佛說禪行三十七品經

Thus have I heard:

At one time, the Buddha was journeying and teaching in the Jeta Grove, Anāthapiṇḍika's Park, in the country of Śrāvastī. The Buddha addressed the bhikṣus:

"If, for but a single moment, a practitioner contemplates and reflects upon his own body, practicing the cessation-and-insight of the body within the body, and externally to the body practices the cessation-and-insight of the body, and internally and externally to the body practices the cessation-and-insight of the body, mindfully and clearly discerning the delusions and turmoils of the world—this is diligence, this is practicing exactly as the Buddha has taught, and such a one is not a foolish person who merely knows how to receive the food given in alms, how much more so a practitioner who has the great capacity to uphold many dharmas.

In short, if for but a single moment one practices the cessation-and-insight of feeling, or the cessation-and-insight of mind, and the cessation-and-insight of dharmas, internally and externally clearly discerning the delusion and turmoil of the world—all is as has been said above, how much more so a practitioner who is able to uphold much. Therefore one should mindfully practice the four Foundations of Mindfulness.

The Buddha addressed the bhikṣus:

"If, for but a single moment, a practitioner contemplates the unwholesome dharmas that have not yet arisen so that they do not arise, and the practitioner corrects his intention, with diligence restrains and guards the mind—this is the diligent practice of meditation, acting exactly as the Buddha has taught, and such a one is not a foolish person who merely knows how to eat the food given in alms, how much more so one who practices much.

In short: If for but a single moment a practitioner contemplates the unwholesome dharmas that have already arisen and at once removes and extinguishes them, causes the wholesome dharmas that have not yet arisen to arise, and causes the wholesome dharmas that have already arisen to increase and to be brought to fullness, and the practitioner corrects his intention, with diligence restrains and guards the mind—all is as set forth above, how much more so one who practices much.

Therefore one is able to practice the four Right Efforts.

The Buddha addressed the bhikṣus:

"If, for but a single moment, a practitioner contemplates the practice of meditative concentration that cuts off birth-and-death, contemplating spiritual power—this is the practice of meditation with utmost diligence, practicing exactly as the Buddha has taught, and such a one is not a foolish person who merely knows how to receive the food given in alms, how much more so one who practices much. In short, if for but a single moment a practitioner contemplates the diligent practice of meditative concentration, or contemplates the practice of the concentration of intention and the concentration of mind that cut off birth-and-death, contemplating spiritual power—all is as has been said above, how much more so one who practices much.

Therefore one is able to mindfully practice the four Bases of Spiritual Power.

The Buddha addressed the bhikṣus:

"If, for but a single moment, a practitioner contemplates the practice of the Faculty of Faith. Through realizing the matter of the four joys, not forsaking the Buddha, the Dharma, the Saṅgha, and the precepts—this is called the diligent practice of meditation, acting exactly as the Buddha has taught, and such a one is not a foolish person who merely knows how to receive the food given in alms, how much more so one who practices much.

In short: If for but a single moment one contemplates the practice of the Faculty of Diligence, through seeing the four Right Efforts. Or one contemplates the practice of the Faculty of Mindfulness, through seeing the four Foundations of Mindfulness. Or one contemplates the practice of the Faculty of Concentration, through seeing the four Meditative Absorptions.

Or one contemplates the practice of the Faculty of Wisdom, through seeing the four Truths—all is as has been said above, how much more so one who practices much. Therefore one is able to practice the five Faculties.

The Buddha addressed the bhikṣus:

"If, for but a single moment, a practitioner contemplates the practice of the Power of Faith, then one attains the matter of the four joys, so that nothing can destroy it—this is called the diligent practice of meditation. Acting exactly as the Buddha has taught, such a one is not a foolish person who merely knows how to receive the food given in alms, how much more so one who practices much. If for but a single moment a practitioner contemplates the practice of the Power of Diligence, or the Power of Mindfulness, or the Power of Concentration, or the Power of Wisdom—all is as set forth above, how much more so one who practices much. Therefore one is able to practice the five Powers.

The Buddha addressed the bhikṣus:

"If, for but a single moment, a practitioner contemplates the practice of the Factor of Mindfulness—because of mindfully recollecting what is worthy of mindfulness, because of delighting in mindfulness, because of right mindfulness, one therefore recollects wholesome dharmas, attaining all and never forgetting them—this is the diligent practice of meditation. Acting exactly as the Buddha has taught, such a one is not a foolish person who merely knows how to receive the food given in alms, how much more so one who practices much.

In short: If for but a single moment a practitioner contemplates the practice of the Factor of Discrimination of Dharmas, clearly discerning the meaning of the sūtras and receiving them in accord. If one contemplates the practice of the Factor of Diligence, that one's body is diligent and the intention is also diligent. If one contemplates the practice of the Factor of Joy, knowing what is worthy of delight so as to make the mind and intention joyful.

If one contemplates the practice of the Factor of Tranquility, causing the body to find rest and the intention also to be at ease. If one contemplates the practice of the Factor of Concentration, causing the intention to abide steadily and mindfulness also to abide steadily, the resolve unmoved by disturbance, free of wrong mindfulness. If one contemplates the practice of the Factor of Equanimity, causing the upholding of equanimity to know the object of mindfulness, the body at peace, so as to behold the Path, to remove what is unwholesome, and to recollect peace and security—all is exactly as has been said above, how much more so one who practices much.

Therefore one is able to mindfully practice the seven Factors of Enlightenment.

The Buddha addressed the bhikṣus:

"If for but a single moment one diligently practices Right View—through knowing from of old the beginning and the final end, knowing the inner and the outer, knowing Suffering, knowing its Origin, knowing its Cessation, knowing the Path, knowing the Buddha, knowing the Dharma, knowing the community of bhikṣus, knowing what is to be learned, knowing the doing of all deeds, the place where the six faculties and the six sense-objects gather and are grasped, knowing the place where they vanish and the place toward which they tend, clearly knowing the virtue of non-greed—this is called Right View.

The diligent practice of meditation, acting exactly as the Buddha's teaching, such a one is not a foolish person who merely knows how to receive the food given in alms, how much more so one who practices much. In short: If for but a single moment one practices Right Thought, which is thought of renunciation, thought of non-contention, thought of non-killing. Or one contemplates the practice of Right Speech, not speaking falsehood, not speaking divisively, not speaking harsh and unwholesome words, not speaking idle embellishment.

Or one contemplates the practice of Right Livelihood, not out of greedy craving for life, without anger and hatred in living, not out of delusion in one's life. Or one contemplates the practice of Right Action, not killing, not stealing, not engaging in sexual misconduct. Or one contemplates the practice of Right Endeavor, through cultivating with diligence the four Right Efforts.

Or one contemplates the practice of Right Mindfulness, through practicing the four Foundations of Mindfulness; one contemplates the practice of Right Concentration, through contemplating the matters of the four Meditative Absorptions—all is as set forth above. Such a one, for but a single moment, attains merit such as this, how much more so one who practices much. Therefore one is able to mindfully practice the Noble Eightfold Path.

When the Buddha had finished expounding this sūtra, all the bhikṣus rejoiced and received it with reverence.