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！云何名為十三係念善修利益安樂乃至涅槃？何等十三？念不放逸、念生住滅、念不散亂，如是念已，若見好色、若見惡色、若見女人，觀其身內膿血不淨之所住處，大小便利不淨之處。如是係念令不散亂。若入城邑聚落乞求，行色境界不應行處，若不係念則著色欲。以是因緣，係心不散，是名第一一心係念也。
4.B. -1576 “ ‘Those who properly cultivate thirteen recollections accomplish benefits and happiness and, in the end, they go beyond suffering. What are the thirteen? They are the practice of carefully and mindfully recollecting things in a way that is sustained and free from distraction. Thus, one recollects that the bodies referred to as women, whether attractive or not, internally smell awful, are unstable, and resemble a pile of excrement. When one enters a city or town to obtain alms with this unwavering recollection, or when one walks in this way through the land, one will not become sidetracked by thoughts of women. Why not? Because one remains mindful. This is the first recollection.
復次，第二係念：思惟觀外境界可愛園林及蓮華池、可愛河泉遊戲之處，見已作如是念：如是可愛遊戲之處，以愚癡心而生貪著，必當衰壞。樹葉萎黃，失其本相，彫零墮落，狀似枯死，蔭影希踈。如是有為，一切無常，空無所有，何況愛法。如是作心係念，作是念已，心不貪著內外境界，魔不能亂。是名第二一心係念。
4.B. -1577 “ ‘Likewise, when in the outer world one comes across delightful forests, rivers, ponds, or groves, one cultivates mindfulness, recollecting that “These delightful things occur in spring and captivate the minds of immature beings, but later they all deteriorate and become unattractive —the petals wither and the leaves dry out. Now they are beautiful, but they will not remain like that. Alas, what is so delightful about this?” With such recollection, one remains free from attachment, is unaffected by the objects, and remains unscathed by the māras.
復次，第三一心係念利益安樂。云何係念？緣何等法？若食若眠曾見美色，念不分別，心不係念，作如是念：愚癡凡夫，諸根貪著不知厭足。如是係念，是名第三一心係念。
4.B. -1578 “ ‘Further, in order to accomplish objectives and benefits, one also cultivates a third recollection. What is being recollected and what are the relevant types of apprehension? Whenever one is remembering one’s previous meals, sleep, enjoyments, or experiences, one does not entertain any thoughts about them and does not cling to them. Instead, one recollects, “The senses of ordinary, childish beings are insatiable.” [F.250.a]
復次，第四一心係念：隨何等處得供養利——衣服床褥、臥具醫藥，心不歡喜，不喜不樂。何以故？供養之利，利養瘡深，割皮壞肉，壞肉斷筋，斷筋破骨，破骨傷髓。利養因緣能壞善法亦復如是。是名第四一心係念。
4.B. -1579 “ ‘The fourth recollection ensures that one does not get excited but remains detached even if one obtains abundant gifts, respect, bedding, or medical supplies. The compulsion to become rich and famous is corrupting for a mendicant. Such a person’s skin will crack open, and then the same will happen to his flesh. As his flesh breaks open, his veins will be severed, and when his veins are cut, his bones will crack, and the marrow will ooze out. Such are the effects of wealth and fame. Wealth and fame are obstacles to all virtuous qualities. Therefore, the proper practice of recollection is to be one- pointedly mindful of that.
復次，第五一心係念：若遊城邑聚落村營，不住城邑。若有眾人往至其所，不與多言、不樂多語。何以故？若人遊行城邑聚落，心則散亂不能自利。如是一心係念，如實觀之，是名第五一心係念。
4.B. -1580 “ ‘Next, a fifth recollection is cultivated. Here one does not roam towns, cities, or populated areas. One does not stay in towns and does not engage in conversations with people. One does not participate in mundane diversions or celebrations. Those who stay in towns, cities, or populated areas become distracted and are unable even to take care of themselves. Mindfulness arises as one sees those facts.
復次，第六一心係念：見如是過於塚間樹下、若草[卄/積]邊、若山澗邊、若住空舍，無所愛著亦無親愛，不親近他，善法增長得自利益，遠避眾人。是名第六一心係念。
4.B. -1581 “ ‘Next, a sixth recollection is cultivated. Considering the above mentioned contexts to be faulty, one instead resides alone and unaccompanied in charnel grounds, at the foot of a tree, in a haystack, in a mountain wilderness, or in an abandoned building. The monk who thus remains uninvolved will accomplish virtuous qualities and relinquish what is to be relinquished.
復次，第七一心係念：聞說天報，心不愛樂，而生厭離。樂聞說於地獄苦果，其心無厭，作如是念：天退衰沒，為閻羅使自在將去。我今不復作地獄業，亦不隨喜。見有作者，教令捨離。如是比丘聞天不喜，聞地獄苦不生怖畏，離憂離喜，常念善法，是名第七一心係念。
4.B. -1582 “ ‘Next, a seventh recollection is cultivated. In this case, one does not become excited by accounts of the divine realms, nor does one become depressed by accounts of the hells. Instead, one thinks, “The gods will fall in the end. They will be hurt and come under the control of the Lord of Death’s henchmen. The beings in hell are also dragged along by karmic action. I find nothing to rejoice in here, [F.250.b] and I shall also discourage others from doing so.” Thus, one is neither fond of the higher realms nor fearful of hell. This abandonment of fondness and fear is, in essence, the recollection of virtue, and thus one cultivates this recollection.
復次，第八一心係念。我起善念，捨不善法，悉令盡壞，離於餘氣，生餘善法。係念善法，若不善念妨於善念，我已斷不善念。如是攀緣，想念次第之數，一心係念，調伏其心。是人能於洄澓湧波怨家之心，令住境界。是名第八一心係念。
4.B. -1583 “ ‘Next, an eighth recollection is cultivated. In this case, one thinks, “It is good that I remain mindful, for it causes the appearance of unvirtuous phenomena to wane and wear out, crushing and relinquishing them. On the other hand, when unvirtuous factors arise in my mind, it makes my mindfulness decrease and causes obstacles. Hence, I shall develop virtuous recollections.” Thus, from moment to moment, one pays careful attention to perceived objects and characteristics. As one’s recollections become continuous and consolidated within the mind, one’s mindfulness becomes dexterous and one will be able to stay clear of the enemy —the billowing waves in the river of mistaken objects.
復次，第九一心係念：念佛功德、念敬重法、念敬信師，隨善師行，正意修行，直視一尋，利益一切眾生，心念度脫。如是係念，得果不空乃至涅槃，是名第九一心係念。
4.B. -1584 “ ‘Next, a ninth recollection is cultivated. In this case, every single day, one recollects the qualities of the buddhas and develops constant respect for the sacred Dharma. One gives rise to faith in spiritual teachers, adheres to their practices, and develops a mind of tremendous equanimity. One confines one’s visual sphere to the length of a yoke and remains mindful with the wish to benefit all sentient beings. This effective cultivation of mindfulness will eventually culminate in the transcendence of suffering.
復次，第十一心係念：善修正行，如有四種大怖畏至，謂衰、老、病、死。怖畏死怨，不憙憶念，見四種法，流動無常於壽命安隱、少壯具足。如是四種，如前所說，常有怖畏。如是修無常想，不樂五欲，不為愛怒之所使也。常行正念，則能碎於煩惱大山。是名第十一心係念。
4.B. -1585 “ ‘Next, a tenth recollection is cultivated. As one’s mindfulness becomes tremendously stable, one remains aware of the immanence of four great terrors: aging, disease, destitution, and death. Constantly fearful of those great enemies, one does not think happy thoughts. Additionally, one sees four factors to be extremely unstable: life, health, youth, and prosperity. In this way, while constantly fearful of the four terrors, one also accustoms oneself to the four instabilities, and thus one will not be harmed by objects and will not become swayed by desires. [F.251.a] In this way, while remaining mindful, one gains the power to bring down the mountain of afflictions.
復次，第十一一心係念：不生分別，此是精進，此是懈怠。若生是念，則自毀傷。不惱他人，其心清淨，係念調伏，不惱眾生。是名第十一一心係念。
4.B. -1586 “ ‘Next, an eleventh recollection is cultivated. In this case, one strives for virtue but without discriminating against others. One is also not lazy or negligent. Since it is detrimental for one person to discriminate against another, one will also abstain from harming or benefiting others. In this way, one’s mind brightens, one’s mindfulness becomes dexterous, and one eagerly practices non-aggression.
復次，第十二一心係念：常聽正法，聞已受持，既受持已，堅持不忘。是人知於善法及不善法，如是之人，如大闇中大燈明也。善不善法於佛法中，皆能了知，猶如明燈，是名一心係念。如是一心係念，不為愛怒、不為魔使，是名第十二一心係念。
4.B. -1587 “ ‘Next, a twelfth recollection is cultivated. In this case, one is constantly eager to listen to the Dharma. Those who eagerly listen to and retain the Dharma will in turn come to firmly uphold it. Thus, one will know how to distinguish evil from its opposite. As when forms hidden in the dark become perceptible with the help of a lamp, one becomes able to see what is evil and virtuous by means of the lamp of the Dharma taught by the blessed ones. Those who develop a mindfulness that is tremendously stable will not be caught in the net of afflictions and will not fall under the sway of the māras. This is how one cultivates the twelfth recollection.
復次，第十三一心係念：念身受心，念如是處，知於自相，正心係念，離放逸行。既不放逸，不為閻羅使者自在將去。以自在故，不失憶念，無非時行，不行非處、不行惡境，一切係念。是名第十三一心係念。
4.B. -1588 “ ‘Next, a thirteenth recollection is cultivated. In this case, one is continuously mindful of the characteristics of the body, mind, and sensations. That which is kept in mind in this way is thereby ascertained and firmly observed. Such mental activity will prevent one from being careless and ensure that one is careful. One who does so will not be ruled by the henchmen of the Lord of Death and instead become independent. One’s recollection will not wane and one will avoid engagements that are untimely or involve the wrong objects or the wrong activities. In this way, these recollections are connected to all aspects of mindfulness.
