five liberations. If a student of the path hears the Buddha preach, or a wise person hears a wise person preach, or fellow students hear each other, after hearing, they understand the meaning of the dharma and practice it. Understanding the dharma, they understand the meaning; understanding the meaning, they accept it; accepting it, they feel joy; feeling joy, the body feels pleasure; feeling pleasure, the consciousness becomes stable. When the consciousness is stable, there is awareness and insight. Having awareness and insight, one no longer clings to them. Not clinging, one attains liberation. This is the first liberation attained by a practitioner. A practitioner has already practiced, but has not yet attained right mindfulness; having attained right mindfulness, but not yet attained samadhi; having attained samadhi, but not yet liberated from afflictions; having liberated from afflictions, but not yet attained the state of non-action, ultimately reaching the state of non-action. Sometimes the Buddha does not speak the sutras, nor do wise people or fellow students speak the sutras, but they recite them themselves as they have heard and received them. This is the second liberation attained by a practitioner. Sometimes the Buddha does not speak the sutras, nor do wise people or fellow students speak the sutras, but they explain them to other students as they have heard and received them. This is the third liberation attained by a practitioner. Sometimes the Buddha does not speak the sutras, but the student, as they have heard and received the dharma, contemplates it alone in a place. If they recite it as they have heard and received it, they can understand it truthfully and according to the dharma. This is the fourth liberation attained by a practitioner. Sometimes one does not hear or receive, nor does one contemplate, but from practice, one attains a certain sign, becomes skilled in receiving, skilled in reciting. After practicing, one receives a certain sign, becomes skilled in receiving, skilled in reciting, skilled in practice. Following the dharma, one can understand it truthfully and according to the dharma. Having understood it truthfully, having understood it according to the dharma, one can give rise to it. Having given rise to it, one can give rise to compassion. Having given rise to compassion, the body feels pleasure. When the body feels pleasure, the consciousness becomes stable. Having awareness and insight, one feels remorse. Having remorse, one no longer clings. Not clinging, one attains liberation. This is the fifth liberation attained by a practitioner. If a practitioner of the path attains this cessation, attains this practice, if the consciousness is not stable, one makes it stable; if the consciousness is not in samadhi, one makes it in samadhi; if afflictions are not exhausted, one makes them exhausted; if one has not attained the non-action of liberation from the world, one attains the non-action of liberation from the world. The fifteenth set of five dharmas are the five non-learnings of self-realization: one does not learn the skandhas, two does not learn the precepts, three does not learn samadhi, four does not learn wisdom, five does not learn liberation from the world. These are the fifty dharmas that a student should understand. They are not non-truths, not different, they are real, not confusing, not inverted, and are observed by a mind of wisdom. The sixteenth dharma is to ultimately reach the state of non-action. Not to share the burden, the actions and cessation of the body are in accordance with the wisdom of the Buddha and fellow students. This dharma does not share the burden. From here, one obtains love, from here, one obtains respect. Having felt satisfaction, one obtains love. Having obtained respect, one practices. Gathering together, one does not dispute. Practicing samadhi with one mind, one attains patience. Speech is consistent, and the actions of the mind are consistent. All precepts are not violated, not neglected, not concealed, not lost. For those who have the path, they can practice completely. Those who practice the precepts like this, I am also one who practices the precepts. I should be compared with those who have wisdom and fellow students. The path that is sought should be renounced, only directly eliminating suffering. Those who are like this, I am also like this. I should be compared with those who have wisdom and fellow students. This dharma does not share the burden. Also, like all the benefits obtained from the dharma, all that is obtained is in the personal belongings. Such benefits should be shared with fellow students, not hidden alone. This dharma does not share the burden. In order to obtain love, obtain respect, obtain satisfaction, having obtained love, having obtained respect, having obtained satisfaction, having obtained practice, one obtains harmony, obtains gathering, does not dispute or litigate. Practicing samadhi with one mind, one attains patience from this. The second set of six dharmas is to protect the six behaviors of living together: when the eyes see colors, one is neither pleased nor displeased, but only observes the behavior, and the consciousness maintains right knowledge. When the ears, nose, mouth, body, and consciousness come into contact with dharmas, one is neither pleased nor angry, but only observes the cessation of consciousness, not forgetting. The third set of six dharmas are the six internal entrances that can be recognized: the internal entrance of the eyes, the internal entrances of the ears, nose, mouth, body, and consciousness. The fourth set of six dharmas are the six attachments that can be abandoned: the attachment of the eyes, the attachments of the ears, nose, mouth, body, and consciousness. The fifth set of six dharmas are the six kinds of disrespect that can be reduced: one is disrespect for the Buddha, two is disrespect for the dharma, three is disrespect for fellow students, four is disrespect for the precepts, five is harsh speech, and six is bad companionship. The sixth set of six dharmas are the six kinds of respect that can be increased: one is respect for the Buddha, two is respect for the dharma, three is respect for fellow students, four is respect for the precepts, five is kind speech, and six is good companionship. The seventh set of six dharmas are the six practices of liberation from the world that are difficult to accept. If someone says, 'I have an equal samadhi mind, I have already practiced it, I already have it,' and then says, 'The anger in my mind has not been resolved,' one can reply, 'Do not say that. Why? There is no such thing. Having an equal samadhi mind, having already practiced it, having already done it, how can there be anger? There is no such thing. Why? Having an equal samadhi mind is for the purpose of eliminating anger.' The second case, if a practitioner says, 'I have a compassionate samadhi mind, I have already done it, I have already practiced it, I already have it, but I have not eliminated the intention to kill,' one can reply, 'Do not say that. Why? Having a compassionate samadhi mind, having already practiced it, having already done it, how can there be an intention to kill? There is no such thing. Why? Having a compassionate samadhi mind is for the purpose of not having the intention to kill.' The third case, if a student says, 'I have a joyful equal samadhi mind, I have already practiced it, I have already done it, I already have it, but the consciousness cannot stop, cannot...

。』報言：『莫說是。何以故？無有是，已有等意定心，已行已增已有，寧不定不可耶？無有是。何以故？等意定心，為除不可不定故。』

「四為若學者言：『我有觀定意，已行已作已有，但愛慾瞋恚未除。』可報言：『莫說是。何以故？已有觀定意，便無有愛慾瞋恚。』

「五為若行者言：『我無有疑，但意不能。』可報言：『莫說是。何以故？解要無有疑故。』

「六為若行者言：『已得定意已足，但意往念識。』可報：『不如言，無有是，亦不應是念得定。意無所念已足，複意行念識，無有是。何以故？意已得度者，不應復念。』

「第八六法，當令有六念，一爲念佛、二爲念法、三爲念同學者、四爲念戒，五爲念與、六爲念天。

「第九六法，當知。六無有量，一為見無有量、二為聞無有量、三為利無有量、四為戒無有量、五為事無有量、六爲念無有量。

「第十六法，證自知。六知，一神足、二徹聽、三知人意、四知本從來、五知往生何所、六知結盡。是行者六十法，是不非，是不異，有諦如，有不惑不倒，是如有持慧意觀。

「第一七法，行者竟無為。七寶，一為信寶、二為戒寶、三為愧寶、四為慚寶、五為聞寶、六為施寶、七為慧寶。

「第二七法，可行。七覺意，一為意覺意、二為分別法覺意、三為精進覺意、四為可覺意、五為猗覺意、六為定覺意、七為護覺意。

「第三七法，當知。七有，一為不可有、二為畜生有、三為餓鬼有、四為人有、五為天有、六為行有、七為中有。

「第四七法，可舍。七結，一為愛慾結、二為不可結、三為樂有結、四為自憍慢結、五為邪結、六為癡結、七為疑結。

「第五七法，可減。惡人七法，一為不信、二為無有愧、三為無有慚、四為無有精進、五為忘意、六為不定意、七為無有慧。

「第六七法，增慧。七慧者法，一為信、二為愧、三為慚、四為發精進、五為守意、六為定、七為慧。

「第七七法，難受知。七識止處，有色身異身異相。譬如或人中、或天上，是為一識止處。

「有色若干身一想。譬如天上天，名為梵，上頭有，是為二識止處。

「有在色處，一身一想。譬如天名為自明，是為三識止處。

「有無有色處行者，一切從色度滅恚念無有量行止。譬如天名為空，是為四識止處。

「有無有色處行者，一切從空得度，行識無有量止。譬如天名為識，是為五識止處。

「有不在色行者，無有想亦不離想。譬如天名為無有想，是為七識止處。

「第八七法，行令有定意。一為直見、二為直念、三為直語、四為直法、五為直業、六為直方便、七為直意。

「第九七法，當知。七現恩，一為若道行者，意在佛信入道根生，住無有能壞，若沙門、若婆羅門、若天、若魔、若梵亦余世間行者。二為持戒守律攝戒，出入成畏死罪，持戒學戒。三為有好知識，有好同居，有好自歸。四為獨居不二共牽行、牽身、牽意。五為持精進行，堅精進行，不捨道法方便。六為意計，寧身肌筋骨血干壞，但當所應行者發精進。七為有瞻者堅行者，不捨方便者，道法行應得已未得，精進不得中止，守意行最意持行自久行久說意不忘。七爲念慧行知生滅得慧意。是為七現恩。

「第十七法，當令有證。一有法、二有解、三知時、四知足、五知身、六知眾、七知人前後。是行者七十法，是不非，是不異，有諦如，有不惑不倒，是如有持慧意觀。

大正藏第 01 冊 No. 0013 長阿含十報法經

長阿含十報法經卷下

「第一八法，行者為增本行，未得慧法八因緣。何等八？一為若行者依受教誡行，亦依慧者同學者，是本行，未得慧便得慧。是為一法因緣

『有人說：『不要這樣說。』為什麼呢？因為沒有『是』，已經有了等同的意念和決心，已經實行、已經增長、已經擁有，難道不是已經確定了嗎？』沒有『是』。為什麼呢？因為等同的意念和決心，是爲了去除不可確定性。』 『四、如果學者說：『我有了觀想禪定的意念，已經實行、已經做了、已經擁有，但是愛慾、嗔恚還沒有去除。』可以回答說：『不要這樣說。』為什麼呢？因為已經有了觀想禪定的意念，就應該沒有愛慾、嗔恚。』 『五、如果修行者說：『我沒有疑惑，但是意念不能集中。』可以回答說：『不要這樣說。』為什麼呢？因為理解必須沒有疑惑。』 『六、如果修行者說：『已經得到禪定意念就足夠了，但是意念會往外攀緣。』可以回答說：『不如這樣說，沒有『是』，也不應該認為是通過念頭得到禪定。意念沒有攀緣就足夠了，如果意念又去攀緣，那就不是禪定。為什麼呢？因為意念已經得到解脫的人，不應該再有攀緣。』 『第八、六法，應當使人有六種憶念：一爲念佛、二爲念法、三爲念同學者、四爲念戒，五爲念佈施、六爲念天。』 『第九、六法，應當知道。六種無量：一為見無量、二為聞無量、三為利無量、四為戒無量、五為事無量、六爲念無量。』 『第十、六法，要自我證知。六種知：一為神足、二為天耳通、三為知他人心、四為知過去世、五為知往生何處、六為知煩惱斷盡。這是修行者的六十法，是不錯的，是不變的，是真實的，是不迷惑不顛倒的，是具有智慧的觀察。』 『第十一、七法，修行者最終達到無為。七寶：一為信寶、二為戒寶、三為慚寶、四為愧寶、五為聞寶、六為施寶、七為慧寶。』 『第十二、七法，可以修行。七覺支：一爲念覺支、二為擇法覺支、三為精進覺支、四為喜覺支、五為輕安覺支、六為定覺支、七為舍覺支。』 『第十三、七法，應當知道。七有：一為地獄有、二為畜生有、三為餓鬼有、四為人有、五為天有、六為業有、七為中有。』 『第十四、七法，可以捨棄。七結：一為愛慾結、二為嗔恚結、三為樂有結、四為我慢結、五為邪見結、六為無明結、七為疑結。』 『第十五、七法，可以減少。惡人的七種法：一為不信、二為無慚、三為無愧、四為無精進、五為忘失正念、六為心不定、七為無智慧。』 『第十六、七法，增長智慧。七種智慧者的法：一為信、二為慚、三為愧、四為發精進、五為守護意念、六為禪定、七為智慧。』 『第十七、七法，難以理解。七種識的止處，有色身、異身、異相。譬如在人間或天上，這是第一種識的止處。』 『有色身，若干身，一個想法。譬如天上天，名為梵天，上面還有，這是第二種識的止處。』 『有在色界，一身一想。譬如天名為自明，這是第三種識的止處。』 『有無色界的修行者，一切從色界度脫，嗔恚念無量地止息。譬如天名為空無邊處，這是第四種識的止處。』 『有無色界的修行者，一切從空無邊處得度，行識無量地止息。譬如天名為識無邊處，這是第五種識的止處。』 『有不在色界的修行者，無有想，也不離想。譬如天名為無所有處，這是第七種識的止處。』 『第十八、七法，使修行者有禪定意念。一為正見、二為正思惟、三為正語、四為正業、五為正命、六為正精進、七為正念。』 『第十九、七法，應當知道。七種現世的恩惠：一為如果修行者，意念在佛，信入道根，生起，住于不可破壞，無論是沙門、婆羅門、天、魔、梵天，還是其他世間修行者。二為持戒守律，攝持戒律，出入都畏懼死罪，持戒學習戒律。三為有好的善知識，有好的同住者，有好的歸宿。四為獨居，不與他人牽連，不牽累身體、意念。五為持精進行，堅定精進行，不捨棄道法方便。六為意念堅定，寧願身體肌肉筋骨血液乾枯壞死，也要按照所應修行的發起精進。七為有瞻仰者，堅定修行者，不捨棄方便者，道法修行應得而未得，精進不得中止，守護意念，最重要的是堅持修行，久而久之，意念不會忘失。七爲念慧修行，知道生滅，得到智慧。這是七種現世的恩惠。』 『第二十、七法，應當使人有證悟。一為有法、二為有理解、三為知時、四為知足、五為知身、六為知眾、七為知人前後。這是修行者的七十法，是不錯的，是不變的，是真實的，是不迷惑不顛倒的，是具有智慧的觀察。』 《長阿含十報法經》捲上 大正藏第 01 冊 No. 0013 《長阿含十報法經》 《長阿含十報法經》卷下 『第一、八法，修行者爲了增長根本修行，未得智慧的八種因緣。哪八種呢？一為如果修行者依教奉行，也依止有智慧的同學者，這是根本修行，未得智慧便能得到智慧。這是第一種因緣。

'It is said: 'Do not say that.' Why? Because there is no 'is,' there is already an equal intention and determination, already practiced, already increased, already possessed, is it not already certain? There is no 'is.' Why? Because the equal intention and determination is to remove uncertainty.' 'Four, if a scholar says: 'I have the intention of meditative concentration, already practiced, already done, already possessed, but love, desire, and anger have not yet been removed.' It can be answered: 'Do not say that.' Why? Because if there is already the intention of meditative concentration, then there should be no love, desire, and anger.' 'Five, if a practitioner says: 'I have no doubt, but my mind cannot concentrate.' It can be answered: 'Do not say that.' Why? Because understanding must be without doubt.' 'Six, if a practitioner says: 'Having attained meditative concentration is enough, but the mind wanders.' It can be answered: 'It is better not to say that, there is no 'is,' nor should it be thought that concentration is attained through thoughts. If the mind does not wander, it is enough, if the mind wanders again, then it is not concentration. Why? Because a person whose mind has already attained liberation should not wander again.' 'Eighth, six dharmas, one should have six recollections: one is recollection of the Buddha, two is recollection of the Dharma, three is recollection of fellow practitioners, four is recollection of precepts, five is recollection of giving, and six is recollection of the heavens.' 'Ninth, six dharmas, one should know. Six immeasurables: one is immeasurable seeing, two is immeasurable hearing, three is immeasurable benefit, four is immeasurable precepts, five is immeasurable matters, and six is immeasurable recollection.' 'Tenth, six dharmas, one must self-realize. Six knowledges: one is psychic power, two is divine hearing, three is knowing others' minds, four is knowing past lives, five is knowing where one will be reborn, and six is knowing the end of afflictions. These are the sixty dharmas of a practitioner, they are not wrong, they are unchanging, they are true, they are not confusing or inverted, they are observations with wisdom.' 'Eleventh, seven dharmas, the practitioner ultimately attains non-action. Seven treasures: one is the treasure of faith, two is the treasure of precepts, three is the treasure of shame, four is the treasure of remorse, five is the treasure of learning, six is the treasure of giving, and seven is the treasure of wisdom.' 'Twelfth, seven dharmas, can be practiced. Seven factors of enlightenment: one is the factor of mindfulness, two is the factor of investigation of dharma, three is the factor of effort, four is the factor of joy, five is the factor of tranquility, six is the factor of concentration, and seven is the factor of equanimity.' 'Thirteenth, seven dharmas, one should know. Seven existences: one is the existence of hell, two is the existence of animals, three is the existence of hungry ghosts, four is the existence of humans, five is the existence of heavens, six is the existence of karma, and seven is the intermediate existence.' 'Fourteenth, seven dharmas, can be abandoned. Seven fetters: one is the fetter of desire, two is the fetter of anger, three is the fetter of attachment to existence, four is the fetter of pride, five is the fetter of wrong views, six is the fetter of ignorance, and seven is the fetter of doubt.' 'Fifteenth, seven dharmas, can be reduced. Seven dharmas of evil people: one is disbelief, two is shamelessness, three is lack of remorse, four is lack of effort, five is forgetfulness of mindfulness, six is an unstable mind, and seven is lack of wisdom.' 'Sixteenth, seven dharmas, increase wisdom. Seven dharmas of wise people: one is faith, two is shame, three is remorse, four is making effort, five is guarding the mind, six is concentration, and seven is wisdom.' 'Seventeenth, seven dharmas, difficult to understand. Seven places where consciousness stops, there are physical bodies, different bodies, and different forms. For example, in the human realm or in the heavens, this is the first place where consciousness stops.' 'There are physical bodies, several bodies, one thought. For example, the heavens of the heavens, called the Brahma heavens, and above them, this is the second place where consciousness stops.' 'There are those in the realm of form, one body, one thought. For example, the heavens called Self-Luminous, this is the third place where consciousness stops.' 'There are practitioners in the formless realm, all liberated from the realm of form, anger and thoughts cease immeasurably. For example, the heavens called the Realm of Infinite Space, this is the fourth place where consciousness stops.' 'There are practitioners in the formless realm, all liberated from the Realm of Infinite Space, consciousness stops immeasurably. For example, the heavens called the Realm of Infinite Consciousness, this is the fifth place where consciousness stops.' 'There are practitioners not in the realm of form, without thought, nor without thought. For example, the heavens called the Realm of Nothingness, this is the seventh place where consciousness stops.' 'Eighteenth, seven dharmas, make practitioners have meditative concentration. One is right view, two is right thought, three is right speech, four is right action, five is right livelihood, six is right effort, and seven is right mindfulness.' 'Nineteenth, seven dharmas, one should know. Seven present benefits: one is if a practitioner, the mind is in the Buddha, faith enters the root of the path, arises, dwells without being destroyed, whether it is a Shramana, a Brahmin, a deva, a Mara, a Brahma, or other worldly practitioners. Two is upholding precepts and rules, observing precepts, fearing death penalty in all actions, upholding precepts and learning precepts. Three is having good teachers, good companions, and good refuge. Four is living alone, not being entangled with others, not burdening the body or mind. Five is upholding diligent practice, firmly practicing diligently, not abandoning the methods of the path. Six is having a firm mind, rather than letting the body's muscles, bones, and blood dry up and decay, one should make effort according to what should be practiced. Seven is having observers, firm practitioners, those who do not abandon methods, the practice of the path should be attained, if not yet attained, effort should not stop, guarding the mind, most importantly, persisting in practice, over time, the mind will not forget. Seven is practicing mindfulness and wisdom, knowing arising and ceasing, attaining wisdom. These are the seven present benefits.' 'Twentieth, seven dharmas, one should have realization. One is having the Dharma, two is having understanding, three is knowing the time, four is knowing contentment, five is knowing the body, six is knowing the assembly, and seven is knowing the order of people. These are the seventy dharmas of a practitioner, they are not wrong, they are unchanging, they are true, they are not confusing or inverted, they are observations with wisdom.' The Sutra of Ten Rewards of the Long Agama, Volume 1 Taisho Tripitaka Volume 01, No. 0013, The Sutra of Ten Rewards of the Long Agama The Sutra of Ten Rewards of the Long Agama, Volume 2 Translated by An Shigao, Tripitaka Master of Anxi Kingdom of the Later Han Dynasty 'First, eight dharmas, practitioners, in order to increase fundamental practice, have eight causes for not yet attaining wisdom. What are the eight? One is if a practitioner follows the teachings, and also relies on wise fellow practitioners, this is fundamental practice, if wisdom has not been attained, then wisdom can be attained. This is the first cause.'

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「已依佛亦余慧者同學者，得時時聞微法經，是增本行，不得本慧便得本慧。是為二法因緣。

「已聞法，卻身卻意，從是本行因緣，不得慧便得慧。是為三法因緣。

「已聞法，精進行，從是增本行，不得慧便得慧。是為四法因緣。

「守意行盡力，自久作久說，慾念得念，是增行，不得慧便得慧。是為五法因緣。

「受語亦如受法行，是增行，不得慧便得慧。是為六法因緣。

「樂法樂行，數說經，是增行，不得慧便得慧。是為七法因緣。

「知五陰增減見行，若是色，若是色習，若從是色得滅，是痛癢思想生死識，是識是從是識得度，是增本行，未得慧便得慧。是為八法因緣。

「第二八法，可行得道者。八種道，一為直見、二為直念、三為直語、四為直法、五為直業、六為直方便、七為直意、八為直定。

「第三八法，當知八世間法，一為利、二為不利、三為名聞、四為不名聞、五為論議、六為稱譽、七為樂、八為不樂。

「第四八法，可舍。一為不直見、二為不直念、三為不直語、四為不直法、五為不直業、六為不直方便、七為不直意、八為不直定。

「第五八法，可減。八瞢瞢種不精進道。行者若在郡、在縣、在聚，亦余處依行，清朝起，著衣持應器，入郡縣求食。意計：『當得多可意啖食。』已行不得多可啖食，便念：『今日自不得多可意啖食，身羸不能坐，當傾臥便傾臥。』不復求度世方便，未得當得，未解當解，當自知不自知。是為一瞢瞢種不精進道。

「行者若在郡、在縣、在聚，亦余處依行，清朝起，著衣持應器，入郡縣求食。意計：『當多可意啖食。』自得多可啖食，自意念：『我為朝得多可啖食。』便自念：『朝得多可啖食，為我身重，不能行不能坐，令我傾臥。』便臥。無有度世方便，所應得不得，所應解無解，所應自知不自知。是為二瞢瞢種。

「或有時行者，或時應出行道，便意生：『我為應出行道，我不能出行道，不能受教誡行，令我傾臥。』不復求度世方便，當得未得，當解未解，當自知未自知。是為三瞢瞢種。

「或時行者，晝日行道。意計：『朝行道來，念身羸不能坐行，令我傾臥。』便傾臥。無有度世方便，當得不得，當解不解，當自知證不自知證。是為四瞢瞢種。

「或時行者，應好行，便計：『我應好行，我不能行，不能奉受教誡，令我須臾間傾臥。』便傾臥。不求度世方便，應及者不及，應解者不解，應自知證不自知證。是為五瞢瞢種。

「或時行者計：『我朝以行道，已身羸不能坐，令我傾臥。』已傾臥。不求度世方便，應得不得，應解不解，應自知證不自知證。是為六瞢瞢種。

「或時行者，已得病苦，便念：『我已苦得病，身羸不能行不能坐，令我傾臥。』便傾臥，無有度世方便，當得不得，當解不解，當自知證不自知證。是為七瞢瞢種。

「或時行者，適從病起，不久便念：『我為適從病起，身羸不能行坐，令我傾臥。』便傾臥，不求度世方便，當得不得，當解不解，當自知證不自知證。是為八瞢瞢種。

「第六八法，行增道，八精進方便道。行者，若在郡、在縣、在聚，亦余處依行，清朝起，著衣持應器，入郡縣求食。意計：『當得多可啖食。』不得多可啖食，自意計：『我朝不得多可啖食。身輕能行坐，令我作方便。』未得令得，未解令解，未自知令自知。是為一精進方便。

「或時行者。若在郡、在縣、在聚，亦余處依行，清朝起，著衣持應器，入郡縣求食。意計：『當得多可啖食。』便得多可啖食，便念：『已朝得多可啖食，身有力能前坐行，令我求方便。』未得當得，未解當解，未自知當自知。是為二精進方便。

「或時行者，當出行意生：『我為應出，身不能行，亦不能受教誡行，令我教敕求方便

『如果已經依佛法修行，並且還有其他智慧的同修，能夠時常聽到微妙的佛法，這會增長原本的修行，即使沒有獲得本有的智慧，也能因此獲得。這是兩種法緣。』 『如果已經聽聞佛法，能夠放下身心，從這個原本修行的因緣出發，即使沒有獲得智慧，也能因此獲得。這是三種法緣。』 『如果已經聽聞佛法，能夠精進修行，從這個增長原本修行的因緣出發，即使沒有獲得智慧，也能因此獲得。這是四種法緣。』 『如果能夠守護意念，盡力修行，長期實踐和宣說佛法，使慾望轉化為正念，這會增長修行，即使沒有獲得智慧，也能因此獲得。這是五種法緣。』 『如果接受教誨如同接受佛法一樣去實踐，這會增長修行，即使沒有獲得智慧，也能因此獲得。這是六種法緣。』 『如果喜愛佛法，樂於修行，經常宣說佛經，這會增長修行，即使沒有獲得智慧，也能因此獲得。這是七種法緣。』 『如果能夠了解五蘊的增減變化，觀察修行，無論是色，還是色的習性，還是從色中獲得解脫，以及痛癢、思想、生死、識，以及從識中獲得解脫，這會增長原本的修行，即使沒有獲得智慧，也能因此獲得。這是八種法緣。』 『第二種八法，是可以通過修行而證得道果的。這八種道是：一為正見，二為正念，三為正語，四為正業，五為正命，六為正精進，七為正思惟，八為正定。』 『第三種八法，應當瞭解世間的八種法：一為利益，二為不利，三為名聲，四為不名聲，五為議論，六為稱讚，七為快樂，八為不快樂。』 『第四種八法，是可以捨棄的。一為不正見，二為不正念，三為不正語，四為不正業，五為不正命，六為不正精進，七為不正思惟，八為不正定。』 『第五種八法，是可以減少的。這是八種懈怠不精進的途徑。修行者如果在城鎮、鄉村或聚落，或者其他地方修行，清晨起床，穿好衣服，拿著缽，進入城鎮去乞食。心中想著：『應當能得到許多可口的食物。』如果乞食沒有得到許多可口的食物，就想：『今天自己沒有得到許多可口的食物，身體虛弱不能坐，應當躺下。』於是就躺下。不再尋求解脫世間的方法，應該得到的沒有得到，應該理解的沒有理解，應該自己知道的沒有自己知道。這是第一種懈怠不精進的途徑。』 『修行者如果在城鎮、鄉村或聚落，或者其他地方修行，清晨起床，穿好衣服，拿著缽，進入城鎮去乞食。心中想著：『應當能得到許多可口的食物。』如果得到了許多可口的食物，就想：『我早上得到了許多可口的食物。』於是就想：『早上得到了許多可口的食物，使我身體沉重，不能行走也不能坐，讓我躺下。』於是就躺下。沒有解脫世間的方法，應該得到的沒有得到，應該理解的沒有理解，應該自己知道的沒有自己知道。這是第二種懈怠不精進的途徑。』 『有時修行者，應該出去修行，就想：『我應該出去修行，但我不能出去修行，不能接受教誨修行，讓我躺下。』不再尋求解脫世間的方法，應該得到的沒有得到，應該理解的沒有理解，應該自己知道的沒有自己知道。這是第三種懈怠不精進的途徑。』 『有時修行者，白天修行。心中想著：『早上修行到現在，覺得身體虛弱不能坐著修行，讓我躺下。』於是就躺下。沒有解脫世間的方法，應該得到的沒有得到，應該理解的沒有理解，應該自己證悟的沒有自己證悟。這是第四種懈怠不精進的途徑。』 『有時修行者，應該好好修行，就想：『我應該好好修行，但我不能修行，不能奉行教誨，讓我稍微躺下。』於是就躺下。不尋求解脫世間的方法，應該達到的沒有達到，應該理解的沒有理解，應該自己證悟的沒有自己證悟。這是第五種懈怠不精進的途徑。』 『有時修行者想：『我早上修行到現在，已經身體虛弱不能坐，讓我躺下。』於是就躺下。不尋求解脫世間的方法，應該得到的沒有得到，應該理解的沒有理解，應該自己證悟的沒有自己證悟。這是第六種懈怠不精進的途徑。』 『有時修行者，已經生病受苦，就想：『我已經生病受苦，身體虛弱不能行走也不能坐，讓我躺下。』於是就躺下，沒有解脫世間的方法，應該得到的沒有得到，應該理解的沒有理解，應該自己證悟的沒有自己證悟。這是第七種懈怠不精進的途徑。』 『有時修行者，剛從病中恢復，不久就想：『我剛從病中恢復，身體虛弱不能行走也不能坐，讓我躺下。』於是就躺下，不尋求解脫世間的方法，應該得到的沒有得到，應該理解的沒有理解，應該自己證悟的沒有自己證悟。這是第八種懈怠不精進的途徑。』 『第六種八法，是增長修行的道路，是八種精進方便的道路。修行者如果在城鎮、鄉村或聚落，或者其他地方修行，清晨起床，穿好衣服，拿著缽，進入城鎮去乞食。心中想著：『應當能得到許多可口的食物。』如果沒有得到許多可口的食物，就想：『我早上沒有得到許多可口的食物，身體輕便能夠行走和坐，讓我努力修行。』沒有得到的令其得到，沒有理解的令其理解，沒有自己知道的令其自己知道。這是第一種精進方便。』 『有時修行者，如果在城鎮、鄉村或聚落，或者其他地方修行，清晨起床，穿好衣服，拿著缽，進入城鎮去乞食。心中想著：『應當能得到許多可口的食物。』如果得到了許多可口的食物，就想：『早上已經得到了許多可口的食物，身體有力氣能夠向前坐著修行，讓我尋求修行的方法。』沒有得到的令其得到，沒有理解的令其理解，沒有自己知道的令其自己知道。這是第二種精進方便。』 『有時修行者，當要出行時，心中想：『我應該出行，但身體不能行走，也不能接受教誨修行，讓我教導自己尋求修行的方法。』

'If one has already practiced according to the Buddha's teachings and has fellow practitioners who also possess wisdom, and if one can frequently hear the subtle Dharma, this will increase one's original practice. Even if one has not attained inherent wisdom, one can attain it through this. This is the cause and condition of two dharmas.' 'If one has already heard the Dharma and can let go of body and mind, starting from this cause and condition of original practice, even if one has not attained wisdom, one can attain it through this. This is the cause and condition of three dharmas.' 'If one has already heard the Dharma and can practice diligently, starting from this cause and condition of increasing original practice, even if one has not attained wisdom, one can attain it through this. This is the cause and condition of four dharmas.' 'If one can guard one's thoughts, practice diligently, practice and proclaim the Dharma for a long time, and transform desires into right mindfulness, this will increase one's practice. Even if one has not attained wisdom, one can attain it through this. This is the cause and condition of five dharmas.' 'If one accepts teachings and practices them as if accepting the Dharma, this will increase one's practice. Even if one has not attained wisdom, one can attain it through this. This is the cause and condition of six dharmas.' 'If one loves the Dharma, enjoys practicing, and frequently proclaims the scriptures, this will increase one's practice. Even if one has not attained wisdom, one can attain it through this. This is the cause and condition of seven dharmas.' 'If one can understand the increase and decrease of the five aggregates, observe practice, whether it is form, the habit of form, or liberation from form, as well as feeling, thought, birth and death, consciousness, and liberation from consciousness, this will increase one's original practice. Even if one has not attained wisdom, one can attain it through this. This is the cause and condition of eight dharmas.' 'The second eight dharmas are those through which one can attain the path through practice. These eight paths are: one is right view, two is right thought, three is right speech, four is right action, five is right livelihood, six is right effort, seven is right mindfulness, and eight is right concentration.' 'The third eight dharmas are the eight worldly dharmas that one should understand: one is gain, two is loss, three is fame, four is disrepute, five is debate, six is praise, seven is pleasure, and eight is displeasure.' 'The fourth eight dharmas are those that can be abandoned: one is wrong view, two is wrong thought, three is wrong speech, four is wrong action, five is wrong livelihood, six is wrong effort, seven is wrong mindfulness, and eight is wrong concentration.' 'The fifth eight dharmas are those that can be reduced. These are eight paths of laziness and lack of diligence. If a practitioner is in a town, village, or settlement, or practicing in another place, they rise early in the morning, put on their robes, take their bowl, and enter the town to beg for food. They think: 『I should be able to get a lot of delicious food.』 If they do not get a lot of delicious food, they think: 『Today I did not get a lot of delicious food, my body is weak and I cannot sit, I should lie down.』 So they lie down. They no longer seek methods to liberate themselves from the world. What should be attained is not attained, what should be understood is not understood, what should be known by oneself is not known by oneself. This is the first path of laziness and lack of diligence.' 'If a practitioner is in a town, village, or settlement, or practicing in another place, they rise early in the morning, put on their robes, take their bowl, and enter the town to beg for food. They think: 『I should be able to get a lot of delicious food.』 If they get a lot of delicious food, they think: 『I got a lot of delicious food this morning.』 Then they think: 『Getting a lot of delicious food this morning makes my body heavy, I cannot walk or sit, let me lie down.』 So they lie down. There is no method to liberate themselves from the world. What should be attained is not attained, what should be understood is not understood, what should be known by oneself is not known by oneself. This is the second path of laziness and lack of diligence.' 'Sometimes a practitioner, when they should go out to practice, thinks: 『I should go out to practice, but I cannot go out to practice, I cannot accept teachings and practice, let me lie down.』 They no longer seek methods to liberate themselves from the world. What should be attained is not attained, what should be understood is not understood, what should be known by oneself is not known by oneself. This is the third path of laziness and lack of diligence.' 'Sometimes a practitioner practices during the day. They think: 『I have been practicing since morning, I feel my body is weak and I cannot sit and practice, let me lie down.』 So they lie down. There is no method to liberate themselves from the world. What should be attained is not attained, what should be understood is not understood, what should be realized by oneself is not realized by oneself. This is the fourth path of laziness and lack of diligence.' 'Sometimes a practitioner should practice well, but they think: 『I should practice well, but I cannot practice, I cannot follow the teachings, let me lie down for a while.』 So they lie down. They do not seek methods to liberate themselves from the world. What should be reached is not reached, what should be understood is not understood, what should be realized by oneself is not realized by oneself. This is the fifth path of laziness and lack of diligence.' 'Sometimes a practitioner thinks: 『I have been practicing since morning, my body is already weak and I cannot sit, let me lie down.』 So they lie down. They do not seek methods to liberate themselves from the world. What should be attained is not attained, what should be understood is not understood, what should be realized by oneself is not realized by oneself. This is the sixth path of laziness and lack of diligence.' 'Sometimes a practitioner, having fallen ill and suffering, thinks: 『I have fallen ill and am suffering, my body is weak and I cannot walk or sit, let me lie down.』 So they lie down. There is no method to liberate themselves from the world. What should be attained is not attained, what should be understood is not understood, what should be realized by oneself is not realized by oneself. This is the seventh path of laziness and lack of diligence.' 'Sometimes a practitioner, having just recovered from illness, soon thinks: 『I have just recovered from illness, my body is weak and I cannot walk or sit, let me lie down.』 So they lie down. They do not seek methods to liberate themselves from the world. What should be attained is not attained, what should be understood is not understood, what should be realized by oneself is not realized by oneself. This is the eighth path of laziness and lack of diligence.' 'The sixth eight dharmas are the paths that increase practice, the eight paths of diligent effort. If a practitioner is in a town, village, or settlement, or practicing in another place, they rise early in the morning, put on their robes, take their bowl, and enter the town to beg for food. They think: 『I should be able to get a lot of delicious food.』 If they do not get a lot of delicious food, they think: 『I did not get a lot of delicious food this morning, my body is light and I can walk and sit, let me make an effort to practice.』 What has not been attained, let it be attained; what has not been understood, let it be understood; what has not been known by oneself, let it be known by oneself. This is the first diligent effort.' 'Sometimes a practitioner, if they are in a town, village, or settlement, or practicing in another place, they rise early in the morning, put on their robes, take their bowl, and enter the town to beg for food. They think: 『I should be able to get a lot of delicious food.』 If they get a lot of delicious food, they think: 『I have already gotten a lot of delicious food this morning, my body has strength and I can sit and practice, let me seek methods of practice.』 What has not been attained, let it be attained; what has not been understood, let it be understood; what has not been known by oneself, let it be known by oneself. This is the second diligent effort.' 'Sometimes a practitioner, when they should go out, thinks: 『I should go out, but my body cannot walk, nor can I accept teachings and practice, let me teach myself to seek methods of practice.』

。』為自作道方便，未得者致得，未解者致解，未自知致自知。是為三精進方便。

「或時行者，已行道生：『我已行道來，不能自行道，不能奉事教誡，令我開所犯。』令有方便，未得當得，未解當解，未自知當自知，是為四精進方便。

「或時行者，應行便念：『我不能作行成教，或令我居前求方便。』便前行方便，未得當得，未解當解，未自知當自知。是為五精進方便。

「或時行者，盡行便念：『我已盡行，不能復行，成教誡，令我能得閉所犯。』便求方便所犯閉，未得當得，未解當解，未自知當自知。是為六精進方便。

「或時行者，身有病苦極，便念：『我有病苦極，有時從是病死，念我須臾間求方便行。』未得當得，未解當解，未自知當自知。是為七精進方便。

「或時行者，適從病起不久，便念：『身適從病起，畏恐病復來，今我居前求方便行。』便居前求方便行，未得得，未解解，未自知自知。是為八精進方便。

「第七八法，難受。八解脫。或時行者，內想色外觀色，若少好醜，所色自在知自在見，意想亦如有，是為一解脫。

「或時行道者，內思色外見色，是為二解脫。

「或時行者，凈解脫身知受行，是為三解脫。

「一切度色滅恚若干念不念無有，要空受空行，是為四解脫。

「一切度空無有，要識受行一切度識無所識有不用受行，是為五解脫。

「一切度無所有，不用無有想亦非無有想受行，是為六解脫。

「一切度無有想亦不無有想行，是為七解脫。

「滅想思身知受行，是為八解脫。

「第八八法，合有八大人念，何等為八？

「一爲念道法，少欲者非多欲者。

「二為道法，足者。不足者，無有道法。

「三為道法，受行者。不受行者，無有道法。

「四為道法，精進者。不精進者，無有道法。

「五為道法，守意者。不守意者，無有道法。

「六為道法，定意者。不定意者，無有道法。

「七為道法，智慧者。不智慧者，無有道法。

「八為道法，無有家樂，無有家不樂。共居有家樂，共居無有道法。是為八大人念。

「第九八法，當知八法，知為何等？內想色、外見色少、端正不端正，得攝色，知自在亦自在見。意念計，是為一自在。

「內念色、外見色，見色不啻在，所行自在知、自在見。如是想，是為二自在。

「內無有色想、外見色少，端正不端正，所色在，所行自在知、自在見。如是想，是為三自在。

「內不念色、外見色不啻，端正不端正，所色在，所行自在知、自在見。如是想，是為四自在。

「內念色想、外見色青，青色青明青見。譬如華名為郁者青，青色青明青見，如是內色想外見色青，青色青明青見。如是想，是為五自在。

「內知色想、外見色黃，黃色黃明黃見。譬如加尼華，最明色衣黃，黃色黃明黃見，如是內色想、外見色黃，黃色黃明黃見。如是想，是為六自在。

「內色想、外見色赤，赤色赤明赤見。譬如絳色華，亦最色絳衣赤，赤色赤明赤見。如是行者，內色想、外見色赤，赤色赤明赤見，如是色在，所行自在知、自在見。如是想，是為七自在。

「內色想、外見色白，白色白明白見。譬如明星，亦最成白衣白，白色白明白見。如是行者，內色想、外見色白，白色白明白見，如是色在，所行自在知、自在見。有如是想，是為八自在。

「第十八法。時知當自知，八無有著行者力。無所著行者愛慾見，譬如火，如是見知、如是見見，令愛慾念愛往，使慧意不復著，不著者，是為一力。

「四意止行已足，無所著者，是為二力。

「四意斷行已足，是為三力。

「四禪足行已具足，是為四力。

「五根行已足，是為五力

『爲了自己修行方便，使未得道者得道，未解脫者解脫，未自知者自知。』這是三種精進方便。 『有時修行者，已經修行卻生起念頭：』我已經修行了，不能再自行修行，不能奉行教誡，讓我開解所犯的錯誤。』於是尋求方便，使未得的得到，未解的解脫，未自知的自知，這是四種精進方便。 『有時修行者，應該修行時卻想：』我不能完成修行教導，或者讓我先尋求方便。』於是先行方便，使未得的得到，未解的解脫，未自知的自知，這是五種精進方便。 『有時修行者，修行完畢后想：』我已經修行完畢，不能再修行了，完成教誡，讓我能夠關閉所犯的錯誤。』於是尋求方便關閉所犯的錯誤，使未得的得到，未解的解脫，未自知的自知，這是六種精進方便。 『有時修行者，身體病痛劇烈，便想：』我病痛劇烈，有時會因此病死，想到我必須在短暫的時間內尋求方便修行。』使未得的得到，未解的解脫，未自知的自知，這是七種精進方便。 『有時修行者，剛從病中恢復不久，便想：』身體剛從病中恢復，害怕疾病復發，現在我先尋求方便修行。』於是先尋求方便修行，使未得的得到，未解的解脫，未自知的自知，這是八種精進方便。 第七和第八法，難以接受。八種解脫。有時修行者，內心想著色，外在觀察色，無論是少許好或丑，對於所見的色能夠自在地知曉和自在地觀察，意念也像這樣，這是第一種解脫。 有時修行者，內心思考色，外在觀察色，這是第二種解脫。 有時修行者，以清凈的解脫身知覺感受和行為，這是第三種解脫。 一切超越色，滅除嗔恚，若干念頭或無念頭，都要空受空行，這是第四種解脫。 一切超越空無，都要以識受行，一切超越識，無所識，不用受行，這是第五種解脫。 一切超越無所有，不用無所有想，也不是非無所有想受行，這是第六種解脫。 一切超越無有想，也不是非無有想行，這是第七種解脫。 滅除想念，思考身體的知覺感受和行為，這是第八種解脫。 第八和第八法，合起來有八種大人念，是哪八種？ 第一是念道法，少欲者而非多欲者。 第二是道法，知足者。不知足者，沒有道法。 第三是道法，受行者。不受行者，沒有道法。 第四是道法，精進者。不精進者，沒有道法。 第五是道法，守護意念者。不守護意念者，沒有道法。 第六是道法，意念堅定者。意念不堅定者，沒有道法。 第七是道法，有智慧者。沒有智慧者，沒有道法。 第八是道法，沒有家庭的快樂，也沒有不快樂。與家人同住有快樂，與家人同住沒有道法。這是八種大人念。 第九和第八法，應當知道八法，知道是什麼？內心想著色，外在觀察色，無論是少許、端正或不端正，能夠攝取色，知道自在也自在地觀察。意念計算，這是第一種自在。 內心想著色，外在觀察色，觀察色不只是存在，所行自在地知曉和自在地觀察。像這樣想，這是第二種自在。 內心沒有色想，外在觀察色少許，端正或不端正，所見的色存在，所行自在地知曉和自在地觀察。像這樣想，這是第三種自在。 內心不念色，外在觀察色不只是存在，端正或不端正，所見的色存在，所行自在地知曉和自在地觀察。像這樣想，這是第四種自在。 內心想著色，外在觀察色是青色，青色明亮可見。譬如花名為郁者是青色，青色明亮可見，像這樣內心想著色，外在觀察色是青色，青色明亮可見。像這樣想，這是第五種自在。 內心知道色想，外在觀察色是黃色，黃色明亮可見。譬如加尼花，最明亮的黃色衣服，黃色明亮可見，像這樣內心想著色，外在觀察色是黃色，黃色明亮可見。像這樣想，這是第六種自在。 內心想著色，外在觀察色是紅色，紅色明亮可見。譬如絳色花，也是最紅的絳色衣服，紅色明亮可見。像這樣修行者，內心想著色，外在觀察色是紅色，紅色明亮可見，像這樣色存在，所行自在地知曉和自在地觀察。像這樣想，這是第七種自在。 內心想著色，外在觀察色是白色，白色明亮可見。譬如明星，也是最純凈的白色衣服，白色明亮可見。像這樣修行者，內心想著色，外在觀察色是白色，白色明亮可見，像這樣色存在，所行自在地知曉和自在地觀察。有這樣的想法，這是第八種自在。 第十和第八法。時機成熟時應當自知，八種無所執著的修行者的力量。無所執著的修行者愛慾見，譬如火，像這樣見知、像這樣見見，使愛慾念頭消退，使智慧意念不再執著，不執著，這是第一種力量。 四種意止修行已經足夠，無所執著者，這是第二種力量。 四種意斷修行已經足夠，這是第三種力量。 四禪修行已經足夠，這是第四種力量。 五根修行已經足夠，這是第五種力量。

'For the sake of one's own practice, to enable those who have not attained to attain, those who have not been liberated to be liberated, and those who have not known themselves to know themselves.' These are the three means of diligent progress. 'Sometimes a practitioner, having already practiced, thinks: 'I have already practiced, I cannot practice on my own anymore, I cannot follow the teachings, let me understand the mistakes I have made.' Thus, they seek means, so that what has not been attained may be attained, what has not been understood may be understood, and what has not been known may be known. These are the four means of diligent progress. 'Sometimes a practitioner, when they should be practicing, thinks: 'I cannot complete the practice teachings, or let me seek means first.' Thus, they first seek means, so that what has not been attained may be attained, what has not been understood may be understood, and what has not been known may be known. These are the five means of diligent progress. 'Sometimes a practitioner, having completed their practice, thinks: 'I have completed my practice, I cannot practice anymore, complete the teachings, let me be able to close the mistakes I have made.' Thus, they seek means to close the mistakes they have made, so that what has not been attained may be attained, what has not been understood may be understood, and what has not been known may be known. These are the six means of diligent progress. 'Sometimes a practitioner, suffering from severe physical pain, thinks: 'I am suffering from severe pain, sometimes I will die from this illness, I must seek means to practice in a short time.' So that what has not been attained may be attained, what has not been understood may be understood, and what has not been known may be known. These are the seven means of diligent progress. 'Sometimes a practitioner, having just recovered from illness, thinks: 'My body has just recovered from illness, I am afraid the illness will return, now I will seek means to practice first.' Thus, they first seek means to practice, so that what has not been attained may be attained, what has not been understood may be understood, and what has not been known may be known. These are the eight means of diligent progress. The seventh and eighth dharmas are difficult to accept. Eight liberations. Sometimes a practitioner, internally thinking of form, externally observing form, whether it is slightly good or bad, is able to freely know and freely observe the form they see, and their thoughts are also like this. This is the first liberation. Sometimes a practitioner, internally contemplating form, externally observing form, this is the second liberation. Sometimes a practitioner, with a pure liberated body, perceives feelings and actions, this is the third liberation. Transcending all form, extinguishing anger, whether there are thoughts or no thoughts, one must experience emptiness and act in emptiness. This is the fourth liberation. Transcending all emptiness, one must experience and act with consciousness. Transcending all consciousness, without any consciousness, one does not need to experience and act. This is the fifth liberation. Transcending all nothingness, one does not use the thought of nothingness, nor the thought of not-nothingness, to experience and act. This is the sixth liberation. Transcending all thoughts of nothingness, and also not the thought of not-nothingness, one acts. This is the seventh liberation. Extinguishing thoughts, contemplating the body's perceptions, feelings, and actions, this is the eighth liberation. The eighth and eighth dharmas, combined, have eight great thoughts of a great person. What are the eight? First is the thought of the Dharma, those who desire little, not those who desire much. Second is the Dharma, those who are content. Those who are not content, do not have the Dharma. Third is the Dharma, those who practice. Those who do not practice, do not have the Dharma. Fourth is the Dharma, those who are diligent. Those who are not diligent, do not have the Dharma. Fifth is the Dharma, those who guard their minds. Those who do not guard their minds, do not have the Dharma. Sixth is the Dharma, those whose minds are firm. Those whose minds are not firm, do not have the Dharma. Seventh is the Dharma, those who have wisdom. Those who do not have wisdom, do not have the Dharma. Eighth is the Dharma, those who do not have the joy of family, nor the lack of joy. Living with family brings joy, living with family does not have the Dharma. These are the eight great thoughts of a great person. The ninth and eighth dharmas, one should know the eight dharmas, what are they? Internally thinking of form, externally observing form, whether it is little, beautiful, or not beautiful, one can grasp form, know freedom, and also observe freely. Thinking and calculating, this is the first freedom. Internally thinking of form, externally observing form, observing that form is not just there, one freely knows and freely observes what is done. Thinking like this, this is the second freedom. Internally without the thought of form, externally observing a little form, whether it is beautiful or not beautiful, the form that is seen exists, one freely knows and freely observes what is done. Thinking like this, this is the third freedom. Internally not thinking of form, externally observing that form is not just there, whether it is beautiful or not beautiful, the form that is seen exists, one freely knows and freely observes what is done. Thinking like this, this is the fourth freedom. Internally thinking of form, externally observing that the form is blue, the blue color is bright and visible. For example, a flower called 'Yu' is blue, the blue color is bright and visible. Like this, internally thinking of form, externally observing that the form is blue, the blue color is bright and visible. Thinking like this, this is the fifth freedom. Internally knowing the thought of form, externally observing that the form is yellow, the yellow color is bright and visible. For example, the 'Jiani' flower, the brightest yellow clothing, the yellow color is bright and visible. Like this, internally thinking of form, externally observing that the form is yellow, the yellow color is bright and visible. Thinking like this, this is the sixth freedom. Internally thinking of form, externally observing that the form is red, the red color is bright and visible. For example, the crimson flower, also the most crimson clothing, the red color is bright and visible. Like this, a practitioner, internally thinking of form, externally observing that the form is red, the red color is bright and visible, like this the form exists, one freely knows and freely observes what is done. Thinking like this, this is the seventh freedom. Internally thinking of form, externally observing that the form is white, the white color is bright and visible. For example, a star, also the purest white clothing, the white color is bright and visible. Like this, a practitioner, internally thinking of form, externally observing that the form is white, the white color is bright and visible, like this the form exists, one freely knows and freely observes what is done. Having such a thought, this is the eighth freedom. The tenth and eighth dharmas. When the time is right, one should know oneself, the eight powers of a practitioner who is free from attachment. A practitioner who is free from attachment sees desire like fire, seeing and knowing like this, seeing like this, causing the thought of desire to recede, causing the mind of wisdom to no longer be attached, not being attached, this is the first power. The four foundations of mindfulness practice are sufficient, one who is free from attachment, this is the second power. The four right efforts practice are sufficient, this is the third power. The four dhyanas practice are sufficient, this is the fourth power. The five faculties practice are sufficient, this is the fifth power.

「五力行已足，是為六力。

「七覺意行已足，是為七力。

「八行行已足，是為八力。是為行者八十法。是不非、是不異，有諦如，有不惑不倒，是如有持慧意觀。

「第一九法，行者多行九意喜。何等為九？一為聞法喜、二爲念喜、三為喜喜、四為樂喜、五為受猗喜、六為安喜、七為定喜、八為止喜、九為離喜。

「第二九法，精進致凈。何等為九？一為精進度致凈、二為意度致凈、三為見度致凈、四為疑度致凈、五為道道致凈、六為慧見如凈、七為見慧愛斷度致凈、八為斷種、九為度世。

「第三九法，當知九神止處。何等為九？有色象神止處，若干身若干想非一。譬名為人，亦一輩天。是為一神止處。

「有色神止處，若干身非一一想，譬天名為梵，意命上頭致。是為二神止處。

「有色神止處，一身若干想，譬天名為樂明。是為三神止處。

「有色神止處，一身一想，譬天名為遍凈。是為四神止處。

「有色神止處，不受想不更想，譬天名為無有想。是為五神明止處。

「有無有色神止處，一切度色滅恚不可不念，若干身無有量空受行，譬天名為空慧。是為六神明止處。

「有不色神止處，一切竟度空，無有量識慧行意止，譬天名為識慧行。是為七神明止處。

「有不在色神止處，一切從識慧竟度、無所有慧受行度，譬天名為無所念慧。是為八神明止處。

「有無有色神止處，一切從無所欲慧竟度，無有思想亦不得離思想受竟止，譬天名為無有思想亦不離思想。是為九神明止處。

「第四九法。當拔九結。何等為九？愛慾為一結、瞋恚為二結、憍慢為三結、癡為四結、邪見為五結、疑為六結、貪為七結、嫉為八結、慳為九結。

「第五九法。當滅九惱本。何等為九？若行者有欲施惡、施令不安、施令侵，亦念余惡，若行者向念是，從是生惱，是為一惱。

「若行者，已有作惡，已施惡、已不安、已侵亦余惡已施，若行者向念是，從是生惱，是為二惱。

「若行者，后復欲施惡、欲施令不安、欲施侵、欲施余惡，若行者向念是，從是生惱。是為三惱。

「若行者有親厚，有欲施行者親厚惡，欲施惡、欲施不安、欲施侵、欲余惡，若行者向念是，從是復生惱，是為四惱。

「若行者有親厚，有者已施惡、已施不安、已施侵、已施余惡，若行者向念是，從是生惱，是為五惱。

「若行者有親厚，后復欲施行者親厚惡，欲施不安、欲施侵、欲施余惡，若行者向念是，從是生惱，是為六惱。

「若行者有恐不相便，有者助行者恐不相便，欲施安、欲解侵、不欲令有餘惡，若行者向念不可是，從是生惱，是為七惱。

「若行者有恐不相便，有者欲助行者不相便，已施安、已解侵、不欲令有餘惡，若行者向念不可是生，從是生惱，是為八惱。

「若行者有恐不相便，有者為行者恐不相便，已助、已安、已解侵亦余惡，若行者向念不可是，令不相便者令安，從是生惱，是為九惱。

「第六九法。當思惟除九意惱。何等九？或時行者，是為我令亡、令我他有、令我無有樂、令我不安隱，已施我惡，持是惡惱意向，若行者向念是，是為一。

「或時行者，是為我令我亡、令我有他、令我無有樂、令我不安隱，見作我惡，持是惡惱意向，若行者向念是，是為二。

「或時行者，是為我令亡、令我有他、令我無有樂、令我不安隱，會作我惡，持是惡惱意向，若行者向念是，是為三。

「或時行者，有時是意生所，我有親厚，令亡、令有他、令無有樂、令不安隱，已施惡，持是惡惱意向，若行者向念是，是為四。

「或時行者，有時是意生所，我有親厚，令亡、令有他、令無有樂、令不安隱，為見作惡，持是惡惱意向，若行者向念是，是為五

『五力』修行圓滿，就稱為『六力』。 『七覺支』修行圓滿，就稱為『七力』。 『八正道』修行圓滿，就稱為『八力』。這就是修行者所應修的八十種法。這些法真實不虛，沒有差異，具有真諦，不會迷惑顛倒，就像具有智慧的觀察一樣。 第一組九法，修行者應多修九種意喜。哪九種呢？一是聽聞佛法之喜，二是憶念佛法之喜，三是喜悅之喜，四是快樂之喜，五是感受輕安之喜，六是安穩之喜，七是禪定之喜，八是止息之喜，九是離欲之喜。 第二組九法，精進能達到清凈。哪九種呢？一是精進的程度達到清凈，二是意念的程度達到清凈，三是見解的程度達到清凈，四是疑惑的程度達到清凈，五是道路的程度達到清凈，六是智慧見解如實清凈，七是見解智慧愛慾斷除的程度達到清凈，八是斷除煩惱的種子，九是度脫世間。 第三組九法，應當知道九種神識止息之處。哪九種呢？有色相的神識止息之處，有各種不同的身體和各種不同的想法，不是單一的。比如稱為人，也包括一類天人。這是第一種神識止息之處。 有色相的神識止息之處，有各種不同的身體，但不是各種不同的想法，比如稱為梵天，意念集中在上方。這是第二種神識止息之處。 有色相的神識止息之處，一個身體有各種不同的想法，比如稱為樂明天的天人。這是第三種神識止息之處。 有色相的神識止息之處，一個身體一個想法，比如稱為遍凈天的天人。這是第四種神識止息之處。 有色相的神識止息之處，不感受想法也不再產生想法，比如稱為無想天的天人。這是第五種神識止息之處。 有無色相的神識止息之處，一切都超越了色相，滅除了嗔恚，不可不念，有各種不同的身體，感受無量虛空，比如稱為空慧天的天人。這是第六種神識止息之處。 有非色相的神識止息之處，一切都超越了虛空，無量識的智慧在心中止息，比如稱為識慧行天的天人。這是第七種神識止息之處。 有不在色相的神識止息之處，一切都從識慧超越，無所有慧的感受在心中止息，比如稱為無所念慧天的天人。這是第八種神識止息之處。 有無色相的神識止息之處，一切都從無所欲慧超越，沒有思想也不執著于思想的感受止息，比如稱為無有思想也不離思想天的天人。這是第九種神識止息之處。 第四組九法，應當拔除九種結縛。哪九種呢？愛慾是第一種結縛，嗔恚是第二種結縛，驕慢是第三種結縛，愚癡是第四種結縛，邪見是第五種結縛，疑惑是第六種結縛，貪婪是第七種結縛，嫉妒是第八種結縛，慳吝是第九種結縛。 第五組九法，應當滅除九種惱怒的根源。哪九種呢？如果修行者想要施加惡行，施加不安，施加侵犯，或者想到其他惡行，如果修行者想到這些，就會產生惱怒，這是第一種惱怒。 如果修行者已經做了惡行，已經施加了惡行，已經施加了不安，已經施加了侵犯，或者已經施加了其他惡行，如果修行者想到這些，就會產生惱怒，這是第二種惱怒。 如果修行者，之後又想施加惡行，想施加不安，想施加侵犯，想施加其他惡行，如果修行者想到這些，就會產生惱怒。這是第三種惱怒。 如果修行者有親近的人，想要對親近的人施加惡行，想要施加不安，想要施加侵犯，想要施加其他惡行，如果修行者想到這些，就會再次產生惱怒，這是第四種惱怒。 如果修行者有親近的人，已經施加了惡行，已經施加了不安，已經施加了侵犯，已經施加了其他惡行，如果修行者想到這些，就會產生惱怒，這是第五種惱怒。 如果修行者有親近的人，之後又想對親近的人施加惡行，想施加不安，想施加侵犯，想施加其他惡行，如果修行者想到這些，就會產生惱怒，這是第六種惱怒。 如果修行者擔心不方便，有人幫助修行者擔心不方便，想要施加安穩，想要解除侵犯，不想要有其他惡行，如果修行者想到這些是不可以的，就會產生惱怒，這是第七種惱怒。 如果修行者擔心不方便，有人想要幫助修行者不方便，已經施加了安穩，已經解除了侵犯，不想要有其他惡行，如果修行者想到這些是不可以的，就會產生惱怒，這是第八種惱怒。 如果修行者擔心不方便，有人爲了修行者擔心不方便，已經幫助了，已經安穩了，已經解除了侵犯，也有其他惡行，如果修行者想到這些是不可以的，讓不方便的人安穩，就會產生惱怒，這是第九種惱怒。 第六組九法，應當思考去除九種意念的惱怒。哪九種呢？有時修行者會想，『這是讓我滅亡，讓我有他人，讓我沒有快樂，讓我不安穩，已經對我施加了惡行』，帶著這種惡意的惱怒，如果修行者想到這些，這是第一種。 有時修行者會想，『這是讓我滅亡，讓我有他人，讓我沒有快樂，讓我不安穩，看到對我做了惡行』，帶著這種惡意的惱怒，如果修行者想到這些，這是第二種。 有時修行者會想，『這是讓我滅亡，讓我有他人，讓我沒有快樂，讓我不安穩，將會對我做惡行』，帶著這種惡意的惱怒，如果修行者想到這些，這是第三種。 有時修行者會想，『有時是意念所生，我有親近的人，讓他滅亡，讓他有他人，讓他沒有快樂，讓他不安穩，已經施加了惡行』，帶著這種惡意的惱怒，如果修行者想到這些，這是第四種。 有時修行者會想，『有時是意念所生，我有親近的人，讓他滅亡，讓他有他人，讓他沒有快樂，讓他不安穩，看到對他做了惡行』，帶著這種惡意的惱怒，如果修行者想到這些，這是第五種。

'When the five powers are fully practiced, it is called the six powers.' 'When the seven factors of enlightenment are fully practiced, it is called the seven powers.' 'When the eightfold path is fully practiced, it is called the eight powers.' These are the eighty practices for a practitioner. They are true and not false, without difference, possessing truth, without confusion or inversion, like having the wisdom of observation. The first set of nine practices: a practitioner should cultivate nine kinds of joy of mind. What are the nine? First is the joy of hearing the Dharma, second is the joy of mindfulness, third is the joy of joy, fourth is the joy of pleasure, fifth is the joy of experiencing ease, sixth is the joy of stability, seventh is the joy of samadhi, eighth is the joy of cessation, and ninth is the joy of detachment. The second set of nine practices: diligence leads to purity. What are the nine? First is the degree of diligence reaching purity, second is the degree of intention reaching purity, third is the degree of view reaching purity, fourth is the degree of doubt reaching purity, fifth is the degree of the path reaching purity, sixth is the purity of wisdom and insight, seventh is the degree of purity in cutting off the love of views and wisdom, eighth is the cutting off of the seeds of affliction, and ninth is liberation from the world. The third set of nine practices: one should know the nine abodes of consciousness. What are the nine? There is the abode of consciousness with form, with various bodies and various thoughts, not one. For example, it is called a human, and also includes a class of devas. This is the first abode of consciousness. There is the abode of consciousness with form, with various bodies but not various thoughts, for example, it is called Brahma, with the mind focused upwards. This is the second abode of consciousness. There is the abode of consciousness with form, one body with various thoughts, for example, it is called the deva of Radiant Light. This is the third abode of consciousness. There is the abode of consciousness with form, one body with one thought, for example, it is called the deva of All-Pervading Purity. This is the fourth abode of consciousness. There is the abode of consciousness with form, not experiencing thoughts and not generating thoughts, for example, it is called the deva of No-Thought. This is the fifth abode of consciousness. There is the abode of consciousness without form, where all form is transcended, anger is extinguished, and one must not be unmindful, with various bodies, experiencing immeasurable space, for example, it is called the deva of Space-Wisdom. This is the sixth abode of consciousness. There is the abode of consciousness without form, where all space is transcended, and the wisdom of immeasurable consciousness abides in the mind, for example, it is called the deva of Consciousness-Wisdom Practice. This is the seventh abode of consciousness. There is the abode of consciousness not in form, where all consciousness-wisdom is transcended, and the experience of no-thingness-wisdom abides in the mind, for example, it is called the deva of No-Thought-Wisdom. This is the eighth abode of consciousness. There is the abode of consciousness without form, where all desire-less wisdom is transcended, and the experience of no-thought and non-attachment to thought abides, for example, it is called the deva of No-Thought and Non-Detachment from Thought. This is the ninth abode of consciousness. The fourth set of nine practices: one should uproot the nine fetters. What are the nine? Desire is the first fetter, anger is the second fetter, pride is the third fetter, ignorance is the fourth fetter, wrong view is the fifth fetter, doubt is the sixth fetter, greed is the seventh fetter, jealousy is the eighth fetter, and stinginess is the ninth fetter. The fifth set of nine practices: one should extinguish the nine roots of vexation. What are the nine? If a practitioner wants to inflict evil, inflict unease, inflict harm, or thinks of other evils, if the practitioner thinks of these, vexation arises, this is the first vexation. If a practitioner has already done evil, has already inflicted evil, has already inflicted unease, has already inflicted harm, or has already inflicted other evils, if the practitioner thinks of these, vexation arises, this is the second vexation. If a practitioner, later wants to inflict evil, wants to inflict unease, wants to inflict harm, wants to inflict other evils, if the practitioner thinks of these, vexation arises. This is the third vexation. If a practitioner has close ones, and wants to inflict evil on close ones, wants to inflict unease, wants to inflict harm, wants to inflict other evils, if the practitioner thinks of these, vexation arises again, this is the fourth vexation. If a practitioner has close ones, and has already inflicted evil, has already inflicted unease, has already inflicted harm, has already inflicted other evils, if the practitioner thinks of these, vexation arises, this is the fifth vexation. If a practitioner has close ones, and later wants to inflict evil on close ones, wants to inflict unease, wants to inflict harm, wants to inflict other evils, if the practitioner thinks of these, vexation arises, this is the sixth vexation. If a practitioner is worried about inconvenience, and someone helps the practitioner worry about inconvenience, wanting to provide stability, wanting to resolve harm, not wanting other evils, if the practitioner thinks that this is not acceptable, vexation arises, this is the seventh vexation. If a practitioner is worried about inconvenience, and someone wants to help the practitioner be inconvenienced, has already provided stability, has already resolved harm, not wanting other evils, if the practitioner thinks that this is not acceptable, vexation arises, this is the eighth vexation. If a practitioner is worried about inconvenience, and someone is helping the practitioner be inconvenienced, has already helped, has already provided stability, has already resolved harm, and there are other evils, if the practitioner thinks that this is not acceptable, making the inconvenienced one stable, vexation arises, this is the ninth vexation. The sixth set of nine practices: one should contemplate and remove the nine vexations of the mind. What are the nine? Sometimes a practitioner thinks, 'This is causing me to perish, causing me to have others, causing me to have no joy, causing me to be unstable, has already inflicted evil on me,' holding this malicious vexation, if the practitioner thinks of these, this is the first. Sometimes a practitioner thinks, 'This is causing me to perish, causing me to have others, causing me to have no joy, causing me to be unstable, seeing that evil has been done to me,' holding this malicious vexation, if the practitioner thinks of these, this is the second. Sometimes a practitioner thinks, 'This is causing me to perish, causing me to have others, causing me to have no joy, causing me to be unstable, will do evil to me,' holding this malicious vexation, if the practitioner thinks of these, this is the third. Sometimes a practitioner thinks, 'Sometimes it is from the mind, I have close ones, causing them to perish, causing them to have others, causing them to have no joy, causing them to be unstable, has already inflicted evil,' holding this malicious vexation, if the practitioner thinks of these, this is the fourth. Sometimes a practitioner thinks, 'Sometimes it is from the mind, I have close ones, causing them to perish, causing them to have others, causing them to have no joy, causing them to be unstable, seeing that evil has been done to them,' holding this malicious vexation, if the practitioner thinks of these, this is the fifth.

「或時行者，有時是意生所，我有親厚，令亡、令有他、令無有樂、令不安隱，為會作惡，持是惡惱意向，若行者向念是，是為六。

「或有時行者，有是意生所，我不相便所，我念惡、念令不安隱、念令不吉為、令我怨有利令安令樂令安隱，已作持是惱意向，若行者向念是，是為七。

「或有時行者，有是意生所，我不相便所，我念惡、念令不安隱、念令不吉為、令我怨有利令安令樂令安隱，見作持見惱意向，若行者向念是，是為八。

「或有時行者，有是意生所，我不相便所，我念惡、念令不安隱，念令不吉為、令我怨有利令安令樂令安隱，欲作持是惱意向，若行者向念是，是為九。

「第七九法，難受。九依住。何等九？若行者得信依住，能捨惡受好，是為一依住；若行者意著行，舍不欲行，是為二依住；若行者起精進，舍不起精進，是為三依住；若行者閑處自守，舍不守，是為四依住；若行者能堪依住，如是依得住已得正校計，是為五依住；若行者舍一法，是為六依住；已舍一法便曉一法，是為七依住；已曉一法便受一法，是為八依住；已受一法便行一法，是為九依住。

「第八九法。起包九次定。何等九？意止初禪，為一定；從一次二禪竟，為二定；從二次三禪竟，為三定；從三次四禪竟，為四定；從四次禪竟空定，為五定；從空次竟度識，為六定；從識次竟度無有欲，為七定；從無有欲次竟度無有思想，為八定；從無有思想次竟度滅，為九定。

「第九九法。當知九不應時，人不得行，第九行不滿。何等為九？一或時人在地獄，罪未竟，不令應得道。

「二或時在畜生，罪未竟，不令應得道。

「三或時在餓鬼，罪未竟，不令應得道。

「四或時在長壽天，福未竟，不令應得道。

「五或時在不知法義處，無有說者，不能得受，不令應得道。

「六或時在聾，不能聞不能受，不令應得道。

「七或時在喑，不能受，不能諷說，不令應得道。

「八或時在聞不能受，不令應得道。

「九或時未得明者，無有開意說經，不令應得道。

「第十九法。自證知無滅。何等為九？一滅名字苦、二滅六入、三更樂滅、四痛滅、五愛滅、六受滅、七有求滅、八生滅、九老死滅。是為行者九十法。是不非、是不異，有諦如，有不惑不倒，是如有持慧意觀。

「第一十法。多增道，能守法者、有救法者。何等為十？一者若有道弟子從如來受，隨信本生立，無有能壞者。若沙門、若婆羅門、若天、若魔、若梵、亦余世間。

「二為凈戒行，攝守律，能曉行處，隨畏見罪見，如教誡學。

「三為有慧知識，有慧相隨，有慧相致。

「四為獨坐思惟，行牽兩制，制身制意。

「五為受精進行，有瞻有力，盡行不捨方便凈法。

「六為意守，居最意微妙，隨為遠所作，所說能念能得意。

「七為慧行，從生滅慧，隨得道者，要卻無有疑，但作令壞苦滅。

「八為受好語，如好法言隨行。

「九為喜聞法，喜聞法行，但樂數說法。

「十為所有同學者共事，能作精進身助。是為十救法。從后縛束信戒慧獨坐思惟，行者精進意慧，受好言欲說經，身事如等不止，是名為救。

「第二十法。可作十種直。何等為直？一為直見，行者便邪見行得消；亦從邪見因緣非一，若干弊惡行生能得消；亦從直見因緣非一，若干好法致從行具行。

「二為直思惟計，消邪計；亦從邪計因緣非一，若干弊惡行生能得消；亦從直思惟計因緣非一，若干好法致從行具行。

「三為直言，消邪言；亦從邪言因緣非一，若干弊惡行生能得消；亦從直言因緣非一，若干好法致從行具行

『有時修行者，心中生起這樣的念頭：『我曾親近某人，希望他衰敗、希望他遭遇不幸、希望他沒有快樂、希望他不安穩』，並因此做出惡行，懷著這種惱怒的心情。如果修行者心中想著這些，這是第六種情況。 『有時修行者，心中生起這樣的念頭：『我不喜歡某人，我希望他遭遇不幸、希望他不安穩、希望他倒霉，希望我的仇敵得到利益、安樂、安穩』，並因此做出惡行，懷著這種惱怒的心情。如果修行者心中想著這些，這是第七種情況。 『有時修行者，心中生起這樣的念頭：『我不喜歡某人，我希望他遭遇不幸、希望他不安穩、希望他倒霉，希望我的仇敵得到利益、安樂、安穩』，看到他這樣做，心中懷著惱怒。如果修行者心中想著這些，這是第八種情況。 『有時修行者，心中生起這樣的念頭：『我不喜歡某人，我希望他遭遇不幸、希望他不安穩、希望他倒霉，希望我的仇敵得到利益、安樂、安穩』，想要這樣做，心中懷著惱怒。如果修行者心中想著這些，這是第九種情況。 第七種九法，難以接受。有九種依靠之處。哪九種呢？如果修行者獲得信仰的依靠，能夠捨棄惡行而行善，這是第一種依靠；如果修行者專注于修行，捨棄不願修行的念頭，這是第二種依靠；如果修行者發起精進，捨棄不精進的念頭，這是第三種依靠；如果修行者獨處自守，捨棄不自守的念頭，這是第四種依靠；如果修行者能夠安住于修行，這樣安住后就能正確地衡量，這是第五種依靠；如果修行者捨棄一種法，這是第六種依靠；捨棄一種法后就能明白一種法，這是第七種依靠；明白一種法后就能接受一種法，這是第八種依靠；接受一種法后就能實踐一種法，這是第九種依靠。 第八種九法。發起包含九次第的禪定。哪九種呢？意念止於初禪，為第一禪定；從初禪到二禪，為第二禪定；從二禪到三禪，為第三禪定；從三禪到四禪，為第四禪定；從四禪到空無邊處定，為第五禪定；從空無邊處定到識無邊處定，為第六禪定；從識無邊處定到無所有處定，為第七禪定；從無所有處定到非想非非想處定，為第八禪定；從非想非非想處定到滅盡定，為第九禪定。 第九種九法。應當知道有九種不應時的情形，人們無法修行，第九種修行無法圓滿。哪九種呢？第一種，有時人在地獄，罪業未盡，不能夠得道。 第二種，有時人在畜生道，罪業未盡，不能夠得道。 第三種，有時人在餓鬼道，罪業未盡，不能夠得道。 第四種，有時人在長壽天，福報未盡，不能夠得道。 第五種，有時人在不知佛法的地方，沒有說法的人，不能夠接受佛法，不能夠得道。 第六種，有時人是聾子，不能聽聞佛法，不能接受佛法，不能夠得道。 第七種，有時人是啞巴，不能接受佛法，不能諷誦佛法，不能夠得道。 第八種，有時人能聽聞佛法但不能接受，不能夠得道。 第九種，有時人沒有得到開悟的人的教導，沒有開悟的人講解佛經，不能夠得道。 第十種九法。自己證悟知曉沒有滅盡。哪九種呢？第一種，滅盡名字的痛苦；第二種，滅盡六入；第三種，更樂的滅盡；第四種，痛苦的滅盡；第五種，愛慾的滅盡；第六種，感受的滅盡；第七種，有求的滅盡；第八種，生的滅盡；第九種，老死的滅盡。這是修行者的九十種法。這些不是虛妄的，不是不同的，有真實的道理，有不迷惑不顛倒的，這是有智慧的人應當觀察的。 第十一種法。增進修行之道，能夠守護佛法的人，能夠救護佛法的人。哪十種呢？第一種，如果有佛陀的弟子從佛陀那裡接受教誨，隨順信仰的根本而建立，沒有能夠破壞他信仰的人。無論是沙門、婆羅門、天人、魔、梵天，還是其他世間的人。 第二種，爲了清凈的戒律修行，攝持戒律，能夠明白修行的處所，隨順畏懼罪惡的見解，如教誡那樣學習。 第三種，爲了有智慧的知識，有智慧相隨，有智慧相致。 第四種，爲了獨自靜坐思惟，修行時牽制身心，控制身體和意念。 第五種，爲了接受精進的修行，有瞻望和力量，盡力修行不捨棄方便的清凈法。 第六種，爲了守護意念，安住于最微妙的意念，隨順所作所為，所說所想都能憶念和領會。 第七種，爲了智慧的修行，從生滅的智慧中，隨順得道的人，一定要消除疑惑，只是爲了使痛苦滅盡。 第八種，爲了接受好的教誨，如好的佛法言語那樣隨順修行。 第九種，爲了喜歡聽聞佛法，喜歡聽聞佛法后修行，只是樂於經常說法。 第十種，爲了所有同修的人一起共事，能夠精進地互相幫助。這是十種救護佛法的方法。從後來的束縛，信仰、戒律、智慧、獨坐思惟，修行者精進、意念、智慧，接受好的教誨，想要說法，身體力行等等不止息，這叫做救護。 第二十種法。可以做十種正直的事情。哪十種是正直的呢？第一種是正直的見解，修行者邪見的行為就會消失；也因為邪見的因緣，產生各種弊端惡行，能夠消除；也因為正直的見解的因緣，產生各種好的法，能夠從修行中具足。 第二種是正直的思惟，消除邪思惟；也因為邪思惟的因緣，產生各種弊端惡行，能夠消除；也因為正直的思惟的因緣，產生各種好的法，能夠從修行中具足。 第三種是正直的言語，消除邪言語；也因為邪言語的因緣，產生各種弊端惡行，能夠消除；也因為正直的言語的因緣，產生各種好的法，能夠從修行中具足。

『Sometimes a practitioner has this thought: 『I was close to someone, I wish for their downfall, I wish for their misfortune, I wish they had no happiness, I wish they were not at peace,』 and because of this, they commit evil deeds, harboring this angry intention. If a practitioner thinks about these things, this is the sixth situation.』 『Sometimes a practitioner has this thought: 『I dislike someone, I wish for their misfortune, I wish they were not at peace, I wish them bad luck, I wish my enemies would gain benefit, happiness, and peace,』 and because of this, they commit evil deeds, harboring this angry intention. If a practitioner thinks about these things, this is the seventh situation.』 『Sometimes a practitioner has this thought: 『I dislike someone, I wish for their misfortune, I wish they were not at peace, I wish them bad luck, I wish my enemies would gain benefit, happiness, and peace,』 seeing them do this, harboring anger in their heart. If a practitioner thinks about these things, this is the eighth situation.』 『Sometimes a practitioner has this thought: 『I dislike someone, I wish for their misfortune, I wish they were not at peace, I wish them bad luck, I wish my enemies would gain benefit, happiness, and peace,』 wanting to do this, harboring anger in their heart. If a practitioner thinks about these things, this is the ninth situation.』 The seventh set of nine dharmas is difficult to accept. There are nine places of reliance. Which nine? If a practitioner gains reliance on faith, is able to abandon evil deeds and do good, this is the first reliance; if a practitioner focuses on practice, abandoning the thought of not wanting to practice, this is the second reliance; if a practitioner initiates diligence, abandoning the thought of not being diligent, this is the third reliance; if a practitioner dwells alone and guards themselves, abandoning the thought of not guarding themselves, this is the fourth reliance; if a practitioner is able to abide in practice, having abided in this way, they can correctly measure, this is the fifth reliance; if a practitioner abandons one dharma, this is the sixth reliance; having abandoned one dharma, they can understand one dharma, this is the seventh reliance; having understood one dharma, they can accept one dharma, this is the eighth reliance; having accepted one dharma, they can practice one dharma, this is the ninth reliance. The eighth set of nine dharmas. Initiating the nine successive stages of meditation. Which nine? The mind stopping at the first dhyana, is the first meditation; from the first dhyana to the second dhyana, is the second meditation; from the second dhyana to the third dhyana, is the third meditation; from the third dhyana to the fourth dhyana, is the fourth meditation; from the fourth dhyana to the sphere of infinite space, is the fifth meditation; from the sphere of infinite space to the sphere of infinite consciousness, is the sixth meditation; from the sphere of infinite consciousness to the sphere of nothingness, is the seventh meditation; from the sphere of nothingness to the sphere of neither perception nor non-perception, is the eighth meditation; from the sphere of neither perception nor non-perception to the cessation of perception and feeling, is the ninth meditation. The ninth set of nine dharmas. It should be known that there are nine untimely situations, where people cannot practice, and the ninth practice cannot be completed. Which nine? First, sometimes a person is in hell, their karmic debt is not finished, and they cannot attain the path. Second, sometimes a person is in the animal realm, their karmic debt is not finished, and they cannot attain the path. Third, sometimes a person is in the hungry ghost realm, their karmic debt is not finished, and they cannot attain the path. Fourth, sometimes a person is in the long-lived heavens, their blessings are not finished, and they cannot attain the path. Fifth, sometimes a person is in a place where they do not know the Dharma, there is no one to teach the Dharma, they cannot receive the Dharma, and they cannot attain the path. Sixth, sometimes a person is deaf, they cannot hear the Dharma, they cannot receive the Dharma, and they cannot attain the path. Seventh, sometimes a person is mute, they cannot receive the Dharma, they cannot recite the Dharma, and they cannot attain the path. Eighth, sometimes a person can hear the Dharma but cannot accept it, and they cannot attain the path. Ninth, sometimes a person has not received guidance from an enlightened person, there is no enlightened person to explain the scriptures, and they cannot attain the path. The tenth set of nine dharmas. Self-realization of the knowledge of no extinction. Which nine? First, the extinction of the suffering of names; second, the extinction of the six entrances; third, the extinction of further pleasure; fourth, the extinction of pain; fifth, the extinction of desire; sixth, the extinction of feeling; seventh, the extinction of seeking; eighth, the extinction of birth; ninth, the extinction of old age and death. These are the ninety dharmas of a practitioner. These are not false, not different, there is true reason, there is no confusion or delusion, this is what a wise person should observe. The eleventh set of ten dharmas. Increasing the path of practice, those who can protect the Dharma, those who can save the Dharma. Which ten? First, if there is a disciple of the Buddha who receives teachings from the Buddha, and establishes themselves according to the root of faith, there is no one who can destroy their faith. Whether it is a shramana, a brahmin, a deva, a demon, a Brahma, or any other worldly being. Second, for the sake of pure precepts, upholding the precepts, being able to understand the places of practice, following the view of fearing sin, learning as instructed. Third, for the sake of having wise knowledge, having wisdom accompanying them, having wisdom leading them. Fourth, for the sake of sitting alone in contemplation, restraining the body and mind during practice, controlling the body and thoughts. Fifth, for the sake of receiving diligent practice, having vision and strength, practicing diligently without abandoning the expedient pure Dharma. Sixth, for the sake of guarding the mind, dwelling in the most subtle mind, following what is done, what is said, being able to remember and understand. Seventh, for the sake of the practice of wisdom, from the wisdom of arising and ceasing, following those who have attained the path, one must eliminate doubt, only to make suffering cease. Eighth, for the sake of receiving good teachings, following the practice like good Dharma words. Ninth, for the sake of liking to hear the Dharma, liking to practice after hearing the Dharma, only being happy to frequently teach the Dharma. Tenth, for the sake of all fellow practitioners working together, being able to diligently help each other. These are the ten ways to save the Dharma. From the later bonds, faith, precepts, wisdom, sitting alone in contemplation, the practitioner's diligence, mind, wisdom, receiving good teachings, wanting to teach the Dharma, practicing diligently, and so on without ceasing, this is called saving. The twentieth set of ten dharmas. Ten kinds of upright actions can be done. Which ten are upright? First is upright view, the practitioner's actions of wrong view will disappear; also because of the causes of wrong view, various bad and evil actions arise, which can be eliminated; also because of the causes of upright view, various good dharmas arise, which can be fulfilled through practice. Second is upright thought, eliminating wrong thought; also because of the causes of wrong thought, various bad and evil actions arise, which can be eliminated; also because of the causes of upright thought, various good dharmas arise, which can be fulfilled through practice. Third is upright speech, eliminating wrong speech; also because of the causes of wrong speech, various bad and evil actions arise, which can be eliminated; also because of the causes of upright speech, various good dharmas arise, which can be fulfilled through practice.

「四為直行，消邪行；亦從邪行因緣非一，若干弊惡行生能得消；亦從直行因緣非一，若干好法致從行具行。

「五為直業，消邪業；亦從邪業因緣非一，若干弊惡行生能得消；亦從直業因緣非一，若干好法致從行具行。

「六為直方便，消邪方便；亦從邪方便因緣非一，若干弊惡行生能得消；亦從直方便因緣非一，若干好法致從行具行。

「七為直念，消邪念；亦從邪念因緣非一，若干弊惡行生能得消；亦從直念因緣非一，若干好法致從行具行。

「八為直定，消邪定；亦從邪定因緣非一，若干弊惡行生能得消；亦從直定因緣非一，若干好法致從行具行。

「九為直度，消邪度；亦從邪度因緣非一，若干弊惡行生能得消；亦從直度因緣非一，若干好法致從行具行。

「十為直慧，消邪慧；亦從邪慧因緣非一，若干弊惡行生能得消；亦從直慧因緣非一，若干好法得足具行。

「第三十法。當了知十內外色入。何等為十？一為眼入、二為色入、三為耳入、四為聲入、五為鼻入、六為香入、七為舌入、八為味入、九為身入、十為粗細入。

「第四十法。可舍十內外蓋。何等為十？一為內欲蓋、二為外慾蓋，具足，從是無有慧，亦無有解，亦不致無為度世。

「三為恚、四為恚相。設恚是亦蓋，設恚相是亦蓋，具足，從是不致慧，亦不致解，亦不致無為度世。

「五為睡、六為瞑。設睡是亦蓋，設瞑是亦蓋，具足，從是不致慧，亦不致解，亦不致無為度世。

「七為惱、八為疑。設惱是亦蓋，設疑是亦蓋，具足，從是不致慧，亦不致解，亦不致無為度世。

「九為或凈法中疑、十為或惡法中疑，設凈法中疑是亦蓋，設惡法中疑是亦蓋，具足，從是不致慧，亦不致解，亦不致無為度世。

「第五十法。可令減十事惡行。何等為十？一為殺、二為盜、三為犯色、四為兩舌、五為妄語、六為粗語、七為綺語、八為癡、九為瞋、十為邪意。

「第六十法。行令多十凈行。何等為十？一為離殺從殺止、二為離盜從盜止、三為離色從色止、四為離兩舌從兩舌止、五為離妄語從妄語止、六為離粗語從粗語止、七為離綺語從綺語止、八為離癡從癡止、九為離瞋從瞋止、十為離邪意從邪意止。

「第七十法。難受。了十德道居。何等為十？一為已舍五種、二為六正道德、三為守一、四為依四、五為自解不復待解、六為已舍求、七為所求已清凈、八為身行已止、九為口語已行止、十為意行已止。意最度、慧最度、行具足，名為最人。

「第八十法。令竟十普定。何等為十？一為在比丘為地，普上下遍，不二，無有量。

「二為在行者比丘為水，普上下遍，不二，無有量。

「三為在行者比丘為火，普上下遍，不二，無有量。

「四為在行者比丘為風，普上下遍，不二，無有量。

「五為在行者比丘為青，普上下遍，不二，無有量。

「六為在行者比丘為黃，普上下遍，不二，無有量。

「七為在行者比丘為赤，普上下遍，不二，無有量。

「八為在行者比丘為白，普上下遍，不二，無有量。

「九為在行者比丘為空，普上下遍，不二，無有量。

「十為在行者比丘為識，普上下遍，不二，無有量。

「佛十力。何謂為十力？一者，佛為處處如有知，當爾不爾、處不處如有知，從慧行得自知，是為一力。

「二者，佛為過去未來現在行罪處本種殃如有知，是為二力。

「三者佛為一切在處受行如有知，自更慧行得知是，是為三力。

「四者，佛為棄解定行亦定知，從是縛亦知，從是解亦知，從是起如有知，是為四力。

「五者，佛為如心願他家他人如有知，是為五力。

「六者，佛為雜種無有量種天下行如是有知，是為六力

『四是正直的行為，消除邪惡的行為；也從邪惡行為的因緣不止一種，多種弊端惡行產生能夠被消除；也從正直行為的因緣不止一種，多種美好事物由此行為得以圓滿。』 『五是正直的職業，消除邪惡的職業；也從邪惡職業的因緣不止一種，多種弊端惡行產生能夠被消除；也從正直職業的因緣不止一種，多種美好事物由此行為得以圓滿。』 『六是正直的方便，消除邪惡的方便；也從邪惡方便的因緣不止一種，多種弊端惡行產生能夠被消除；也從正直方便的因緣不止一種，多種美好事物由此行為得以圓滿。』 『七是正直的念頭，消除邪惡的念頭；也從邪惡念頭的因緣不止一種，多種弊端惡行產生能夠被消除；也從正直念頭的因緣不止一種，多種美好事物由此行為得以圓滿。』 『八是正直的禪定，消除邪惡的禪定；也從邪惡禪定的因緣不止一種，多種弊端惡行產生能夠被消除；也從正直禪定的因緣不止一種，多種美好事物由此行為得以圓滿。』 『九是正直的解脫，消除邪惡的解脫；也從邪惡解脫的因緣不止一種，多種弊端惡行產生能夠被消除；也從正直解脫的因緣不止一種，多種美好事物由此行為得以圓滿。』 『十是正直的智慧，消除邪惡的智慧；也從邪惡智慧的因緣不止一種，多種弊端惡行產生能夠被消除；也從正直智慧的因緣不止一種，多種美好事物得以圓滿。』 『第三十法。應當瞭解十種內外色入。哪十種呢？一是眼入、二是色入、三是耳入、四是聲入、五是鼻入、六是香入、七是舌入、八是味入、九是身入、十是粗細入。』 『第四十法。可以捨棄十種內外蓋。哪十種呢？一是內欲蓋、二是外慾蓋，具足這些，就無法產生智慧，也無法獲得解脫，也無法達到無為的境界而度脫世間。』 『三是嗔恚、四是嗔恚的表象。假設嗔恚是蓋，假設嗔恚的表象也是蓋，具足這些，就無法產生智慧，也無法獲得解脫，也無法達到無為的境界而度脫世間。』 『五是昏睡、六是昏沉。假設昏睡是蓋，假設昏沉也是蓋，具足這些，就無法產生智慧，也無法獲得解脫，也無法達到無為的境界而度脫世間。』 『七是煩惱、八是疑惑。假設煩惱是蓋，假設疑惑也是蓋，具足這些，就無法產生智慧，也無法獲得解脫，也無法達到無為的境界而度脫世間。』 『九是對清凈法產生疑惑、十是對惡法產生疑惑，假設對清凈法產生疑惑是蓋，假設對惡法產生疑惑也是蓋，具足這些，就無法產生智慧，也無法獲得解脫，也無法達到無為的境界而度脫世間。』 『第五十法。可以減少十種惡行。哪十種呢？一是殺生、二是偷盜、三是邪淫、四是兩舌、五是妄語、六是粗語、七是綺語、八是愚癡、九是嗔恨、十是邪見。』 『第六十法。修行要增多十種清凈的行為。哪十種呢？一是遠離殺生並停止殺生、二是遠離偷盜並停止偷盜、三是遠離邪淫並停止邪淫、四是遠離兩舌並停止兩舌、五是遠離妄語並停止妄語、六是遠離粗語並停止粗語、七是遠離綺語並停止綺語、八是遠離愚癡並停止愚癡、九是遠離嗔恨並停止嗔恨、十是遠離邪見並停止邪見。』 『第七十法。難以接受。瞭解十種德道所居之處。哪十種呢？一是已經捨棄五種慾望、二是具備六種正道品德、三是守護一心、四是依止四念處、五是自我解脫不再等待他人解脫、六是已經捨棄追求、七是所追求的已經清凈、八是身行已經停止、九是口語已經停止、十是意行已經停止。意念最能度脫，智慧最能度脫，行為圓滿，稱為最上之人。』 『第八十法。使十種普遍的禪定得以究竟。哪十種呢？一是在比丘中，以地為禪定對象，普遍上下遍佈，不二，沒有限量。』 『二是在修行比丘中，以水為禪定對象，普遍上下遍佈，不二，沒有限量。』 『三是在修行比丘中，以火為禪定對象，普遍上下遍佈，不二，沒有限量。』 『四是在修行比丘中，以風為禪定對象，普遍上下遍佈，不二，沒有限量。』 『五是在修行比丘中，以青色為禪定對象，普遍上下遍佈，不二，沒有限量。』 『六是在修行比丘中，以黃色為禪定對象，普遍上下遍佈，不二，沒有限量。』 『七是在修行比丘中，以紅色為禪定對象，普遍上下遍佈，不二，沒有限量。』 『八是在修行比丘中，以白色為禪定對象，普遍上下遍佈，不二，沒有限量。』 『九是在修行比丘中，以空為禪定對象，普遍上下遍佈，不二，沒有限量。』 『十是在修行比丘中，以識為禪定對象，普遍上下遍佈，不二，沒有限量。』 『佛的十力。什麼是十力呢？一是，佛對於各種情況的因果關係都有所知，知道什麼是應該的，什麼是不應該的，從智慧的修行中獲得自知，這是第一力。』 『二是，佛對於過去、未來、現在所造的罪業的根本原因都有所知，這是第二力。』 『三是，佛對於一切眾生在各種處境中的感受和行為都有所知，通過自己的智慧修行而得知，這是第三力。』 『四是，佛對於捨棄解脫的修行和禪定修行也都知道，知道從哪裡被束縛，也知道從哪裡解脫，知道從哪裡開始，這是第四力。』 『五是，佛對於他人心中所想的願望都有所知，這是第五力。』 『六是，佛對於世間各種各樣、無量無邊的眾生行為都有所知，這是第六力。』

'Four is upright conduct, eliminating evil conduct; also from the causes and conditions of evil conduct, which are not singular, various harmful and evil actions arise and can be eliminated; also from the causes and conditions of upright conduct, which are not singular, various good dharmas are attained and perfected through practice.' 'Five is upright livelihood, eliminating evil livelihood; also from the causes and conditions of evil livelihood, which are not singular, various harmful and evil actions arise and can be eliminated; also from the causes and conditions of upright livelihood, which are not singular, various good dharmas are attained and perfected through practice.' 'Six is upright expediency, eliminating evil expediency; also from the causes and conditions of evil expediency, which are not singular, various harmful and evil actions arise and can be eliminated; also from the causes and conditions of upright expediency, which are not singular, various good dharmas are attained and perfected through practice.' 'Seven is upright mindfulness, eliminating evil mindfulness; also from the causes and conditions of evil mindfulness, which are not singular, various harmful and evil actions arise and can be eliminated; also from the causes and conditions of upright mindfulness, which are not singular, various good dharmas are attained and perfected through practice.' 'Eight is upright concentration, eliminating evil concentration; also from the causes and conditions of evil concentration, which are not singular, various harmful and evil actions arise and can be eliminated; also from the causes and conditions of upright concentration, which are not singular, various good dharmas are attained and perfected through practice.' 'Nine is upright liberation, eliminating evil liberation; also from the causes and conditions of evil liberation, which are not singular, various harmful and evil actions arise and can be eliminated; also from the causes and conditions of upright liberation, which are not singular, various good dharmas are attained and perfected through practice.' 'Ten is upright wisdom, eliminating evil wisdom; also from the causes and conditions of evil wisdom, which are not singular, various harmful and evil actions arise and can be eliminated; also from the causes and conditions of upright wisdom, which are not singular, various good dharmas are attained and perfected.' 'The thirtieth dharma. One should understand the ten internal and external sense entrances. What are the ten? One is the eye entrance, two is the form entrance, three is the ear entrance, four is the sound entrance, five is the nose entrance, six is the smell entrance, seven is the tongue entrance, eight is the taste entrance, nine is the body entrance, and ten is the coarse and fine entrance.' 'The fortieth dharma. One can abandon the ten internal and external hindrances. What are the ten? One is internal desire hindrance, two is external desire hindrance. When these are complete, there is no wisdom, no liberation, and one cannot attain the unconditioned state to transcend the world.' 'Three is anger, four is the appearance of anger. If anger is a hindrance, if the appearance of anger is also a hindrance, when these are complete, one cannot attain wisdom, cannot attain liberation, and cannot attain the unconditioned state to transcend the world.' 'Five is sleepiness, six is drowsiness. If sleepiness is a hindrance, if drowsiness is also a hindrance, when these are complete, one cannot attain wisdom, cannot attain liberation, and cannot attain the unconditioned state to transcend the world.' 'Seven is vexation, eight is doubt. If vexation is a hindrance, if doubt is also a hindrance, when these are complete, one cannot attain wisdom, cannot attain liberation, and cannot attain the unconditioned state to transcend the world.' 'Nine is doubt about pure dharmas, ten is doubt about evil dharmas. If doubt about pure dharmas is a hindrance, if doubt about evil dharmas is also a hindrance, when these are complete, one cannot attain wisdom, cannot attain liberation, and cannot attain the unconditioned state to transcend the world.' 'The fiftieth dharma. One can reduce ten evil actions. What are the ten? One is killing, two is stealing, three is sexual misconduct, four is divisive speech, five is false speech, six is harsh speech, seven is frivolous speech, eight is ignorance, nine is anger, and ten is wrong view.' 'The sixtieth dharma. Practice to increase ten pure actions. What are the ten? One is abstaining from killing and ceasing killing, two is abstaining from stealing and ceasing stealing, three is abstaining from sexual misconduct and ceasing sexual misconduct, four is abstaining from divisive speech and ceasing divisive speech, five is abstaining from false speech and ceasing false speech, six is abstaining from harsh speech and ceasing harsh speech, seven is abstaining from frivolous speech and ceasing frivolous speech, eight is abstaining from ignorance and ceasing ignorance, nine is abstaining from anger and ceasing anger, and ten is abstaining from wrong view and ceasing wrong view.' 'The seventieth dharma. Difficult to receive. Understand the ten virtues of the path. What are the ten? One is having abandoned the five desires, two is possessing the six virtues of the right path, three is guarding the one mind, four is relying on the four foundations of mindfulness, five is self-liberation without waiting for others to liberate, six is having abandoned seeking, seven is having purified what is sought, eight is having ceased bodily actions, nine is having ceased verbal actions, and ten is having ceased mental actions. The mind is the most liberating, wisdom is the most liberating, and when actions are complete, one is called the most excellent person.' 'The eightieth dharma. To complete the ten universal samadhis. What are the ten? One is, for a bhikkhu, to have earth as the object of samadhi, pervading up and down, non-dual, without measure.' 'Two is, for a practicing bhikkhu, to have water as the object of samadhi, pervading up and down, non-dual, without measure.' 'Three is, for a practicing bhikkhu, to have fire as the object of samadhi, pervading up and down, non-dual, without measure.' 'Four is, for a practicing bhikkhu, to have wind as the object of samadhi, pervading up and down, non-dual, without measure.' 'Five is, for a practicing bhikkhu, to have blue as the object of samadhi, pervading up and down, non-dual, without measure.' 'Six is, for a practicing bhikkhu, to have yellow as the object of samadhi, pervading up and down, non-dual, without measure.' 'Seven is, for a practicing bhikkhu, to have red as the object of samadhi, pervading up and down, non-dual, without measure.' 'Eight is, for a practicing bhikkhu, to have white as the object of samadhi, pervading up and down, non-dual, without measure.' 'Nine is, for a practicing bhikkhu, to have space as the object of samadhi, pervading up and down, non-dual, without measure.' 'Ten is, for a practicing bhikkhu, to have consciousness as the object of samadhi, pervading up and down, non-dual, without measure.' 'The ten powers of the Buddha. What are the ten powers? One is, the Buddha has knowledge of the causes and conditions of all situations, knowing what is appropriate and what is not, gaining self-knowledge from the practice of wisdom, this is the first power.' 'Two is, the Buddha has knowledge of the root causes of past, future, and present karmic actions, this is the second power.' 'Three is, the Buddha has knowledge of the feelings and actions of all beings in all situations, knowing this through his own practice of wisdom, this is the third power.' 'Four is, the Buddha also knows the practice of abandoning liberation and the practice of concentration, knowing from where one is bound, also knowing from where one is liberated, knowing from where one begins, this is the fourth power.' 'Five is, the Buddha has knowledge of the wishes in the minds of others, this is the fifth power.' 'Six is, the Buddha has knowledge of the various and immeasurable actions of beings in the world, this is the sixth power.'

「七者，佛為他家他根具不具如有知，是為七力。

「八者，佛為無有量分別本上頭至更自念如有知，是為八力。

「九者，佛為天眼已凈過度人間，見人往來死生如有知，是為九力。」

「十者，佛為已縛結盡無有使縛結，意已解脫，從慧為行脫，見法自慧證，更知受止盡，生竟，行所行已足，不復往來世間，已度世，如有知，是為十力。

「第九十法，自證知十足學不復學。何等為十？一為直見已足，不復學直見。

「二者，直思惟計已足，不復學直思惟計。

「三者直言已足，不復學直言。

「四者，直行已足，不復學直行。

「五者，直業已足，不復學直業。

「六者，直方便已足，不復學直方便。

「七者，直念已足，不復學直念。

「八者，直定已足，不復學直定。

「九者，直得度世已足，不復學直得度世。

「十者，直慧已足，不復學直慧。是為學行者百法法百說。是不非、是不異，有諦如，有不惑不倒，是如有持慧意觀。

「所上說學者聽說法，上說亦凈，中說亦凈，已竟要說亦凈，有利有好足具凈竟行已見，是名為十報法，如應是上說，為是故說。」

舍利曰已說竟，諸受著心蒙恩

『第七，佛陀能知曉他人根基是否具足，這是第七力。 『第八，佛陀能知曉無量分別的根本，乃至更深層次的自我念頭，這是第八力。 『第九，佛陀的天眼已經清凈，超越人間，能看見眾生的往來生死，這是第九力。 『第十，佛陀的煩惱結縛已經斷盡，不再有任何使人束縛的煩惱，心意已經解脫，從智慧而行解脫，親見真理，以自己的智慧證悟，更知曉受的止息，生命終結，所行已圓滿，不再往來世間，已經度脫世間，這是第十力。 『第九十法，是自我證悟知曉，已經圓滿，不再需要學習。哪十種呢？第一是正見已經圓滿，不再需要學習正見。 『第二是正思維已經圓滿，不再需要學習正思維。 『第三是正語已經圓滿，不再需要學習正語。 『第四是正行已經圓滿，不再需要學習正行。 『第五是正業已經圓滿，不再需要學習正業。 『第六是正方便已經圓滿，不再需要學習正方便。 『第七是正念已經圓滿，不再需要學習正念。 『第八是正定已經圓滿，不再需要學習正定。 『第九是正解脫已經圓滿，不再需要學習正解脫。 『第十是正慧已經圓滿，不再需要學習正慧。這就是修行者所學的百法，百種說法。這些是不虛妄的，是不相異的，是真理的體現，是不會迷惑顛倒的，是具有智慧的觀察。 『以上所說的學者聽聞佛法，開始所說的清凈，中間所說的也清凈，最後所說的也清凈，有利有益，具足清凈的修行已經顯現，這被稱為十種報法，應當如以上所說，爲了這個緣故而說。』 舍利弗說完后，所有受教的人都心懷感恩。

'Seventh, the Buddha knows whether others' faculties are complete or not, this is the seventh power. 'Eighth, the Buddha knows the root of immeasurable distinctions, even the deeper self-thoughts, this is the eighth power. 'Ninth, the Buddha's heavenly eye is already pure, surpassing the human realm, able to see beings' comings and goings in life and death, this is the ninth power. 'Tenth, the Buddha's bonds of affliction are already exhausted, there are no longer any afflictions that bind, the mind is already liberated, liberated through wisdom, personally seeing the truth, realizing it with one's own wisdom, and further knowing the cessation of feeling, the end of life, what has been done is complete, no longer coming and going in the world, already transcending the world, this is the tenth power. 'The ninetieth dharma is self-realization and knowing, already complete, no longer needing to learn. Which ten are they? First is right view is already complete, no longer needing to learn right view. 'Second is right thought is already complete, no longer needing to learn right thought. 'Third is right speech is already complete, no longer needing to learn right speech. 'Fourth is right action is already complete, no longer needing to learn right action. 'Fifth is right livelihood is already complete, no longer needing to learn right livelihood. 'Sixth is right effort is already complete, no longer needing to learn right effort. 'Seventh is right mindfulness is already complete, no longer needing to learn right mindfulness. 'Eighth is right concentration is already complete, no longer needing to learn right concentration. 'Ninth is right liberation is already complete, no longer needing to learn right liberation. 'Tenth is right wisdom is already complete, no longer needing to learn right wisdom. These are the hundred dharmas that practitioners learn, a hundred ways of speaking. These are not false, they are not different, they are the manifestation of truth, they are not confusing or inverted, they are observations with wisdom. 'The above-mentioned scholars listen to the Dharma, what is said at the beginning is pure, what is said in the middle is also pure, what is said at the end is also pure, beneficial and advantageous, the complete pure practice has already appeared, this is called the ten retributions of the Dharma, it should be as said above, for this reason it is said.' After Shariputra finished speaking, all those who received the teachings were grateful.

The Lower Scroll of the 'Ten Retributions Dharma Sutra' of the Dirghagama