T01n0098_普法義經
大正藏第 01 冊 No. 0098 普法義經
No. 98 [No. 97]
佛說普法義經
後漢安息國三藏安世高譯
聞如是：
一時，佛在舍衛國祇樹給孤獨園。是時，賢者舍利弗，請比丘聽說法，上頭亦善，中央亦善，要亦善，善解分別具凈除，聽賢者行，名具法行，當爲聽，善心諦念。比丘應如賢者言，從賢者舍利弗聽。
賢者舍利弗，便說十二時聚會，能致賢者道。「何等為十二？一為自能教身，二為亦能教余，三為隨人中，四為隨賢者中，五為根足，六為不隨世間業，七為見賢者喜，八為佛亦有，九為亦說法，十為已說法能受，十一為能聽外受，十二為如得能依方施。是為賢者十二時聚會。為得賢者道，從是行。
「若經欲說異人者，當爲是二十品說。何等為二十？一為善說，二為多說，三為前後說，四為次第說，五為歡喜說，六為可說，七為解意說，八為除慚說，九當爲莫訶失說，十為調說，十一為應說，十二為莫散說，十三為法說，十四為隨眾說，十五為等意說，十六為助護意說，十七為莫窮名聞故說，十八為莫利事故說，十九為莫從說自現，二十莫從說調余。若賢者比丘，欲為餘人說，當爲是二十品說
現代漢語譯本 《普法義經》 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。當時，賢者舍利弗，請比丘們聽他說法，開頭也好，中間也好，結尾也好，都很好，善於解釋，清凈無染，聽賢者修行，名為具法修行，應當聽從，以善心專注。比丘們應像賢者所說，聽從賢者舍利弗的教誨。 賢者舍利弗，便說了十二種聚會，能使人達到賢者之道。「哪十二種呢？一是自己能教導自身，二是也能教導他人，三是隨順一般人，四是隨順賢者，五是根基充足，六是不隨順世俗的業，七是見到賢者就歡喜，八是佛也有的，九是也說法，十是已經說法能夠接受，十一是能夠聽取外來的教誨，十二是像得到一樣能夠按照方法施行。這就是賢者的十二種聚會。爲了得到賢者之道，要從這些方面修行。 「如果經文要說不同的人，應當為他們說這二十品。哪二十品呢？一是善於說，二是多說，三是前後連貫地說，四是按次第說，五是歡喜地說，六是可說，七是理解意思地說，八是消除慚愧地說，九是應當為不犯錯誤而說，十是調和地說，十一是應當說，十二是不散亂地說，十三是依法說，十四是隨順大眾說，十五是平等心說，十六是幫助守護心意說，十七不是爲了追求名聲而說，十八不是爲了利益而說，十九不是爲了顯示自己而說，二十不是爲了調伏他人而說。如果賢者比丘，想要為他人說法，應當按照這二十品來說。
English version 'The Sutra of Universal Dharma Meaning' The Buddha Speaks the Sutra of Universal Dharma Meaning Translated by An Shigao, a Tripitaka Master from the Parthian Kingdom of the Later Han Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, the venerable Shariputra requested the monks to listen to his Dharma discourse, which was good in the beginning, good in the middle, and good in the end, skillful in explanation, pure and undefiled. Listening to the venerable's practice is called practicing the Dharma completely, and one should listen with a good and focused mind. The monks should follow the venerable's words and listen to the teachings of the venerable Shariputra. The venerable Shariputra then spoke of twelve kinds of gatherings that can lead one to the path of a sage. 'What are the twelve? First, one can teach oneself; second, one can also teach others; third, one follows ordinary people; fourth, one follows sages; fifth, one has sufficient roots; sixth, one does not follow worldly karma; seventh, one rejoices upon seeing sages; eighth, the Buddha also has it; ninth, one also speaks the Dharma; tenth, one can accept the Dharma that has been spoken; eleventh, one can listen to external teachings; twelfth, one can practice according to the method as if one has obtained it. These are the twelve gatherings of a sage. To attain the path of a sage, one must practice from these aspects.' 'If the sutra is to speak of different people, one should speak of these twenty qualities. What are the twenty? First, to speak well; second, to speak much; third, to speak coherently from beginning to end; fourth, to speak in order; fifth, to speak joyfully; sixth, to be speakable; seventh, to speak with understanding; eighth, to speak without shame; ninth, to speak to avoid making mistakes; tenth, to speak harmoniously; eleventh, to speak appropriately; twelfth, to speak without distraction; thirteenth, to speak according to the Dharma; fourteenth, to speak in accordance with the assembly; fifteenth, to speak with an equal mind; sixteenth, to speak to help protect the mind; seventeenth, not to speak for the sake of fame; eighteenth, not to speak for the sake of benefit; nineteenth, not to speak to show oneself; twentieth, not to speak to subdue others. If a venerable monk wishes to speak to others, he should speak according to these twenty qualities.'
。」
舍利弗復謂比丘：「欲聞法者，當有十六業。何等為十六？一當為有時可聞，二當爲多聞，三當爲向耳聽，四當爲事，五當爲莫平訶，六當爲莫訶失，七當爲莫求長短，八當爲法恭敬，九當爲說法者恭敬，十當爲莫易法，十一亦莫易說法者，十二亦莫自易身，十三一向心，十四莫余意，十五正持心，十六覺一切念可聞法正。
「若賢者欲得聞法，當爲案是十六行可聞法。何等為十六？一為時時可聞法，二為可多聞法，三為耳聽可聞法，四為事可聞法，五為不得訶可聞法，六為莫求短可聞法，七為敬法可聞法，八為敬說經者可聞法，九為莫易法可聞法，十為莫易說法者可聞法，十一為莫易自身可聞法，十二為一向心可聞法，十三為莫有餘意可聞法，十四為正橫意可聞法，十五為一切一意可聞法，十六爲念定意可聞法。
「若賢者欲得聞法，當爲案是十六比可聞法。已聞法如上說，便生信可意，從是致到無為。已聞如是法，便生賢者愛無所欲，最從是致無為。已聞如是法，便生喜意愛，為從是致無為。已聞如是法，便舍惡著意為定意，為從是致無為。已聞如是法，得舍疑見覆明，為最將至無為
現代漢語譯本： 舍利弗又對比丘們說：『想要聽聞佛法的人，應當具備十六種行為。哪十六種呢？一是應當在適當的時候聽聞，二是應當廣泛聽聞，三是應當專心傾聽，四是應當認真對待，五是應當不批評指責，六是應當不挑剔過失，七是應當不求長短，八是應當對佛法恭敬，九是應當對說法的人恭敬，十是應當不輕視佛法，十一也不輕視說法的人，十二也不輕視自己，十三是專心一意，十四是沒有其他雜念，十五是端正心念，十六是覺悟一切念頭都是爲了聽聞正法。 『如果賢者想要聽聞佛法，應當按照這十六種行為來聽聞。哪十六種呢？一是應當在適當的時候聽聞佛法，二是應當廣泛聽聞佛法，三是應當專心傾聽佛法，四是應當認真對待佛法，五是應當不批評指責佛法，六是應當不挑剔佛法的短處，七是應當恭敬佛法，八是應當恭敬說法的人，九是應當不輕視佛法，十是應當不輕視說法的人，十一是應當不輕視自己，十二是應當專心一意聽聞佛法，十三是應當沒有其他雜念，十四是應當端正心念聽聞佛法，十五是應當一心一意聽聞佛法，十六是應當以正念專注聽聞佛法。 『如果賢者想要聽聞佛法，應當按照這十六種比喻來聽聞佛法。聽聞佛法后，如上面所說，便會生起信心和歡喜，從而達到無為的境界。聽聞這樣的佛法后，便會生起賢者所喜愛的無慾之心，最終達到無為的境界。聽聞這樣的佛法后，便會生起歡喜和愛意，從而達到無為的境界。聽聞這樣的佛法后，便會捨棄惡念，專注于禪定，從而達到無為的境界。聽聞這樣的佛法后，便會捨棄疑惑，見解明晰，最終達到無為的境界。』
English version: Shariputra then said to the monks: 'Those who wish to hear the Dharma should have sixteen practices. What are the sixteen? First, one should listen at the appropriate time; second, one should listen widely; third, one should listen attentively; fourth, one should be earnest; fifth, one should not criticize; sixth, one should not find fault; seventh, one should not seek length or shortness; eighth, one should respect the Dharma; ninth, one should respect the one who speaks the Dharma; tenth, one should not belittle the Dharma; eleventh, one should not belittle the one who speaks the Dharma; twelfth, one should not belittle oneself; thirteenth, one should be single-minded; fourteenth, one should have no other thoughts; fifteenth, one should have a correct mind; sixteenth, one should be aware that all thoughts are for the purpose of hearing the true Dharma.' 'If a wise person wishes to hear the Dharma, they should follow these sixteen practices for hearing the Dharma. What are the sixteen? First, one should listen to the Dharma at the appropriate time; second, one should listen to the Dharma widely; third, one should listen to the Dharma attentively; fourth, one should be earnest about the Dharma; fifth, one should not criticize the Dharma; sixth, one should not find fault with the Dharma; seventh, one should respect the Dharma; eighth, one should respect the one who speaks the Dharma; ninth, one should not belittle the Dharma; tenth, one should not belittle the one who speaks the Dharma; eleventh, one should not belittle oneself; twelfth, one should listen to the Dharma with a single mind; thirteenth, one should have no other thoughts; fourteenth, one should listen to the Dharma with a correct mind; fifteenth, one should listen to the Dharma with a whole mind; sixteenth, one should listen to the Dharma with mindfulness and concentration.' 'If a wise person wishes to hear the Dharma, they should follow these sixteen similes for hearing the Dharma. Having heard the Dharma, as mentioned above, one will generate faith and joy, and thereby reach the state of non-action. Having heard such Dharma, one will generate the desireless mind that the wise cherish, and ultimately reach the state of non-action. Having heard such Dharma, one will generate joy and love, and thereby reach the state of non-action. Having heard such Dharma, one will abandon evil thoughts and focus on meditation, and thereby reach the state of non-action. Having heard such Dharma, one will abandon doubt and gain clear understanding, and ultimately reach the state of non-action.'
。已聞如是法，便見陰無所有，便見陰空，便見陰輕，以見便意解、便意凈、便意止、便意解脫，如是為從是致無為。已聞法如是，一切世間行見空，不復往住，便愛盡離滅，便可無為意轉意止得解脫，為從是致無為。已聞法如是，意欲行相從行獨坐斷妄，得第一愿，為從是致無為。已聞如是法，為凈眼見四諦，為從是致無為。已聞如是法，為滿行，為從是致無為。已聞如是法，賢者道弟子為不惱說者，亦從聞得樂，亦不犯教法，亦隨安隱，自所求欲滿便，為是十法，所從黠行致。何等為十？一為若善知識，二為若善戒，三為若善同學，四為若知受意，五為若受教，六為若問，七為若聞經，八為若聚說經，九為若驚怖因緣得驚怖，十為己羞驚怖本觀是時本觀。便斷一切惡法，能斷從本觀已能卻是法，便定意得自在，皆從本觀故，如是諦從本已舍道弟子。
「便可行十思想。何等為十？一爲念不凈思想，二為非常思想，三為以非常為苦思想，四為以苦為非身思想，五為穢食思想，六為一切天下不欲樂思想，七爲念死思想，八為不明思想，九為卻意思想，十為滅思想。
「念不凈思想，賢者！為隨十四邪法
『聽聞這樣的佛法后，便能看到五蘊皆空無所有，看到五蘊是空性的，看到五蘊是輕盈的，因為這樣的觀察，心意便能得到理解、清凈、止息和解脫，這就是從聽聞佛法而達到無為的境界。聽聞這樣的佛法后，就能看到世間一切行為都是空性的，不再執著于其中，從而愛慾滅盡，得到解脫，心意轉向無為，這就是從聽聞佛法而達到無為的境界。聽聞這樣的佛法后，心意就會想要通過獨處來斷除妄念，從而實現第一愿，這就是從聽聞佛法而達到無為的境界。聽聞這樣的佛法后，就能以清凈的智慧之眼看到四聖諦，這就是從聽聞佛法而達到無為的境界。聽聞這樣的佛法后，就能圓滿修行，這就是從聽聞佛法而達到無為的境界。聽聞這樣的佛法后，賢者的弟子就不會惱怒說法者，也能從聽聞佛法中得到快樂，也不會違犯教法，也能隨順安穩，自己所求的願望也能滿足，這十種法都是從智慧的修行中獲得的。哪十種呢？一是親近善知識，二是持守善戒，三是與善友同學，四是瞭解他人的心意，五是接受教誨，六是勤于發問，七是聽聞佛經，八是聚集在一起討論佛經，九是因恐懼的因緣而產生恐懼，十是自己感到羞愧時能反觀本心。通過反觀本心，就能斷除一切惡法，從根本上斷除惡法，從而使心意安定自在，這一切都是從反觀本心而來的，這就是佛陀教導弟子從根本上舍棄的真諦。
『可以修行十種思想。哪十種呢？一是修習不凈觀，二是修習無常觀，三是修習以無常為苦觀，四是修習以苦為非我觀，五是修習厭惡食物觀，六是修習對世間一切不生欲樂觀，七是修習死亡觀，八是修習無明觀，九是修習捨棄觀，十是修習滅盡觀。
『修習不凈觀，賢者！是爲了隨順十四種邪法。』
'Having heard the Dharma in this way, one sees that the aggregates are without substance, one sees that the aggregates are empty, one sees that the aggregates are light. Through this seeing, the mind is understood, purified, stilled, and liberated. Thus, one attains the unconditioned from this. Having heard the Dharma in this way, one sees that all worldly actions are empty, no longer clinging to them. Thus, love and desire are extinguished, and one attains liberation. The mind turns towards the unconditioned, and one attains liberation. Thus, one attains the unconditioned from this. Having heard the Dharma in this way, the mind desires to practice solitude to cut off delusions, thus achieving the first aspiration. Thus, one attains the unconditioned from this. Having heard the Dharma in this way, one sees the Four Noble Truths with a pure eye of wisdom. Thus, one attains the unconditioned from this. Having heard the Dharma in this way, one fulfills the practice. Thus, one attains the unconditioned from this. Having heard the Dharma in this way, the wise disciple does not anger the speaker, also finds joy in hearing the Dharma, does not violate the teachings, also follows peace and security, and fulfills their own desires. These ten dharmas are attained through wise practice. What are the ten? One is having good teachers, two is having good precepts, three is having good fellow practitioners, four is understanding the minds of others, five is receiving teachings, six is asking questions, seven is hearing the scriptures, eight is gathering to discuss the scriptures, nine is being frightened by the causes of fear, and ten is reflecting on one's own mind when feeling ashamed. Through reflecting on one's own mind, one can cut off all evil dharmas, cutting them off from the root. Thus, the mind becomes stable and free. All of this comes from reflecting on one's own mind. This is the truth that the Buddha taught his disciples to abandon from the root.
'One can practice ten contemplations. What are the ten? One is the contemplation of impurity, two is the contemplation of impermanence, three is the contemplation of suffering due to impermanence, four is the contemplation of non-self due to suffering, five is the contemplation of loathsomeness of food, six is the contemplation of no desire for all worldly pleasures, seven is the contemplation of death, eight is the contemplation of ignorance, nine is the contemplation of renunciation, and ten is the contemplation of cessation.
'The contemplation of impurity, wise one! is to follow the fourteen unwholesome dharmas.'
。何等為十四？一為本聚共居失意，二為本聚見貪，三為疾欲，四為不凈思想不知義行，五為不能得觀不凈，六為行惡業人共從事，七為不識是者，八為不事，九為不問，十為不守根，十一為食不知足，十二為上夜后夜不墮行，十三為不能獨坐思想，十四為如有不能得觀非常思想。
「賢者！為隨世間欲非常苦思想者，為隨六惡法。何等為六？一為不足，二為不精進，三為不信，四為欲，五為不欲閑處坐，六為不得如有觀苦非身思想者。見身雜穢食思想者，為味愛不行著；一切天下不欲樂思想者，以世間萬物貪慾可行為耶；死思想，為隨命離行明思想。賢者！為隨十一邪，何等為十一？一為疑，二為不念，三為粗身，四為睡瞑，五為過精進，六為離精進，七為妄喜，八為怖，九為非一思想，十為無有計，十一為熟觀色。卻思想者為欲令離道，滅思想者，若意在法令離道。是所，賢者！令離道，未壞欲壞，為三法多。何等為三？一為欲，二為斷，三為坐行。
「不凈思想，賢者！為行十四法多
現代漢語譯本：什麼是十四種？第一種是由於群體共居而感到失意，第二種是群體中出現貪婪，第三種是急切的慾望，第四種是對不凈的事物進行思考卻不明白其真正的含義，第五種是無法觀察到不凈，第六種是與作惡的人共事，第七種是不認識真理，第八種是不實踐真理，第九種是不提問，第十種是不守護根門，第十一種是飲食不知滿足，第十二種是上夜和后夜不懈怠修行，第十三種是不能獨自靜坐思考，第十四種是如果不能觀察到無常的思想。 『賢者！』對於那些隨順世間慾望、執著于無常和痛苦的思想的人來說，是隨順六種惡法。什麼是六種？第一種是不足，第二種是不精進，第三種是不相信，第四種是慾望，第五種是不喜歡在安靜的地方坐著，第六種是不能像那些觀察到身體的痛苦和非身體的思想的人那樣思考。對於那些看到身體的雜穢並思考食物的人來說，是由於對味道的愛而無法擺脫執著；對於那些不希望世間一切快樂的人來說，是因為世間萬物都可被貪慾所驅使；對於那些思考死亡的人來說，是隨順生命離去的清晰思想。『賢者！』對於那些隨順十一種邪見的人來說，什麼是十一種？第一種是懷疑，第二種是不念，第三種是粗糙的身體，第四種是昏睡，第五種是過度精進，第六種是缺乏精進，第七種是虛妄的喜悅，第八種是恐懼，第九種是非一的思想，第十種是沒有計劃，第十一種是熟練地觀察顏色。那些放棄思考的人是爲了讓慾望遠離正道，那些滅絕思考的人，如果他們的意圖是讓法令遠離正道。因此，『賢者！』讓人們遠離正道，尚未摧毀慾望，是因為三種法太多。什麼是三種？第一種是慾望，第二種是斷滅，第三種是坐禪修行。 『不凈的思想，賢者！』是修行十四種法的結果。
English version: What are the fourteen? The first is being disheartened by living in a group, the second is seeing greed in the group, the third is urgent desire, the fourth is thinking about impure things without understanding their true meaning, the fifth is being unable to observe impurity, the sixth is associating with people who do evil, the seventh is not recognizing the truth, the eighth is not practicing the truth, the ninth is not asking questions, the tenth is not guarding the senses, the eleventh is not being content with food, the twelfth is not being diligent in practice during the early and late night, the thirteenth is being unable to sit alone and contemplate, and the fourteenth is if one cannot observe the thought of impermanence. 'Wise one!' For those who follow worldly desires, clinging to impermanence and the thought of suffering, they are following six evil laws. What are the six? The first is insufficiency, the second is lack of diligence, the third is disbelief, the fourth is desire, the fifth is not liking to sit in quiet places, and the sixth is not being able to think like those who observe the suffering of the body and non-body thoughts. For those who see the filth of the body and think about food, it is because of the love of taste that they cannot get rid of attachment; for those who do not desire all the pleasures of the world, it is because all things in the world can be driven by greed; for those who think about death, it is following the clear thought of life leaving. 'Wise one!' For those who follow eleven wrong views, what are the eleven? The first is doubt, the second is not remembering, the third is a coarse body, the fourth is drowsiness, the fifth is excessive diligence, the sixth is lack of diligence, the seventh is false joy, the eighth is fear, the ninth is non-unified thought, the tenth is having no plan, and the eleventh is skillfully observing colors. Those who abandon thinking are doing so to make desire stray from the right path, and those who extinguish thinking, if their intention is to make the law stray from the right path. Therefore, 'Wise one!' leading people away from the right path, not yet destroying desire, is because of too much of the three laws. What are the three? The first is desire, the second is annihilation, and the third is sitting meditation practice. 'The thought of impurity, wise one!' is the result of practicing fourteen laws.
。何等為十四？一為本聚不共居，二為止意，三為不見本聚，四為自守，五為不疾欲，六為凈思想不想隨，七為凈思想不觀，八為世間行人不欲共，九為不欲受世間行，十為自守根，十一為食知足，十二為上夜后夜行不睡瞑，十三為厭欲獨坐，十四為如有觀不凈想行多作。賢者！從是行為斷愛慾。非常想行多作為，從是斷愛慾；非常苦想，已習已行已多作為，從是斷瞢瞢；苦非身想，已習已行已多作為，從是所見身斷；穢食想，已習已行已多作為，從是斷愛；所世間不樂想，已習已行已多作為，從是斷世間；端正死想，已習已行已多作意，著壽從是斷；明想，已習已行已多作，從是致黠見。卻想，已習已行已多作，從是斷愛；滅想，已習已行已多作，從邪得離。如是諦受，賢者！道弟子。
「賢者！道弟子為有二十法，令不得隨道。何等為二十？一為不行道共居，二為不問，三為所行不知所應，四為瞢瞢，五為惡行，六為貪意，七為多事，八為寡精進，九為相壞自歸，十為形，十一為求矜，十二為顛倒，十三為失意，十四為貪，十五為不善群共居，十六為不守根門，十七為飯食不知足，十八為上夜后夜不應行，十九為不喜思惟獨坐，二十為如有不觀。是二十事，賢者！令離道
現代漢語譯本：什麼是十四種修行？第一是不與大眾同住，第二是止息雜念，第三是不執著于根本的聚集，第四是自我守護，第五是不急於求欲，第六是保持清凈的思想而不隨波逐流，第七是保持清凈的思想而不觀想，第八是不願與世俗之人為伍，第九是不願接受世俗的行事方式，第十是守護自己的感官，第十一是飲食知足，第十二是上半夜和下半夜修行而不昏睡，第十三是厭惡慾望而獨自靜坐，第十四是如果觀想不凈，就多加練習。賢者！通過這些修行可以斷除愛慾。如果經常修習無常想，就可以斷除愛慾；如果經常修習苦想，就可以斷除昏昧；如果經常修習身體非我之想，就可以斷除對身體的執著；如果經常修習食物污穢之想，就可以斷除貪愛；如果經常修習對世間不樂之想，就可以斷除對世間的執著；如果經常修習端正的死亡之想，就可以斷除對壽命的執著；如果經常修習光明之想，就可以獲得智慧的見解。如果經常修習捨棄之想，就可以斷除貪愛；如果經常修習滅盡之想，就可以從邪見中解脫。賢者！這就是道弟子的如實修行。 賢者！道弟子有二十種行為，會使他們無法遵循正道。這二十種行為是什麼？第一是不與修行人同住，第二是不請教，第三是所做之事不知是否恰當，第四是昏昧，第五是行為不端，第六是貪婪，第七是多事，第八是缺乏精進，第九是互相破壞，第十是執著于外形，第十一是追求虛榮，第十二是顛倒，第十三是失意，第十四是貪婪，第十五是與不善之人同住，第十六是不守護感官之門，第十七是飲食不知足，第十八是上半夜和下半夜不應修行，第十九是不喜歡獨自靜坐思考，第二十是如果觀想不凈，就不去觀想。賢者！這二十種行為會使人遠離正道。
English version: What are the fourteen practices? First, not dwelling with the community; second, stopping thoughts; third, not seeing the fundamental gathering; fourth, self-guarding; fifth, not being hasty in desire; sixth, maintaining pure thoughts without following them; seventh, maintaining pure thoughts without observing; eighth, not desiring to be with worldly people; ninth, not desiring to accept worldly practices; tenth, guarding one's senses; eleventh, being content with food; twelfth, practicing in the early and late night without sleeping; thirteenth, being disgusted with desire and sitting alone; fourteenth, if contemplating impurity, practicing it often. Wise one! Through these practices, one can cut off desire. If one frequently practices the thought of impermanence, one can cut off desire; if one frequently practices the thought of suffering, one can cut off delusion; if one frequently practices the thought of the body not being self, one can cut off attachment to the body; if one frequently practices the thought of food being impure, one can cut off craving; if one frequently practices the thought of not enjoying the world, one can cut off attachment to the world; if one frequently practices the thought of the death of beauty, one can cut off attachment to life; if one frequently practices the thought of light, one can attain wise insight. If one frequently practices the thought of renunciation, one can cut off desire; if one frequently practices the thought of cessation, one can be liberated from wrong views. Wise one! This is the true practice of a disciple of the path. Wise one! There are twenty behaviors of a disciple of the path that prevent them from following the right path. What are these twenty behaviors? First, not dwelling with fellow practitioners; second, not asking questions; third, not knowing if one's actions are appropriate; fourth, delusion; fifth, misconduct; sixth, greed; seventh, being busy; eighth, lack of diligence; ninth, undermining each other; tenth, attachment to form; eleventh, seeking vanity; twelfth, being inverted; thirteenth, being discouraged; fourteenth, greed; fifteenth, dwelling with unwholesome people; sixteenth, not guarding the sense doors; seventeenth, not being content with food; eighteenth, not practicing in the early and late night; nineteenth, not enjoying sitting alone in contemplation; twentieth, if contemplating impurity, not contemplating it. Wise one! These twenty behaviors lead one away from the right path.
。未斷欲斷者，有十一法為多，何等為十一？一為欲，二為得，三為見便，四為有瞻，五無有費，六為勝，七為得法相，八為隨，九為問，十為獨自守，十一為如有觀。如是正已合。
「賢者！道弟子為二十法多。何等為二十？一為行道共居，二為問，三為所行知所應，四為不瞢瞢，五為互行，六為不在貪，七為少事，八為不捨精進，九為無有橫，十為不隨形，十一為不求矜，十二為不顛倒，十三為守意，十四為不貪，十五為善群共居，十六為守根門，十七為飯食知足，十八為上夜后夜能行，十九為喜思惟獨坐，二十為如有觀。
「若已是，賢者！當復二十二時處，已作沙門行道者為疾是處當爲觀
現代漢語譯本：對於那些未能斷除慾望的人來說，有十一種情況會使他們更加沉溺於慾望。這十一種情況是什麼呢？第一是慾望本身，第二是想要得到，第三是看到方便之處，第四是心存期待，第五是無需花費，第六是想要勝過他人，第七是想要獲得修行的方法，第八是隨波逐流，第九是尋求詢問，第十是獨自守護，第十一是如同有觀察一般。像這樣，才算是真正地符合了（慾望的本質）。 賢者！修行者有二十種情況會使他們更加精進。這二十種情況是什麼呢？第一是與道友一同修行，第二是勤于發問，第三是瞭解自己所行是否恰當，第四是不迷茫，第五是互相幫助，第六是不貪婪，第七是少事少欲，第八是不放棄精進，第九是沒有障礙，第十是不隨波逐流，第十一是不追求虛榮，第十二是不顛倒，第十三是守護自己的意念，第十四是不貪求，第十五是與善友共處，第十六是守護六根，第十七是飲食知足，第十八是能在上夜和后夜修行，第十九是喜歡思考和獨處，第二十是如同有觀察一般。 如果已經具備了這些，賢者！那麼還有二十二種時機和處境，已經開始沙門修行的修行者應該迅速地觀察這些。
English version: For those who have not severed their desires, there are eleven conditions that lead to further indulgence in desire. What are these eleven? First is desire itself, second is the desire to obtain, third is seeing convenience, fourth is having expectations, fifth is requiring no expense, sixth is the desire to surpass others, seventh is the desire to obtain methods of practice, eighth is following the crowd, ninth is seeking to inquire, tenth is guarding oneself alone, and eleventh is acting as if one has observation. Only in this way is one truly in accordance with (the nature of desire). Wise one! There are twenty conditions that lead disciples to greater diligence. What are these twenty? First is practicing together with fellow practitioners, second is being diligent in asking questions, third is understanding whether one's actions are appropriate, fourth is not being confused, fifth is helping each other, sixth is not being greedy, seventh is having few affairs, eighth is not abandoning diligence, ninth is having no obstacles, tenth is not following the crowd, eleventh is not seeking vanity, twelfth is not being inverted, thirteenth is guarding one's mind, fourteenth is not being greedy, fifteenth is living with good companions, sixteenth is guarding the six senses, seventeenth is being content with food, eighteenth is being able to practice in the early and late night, nineteenth is liking to contemplate and be alone, and twentieth is acting as if one has observation. If these are already present, wise one! Then there are twenty-two times and situations where a practitioner who has already begun the path of a renunciate should quickly observe.
。何等為二十二？一為已受不端正，二為已為異業，三為我命依他人，四為至命盡當爲求衣飯食病瘦藥臥具，五為至命欲已覆，六為至命人間身欲樂，已作沙門為疾觀是；七為莫為我身傷壞，八為能得獨樂空中，九為不隨罪受食，十為莫為我身失戒，十一為莫為我黠、同道為我論議；十二為令我道應四德課中，得令我命盡時，設同道者有問，令我得說，莫令我即時暫欲行道者當觀是；十三為令我得觀陰非常，十四為令我得觀陰無所有，十五為令我得觀陰不重為意還依止脫，行道者急觀是；十六為令我世間行空、不著、愛盡、離、滅、無為，為意觀，喜受止、得脫，已離形疾時處當爲觀；十七為生者從生未得度，十八為老從老未得度，十九為病從病未得度，二十為法當死從死法未得度避形急當觀是；二十一為一切我愛，共會當別離、或亡或人取去或死、不得久住，已避形當爲急時處分別觀；二十二為各自從行得、各自從行本、各自從行受苦、各自作善惡，從所行受，已避形當爲急時處觀。以是二十二行，已習已行已多作，為滿沙門，亦行者所思。」
「已沙門所行者思滿，便能滿七思。何等為七？一為常行不止得入，二為不轉，三為不爭，四為直念，五為不起憍慢意，六為但在世間求衣食，七為止意得自在
現代漢語譯本：什麼是二十二種修行？第一是已經接受了不端正的行為，第二是已經做了其他不相關的行業，第三是我的生命依賴於他人，第四是直到生命結束都要爲了尋求衣食、疾病、瘦弱、藥物和臥具而奔波，第五是直到生命結束都想要遮蓋身體，第六是直到生命結束都想要享受人間的身體快樂，已經做了沙門卻還執著于這些，應該快速觀察這些；第七是爲了不讓我的身體受到傷害，第八是爲了能夠獨自在空中享受快樂，第九是爲了不因罪業而接受食物，第十是爲了不讓我的身體失去戒律，第十一是爲了不讓我狡猾，不讓同道之人議論我；第十二是爲了讓我的修行符合四種美德的教誨，使我在生命結束時，如果同道之人有疑問，我能夠解答，不讓我因為暫時的慾望而耽誤修行，修行者應當觀察這些；第十三是爲了讓我能夠觀察到五蘊是無常的，第十四是爲了讓我能夠觀察到五蘊是空無所有的，第十五是爲了讓我能夠觀察到五蘊不再是執著的依靠，從而解脫，修行者應當快速觀察這些；第十六是爲了讓我在世間行走時，能夠空無執著、愛慾斷盡、遠離、寂滅、無為，用心觀察，歡喜接受止息，獲得解脫，已經脫離了身體的疾病時，應當觀察這些；第十七是生者從出生就沒有得到解脫，第十八是老者從衰老就沒有得到解脫，第十九是病者從疾病就沒有得到解脫，第二十是即將面臨死亡的人從死亡的法則中沒有得到解脫，應當快速觀察這些；第二十一是一切我所愛的人，終將面臨分離，或者死亡，或者被人奪走，或者不能長久存在，已經脫離了身體的束縛時，應當快速分別觀察這些；第二十二是每個人都從自己的行為中得到結果，每個人都從自己的行為中得到根本，每個人都從自己的行為中承受痛苦，每個人都因為自己所做的善惡而承受相應的果報，已經脫離了身體的束縛時，應當快速分別觀察這些。通過這二十二種修行，已經學習、已經實踐、已經多次進行，才能圓滿沙門的修行，也是修行者所應當思考的。 已經圓滿了沙門所修行的思考，就能圓滿七種思考。什麼是七種思考？第一是持續不斷地修行才能進入正道，第二是不退轉，第三是不爭論，第四是正直的念頭，第五是不生起驕慢之心，第六是隻在世間尋求衣食，第七是止息意念，獲得自在。
English version: What are the twenty-two practices? First, having accepted improper conduct; second, having engaged in other unrelated activities; third, my life depends on others; fourth, until the end of life, striving for clothing, food, illness, weakness, medicine, and bedding; fifth, until the end of life, desiring to cover the body; sixth, until the end of life, desiring to enjoy worldly bodily pleasures, having already become a monastic but still clinging to these, one should quickly observe these; seventh, to not let my body be harmed; eighth, to be able to enjoy solitude in the air; ninth, to not receive food due to sin; tenth, to not let my body lose the precepts; eleventh, to not be cunning, and not let fellow practitioners discuss me; twelfth, to make my practice conform to the teachings of the four virtues, so that when my life ends, if fellow practitioners have questions, I can answer them, and not let temporary desires delay my practice, practitioners should observe these; thirteenth, to enable me to observe that the aggregates are impermanent; fourteenth, to enable me to observe that the aggregates are empty and without substance; fifteenth, to enable me to observe that the aggregates are no longer a clinging reliance, thus achieving liberation, practitioners should quickly observe these; sixteenth, to enable me to walk in the world with emptiness, non-attachment, the end of desire, detachment, cessation, and non-action, observing with the mind, joyfully accepting cessation, attaining liberation, when one has already left behind bodily ailments, one should observe these; seventeenth, the living have not attained liberation from birth; eighteenth, the old have not attained liberation from old age; nineteenth, the sick have not attained liberation from illness; twentieth, those facing death have not attained liberation from the law of death, one should quickly observe these; twenty-first, all those I love will eventually face separation, either death, or being taken away, or not being able to remain for long, when one has already left behind bodily constraints, one should quickly and separately observe these; twenty-second, each person receives results from their own actions, each person receives the root from their own actions, each person endures suffering from their own actions, each person receives the corresponding consequences for the good and evil they have done, when one has already left behind bodily constraints, one should quickly and separately observe these. Through these twenty-two practices, having learned, having practiced, having done them many times, one can fulfill the practice of a monastic, and it is also what practitioners should contemplate. Having fulfilled the contemplation of a monastic's practice, one can fulfill the seven contemplations. What are the seven contemplations? First, to continuously practice without ceasing in order to enter the right path; second, to not regress; third, to not argue; fourth, to have upright thoughts; fifth, to not give rise to arrogance; sixth, to only seek clothing and food in the world; seventh, to cease thoughts and attain freedom.
。是為，賢者！所意心識從長無有數日夜，為色聲香味細滑，為在世間不能得制故，已能製得止，便入甘露種。
「已當爲是，賢者！二十種行，未得道者，當爲恐意。何等為二十種？一者無有入空，二為不學死，三為投渚，四為信畏方，五為不知不畏方，六為不知道，七為不得定意，八為後世苦，九為賢者難得會，十為開世間門世間人無有異，十一為未作橋樑令得中避獄，十二為未解惡處，十三為普疑無有數，十四為未得作世間要，十五為不黠癡時死，十六為甲不能為乙故作，十七為不作者亦不應作，十八為不作亦無有吉兇，十九為已作不得忘，二十為但自行有、但自行隨、但自行本、但自行歸也已。若人自行善惡在所有，但當爲受行，器世間人，當從是恐意。
「已從是二十因緣，意惡復惡、恐復恐、卻離復卻離，為有二十種行意疾止
現代漢語譯本：因此，賢者啊！那些心識被無盡的日夜所牽引，被色、聲、香、味、細滑所迷惑，因為在世間無法控制自己的慾望，如果能夠控制並停止這些慾望，便能進入甘露之境。 賢者啊！有二十種行為，那些尚未得道的人，應當對此感到恐懼。這二十種行為是什麼呢？第一是無法進入空性，第二是不學習死亡，第三是投身於險境，第四是相信並畏懼方位，第五是不知道也不畏懼方位，第六是不瞭解真理，第七是無法進入禪定，第八是害怕來世的痛苦，第九是難以遇到賢者，第十是開啟世俗之門，使世俗之人與常人無異，第十一是沒有建造橋樑以逃避地獄，第十二是不瞭解惡道，第十三是普遍懷疑一切，沒有定數，第十四是沒有找到世間的要義，第十五是在愚癡時死去，第十六是甲不能為乙而做，第十七是不應該做的事情也不做，第十八是不做也沒有吉兇，第十九是已經做過的事情無法忘記，第二十是隻執著于自己的行為、只執著于自己的意願、只執著于自己的根本、只執著于自己的歸宿。如果一個人執著于自己所做的一切善惡，那麼他將承受這些行為的後果，世間之人應當對此感到恐懼。 從這二十種因緣來看，心意會變得越來越惡，恐懼會越來越深，遠離正道也會越來越遠。因此，有二十種行為可以使心意迅速停止惡念。
English version: Therefore, wise one! Those whose minds are drawn by endless days and nights, and are deluded by form, sound, smell, taste, and touch, because they cannot control their desires in this world, if they can control and stop these desires, they can enter the realm of nectar. Wise one! There are twenty kinds of actions that those who have not yet attained enlightenment should fear. What are these twenty actions? The first is the inability to enter emptiness, the second is not learning about death, the third is throwing oneself into danger, the fourth is believing in and fearing directions, the fifth is not knowing nor fearing directions, the sixth is not understanding the truth, the seventh is the inability to enter meditation, the eighth is the fear of suffering in the next life, the ninth is the difficulty of encountering a wise person, the tenth is opening the door to the mundane world, making worldly people no different from ordinary people, the eleventh is not building a bridge to escape hell, the twelfth is not understanding the evil paths, the thirteenth is universally doubting everything without a fixed number, the fourteenth is not finding the essence of the world, the fifteenth is dying in ignorance, the sixteenth is that A cannot do for B, the seventeenth is not doing what should not be done, the eighteenth is that not doing has neither good nor bad consequences, the nineteenth is that what has been done cannot be forgotten, and the twentieth is only being attached to one's own actions, only being attached to one's own will, only being attached to one's own roots, and only being attached to one's own destination. If a person is attached to all the good and evil they do, then they will bear the consequences of these actions, and people in the world should fear this. From these twenty causes, the mind becomes increasingly evil, fear becomes deeper, and the distance from the right path becomes greater. Therefore, there are twenty kinds of actions that can quickly stop evil thoughts in the mind.
。何等為二十？一爲念意想意便疾止，二為意中知意疾止，三為意已一意疾止，四為正想知意疾止，五為正止想意疾止，六為從正起想意疾止，七為攝想意疾止，八為助想意疾止，九為守想意疾止，十為行四意止意疾止，十一為四斷意意疾止，十二為四神足意疾止，十三為離不可行意疾止，十四為當近行處意疾止，十五為當有依從學意疾止，十六為當諷誦亦有解意疾止，十七為當有悲傷意意疾止，十八為當有多道喜意疾止，十九為當識事意疾止，二十為當行是意疾止。如是正使，賢者！道弟子，為當有十一橫，當識是。何等為十一？一為聚會，二為多食，三為多事，四為多說，五為多睡瞑，六為喜部行，七為樂共居，八為助樂身，九為輕，十為貪淫，十一為不善郡縣。居是，賢者！所橫未斷，當爲斷已。
「當復學十互。何等為十？一為定意互，二為定止互，三為定起互，四為止互，五為制互，六為護互，七為本互，八為護橫互，九為方便互，十為入互
現代漢語譯本：什麼是二十種（止息）？第一種是念頭剛起就立即停止；第二種是心中知道念頭就立即停止；第三種是念頭剛一形成就立即停止；第四種是正確地覺察到念頭就立即停止；第五種是正確地停止念頭就立即停止；第六種是從正確的念頭出發就立即停止；第七種是收攝念頭就立即停止；第八種是輔助念頭就立即停止；第九種是守護念頭就立即停止；第十種是實行四種意止就立即停止；第十一種是斷除四種意念就立即停止；第十二種是修習四種神足就立即停止；第十三種是遠離不應行之處就立即停止；第十四種是應當接近修行之處就立即停止；第十五種是應當依從有學之人就立即停止；第十六種是應當諷誦經典並理解其義就立即停止；第十七種是應當有悲傷之意就立即停止；第十八種是應當有多道喜悅之意就立即停止；第十九種是應當認識事物就立即停止；第二十種是應當實行這些（止息）就立即停止。賢者！正如這樣正確地使用，道之弟子，應當知道有十一種障礙。哪十一種呢？第一種是聚會；第二種是多食；第三種是多事；第四種是多說；第五種是多睡眠；第六種是喜歡與人交往；第七種是樂於共處；第八種是助長身體的享樂；第九種是輕浮；第十種是貪淫；第十一種是不善的郡縣。賢者！處於這些障礙之中，如果尚未斷除，應當努力斷除。 『應當再學習十種互相配合的方法。哪十種呢？第一種是定意互相配合；第二種是定止互相配合；第三種是定起互相配合；第四種是止互相配合；第五種是制互相配合；第六種是護互相配合；第七種是根本互相配合；第八種是守護障礙互相配合；第九種是方便互相配合；第十種是入互相配合。』
English version: What are the twenty (cessations)? The first is to immediately stop the thought as soon as it arises; the second is to immediately stop the thought when it is known in the mind; the third is to immediately stop the thought as soon as it forms; the fourth is to immediately stop the thought when it is correctly perceived; the fifth is to immediately stop the thought when it is correctly stopped; the sixth is to immediately stop the thought from the correct thought; the seventh is to immediately stop the thought by gathering it; the eighth is to immediately stop the thought by assisting it; the ninth is to immediately stop the thought by guarding it; the tenth is to immediately stop the thought by practicing the four intentions of cessation; the eleventh is to immediately stop the thought by cutting off the four intentions; the twelfth is to immediately stop the thought by cultivating the four divine feet; the thirteenth is to immediately stop the thought by staying away from places where one should not go; the fourteenth is to immediately stop the thought by approaching places where one should practice; the fifteenth is to immediately stop the thought by following those who are still learning; the sixteenth is to immediately stop the thought by reciting scriptures and understanding their meaning; the seventeenth is to immediately stop the thought when there is a feeling of sadness; the eighteenth is to immediately stop the thought when there is much joy; the nineteenth is to immediately stop the thought when one recognizes things; the twentieth is to immediately stop the thought when one practices these (cessations). Wise one! Just as this is used correctly, the disciple of the path should know that there are eleven obstacles. What are the eleven? The first is gatherings; the second is overeating; the third is being busy; the fourth is talking too much; the fifth is too much sleep; the sixth is liking to socialize; the seventh is enjoying being together; the eighth is indulging in bodily pleasures; the ninth is being frivolous; the tenth is lust; the eleventh is bad counties. Wise one! Being in these obstacles, if they have not been cut off, one should strive to cut them off. 'One should further learn ten methods of mutual coordination. What are the ten? The first is the mutual coordination of intention; the second is the mutual coordination of cessation; the third is the mutual coordination of arising; the fourth is the mutual coordination of stopping; the fifth is the mutual coordination of restraint; the sixth is the mutual coordination of protection; the seventh is the mutual coordination of the root; the eighth is the mutual coordination of guarding against obstacles; the ninth is the mutual coordination of means; the tenth is the mutual coordination of entering.'
。如是入互者，道弟子為有十三德，何等為十三？一為已念如來便得喜信故生喜，二為法亦爾，三為學者亦爾，四為自持戒亦爾，五為他人持戒亦爾，六為自身得亦爾，七為他人得亦爾，八為自身施亦爾，九為他人施亦爾，十為道多除苦，十一為世間多說經令得思，十二為從無有數行惡還，十三為從無有數善法行令入生喜，已信能有喜種。如是喜，道弟子當依四法行，令五法滿。何等為四法依？一為法依，二為欲依，三為更進依，四為獨坐依莫余欲著。
「何等為五法滿為道用？一者為喜，二者為愛，三者為依，四者為樂，五者為定。
「如是喜行者，道弟子為能得滅八瘡。何等為八？一為欲瘡，二為瞋恚瘡，三為愚瘡，四為憍慢瘡，五為愛瘡，六為癡瘡，七為利恭敬名聞瘡，八為疑不了了瘡。行者已為是，八瘡能沒能滅，便為得度世。」
「不學十法。何等為十？一為不學直見，二為直治，三為直聲，四為直行，五為直有，六為直方便，七為直念，八為直定，九為直度，十為直黠。以是十不學法，從是因緣，得直相逢，便舍五種直，六種隨一守四猗，不少諦已舍厄，不著求止，身行止、聲行止、心行止，意慮度，最黠度無有餘，已行足名為最
現代漢語譯本：如果有人進入佛門，作為佛陀的弟子，他應具備十三種美德。這十三種美德是什麼呢？第一，當他憶念如來時，會因生起歡喜和信心而感到喜悅；第二，對於佛法也是如此；第三，對於僧團也是如此；第四，對於自己持守戒律也會感到喜悅；第五，對於他人持守戒律也會感到喜悅；第六，對於自己獲得成就也會感到喜悅；第七，對於他人獲得成就也會感到喜悅；第八，對於自己佈施也會感到喜悅；第九，對於他人佈施也會感到喜悅；第十，因為佛法能消除許多痛苦而感到喜悅；第十一，因為在世間廣說佛經使人得以思考而感到喜悅；第十二，因為從無數的惡行中回頭而感到喜悅；第十三，因為從無數的善行中進入而生起歡喜，並因此生起信心的種子。有了這樣的歡喜，佛陀的弟子應當依循四種修行方法，使五種功德圓滿。哪四種修行方法呢？第一是依法修行，第二是依欲修行，第三是依精進修行，第四是依獨處修行，不要有其他貪著。
哪五種功德圓滿可以為修行所用呢？第一是歡喜，第二是愛，第三是依靠，第四是快樂，第五是禪定。
如此修行歡喜的人，佛陀的弟子能夠滅除八種瘡疤。哪八種呢？第一是慾望之瘡，第二是嗔恚之瘡，第三是愚癡之瘡，第四是驕慢之瘡，第五是愛慾之瘡，第六是癡迷之瘡，第七是貪圖利養、恭敬和名聞之瘡，第八是疑惑不解之瘡。修行者如果能夠滅除這八種瘡疤，就能夠度脫世間。
不要學習十種法。哪十種呢？第一是不學習正見，第二是不學習正治，第三是不學習正聲，第四是不學習正行，第五是不學習正有，第六是不學習正方便，第七是不學習正念，第八是不學習正定，第九是不學習正度，第十是不學習正黠。因為這十種不學習的法，從這些因緣，能夠得到正確的相遇，便捨棄五種執著，守護六種隨一，依靠四種，不輕視真理，捨棄厄難，不執著于尋求止息，身行止息、聲行止息、心行止息，意念的度量，最明智的度量沒有剩餘，已經圓滿修行，被稱為最上乘。
English version: If someone enters the Buddhist path, as a disciple of the Buddha, they should possess thirteen virtues. What are these thirteen virtues? First, when they remember the Tathagata, they will feel joy because of the arising of joy and faith; second, it is the same for the Dharma; third, it is the same for the Sangha; fourth, they will also feel joy for their own observance of precepts; fifth, they will also feel joy for others' observance of precepts; sixth, they will also feel joy for their own achievements; seventh, they will also feel joy for others' achievements; eighth, they will also feel joy for their own giving; ninth, they will also feel joy for others' giving; tenth, they will feel joy because the Dharma can eliminate much suffering; eleventh, they will feel joy because widely speaking the scriptures in the world allows people to contemplate; twelfth, they will feel joy because of turning back from countless evil deeds; thirteenth, they will feel joy because of entering from countless good deeds, and thus the seed of faith arises. With such joy, the Buddha's disciple should follow four practices to fulfill five merits. What are the four practices? First is practicing according to the Dharma, second is practicing according to desire, third is practicing according to diligence, and fourth is practicing according to solitude, without other attachments.
What are the five merits that can be used for practice? First is joy, second is love, third is reliance, fourth is happiness, and fifth is samadhi.
Those who practice joy in this way, the Buddha's disciples, are able to extinguish eight sores. What are the eight? First is the sore of desire, second is the sore of anger, third is the sore of ignorance, fourth is the sore of arrogance, fifth is the sore of lust, sixth is the sore of delusion, seventh is the sore of craving for gain, respect, and fame, and eighth is the sore of doubt and uncertainty. If a practitioner can extinguish these eight sores, they will be able to transcend the world.
Do not learn ten things. What are the ten? First is not learning right view, second is not learning right cure, third is not learning right voice, fourth is not learning right conduct, fifth is not learning right existence, sixth is not learning right means, seventh is not learning right mindfulness, eighth is not learning right concentration, ninth is not learning right measure, and tenth is not learning right wisdom. Because of these ten things not to learn, from these causes, one can attain the right encounter, then abandon five attachments, guard six according to one, rely on four, not despise the truth, abandon difficulties, not cling to seeking cessation, cessation of bodily action, cessation of vocal action, cessation of mental action, the measure of thought, the wisest measure without remainder, having completed the practice, is called the supreme vehicle.
。賢者！是所賢者，后意心識，從遠來不作不聚不復會便盡，是要斷苦。
「上頭所說，賢者聽說法，上亦善中亦善要亦善，有利有入，最具凈並凈說要道，名為具利法因緣是。所上頭說，為是故說。」
賢者舍利弗說如是。比丘至心受，如是念所說
現代漢語譯本：賢者啊！那些被認為是賢者的人，他們的后念意識，從遠處而來，不產生，不聚集，不再會合就消散了，這是爲了斷除痛苦。 上面所說的，賢者聽聞佛法，開頭也好，中間也好，結尾也好，都有利益，都能進入，最純凈且以純凈的方式講述要道，這被稱為具備利益的法的原因和條件。上面所說的，就是爲了這個原因而說的。 賢者舍利弗如是說。比丘們專心接受，如此憶念所說。
English version: Wise one! Those who are considered wise, their subsequent thoughts and consciousness, coming from afar, do not arise, do not gather, and do not reassemble, and then they cease; this is to end suffering. What was said above, the wise one listens to the Dharma, it is good in the beginning, good in the middle, and good in the end, it is beneficial and allows entry, it is most pure and speaks of the essential path in a pure way, this is called having the causes and conditions of beneficial Dharma. What was said above, was said for this reason. The wise Sariputra spoke thus. The monks received it with focused minds, and remembered what was said in this way.
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The Buddha Speaks the Dharma of Universal Law Sutra