T01n0097_廣義法門經
大正藏第 01 冊 No. 0097 廣義法門經
No. 97 [No. 98]
廣義法門經一卷(出中阿含經一品)
陳天竺三藏真諦譯
如是我聞：
一時，凈命舍利弗住舍衛國，祇陀樹林給孤獨園，與大比丘眾俱。是時，凈命舍利弗語：「諸比丘！」諸比丘言：「大德舍利弗！」舍利弗言：「長老！我今為長老說法，初善中善後善，義善語善，純一無雜，圓滿清凈。今為汝等顯示梵行，謂廣義法門。是故汝等今當諦聽，一心恭敬，善思念之。此廣義法門，長老！有十二種，離難隨順道時，能起方便，為證得聖法。何等十二？一自勝得，二他勝得，三生人道，四生聖地，五性得利根，六得成正見，七善作資業，八善處生信，九值佛出世，十佛正轉法輪，十一正法在世未滅，十二依佛教。于正法中，如理修行。長老！是十二種，離難隨順道時，能起方便，為證得聖法。長老！能說比丘，若欲為他說于正法，與法及義相應，此語應說，謂恭敬次第相攝相應，生他歡喜及以欲樂，滿足正勤，不損惱他，所說如理相應無雜，隨順聽眾，此言應說。有慈悲心，有利益心，有隨樂心，不著利養，恭敬讚歎，若正說法陰時，不得自讚自高，不得毀呰他人
現代漢語譯本 一時，凈命舍利弗住在舍衛國的祇陀樹林給孤獨園，與眾多比丘在一起。當時，凈命舍利弗說：『諸位比丘！』比丘們回答說：『大德舍利弗！』舍利弗說：『長老們！我現在為長老們說法，這法初善、中善、后善，意義善、言辭善，純一無雜，圓滿清凈。現在為你們顯示梵行，即廣義法門。所以你們現在應當仔細聽，一心恭敬，好好思考。長老們！這廣義法門有十二種，在脫離困難、順應正道的時候，能夠產生方便，爲了證得聖法。哪十二種呢？一是自己超越獲得，二是他人超越獲得，三是生於人道，四是生於聖地，五是天生具有銳利的根性，六是獲得正確的見解，七是善於積累資糧，八是善於產生信心，九是值遇佛陀出世，十是佛陀正在轉法輪，十一是正法在世沒有滅亡，十二是依從佛教。在正法中，如理修行。長老們！這十二種，在脫離困難、順應正道的時候，能夠產生方便，爲了證得聖法。長老們！能夠說法比丘，如果想要為他人說正法，與法和義相應，這些話應該說，即恭敬、次第、相互攝受相應，使他人產生歡喜和慾望，滿足精進，不損害他人，所說的話如理相應沒有雜亂，順應聽眾，這些話應該說。要有慈悲心，要有利益心，要有隨順他人意樂的心，不貪著利養，恭敬讚歎。如果正在說法陰時，不得自我讚揚，不得貶低他人。'
English version Thus have I heard: At one time, the pure-living Shariputra was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti, together with a large assembly of monks. At that time, the pure-living Shariputra said, 'Monks!' The monks replied, 'Venerable Shariputra!' Shariputra said, 'Elders! I am now going to teach the Dharma to the elders, which is good in the beginning, good in the middle, and good in the end, good in meaning, good in words, pure and unmixed, complete and pure. Now I will reveal to you the Brahma-faring, which is the Extensive Dharma Teaching. Therefore, you should now listen carefully, with one mind respectfully, and contemplate it well. Elders! This Extensive Dharma Teaching has twelve aspects, which, when one is free from difficulties and in accordance with the right path, can give rise to skillful means for attaining the sacred Dharma. What are the twelve? First, self-victory attained; second, other-victory attained; third, being born in the human realm; fourth, being born in a sacred land; fifth, having naturally sharp faculties; sixth, attaining right view; seventh, being good at accumulating resources; eighth, being good at generating faith; ninth, encountering the Buddha's appearance in the world; tenth, the Buddha is turning the Dharma wheel; eleventh, the true Dharma is in the world and has not perished; twelfth, following the Buddha's teachings. In the true Dharma, practice according to the principles. Elders! These twelve aspects, when one is free from difficulties and in accordance with the right path, can give rise to skillful means for attaining the sacred Dharma. Elders! A monk who is able to teach, if he wishes to speak the true Dharma to others, in accordance with the Dharma and its meaning, these words should be spoken, that is, with respect, in order, mutually inclusive and corresponding, causing others to generate joy and desire, fulfilling diligence, not harming others, what is spoken is in accordance with the principles, without confusion, in accordance with the listeners, these words should be spoken. One should have a compassionate heart, a heart of benefit, a heart that follows the wishes of others, not attached to gain and offerings, respectfully praising. If one is speaking the Dharma, one should not praise oneself or elevate oneself, nor should one disparage others.'
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「長老！若人慾聽正法，具十六相，乃可聽受。何等十六？一隨時聽，二恭敬，三欲樂，四無執著，五如聞隨行，六不為破難，七於法起尊重心，八于說者起尊重心，九不輕撥正法，十不輕撥說者，十一不輕己身，十二一心不散，十三欲求解心，十四一心諦聽，十五依理正思，十六憶持前後，而聽正法。佛聖弟子，若能如此，恭敬諦聽，信根生長，于正法中，心得澄凈；以此為先，則于涅槃，生歡喜心，及求得心；以此為先，則于涅槃，生喜樂心，離於愛著；以此為先，則于涅槃，滅除惑障，得一定心；以此為先，則于涅槃，舍離疑惑，生正直見；以此為先，則于涅槃，起迴向心，為修觀行，為熾然修，為應隨道法，為滅助道障法，為得安住心，為得第一義；以此為先，於一切行法寂滅，證得真空，愛滅離欲，于無生涅槃，得入成住信樂之心；以此為先，則于涅槃及陰無常，得入成住信樂之心；以此為先，則于涅槃及四聖諦，法眼清凈，為生慧眼；以此為先，則于涅槃，而得解脫；以此為先，則于涅槃解脫知見，皆得圓滿。長老！由能如此如理一心，諦聽正法，諸聖弟子，則不損惱；能說法者，已能了別正說言味，即是依法供養大師，證得己利及以涅槃。
「是聽法人，有十種法生起，能成熟般若
現代漢語譯本：『長老！如果有人想聽聞正法，必須具備十六種條件，才能聽受。哪十六種呢？一是隨時聽，二是恭敬，三是樂於聽聞，四是不執著，五是聽聞后隨之修行，六是不為辯駁而聽，七是對法生起尊重心，八是對說法者生起尊重心，九是不輕視正法，十是不輕視說法者，十一是不輕視自己，十二是專心不散亂，十三是求知解的心，十四是專心諦聽，十五是依理正確思考，十六是憶持前後所聞，如此聽聞正法。佛的聖弟子，如果能夠這樣恭敬諦聽，信根就會增長，在正法中，內心會變得清凈；以此為基礎，就會對涅槃生起歡喜心，以及求得涅槃的心；以此為基礎，就會對涅槃生起喜樂心，遠離愛著；以此為基礎，就會在涅槃中，滅除迷惑障礙，得到堅定的心；以此為基礎，就會在涅槃中，舍離疑惑，生起正直的見解；以此為基礎，就會在涅槃中，生起迴向心，爲了修習觀行，爲了熾盛地修行，爲了應隨道法，爲了滅除助道障礙法，爲了得到安住的心，爲了得到第一義；以此為基礎，對於一切行法寂滅，證得真空，愛滅離欲，對於無生涅槃，得到進入、安住、信樂的心；以此為基礎，就會對於涅槃以及陰的無常，得到進入、安住、信樂的心；以此為基礎，就會對於涅槃以及四聖諦，法眼清凈，生起慧眼；以此為基礎，就會在涅槃中，得到解脫；以此為基礎，就會在涅槃解脫的知見上，都得到圓滿。長老！由於能夠這樣如理一心，諦聽正法，各位聖弟子，就不會受到損害；能夠說法的人，已經能夠辨別正確的說法之味，這就是依法供養大師，證得自己的利益以及涅槃。 『聽法的人，有十種法會生起，能夠成熟般若。』
English version: 'Elder! If a person wishes to hear the true Dharma, they must possess sixteen qualities to be able to receive it. What are these sixteen? First, to listen at the appropriate time; second, with respect; third, with a desire to learn; fourth, without attachment; fifth, to practice what is heard; sixth, not to listen for the sake of argument; seventh, to have respect for the Dharma; eighth, to have respect for the speaker; ninth, not to belittle the true Dharma; tenth, not to belittle the speaker; eleventh, not to belittle oneself; twelfth, with a focused mind; thirteenth, with a desire to understand; fourteenth, to listen attentively; fifteenth, to contemplate correctly according to the principles; sixteenth, to remember what was heard before and after, and thus listen to the true Dharma. If the Buddha's holy disciples can listen respectfully and attentively in this way, their roots of faith will grow, and their minds will become clear in the true Dharma. Based on this, they will develop a joyful heart towards Nirvana, as well as a desire to attain it. Based on this, they will develop a joyful and happy heart towards Nirvana, and be free from attachment. Based on this, they will eliminate the obstacles of delusion in Nirvana and attain a steadfast mind. Based on this, they will abandon doubts in Nirvana and develop right views. Based on this, they will develop a heart of dedication in Nirvana, for the sake of practicing contemplation, for the sake of vigorous practice, for the sake of following the path, for the sake of eliminating obstacles to the path, for the sake of attaining a stable mind, for the sake of attaining the ultimate meaning. Based on this, they will realize the emptiness of all phenomena, the cessation of love and desire, and attain a heart of entering, abiding, and delighting in the unproduced Nirvana. Based on this, they will attain a heart of entering, abiding, and delighting in Nirvana and the impermanence of the aggregates. Based on this, they will have a clear Dharma eye and develop wisdom eyes regarding Nirvana and the Four Noble Truths. Based on this, they will attain liberation in Nirvana. Based on this, they will attain complete knowledge and understanding of liberation in Nirvana. Elder! Because the holy disciples can listen to the true Dharma with such a focused and principled mind, they will not be harmed. Those who can preach the Dharma have already been able to discern the true flavor of the teachings, which is to make offerings to the master according to the Dharma, and to realize their own benefit and Nirvana.' 'For those who listen to the Dharma, ten qualities arise, which can mature prajna.'
。何等為十？一親近善友，二能凈持戒，三心欲求解，四樂受善教，五樂供養說者，六依時難問，七諦聽正法，八恒修正法，九于可厭惡，恒生厭心，十已起厭心如理能起四種正勤。何等名為依理正勤？謂于善法，心無懈怠，恒練治心，凈諸惡法。若心未得定，令得自在，若心未通達，令得了達，如此則名依理正勤。
「長老！若聖弟子，自如此依于道理而起正勤，有十種相應法修行。何等為十？一不凈想，二無常想，三于無常觀于苦想，四于苦法中觀無我想，五厭惡食想，六於一切世間無安樂想，七生光明想，八觀離欲想，九觀滅離想，十觀死想。
「長老！有十四法，能違能障此不凈想。何等十四？一共女人一處住，二失念心觀視女人，三恒起放逸，四生重欲心，五數習凈想，六不數習不凈想，七恒共作務人聚集而住，八隨彼所行，九不樂聽正法，十不問正法，十一不能守護六種根門，十二食不節量，十三獨住空處不得安心，十四不能如實觀察。
「二無常想者，謂愛著行法為障。
「三于無常苦想者，有六法為障。何等為六？一懈怠，二懶惰，三恒樂住息，四放逸，五不能隨行，六不能如實觀察。
「四于苦無我想者，我見為障。
「五厭惡食想者，貪味為障
現代漢語譯本：什麼是十種修行？一是親近善友，二是能夠清凈地持守戒律，三是內心渴望求解真理，四是樂於接受善的教導，五是樂於供養說法的人，六是按時提出疑問，七是認真聽聞正法，八是恒常修正自己的行為，九是對可厭惡的事物，恒常生起厭惡之心，十是對已經生起的厭惡之心，能夠如理地發起四種正勤。什麼是依理正勤？就是對於善法，內心沒有懈怠，恒常鍛鍊自己的心，凈化各種惡法。如果心沒有得到安定，就令它得到自在；如果心沒有通達真理，就令它通達真理。這叫做依理正勤。 長老！如果聖弟子，像這樣依據道理而發起正勤，就會有十種相應的修行方法。什麼是十種？一是不凈觀，二是無常觀，三是在無常中觀察苦，四是在苦法中觀察無我，五是厭惡食物的觀想，六是對一切世間沒有安樂的觀想，七是生起光明觀想，八是觀察離欲的觀想，九是觀察滅離的觀想，十是觀察死亡的觀想。 長老！有十四種法，能夠違背和障礙這種不凈觀。哪十四種？一是和女人同處一室，二是失念地觀看女人，三是經常放縱自己，四是生起強烈的慾望，五是經常修習清凈的觀想，六是不經常修習不凈的觀想，七是經常和從事俗務的人聚集在一起，八是隨順他們的行為，九是不喜歡聽聞正法，十是不請問正法，十一是不能守護六根，十二是飲食不節制，十三是獨自住在空閑的地方卻不能安心，十四是不能如實地觀察。 二、無常觀，是以貪愛執著於行法為障礙。 三、在無常中觀察苦，有六種法為障礙。哪六種？一是懈怠，二是懶惰，三是經常喜歡休息，四是放縱自己，五是不能隨順修行，六是不能如實地觀察。 四、在苦中觀察無我，是以我見為障礙。 五、厭惡食物的觀想，是以貪戀味道為障礙。
English version: What are the ten practices? First, associating with good friends; second, being able to purely uphold the precepts; third, having a mind that desires to seek the truth; fourth, being happy to receive good teachings; fifth, being happy to make offerings to those who speak the Dharma; sixth, asking questions at the appropriate time; seventh, listening attentively to the true Dharma; eighth, constantly correcting one's own actions; ninth, towards things that are repulsive, constantly generating a sense of revulsion; tenth, towards the revulsion that has already arisen, being able to properly initiate the four right efforts. What is right effort according to reason? It is that towards good dharmas, the mind has no laziness, constantly trains the mind, and purifies all evil dharmas. If the mind has not attained stability, then make it attain freedom; if the mind has not understood the truth, then make it understand the truth. This is called right effort according to reason. Elder! If a noble disciple, in this way, initiates right effort according to reason, then there will be ten corresponding practices. What are the ten? First is the contemplation of impurity; second is the contemplation of impermanence; third, in impermanence, observing suffering; fourth, in suffering dharmas, observing no-self; fifth, the contemplation of aversion to food; sixth, the contemplation that there is no happiness in all the world; seventh, generating the contemplation of light; eighth, observing the contemplation of detachment; ninth, observing the contemplation of cessation; tenth, observing the contemplation of death. Elder! There are fourteen dharmas that can violate and obstruct this contemplation of impurity. What are the fourteen? First, living in the same place with a woman; second, mindlessly looking at a woman; third, frequently indulging oneself; fourth, generating strong desires; fifth, frequently practicing the contemplation of purity; sixth, not frequently practicing the contemplation of impurity; seventh, frequently gathering with people who engage in worldly affairs; eighth, following their actions; ninth, not liking to listen to the true Dharma; tenth, not asking about the true Dharma; eleventh, not being able to guard the six sense doors; twelfth, not being moderate in eating; thirteenth, living alone in an empty place but not being able to find peace; fourteenth, not being able to observe truthfully. Second, the contemplation of impermanence, is obstructed by attachment to conditioned dharmas. Third, observing suffering in impermanence, has six dharmas as obstacles. What are the six? First is laziness; second is sloth; third is frequently liking to rest; fourth is indulging oneself; fifth is not being able to follow the practice; sixth is not being able to observe truthfully. Fourth, observing no-self in suffering, is obstructed by the view of self. Fifth, the contemplation of aversion to food, is obstructed by craving for taste.
「六於一切世間無安樂想者，於世間希愛慾為障。
「七生光明想者，有十一法為障。何等十一？一疑惑，二不能思量，三身粗重，四睡弱，五正精勤大過，六正精勤下劣，七心濁，八心驚，九生種種想，十多言說，十一於色起最極瞻視。
「八觀離欲想者，有欲為障。
「九觀滅離想者，隨法執相為障。
「十觀死想者，愛壽為障。
「如此等障，未曾伏滅，為滅此障，有三種法，最多恩德。何等為三？一樂修，二滅離，三多住前二。
「長老！有十四法，于不凈觀，最多恩德：一不共女人一處住，二不失念心觀視女人，三恒不放逸，四不生重欲心，五數習不凈想，六不數習凈想，七不共作務人住，八不隨其所行，九樂聽正法，十樂聞正法，十一守護六根門，十二節量食，十三獨處心得安住，十四能如實觀察。
「長老！一不凈想者，若事修習，則能滅除欲塵愛慾。二無常想者，若事修習，能滅一切行法愛著。三于無常觀苦想者，若事修習，能除懈怠及懶墮心。四于苦法中，觀無我想者，若事修習，能除我見。五厭惡食想者，若事修習，能滅貪味。六於一切世間無安樂想者，若事修習，能滅世間希有愛慾。七生光明想者，若事修習，則能生長智慧及見
『六、對於一切世間沒有安樂的想法，對於世間的希求和慾望是障礙。 『七、生起光明想法的人，有十一種法是障礙。哪十一種？一、疑惑，二、不能思量，三、身體粗重，四、昏睡軟弱，五、過於精進，六、精進不足，七、心不清凈，八、心驚恐，九、生起種種想法，十、多說話，十一、對於外色產生過度的注視。 『八、觀察離欲想法的人，有慾望是障礙。 『九、觀察滅離想法的人，執著於法相是障礙。 『十、觀察死亡想法的人，愛惜壽命是障礙。 『像這些障礙，如果未曾降伏消滅，爲了消滅這些障礙，有三種法，具有最大的恩德。哪三種？一、樂於修行，二、滅除煩惱，三、多安住於前兩種狀態。 『長老！有十四種法，對於不凈觀，具有最大的恩德：一、不與女人同處，二、不失正念地觀察女人，三、恒常不放逸，四、不生起強烈的慾望心，五、經常修習不凈想，六、不經常修習清凈想，七、不與從事俗務的人同住，八、不隨順他們的行為，九、樂於聽聞正法，十、樂於聽聞正法，十一、守護六根門，十二、節制飲食，十三、獨處時內心能夠安住，十四、能夠如實地觀察。 『長老！一、不凈想，如果加以修習，就能滅除欲塵和愛慾。二、無常想，如果加以修習，就能滅除對於一切行法的愛著。三、在無常中觀察苦想，如果加以修習，就能去除懈怠和懶惰的心。四、在苦法中，觀察無我想，如果加以修習，就能去除我見。五、厭惡食物的想法，如果加以修習，就能滅除貪戀味道。六、對於一切世間沒有安樂的想法，如果加以修習，就能滅除對於世間的稀有愛慾。七、生起光明想法，如果加以修習，就能增長智慧和見解。
'Six, for those who have no thought of pleasure in all the world, the desire and craving for the world are obstacles. 'Seven, for those who generate the thought of light, there are eleven things that are obstacles. What are the eleven? One, doubt; two, inability to contemplate; three, heaviness of the body; four, drowsiness and weakness; five, excessive diligence; six, insufficient diligence; seven, impurity of mind; eight, fear in the mind; nine, generating various thoughts; ten, excessive talking; eleven, excessive gazing at external forms. 'Eight, for those who contemplate detachment, desire is an obstacle. 'Nine, for those who contemplate cessation, attachment to the characteristics of the Dharma is an obstacle. 'Ten, for those who contemplate death, love of life is an obstacle. 'Such obstacles, if not subdued and eliminated, to eliminate these obstacles, there are three practices that are of the greatest benefit. What are the three? One, delight in practice; two, cessation of afflictions; three, dwelling often in the first two states. 'Elder! There are fourteen practices that are of the greatest benefit for the contemplation of impurity: one, not dwelling in the same place as women; two, not losing mindfulness when observing women; three, constant non-negligence; four, not generating strong desires; five, frequently practicing the contemplation of impurity; six, not frequently practicing the contemplation of purity; seven, not dwelling with those engaged in worldly affairs; eight, not following their behavior; nine, delighting in hearing the true Dharma; ten, delighting in hearing the true Dharma; eleven, guarding the six sense doors; twelve, moderation in eating; thirteen, the mind being able to abide in solitude; fourteen, being able to observe things as they truly are. 'Elder! One, the contemplation of impurity, if practiced, can eliminate the dust of desire and craving. Two, the contemplation of impermanence, if practiced, can eliminate attachment to all conditioned phenomena. Three, contemplating suffering in impermanence, if practiced, can eliminate laziness and sloth. Four, in the suffering of Dharma, contemplating no-self, if practiced, can eliminate the view of self. Five, the contemplation of disgust for food, if practiced, can eliminate craving for taste. Six, for those who have no thought of pleasure in all the world, if practiced, can eliminate the rare desires of the world. Seven, generating the thought of light, if practiced, can increase wisdom and insight.'
。八觀離欲想者，若事修習，能除有欲。九觀滅離想者，若事修習，能滅一切有為法攝。十觀死想者，若事修習，能除壽命貪愛。
「長老！若聖弟子，如此如理正修正勤，有二十法，是勤修障。何等二十？一與不修觀人共住，二不樂聽聞，三不得隨順教，四自成聾啞，五有多求欲，六多事，七不如法立資生，八舍荷負善法，九值八種難，十隨流散動，十一高慢，十二不受善教，十三失念，十四放逸，十五不住正土，十六不守根門，十七不節量食，十八初夜后夜不覺悟修行，十九獨住空處不得安心，二十不能如實觀察。
「長老！如此二十種障，未曾伏滅此障，有十一法，於伏滅此障，有多恩德。何等十一？一信樂修行，二觀修功德，三能行難行，四能制伏自心，五心無退墮，六了達正法實相，七不輕己身，八樂聽無厭，九問難決疑，十獨處空閑心得安住，十一能如實觀察。
「長老！諸聖弟子，若能如此修習正勤，有二十法，最多恩德
現代漢語譯本：第八種觀想是離欲想，如果修習這種觀想，能夠去除對慾望的執著。第九種觀想是滅離想，如果修習這種觀想，能夠滅除一切有為法所包含的事物。第十種觀想是死想，如果修習這種觀想，能夠去除對壽命的貪愛。 『長老！如果聖弟子，像這樣如理如法地精進修行，會有二十種障礙，阻礙他的精進修行。這二十種障礙是什麼呢？第一是與不修觀想的人同住，第二是不喜歡聽聞佛法，第三是不接受教導，第四是自甘墮落，像聾啞人一樣，第五是貪求過多欲望，第六是事務繁多，第七是不如法地獲取生活所需，第八是捨棄承擔善法的責任，第九是遇到八種困難，第十是隨波逐流，心神散亂，第十一是傲慢自大，第十二是不接受善意的教導，第十三是失去正念，第十四是放縱懈怠，第十五是不住在清凈的修行場所，第十六是不守護六根，第十七是不節制飲食，第十八是初夜和后夜不覺醒修行，第十九是獨自住在空閑的地方卻無法安心，第二十是不能如實地觀察。』 『長老！這二十種障礙，如果還沒有降伏和滅除這些障礙，那麼有十一種方法，對於降伏和滅除這些障礙，有很大的恩德。這十一種方法是什麼呢？第一是信樂修行，第二是觀察修行的功德，第三是能夠行持難以行持的修行，第四是能夠制伏自己的心，第五是心不退墮，第六是瞭解正法的真實相，第七是不輕視自己，第八是樂於聽聞佛法而不知厭倦，第九是提出疑問並解決疑惑，第十是獨自住在空閑的地方能夠安心，第十一是能夠如實地觀察。』 『長老！各位聖弟子，如果能夠像這樣修習精進，會有二十種方法，具有最大的恩德。』
English version: The eighth contemplation is the contemplation of detachment from desire; if one practices this contemplation, one can eliminate attachment to desires. The ninth contemplation is the contemplation of cessation; if one practices this contemplation, one can extinguish all things included in conditioned phenomena. The tenth contemplation is the contemplation of death; if one practices this contemplation, one can eliminate the craving for life. 'Venerable Elder! If a noble disciple, in this way, correctly and diligently practices, there are twenty obstacles that hinder his diligent practice. What are these twenty obstacles? First, living with those who do not practice contemplation; second, not enjoying listening to the Dharma; third, not accepting teachings; fourth, becoming like the deaf and mute, self-degrading; fifth, craving excessive desires; sixth, having too many affairs; seventh, not obtaining the necessities of life in accordance with the Dharma; eighth, abandoning the responsibility of undertaking good deeds; ninth, encountering the eight difficulties; tenth, drifting with the current, with a scattered mind; eleventh, being arrogant; twelfth, not accepting good teachings; thirteenth, losing mindfulness; fourteenth, being indulgent and lazy; fifteenth, not residing in a pure place for practice; sixteenth, not guarding the six senses; seventeenth, not being moderate in eating; eighteenth, not being awake and practicing in the early and late parts of the night; nineteenth, being unable to find peace while dwelling alone in a secluded place; and twentieth, not being able to observe things as they truly are.' 'Venerable Elder! If these twenty obstacles have not been subdued and eliminated, there are eleven methods that are of great benefit in subduing and eliminating these obstacles. What are these eleven methods? First, having faith and joy in practice; second, observing the merits of practice; third, being able to perform difficult practices; fourth, being able to subdue one's own mind; fifth, not having a mind that retreats; sixth, understanding the true nature of the Dharma; seventh, not looking down on oneself; eighth, enjoying listening to the Dharma without weariness; ninth, raising questions and resolving doubts; tenth, being able to find peace while dwelling alone in a secluded place; and eleventh, being able to observe things as they truly are.' 'Venerable Elder! If noble disciples can practice diligently in this way, there are twenty methods that have the greatest benefit.'
。何等二十？一與修觀人共住，二樂聽聞正法，三得隨順教，四自不聾啞，五無多求欲，六無多事，七如法立資生，八不捨荷負善法，九不遭八難，十不隨流散動，十一心無高憍，十二能受善教，十三不失正念，十四心無放逸，十五住在正土，十六能守護根門，十七能節量食，十八初夜后夜恒覺悟修行，十九獨處空閑心得安住，二十如實觀察。
「長老！有二十二處，出家之人，應數數觀察
現代漢語譯本：哪二十種呢？第一是與修習觀行的人一同居住，第二是樂於聽聞正法，第三是能夠隨順教導，第四是自己不聾不啞，第五是沒有過多的慾望，第六是沒有過多的事務，第七是如法地建立生活所需，第八是不捨棄承擔善法，第九是不遭遇八難，第十是不隨波逐流散亂動搖，第十一是心中沒有高傲自滿，第十二是能夠接受善的教導，第十三是不失去正念，第十四是心中沒有放縱懈怠，第十五是住在清凈的國土，第十六是能夠守護根門，第十七是能夠節制飲食，第十八是初夜和后夜都保持覺悟修行，第十九是獨處空閑之地內心能夠安住，第二十是如實地觀察。 長老！還有二十二處，出家之人，應當時常觀察。
English version: What are the twenty? First, dwelling with those who practice contemplation; second, delighting in hearing the true Dharma; third, being able to follow the teachings; fourth, not being deaf or mute oneself; fifth, not having excessive desires; sixth, not having excessive affairs; seventh, establishing the necessities of life in accordance with the Dharma; eighth, not abandoning the burden of good practices; ninth, not encountering the eight difficulties; tenth, not being scattered and agitated by the flow; eleventh, not having arrogance in the heart; twelfth, being able to receive good teachings; thirteenth, not losing right mindfulness; fourteenth, not having laxity in the heart; fifteenth, dwelling in a pure land; sixteenth, being able to guard the sense faculties; seventeenth, being able to moderate eating; eighteenth, being constantly awake and practicing in the early and late parts of the night; nineteenth, being able to abide in peace of mind while dwelling alone in a secluded place; twentieth, observing things as they truly are. Elder! There are also twenty-two things that a renunciate should frequently observe.