The Long Āgama Sūtra 11: 增一經

11.1

（一一）佛說長阿含第二分增一經第七

(11) The Discourse on Numerical Increase, the Seventh in the Second Section of the Long Āgama Sūtra Spoken by the Buddha

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī. He was accompanied by a large assembly of 1,250 monks.

11.2

如是我聞：

Thus have I heard:

11.3

一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。

At one time, the Buddha was staying in Śrāvastī, at the Jeta Grove, Anāthapiṇḍada's park, together with a great assembly of one thousand two hundred and fifty monks.

11.4

爾時，世尊告諸比丘：「我與汝等說微妙法，上中下言，皆悉真正，義味清淨，梵行具足，謂一增法也。汝等諦聽！善思念之！當為汝說。」

At that time, the Bhagavat addressed the monks: "I shall expound to you the wondrous Dharma, good in the beginning, good in the middle, and good in the end, true in meaning and phrasing, pure, replete with the holy life—namely, the phenomena increasing by one. Listen closely and reflect well upon it! I shall now speak for you."

It was then that the Bhagavān addressed the monks, “I will give you a discourse on the sublime teaching in which all the words in the beginning, middle, and end are true, the content and expression are pure, and the religious life is perfected. It’s called the teaching that increases one by one. All of you, listen closely and consider it well! I will teach it for you.”

11.5

時，諸比丘受教而聽。佛告比丘：「一增法者，謂一成法、一修法、一覺法、一滅法、一證法。云何一成法？謂不捨善法。云何一修法？謂常自念身。云何一覺法？謂有漏觸。云何一滅法？謂有我慢。云何一證法？謂無礙心解脫。

Then the monks received the instruction and listened. The Buddha told the monks: "The phenomena increasing by one refers to one phenomenon to be accomplished, one phenomenon to be cultivated, one phenomenon to be awakened to, one phenomenon to be eliminated, and one phenomenon to be realized. What is the one phenomenon to be accomplished? It is not abandoning wholesome phenomena. What is the one phenomenon to be cultivated? It is constant mindfulness of the body. What is the one phenomenon to be awakened to? It is contact with outflows. What is the one phenomenon to be eliminated? It is the conceit 'I am'. What is the one phenomenon to be realized? It is unhindered liberation of mind.

The monks then accepted the teaching and listened.

The Buddha told the monks, “This is the teaching that increases one by one: There’s one thing to be achieved, one thing to be cultivated, one thing to be recognized, one thing to be ceased, and one thing to be realized.

“What’s the one thing to be achieved? It’s not abandoning the good Dharma. What’s the one thing to be cultivated? Constant mindfulness of oneself. What’s the one thing to be recognized? Contaminated contact. What’s the one thing to be ceased? The conceit of having self. What’s the one thing to be realized? It’s the freedom of an unobstructed mind.

11.6

「又有二成法、二修法、二覺法、二滅法、二證法。云何二成法？謂知慚、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、有愛。云何二證法？謂明與解脫。

"Again, there are two phenomena to be accomplished, two phenomena to be cultivated, two phenomena to be awakened to, two phenomena to be eliminated, and two phenomena to be realized. What are the two phenomena to be accomplished? They are moral shame and moral dread. What are the two phenomena to be cultivated? They are tranquility and insight. What are the two phenomena to be awakened to? They are name and form. What are the two phenomena to be eliminated? They are ignorance and craving for existence. What are the two phenomena to be realized? They are true knowledge and liberation.

“There are also two things to be achieved, two things to be cultivated, two things to be recognized, two things to be ceased, and two things to be realized.

“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 for existence. What are two things to be realized? Insight and liberation.

11.7

「又有三成法、三修法、三覺法、三滅法、三證法。云何三成法？一者親近善友，二者耳聞法音，三法法成就。云何三修法？謂三三昧：空三昧、無想三昧、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。云何三證法？謂三明：宿命智、天眼智、漏盡智。

"Again, there are three phenomena to be accomplished, three phenomena to be cultivated, three phenomena to be awakened to, three phenomena to be eliminated, and three phenomena to be realized. What are the three phenomena to be accomplished? First, associating with good friends; second, hearing the sound of the Dharma; third, accomplishment of phenomena in accordance with the Dharma. What are the three phenomena to be cultivated? They are the three samādhis: the emptiness samādhi, the signless samādhi, and the wishless samādhi. What are the three phenomena to be awakened to? They are the three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What are the three phenomena to be eliminated? They are the three cravings: craving for sensuality, craving for existence, and craving for non-existence. What are the three phenomena to be realized? They are the three knowledges: the knowledge of past lives, the knowledge of the divine eye, and the knowledge of the destruction of outflows."

“There are also three things to be achieved, three things to be cultivated, three things to be recognized, three things to be ceased, and three things to be realized.

“What are three things to be achieved? First is making good friends. Second is listening to the voice of Dharma. Third is accomplishing [consecutive] teachings.

“What are three things to be cultivated? They are the three samādhis: the samādhi of emptiness, the samādhi without attributes, and the samādhi without actions.

“What are three things to be recognized? They are the three feelings: painful feelings, pleasant feelings, and feelings that are neither painful or pleasant.

“What are three things to be ceased? They are three cravings: craving of desires, craving for existence, and craving to not exist.

“What are three things to be realized? They are the three insights: the knowledge of past lives, the knowledge of the heavenly eye, and the knowledge that the contaminants are ended.

11.8

「又有四成法、四修法、四覺法、四滅法、四證法。云何四成法？一者住中國，二者近善友，三者自謹慎，四者宿殖善本。云何四修法？住四念處：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。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。

"Furthermore, there are four dharmas that bring success, four dharmas to be cultivated, four dharmas to be awakened to, four dharmas to be eradicated, and four dharmas to be realized. What are the four dharmas that bring success? First, dwelling in a central country; second, associating with good friends; third, self-vigilance; fourth, having planted wholesome roots in the past. What are the four dharmas to be cultivated? Dwelling in the four foundations of mindfulness: a bhikṣu contemplates the body internally as body, ardent, unflagging, mindful and not forgetting, putting aside worldly covetousness and grief; he contemplates the body externally as body, ardent, unflagging, mindful and not forgetting, putting aside worldly covetousness and grief; he contemplates the body internally and externally as body, ardent, unflagging, mindful and not forgetting, putting aside worldly covetousness and grief. Contemplation of feelings, mind, and dharmas is likewise. What are the four dharmas to be awakened to? The four foods: edible food, contact food, mental volition food, and consciousness food. What are the four dharmas to be eradicated? The four graspings: sensual grasping, self-grasping, precept-and-vow grasping, and view-grasping. What are the four dharmas to be realized? The four fruits of the śramaṇa: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

“There are also four things to be achieved, four things to be cultivated, four things to be recognized, four things to be ceased, and four things to be realized.

“What are four things to be achieved? First is living in a central country. Second is staying close to good friends. Third is guarding oneself. Fourth is having planted roots of goodness in the past.

“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 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.

“What are four things to be recognized? The four foods: physical food, food of contact, food of thought, and food of consciousness.

“What are four things to be ceased? The four acquisitions: the acquisition of desires, acquisition of self, acquisition of precepts, and acquisition of views.

“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.

11.9

「又有五成法、五修法、五覺法、五滅法、五證法。云何五成法？謂五滅盡支：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，真趣如來涅槃徑路。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。云何五滅法？謂五蓋：貪欲蓋、瞋恚蓋、睡眠蓋、掉戱蓋、疑蓋。云何五證法？謂五無學聚：無學戒聚、無學定聚、慧聚、解脫聚、解脫知見聚。

"Furthermore, there are five dharmas that bring success, five dharmas to be cultivated, five dharmas to be awakened to, five dharmas to be eradicated, and five dharmas to be realized. What are the five dharmas that bring success? The five factors of eradication: first, faith in the Buddha, the Tathāgata, the Arhat, fully endowed with the ten epithets; second, freedom from illness, the body always tranquil and at ease; third, honesty and straightforwardness without flattery or deceit, genuinely treading the direct path to the Tathāgata's nirvāṇa; fourth, single-mindedness without distraction, reciting and chanting without forgetting; fifth, being skilled in observing the arising and ceasing of dharmas, 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 vigor, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What are the five dharmas to be awakened to? The five grasping aggregates: the form-grasping aggregate, and the grasping aggregates of feeling, perception, volitional formations, and consciousness. What are the five dharmas to be eradicated? The five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. What are the five dharmas to be realized? The five aggregates of the adept beyond training: the aggregate of morality beyond training, the aggregate of concentration beyond training, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation.

“There are also five things to be achieved, five things to be cultivated, five things to be recognized, five things to be ceased, and five things to be realized.

“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 having no deception 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.

“What are five things to be cultivated? The five faculties: faculty of faith, faculty of effort, faculty of mindfulness, faculty of samādhi, and faculty of wisdom.

“What are five things to be recognized? The five acquired aggregates: the acquired aggregate of form … feeling … conception … volition … the acquired aggregate of consciousness.

“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.

“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 the knowing and seeing of liberation.

11.10

「復有六成法、六修法、六覺法、六滅法、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，比丘身常行慈及修梵行，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，以己供養及鉢中餘，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，善具足持戒，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 dharmas that bring success, six dharmas to be cultivated, six dharmas to be awakened to, six dharmas to be eradicated, and six dharmas to be realized. What are the six dharmas that bring success? The six reverential dharmas. If a bhikṣu cultivates the six reverential dharmas, he is worthy of respect and honor, lives in harmony with the community, is free from dispute, and practices pure conduct without mixture. What are the six? Here, a bhikṣu always maintains loving-kindness in bodily action and cultivates the brahmacarya, dwelling with a benevolent and loving mind. This is called a reverential dharma, worthy of respect and honor, bringing harmony to the community, free from dispute, and practiced purely without mixture. Furthermore, a bhikṣu maintains loving-kindness in speech and loving-kindness in thought, sharing his offerings and the remains of his bowl with others without making distinctions between self and other. Furthermore, a bhikṣu practices the precepts observed by the noble ones, neither violating nor breaching them, unpolluted, praised by the wise, perfectly and completely keeping the precepts; he attains the noble escape, equanimously brings an end to suffering, right view, and all brahmacarya. These are called reverential dharmas, worthy of respect and honor, bringing harmony to the community, free from dispute, and practiced purely without mixture.

“There are also six things to be achieved, six things to be cultivated, six things to be recognized, six things to be ceased, and six things to be realized.

“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].

“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.

“Furthermore, a monk is [2] verbally kind … [3] mentally kind … [4] shares with other people the leftover alms in his bowl. He doesn’t favor certain people when doing so …

“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 …

“[Furthermore, a monk] [6] 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.

11.11

「云何六修法？謂六念：佛念、法念、僧念、戒念、施念、天念。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。

"What are the six dharmas to be cultivated? The six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of morality, recollection of giving, and recollection of the devas. What are the six dharmas to be awakened to? 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 dharmas to be eradicated? The six cravings: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, and craving for mental objects. What are the six dharmas to be realized? The six higher knowledges: first, realization of the knowledge of supernormal power; second, realization of the knowledge of the divine ear; third, realization of the knowledge of others' minds; fourth, realization of the knowledge of past lives; fifth, realization of the knowledge of the divine eye; and sixth, realization of the knowledge of the destruction of the outflows.

“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 gods.

“What are six things to be recognized? The six internal senses: the eye sense, ear sense, nose sense, tongue sense, body sense, and mental sense.

“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.

“What are six things to be realized? The six spiritual penetrations: First is the realization of miraculous abilities. Second is realization of the heavenly ear. Third is realization of knowing others’ minds. Fourth is realization of perceiving past lives. Fifth is realization of the heavenly eye. Sixth is realization of perceiving the end of the contaminants.

11.12

「復有七成法、七修法、七覺法、七滅法、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，是為七財。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 dharmas that bring success, seven dharmas to be cultivated, seven dharmas to be awakened to, seven dharmas to be eradicated, and seven dharmas to be realized. What are the seven dharmas that bring success? The seven treasures: the treasure of faith, the treasure of morality, the treasure of shame, the treasure of remorse, the treasure of learning, the treasure of giving, and the treasure of wisdom. These are the seven treasures. What are the seven dharmas to be cultivated? The seven factors of enlightenment. Here, a bhikṣu cultivates the factor of enlightenment of mindfulness, relying on dispassion, relying on cessation, relying on seclusion; he cultivates the factors of enlightenment of investigation of dharmas, vigor, joy, tranquility, concentration, and equanimity, relying on dispassion, relying on cessation, relying on seclusion.

“There are also seven things to be achieved, seven things to be cultivated, seven things to be recognized, seven things to be ceased, and seven things to be realized.

“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. These are the seven kinds of wealth.

“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.

11.13

「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，此是初識住。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，是四識住處。復有眾生，空處住，是五識住。或識處住，是六識住。或不用處，是七識住。

"What are the seven dharmas to be awakened to? The seven stations of consciousness: there are beings of diverse bodies and diverse perceptions, namely devas and humans; this is the first station of consciousness. Furthermore, there are beings of diverse bodies but a single perception, namely the devas of the Brahmā and Ābhāsvara heavens upon first being reborn there; this is the second station of consciousness. Furthermore, there are beings of a single body but diverse perceptions, namely the devas of the Ābhāsvara heaven; this is the third station of consciousness. Furthermore, there are beings of a single body and a single perception, namely the devas of the Śubhakṛtsna heaven; this is the fourth station of consciousness. Furthermore, there are beings dwelling in the sphere of infinite space; this is the fifth station of consciousness. Or dwelling in the sphere of infinite consciousness; this is the sixth station of consciousness. Or dwelling in the sphere of nothingness; this is the seventh station of consciousness.

“What are seven things to be recognized? The seven dwelling places of consciousness. If 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.

11.14

「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。云何七證法？為七漏盡力。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；於中復善觀察，如實得知，如實見已，世間貪婬、惡不善法不起不漏，修四念處，多修多行，五根、五力、七覺意、賢聖八道，多修多行。

"What are the seven dharmas to be eradicated? The seven underlying tendencies: the underlying tendency to sensual craving, the underlying tendency to craving for existence, the underlying tendency to views, the underlying tendency to conceit, the underlying tendency to ill will, the underlying tendency to ignorance, and the underlying tendency to doubt. What are the seven dharmas to be realized? The seven powers of one whose outflows are exhausted. Here, a bhikṣu whose outflows are exhausted knows and sees all suffering, its arising, its cessation, its gratification, its danger, and its escape as they truly are; he regards sensual desires like a pit of fire and like a sword; knowing sensual desires and seeing sensual desires, he is not greedy for them, and his mind does not dwell on them. In their regard, he further observes well; having truly known and truly seen them, worldly lustful greed and unwholesome states do not arise and do not flow out; he cultivates the four foundations of mindfulness, cultivating and practicing them extensively; he cultivates and practices extensively the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path.

“What are seven things to be ceased? The seven tendencies: the tendency of craving for desires, tendency of craving existence, tendency of views, tendency of pride, tendency of anger, tendency of ignorance, and tendency of doubt.

“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] seven awakenings … [7] noble eightfold path, often cultivating and practicing it.

11.15

「復有八成法、八修法、八覺法、八滅法、八證法。云何八成法？謂八因緣。未得梵行而得智，得梵行已智增多。云何為八？如是比丘依世尊住，或依師長，或依智慧梵行者住，生慚愧心，有愛有敬，是為初因緣。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？』尊長即為開演深義，是為二因緣。既聞法已，身心樂靜，是為三因緣。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，義味誠諦，梵行具足，聞已入心，見不流動，是為五因緣。修習精勤，滅不善行，善行日增，勉力堪任，不捨斯法，是為六因緣。又以智慧知起滅法，賢聖所趣能盡苦際，是為七因緣。又觀五受陰，生想、滅想，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，已得梵行智增多。

"Furthermore, there are eight dharmas that bring success, eight dharmas to be cultivated, eight dharmas to be awakened to, eight dharmas to be eradicated, and eight dharmas to be realized. What are the eight dharmas that bring success? The eight causes and conditions by which one who has not yet attained the brahmacarya attains wisdom, and one who has attained the brahmacarya increases wisdom. What are the eight? Thus a bhikṣu dwells in reliance on the Bhagavat, or on a teacher, or on wise fellow practitioners of the brahmacarya, giving rise to shame and remorse, with affection and respect; this is the first cause and condition by which one who has not yet attained the brahmacarya attains wisdom, and one who has attained the brahmacarya increases wisdom. Furthermore, dwelling in reliance on the Bhagavat, he inquires from time to time: 'What is the meaning of this dharma, and toward what does it lead?' The venerable elder then explains and unfolds the profound meaning for him; this is the second cause and condition. Having heard the Dharma, his body and mind delight in stillness; this is the third cause and condition. He does not engage in obstruction of the path through unprofitable, miscellaneous talk; when he enters the assembly, he either speaks the Dharma himself or invites another to speak, yet does not abandon noble silence; this is the fourth cause and condition. He is of vast learning, retaining it without forgetting; the profound dharmas are good in the beginning, good in the middle, and good in the end, sincere and genuine in meaning and phrasing, complete in the brahmacarya; having heard them, they penetrate his heart and his views remain unwavering; this is the fifth cause and condition. He practices with vigor, eradicating unwholesome conduct and increasing wholesome conduct daily, exerting effort and being capable, never abandoning these dharmas; this is the sixth cause and condition. Furthermore, with wisdom he knows the phenomena of arising and ceasing, which lead to the noble state and can bring an end to the bounds of suffering; this is the seventh cause and condition. Furthermore, he contemplates the five grasping aggregates with perceptions of arising and cessation: 'Such is form, such the arising of form, such the ceasing of form; such is feeling, perception, volitional formations, and consciousness, such the arising of consciousness, such the ceasing of consciousness'; this is the eighth cause and condition by which one who has not yet attained the brahmacarya has wisdom, and one who has attained the brahmacarya increases wisdom.

“There are also eight things to be achieved, eight things to be cultivated, eight things to be recognized, eight things to be ceased, and eight things to be realized.

“What are eight things to be achieved? The eight causes and conditions that gain knowledge before the religious life is attained and increase knowledge once it is attained.

“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.

“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 Honored One … immediately discloses its profound meaning. This is the second cause and condition …

“Once he has heard this, his body and mind are pleasant and calm. This is the third cause and condition …

“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 …

“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 he doesn’t drift away. This is the fifth cause and condition …

“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 …

“Also, he recognizes the law of arising and cessation with wisdom and heads for the noble’s end of suffering. This is the seventh cause and condition …

“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.

11.16

「云何八修法？謂賢聖八道：正見、正志、正語、正業、正命、正方便、正念、正定。云何八覺法？謂世八法：利、衰、毀、譽、稱、譏、苦、樂。云何八滅法？謂八邪：邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。云何八證法？謂八解脫：色觀色，一解脫。內無色想，外觀色，二解脫。淨解脫，三解脫。度色想，滅瞋恚想，住空處，四解脫。度空處，住識處，五解脫。度識處，住不用處，六解脫。度不用處，住有想無想處，七解脫。度有想無想處，住想知滅，八解脫。

"What are the eight dharmas to be cultivated? The noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. What are the eight dharmas to be awakened to? The eight worldly dharmas: gain and loss, dishonor and honor, praise and blame, pain and pleasure. What are the eight dharmas to be eradicated? The eight wrong practices: wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. What are the eight dharmas to be realized? The eight liberations: one with form contemplates forms, the first liberation. Internally without the perception of form, one contemplates forms externally, the second liberation. The liberation of the beautiful, the third liberation. Transcending perceptions of form and eradicating perceptions of sensory resistance, one dwells in the sphere of infinite space, the fourth liberation. Transcending the sphere of infinite space, one dwells in the sphere of infinite consciousness, the fifth liberation. Transcending the sphere of infinite consciousness, one dwells in the sphere of nothingness, the sixth liberation. Transcending the sphere of nothingness, one dwells in the sphere of neither-perception-nor-non-perception, the seventh liberation. Transcending the sphere of neither-perception-nor-non-perception, one dwells in the cessation of perception and feeling, the eighth liberation.

“What are eight things to be cultivated? The noble eightfold path: right view, right intent, right speech, right action, right livelihood, right method, right mindfulness, and right samādhi.

“What are eight things to be recognized? The eight ways of the world: profit and decline, criticism and praise, admiration and censure, and pain and pleasure.

“What are eight things to be ceased? The eightfold wrong [path]: wrong view, wrong intent, wrong speech, wrong action, wrong livelihood, wrong method, wrong mindfulness, and wrong samādhi.

“What are eight things to be realized? The eight liberations: Form observed to be form is the first liberation. Observing external form without an internal perception of form is the second liberation. The liberation of purity is the third liberation. Going beyond notions of form, ceasing notions of anger, and abiding in the abode of space is the fourth liberation. Going beyond the abode of space and abiding in the abode of consciousness is the fifth liberation. Going beyond the abode of consciousness and abiding in the abode of nothingness is the sixth liberation. Going beyond the abode of nothingness and abiding the abode with and without conception is the seventh liberation. Going beyond the abode with and without conception and abiding in the cessation of concepts and perceptions is the eighth liberation.

11.17

「復有九成法、九修法、九覺法、九滅法、九證法。云何九成法？謂九淨滅枝法：戒淨滅枝、心淨滅枝、見淨滅枝、度疑淨滅枝、分別淨滅枝、道淨滅枝、除淨滅枝、無欲淨滅枝、解脫淨滅枝。云何九修法？謂九喜本：一喜，二愛，三悅，四樂，五定，六如實知，七除捨，八無欲，九解脫。云何九覺法？謂九眾生居：或有眾生，若干種身若干種想，天及人是，是初眾生居。或有眾生，若干種身而一想者，梵光音天最初生時是，是二眾生居。或有眾生，一身若干種想，光音天是，是三眾生居。或有眾生，一身一想，遍淨天是，是四眾生居。無想無所覺知，無想天是，是五眾生居。復有眾生，空處住，是六眾生居。復有眾生，識處住，是七眾生居。復有眾生，不用處住，是八眾生居。復有眾生，住有想無想處，是九眾生居。

"Furthermore, there are nine dharmas that bring success, nine dharmas to be cultivated, nine dharmas to be awakened to, nine dharmas to be eradicated, and nine dharmas to be realized. What are the nine dharmas that bring success? The nine purifications that are factors of cessation: purification of morality as a factor of cessation, purification of mind as a factor of cessation, purification of view as a factor of cessation, purification of overcoming doubt as a factor of cessation, purification of discernment as a factor of cessation, purification of the path as a factor of cessation, purification of removal as a factor of cessation, purification of dispassion as a factor of cessation, and purification of liberation as a factor of cessation. What are the nine dharmas to be cultivated? The nine roots of joy: first, gladness; second, affection; third, delight; fourth, pleasure; fifth, concentration; sixth, knowing as it truly is; seventh, renunciation; eighth, dispassion; and ninth, liberation. What are the nine dharmas to be awakened to? The nine abodes of sentient beings: there are beings of diverse bodies and diverse perceptions, namely devas and humans; this is the first abode of sentient beings. There are beings of diverse bodies but a single perception, namely the devas of the Brahmā and Ābhāsvara heavens upon first being reborn there; this is the second abode of sentient beings. There are beings of a single body but diverse perceptions, namely the devas of the Ābhāsvara heaven; this is the third abode of sentient beings. There are beings of a single body and a single perception, namely the devas of the Śubhakṛtsna heaven; this is the fourth abode of sentient beings. Without perception and without awareness, namely the devas of non-perception; this is the fifth abode of sentient beings. Furthermore, there are beings dwelling in the sphere of infinite space; this is the sixth abode of sentient beings. Furthermore, there are beings dwelling in the sphere of infinite consciousness; this is the seventh abode of sentient beings. Furthermore, there are beings dwelling in the sphere of nothingness; this is the eighth abode of sentient beings. Furthermore, there are beings dwelling in the sphere of neither-perception-nor-non-perception; this is the ninth abode of sentient beings.

“There are also nine things to be achieved, nine things to be cultivated, nine things to be recognized, nine things to be ceased, and nine things to be realized.

“What are nine things to be achieved? The nine factors of purified cessation: the precepts as a factor of purified cessation, the mind as a factor of purified cessation, views as a factor of purified cessation, going beyond doubt as a factor of purified cessation, discernment as a factor of purified cessation, the path as a factor of purified cessation, elimination as a factor of purified cessation, lacking desire as a factor of purified cessation, and liberation as a factor of purified cessation.

“What are nine things to be cultivated? The nine sources of joy: First is joy, second is love, third is delight, fourth is pleasure, fifth is samādhi, sixth is real knowledge, seventh is indifference, eighth is lacking desire, and ninth is liberation.

“What are nine things to be recognized? They are the nine abodes of sentient beings. Some sentient beings have diverse bodies and diverse notions. These gods and humans are the first abode of sentient beings. Some sentient beings have diverse bodies but the same notions. When the Brahmas of the Ābhāsvara Heaven are first born there, that’s the second abode of sentient beings. Some sentient beings have the same bodies but diverse notions. This Ābhāsvara Heaven is the third abode of sentient beings. Some sentient beings have the same bodies and the same notions. This Śubhakṛtsnā Heaven is the fourth abode of sentient beings. Some sentient beings lack conception or anything to perceive. This Asāṃjñika Heaven is the fifth abode of sentient beings. Again, some sentient beings dwell in the abode of space, which is the sixth abode of sentient beings. Again, some sentient beings dwell in the abode of consciousness, which is the seventh abode of sentient beings. Again, some sentient beings dwell in the abode of nothingness, which is the eighth abode of sentient beings. Again, some sentient beings dwell in the abode with and without conception, which is the ninth abode of sentient beings.

11.18

「云何九滅法？謂九愛本：因愛有求，因求有利，因利有用，因用有欲，因欲有著，因著有嫉，因嫉有守，因守有護。云何九證法？謂九盡：若入初禪，則聲刺滅。入第二禪，則覺觀刺滅。入第三禪，則喜刺滅。入第四禪，則出入息刺滅。入空處，則色想刺滅。入識處，則空想刺滅。入不用處，則識想刺滅。入有想無想處，則不用想刺滅。入滅盡定，則想受刺滅。

"What are the nine dharmas to be eradicated? The nine roots of craving: conditioned by craving there is pursuit; conditioned by pursuit there is gain; conditioned by gain there is utility; conditioned by utility there is desire; conditioned by desire there is attachment; conditioned by attachment there is jealousy; conditioned by jealousy there is guarding; conditioned by guarding there is protection. What are the nine dharmas to be realized? The nine cessations: when one enters the first dhyāna, the thorn of sound ceases. When one enters the second dhyāna, the thorn of initial and sustained application of mind ceases. When one enters the third dhyāna, the thorn of joy ceases. When one enters the fourth dhyāna, the thorn of in-and-out breathing ceases. When one enters the sphere of infinite space, the thorn of perceptions of form ceases. When one enters the sphere of infinite consciousness, the thorn of the perception of space ceases. When one enters the sphere of nothingness, the thorn of the perception of consciousness ceases. When one enters the sphere of neither-perception-nor-non-perception, the thorn of the perception of nothingness ceases. When one enters the cessation of perception and feeling, the thorn of perceptions and feelings ceases."

“What are nine things to be ceased? The nine sources of craving: Because of craving, there’s pursuit. Because of pursuit, there’s gain. Because of gain, there’s use. Because of use, there’s desire. Because of desire, there’s attachment. Because of attachment, there’s jealousy. Because of jealousy, there’s clinging. Because of clinging, there’s guarding.

“What are nine things to be realized? The nine kinds of cessation: When the first dhyāna is entered, the thorn of sound is ceased. When the second dhyāna is entered, the thorns of perception and examination are ceased. When the third dhyāna is ceased, the thorn of joy is ceased. When the fourth dhyāna is entered, then the thorn of breathing is ceased. When the abode of space is entered, the thorn of perceiving form is ceased. When the abode of consciousness is entered, then the thorn of perceiving space is ceased. When the abode of nothingness is entered, the thorn of perceiving consciousness is ceased. When the abode with and without conception is entered, the thorn of perceiving nothingness is ceased. When the samādhi of complete cessation is entered, the thorns of conception and feeling are ceased.

11.19

「復有十成法、十修法、十覺法、十滅法、十證法。云何十成法？謂十救法：一者比丘二百五十戒具，威儀亦具，見有小罪，生大怖畏，平等學戒，心無傾邪。二者得善知識。三者言語中正，多所堪忍。四者好求善法，分布不恡。五者諸梵行人有所施設，輙往佐助，不以為勞，難為能為，亦教人為。六者多聞，聞便能持，未曾有忘。七者精勤，滅不善法，增長善法。八者常自專念，無有他想，憶本善行，如在目前。九者智慧成就，觀法生滅，以賢聖律斷於苦本。十者樂於閑居，專念思惟，於禪中間無有調戲。

"Furthermore, there are ten dharmas to be accomplished, ten dharmas to be cultivated, ten dharmas to be awakened to, ten dharmas to be eradicated, and ten dharmas to be realized. What are the ten dharmas to be accomplished? They are the ten protective dharmas: First, a bhikṣu is complete in the two hundred and fifty precepts and complete in deportment, seeing great danger in the slightest fault, training equally in the precepts, his mind without deviation. Second, he obtains good spiritual friends. Third, his speech is upright and correct, and he endures much. Fourth, he delights in seeking good dharmas and distributes them without stinginess. Fifth, whenever fellow practitioners of the brahmacarya undertake something, he readily goes to assist them without regarding it as labor; what is hard to do he is able to do, and he also teaches others to do it. Sixth, he is of wide learning; having heard, he is able to retain it without ever forgetting. Seventh, he is energetic and diligent, eradicating unwholesome dharmas and increasing wholesome dharmas. Eighth, he constantly focuses his mindfulness with no other thoughts, recollecting his past good deeds as if they were right before his eyes. Ninth, he is accomplished in wisdom, contemplating the arising and cessation of phenomena, severing the root of suffering by means of the noble discipline. Tenth, he delights in living in seclusion, focusing his mindfulness in reflection, without frivolous amusement during dhyāna.

“There are also ten things to be achieved, ten things to be cultivated, ten things to be recognized, ten things to be ceased, and ten things to be realized.

“What are ten things to be achieved? The ten ways of salvation: First, a monk is perfect regarding the 250 precepts and perfect in his behavior. He feels great anxiety when he sees a small infraction. He fully learns the precepts, and he doesn’t have any inclination to corruption. Second, he makes good friends. Third, his language is proper, and he has a great deal of patience. Fourth, he prefers to pursue the good teaching and disseminates it generously. Fifth, when religious practitioners undertake a task, he immediately goes to help them. He doesn’t regard it as troublesome, deals with difficulties, and instructs others to do the same. Sixth, he’s well-versed, able to retain what he learns, and isn’t ever forgetful. Seventh, he’s diligent in desisting from unskillful qualities and developing skillful qualities. Eighth, he constantly focuses on his own mindfulness without any other ideas, recalling his previous good conduct as though it were right in front of his eyes. Ninth, his wisdom is accomplished. He observes the law of arising and cessation and stops the source of suffering with the noble discipline. Tenth, he’s happy in a secluded dwelling focusing his attention and contemplating, and he isn’t agitated while he meditates.

11.20

「云何十修法？謂十正行：正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。云何十覺法？謂十色入：眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入。云何十滅法？謂十邪行：邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智。云何十證法？謂十無學法：無學正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。諸比丘！此名一增法，我今為汝等說如是法，吾為如來、為諸弟子所應作者，皆已備悉，慈愍慇懃，訓誨汝等，汝等亦宜勤奉行之。諸比丘！當在閑居樹下空處，精勤坐禪，勿自放恣，今不勉力，後悔何益？此是我教，勤受持之。」

"What are the ten dharmas to be cultivated? They are the ten right practices: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi, right liberation, and right knowledge. What are the ten dharmas to be awakened to? They are the ten material āyatanas: the eye āyatana, the ear āyatana, the nose āyatana, the tongue āyatana, the body āyatana, the form āyatana, the sound āyatana, the odor āyatana, the taste āyatana, and the touch āyatana. What are the ten dharmas to be eradicated? They are the ten wrong practices: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong samādhi, wrong liberation, and wrong knowledge. What are the ten dharmas to be realized? They are the ten dharmas of one beyond training: the right view of one beyond training, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi, right liberation, and right knowledge. Bhikṣus! This is called the 'Dharmas Increasing by One'. Now I have expounded these dharmas to you. All that I, as the Tathāgata, should do for my disciples has been fully accomplished out of compassionate care, in exhorting and instructing you. You also should diligently practice it. Bhikṣus! You should abide in seclusion, at the foot of trees, or in empty places, diligently sitting in dhyāna, and do not become negligent. If you do not strive now, what benefit will regret bring later? This is my teaching; diligently receive and uphold it."

“What are ten things to be cultivated? The ten right practices: right view, right intent, right speech, right action, right livelihood, right method, right samādhi, right liberation, and right knowledge.

“What are ten things to be recognized? The ten physical senses: the eye sense, ear sense, nose sense, tongue sense, body sense, sight sense, sound sense, odor sense, flavor sense, and touch sense.

“What are ten things to be ceased? They are the ten wrong practices: wrong view, wrong intent, wrong speech, wrong action, wrong livelihood, wrong method, wrong samādhi, wrong liberation, and wrong knowledge.

“What are ten things to be realized? The ten teachings of the adept: right view, right intent, right speech, right action, right livelihood, right method, right samādhi, right liberation, and right knowledge.

“Monks, this is called the teaching that increases one by one. Now, I’ve explained that teaching for you in this way. I’m the Tathāgata; I’ve provided all that I should for you. Having compassionately and courteously instructed you, you ought to endeavor to put it into practice.

“Monks, you should go to a quiet place under a tree or in an empty dwelling and diligently sit in meditation. Don’t be self-indulgent. What profit is there in not exerting yourself today and regretting it later? This is my teaching; be diligent in accepting and maintaining it.”

11.21

爾時，諸比丘聞佛所說，歡喜奉行。

Then, having heard what the Buddha said, the bhikṣus rejoiced and practiced it.

When the monks heard what the Buddha taught, they rejoiced and approved.

11.22

佛說長阿含經卷第九

The Long Āgama Sūtra Expounded by the Buddha, Scroll Nine