1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之十二(三十三天之九)
復次，諸天子！云何名為修十一法？若有比丘觀於自身，自見其身，不愛不迷，心不堅著，是名初修。
4.B. -1564 “ ‘Mighty ones, what are the so-called eleven cultivations? “ ‘As a monk examines the body, he will not become attached to it, and so he will not breed delusion. Nor will he focus his mind rigidly. This is the first cultivation.
復次，諸天子！若有比丘先受所欲毀訾，不味不著不念，生厭離心，是則名曰第二修也。
4.B. -1565 “ ‘As a monk develops experience in his practice [F.248.b] he will deride his previous pursuits of pleasure. He will not relish such desires, nor will he bring them to mind. Instead, he will regret them and regard them as flaws. This is the second cultivation.
復次，諸天子！若有比丘常不放逸，不著境界，盡諸結使，是名修於不放逸行。是則名曰第三修也。
4.B. -1566 “ ‘As a monk continues to carefully familiarize himself with this practice, he develops an ability to be unswayed by objects. This brings the bonds of latent tendencies to exhaustion. This careful practice and development of carefulness is the third cultivation.
復次，諸天子！若有比丘憶念善法、修行善法。如是善法能生樂報，樂因樂緣，如是樂報。我當受之，斷不善法。是則名曰第四修也。
4.B. -1567 “ ‘As a monk persists in his practice, he brings virtuous factors to mind and becomes accustomed to them. Thus, he will think, “My present virtuous factors ripen in enjoyable ways and constitute enjoyable causes and conditions. I shall experience a delightful ripening.” With respect to unvirtuous factors, he conceives of them in a similar way. When such practice manifests, this is the fourth cultivation.
復次，諸天子！修行樂受生。受有何力，云何而生？何因何緣？云何因緣？云何而生？如是受生，莫為妨礙。如實觀受，不堅不實，空無所有。是則名曰第五修也。
4.B. -1568 “ ‘As a monk persists in his practice, he will wonder, “From where do my pleasant sensations come? What is their nature, and what are their causes, conditions, and bases? Do they not distract my mind?” In this manner, he will familiarize himself with the way sensations really are and will regard them as futile. Thus, as he accustoms himself to their being false, fake, and futile, this is the fifth cultivation.
復次，諸天子！若有比丘修行一切諸行無常、苦空無我、無所有，互相因緣而得有生，非一力生。如是修行。如是修已，心不愛樂，是則名曰第六修也。
4.B. -1569 “ ‘As a monk continues his practice he will feel, “Formations are all impermanent, painful, empty, and devoid of self. They are false and arise by mutual forces; none of them are the product of a single agent.” As he accustoms himself to this and thus develops detachment, he accomplishes the sixth cultivation.
復次，諸天子！若有比丘作如是念：我生善念、生善因緣。既生此念，異念所壞。我今所緣，生滅不善之念，壞我善念，妨我善法。如是常念所緣，是則名曰第七修也。
4.B. -1570 “ ‘As a monk proceeds with the seventh cultivation, he will think, “My virtuous mental activity produces virtue. The result of this virtuous cause is that other ways of thinking diminish so that I no longer maintain such frames of reference. [F.249.a] Similarly, if I should harbor any unvirtuous mental activity, it would diminish my virtuous thoughts and create obstacles for my virtuous qualities.” Constantly maintaining this focus is the seventh cultivation.
復次，諸天子！若有比丘修第八行法相、平等相、住自相，法不顛倒，一切諸法，性無垢故。如是比丘復自觀察：我既有生，畢定當死。有為之法，無非三相。如是修行，一切諸法皆悉無常，是則名曰第八修也。
4.B. -1571 “ ‘As a monk proceeds with the eighth cultivation, he thinks, “Phenomena are comprised of both universal and particular characteristics, and they all retain their own specific characteristics. In this regard, phenomena remain distinct by their own, intrinsic nature. As I was born, I shall undoubtedly die, because there is no conditioned phenomenon that does not bear the three characteristics.” The monk who thus contemplates the impermanence of all phenomena is practicing the eighth cultivation.
復次，諸天子！云何名為第九修耶？三煩惱根，三種對治。所謂貪欲、瞋恚、愚癡。貪欲之人，教不淨觀；瞋恚之人，教以慈心；愚癡之人，教觀因緣。是名對治。如是修觀，心常思念，是則名曰第九修也。
4.B. -1572 “ ‘A monk then continues with the ninth cultivation, familiarizing himself with the three remedies —repulsiveness, love, and dependent origination — that target the three roots of affliction, which are desire, anger, and delusion. This process of familiarization and constant bringing to mind is the ninth cultivation.
復次，諸天子！云何名為第十修耶？念佛功德，安樂世間，是故修行利益自身，是則名曰第十修也。
4.B. -1573 “ ‘Next a monk practices the tenth cultivation by recollecting the qualities of the buddhas for the sake of the benefit and happiness of the world. Thus, he recollects, “Whoever wishes to constantly benefit themselves should cultivate this!” This is the tenth cultivation.
復次，諸天子！云何名為第十一修？從他次第聞無常法，念念不住，從於處胎，生滅不住，如始處胎、童子、少年乃至老時。如是比丘及餘修習，既修習已，臨命終時，不畏閻羅王使者，自在所持，不見醜惡怖畏之相。是則名曰十一修也。
4.B. -1574 “ ‘A monk also practices an eleventh cultivation, practicing in a way that is continuous and gradual. Thus, in every instant he familiarizes himself with the teachings he has received.
4.B. -1575 “ ‘Monks or others who practice in this way —continuously, from moment to moment, from the time of emerging from the womb and being born through to death, throughout the occasions of being in the womb, youth, adulthood, and old age —will, at the time of death, not fall under the power of the henchmen of the Lord of Death, nor will they see any of the ghastly evildoers. [F.249.b]
