[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Āgama sūtras of the mainstream schools](https://indike.org/pramana/in.bauddha.sanskrit.agama) › [Dīrghāgama (Dharmaguptaka)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama) › [長阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas) › 10 # The Long Āgama Sūtra 10: 十上經 長阿含經 10 - **Language:** Classical Chinese ### 十上經 ### [10.1](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.1) 佛說長阿含經卷第九 > The Long Āgama Sūtra Spoken by the Buddha, Fascicle Nine > — English (machine translation) (machine translation) > Thus I have heard: One time, the Buddha traveled to Aṅga accompanied by a large group of 1,250 monks. They went to the city of Campā and stayed near Lake Gargarā. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.2](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.2) 後秦弘始年佛陀耶舍共竺佛念譯 > Translated by Buddhayaśas together with Zhu Fonian during the Hongshi era of the Later Qin > — English (machine translation) (machine translation) ### [10.3](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.3) （一〇）第二分十上經第六 > (10) Second Section: Daśottara Sūtra, Sixth > — English (machine translation) (machine translation) ### [10.4](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.4) 如是我聞： > Thus have I heard: > — English (machine translation) (machine translation) ### [10.5](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.5) 一時，佛遊鴦伽國，與大比丘眾千二百五十人俱。詣瞻婆城，止宿伽伽池側。 > At one time, the Buddha was wandering in the country of Aṅga together with a great saṅgha of twelve hundred and fifty bhikṣus. He arrived at the city of Campā and lodged by the side of Lake Gaggarā. > — English (machine translation) (machine translation) ### [10.6](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.6) 以十五日月滿時，世尊在露地坐，大眾圍遶，竟夜說法，告舍利弗：「今者四方諸比丘集，皆各精勤，捐除眠睡，欲聞說法，吾患背痛，欲小止息，卿今可為諸比丘說法。」 > On the fifteenth day, when the moon was full, the Bhagavat was sitting in the open air, surrounded by the great assembly. Having expounded the Dharma throughout the night, he addressed Śāriputra: "Now the bhikṣus from the four quarters have gathered, each striving diligently, abandoning drowsiness and sleep, wishing to hear the Dharma expounded. My back aches, and I wish to rest for a while; you should now teach the Dharma to the bhikṣus." > — English (machine translation) (machine translation) > On the fifteenth-day full moon, the Bhagavān sat in an open area with a large assembly surrounding him. After teaching the Dharma all night, he addressed Śāriputra, “The monks have gathered today from the four directions. They’ve all diligently shaken off their sleepiness and want to listen to a Dharma teaching, but I’m suffering from back pain. I’m going to take a break. You can teach the Dharma for the monks now.” > — Charles Patton, The Long Discourses (selected sūtras) ### [10.7](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.7) 時，舍利弗受佛教已，爾時世尊即四牒僧伽梨，偃右脅臥如師子，累足而臥。 > Then Śāriputra, having received the Buddha's instruction, \[waited while\] the Bhagavat folded his saṃghāṭī into four layers, lay down on his right side like a lion, resting one foot upon the other. > — English (machine translation) (machine translation) > Śāriputra accepted the Buddha’s instruction. The Bhagavān then folded his outer robe four times and laid on his right side like a lion with his feet together. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.8](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.8) 爾時，耆年舍利弗告諸比丘：「今我說法，上中下言，皆悉真正，義味具足，梵行清淨，汝等諦聽！善思念之，當為汝說。」 > At that time, the Venerable Śāriputra addressed the bhikṣus: "Now I will teach the Dharma, whose beginning, middle, and end are all entirely true, complete in meaning and expression, pure in the holy life. Listen attentively! Reflect on it well, and I will speak to you." > — English (machine translation) (machine translation) > The senior Śāriputra then addressed the monks, “I will teach the Dharma now. Its words are true in the beginning, middle, and end, its content and meaning are complete, and it purifies the religious life. All of you, listen closely, and consider it well. I will teach it for you.” > — Charles Patton, The Long Discourses (selected sūtras) ### [10.9](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.9) 時，諸比丘受教而聽。舍利弗告諸比丘：「有十上法，除眾結縛，得至泥洹，盡於苦際，又能具足五百五十法，今當分別，汝等善聽。諸比丘！有一成法、一修法、一覺法、一滅法、一退法、一增法、一難解法、一生法、一知法、一證法。云何一成法？謂於諸善法能不放逸。云何一修法？謂常自念身。云何一覺法？謂有漏觸。云何一滅法？謂是我慢。云何一退法？謂不惡露觀。云何一增法？謂惡露觀。云何一難解法？謂無間定。云何一生法？謂有漏解脫。云何一知法？謂諸眾生皆仰食存。云何一證法？謂無礙心解脫。 > Then the bhikṣus received the instruction and listened. Śāriputra addressed the bhikṣus: "There are ten supreme dharmas that eliminate all fetters and bonds, attain nirvāṇa, make an end of suffering, and moreover fully complete five hundred and fifty dharmas. Now I shall analyze them; listen well. Bhikṣus! There is one dharma to be accomplished, one dharma to be cultivated, one dharma to be fully understood, one dharma to be abandoned, one dharma to deterioration, one dharma to increase, one dharma hard to comprehend, one dharma to be brought into being, one dharma to be known directly, and one dharma to be realized. What is the one dharma to be accomplished? It means heedfulness toward all wholesome dharmas. What is the one dharma to be cultivated? It means constant mindfulness directed to the body. What is the one dharma to be fully understood? It means contact accompanied by effluents. What is the one dharma to be abandoned? It means the conceit 'I am'. What is the one dharma to deterioration? It means not contemplating foulness. What is the one dharma to increase? It means contemplating foulness. What is the one dharma hard to comprehend? It means immediate concentration. What is the one dharma to be brought into being? It means liberation with effluents destroyed. What is the one dharma to be known directly? It means that all sentient beings subsist on nutriment. What is the one dharma to be realized? It means unobstructed liberation of mind. > — English (machine translation) (machine translation) > The monks accepted his instructions and listened. > — Charles Patton, The Long Discourses (selected sūtras) > Śāriputra told the monks, “There are teachings that go up to ten which remove the manifold bonds, reach Nirvāṇa, and completely end suffering. They also perfect 550 things. Now, I will discern them. All of you, listen well! > — Charles Patton, The Long Discourses (selected sūtras) > “Monks, there’s one thing to be achieved, one thing to be cultivated, one thing to be recognized, one thing to be ceased, one thing that retreats, one thing that advances, one thing that’s difficult to understand, one thing to produce, one thing to know, and one thing to be realized. > — Charles Patton, The Long Discourses (selected sūtras) > “What’s one thing to be achieved? Not being careless about good qualities. What’s one thing to be cultivated? Constant mindfulness of oneself. What’s one thing to be recognized? Contaminated contact. What’s one thing to be ceased? The conceit of self. What’s one thing that retreats? Not contemplating the foul discharges. What’s one thing that advances? Contemplation of the foul discharges. What’s one thing that’s difficult to understand? Uninterrupted samādhi. What’s one thing to produce? Liberation from being contaminated. What’s one thing to know? Sentient beings look to food for their subsistence. What’s one thing to be realized? The freedom of an unobstructed mind. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.10](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.10) 「又有二成法、二修法、二覺法、二滅法、二退法、二增法、二難解法、二生法、二知法、二證法。云何二成法？謂知慙、知愧。云何二修法？謂止與觀。云何二覺法？謂名與色。云何二滅法？謂無明、愛。云何二退法？謂毀戒、破見。云何二增法？戒具、見具。云何二難解法？有因有緣，眾生生垢；有因有緣，眾生得淨。云何二生法？盡智、無生智。云何二知法？謂是處、非處。云何二證法？謂明與解脫。 > "Furthermore, there are two dharmas to be accomplished, two dharmas to be cultivated, two dharmas to be fully understood, two dharmas to be abandoned, two dharmas to deterioration, two dharmas to increase, two dharmas hard to comprehend, two dharmas to be brought into being, two dharmas to be known directly, and two dharmas to be realized. What are the two dharmas to be accomplished? Moral shame and moral dread. What are the two dharmas to be cultivated? Serenity and insight. What are the two dharmas to be fully understood? Name and form. What are the two dharmas to be abandoned? Ignorance and craving. What are the two dharmas to deterioration? Breaking moral discipline and corrupting right view. What are the two dharmas to increase? Perfection in moral discipline and perfection in right view. What are the two dharmas hard to comprehend? There is cause and condition for sentient beings to become defiled; there is cause and condition for sentient beings to be purified. What are the two dharmas to be brought into being? The knowledge of destruction and the knowledge of non-arising. What are the two dharmas to be known directly? The possible and the impossible. What are the two dharmas to be realized? True knowledge and liberation. > — English (machine translation) (machine translation) > “Monks, there are two things to be achieved, two things to be cultivated, two things to be recognized, two things to be ceased, two things that retreat, two things that advance, two things that are difficult to understand, two things to produce, two things to know, and two things to be realized. > — Charles Patton, The Long Discourses (selected sūtras) > “What are two things to be achieved? Knowing conscience and modesty. What are two things to be cultivated? Calm and contemplation. What are two things to be recognized? Name and form. What are two things to be ceased? Ignorance and craving. What are two things that retreat? Violating precepts and breaking with \[right\] view. What are two things that advance? Being complete in precepts and complete in view. What are two things that are difficult to understand? The causes and conditions for sentient beings to be defiled and the causes and conditions for sentient beings to be purified. What are two things to produce? Knowledge of ending \[the contaminants\] and knowledge of no birth. What are two things to know? What’s possible and what’s impossible. What are two things to be realized? Insight and liberation. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.11](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.11) 「又有三成法、三修法、三覺法、三滅法、三退法、三增法、三難解法、三生法、三知法、三證法。云何三成法？一者親近善友，二者耳聞法音，三者法法成就。云何三修法？謂三三昧：空三昧、無相三昧、無作三昧。云何三覺法？謂三受：苦受、樂受、不苦不樂受。云何三滅法？謂三愛：欲愛、有愛、無有愛。云何三退法？謂三不善根：貪不善根、恚不善根、癡不善根。云何三增法？謂三善根：無貪善根、無恚善根、無癡善根。云何三難解法？謂三難解：賢聖難解、聞法難解、如來難解。云何三生法？謂三相：息止相、精進相、捨離相。云何三知法？謂三出要界：欲出要至色界，色界出要至無色界；捨離一切諸有為法，彼名為盡。云何三證法？謂三明：宿命智、天眼智、漏盡智。諸比丘！是為三十法，如實無虛，如來知已，平等說法。 > "Furthermore, there are three dharmas to be accomplished, three dharmas to be cultivated, three dharmas to be fully understood, three dharmas to be abandoned, three dharmas to deterioration, three dharmas to increase, three dharmas hard to comprehend, three dharmas to be brought into being, three dharmas to be known directly, and three dharmas to be realized. What are the three dharmas to be accomplished? First, associating with good spiritual friends; second, hearing the sound of the Dharma; third, practicing the Dharma in accordance with the Dharma. What are the three dharmas to be cultivated? The three samādhis: emptiness samādhi, signlessness samādhi, and wishlessness samādhi. What are the three dharmas to be fully understood? The three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What are the three dharmas to be abandoned? The three cravings: craving for sensual pleasures, craving for existence, and craving for non-existence. What are the three dharmas to deterioration? The three unwholesome roots: the unwholesome root of greed, the unwholesome root of ill will, and the unwholesome root of delusion. What are the three dharmas to increase? The three wholesome roots: the wholesome root of non-greed, the wholesome root of non-ill will, and the wholesome root of non-delusion. What are the three dharmas hard to comprehend? Three things that are hard to comprehend: the noble ones are hard to comprehend, hearing the Dharma is hard to comprehend, and the Tathāgata is hard to comprehend. What are the three dharmas to be brought into being? The three characteristics: the characteristic of calming, the characteristic of energy, and the characteristic of equanimity. What are the three dharmas to be known directly? The three elements of escape: escape from sensual desires is reaching the form realm; escape from the form realm is reaching the formless realm; and the abandonment of all conditioned dharmas is called cessation. What are the three dharmas to be realized? The three knowledges: knowledge of recollecting past lives, knowledge of the divine eye, and knowledge of the destruction of the effluents. Bhikṣus! These are the thirty dharmas, true and not false, which the Tathāgata has known and taught with impartiality. > — English (machine translation) (machine translation) > “There are also three things to be achieved, three things to be cultivated, three things to be recognized, three things to be ceased, three things that retreat, three things that advance, three things that are difficult to understand, three things to produce, three things to know, and three things to be realized. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things to be achieved? Making good friends, listening to the voice of Dharma, and accomplishing \[consecutive\] teachings. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things to be cultivated? The three samādhis: the samādhi of emptiness, the samādhi without attributes, and the samādhi without actions. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things to be recognized? The three feelings: painful feelings, pleasant feelings, and feelings that are neither painful nor pleasant. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things to be ceased? The three cravings: craving for desires, craving for existence, and craving to not exist. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things that retreat? The three roots of unskillfulness: the unskillful root of greed, unskillful root of anger, and the unskillful root of delusion. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things that advance? The three roots of skillfulness: the skillful root of having no greed, skillful root of having no anger, and the skillful root of having no delusion. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things that are difficult to understand? Three difficult understandings: Noble people are difficult to understand, learning teachings that are difficult to understand, and the Tathāgata is difficult to understand. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things to produce? Three modes: the mode of calm, mode of diligence, and mode of detachment. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things to know? Three realms of escape: escaping desire to the realm of form, escaping the realm of form to the formless realm, and detaching from all conditioned things, which is called the end \[of realms\]. > — Charles Patton, The Long Discourses (selected sūtras) > “What are three things to be realized? The three insights: the knowledge of past lives, the knowledge of the heavenly eye, and the knowledge that the contaminants are ended. > — Charles Patton, The Long Discourses (selected sūtras) > “Monks, these thirty things are true and not false. They’ve been known by the Tathāgata who teaches the Dharma equally. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.12](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.12) 「復有四成法、四修法、四覺法、四滅法、四退法、四增法、四難解法、四生法、四知法、四證法。云何四成法？謂四輪法：一者住中國，二者近善友，三者自謹慎，四者宿植善本。云何四修法？謂四念處：比丘內身身觀，精勤不懈，憶念不忘，捨世貪憂；外身身觀，精勤不懈，憶念不忘，捨世貪憂；內外身身觀，精勤不懈，憶念不忘，捨世貪憂。受、意、法觀，亦復如是。云何四覺法？謂四食：摶食、觸食、念食、識食。云何四滅法？謂四受：欲受、我受、戒受、見受。 > "Furthermore, there are four dharmas to be accomplished, four dharmas to be cultivated, four dharmas to be fully understood, four dharmas to be abandoned, four dharmas to deterioration, four dharmas to increase, four dharmas hard to comprehend, four dharmas to be brought into being, four dharmas to be known directly, and four dharmas to be realized. What are the four dharmas to be accomplished? The four wheels: first, dwelling in a central country; second, associating with good spiritual friends; third, self-restraint; fourth, having planted wholesome roots in the past. What are the four dharmas to be cultivated? The four establishments of mindfulness: a bhikṣu contemplates the body internally, diligent, untiring, mindful, unforgetful, putting away covetousness and distress regarding the world; contemplates the body externally, diligent, untiring, mindful, unforgetful, putting away covetousness and distress regarding the world; contemplates the body internally and externally, diligent, untiring, mindful, unforgetful, putting away covetousness and distress regarding the world. The contemplations of feelings, mind, and dharmas are likewise. What are the four dharmas to be fully understood? The four nutriments: material food, contact as food, mental volition as food, and consciousness as food. What are the four dharmas to be abandoned? The four graspings: grasping at sensual pleasures, grasping at self-theories, grasping at rules and vows, and grasping at views. > — English (machine translation) (machine translation) > “There are also four things to be achieved, four things to be cultivated, four things to be recognized, four things to be ceased, four things that retreat, four things that advance, four things that are difficult to understand, four things to produce, four things to know, and four things to be realized. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things to be achieved? The four wheels: Living in a central country, being close to good friends, guarding oneself, and having planted roots of goodness in the past. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things to be cultivated? The four abodes of mindfulness: \[1\] A monk observes internal body as body, diligently and not negligently. He doesn’t lose that recollection and abandons worldly greed and sorrow. He observes external body as body, diligently and not negligently. He doesn’t lose that recollection and abandons worldly greed and sorrow. He observes internal and external body as body, diligently and not negligently. He doesn’t lose that recollection and abandons worldly greed and sorrow. He likewise observes \[2\] feelings, \[3\] mind, and \[4\] teachings. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things to be recognized? The four foods: physical food, food of contact, food of thought, and food of consciousness. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things to be ceased? The four acquisitions: the acquisition of desires, acquisition of self, acquisition of precepts, and acquisition of views. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.13](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.13) 「云何四退法？謂四扼：欲扼、有扼、見扼、無明扼。云何四增法？謂四無扼：無欲扼、無有扼、無見扼、無無明扼。云何四難解法？謂有四聖諦：苦諦、集諦、滅諦、道諦。云何四生法？謂四智：法智、未知智、等智、知他心智。云何四知法？謂四辯才：法辯、義辯、辭辯、應辯。云何四證法？謂四沙門果：須陀洹果、斯陀含果、阿那含果、阿羅漢果。諸比丘！是為四十法，如實無虛，如來知已，平等說法。 > "What are the four dharmas to deterioration? The four yokes: the yoke of sensual pleasure, the yoke of existence, the yoke of views, and the yoke of ignorance. What are the four dharmas to increase? The four non-yokes: freedom from the yoke of sensual pleasure, freedom from the yoke of existence, freedom from the yoke of views, and freedom from the yoke of ignorance. What are the four dharmas hard to comprehend? There are four noble truths: the truth of suffering, the truth of origination, the truth of cessation, and the truth of the path. What are the four dharmas to be brought into being? The four knowledges: knowledge of phenomena, knowledge of the unseen, conventional knowledge, and knowledge of the minds of others. What are the four dharmas to be known directly? The four analytical knowledges: analytical knowledge of dharmas, analytical knowledge of meaning, analytical knowledge of language, and analytical knowledge of perspicuity. What are the four dharmas to be realized? The four fruits of the ascetic life: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship. Bhikṣus! These are the forty dharmas, true and not false, which the Tathāgata has known and taught with impartiality. > — English (machine translation) (machine translation) > “What are four things that retreat? The four yokes: The yoke of desire, yoke of existence, yoke of views, and yoke of ignorance. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things that advance? The absence of four yokes: The absence of the yoke of desire, yoke of existence, yoke of views, and yoke of ignorance. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things that are difficult to understand? The four noble truths: The truth of suffering, truth of its formation, truth of its cessation, and truth of the path. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things to produce? The four knowledges: Knowledge of principles, knowledge of what’s yet to be known, knowledge of equality, and knowledge of other minds. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things to know? The four kinds of eloquence: Eloquence of teachings, eloquence of meaning, eloquence of expression, and eloquence of responses. > — Charles Patton, The Long Discourses (selected sūtras) > “What are four things to be realized? The four fruits of the ascetic: The fruit of stream-entry, fruit of once-returning, fruit of non-returning, and fruit of the arhat. > — Charles Patton, The Long Discourses (selected sūtras) > “Monks, these forty things are true and not false. They’ve been known by the Tathāgata who teaches the Dharma equally. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.14](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.14) 「復有五成法、五修法、五覺法、五滅法、五退法、五增法、五難解法、五生法、五知法、五證法。云何五成法？謂五滅盡枝：一者信佛、如來、至真，十號具足；二者無病，身常安隱；三者質直無有諛諂，直趣如來涅槃徑路；四者專心不亂，諷誦不忘；五者善於觀察法之起滅，以賢聖行盡於苦本。云何五修法？謂五根：信根、精進根、念根、定根、慧根。云何五覺法？謂五受陰：色受陰，受、想、行、識受陰。 > "Furthermore, there are five dharmas to be accomplished, five dharmas to be cultivated, five dharmas to be fully understood, five dharmas to be abandoned, five dharmas to deterioration, five dharmas to increase, five dharmas hard to comprehend, five dharmas to be brought into being, five dharmas to be known directly, and five dharmas to be realized. What are the five dharmas to be accomplished? The five factors for striving: first, faith in the Buddha, the Tathāgata, the Arhat, endowed with the ten epithets; second, freedom from illness, the body always at ease; third, being upright and free from deceit, walking straight upon the path to the Tathāgata's nirvāṇa; fourth, a concentrated mind that is not distracted, reciting and not forgetting; fifth, being skilled in observing the arising and cessation of phenomena, ending the root of suffering through noble conduct. What are the five dharmas to be cultivated? The five faculties: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What are the five dharmas to be fully understood? The five grasping aggregates: the form grasping aggregate, and the grasping aggregates of feeling, perception, volitional formations, and consciousness. > — English (machine translation) (machine translation) > “There are also five things to be achieved, five things to be cultivated, five things to be recognized, five things to be ceased, five things that retreat, five things that advance, five things that are difficult to understand, five things to produce, five things to know, and five things to be realized. > — Charles Patton, The Long Discourses (selected sūtras) > “What are five things to be achieved? The five factors of complete cessation: First is faith in the Buddha, Tathāgata, and Arhat who perfected the ten epithets. Second is having no illness and being at peace. Third is being honest and not deceptive about heading straight down the Tathāgata’s road to Nirvāṇa. Fourth is mental focus that’s not confused and doesn’t forget the recitations. Fifth is skill in investigating the arising and cessation of things and ending the root of suffering with the noble practice. > — Charles Patton, The Long Discourses (selected sūtras) > “What are five things to be cultivated? The five faculties: the faculty of faith, faculty of effort, faculty of mindfulness, faculty of samādhi, and faculty of wisdom. > — Charles Patton, The Long Discourses (selected sūtras) > “What are five things to be recognized? The five acquired aggregates: the acquired aggregate of form … feeling … conception … volition … the acquired aggregate of consciousness. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.15](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.15) 「云何五滅法？謂五蓋：貪欲蓋、瞋恚蓋、眠睡蓋、掉戲蓋、疑蓋。云何五退法？謂五心礙結：一者比丘疑佛，疑佛已，則不親近，不親近已，則不恭敬，是為初心礙結；又比丘於法、於眾、於戒，有穿漏行、不真正行、為汙染行，不親近戒，亦不恭敬，是為四心礙結；又復比丘於梵行人生惡向心，心不喜樂，以麁惡言而毀罵之，是為五心礙結。云何五增法？謂五喜本：一悅、二念、三猗、四樂、五定。 > "What are the five dharmas to be abandoned? The five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of drowsiness and torpor, the hindrance of restlessness and worry, and the hindrance of doubt. What are the five dharmas to deterioration? The five mental entanglements: first, a bhikṣu doubts the Buddha; having doubted the Buddha, he does not associate with him; having not associated with him, he does not respect him—this is the first mental entanglement. Furthermore, when a bhikṣu has flawed, unrighteous, and defiled conduct regarding the Dharma, the Saṅgha, and the precepts, he does not hold close to the precepts nor respect them—these are the \[second, third, and\] fourth mental entanglements. Furthermore, when a bhikṣu conceives a hostile and malicious mind toward practitioners of the holy life, his heart having no joy, and reviles them with coarse and harsh words—this is the fifth mental entanglement. What are the five dharmas to increase? The five bases of joy: first, gladness; second, mindfulness; third, tranquility; fourth, pleasure; fifth, concentration. > — English (machine translation) (machine translation) > “What are five things to be ceased? The five hindrances: The hindrance of greed, hindrance of anger, hindrance of drowsiness, hindrance of restlessness, and hindrance of doubt. > — Charles Patton, The Long Discourses (selected sūtras) > “What are five things that retreat? The five mental obstructions: First, a monk doubts the Buddha. Doubting the Buddha, he doesn’t befriend him. Not befriending him, he doesn’t respect him. This is the first mental obstruction. Second, a monk has practices that are penetrated by contaminants, practices that aren’t true, and practices that are defiled regarding the teaching … Third … saṃgha … Fourth … precepts … He doesn’t befriend the precepts and doesn’t respect them. This is the fourth mental obstruction. Fifth, a monk produces bad inclinations toward religious practitioners. His mind doesn’t delight in them, his words are harsh, and he criticizes them. This is the fifth mental obstruction. > — Charles Patton, The Long Discourses (selected sūtras) > “What are five things that advance? The five roots of joy: delight, mindfulness, calm, happiness, and samādhi. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.16](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.16) 「云何五難解法？謂五解脫入：若比丘精勤不懈，樂閑靜處，專念一心，未解得解，未盡得盡，未安得安。何謂五？若比丘聞佛說法，或聞梵行者說，或聞師長說，思惟觀察，分別法義，心得歡喜，得歡喜已，便得法愛，得法愛已，身心安隱，身心安隱已，則得禪定，得禪定已，得如實智，是為初解脫入。於是，比丘聞法歡喜，受持諷誦，亦復歡喜，為他人說，亦復歡喜，思惟分別，亦復歡喜，於法得定，亦復如是。 > "What are the five dharmas hard to comprehend? The five openings to liberation: when a bhikṣu is diligent and untiring, delighting in secluded places, resolute and one-pointed in mind, he attains understanding where he had not understood, attains cessation where he had not attained cessation, and attains peace where he had not attained peace. What are the five? If a bhikṣu hears the Buddha teach the Dharma, or hears a practitioner of the holy life teach it, or hears his teacher or preceptor teach it, and he reflects upon and examines it, analyzing the meaning of the Dharma, his mind attains joy; having attained joy, he obtains delight in the Dharma; having obtained delight in the Dharma, his body and mind become tranquil; having become tranquil in body and mind, he attains samādhi; having attained samādhi, he obtains knowledge of things as they are—this is the first opening to liberation. Furthermore, when a bhikṣu rejoices upon hearing the Dharma, he likewise rejoices when upholding and reciting it, likewise rejoices when teaching it to others, likewise rejoices when reflecting upon and analyzing it, and likewise rejoices when attaining concentration regarding the Dharma. > — English (machine translation) (machine translation) > “What are five things that are difficult to understand? The five entries to liberation: If a monk is diligent and not negligent, is happy living in seclusion, focus his attention, and unifies his mind, he’ll free what’s yet to be freed, end what’s yet to be ended, and calm what’s yet to be calmed. What are the five? \[1\] If a monk hears the Buddha teach Dharma, hears a teaching by a religious practitioner, or hears a teaching by a senior teacher, he considers, investigates, and discerns the teaching and its meaning, and his heart rejoices. Once he rejoices, he gains a love of Dharma. Once he gains a love of Dharma, his body and mind become peaceful. Once his body and mind are peaceful, he attains samādhi. Once he attains samādhi, he attains true knowledge. This is the first entry to liberation. > — Charles Patton, The Long Discourses (selected sūtras) > “\[2\] Likewise, a monk who rejoices upon hearing the teaching does so when accepting, retaining, and reciting it. \[3\] He rejoices when explaining it for other people. \[4\] He rejoices when considering and discerning it. \[5\] He also rejoices when he attains samādhi with the teaching. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.17](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.17) 「云何五生法？謂賢聖五智定：一者修三昧現樂後樂，生內外智。二者賢聖無愛，生內外智。三者諸佛賢聖之所修行，生內外智。四者猗寂滅相，獨而無侶，而生內外智。五者於三昧一心入、一心起，生內外智。云何五知法？謂五出要界：一者比丘於欲不樂、不念，亦不親近，但念出要，樂於遠離，親近不怠，其心調柔，出要離欲，因欲起漏亦盡捨滅，而得解脫，是為欲出要，瞋恚出要、嫉妬出要、色出要、身見出要，亦復如是。云何五證法？謂五無學聚：無學戒聚、定聚、慧聚、解脫聚、解脫知見聚，是為五十法。如實無虛，如來知已，平等說法。 > "What are the five dharmas to be brought into being? The five noble concentrations of knowledge: first, cultivating samādhi that is pleasant in the present and pleasant in the future brings about internal and external knowledge. Second, samādhi of the noble ones that is free from craving brings about internal and external knowledge. Third, that which is practiced by all Buddhas and noble ones brings about internal and external knowledge. Fourth, relying upon the mark of cessation, alone and without companion, brings about internal and external knowledge. Fifth, entering the samādhi with one mind and emerging from it with one mind brings about internal and external knowledge. What are the five dharmas to be known directly? The five elements of escape: first, a bhikṣu does not delight in sensual desires, does not think of them, and does not associate with them, but only thinks of escape, delights in seclusion, associates with it untiringly, his mind becoming supple, escaping and leaving sensual desires, and the effluents arising on account of sensual desires are also completely abandoned and eliminated, so that he attains liberation—this is escape from sensual desires; escape from ill will, escape from jealousy, escape from form, and escape from identity view are likewise. What are the five dharmas to be realized? The five aggregates beyond training: the aggregate of virtue beyond training, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation. These are the fifty dharmas, true and not false, which the Tathāgata has known and taught with impartiality." > — English (machine translation) (machine translation) > “What are five things to produce? The noble person’s five knowledges regarding samādhi: The internal and external knowledge that arises from the present and future happiness of cultivating samādhi. The internal and external knowledge that arises from the noble person’s lack of craving. The internal and external knowledge that arises from the practices cultivated by Buddhas and noble people. The internal and external knowledge that arises from the state of tranquility while alone and without a companion. The internal and external knowledge that arises from entering and emerging from samādhi with a unified mind. > — Charles Patton, The Long Discourses (selected sūtras) > “What are five things to know? The five spheres of escape: \[1\] First, A monk doesn’t enjoy, give attention to, or befriend desires. He’s only mindful of escaping them and enjoys being far from them. He befriends non-negligence and disciplines his mind. Escaping and being free of desires, the arising of contaminants caused by those desires is also entirely abandoned and ceased, and he becomes liberated. This is the escape from desire. \[2\] The escape from anger, \[3\] escape from jealousy, \[4\] escape from form, and \[5\] escape from belief in the individual are likewise. > — Charles Patton, The Long Discourses (selected sūtras) > “What are five things to be realized? The five collections of the adept: the adept’s collection of precepts, collection of samādhi, collection of wisdom, collection of liberation, and collection of knowing and seeing liberation. > — Charles Patton, The Long Discourses (selected sūtras) > “These fifty things are true and not false. They’ve been known by the Tathāgata who teaches the Dharma equally. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.18](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.18) 「復有六成法、六修法、六覺法、六滅法、六退法、六增法、六難解法、六生法、六知法、六證法。云何六成法？謂六重法：若有比丘修六重法，可敬可重，和合於眾，無有諍訟，獨行無雜。云何六？於是，比丘身常行慈，敬梵行者，住仁愛心，名曰重法，可敬可重，和合於眾，無有諍訟，獨行無雜。復次，比丘口慈、意慈，以法得養及鉢中餘，與人共之，不懷彼此。復次，比丘聖所行戒，不犯不毀，無有染汙，智者所稱，善具足持，成就定意。復次，比丘成就賢聖出要，平等盡苦，正見及諸梵行，是名重法，可敬可重，和合於眾，無有諍訟，獨行不雜。 > "Furthermore, there are six factors of fulfillment, six factors of cultivation, six factors of awakening, six factors of cessation, six factors of decline, six factors of increase, six factors difficult to understand, six factors that generate, six factors to be known, and six factors to be realized. What are the six factors of fulfillment? They are the six respectful qualities: if a bhikṣu cultivates these six respectful qualities, he is worthy of respect and honor, lives in harmony with the community, free from disputation, and practices alone without intermingling. What are the six? Here, a bhikṣu always conducts himself with loving-kindness in bodily action, respects those who practice the holy life, and abides with a benevolent mind; this is called a respectful quality that is worthy of respect and honor, leads to harmony with the community, freedom from disputation, and solitary practice without intermingling. Furthermore, a bhikṣu practices loving-kindness in speech and loving-kindness in thought; whatever offerings he receives in accordance with the Dharma, even the remnants in his alms bowl, he shares with others, without distinguishing between self and others. Furthermore, a bhikṣu observes the precepts practiced by the noble ones, neither violating nor breaching them, unblemished, praised by the wise, perfectly maintained, bringing about a concentrated mind. Furthermore, a bhikṣu accomplishes the noble deliverance that equally brings an end to suffering, right view, and the various holy practices. These are called respectful qualities that are worthy of respect and honor, bring about harmony with the community, freedom from disputation, and solitary practice without intermingling. > — English (machine translation) (machine translation) > “There are also six things to be achieved, six things to be cultivated, six things to be recognized, six things to be ceased, six things that retreat, six things that advance, six things that are difficult to understand, six things to produce, six things to know, and six things to be realized. > — Charles Patton, The Long Discourses (selected sūtras) > “What are six things to be achieved? The six honored things: If a monk cultivates six honored things that are respectable and honorable, he’ll be unified with the community without quarrels, and he’ll practice alone without mixing \[with others\]. > — Charles Patton, The Long Discourses (selected sūtras) > “What are the six? \[1\] A monk’s physical conduct is always kind, respecting religious practitioners and abiding with benevolence. This is called an honored thing that’s respectable and honorable. It unifies him with the community without any quarrels, and he practices alone without mixing with others. > — Charles Patton, The Long Discourses (selected sūtras) > “Furthermore, a monk is \[2\] verbally kind … \[3\] mentally kind … \[4\] shares with other people the leftover alms in his bowl that were gotten according to the Dharma. He doesn’t favor certain people when doing so … > — Charles Patton, The Long Discourses (selected sūtras) > “Furthermore, \[5\] a monk doesn’t violate, criticize, or defile the precepts that are practiced by noble people. He’s commended by wise people for skillfully perfecting the observance of precepts, and he achieves a settled mind … > — Charles Patton, The Long Discourses (selected sūtras) > “Furthermore, \[6\] a monk accomplishes the noble escape, completely ends suffering, and attains various religious practices with right view. This is called an honored thing that’s respectable and honorable. It unifies him with the community without any quarrels, and he practices alone without mixing with others. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.19](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.19) 「云何六修法？謂六念：念佛、念法、念僧、念戒、念施、念天。云何六覺法？謂六內入，眼入、耳入、鼻入、舌入、身入、意入。云何六滅法？謂六愛：色愛、聲愛、香、味、觸、法愛。云何六退法？謂六不敬法：不敬佛、不敬法、不敬僧、不敬戒、不敬定、不敬父母。云何六增法？謂六敬法：敬佛、敬法、敬僧、敬戒、敬定、敬父母。云何六難解法？謂六無上：見無上、聞無上、利養無上、戒無上、恭敬無上、念無上。云何六生法？謂六等法：於是，比丘眼見色無憂無喜，住捨專念，耳聲、鼻香、舌味、身觸、意法，不喜不憂，住捨專念。 > "What are the six factors of cultivation? They are the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of the precepts, recollection of giving, and recollection of the devas. What are the six factors of awakening? They are the six internal sense bases: the eye base, the ear base, the nose base, the tongue base, the body base, and the mind base. What are the six factors of cessation? They are the six cravings: craving for forms, craving for sounds, craving for odors, tastes, tactile objects, and craving for dharmas. What are the six factors of decline? They are the six disrespectful qualities: disrespect toward the Buddha, disrespect toward the Dharma, disrespect toward the Saṅgha, disrespect toward the precepts, disrespect toward concentration, and disrespect toward parents. What are the six factors of increase? They are the six respectful qualities: respect toward the Buddha, respect toward the Dharma, respect toward the Saṅgha, respect toward the precepts, respect toward concentration, and respect toward parents. What are the six factors difficult to understand? They are the six unsurpassable things: unsurpassable seeing, unsurpassable hearing, unsurpassable gain, unsurpassable precepts, unsurpassable reverence, and unsurpassable mindfulness. What are the six factors that generate? They are the six states of equanimity: here, when a bhikṣu sees a form with the eye, he has neither sorrow nor joy, abiding in equanimity and focused mindfulness; with the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects, the mind and dharmas, he has neither joy nor sorrow, abiding in equanimity and focused mindfulness. > — English (machine translation) (machine translation) > “What are six things to be cultivated? The six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of the precepts, recollection of generosity, and recollection of the gods. > — Charles Patton, The Long Discourses (selected sūtras) > “What are six things to be recognized? The six internal senses: The eye sense, ear sense, nose sense, tongue sense, body sense, and mind sense. > — Charles Patton, The Long Discourses (selected sūtras) > “What are six things to be ceased? The six cravings: craving for sights, craving for sounds, craving for odors, craving for flavors, craving for touches, and craving for notions. > — Charles Patton, The Long Discourses (selected sūtras) > “What are six things that retreat? The six disrespects: disrespecting the Buddha, disrespecting the Dharma, disrespecting the Saṅgha, disrespecting the precepts, disrespecting samādhi, and disrespecting one’s parents. > — Charles Patton, The Long Discourses (selected sūtras) > “What are six things that advance? The six respects: respecting the Buddha, respecting the Dharma, respecting the Saṅgha, respecting the precepts, respecting samādhi, and respecting one’s parents. > — Charles Patton, The Long Discourses (selected sūtras) > “What are six things difficult to understand? The six unsurpassed things: unsurpassed view, unsurpassed learning, unsurpassed support, unsurpassed precepts, unsurpassed respect, and unsurpassed memory. > — Charles Patton, The Long Discourses (selected sūtras) > “What are six things to produce? The six equanimities: Here, a monk sees forms without sorrow or joy and abides detached with focused attention. Hearing sounds … smelling odors … tasting flavors … cognizing notions, he’s neither joyous nor sorrowful and abides detached with focused attention. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.20](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.20) 「云何六知法？謂六出要界：若比丘作是言：『我修慈心，更生瞋恚。』餘比丘言：『汝勿作此言，勿謗如來，如來不作是說，欲使修慈解脫更生瞋恚者，無有是處。佛言：除瞋恚已，然後得慈。』若比丘言：『我行悲解脫，生憎嫉心；行喜解脫，生憂惱心；行捨解脫，生憎愛心；行無我行，生狐疑心；行無想行，生眾亂想。』亦復如是。云何六證法？謂六神通：一者神足通證，二者天耳通證，三者知他心通證，四者宿命通證，五者天眼通證，六者漏盡通證。是為六十法。諸比丘！如實無虛，如來知已，平等說法。 > "What are the six factors to be known? They are the six elements of deliverance: if a bhikṣu says, 'I cultivate the mind of loving-kindness, yet ill will arises again,' other bhikṣus should say, 'Do not say this; do not slander the Tathāgata. The Tathāgata did not speak thus. That one who cultivates the liberation through loving-kindness should again give rise to ill will—there is no such possibility. The Buddha said: having eliminated ill will, one then attains loving-kindness.' If a bhikṣu says, 'I practice the liberation through compassion, yet malice and jealousy arise; I practice the liberation through sympathetic joy, yet sorrow and distress arise; I practice the liberation through equanimity, yet aversion and attachment arise; I practice the practice of non-self, yet doubt arises; I practice the practice of marklessness, yet various scattered perceptions arise'—the same applies. What are the six factors to be realized? They are the six abhijñās: first, the realization of the abhijñā of psychic power; second, the realization of the abhijñā of the divine ear; third, the realization of the abhijñā of knowing the minds of others; fourth, the realization of the abhijñā of past lives; fifth, the realization of the abhijñā of the divine eye; sixth, the realization of the abhijñā of the destruction of the āsravas. These are the sixty dharmas. Bhikṣus! This is real and not false; having known it, the Tathāgata teaches the Dharma impartially. > — English (machine translation) (machine translation) > “What are six things to know? The six spheres of escape: \[1\] Suppose a monk says, ‘I’d cultivate kindness, but then I become angry.’ The other monks say, ‘Don’t say that! Don’t misrepresent the Tathāgata. The Tathāgata doesn’t say, “I’d like to cultivate the liberation of kindness, but then notions of anger arise.” That’s impossible. The Buddha says, “Once anger is gone, then one becomes kind afterward.”’ > — Charles Patton, The Long Discourses (selected sūtras) > “Suppose a monk says, \[2\] ‘I’d practice the liberation of compassion, but then I have hateful thoughts.’… \[3\] ‘practice the liberation of joy, but then I have sorrowful thoughts.’ … \[4\] ‘practice the liberation of equanimity, but then I have thoughts of like or dislike.’ … \[5\] ‘cultivate the practice of non-self, but then I have suspicious thoughts’ … \[6\] ‘cultivate the practice without conception, but then I have many distracting notions.’ Those cases are likewise. > — Charles Patton, The Long Discourses (selected sūtras) > “What are six things to be realized? The six spiritual penetrations: Realization of miraculous abilities, realization of the heavenly ear, realization of knowing others’ minds, realization of perceiving past lives, realization of the heavenly eye, and realization of perceiving the end of the contaminants. > — Charles Patton, The Long Discourses (selected sūtras) > “These sixty things, monks, are true and not false. They’ve been known by the Tathāgata who teaches the Dharma equally. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.21](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.21) 「復有七成法、七修法、七覺法、七滅法、七退法、七增法、七難解法、七生法、七知法、七證法。云何七成法？謂七財：信財、戒財、慙財、愧財、聞財、施財、慧財，為七財。云何七修法？謂七覺意。於是，比丘修念覺意，依無欲、依寂滅、依遠離；修法、修精進、修喜、修猗、修定、修捨，依無欲、依寂滅、依遠離。 > "Furthermore, there are seven factors of fulfillment, seven factors of cultivation, seven factors of awakening, seven factors of cessation, seven factors of decline, seven factors of increase, seven factors difficult to understand, seven factors that generate, seven factors to be known, and seven factors to be realized. What are the seven factors of fulfillment? They are the seven treasures: the treasure of faith, the treasure of precept-observance, the treasure of shame, the treasure of dread of blame, the treasure of hearing \[the Dharma\], the treasure of giving, and the treasure of wisdom; these are the seven treasures. What are the seven factors of cultivation? They are the seven factors of awakening. Here, a bhikṣu cultivates the awakening factor of mindfulness, relying on detachment from desire, relying on cessation, relying on seclusion; he cultivates \[the investigation of\] dharmas, cultivates energy, cultivates joy, cultivates tranquility, cultivates concentration, and cultivates equanimity, relying on detachment from desire, relying on cessation, relying on seclusion. > — English (machine translation) (machine translation) > “There are also seven things to be achieved, seven things to be cultivated, seven things to be recognized, seven things to be ceased, seven things that retreat, seven things that advance, seven things that are difficult to understand, seven things to produce, seven things to know, and seven things to be realized. > — Charles Patton, The Long Discourses (selected sūtras) > “What are seven things to be achieved? The seven kinds of wealth: wealth in faith, wealth in precepts, wealth in conscience, wealth in modesty, wealth in learning, wealth in generosity, and wealth in wisdom are the seven kinds of wealth. > — Charles Patton, The Long Discourses (selected sūtras) > “What are seven things to be cultivated? The seven awakenings: Here, a monk cultivates the awakening of mindfulness, which depends on being desireless, tranquil, and secluded. He cultivates the teaching … cultivates effort … cultivates joy … cultivates mildness … cultivates samādhi … cultivates equanimity, which depends on being desireless, tranquil, and secluded. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.22](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.22) 「云何七覺法？謂七識住處：若有眾生，若干種身，若干種想，天及人是，是初識住。復有眾生，若干種身而一想者，梵光音天最初生時是，是二識住。復有眾生，一身若干種想，光音天是，是三識住。復有眾生，一身一想，徧淨天是，是四識住。或有眾生，空處住，是五識住，或識處住，是六識住。或不用處住，是七識住。云何七滅法？謂七使法：欲愛使、有愛使、見使、慢使、瞋恚使、無明使、疑使。 > "What are the seven factors of awakening? They are the seven stations of consciousness: if there are sentient beings diverse in body and diverse in perception, namely devas and humans, this is the first station of consciousness. Furthermore, there are sentient beings diverse in body but one in perception, namely when the Brahmā-Ābhāsvara devas first arise; this is the second station of consciousness. Furthermore, there are sentient beings one in body and diverse in perception, namely the Ābhāsvara devas; this is the third station of consciousness. Furthermore, there are sentient beings one in body and one in perception, namely the Śubhakṛtsna devas; this is the fourth station of consciousness. Or there are sentient beings abiding in the sphere of space; this is the fifth station of consciousness. Or there are those abiding in the sphere of consciousness; this is the sixth station of consciousness. Or there are those abiding in the sphere of nothingness; this is the seventh station of consciousness. What are the seven factors of cessation? They are the seven latent tendencies: the latent tendency of sensual desire, the latent tendency of desire for existence, the latent tendency of views, the latent tendency of conceit, the latent tendency of ill will, the latent tendency of ignorance, and the latent tendency of doubt. > — English (machine translation) (machine translation) > “What are seven things to be recognized? The seven dwelling places of consciousness: There are sentient beings of diverse bodies and diverse notions. These gods and humans are the first abode of consciousness. Again, there are sentient beings of diverse bodies but the same notions. When the Brahmas of the Ābhāsvara Heaven are first born there, that’s the second abode of consciousness. Again, there are sentient beings of the same bodies but diverse notions. These Ābhāsvara gods are the third abode of consciousness. Again, there are sentient beings of the same bodies and the same notions. These Śubhakṛtsnā gods are the fourth abode of consciousness. Again, there are sentient beings that dwell in the abode of space. This is the fifth abode of consciousness. Some dwell in the abode of consciousness. This is the sixth abode of consciousness. Some are in the abode of nothingness. This is the seventh abode of consciousness. > — Charles Patton, The Long Discourses (selected sūtras) > “What are seven things to be ceased? The seven tendencies: the tendency of craving desires, tendency of craving existence, tendency of views, tendency of pride, tendency of anger, tendency of ignorance, and tendency of doubt. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.23](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.23) 「云何七退法？謂七非法：是比丘無信、無慙、無愧、少聞、懈墮、多忘、無智。云何七增法？謂七正法：於是，比丘有信、有慚、有愧、多聞、不懈墮、強記、有智。云何七難解法？謂七正善法：於是，比丘好義、好法、好知時、好知足、好自攝、好集眾、好分別人。云何七生法？謂七想：不淨想、食不淨想、一切世間不可樂想、死想、無常想、無常苦想、苦無我想。 > "What are the seven factors of decline? They are the seven non-dharmas: this bhikṣu lacks faith, lacks shame, lacks dread of blame, has heard little, is indolent, is forgetful, and lacks wisdom. What are the seven factors of increase? They are the seven true dharmas: here, a bhikṣu has faith, has shame, has dread of blame, has heard much, is not indolent, has strong memory, and has wisdom. What are the seven factors difficult to understand? They are the seven proper and wholesome dharmas: here, a bhikṣu delights in the meaning, delights in the Dharma, delights in knowing the proper time, delights in contentment, delights in self-restraint, delights in gathering the assembly, and delights in discerning individuals. What are the seven factors that generate? They are the seven perceptions: the perception of impurity, the perception of the impurity of food, the perception of revulsion toward all worlds, the perception of death, the perception of impermanence, the perception of suffering in impermanence, and the perception of non-self in suffering. > — English (machine translation) (machine translation) > “What are seven things that retreat? The seven wrong things: Here, a monk has no faith, no conscience, no modesty, little learning, falls into laziness, and forgets much and lacks wisdom. > — Charles Patton, The Long Discourses (selected sūtras) > “What are seven things that advance? The seven proper things: Here, a monk has faith, conscience, modesty, much learning, doesn’t fall into laziness, and has a good memory and wisdom. > — Charles Patton, The Long Discourses (selected sūtras) > “What are seven things that are difficult to understand? The seven right and skillful things: Here, a monk likes meaning, likes Dharma, likes knowing the occasion, likes knowing what’s enough, likes being composed, likes gathering with assemblies, and likes discerning people. > — Charles Patton, The Long Discourses (selected sūtras) > “What are seven things to produce? The seven concepts: The concept of impurity, concept that food is impure, concept that nothing in the world is enjoyable, concept of death, concept of impermanence, concept of the pain of impermanence, and concept of the lack of self in pain. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.24](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.24) 「云何七知法？謂七勤：勤於戒行、勤滅貪欲、勤破邪見、勤於多聞、勤於精進、勤於正念、勤於禪定。云何七證法？謂七漏盡力：於是，漏盡比丘於一切諸苦、集、滅、味、過、出要，如實知見。觀欲如火坑，亦如刀劍，知欲見欲，不貪於欲，心不住欲。漏盡比丘逆順觀察，如實覺知，如實見已，世間貪嫉、惡不善法不漏不起，修四念處，多修多行，五根、五力、七覺意、賢聖八道，多修多行。諸比丘！是為七十法，如實不虛，如來知已，平等說法。 > "What are the seven factors to be known? They are the seven diligences: diligence in precepts and conduct, diligence in eliminating greed and desire, diligence in destroying wrong views, diligence in hearing much, diligence in energy, diligence in right mindfulness, and diligence in dhyāna concentration. What are the seven factors to be realized? They are the seven powers of one whose āsravas are destroyed: here, a bhikṣu whose āsravas are destroyed knows and sees all suffering, origination, cessation, gratification, drawback, and deliverance as they really are. He views desires as like a fire pit and as like swords; knowing desires and seeing desires, he does not crave desires and his mind does not dwell in desires. A bhikṣu whose āsravas are destroyed observes in forward and reverse order, waking and knowing as it really is, and having seen as it really is, worldly greed, jealousy, and bad unwholesome states do not leak out and do not arise; he cultivates the four establishments of mindfulness, cultivating them much and practicing them much; and he cultivates the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path, cultivating them much and practicing them much. Bhikṣus! These are the seventy dharmas; this is real and not false; having known it, the Tathāgata teaches the Dharma impartially. > — English (machine translation) (machine translation) > “What are seven things to know? The seven diligences: diligence in practicing precepts, diligence in ceasing craving, diligence in destroying wrong views, diligence in learning much, diligence in effort, diligence in right mindfulness, and diligence in meditation. > — Charles Patton, The Long Discourses (selected sūtras) > “What are seven things to be realized? The seven powers of ending the contaminants: Here, a monk who has ended the contaminants \[1\] really knows and sees all kinds of suffering and their formation, cessation, enjoyment, defect, and escape. \[2\] He observes desire to be like a fire pit or a sword. He knows desire and sees desire. He isn’t greedy for desires, and his mind doesn’t dwell on desire. \[3\] Again, skillfully examining it, having really known and really seen it, worldly lust and bad and unskillful things don’t arise and defile him. \[4\] He cultivates the four abodes of mindfulness, often cultivating and practicing them … \[5\] the five faculties and five powers … \[6\] the seven awakenings … \[7\] the noble eightfold path, often cultivating and practicing it. > — Charles Patton, The Long Discourses (selected sūtras) > “Monks, these seventy things are true and not false. They’ve been known by the Tathāgata who teaches the Dharma equally. > — Charles Patton, The Long Discourses (selected sūtras) ### [10.25](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10.25) 「復有八成法、八修法、八覺法、八滅法、八退法、八增法、八難解法、八生法、八知法、八證法。云何八成法？謂八因緣：不得梵行而得智，得梵行已智增多。云何為八？於是，比丘依世尊住，或依師長，或依智慧梵行者住，生慙愧心，有愛有敬，是謂初因緣，未得梵行而得智，得梵行已智增多。復次，依世尊住，隨時請問，此法云何？義何所趣？時，諸尊長即為開演甚深義理，是為二因緣。既聞法已，身心樂靜，是為三因緣。既樂靜已，不為遮道無益雜論，彼到眾中，或自說法，或請他說，猶復不捨賢聖默然，是為四因緣。多聞廣博，守持不忘，諸法深奧，上中下善，義味諦誠，梵行具足，聞已入心，見不流動，是為五因緣。修習精勤，滅惡增善，勉力堪任，不捨斯法，是為六因緣。有以智慧知起滅法，賢聖所趣，能盡苦際，是為七因緣。觀五受陰，生相、滅相，此色、色集、色滅，此受、想、行、識，識集、識滅，是為八因緣。未得梵行而有智，得梵行已智增多。 > "Furthermore, there are eight factors of fulfillment, eight factors of cultivation, eight factors of awakening, eight factors of cessation, eight factors of decline, eight factors of increase, eight factors difficult to understand, eight factors that generate, eight factors to be known, and eight factors to be realized. What are the eight factors of fulfillment? They are the eight causes and conditions by which one who has not attained the holy life attains wisdom, and having attained the holy life, his wisdom increases. What are the eight? Here, a bhikṣu lives relying on the Bhagavat, or relying on a teacher, or relying on wise companions in the holy life, giving rise to shame and dread of blame, possessing love and respect; this is called the first cause and condition by which one who has not yet attained the holy life attains wisdom, and having attained the holy life, his wisdom increases. Furthermore, living in reliance on the Bhagavat, he inquires from time to time: 'What is this teaching? Where does its meaning lead?' At that time, the venerable elders expound the profound meaning for him; this is the second cause and condition. Having heard the Dharma, his body and mind delight in quietude; this is the third cause and condition. Having delighted in quietude, he does not engage in obstructionist, unbeneficial, mixed talk; when he arrives in an assembly, he either speaks the Dharma himself or asks others to speak, yet never abandons noble silence; this is the fourth cause and condition. He is widely learned, preserving and retaining \[the teachings\] without forgetting; the dharmas are profound, good in the beginning, good in the middle, and good in the end, truthful in meaning and expression, complete in the holy life; having heard them, they enter his heart, and his view does not waver; this is the fifth cause and condition. He is diligent in cultivation, eliminating evil and increasing good, exerting himself capably, never abandoning these dharmas; this is the sixth cause and condition. Possessing wisdom, he knows the arising and cessation of dharmas, the destination of the noble ones, able to bring an end to the limits of suffering; this is the seventh cause and condition. He contemplates the five aggregates of clinging, their characteristics of arising and characteristics of cessation: 'Such is form, such the origination of form, such the cessation of form; such is feeling, perception, volitional formations, consciousness, the origination of consciousness, and the cessation of consciousness'; this is the eighth cause and condition by which one who has not attained the holy life has wisdom, and having attained the holy life, his wisdom increases. > — English (machine translation) (machine translation) > “There are also eight things to be achieved, eight things to be cultivated, eight things to be recognized, eight things to be ceased, eight things that retreat, eight things that advance, eight things that are difficult to understand, eight things to produce, eight things to know, and eight things to be realized. > — Charles Patton, The Long Discourses (selected sūtras) > “What are eight things to be achieved? The eight causes and conditions that gain knowledge before the religious life is attained and that increase knowledge once it has been attained. > — Charles Patton, The Long Discourses (selected sūtras) > “What are the eight? Here, a monk lives according to the Bhagavān, or he might live according to a teacher, elder, or a wise religious practitioner. He becomes conscientious and modest, and he possesses affection and respect for them. This is the first cause and condition that gains knowledge before the religious life is attained and that increases knowledge once it has been attained. > — Charles Patton, The Long Discourses (selected sūtras) > “Furthermore, living according to the Bhagavān … he asks questions at the appropriate time: ‘What does this teaching mean? What’s the aim of it?’ The venerable elders immediately disclose its profound meaning. This is the second cause and condition … > — Charles Patton, The Long Discourses (selected sūtras) > “Once he has heard this, both his body and mind are pleasant and calm. This is the third cause and condition … > — Charles Patton, The Long Discourses (selected sūtras) > “He doesn’t engage in unbeneficial discussions that obstruct the path. When he goes into a community, he either discusses the teaching himself or asks another to discuss it, but he doesn’t otherwise abandon the noble silence. This is the fourth cause and condition … > — Charles Patton, The Long Discourses (selected sūtras) > “His learning becomes extensive, and he retains and doesn’t lose the profundities of the teaching. It’s good in the beginning, middle, and end, genuine in content and expression, and perfects the religious life. Having heard it, it enters his mind, and his \[right\] view doesn’t waver. This is the fifth cause and condition … > — Charles Patton, The Long Discourses (selected sūtras) > “He trains diligently, desisting from unskillful conduct and increasing daily his skillful conduct. He exerts himself to be worthy and doesn’t abandon this teaching. This is the sixth cause and condition … > — Charles Patton, The Long Discourses (selected sūtras) > “Also, he recognizes the law of arising and cessation with wisdom and heads for the noble end of suffering. This is the seventh cause and condition … > — Charles Patton, The Long Discourses (selected sūtras) > “Also, he observes the arising and ceasing nature of the five acquired aggregates: ‘This is form, form’s coming together, and form’s cessation. This is feeling … conception … volition … consciousness, consciousness’s coming together, and consciousness’s cessation.’ This is the eighth cause and condition that gains knowledge before the religious life is attained and that increases knowledge once it has been attained. > — Charles Patton, The Long Discourses (selected sūtras) _First 25 of 41 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10)_ ## Translations (2) - [The Long Discourses (selected sūtras)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-patton.10.p1) — Charles Patton, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-mt.10.1) — English, machine translation ## Linked texts (5) - [Dasuttarasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.34.1.1.1-10) — Pāli - [舍利弗阿毘曇論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.sariputrabhidharma*zh-dharmayasas.17.10) — Classical Chinese - [雜阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.samyuktagama*zh-gunabhadra.344.8) — Classical Chinese - [Cetokhilasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.9.71.1.1-5) — Pāli - [Cetokhilasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.5.205.1.1-5) — Pāli --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.10) · Pramāṇa