阿含 Āgama · 宗級名相彙編School Glossary
諸本異釋 14 條 · 各本並存，不強和會（14 lemmas rendered differently across works — co-existing, unharmonized）
㮈林
雜阿含經「聚落邊有㮈林」「聚落邊有㮈林」—“beside a village there is a mango grove”論未釋Not explained in the treatise〔T02 0314a22〕
䵃麥
雜阿含經「譬如䵃麥著四」「譬如䵃麥著四」—“Suppose grain is set at the four…”論未釋Not explained in the treatise〔T02 0311c28〕
一乘道
雜阿含經「有一乘道，淨諸眾生，令越憂悲，滅惱苦，得如實法，所謂四念處」「有一乘道，淨諸眾生，令越憂悲，滅惱苦，得如實法，所謂四念處」—“There is a one-vehicle path that purifies beings, brings them beyond sorrow and lamentation, extinguishes affliction and suffering, and attains the Dharma as it really is: namely, the four foundations of mindfulness”論作「純有一」：「由無第二清淨道故，說純有一能趣正道」〔T30n1579 0859b04〕The treatise reads 「純有一」—“purely one”: 「由無第二清淨道故，說純有一能趣正道」—“Because there is no second path of purification, it is said that there is purely one that can lead to the right path”〔T30n1579 0859b04〕〔T02 0171a10〕
一切·十二入處
雜阿含經the twelve sense bases (一切·十二入處)「一切者，謂十二入處」「一切者，謂十二入處」—“The all means the twelve sense bases”論作「一切境」：「覺了一切境故」〔T30n1579 0825c09〕The treatise has 「一切境」—“all objects”: 「覺了一切境故」—“because it awakens fully to all objects”〔T30n1579 0825c09〕〔T02 0091a27〕
一切入處正受
雜阿含經「得地一切入處正受」「得地一切入處正受」—“having attained the attainment of the earth totality”論作遍處定：「依遍處定，謂地為我，我即是地，乃至廣說一切應知」〔T30n1579 0799c28〕The treatise has “the concentration of the totalities”: 「依遍處定，謂地為我，我即是地，乃至廣說一切應知」—“on the basis of the concentration of the totalities, namely, earth is self, I am earth, and so on at length; all of it should be understood”〔T30n1579 0799c28〕〔T02 0034b15〕
一切兼助（念覺分）
雜阿含經「念覺分者，一切兼助」「念覺分者，一切兼助」—“The awakening factor of mindfulness assists them all”「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c07〕〔參〕「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」—“know that here mindfulness is the support and investigation of dharmas is what is supported; the rest, as fitting, know to be likewise”〔T30n1579 0864c07〕 [cf.]〔T02 0192a22〕
一切想不憶念
雜阿含經「如是比丘一切想不憶念」「如是比丘一切想不憶念」—“In this way a bhikṣu, not attending to any perception”論未釋Not glossed in the treatise〔T02 0146c11〕
一切有
雜阿含經「所謂一切有，云何一切有？」「所謂一切有，云何一切有？」—“What is called all that exists—how is it all that exists?”論作「有及非有」：「覺了有及非有如實事故」〔T30n1579 0825c09〕The treatise has 「有及非有」—“existence and non-existence”: 「覺了有及非有如實事故」—“because it awakens fully to existence and non-existence, the matter as it really is”〔T30n1579 0825c09〕〔T02 0091b06〕
一切法
雜阿含經「所謂一切法，云何為一切法？」「所謂一切法，云何為一切法？」—“What is called all dharmas—what are all dharmas?”「覺了染淨二品一切法故」〔T30n1579 0825c10〕「覺了染淨二品一切法故」—“because it awakens fully to all dharmas of the two classes, defiled and pure”〔T30n1579 0825c10〕〔T02 0091b17〕
一切行無常
中阿含經「一切行無常，不久住法、速變易法、不可猗法」「一切行無常，不久住法、速變易法、不可猗法」—“All formations are impermanent, not lasting, quick to change, not to be relied upon”「如是諸行不當樂著，當患厭之，當求捨離，當求解脫」〔T01 0428c10〕「如是諸行不當樂著，當患厭之，當求捨離，當求解脫」—“such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release”〔T01 0428c10〕〔T01 0428c09〕
一切行無常·一切法無我·涅槃寂滅
雜阿含經all dharmas are not self · nirvāṇa is stilled (一切行無常·一切法無我·涅槃寂滅)「色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅」「色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅」—“Form is impermanent; feeling, perception, formations, and consciousness are impermanent; all formations are impermanent, all dharmas are not self, nirvāṇa is stilled”「由三解脫門增上力故，當知建立四種法嗢拕南」〔T30n1579 0780a12〕；論作「涅槃寂靜」〔T30n1579 0780a17〕「由三解脫門增上力故，當知建立四種法嗢拕南」—“Know that by the strengthening power of the three doors of liberation four kinds of Dharma-uddāna are set up”〔T30n1579 0780a12〕; the treatise has 「涅槃寂靜」—“nirvāṇa is peace”〔T30n1579 0780a17〕〔T02 0066b13〕
一受乃至無量受
雜阿含經「我有時說一受」「我有時說一受」—“I sometimes teach one feeling”論作「十種相」：「復次，由十種相，當知諸受所有差別」〔T30n1579 0852b13〕The treatise reads 「十種相」—“ten kinds of aspect”: 「復次，由十種相，當知諸受所有差別」—“Further, by ten kinds of aspect the differences among the feelings should be known”〔T30n1579 0852b13〕〔T02 0124a05〕
一向
雜阿含經「若色一向是苦」「若色一向是苦」—“if form were wholly suffering”「由四種相，當知諸行非定苦染」〔T30n1579 0792c13〕；論作「定」，經作「一向」「由四種相，當知諸行非定苦染」—“in four respects, know that formations are not definitely defiled by suffering”〔T30n1579 0792c13〕; the treatise has 「定」—“definitely,” the sūtra 「一向」—“wholly”〔T02 0021a01〕
一問一說一記論
雜阿含經「有於一問、一說、一記論」「有於一問、一說、一記論」—“There is one question, one statement, one declaration”論未釋Not glossed in the treatise〔T02 0152c26〕
一往來
中阿含經「三結已盡，婬、怒、癡薄，得一往來天上、人間」「三結已盡，婬、怒、癡薄，得一往來天上、人間」—“the three bonds ended, lust, anger, and delusion are thinned, and he attains one more coming among gods and humans”「一往來已，便得苦際」〔T01 0424c11〕「一往來已，便得苦際」—“after one coming and going, he reaches the end of suffering”〔T01 0424c11〕〔T01 0424c10〕
一想·種種想·多想·少想·無量想
雜阿含經various perceptions · many perceptions · few perceptions · immeasurable perceptions (一想·種種想·多想·少想·無量想)「一想、種種想、多想、無量想」「一想、種種想、多想、無量想」—“one perception, various perceptions, many perceptions, immeasurable perceptions”「有一想者，謂在無色空無邊處、識無邊處。有種種想者，謂在下地」〔T30n1579 0786c05〕之句中Within the sentence 「有一想者，謂在無色空無邊處、識無邊處。有種種想者，謂在下地」—“Having one perception means being in the formless sphere of boundless space and the sphere of boundless consciousness. Having various perceptions means being in the lower grounds”〔T30n1579 0786c05〕〔T02 0045a22〕
一法成就
雜阿含經「以成就一法故，不復堪任知色無常」「以成就一法故，不復堪任知色無常」—“because one is accomplished in one dharma, one is no longer able to know that form is impermanent”論未見此名Not found in the treatise〔T02 0048c28〕
一種
雜阿含經「若軟、若劣，得一種」「若軟、若劣，得一種」—“If they are weaker, are inferior, he attains the one-seeder”論未釋Not explained in the treatise〔T02 0183b09〕
一種子道
一義種種味
雜阿含經「有法一義種種味」「有法一義種種味」—“there are dharmas of one meaning and various flavors”論未釋；本卷自釋：「是名法一義種種味」〔T02 0150a11〕Not glossed in the treatise; this fascicle glosses it itself: 「是名法一義種種味」—“This is called dharmas of one meaning and various flavors”〔T02 0150a11〕〔T02 0149c21〕
七使·有愛使
雜阿含經the fetter of craving for existence (七使·有愛使)「使者，七使，謂貪欲使、瞋恚使、有愛使、慢使、無明使、見使、疑使」「使者，七使，謂貪欲使、瞋恚使、有愛使、慢使、無明使、見使、疑使」—“Fetters are the seven fetters, namely the fetter of desire, the fetter of hatred, the fetter of craving for existence, the fetter of conceit, the fetter of ignorance, the fetter of views, the fetter of doubt”論未釋Not glossed in the treatise〔T02 0127a28〕
七力
雜阿含經「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力」「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力」—“There are seven powers. Which seven? The power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom”論未釋Not explained in the treatise〔T02 0187c28〕
七十七種智
雜阿含經「有七十七種智」「有七十七種智」—“There are seventy-seven kinds of knowledge”「當知建立七十七種智事差別。如是顯示歷觀諸諦一切行相」〔T30n1579 0837c11〕「當知建立七十七種智事差別。如是顯示歷觀諸諦一切行相」—“know that the distinctions of seventy-seven kinds of matters of knowledge are set up. This shows all the aspects of contemplating the truths one by one”〔T30n1579 0837c11〕〔T02 0099c28〕
七善人所往至處
中阿含經「我當為汝說七善人所往至處及無餘涅槃」「我當為汝說七善人所往至處及無餘涅槃」—“I shall tell you where the seven good persons go and of nirvāṇa without remainder”七段同一行法：「行當如是：我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得捨，有樂不染，合會不著」〔T01 0427a18〕；七段之喻與所得，見目七The seven passages share one practice: 「行當如是：我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得捨，有樂不染，合會不著」—“One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging”〔T01 0427a18〕; for the similes and attainments of the seven passages, see Section VII〔T01 0427a15〕
七善法
中阿含經「若聖弟子亦得七善法，逮四增上心，易不難得」「若聖弟子亦得七善法，逮四增上心，易不難得」—“if a noble disciple obtains the seven good dharmas and reaches the four higher states of mind, easily and without difficulty”七法逐項自釋，見下七列The seven dharmas are glossed item by item; see the seven rows below〔T01 0423a11〕
七寶
雜阿含經「所謂輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏臣寶、主兵臣寶」「所謂輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏臣寶、主兵臣寶」—“namely, the wheel, the elephant, the horse, the maṇi gem, the jewel-woman, the treasurer, the general”論未見此名This name is not found in the treatise〔T02 0067c23〕
七斷
中阿含經「有七斷漏、煩惱、憂慼法」「有七斷漏、煩惱、憂慼法」—“There are seven dharmas for cutting off outflows, afflictions, and sorrow”「有漏從見斷，有漏從護斷，有漏從離斷，有漏從用斷，有漏從忍斷，有漏從除斷，有漏從思惟斷」〔T01 0432a10〕「有漏從見斷，有漏從護斷，有漏從離斷，有漏從用斷，有漏從忍斷，有漏從除斷，有漏從思惟斷」—“There are outflows cut off by seeing, outflows cut off by guarding, outflows cut off by avoiding, outflows cut off by using, outflows cut off by enduring, outflows cut off by removing, and outflows cut off by reflection”〔T01 0432a10〕〔T01 0432a10〕
七有天人往生
雜阿含經「七有天人往生」「七有天人往生」—“goes back and forth among gods and humans for seven rebirths”論未釋此名The treatise does not explain this name〔T02 0016a13〕
七水人
中阿含經「我當為汝說七水人」「我當為汝說七水人」—“I shall tell you of the seven persons in water”「或有一人常臥水中」〔T01 0424a17〕起七種；逐項見目七Seven kinds, from 「或有一人常臥水中」—“There is one person who always lies submerged in the water”〔T01 0424a17〕 onward; item by item, see Section VII〔T01 0424a15〕
七水喻人
中阿含經「我當復為汝說七水喻人」「我當復為汝說七水喻人」—“I shall further tell you of the seven persons likened to water”七段義釋，見下列Seven sections explaining the meaning; see the rows below〔T01 0424a24〕
七法
中阿含經「中阿含七法品第一」「中阿含七法品第一」—“Chapter on Sevens of the Madhyama Āgama, the First”「云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如」〔T01 0421a15〕「云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如」—“What are the seven? A bhikṣu knows the Dharma, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superior and inferior among persons”〔T01 0421a15〕〔T01 0421a08〕
七淨（戒淨、心淨、見淨、疑蓋淨、道非道知見淨、道跡知見淨、道跡斷智淨）
中阿含經「以戒淨故，從沙門瞿曇修梵行耶」「以戒淨故，從沙門瞿曇修梵行耶」—“Is it for the sake of purity of precepts that you live the holy life under the ascetic Gautama?”「但以戒淨故，得心淨，以心淨故，得見淨，以見淨故，得疑蓋淨，以疑葢淨故，得道非道知見淨，以道非道知見淨故，得道跡知見淨，以道跡知見淨故，得道跡斷智淨，以道跡斷智淨故，世尊沙門瞿曇施設無餘涅槃也」〔T01 0430c28〕「但以戒淨故，得心淨，以心淨故，得見淨，以見淨故，得疑蓋淨，以疑葢淨故，得道非道知見淨，以道非道知見淨故，得道跡知見淨，以道跡知見淨故，得道跡斷智淨，以道跡斷智淨故，世尊沙門瞿曇施設無餘涅槃也」—“But by purity of precepts one gains purity of mind; by purity of mind one gains purity of view; by purity of view one gains purity from the hindrance of doubt; by purity from the hindrance of doubt one gains purity of knowledge and vision of what is the path and what is not; by purity of knowledge and vision of what is the path and what is not one gains purity of knowledge and vision of the path’s track; by purity of knowledge and vision of the path’s track one gains purity of the knowledge of cutting off on the path’s track; by purity of the knowledge of cutting off on the path’s track the World-Honored One, the ascetic Gautama, sets forth nirvāṇa without remainder”〔T01 0430c28〕〔T01 0430b27〕
七處善·三種觀義
雜阿含經the three kinds of contemplation (七處善·三種觀義)「有七處善、三種觀義」「有七處善、三種觀義」—“there are seven skilful points and three kinds of contemplation”論未見此名This name is not found in the treatise〔T02 0010a05〕
七覺分寶
雜阿含經「亦有七覺分寶現」「亦有七覺分寶現」—“there appear the seven treasures of the factors of awakening”論作七覺支寶：「所獲真淨七覺支寶，當知亦爾」〔T30n1579 0864c21〕The treatise has the treasures of the seven factors of awakening: 「所獲真淨七覺支寶，當知亦爾」—“gains the true and pure treasures of the seven factors of awakening; know it to be likewise”〔T30n1579 0864c21〕〔T02 0194a09〕
七覺意
雜阿含經「住四念處，修七覺意」「住四念處，修七覺意」—“dwell in the four foundations of mindfulness, and cultivate the seven factors of awakening”論未釋（論作七覺支）Not glossed in the treatise (the treatise has the seven factors of awakening, in its own word)〔T02 0191a24〕
七覺支
中阿含經「答曰七覺支為習」「答曰七覺支為習」—“The answer: the seven factors of awakening are their supporting condition”無自釋；本卷不列其名No self-gloss; this fascicle does not list their names〔T01 0487c01〕
七身
雜阿含經「謂七身非作、非作所作」「謂七身非作、非作所作」—“the so-called seven bodies are not made, not made by a maker”論未見此名Not found in the treatise〔T02 0044b19〕
七車
中阿含經「中阿含七法品七車經第九」「中阿含七法品七車經第九」—“The Discourse on the Seven Chariots of the Chapter on Sevens of the Madhyama Āgama, the Ninth”經題首見；經內「於其中間布置七車」〔T01 0431a08〕；與七淨對配，見目七First occurrence in the discourse title; within the discourse, 「於其中間布置七車」—“had seven chariots stationed along the way”〔T01 0431a08〕; paired with the seven purities; see Section VII〔T01 0429c28〕
七道品法
雜阿含經「所謂覺分者，謂七道品法」「所謂覺分者，謂七道品法」—“The factors of awakening are the seven dharmas of the path”論未釋Not glossed in the treatise〔T02 0196b15〕
三不善根
雜阿含經「謂三不善根，是名正說」「謂三不善根，是名正說」—“It is the three unwholesome roots; this is called the right teaching”「諸貪瞋癡三不善根，能與身等惡行為根」〔T30n1579 0860a18〕「諸貪瞋癡三不善根，能與身等惡行為根」—“the three unwholesome roots of greed, hatred, and delusion are the roots of bad conduct of body and the rest”〔T30n1579 0860a18〕〔T02 0171c24〕
三不善覺·貪覺
雜阿含經the thought of greed (三不善覺·貪覺)「有三不善覺法」「有三不善覺法」—“There are three unwholesome thoughts”「於隨順居家所有惡不善覺，多分尋思」〔T30n1579 0784c13〕「於隨順居家所有惡不善覺，多分尋思」—“one thinks much on the evil and unwholesome thoughts that go along with the household life”〔T30n1579 0784c13〕〔T02 0072a21〕
三事
三事決定
雜阿含經「三事決定，不生疑惑」「三事決定，不生疑惑」—“is certain in three matters without giving rise to doubt”論未釋Not glossed in the treatise〔T02 0215c26〕
三出界·一切思想滅界
雜阿含經the element of the cessation of all thought and perception (三出界·一切思想滅界)「謂三種出界」「謂三種出界」—“namely, the three kinds of element of escape”論未釋Not explained in the treatise〔T02 0118b06〕
三十三天
中阿含經「若三十三天晝度樹葉萎黃」「若三十三天晝度樹葉萎黃」—“When the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow”無自釋No self-gloss〔T01 0422a20〕
三十六受·百八受
雜阿含經a hundred and eight feelings (三十六受·百八受)「謂三十六受，過去三十六、未來三十六、現在三十六」「謂三十六受，過去三十六、未來三十六、現在三十六」—“namely, thirty-six feelings: thirty-six past, thirty-six future, thirty-six present”論未釋Not explained in the treatise〔T02 0124a19〕
三十種讚歎
雜阿含經「羅所說法故，當以三十種讚歎稱揚隨喜。」「羅所說法故，當以三十種讚歎稱揚隨喜。」—“-la has taught, I ought to praise and rejoice in it with thirty kinds of praise.”論未釋Not explained in the treatise〔T02 0081b17〕
三千大千世界
雜阿含經「從中千世界數滿至千，是名三千大千世界」「從中千世界數滿至千，是名三千大千世界」—“When middling thousandfold worlds are counted up to a thousand, this is called the great thousandfold world of three thousand worlds”論未釋；論唯以為補特伽羅之比：「一切三千大千世界補特伽羅無與等者」〔T30n1579 0850c09〕Not explained in the treatise; the treatise uses it only as a comparison for persons: 「一切三千大千世界補特伽羅無與等者」—“among the persons of the whole great thousandfold world of three thousand worlds there is none equal”〔T30n1579 0850c09〕〔T02 0112a04〕
三受
雜阿含經「若三受於世間轉」「若三受於世間轉」—“so that the three feelings turn in the world”論未釋其名；論有「能善了知三受分位過患共相」〔T30n1579 0773c26〕The treatise does not explain the name; it has 「能善了知三受分位過患共相」—“able to know well the dangers and the common marks of the states of the three feelings”〔T30n1579 0773c26〕〔T02 0043b07〕
三善覺·出要離欲覺·不瞋覺·不害覺
雜阿含經the thought of renunciation and dispassion · the thought of non-hatred · the thought of non-harming (三善覺·出要離欲覺·不瞋覺·不害覺)「其右路者，謂三善覺——出要離欲覺、不瞋覺、不害覺」「其右路者，謂三善覺——出要離欲覺、不瞋覺、不害覺」—“the right road means the three wholesome thoughts—the thought of renunciation and dispassion, the thought of non-hatred, the thought of non-harming”論未見此名This name is not found in the treatise〔T02 0071c02〕
三妙行異釋
雜阿含經「有三妙行，修習多修習」「有三妙行，修習多修習」—“There are the three good conducts; cultivated and much cultivated”論作「善行」「妙行」：「修身所引善行修故，能正修戒」〔T30n1579 0822b27〕；「恥於惡行，修習妙行」〔T30n1579 0823a11〕The treatise has 「善行」—“wholesome conduct” and 「妙行」—“good conduct”: 「修身所引善行修故，能正修戒」—“by cultivating the wholesome conduct brought forth by cultivating the body, one can rightly cultivate precepts”〔T30n1579 0822b27〕; 「恥於惡行，修習妙行」—“ashamed of bad conduct, he cultivates good conduct”〔T30n1579 0823a11〕〔T02 0077b25〕
中阿含經「答曰三妙行為習」「答曰三妙行為習」—“The answer: the three good conducts are their supporting condition”無自釋No self-gloss〔T01 0487c04〕
三學
雜阿含經「有三學」「有三學」—“There are three trainings”「學有三種，謂增上戒學、增上心學、增上慧學」〔T30n1579 0867a03〕「學有三種，謂增上戒學、增上心學、增上慧學」—“training is of three kinds, namely the training in the higher precepts, the training in the higher mind (心), and the training in the higher wisdom”〔T30n1579 0867a03〕〔T02 0210a07〕
三度處
中阿含經「有三度處，異姓、異名、異宗、異說」「有三度處，異姓、異名、異宗、異說」—“there are three fords, different in lineage, different in name, different in school, different in teaching”「謂有慧者善受、極持而為他說，然不獲利」〔T01 0435a27〕「謂有慧者善受、極持而為他說，然不獲利」—“which the wise receive well, hold firmly, and teach to others, and yet gain no benefit”〔T01 0435a27〕〔T01 0435a26〕
三惡不善之念
中阿含經「生三惡不善之念，欲念、恚念及與害念」「生三惡不善之念，欲念、恚念及與害念」—“there arose three evil and unwholesome thoughts, a thought of desire, a thought of hatred, and a thought of harming”「欲念、恚念及與害念」同句自列「欲念、恚念及與害念」—“a thought of desire, a thought of hatred, and a thought of harming”, listed in the same sentence〔T01 0491b20〕
三惡行
中阿含經「答曰三惡行為習」「答曰三惡行為習」—“The answer: the three bad conducts are their supporting condition”無自釋No self-gloss〔T01 0487b11〕
三惡道
雜阿含經「不復堪任作身、口、意業，趣三惡道」「不復堪任作身、口、意業，趣三惡道」—“no longer able to do deeds of body, speech, and mind that go to the three evil destinies”論未釋Not explained in the treatise〔T02 0043a11〕
三愛
雜阿含經「河者，譬三愛」「河者，譬三愛」—“The river is a likeness for the three cravings”論未釋Not explained in the treatise〔T02 0313c21〕
三摩提
雜阿含經「當修無量三摩提，精勤繫念」「當修無量三摩提，精勤繫念」—“You should cultivate the measureless samādhi, diligently binding mindfulness”論作「三摩地」：「復次，有二種如實智。一者、如理作意所發，二者、三摩地所發」〔T30n1579 0809b08〕The treatise has 「三摩地」—“samādhi”: 「復次，有二種如實智。一者、如理作意所發，二者、三摩地所發」—“Further, there are two kinds of knowledge as it really is: first, that produced by proper attention; second, that produced by samādhi”〔T30n1579 0809b08〕〔T02 0052c01〕
雜阿含經「身心息已，得三摩提」「身心息已，得三摩提」—“body and mind being calmed, he attains samādhi”論未釋Not explained in the treatise〔T02 0078a02〕
三明
雜阿含經「具足三明」「具足三明」—“was complete in the three knowledges”論未釋Not explained in the treatise〔T02 0089c22〕
三昧正受
雜阿含經「復有三昧正受」「復有三昧正受」—“Again, there is the attainment of samādhi”論未釋Not glossed in the treatise〔T02 0147c24〕
三月請
雜阿含經「唯願世尊與諸大眾受我三月請衣被、飲食、應病湯藥」「唯願世尊與諸大眾受我三月請衣被、飲食、應病湯藥」—“May the World-Honored One, with the great assembly, accept my invitation for three months of robes, food and drink, and medicines for illness”論未釋Not explained in the treatise〔T02 0122c28〕
三有漏
雜阿含經「有漏者，三有漏，謂欲有漏、有有漏、無明有漏」「有漏者，三有漏，謂欲有漏、有有漏、無明有漏」—“Outflows are the three outflows, namely the outflow of desire, the outflow of existence, the outflow of ignorance”論未釋Not glossed in the treatise〔T02 0126b16〕
三有（欲有·色有·無色有）
雜阿含經in the form realm · in the formless realm) (三有（欲有·色有·無色有）)「有者，云何為有？三有——欲有、色有、無色有。緣」「有者，云何為有？三有——欲有、色有、無色有。緣」—“existence: what is existence? The three existences—existence in the desire realm, existence in the form realm, and existence in the formless realm. Conditioned”論未釋Not explained in the treatise〔T02 0085b10〕
三根（未知當知根·知根·無知根）
雜阿含經the faculty of knowing · the faculty of having fully known)「有三根——未知當知根、知根、無知根」「有三根——未知當知根、知根、無知根」—“There are three faculties—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known”論作三無漏根：「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」〔T30n1579 0863a26〕The treatise reads “the three faculties without outflows” (三無漏根): 「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」—“the three faculties without outflows—coming to know what is not yet known, having known, and fully knowing—have the sense of predominance in leading toward the utmost culmination of supramundane dispassion”〔T30n1579 0863a26〕〔T02 0182a15〕
三業
雜阿含經「汝當先淨其戒，直其見，具足三業，然後修四念處」「汝當先淨其戒，直其見，具足三業，然後修四念處」—“You should first purify your precepts, straighten your view, and be complete in the three kinds of action, and then cultivate the four foundations of mindfulness”論未釋Not explained in the treatise〔T02 0175a07〕
三毒燒燃
三界（欲界·色界·無色界）
雜阿含經the realm of form · the formless realm (三界：欲界·色界·無色界)「有三界。云何三？謂欲界、色界、無色界」「有三界。云何三？謂欲界、色界、無色界」—“There are three realms. What are the three? The realm of desire, the realm of form, and the formless realm”「謂欲界繫受」為經485 之詞；論作「欲、色二界」（「欲、色二界愛所生識，名色為依」〔T30n1579 0853b11〕）「謂欲界繫受」—“namely, feeling bound to the realm of desire” is a phrase of Discourse 485; the treatise reads 「欲、色二界」—“the two realms of desire and form” (「欲、色二界愛所生識，名色為依」—“the consciousness born of craving in the two realms of desire and form has name and form as its support”〔T30n1579 0853b11〕)〔T02 0118a12〕
三病（欲病·有病·無明病）
雜阿含經the illness of existence · the illness of ignorance) (三病（欲病·有病·無明病）)「謂三病——欲病、有病、無明病——是名病，如是病如實知」「謂三病——欲病、有病、無明病——是名病，如是病如實知」—“namely the three illnesses—the illness of desire, the illness of existence, and the illness of ignorance—these are called illness; thus one knows illness as it really is”論未釋（見圓滿之段有「謂一切漏」〔T30n1579 0834b23〕，論無「病」之詞）Not explained in the treatise (the passage on perfection of view has 「謂一切漏」—“namely all the outflows”〔T30n1579 0834b23〕; the treatise has no word 「病」—“illness”)〔T02 0094c18〕
三種師·常見
雜阿含經the view of permanence (三種師·常見)「當知有三種師」〔T02 0032a03〕；「則是常見」〔T02 0032a12〕「當知有三種師」—“know that there are three kinds of teacher”〔T02 0032a03〕; 「則是常見」—“holds the view of permanence”〔T02 0032a12〕「世有三師而現可得。一、常論者，二、斷論者，三者、如來」〔T30n1579 0798c04〕「世有三師而現可得。一、常論者，二、斷論者，三者、如來」—“In the world three teachers are found: first, those who hold the doctrine of permanence; second, those who hold the doctrine of annihilation; third, the Tathāgata”〔T30n1579 0798c04〕
三種無上
雜阿含經「成就三種無上」〔T02 0036c29〕；「智無上、解脫無上、解脫知見無上」〔T02 0037a01〕「成就三種無上」—“accomplishes three things unsurpassed”〔T02 0036c29〕; 「智無上、解脫無上、解脫知見無上」—“unsurpassed knowledge, unsurpassed liberation, unsurpassed knowledge and vision of liberation”〔T02 0037a01〕「謂諸無學所成就智，說名無上」〔T30n1579 0800b21〕；「復次，有三種無上。謂妙智無上、正行無上、解脫無上」〔T30n1579 0796c24〕；二者之目不同，見目三「謂諸無學所成就智，說名無上」—“namely, the knowledge accomplished by those beyond training is called unsurpassed”〔T30n1579 0800b21〕; 「復次，有三種無上。謂妙智無上、正行無上、解脫無上」—“Further, there are three things unsurpassed: namely, unsurpassed sublime knowledge, unsurpassed right practice, unsurpassed liberation”〔T30n1579 0796c24〕; the two lists differ; see Topic III
三種譬·叉摩經
雜阿含經the Chama discourse (三種譬·叉摩經)「即說三種譬，如上叉摩經說」「即說三種譬，如上叉摩經說」—“At once he spoke the three similes, as told in the Chama discourse above”論未釋；三譬之文本卷不出Not glossed in the treatise; the text of the three similes does not appear in this fascicle〔T02 0140c03〕
三種離熾然清淨超出道
雜阿含經「說三種離熾然清淨超出道」「說三種離熾然清淨超出道」—“he teaches the three kinds of leaving the burning, the pure path of transcendence”論未釋Not glossed in the treatise〔T02 0147c13〕
三穢
雜阿含經「穢者，謂三穢，貪欲穢、瞋恚穢、愚癡穢」「穢者，謂三穢，貪欲穢、瞋恚穢、愚癡穢」—“Stains are the three stains, the stain of desire, the stain of hatred, the stain of delusion”論未釋Not glossed in the treatise〔T02 0128a23〕
三結
中阿含經「三結便盡，謂身見、戒取、疑」「三結便盡，謂身見、戒取、疑」—“the three bonds are then ended—the view of the body, clinging to precepts, and doubt”「謂身見、戒取、疑」〔T01 0424b28〕「謂身見、戒取、疑」—“the view of the body, clinging to precepts, and doubt”〔T01 0424b28〕〔T01 0424b28〕
三結·身見·戒取·疑
雜阿含經the view of the body · clinging to precepts · doubt (三結·身見·戒取·疑)「三結盡斷知，謂身見、戒取、疑」「三結盡斷知，謂身見、戒取、疑」—“the three bonds are cut off and known—namely, the view of the body, clinging to precepts, and doubt”「當知建立三結差別」〔T30n1579 0787c10〕「當知建立三結差別」—“know that the distinctions of the three bonds are set up”〔T30n1579 0787c10〕〔T02 0016a11〕
三縛
雜阿含經「不縛者謂三縛，貪欲縛、瞋恚縛、愚癡縛」「不縛者謂三縛，貪欲縛、瞋恚縛、愚癡縛」—“No longer bound means the three bindings: the binding of greed, the binding of hatred, the binding of delusion”論未釋；長者自釋Not glossed in the treatise; the householder glosses it himself〔T02 0149b22〕
三耶三佛·無憂離垢句
雜阿含經the sorrowless, stainless phrase (三耶三佛·無憂離垢句)「三耶三佛說，無憂離垢句」「三耶三佛說，無憂離垢句」—“this the Fully Awakened One has taught, the sorrowless, stainless phrase”論未釋Not explained in the treatise〔T02 0118a17〕
三自歸
中阿含經「受三自歸於佛、法及比丘眾，而受禁戒」「受三自歸於佛、法及比丘眾，而受禁戒」—“takes the threefold refuge in the Buddha, the Dharma, and the community of bhikṣus, and receives the precepts”「於佛、法及比丘眾」〔T01 0428b10〕「於佛、法及比丘眾」—“in the Buddha, the Dharma, and the community of bhikṣus”〔T01 0428b10〕〔T01 0428b09〕
三苦
雜阿含經「令三苦世間轉」「令三苦世間轉」—“so that the three sufferings turn in the world”論未釋其名；論有「方便了知三苦等性」〔T30n1579 0787b08〕The treatise does not explain the name; it has 「方便了知三苦等性」—“by skilful means fully knows the nature of the three sufferings and the like”〔T30n1579 0787b08〕〔T02 0043b12〕
三菩提
雜阿含經「必定正趣三菩提」「必定正趣三菩提」—“he is certain to be rightly directed toward saṃbodhi”論未釋此名The treatise does not explain this name〔T02 0016a13〕
三藐三佛陀
雜阿含經「若於三藐三佛陀起非三藐三佛陀見，彼見亦緣界而生耶」「若於三藐三佛陀起非三藐三佛陀見，彼見亦緣界而生耶」—“If, toward the Fully and Perfectly Awakened One, one gives rise to the view that he is not the Fully and Perfectly Awakened One, does that view too arise conditioned by an element?”論未釋Not explained in the treatise〔T02 0117a14〕
三蘆
雜阿含經「智者因譬得解。譬如三蘆立於空地，展轉」「智者因譬得解。譬如三蘆立於空地，展轉」—“the wise come to understand by similes. It is like three reeds standing on open ground, one”論作「束蘆」：「法前際苦、集，名色緣識，識緣名色，譬如束」〔T30n1579 0829c11〕；「蘆展轉相依而得住立。於其中間，諸緣生」〔T30n1579 0829c12〕The treatise reads 「束蘆」—“a bundle of reeds”: 「法前際苦、集，名色緣識，識緣名色，譬如束」—“the suffering and arising of the former limit of things; name and form condition consciousness, consciousness conditions name and form, like a bundle”〔T30n1579 0829c11〕; 「蘆展轉相依而得住立。於其中間，諸緣生」—“of reeds leaning on one another and so standing. In between, the dependently arisen”〔T30n1579 0829c12〕〔T02 0081b05〕
三處邪
雜阿含經「此眾生起三處邪，謂身、口、心」「此眾生起三處邪，謂身、口、心」—“this being goes wrong in three places: body, speech, and mind”論未釋Not explained in the treatise〔T02 0117a26〕
三行（承前）
雜阿含經「行者，謂三行——身行、口行、意行。」「行者，謂三行——身行、口行、意行。」—“Activity means the three activities—bodily activity, verbal activity, mental activity.”論未釋；本卷自釋：「出息、入息名為身行。有覺、有觀名為口行。想、思名為意行。」〔T02 0150a24〕Not glossed in the treatise; this fascicle glosses it itself: 「出息、入息名為身行。有覺、有觀名為口行。想、思名為意行。」—“Out-breath and in-breath are called bodily activity. Initial and sustained thought are called verbal activity. Perception and volition are called mental activity.”〔T02 0150a24〕〔T02 0150a22〕
三行（身行·口行·意行）
雜阿含經verbal formations · mental formations) (三行（身行·口行·意行）)「有三種——身行、口行、意行。緣行識者，云何」「有三種——身行、口行、意行。緣行識者，云何」—“are of three kinds—bodily formations, verbal formations, and mental formations. Conditioned by formations there is consciousness: what”論未釋Not explained in the treatise〔T02 0085a26〕
三見
雜阿含經「我不說此甘露涅槃，依三見者」「我不說此甘露涅槃，依三見者」—“I do not say that this deathless nirvāṇa depends on those of the three views”論於此段作「或唯於身、或唯無色、或總於二生我執著」〔T30n1579 0785a13〕，未以「三見」稱之In this passage the treatise has 「或唯於身、或唯無色、或總於二生我執著」—“they give rise to attachment to a self either in the body alone, or in the formless alone, or in both together”〔T30n1579 0785a13〕, and does not call these 「三見」—“the three views”〔T02 0072b01〕
三轉十二行
雜阿含經「諸比丘！我於此四聖諦三轉十二行不」「諸比丘！我於此四聖諦三轉十二行不生眼」—“Bhikṣus! If, with regard to the three turnings and twelve aspects of these four noble truths, vision had not arisen in me”論作「三周正轉十二相智」：「得方便者，謂即於此四聖諦中，三周正轉十二相智」〔T30n1579 0843b09〕；「三周正轉十二相智。最初轉者，謂昔菩薩入現觀時，」〔T30n1579 0843b09〕The treatise reads 「三周正轉十二相智」—“the knowledge of twelve aspects, rightly turned in three rounds”: 「得方便者，謂即於此四聖諦中，三周正轉十二相智」—“As to the means of attainment: namely, within these very four noble truths, the knowledge of twelve aspects, rightly turned in three rounds”〔T30n1579 0843b09〕; 「三周正轉十二相智。最初轉者，謂昔菩薩入現觀時，」—“the knowledge of twelve aspects, rightly turned in three rounds. The first turning: namely, when formerly the bodhisattva entered realization,”〔T30n1579 0843b09〕〔T02 0104a02〕
上座上座名者
雜阿含經「尊者阿難往詣上座上座名者所」「尊者阿難往詣上座上座名者所」—“the venerable Ānanda went to where the elder named Elder was”論未釋Not explained in the treatise〔T02 0118b16〕
上座比丘
上座禪住
雜阿含經「汝今入上座禪住而坐禪」「汝今入上座禪住而坐禪」—“You have now entered the dwelling in meditation of the elders, and sat in meditation”論作「尊勝空住」：「一者、尊勝空住」〔T30n1579 0812b06〕The treatise has 「尊勝空住」—“the honoured and excellent dwelling in emptiness”: 「一者、尊勝空住」—“first, the honoured and excellent dwelling in emptiness”〔T30n1579 0812b06〕〔T02 0057b12〕
上斷·上苦行
中阿含經intense ascetic practice (上斷·上苦行)「若諸尼乾有上斷、上苦行」「若諸尼乾有上斷、上苦行」—“If the Nirgranthas have intense severing and intense ascetic practice”〔T01 0443a24〕
上流阿迦膩吒般涅槃
中阿含經「得上流阿迦膩吒般涅槃」「得上流阿迦膩吒般涅槃」—“he attains final nirvāṇa going upstream to Akaniṣṭha”無自釋；第七善人No self-gloss; the seventh good person〔T01 0427c14〕
上清涼·得上清涼
雜阿含經attaining the higher coolness (上清涼·得上清涼)「上清涼者，謂貪欲永盡無餘，瞋恚、愚癡永盡無餘，一切煩惱永盡無餘」「上清涼者，謂貪欲永盡無餘，瞋恚、愚癡永盡無餘，一切煩惱永盡無餘」—“The higher coolness is desire permanently ended without remainder, hatred and delusion permanently ended without remainder, all defilements permanently ended without remainder”論未釋；本卷自釋：「得上清涼者，謂貪欲永盡無餘，已斷、已知」〔T02 0128a05〕Not glossed in the treatise; this fascicle glosses it itself: 「得上清涼者，謂貪欲永盡無餘，已斷、已知」—“Attaining the higher coolness is desire permanently ended without remainder, already cut off and already known”〔T02 0128a05〕〔T02 0127c28〕
下分結·五下分結
雜阿含經the five lower bonds (下分結·五下分結)「則斷下分結」「則斷下分結」—“cuts off the lower bonds”「亦永超越順下分結」〔T30n1579 0788c08〕「亦永超越順下分結」—“and also passes forever beyond the bonds that accord with the lower part”〔T30n1579 0788c08〕〔T02 0016c10〕
下口食·仰口食·方口食·四維口食
雜阿含經eating with the mouth upward · eating facing the four directions · eating facing the four intermediate directions (下口食·仰口食·方口食·四維口食)「云何？沙門下口食耶？」「云何？沙門下口食耶？」—“How is it? Does the ascetic eat with the mouth downward?”論未釋；本卷自釋：「明於事者、明於橫法、邪命求食者、如是沙門、婆羅門下口食也」〔T02 0131c23〕；「仰觀星曆，邪命求食者」〔T02 0131c25〕；「為他使命，邪命求食者」〔T02 0131c26〕；「為諸醫方種種治病，邪命求食者」〔T02 0131c28〕Not glossed in the treatise; this fascicle glosses it itself: 「明於事者、明於橫法、邪命求食者、如是沙門、婆羅門下口食也」—“those who are skilled in affairs, skilled in crooked methods, and seek food by wrong livelihood—such ascetics and brāhmaṇas eat with the mouth downward”〔T02 0131c23〕; 「仰觀星曆，邪命求食者」—“those who observe the stars and calendars and seek food by wrong livelihood”〔T02 0131c25〕; 「為他使命，邪命求食者」—“those who run errands for others and seek food by wrong livelihood”〔T02 0131c26〕; 「為諸醫方種種治病，邪命求食者」—“those who treat all kinds of illness by medical means and seek food by wrong livelihood”〔T02 0131c28〕〔T02 0131c15〕
下座·摩訶迦
雜阿含經Mohejia (下座·摩訶迦)「一下座比丘名摩訶迦」「一下座比丘名摩訶迦」—“a junior bhikṣu named Mohejia”論未釋Not glossed in the treatise〔T02 0151b26〕
下界·中界·勝界
雜阿含經the middling element · the superior element (下界·中界·勝界)「緣界故生說，非不界」「緣界故生說，非不界」—“Speech arises conditioned by an element, not without an element”論未釋Not explained in the treatise〔T02 0117a06〕
下相、高相、捨相
中阿含經「是時修下相，是時修高相，是時修捨相」「是時修下相，是時修高相，是時修捨相」—“this is the time to cultivate the lower sign, this is the time to cultivate the higher sign, this is the time to cultivate the sign of equanimity”無自釋No self-gloss〔T01 0421b03〕
下賤業·非是聖道
中阿含經not the noble path (下賤業·非是聖道)「然此苦行為下賤業」「然此苦行為下賤業」—“But this ascetic practice is a base undertaking”「至苦至困，凡人所行，非是聖道」〔T01 0442a12〕「至苦至困，凡人所行，非是聖道」—“utterly painful and utterly hard, practiced by ordinary people, not the noble path”〔T01 0442a12〕〔T01 0442a12〕
不來尊·不善尊·不住尊
中阿含經not “good, honored one” · not “stay, honored one” (不來尊·不善尊·不住尊)「不來尊、不善尊、不住尊」「不來尊、不善尊、不住尊」—“not ‘come, honored one’, not ‘good, honored one’, not ‘stay, honored one’”〔T01 0441c20〕
不信
中阿含經「答曰不信為習」「答曰不信為習」—“The answer: lack of faith is its supporting condition”無自釋；「不信亦有習，非無習」〔T01 0487b18〕No self-gloss; 「不信亦有習，非無習」—“Lack of faith too has a supporting condition, it is not without a supporting condition”〔T01 0487b18〕〔T01 0487b17〕
不信住
雜阿含經「謂聖弟子於佛不信住，則已斷已知」「謂聖弟子於佛不信住，則已斷已知」—“Namely, the noble disciple’s dwelling without faith in the Buddha he has already cut off and already fully known”論未釋Not glossed in the treatise〔T02 0215c13〕
不入於胎
中阿含經「沙門瞿曇宗本不入於胎，亦為人說不入胎法」「沙門瞿曇宗本不入於胎，亦為人說不入胎法」—“the ascetic Gautama holds not entering a womb as his tenet, and teaches others the dharma of not entering a womb”「當來胎生，知斷滅盡，拔絕其根，至竟不生者，我說彼不入於胎」〔T01 0442a21〕「當來胎生，知斷滅盡，拔絕其根，至竟不生者，我說彼不入於胎」—“who, with regard to future birth from a womb, know it to be severed and exhausted, pulled out by the root, never to arise again, I say that they do not enter a womb”〔T01 0442a21〕〔T01 0441b02〕
不動心·漏盡智通
中阿含經the realization of the knowledge of the ending of outflows (不動心·漏盡智通)「得不動心，趣向漏盡智通作證」「得不動心，趣向漏盡智通作證」—“he gains an unmoving mind, and turns toward the realization of the knowledge of the ending of outflows”〔T01 0444c08〕
不動搖
不動解脫
雜阿含經「成不動解脫」「成不動解脫」—“Accomplishing the unshaken liberation”論未釋Not glossed in the treatise〔T02 0211c09〕
不受後有
雜阿含經「自知不受後有」「自知不受後有」—“I know of myself that I will undergo no further existence”論於無學自內所證云：「我今尚無餘一生在，況二、況七。」〔T30n1579 0773c11〕Of what one beyond training realizes within, the treatise says: 「我今尚無餘一生在，況二、況七。」—“I now have not even one more birth remaining—how much less two, how much less seven.”〔T30n1579 0773c11〕〔T02 0001a13〕
不善根·善根
雜阿含經the wholesome roots (不善根·善根)「多聞聖弟子於不善法如實知、不善根如實知」「多聞聖弟子於不善法如實知、不善根如實知」—“the learned noble disciple knows unwholesome things as they really are, knows the unwholesome roots as they really are”「云何名為從因生法五種因耶？一、惡趣因，謂諸不善及不善根」〔T30n1579 0834b19〕；「二、善趣因，謂一切善及諸善根。」〔T30n1579 0834b21〕「云何名為從因生法五種因耶？一、惡趣因，謂諸不善及不善根」—“What are called the five kinds of cause of the things that arise from causes? First, the cause of the bad destinies, namely the unwholesome things and the unwholesome roots”〔T30n1579 0834b19〕; 「二、善趣因，謂一切善及諸善根。」—“second, the cause of the good destinies, namely all that is wholesome and the wholesome roots.”〔T30n1579 0834b21〕〔T02 0094b12〕
不善漏·後世
中阿含經a later life (不善漏·後世)「因此生不善漏，令至後世耶」「因此生不善漏，令至後世耶」—“from this, unwholesome outflows would arise leading to a later life?”〔T01 0434a21〕
不善聚·善聚·純一滿淨
雜阿含經the wholesome mass · wholly pure and complete (不善聚·善聚·純一滿淨)「純一不善聚者，謂五蓋故」「純一不善聚者，謂五蓋故」—“Because the wholly unwholesome mass is the five hindrances”論未釋Not glossed in the treatise〔T02 0195b03〕
不壞淨
雜阿含經「成就於佛不壞淨，來入正法，得此正法，悟此正法」「成就於佛不壞淨，來入正法，得此正法，悟此正法」—“accomplished in unbreakable purity in the Buddha, one who has come into the right Dharma, attained this right Dharma, awakened to this right Dharma”論作「佛證淨」：「由於涅槃意樂淨故，亦名成就於佛證淨，於所知境智清淨故」〔T30n1579 0834b16〕The treatise reads 「佛證淨」—“the purity of realization in the Buddha”: 「由於涅槃意樂淨故，亦名成就於佛證淨，於所知境智清淨故」—“because the inclination toward nirvāṇa is pure, one is also called accomplished in the purity of realization in the Buddha; because knowledge of the objects to be known is pure”〔T30n1579 0834b16〕〔T02 0094b11〕
不實而生
雜阿含經「如是眼不實而生」「如是眼不實而生」—“thus the eye arises without substance”論未釋Not explained in the treatise〔T02 0092c17〕
不律儀·律儀
雜阿含經restraint (不律儀·律儀)「有不律儀、律儀」「有不律儀、律儀」—“There is non-restraint, and there is restraint”論於「一切種律儀」之段釋律儀：「云何律儀？謂如有一，於可愛境諸雜染心不忍、不受、不執、不取，設令暫起，尋還棄捨，是名律儀」〔T30n1579 0817b02〕；此段在論之次不屬本經，為讀法The treatise explains restraint in the passage on 「一切種律儀」—“restraint of every kind”: 「云何律儀？謂如有一，於可愛境諸雜染心不忍、不受、不執、不取，設令暫起，尋還棄捨，是名律儀」—“What is restraint? It is when someone does not tolerate, does not accept, does not hold, does not take up defiled states of mind toward lovely objects, and if they arise for a moment, soon relinquishes them again: this is called restraint”〔T30n1579 0817b02〕; in the treatise’s order this passage does not belong to this discourse; this is a reading〔T02 0075c19〕
不律儀執受
雜阿含經「任彼眼根趣向，不律儀執受」「任彼眼根趣向，不律儀執受」—“lets the eye faculty go where it tends, taking hold without restraint”論未釋Not explained in the treatise〔T02 0076a26〕
不得久住於正法中
雜阿含經「不得久住於正法中」（凡五見，經八三七）「不得久住於正法中」—“does not get to dwell long in the true Dharma” (five occurrences in all, Discourse 837)論未釋Not glossed in the treatise
不得得想·不獲獲想·不證證想
雜阿含經of having gained, not having gained · of having realized, not having realized (不得得想·不獲獲想·不證證想)「法，而彼比丘猶有疑惑猶豫，先不得得想、」「法，而彼比丘猶有疑惑猶豫，先不得得想、」—“the Dharma, and yet that bhikṣu still has doubt and hesitation: earlier, not having attained, the notion of having attained,”論作「於未得生已得想」：「雜亂。由是因緣，彼於未得生已得想，於」〔T30n1579 0831a03〕The treatise reads 「於未得生已得想」—“not having attained, gives rise to the notion of having attained”: 「雜亂。由是因緣，彼於未得生已得想，於」—“confused. By these causes and conditions, he, not having attained, gives rise to the notion of having attained; toward”〔T30n1579 0831a03〕〔T02 0083c11〕
不復還生此世
雜阿含經「生於天上而般涅槃，不復還生此世」「生於天上而般涅槃，不復還生此世」—“born in heaven, they attain final nirvāṇa there, not coming back to be born in this world”「當知記別不還果證」〔T30n1579 0868b15〕〔詞異〕「當知記別不還果證」—“it should be known that he declares the realization of the fruit of non-returning”〔T30n1579 0868b15〕 [different wording]〔T02 0217b07〕
不悔
中阿含經「阿難！持戒者，令不悔義」「阿難！持戒者，令不悔義」—“Ānanda, keeping the precepts has the meaning of bringing freedom from regret”「阿難！不悔者，令歡悅義」〔T01 0485a19〕「阿難！不悔者，令歡悅義」—“Ānanda, freedom from regret has the meaning of bringing gladness”〔T01 0485a19〕〔T01 0485a17〕
不愛果
雜阿含經「一切得不愛果，不念、不可意果」「一切得不愛果，不念、不可意果」—“everything he obtains is an unloved fruit, an uncherished, undesired fruit”論未釋Not glossed in the treatise〔T02 0204a27〕
不放逸為本
雜阿含經「皆以不放逸為本，不放逸集、不放逸生、不放逸轉」「皆以不放逸為本，不放逸集、不放逸生、不放逸轉」—“all have heedfulness as their root; from heedfulness they gather, from heedfulness they arise, from heedfulness they proceed”論未釋Not glossed in the treatise〔T02 0151c17〕
不是不非·內心止
中阿含經inner stillness (不是不非·內心止)「不是不非已，得內心止」「不是不非已，得內心止」—“Having neither affirmed nor denied, he gains inner stillness”〔T01 0447b24〕
不正思惟
雜阿含經「謂無明，不正思惟因」「謂無明，不正思惟因」—“It is that ignorance has wrong reflection as cause”論作「不如正理作意」「不正作意」（同上）The treatise has 「不如正理作意」—“attention not in accord with principle” and 「不正作意」—“wrong attention” (same as above)〔T02 0092c02〕
不流
雜阿含經「云何名為不流？」「云何名為不流？」—“What is called not flowing?”論未釋；本卷自釋：「彼若盡、無欲、滅、息、沒，是名不流」〔T02 0144b14〕Not glossed in the treatise; this fascicle glosses it itself: 「彼若盡、無欲、滅、息、沒，是名不流」—“when these are exhausted, free of desire, ceased, stilled, and gone, this is called not flowing”〔T02 0144b14〕〔T02 0144b12〕
不流類事·不類之罪
雜阿含經an improper offense (不流類事·不類之罪)「脫作如是不流類事」「脫作如是不流類事」—“I did such an improper thing”論未釋；同經又作「不類之罪」〔T02 0148c04〕Not glossed in the treatise; the same discourse also reads 「不類之罪」—“an improper offense”〔T02 0148c04〕〔T02 0148b29〕
不淨觀異釋
雜阿含經「謂不淨觀，於彼思惟」「謂不淨觀，於彼思惟」—“It is the contemplation of impurity: reflecting on it”論作不淨想：「修不淨想為初，乃至觀空想為後」〔T30n1579 0865b10〕（經「不淨觀」論「不淨想」，詞異）The treatise has the perception of impurity: 「修不淨想為初，乃至觀空想為後」—“cultivating the perception of impurity first, up to the perception of contemplating emptiness last”〔T30n1579 0865b10〕 (sūtra 「不淨觀」—“the contemplation of impurity,” treatise 「不淨想」—“the perception of impurity”: the words differ)〔T02 0192c06〕
中阿含經「以正思惟不淨觀也」「以正思惟不淨觀也」—“by rightly reflecting on the contemplation of the impure”無自釋；其反作「不正思惟以淨觀也」〔T01 0432b08〕No self-gloss; its opposite reads 「不正思惟以淨觀也」—“reflects wrongly with the contemplation of the pure”〔T01 0432b08〕〔T01 0432b07〕
不淨觀俱（念覺分）
雜阿含經「是比丘不淨觀俱念覺分」「是比丘不淨觀俱念覺分」—“This bhikṣu, with the awakening factor of mindfulness together with the contemplation of impurity”「不淨等想俱行修，乃至觀空想俱行修者，據無間義」〔T30n1579 0865a21〕（經「俱」論「俱行修」，詞異）「不淨等想俱行修，乃至觀空想俱行修者，據無間義」—“Cultivation accompanied by the perception of impurity and the rest, up to cultivation accompanied by the perception of contemplating emptiness, is in the sense of no interval”〔T30n1579 0865a21〕 (sūtra 「俱」—“together with,” treatise 「俱行修」—“cultivation accompanied by”: the words differ)〔T02 0197b03〕
不煩熱天
雜阿含經「生於不煩熱天」「生於不煩熱天」—“was born in the Heaven of the Unburning”論未釋Not glossed in the treatise〔T02 0153b11〕
不由他信
雜阿含經「不由他信、不由他欲、不從他聞、不取他意、不因他思」「不由他信、不由他欲、不從他聞、不取他意、不因他思」—“faith not by way of others, desire not by way of others, hearing not from others, takes not the views of others, reflects not on account of others”論未釋Not glossed in the treatise〔T02 0214a07〕
不空欲
雜阿含經「云何不空欲？」「云何不空欲？」—“What is not emptied of desire?”論未釋；本卷自釋：「於此五欲不離貪、不離愛、不離念、不離渴，是名不空欲」〔T02 0144c05〕Not glossed in the treatise; this fascicle glosses it itself: 「於此五欲不離貪、不離愛、不離念、不離渴，是名不空欲」—“with regard to these five sense pleasures one is not free from greed, not free from craving, not free from longing, not free from thirst; this is called not emptied of desire”〔T02 0144c05〕〔T02 0144c02〕
不缺戒·不污戒·不雜戒
雜阿含經precepts undefiled · precepts unmixed (不缺戒·不污戒·不雜戒)「我於此不缺戒、不污戒、不雜戒、明智所歎戒、智者不厭戒」「我於此不缺戒、不污戒、不雜戒、明智所歎戒、智者不厭戒」—“Mine here are precepts unbroken, precepts undefiled, precepts unmixed, precepts praised by the wise and clear-sighted, precepts the wise do not reject”「及淨尸羅，於其一切能往惡趣惡不善法，獲得畢竟不作律儀」〔T30n1579 0867c24〕〔參〕「及淨尸羅，於其一切能往惡趣惡不善法，獲得畢竟不作律儀」—“and pure morality, toward all evil, unwholesome dharmas that can lead to the evil destinations, attains the restraint of never doing them”〔T30n1579 0867c24〕 [cf.]〔T02 0216c07〕
不與取·邪婬·妄言·邪見
中阿含經sexual misconduct · false speech · wrong view (不與取·邪婬·妄言·邪見)「諸賢皆是不與取、邪婬、妄言，乃至邪見」「諸賢皆是不與取、邪婬、妄言，乃至邪見」—“Friends, you all take what is not given, commit sexual misconduct, speak falsely, up to holding wrong view”經十五：「著他財物以偷意取」〔T01 0437c04〕；「三曰邪婬」〔T01 0437c04〕，「或有父所護，或母所護」〔T01 0437c05〕；「不知言知，知言不知」〔T01 0437c12〕；「三曰邪見，所見顛倒」〔T01 0437c27〕Discourse 15: 「著他財物以偷意取」—“attached to another’s property, taking it with the intention of theft”〔T01 0437c04〕; 「三曰邪婬」—“The third is called sexual misconduct”〔T01 0437c04〕, 「或有父所護，或母所護」—“may be protected by her father, or protected by her mother”〔T01 0437c05〕; 「不知言知，知言不知」—“not knowing, he says he knows; knowing, he says he does not know”〔T01 0437c12〕; 「三曰邪見，所見顛倒」—“The third is called wrong view: his views inverted”〔T01 0437c27〕〔T01 0435b09〕
不見舉
雜阿含經「眾僧為作不見舉」「眾僧為作不見舉」—“the community of monks imposes on him the suspension for not seeing the offence”論未釋Not glossed in the treatise〔T02 0214b28〕
不計我所
不諂·不幻·質直所生
雜阿含經born of uprightness (不諂·不幻·質直所生)「汝不諂、不幻、質直、質直所生」「汝不諂、不幻、質直、質直所生」—“You are without flattery or deceit, upright, born of uprightness”論未釋Not glossed in the treatise〔T02 0152c08〕
不護諸根
中阿含經「不護諸根為習」「不護諸根為習」—“not guarding the faculties is their supporting condition”無自釋No self-gloss〔T01 0487b13〕
不起法
雜阿含經「未來世滅不起法」「未來世滅不起法」—“ceasing in the future, are of a nature not to arise”論未釋Not glossed in the treatise〔T02 0149b18〕
不起諸漏
雜阿含經「欲令我今日得不起諸漏，心善解脫」「欲令我今日得不起諸漏，心善解脫」—“may I today attain not giving rise to the outflows, and the mind well liberated”論未釋Not glossed in the treatise〔T02 0212b05〕
不還受身
雜阿含經「不還受身者」「不還受身者」—“those who do not take up a body again”論未釋Not explained in the treatise〔T02 0088c16〕
不重於戒
雜阿含經「不欲學戒、不重於戒、不歎制戒」「不欲學戒、不重於戒、不歎制戒」—“does not wish to train in the precepts, does not value the precepts, does not praise the laying down of precepts”「言邪行者，謂如有一，不尊重戒，汎爾出家」〔T30n1579 0867a06〕〔參·學門〕「言邪行者，謂如有一，不尊重戒，汎爾出家」—“wrong conduct means that someone does not esteem the precepts and goes forth carelessly”〔T30n1579 0867a06〕 [cf. · door of training]〔T02 0213b11〕
不障礙法
雜阿含經「以不障礙法自淨其心」「以不障礙法自淨其心」—“purifies his mind by the unobstructed dharmas”論未釋Not glossed in the treatise〔T02 0132c25〕
不饒益苦
雜阿含經「而受如是不饒益苦」「而受如是不饒益苦」—“and suffers such unprofitable suffering”論未釋Not glossed in the treatise〔T02 0135c05〕
世人乘
世俗·出世間
雜阿含經supramundane (世俗·出世間)「世俗者，是名有漏法」〔T02 0056a13〕；「謂出世間意」「世俗者，是名有漏法」—“what is worldly: these are called things with outflows”〔T02 0056a13〕; 「謂出世間意」—“namely, the supramundane mind”「一切世間及出世間所有法教如實建立」〔T30n1579 0811c28〕「一切世間及出世間所有法教如實建立」—“all the teachings of the Dharma, worldly and supramundane, are set up as they really are”〔T30n1579 0811c28〕〔T02 0056a14〕
世八法
雜阿含經「令世八法世間轉」「令世八法世間轉」—“so that the eight worldly dharmas turn in the world”論未見此名Not found in the treatise〔T02 0043b17〕
世界邊
雜阿含經「我不說有人行到世界邊者」「我不說有人行到世界邊者」—“I do not say that anyone can walk and reach the end of the world”論作「世間邊際」：「唯遮身行隨往能得世間邊際」〔T30n1579 0812a15〕The treatise has 「世間邊際」—“the limit of the world”: 「唯遮身行隨往能得世間邊際」—“he denies only that one can reach the limit of the world by going after it with the body”〔T30n1579 0812a15〕〔T02 0056c13〕
世間世間法
雜阿含經「有世間世間法」「有世間世間法」—“there is the worldly dharma of the world”論未立此名；論有「謂諸世間有盲冥者，自於世法不能了知」〔T30n1579 0794a20〕The treatise does not establish this name; it has 「謂諸世間有盲冥者，自於世法不能了知」—“that is, there are those in the world who are blind and in the dark, who cannot themselves understand the worldly dharma”〔T30n1579 0794a20〕〔T02 0008b26〕
世間吉凶
雜阿含經「或說世間吉凶」「或說世間吉凶」—“some say worldly good and bad fortune”論未釋Not glossed in the treatise〔T02 0151a13〕
世間思惟
雜阿含經「汝等比丘慎莫思惟世間思惟」「汝等比丘慎莫思惟世間思惟」—“You bhikṣus, take care not to think worldly thinking”論作「思惟世間等法」：「如是思惟世間等法，能引無義」〔T30n1579 0845a16〕The treatise reads 「思惟世間等法」—“thinking about the world and such things”: 「如是思惟世間等法，能引無義」—“Thinking thus about the world and such things can lead to what is without benefit”〔T30n1579 0845a16〕〔T02 0109a02〕
世間所念端正之色
雜阿含經「生、何觸。如是取時當知世間所念端正之」「生、何觸。如是取時當知世間所念端正之」—“from what is it born, what is its contact. Grasping it thus, he should know that the comely [forms] the world holds dear”論作「可樂妙色」：「即此愛，依止可樂妙色境界以為依處，方」〔T30n1579 0830b08〕The treatise reads 「可樂妙色」—“delightful, wondrous forms”: 「即此愛，依止可樂妙色境界以為依處，方」—“this very craving, relying on delightful, wondrous objects of form as its basis, then”〔T30n1579 0830b08〕〔T02 0082b16〕
世間數
雜阿含經「此等皆入世間數」「此等皆入世間數」—“all these are counted as the world”論未釋Not explained in the treatise〔T02 0056c29〕
世間有常……如來死後非有非無
雜阿含經「或謂世間有常，或謂世間無常」「或謂世間有常，或謂世間無常」—“some say the world is eternal, some say the world is not eternal”「或思世間，謂世間常，乃至廣說。如是或謂世間有邊，乃至廣說。或思有情，謂命即身，乃至廣說」〔T30n1579 0845a03〕「或思世間，謂世間常，乃至廣說。如是或謂世間有邊，乃至廣說。或思有情，謂命即身，乃至廣說」—“Some think about the world, saying the world is eternal, and so on in full. Thus some say the world has an end, and so on in full. Some think about sentient beings, saying the soul is the body, and so on in full”〔T30n1579 0845a03〕〔T02 0109a29〕
世間滅道跡
雜阿含經「云何世間滅道跡？謂八聖道」「云何世間滅道跡？謂八聖道」—“What is the path leading to the cessation of the world? It is the eightfold noble path”論未釋Not explained in the treatise〔T02 0056c09〕
世間無見·世間有見
雜阿含經the view that the world exists (世間無見·世間有見)「如實正觀世間集者，則不生世間無見」「如實正觀世間集者，則不生世間無見」—“when one rightly contemplates as it really is the arising of the world, the view that the world does not exist does not arise”論未釋Not explained in the treatise〔T02 0067a02〕
世間福
中阿含經「中阿含七法品世間福經第七」「中阿含七法品世間福經第七」—“The Discourse on the Blessings of the World of the Chapter on Sevens of the Madhyama Āgama, the Seventh”經題首見；經內「可得施設世間福耶」〔T01 0427c29〕；「有七世間福，得大福祐，得大果報，得大名譽，得大功德」〔T01 0428a01〕；逐項見目七First occurrence in the discourse title; within the discourse, 「可得施設世間福耶」—“can blessings of the world be set forth?”〔T01 0427c29〕; 「有七世間福，得大福祐，得大果報，得大名譽，得大功德」—“There are seven blessings of the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit”〔T01 0428a01〕; for each item, see Section VII〔T01 0427c25〕
世間空
雜阿含經「所謂世間空，云何名為世間空？」「所謂世間空，云何名為世間空？」—“It is said that the world is empty; how is it that the world is called empty?”「復次，空有二種。一者、有為，二者、無為」〔T30n1579 0812a09〕「復次，空有二種。一者、有為，二者、無為」—“Further, emptiness is of two kinds: first, the conditioned; second, the unconditioned”〔T30n1579 0812a09〕〔T02 0056b23〕
世間言說
世間說法者
雜阿含經「云何名為世間說法者？」「云何名為世間說法者？」—“Who is called one who teaches the Dharma in the world?”論未釋；本卷自釋：「若有說法，能調伏貪欲、瞋恚、愚癡，是則名為世間說法」〔T02 0147b21〕Not glossed in the treatise; this fascicle glosses it itself: 「若有說法，能調伏貪欲、瞋恚、愚癡，是則名為世間說法」—“If someone teaches the Dharma that can tame greed, hatred, and delusion, this is called teaching the Dharma in the world”〔T02 0147b21〕〔T02 0147b16〕
世間諦如有
中阿含經「世間諦如有也」「世間諦如有也」—“in the truth of the world it is so”無自釋；七段各一見No self-gloss; one occurrence in each of the seven sections〔T01 0424b12〕
世間集·世間滅
雜阿含經the cessation of the world (世間集·世間滅)「聞聖弟子於世間集、世間滅如實正知，善」「聞聖弟子於世間集、世間滅如實正知，善」—“learned noble disciple knows rightly as it really is the arising of the world and the cessation of the world, well”「世間集及世間滅，由聞思慧，說名善見，亦」〔T30n1579 0833a03〕「世間集及世間滅，由聞思慧，說名善見，亦」—“the arising of the world and the cessation of the world, by the wisdom of hearing and reflection, are said to be well seen, also”〔T30n1579 0833a03〕〔T02 0084b05〕
世間難入
雜阿含經「世間難入，所謂若生、若老、若病、若死、若遷、」「世間難入，所謂若生、若老、若病、若死、若遷、」—“the world is hard to enter, namely birth, old age, sickness, death, passing away,”論未釋Not explained in the treatise〔T02 0080a01〕
世間難得
雜阿含經「世間難得」「世間難得」—“rare in the world”「能成就者極難得故」〔T30n1579 0826c20〕「能成就者極難得故」—“because one who can accomplish it is extremely rare”〔T30n1579 0826c20〕〔T02 0093a27〕
中千世界
雜阿含經「從小千世界數滿至千，是名中千世界」「從小千世界數滿至千，是名中千世界」—“When small thousandfold worlds are counted up to a thousand, this is called a middling thousandfold world”論未釋Not explained in the treatise〔T02 0111c27〕
中國·邊地
雜阿含經the border lands (中國·邊地)「如甲上土，如是生中國者亦爾」「如甲上土，如是生中國者亦爾」—“As with the soil on the nail, so it is with those born in the middle country”論未釋Not explained in the treatise〔T02 0114b05〕
中般涅槃
中阿含經「得中般涅槃」「得中般涅槃」—“he attains final nirvāṇa in the interval”無自釋；第一至第三善人皆得之，三喻見目七No self-gloss; the first to third good persons all attain it; for the three similes, see Section VII〔T01 0427a23〕
乘虛而行
雜阿含經「啼哭號呼，憂悲苦痛，乘虛而行」「啼哭號呼，憂悲苦痛，乘虛而行」—“weeping and wailing, in grief, sorrow, and pain, moving through the air”論未釋（經五一〇作「乘空而行」〔T02 0136a06〕）Not glossed in the treatise (Discourse 510 reads 「乘空而行」—“moving through the air”〔T02 0136a06〕)〔T02 0135a27〕
九力
雜阿含經「謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力」「謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力」—“Namely, the power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, the power of wisdom, the power of reckoning, and the power of cultivation”論未釋Not explained in the treatise〔T02 0188c05〕
乾麨飯
雜阿含經「我且忍渴，食乾麨飯，不取水飲。」「我且忍渴，食乾麨飯，不取水飲。」—“I will rather endure my thirst and eat dried rice, and not take this water to drink.”論未釋Not explained in the treatise〔T02 0082c11〕
事水·事火
中阿含經serving fire (事水·事火)「有事水，晝夜手抒，或有事火，竟昔然之」「有事水，晝夜手抒，或有事火，竟昔然之」—“or serve water, scooping water with the hands day and night; or serve fire, keeping a fire burning all night”〔T01 0442a09〕
二十想（經747 附句）／二十一想（論）
雜阿含經「如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想」「如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想」—“Just as with the perception of impermanence, so with the perception of suffering in the impermanent, the perception of non-self in suffering, the perception of contemplating food, the perception of there being no delight in the whole world”「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」〔T30n1579 0865a18〕（經二十、論二十一，並錄不判）「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」—“Further, as to cultivating the factors of awakening accompanied by the twenty-one perceptions, know that it is, in brief, by two causes and conditions”〔T30n1579 0865a18〕 (the sūtra twenty, the treatise twenty-one, both recorded and not judged)〔T02 0198a20〕
二學·上威儀學·上波羅提木叉學
雜阿含經the training in higher deportment · the training in the higher prātimokṣa (二學·上威儀學·上波羅提木叉學)「謂上威儀學、上波羅提木叉學」「謂上威儀學、上波羅提木叉學」—“namely, the training in higher deportment and the training in the higher prātimokṣa”「一、增上現行，二、增上毘奈耶，三、增上別解脫」〔T30n1579 0867b10〕〔參〕「一、增上現行，二、增上毘奈耶，三、增上別解脫」—“first, higher present conduct; second, the higher discipline; third, higher separate liberation”〔T30n1579 0867b10〕 [cf.]〔T02 0211c03〕
二果·四果·七果
雜阿含經four fruits · seven fruits (二果·四果·七果)「得二果、四果、七果，一一經亦如上說」「得二果、四果、七果，一一經亦如上說」—“attaining the two fruits, the four fruits, and the seven fruits—each discourse is also as said above”「二種、四種及以七種諸果勝利」〔T30n1579 0866b01〕「二種、四種及以七種諸果勝利」—“the excellent benefits of the fruits of two kinds, four kinds, and seven kinds”〔T30n1579 0866b01〕〔T02 0206b24〕
二正事·身正心正
雜阿含經rightness of body and rightness of mind (二正事·身正心正)「二正事成就，身正及心正」「二正事成就，身正及心正」—“two right things are accomplished, rightness of body and rightness of mind”論未釋Not glossed in the treatise〔T02 0195a15〕
二正士
雜阿含經「時，二正士共論說已」「時，二正士共論說已」—“When the two worthy ones had finished their discussion”論未釋Not explained in the treatise〔T02 0123c19〕
二法
雜阿含經「當為汝等演說二法」「當為汝等演說二法」—“I will expound the two things for you”「謂諸異生，於二緣識及能依受，不能了知無我性故」〔T30n1579 0810c16〕「謂諸異生，於二緣識及能依受，不能了知無我性故」—“namely, because ordinary persons cannot fully know the nature of not self in the consciousness that has two conditions and in the feeling that depends on it”〔T30n1579 0810c16〕〔T02 0054a02〕
雜阿含經「今當為汝說於二法」「今當為汝說於二法」—“I will now teach you two things”論未釋Not explained in the treatise〔T02 0072b25〕
二百五十戒
雜阿含經「過二百五十戒」「過二百五十戒」—“more than two hundred and fifty precepts”論未釋Not glossed in the treatise〔T02 0210b14〕
二種依（有·無）
雜阿含經non-existence) (二種依（有·無）)「世間有二種依，若有、若無，」「世間有二種依，若有、若無，」—“The world relies on two things, existence or non-existence,”論未釋Not explained in the treatise〔T02 0085c21〕
二邊·中道
雜阿含經the middle way (二邊·中道)「如來離於二邊，說於中道」「如來離於二邊，說於中道」—“The Tathāgata, free of the two extremes, teaches the middle way”「於諸行中，若集、若沒能善知故，遠離二邊，入處中行」〔T30n1579 0780c09〕；論於此段作「處中行」「於諸行中，若集、若沒能善知故，遠離二邊，入處中行」—“because among formations one can know well their arising and their passing away, one keeps far from the two extremes and enters upon the practice of the middle”〔T30n1579 0780c09〕; in this passage the treatise has 「處中行」—“the practice of the middle”〔T02 0067a04〕
五下分結
中阿含經「五下分結盡，謂貪欲、瞋恚、身見、戒取、疑」「五下分結盡，謂貪欲、瞋恚、身見、戒取、疑」—“the five lower bonds are ended—sensual desire, hatred, the view of the body, clinging to precepts, and doubt”「謂貪欲、瞋恚、身見、戒取、疑」〔T01 0424c20〕；其果「生於彼間，便般涅槃，得不退法，不還此世」〔T01 0424c21〕「謂貪欲、瞋恚、身見、戒取、疑」—“sensual desire, hatred, the view of the body, clinging to precepts, and doubt”〔T01 0424c20〕; its fruit is 「生於彼間，便般涅槃，得不退法，不還此世」—“he is born in that other place and there attains final nirvāṇa, gaining the dharma of no falling back, not returning to this world”〔T01 0424c21〕〔T01 0424c20〕
五下分結·中般涅槃·生般涅槃·無行般涅槃·有行般涅槃·上流般涅槃
雜阿含經final nirvāṇa in the interval · final nirvāṇa on rebirth · final nirvāṇa without effort · final nirvāṇa with effort · final nirvāṇa going upstream (五下分結·中般涅槃·生般涅槃·無行般涅槃·有行般涅槃·上流般涅槃)「及命終時而得五下分結盡，中般涅槃」「及命終時而得五下分結盡，中般涅槃」—“and at the time of death attains the ending of the five lower bonds, final nirvāṇa in the interval”論未釋Not glossed in the treatise〔T02 0196c15〕
五勝（勝婆羅門大姓等）
雜阿含經「勝婆羅門大姓、勝剎利大姓、勝長者大姓、勝四王天、勝三十三天，稽首敬禮故」「勝婆羅門大姓、勝剎利大姓、勝長者大姓、勝四王天、勝三十三天，稽首敬禮故」—“because the foremost brāhmaṇa clans, the foremost kṣatriya clans, the foremost householder clans, the foremost of the Four Kings’ heaven, and the foremost of the Thirty-three bow their heads in reverence”論未釋Not glossed in the treatise〔T02 0133b05〕
五受陰
雜阿含經「若我於此五受陰不如實知」「若我於此五受陰不如實知」—“if I did not know, regarding these five aggregates of clinging, as it really is”經作「五受陰」，論作「五取蘊」〔T30n1579 0772c20〕；論未釋「五受陰」之名The sūtra has 「五受陰」, the treatise 「五取蘊」〔T30n1579 0772c20〕; the treatise does not gloss the name 「五受陰」〔T02 0002c01〕
五句
雜阿含經「若有於此五句」「若有於此五句」—“If with regard to these five phrases”論作「五轉」：「當知亦有五轉差別」〔T30n1579 0823b05〕The treatise has 「五轉」—“five turnings”: 「當知亦有五轉差別」—“it should be known that there are also five turnings that differ”〔T30n1579 0823b05〕〔T02 0078b17〕
五因緣·心生憂苦
中阿含經the mind gives rise to sorrow and pain (五因緣·心生憂苦)「有五因緣，心生憂苦」「有五因緣，心生憂苦」—“There are five causes by which the mind gives rise to sorrow and pain”「婬欲纏者，因婬欲纏故，心生憂苦」〔T01 0445a06〕「婬欲纏者，因婬欲纏故，心生憂苦」—“One bound by sensual desire, because of being bound by sensual desire, gives rise in the mind to sorrow and pain”〔T01 0445a06〕〔T01 0445a05〕
五學力·慚力·愧力
雜阿含經the power of shame · the power of fear of blame (五學力·慚力·愧力)「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」—“There are five powers of one in training. Which five? Namely, the power of faith that is a power of one in training, the power of energy that is a power of one in training, the power of shame that is a power of one in training, the power of fear of blame that is a power of one in training, and the power of wisdom that is a power of one in training”論作有學五力、三處羞恥：「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」〔T30n1579 0864a22〕；「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕The treatise reads “the five powers of those in training” (有學五力) and “shame in three places” (三處羞恥): 「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」—“the noble disciples who accomplish the five powers of those in training and practise for their own benefit attain the supreme fruit of arhatship”〔T30n1579 0864a22〕; 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕〔T02 0185c21〕
五恐怖
雜阿含經「謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖」「謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖」—“Namely, the fear for livelihood, the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations”論未釋Not explained in the treatise〔T02 0185b05〕
五恐怖怨對
雜阿含經「若比丘於五恐怖怨對休息，三事決定，不生疑惑，如實知見賢聖正道」「若比丘於五恐怖怨對休息，三事決定，不生疑惑，如實知見賢聖正道」—“If a bhikṣu has stilled the five fears and enmities, is certain in three matters without giving rise to doubt, and knows and sees the right path of the worthy and noble as it really is”論未釋Not glossed in the treatise〔T02 0215c25〕
五戒·八戒·十善
雜阿含經the eight precepts · the ten wholesome ways (五戒·八戒·十善)「如大地土，如是不持五戒者亦爾」；「如甲上土，如是眾生持八戒者亦如是」〔T02 0114b28〕；「如甲上土，如是眾生持十善者亦如是」〔T02 0114c01〕「如大地土，如是不持五戒者亦爾」—“As with the soil of the great earth, so it is with those who do not keep the five precepts”; 「如甲上土，如是眾生持八戒者亦如是」—“As with the soil on the nail, so it is with the beings who keep the eight precepts”〔T02 0114b28〕; 「如甲上土，如是眾生持十善者亦如是」—“As with the soil on the nail, so it is with the beings who keep the ten wholesome ways”〔T02 0114c01〕論作「受齋學戒」「十業道」：「如是總名惠施作福、受齋學戒」〔T30n1579 0846b22〕；「十業道者，謂二三等差別宣說」〔T30n1579 0846b23〕The treatise reads 「受齋學戒」—“keeping the fast and training in the precepts” and 「十業道」—“the ten courses of action”: 「如是總名惠施作福、受齋學戒」—“this together is called giving and making merit, keeping the fast and training in the precepts”〔T30n1579 0846b22〕; 「十業道者，謂二三等差別宣說」—“As for the ten courses of action, they are taught distinguished by twos, threes, and so on”〔T30n1579 0846b23〕〔T02 0114b27〕
五拔刀怨
雜阿含經「五拔刀怨者，譬五受陰」「五拔刀怨者，譬五受陰」—“The five enemies with drawn swords are a likeness for the five aggregates of clinging”論未釋Not explained in the treatise〔T02 0313c14〕
五支·六分
雜阿含經the six parts (五支·六分)「名比丘斷五支，成六分，守護於一，依猗」「是名比丘斷五支，成六分，守護於一，依猗於四」—“this is called a bhikṣu who has cut off the five factors, is endowed with the six parts, guards the one, and relies upon the four”論未釋Not explained in the treatise〔T02 0105a19〕
五支定
雜阿含經「此五支定若住、若行、若坐、若臥」「此五支定若住、若行、若坐、若臥」—“this five-factored concentration, whether standing, walking, sitting, or lying down”論未釋Not glossed in the treatise〔T02 0218b09〕
五枝·六枝
雜阿含經six limbs (五枝·六枝)「斷五枝，成六枝，守護一，依四種」「斷五枝，成六枝，守護一，依四種」—“has cut off five limbs, has completed six limbs, guards the one, relies on the four”論未逐一釋；論有「於六恒住常攝受故」〔T30n1579 0790b20〕The treatise does not explain them one by one; it has 「於六恒住常攝受故」—“because he constantly takes up the six constant abidings”〔T30n1579 0790b20〕〔T02 0018c28〕
五柱悵
五樂
雜阿含經「出妙音聲，合於五樂」「出妙音聲，合於五樂」—“gave forth beautiful sounds in harmony with the five kinds of music”論未釋Not glossed in the treatise〔T02 0133c18〕
五欲功德異釋
雜阿含經「叢林者，謂五欲功德也」「叢林者，謂五欲功德也」—“the thicket means the five strands of sense pleasure”論未見此名This name is not found in the treatise〔T02 0071c07〕
中阿含經「以天五欲功德具足而自娛樂」「以天五欲功德具足而自娛樂」—“amuse themselves fully endowed with the five strands of sense pleasure of the gods”無自釋No self-gloss〔T01 0422b04〕
五法多所饒益
雜阿含經「有五法，多所饒益修安那般那念」「有五法，多所饒益修安那般那念」—“There are five things of much help in cultivating mindfulness of breathing”「爾時應知五障礙法」〔T30n1579 0866a10〕〔參〕「爾時應知五障礙法」—“at that time five obstructing dharmas should be known”〔T30n1579 0866a10〕 [cf.]〔T02 0205c24〕
五盛陰苦
中阿含經「略五盛陰苦」「略五盛陰苦」—“in brief, the suffering of the five aggregates of clinging”「謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦」〔T01 0435c27〕「謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦」—“that is, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting what one hates, the suffering of parting from what one loves, the suffering of not getting what one seeks”〔T01 0435c27〕〔T01 0435c28〕
五種力
五種大樹（揵遮耶樹·迦捭多羅樹·阿濕波他樹·優曇鉢羅樹·尼拘留他樹）
雜阿含經the Jiabaiduoluo tree · the Ashiboto tree · the Youtanboluo tree · the Nijuliutuo tree)「謂揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇鉢羅樹、尼拘留他樹」「謂揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇鉢羅樹、尼拘留他樹」—“Namely, the Jianzheye tree, the Jiabaiduoluo tree, the Ashiboto tree, the Youtanboluo tree, and the Nijuliutuo tree”論未釋Not explained in the treatise〔T02 0190a20〕
五種心樹
雜阿含經「如是五種心樹，種子至微，而漸漸長大」「如是五種心樹，種子至微，而漸漸長大」—“Thus there are five kinds of trees of the mind, whose seeds are extremely small but which gradually grow large”論未釋Not explained in the treatise〔T02 0190a22〕
五種歡喜之處
雜阿含經「汝當隨時修習五種歡喜之處」「汝當隨時修習五種歡喜之處」—“you should in season cultivate the five places of joy”「若於上位能順歡喜五種隨念，為他記別」〔T30n1579 0868b08〕「若於上位能順歡喜五種隨念，為他記別」—“if he makes a declaration for others on the basis of the five kinds of recollection in the higher stages that accord with joy”〔T30n1579 0868b08〕〔T02 0218b02〕
五種法現世二報
中阿含經「有五種法現世二報，信、樂、聞、念、見善觀」「有五種法現世二報，信、樂、聞、念、見善觀」—“There are five things that have two results in this very world: faith, liking, hearing, reflection, and seeing well upon consideration”〔T01 0443c11〕
五稱譽
中阿含經「得五稱譽，如法無諍，可愛可敬」「得五稱譽，如法無諍，可愛可敬」—“gains five praises, in accordance with the Dharma, without dispute, worthy of love and worthy of respect”〔T01 0444c15〕
五節相續輪
雜阿含經「譬如五節相續輪，大力士夫令速旋轉」「譬如五節相續輪，大力士夫令速旋轉」—“It is like a wheel of five linked spokes that a strong man sets spinning fast”論作「五輻輪」：「五趣生死如五輻輪，旋轉不住」〔T30n1579 0845c04〕The treatise reads 「五輻輪」—“a wheel of five spokes”: 「五趣生死如五輻輪，旋轉不住」—“birth and death in the five destinations is like a wheel of five spokes, turning without rest”〔T30n1579 0845c04〕〔T02 0112b22〕
五繫
雜阿含經「縛以五繫」「縛以五繫」—“bind him with five bonds”論作「囹圄」：「如彼三十三天宮中，有一囹圄」〔T30n1579 0817a19〕The treatise has 「囹圄」—“a prison”: 「如彼三十三天宮中，有一囹圄」—“as in the palace of the gods of the Thirty-Three there is a prison”〔T30n1579 0817a19〕〔T02 0312a25〕
五習法
中阿含經「熟者有五習法」「熟者有五習法」—“for one who wishes to ripen it there are five supporting dharmas”五法逐一，見目一The five dharmas one by one, see Section I〔T01 0491b26〕
五葢
中阿含經「答曰五葢為習」「答曰五葢為習」—“The answer: the five hindrances are its supporting condition”無自釋；經五十二、五十三作五蓋，見目九No self-gloss; Discourses 52 and 53 write 五蓋, see Section IX〔T01 0487b10〕
五蓋
雜阿含經「純一逸滿不善聚者，所謂五蓋」「純一逸滿不善聚者，所謂五蓋」—“the mass of the unwholesome, purely overflowing and full, is the five hindrances”「又能障礙如是善聚，故說五蓋名不善聚」〔T30n1579 0859c12〕「又能障礙如是善聚，故說五蓋名不善聚」—“and because they obstruct this mass of the wholesome, the five hindrances are called a mass of the unwholesome”〔T30n1579 0859c12〕〔T02 0171c02〕
五蓋之十·七覺之十四
雜阿含經the fourteen of the seven factors of awakening (五蓋之十·七覺之十四)「何等為五蓋之十、七覺之十四？」「何等為五蓋之十、七覺之十四？」—“What are the ten of the five hindrances and the fourteen of the seven factors of awakening?”「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」〔T30n1579 0864b27〕「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」—“Further, by the difference of intrinsic nature, and by the difference in the marks of object and of cause and condition, know that the seven factors of awakening have fourteen kinds of difference”〔T30n1579 0864b27〕〔T02 0191b05〕
五詰責
中阿含經「於如法中得五詰責，為可憎惡」「於如法中得五詰責，為可憎惡」—“in what accords with the Dharma they get five reproaches, and are detestable”「今此眾生所受苦樂皆因本作」〔T01 0443c19〕「今此眾生所受苦樂皆因本作」—“The suffering and pleasure these beings now experience are all due to what was done before”〔T01 0443c19〕〔T01 0443c18〕
五障·障閡
雜阿含經obstruction (五障·障閡)「有五障、五蓋，煩惱於心，能羸智慧，障閡之分」「有五障、五蓋，煩惱於心，能羸智慧，障閡之分」—“There are five obstructions, five hindrances, which afflict the mind, can make wisdom feeble, are a part of obstruction”論未釋Not explained in the treatise〔T02 0189c15〕
五養
雜阿含經「養者有五養，謂貪欲養、瞋恚養、睡眠養、掉悔養、疑養」「養者有五養，謂貪欲養、瞋恚養、睡眠養、掉悔養、疑養」—“Nourishment has five nourishments, namely the nourishment of desire, the nourishment of hatred, the nourishment of drowsiness, the nourishment of restlessness and remorse, the nourishment of doubt”論未釋（元本、明本「養」作「蓋」，見目九）Not glossed in the treatise (the Yuan and Ming editions read 「養」—“nourishment” as 「蓋」—“hindrance”; see Section IX)〔T02 0127b17〕
人·人想
雜阿含經the notion of a person (人·人想)「此等法名為人，於斯等法作人想、眾生、那羅、摩㝹闍、摩那婆、士夫、福伽羅、耆婆、禪頭」「此等法名為人，於斯等法作人想、眾生、那羅、摩㝹闍、摩那婆、士夫、福伽羅、耆婆、禪頭」—“these things are called a person; with regard to these things one forms the notion of a person, of a being, of nara, manuja, mānava, of a man, of a pudgala, of jīva, of jantu”論作「假想安立我或有情」：「假想安立我或有情，乃至命者及生者等」〔T30n1579 0824c06〕The treatise has 「假想安立我或有情」—“by provisional notion one establishes a self or a sentient being”: 「假想安立我或有情，乃至命者及生者等」—“by provisional notion one establishes a self or a sentient being, and so on up to a living one and one who is born”〔T30n1579 0824c06〕〔T02 0087c28〕
人中四種神力
雜阿含經「成就人中四種神力」「成就人中四種神力」—“accomplished in the four kinds of divine power among humans”論未釋Not glossed in the treatise〔T02 0214a24〕
人取·非人取
雜阿含經being taken by non-humans (人取·非人取)「人取者，猶如有一習近俗人及出」「人取者，猶如有一習近俗人及出」—“Being taken by humans: it is as when a person draws near to lay people and to those gone [forth]…”論作「共相雜住」「邪願」：「家及出家眾共相雜住」〔T30n1579 0819a15〕；「發起邪願行於梵行」〔T30n1579 0819a17〕The treatise has 「共相雜住」—“dwelling mixed together” and 「邪願」—“a wrong wish”: 「家及出家眾共相雜住」—“…lay people and those gone forth, dwelling mixed together with them”〔T30n1579 0819a15〕; 「發起邪願行於梵行」—“gives rise to a wrong wish and practices pure conduct”〔T30n1579 0819a17〕〔T02 0314c29〕
人間比丘
雜阿含經「爾時，世尊為人間比丘種種說法」「爾時，世尊為人間比丘種種說法」—“At that time the World-Honored One taught the Dharma in various ways to the bhikṣus wandering among the people”論未釋Not glossed in the treatise〔T02 0209c06〕
他取結·嫉結·慳結
雜阿含經the bond of envy · the bond of stinginess (他取結·嫉結·慳結)「謂愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結」「謂愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結」—“namely the bond of craving, the bond of hatred, the bond of conceit, the bond of ignorance, the bond of views, the bond of grasping at the other, the bond of doubt, the bond of envy, the bond of stinginess”論未釋Not glossed in the treatise〔T02 0127a22〕
他婬
雜阿含經「好行他婬，緣斯罪故」「好行他婬，緣斯罪故」—“delighted in adultery with others’ wives; because of this offence”論未釋Not glossed in the treatise〔T02 0137b08〕
令入令住
雜阿含經「汝當為說四不壞淨，令入令住」「汝當為說四不壞淨，令入令住」—“you should teach them the four unbreakable purities, make them enter, and make them dwell in them”論未釋Not glossed in the treatise〔T02 0214b10〕
以義饒益·長夜安樂
雜阿含經happiness through the long night (以義饒益·長夜安樂)「以義饒益，長夜安樂」「以義饒益，長夜安樂」—“for his benefit and welfare, for happiness through the long night”論未見此名Not found in the treatise〔T02 0045c17〕
任他而活·野獸其心
雜阿含經a mind like a wild deer (任他而活·野獸其心)「任他而活，野獸其心」「任他而活，野獸其心」—“living on what others give, with a mind like a wild deer”論未釋Not explained in the treatise〔T02 0311a12〕
伏鷄
雜阿含經「伏鷄生卵，若十乃至十二，隨時消息，冷暖愛護」「伏鷄生卵，若十乃至十二，隨時消息，冷暖愛護」—“a brooding hen lays eggs, ten or up to twelve, and in season tends them, keeping them cool or warm, loving and protecting them”論未釋Not glossed in the treatise〔T02 0212b10〕
伽摩
雜阿含經「詣尊者伽摩比丘所」「詣尊者伽摩比丘所」—“came to where the venerable bhikṣu Qiemo was”論未釋Not glossed in the treatise〔T02 0150a19〕
伽藍·羇舍子·尸攝惒林
中阿含經Kesaputta · the Śiṃśapā Grove (伽藍·羇舍子·尸攝惒林)「鹽喻、惒破、度羅云、思、伽藍」「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”攝頌先見；正文首見「佛遊伽藍園，與大比丘眾俱」〔T01 0438b14〕；「住羇舍子村北尸攝惒林中」〔T01 0438b15〕；「羇舍子伽藍人」〔T01 0438b16〕First seen in the summary verse; in the body text first seen in 「佛遊伽藍園，與大比丘眾俱」—“the Buddha was staying in the Kālāma park, together with a great company of bhikṣus”〔T01 0438b14〕; 「住羇舍子村北尸攝惒林中」—“stayed in the Śiṃśapā Grove north of the village of Kesaputta”〔T01 0438b15〕; 「羇舍子伽藍人」—“the Kālāma people of Kesaputta”〔T01 0438b16〕〔T01 0433a10〕
但有言數·非其境界
雜阿含經beyond his range (但有言數·非其境界)「我當捨，更立苦聖諦者，但有言數，問已不知，增其疑惑，以非其境界故」「我當捨，更立苦聖諦者，但有言數，問已不知，增其疑惑，以非其境界故」—“one who says ‘I shall set it aside and set up another noble truth of suffering’ has mere words; asked, he does not know, and his doubt and confusion increase, because it is beyond his range”論未釋Not explained in the treatise〔T02 0110c22〕
但法自然
中阿含經「但法自然，持戒者便得不悔」「但法自然，持戒者便得不悔」—“it is simply the nature of dharmas that one who keeps the precepts gains freedom from regret”「持戒者不應思，令我不悔」〔T01 0485b22〕與之相對；十見Set against it is 「持戒者不應思，令我不悔」—“one who keeps the precepts should not think, ‘let me be free from regret’”〔T01 0485b22〕; ten occurrences〔T01 0485b23〕
佉提羅
雜阿含經「譬如有人言我欲取佉提羅葉，合集作」「譬如有人言我欲取佉提羅葉，合集作器」—“Suppose someone says: I wish to take khadira leaves and gather them into a vessel”論未釋；論以「睒彌葉」為譬（〔T30n1579 0844b16〕）Not explained in the treatise; the treatise uses 「睒彌葉」—“śamī leaves” as its simile (〔T30n1579 0844b16〕)〔T02 0107a10〕
住岸人
住岸梵志
中阿含經「謂住岸梵志」「謂住岸梵志」—“is called the brāhmaṇa standing on the bank”「欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫」〔T01 0425a03〕「欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫」—“the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance; liberated, he knows that he is liberated”〔T01 0425a03〕〔T01 0424b03〕
住心·善住心·局住心·調伏心
雜阿含經settle it well · settle it in place · tame the mind (住心·善住心·局住心·調伏心)「作如是住心、善住心、局住心、調伏心」「作如是住心、善住心、局住心、調伏心」—“thus settles the mind, settles it well, settles it in place, tames the mind”論未釋Not glossed in the treatise〔T02 0146c24〕
佛不壞淨·法、僧不壞淨·聖戒成就
雜阿含經unbreakable purity in the Dharma and the Saṅgha · accomplished in the noble precepts (佛不壞淨·法、僧不壞淨·聖戒成就)「謂佛不壞淨成就，法、僧不壞淨，聖戒成就」「謂佛不壞淨成就，法、僧不壞淨，聖戒成就」—“namely, accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts”「謂沙門義所攝信、戒」〔T30n1579 0867c20〕〔詞異〕「謂沙門義所攝信、戒」—“namely, the faith and the precepts included in the goal of an ascetic”〔T30n1579 0867c20〕 [different wording]〔T02 0213c29〕
佛子·從佛口生·從法化生·得佛法分
雜阿含經born from the Buddha’s mouth · born from the Dharma by transformation · having obtained a share of the Buddha’s Dharma (佛子·從佛口生·從法化生·得佛法分)「若正說佛子從佛口生，從法化生，得佛法分者」「若正說佛子從佛口生，從法化生，得佛法分者」—“If it is rightly said that a son of the Buddha is born from the Buddha’s mouth, born from the Dharma by transformation, and has obtained a share of the Buddha’s Dharma”論未釋Not glossed in the treatise〔T02 0132b01〕
佛眼
雜阿含經「無上佛眼說」「無上佛眼說」—“taught by the unsurpassed Buddha-eye”論未釋Not explained in the treatise〔T02 0088b13〕
使
雜阿含經「若隨使使者，即隨使死」「若隨使使者，即隨使死」—“if one is driven by the fetters, one dies by the fetters”論未釋「使」之名The treatise does not gloss the name 「使」〔T02 0003a18〕
使命
雜阿含經「為他使命，邪命求食者」「為他使命，邪命求食者」—“those who run errands for others and seek food by wrong livelihood”論未釋Not glossed in the treatise〔T02 0131c26〕
供養利障罪
雜阿含經「不欲令供養利障罪故」「不欲令供養利障罪故」—“not wishing the gain of offerings to become the fault of a hindrance”論未釋Not glossed in the treatise〔T02 0151c27〕
供養障礙
雜阿含經「供養障礙故，久不詣世尊所」「供養障礙故，久不詣世尊所」—“being hindered by the offerings, for a long time did not go to the World-Honored One”論未釋Not glossed in the treatise〔T02 0151b08〕
依愛斷愛
雜阿含經「云何依愛斷愛？」「云何依愛斷愛？」—“How is it relying on craving to cut off craving?”論未釋Not glossed in the treatise〔T02 0148b19〕
依慢斷慢
雜阿含經「云何依慢斷慢？」「云何依慢斷慢？」—“How is it relying on conceit to cut off conceit?”論未釋；本卷自釋：「我今何故不盡諸有漏，何故不自知不受後有」〔T02 0148b17〕Not glossed in the treatise; this fascicle glosses it itself: 「我今何故不盡諸有漏，何故不自知不受後有」—“Why do I not now exhaust the outflows, why do I not know of myself that there is no further existence”〔T02 0148b17〕〔T02 0148b12〕
依於欲而斷愛
雜阿含經「依於欲而斷愛」「依於欲而斷愛」—“relying on desire, craving is cut off”論未釋；本卷自釋：「愛斷已，彼欲亦息」〔T02 0147b06〕Not glossed in the treatise; this fascicle glosses it itself: 「愛斷已，彼欲亦息」—“when craving is cut off, that desire too comes to rest”〔T02 0147b06〕〔T02 0147a19〕
依穢食者當斷穢食
雜阿含經「依穢食者，當斷穢食」「依穢食者，當斷穢食」—“Relying on impure food, one should cut off impure food”論未釋；本卷自釋：「謂聖弟子於食計數思惟而食」〔T02 0148a28〕Not glossed in the treatise; this fascicle glosses it itself: 「謂聖弟子於食計數思惟而食」—“It is that the noble disciple eats reckoning and reflecting on the food”〔T02 0148a28〕〔T02 0148a25〕
依遠離·依離欲·依滅捨
雜阿含經based on dispassion · based on cessation and relinquishment (依遠離·依離欲·依滅捨)「依遠離、依離欲、依滅捨，於進趣修念覺分」「依遠離、依離欲、依滅捨，於進趣修念覺分」—“based on seclusion, based on dispassion, based on cessation and relinquishment, cultivating the awakening factor of mindfulness in going forward”「於其斷界正希求時，名依遠離」〔T30n1579 0823a06〕；「於無欲界正希求時，名依離欲」〔T30n1579 0823a07〕；「於其滅界正希求時，名依於滅」〔T30n1579 0823a08〕；「棄捨下劣修覺分故，迴向勝妙修覺分故，名棄捨迴向」〔T30n1579 0823a09〕「於其斷界正希求時，名依遠離」—“when one rightly aspires to the element of abandoning, it is called based on seclusion”〔T30n1579 0823a06〕; 「於無欲界正希求時，名依離欲」—“when one rightly aspires to the element of desirelessness, it is called based on dispassion”〔T30n1579 0823a07〕; 「於其滅界正希求時，名依於滅」—“when one rightly aspires to the element of cessation, it is called based on cessation”〔T30n1579 0823a08〕; 「棄捨下劣修覺分故，迴向勝妙修覺分故，名棄捨迴向」—“because one relinquishes inferior cultivation of the factors of awakening and turns toward sublime cultivation of the factors of awakening, it is called relinquishing and turning toward”〔T30n1579 0823a09〕〔T02 0078a09〕
依離·依無欲·依出要·依滅·向於捨
雜阿含經relying on dispassion · relying on escape · relying on cessation · tending toward relinquishment (依離·依無欲·依出要·依滅·向於捨)「依離、依無欲、依出要、依滅、向於捨」「依離、依無欲、依出要、依滅、向於捨」—“relying on seclusion, relying on dispassion, relying on escape, relying on cessation, tending toward relinquishment”論未釋Not glossed in the treatise〔T02 0147b05〕
依離·依無欲·依滅·向於捨
雜阿含經relying on dispassion · relying on cessation · tending toward relinquishment (依離·依無欲·依滅·向於捨)「若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就」「若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就」—“If a noble disciple accomplishes the faculty of wisdom, he can cultivate the faculty of faith, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called the accomplishment of the faculty of faith”論未釋Not explained in the treatise〔T02 0183c06〕
依食斷食
雜阿含經「是名依食斷食」「是名依食斷食」—“This is called relying on food to cut off food”論未釋Not glossed in the treatise〔T02 0148b11〕
俗數法
雜阿含經「除俗數法」「除俗數法」—“apart from conventional reckoning”論作「世俗諦」：「依世俗諦，假立作用」〔T30n1579 0826c05〕The treatise has 「世俗諦」—“conventional truth”: 「依世俗諦，假立作用」—“based on conventional truth, functions are provisionally established”〔T30n1579 0826c05〕〔T02 0092c19〕
保惜繫我
雜阿含經「所以者何？彼長夜於此保惜繫我，若得、若取，」「所以者何？彼長夜於此保惜繫我，若得、若取，」—“Why? Because through the long night he has cherished and guarded it, bound it to himself as a self, obtained it or grasped it,”論作「執取為我」：「其識執取為我，雜染而住。復於後時壽盡、」〔T30n1579 0830a06〕The treatise reads 「執取為我」—“grasps it as a self”: 「其識執取為我，雜染而住。復於後時壽盡、」—“grasps that consciousness as a self, and dwells defiled. Further, at a later time, when life is exhausted,”〔T30n1579 0830a06〕〔T02 0081c09〕
信人五種過患
雜阿含經「若信人者，生五種過患」「若信人者，生五種過患」—“If one places faith in a person, five dangers arise”論未釋Not glossed in the treatise〔T02 0214b21〕
信力·精進力·念力·定力·慧力
雜阿含經of effort · of mindfulness · of concentration · of wisdom (信力·精進力·念力·定力·慧力)「為斷無常火故，當修信力」〔T02 0047b10〕；「精進力、念力、定力、慧力」〔T02 0047b19〕「為斷無常火故，當修信力」—“for the sake of cutting off the fire of impermanence, one should cultivate the power of faith”〔T02 0047b10〕; 「精進力、念力、定力、慧力」—“the power of effort, the power of mindfulness, the power of concentration, the power of wisdom”〔T02 0047b19〕同上As above
信在前·智在前
雜阿含經knowledge comes first (信在前·智在前)「為信在前耶？為智在前耶？」「為信在前耶？為智在前耶？」—“Does faith come first? Or does knowledge come first?”論未釋Not glossed in the treatise〔T02 0152c12〕
信戒施聞慧
雜阿含經「信、戒、施、聞、慧」「信、戒、施、聞、慧」—“faith, precepts, giving, learning, and wisdom”論未釋Not glossed in the treatise〔T02 0144a18〕
信施
中阿含經「受人信施衣被、飲食、床褥、湯藥」「受人信施衣被、飲食、床褥、湯藥」—“receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines”無自釋No self-gloss〔T01 0425b13〕
信根·精進根·念根·定根·慧根
雜阿含經of effort · of mindfulness · of concentration · of wisdom (信根·精進根·念根·定根·慧根)「為斷無常火故，當修信根」〔T02 0047a23〕；「如是修精進根、念根、定根、慧根八經」〔T02 0047b02〕「為斷無常火故，當修信根」—“for the sake of cutting off the fire of impermanence, one should cultivate the faculty of faith”〔T02 0047a23〕; 「如是修精進根、念根、定根、慧根八經」—“in the same way the eight discourses on cultivating the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom”〔T02 0047b02〕「方便事者，謂諸根、力、覺支、道支」〔T30n1579 0781a22〕「方便事者，謂諸根、力、覺支、道支」—“The matter of skilful means is the faculties, the powers, the awakening factors, and the factors of the path”〔T30n1579 0781a22〕
信界·持戒界·慚愧界
雜阿含經the element of keeping the precepts · the element of shame and scruple (信界·持戒界·慚愧界)「信心時與信界俱，持戒時與持戒界俱，慚愧心時與慚愧界俱」「信心時與信界俱，持戒時與持戒界俱，慚愧心時與慚愧界俱」—“when with a mind of faith they go together with the element of faith; when keeping the precepts they go together with the element of keeping the precepts; when with a mind of shame and scruple they go together with the element of shame and scruple”「復次，由梵行求增上力故，先說起信；次於尸羅受學而轉；次於現行所有過罪，觀自、觀他而生羞恥」〔T30n1579 0847a07〕「復次，由梵行求增上力故，先說起信；次於尸羅受學而轉；次於現行所有過罪，觀自、觀他而生羞恥」—“Further, by the dominant power of the quest for pure conduct, faith is spoken of first; next, one proceeds by taking up the training in śīla; next, regarding whatever faults one commits, one gives rise to shame by regard for oneself and regard for others”〔T30n1579 0847a07〕〔T02 0115c19〕
修揵提·彌離頭揵提·阿提目多
雜阿含經militoujianti · atimuduo (修揵提·彌離頭揵提·阿提目多)「修揵提華、彌離」「修揵提華、彌離」—“the xiujianti flower, the mili…”論未釋Not explained in the treatise〔T02 0317a08〕
修習禁戒，守護從解脫
中阿含經「修習禁戒，守護從解脫」「修習禁戒，守護從解脫」—“he cultivates the restraining precepts and guards the code of liberation”「又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒」〔T01 0491b29〕「又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒」—“and further takes good care of his deportment and manners, sees danger in the slightest fault, is ever fearful of it, and receives and keeps the training precepts”〔T01 0491b29〕〔T01 0491b29〕
修行正智
中阿含經「捐除睡眠，修行正智」「捐除睡眠，修行正智」—“to dispel sleep and cultivate right knowledge”無自釋No self-gloss〔T01 0421b10〕
修諸根·修根
雜阿含經「汝師波羅奢那為汝等說修諸根不？」「汝師波羅奢那為汝等說修諸根不？」—“Does your teacher Boluoshena teach you the cultivation of the faculties?”「謂修根故，能正修身」〔T30n1579 0822b26〕；「此中修根，復有三種。一、世間修，二、有學修，三、無學修」〔T30n1579 0822b28〕「謂修根故，能正修身」—“namely, by cultivating the faculties one can rightly cultivate the body”〔T30n1579 0822b26〕; 「此中修根，復有三種。一、世間修，二、有學修，三、無學修」—“Here the cultivation of the faculties is again of three kinds: first, mundane cultivation; second, the cultivation of one in training; third, the cultivation of one beyond training”〔T30n1579 0822b28〕〔T02 0078a25〕
俱分解脫
雜阿含經「若比丘於彼五根增上明利滿足者，得阿羅漢俱分解脫」「若比丘於彼五根增上明利滿足者，得阿羅漢俱分解脫」—“If a bhikṣu’s five faculties are superior, bright and keen, and full, he attains arhatship, liberated both ways”論未釋Not explained in the treatise〔T02 0183b06〕
俱捨
雜阿含經「此則寂滅，此則勝妙，所謂俱捨」「此則寂滅，此則勝妙，所謂俱捨」—“this is quiescence, this is sublime, that is, equanimity toward both”論有「如是速能安住於捨」〔T30n1579 0823c03〕The treatise has 「如是速能安住於捨」—“in this way one can swiftly abide in equanimity”〔T30n1579 0823c03〕〔T02 0078b25〕
俸祿
雜阿含經「請以俸祿」「請以俸祿」—“invites him with a stipend”論作「若王、若餘因事呼逼」：「思。又無無畏，若王、若餘因事呼逼」〔T30n1579 0818c06〕The treatise has 「若王、若餘因事呼逼」—“if a king or another, on some matter, calls and presses him”: 「思。又無無畏，若王、若餘因事呼逼」—“…thought. Further, he is without fearlessness, if a king or another, on some matter, calls and presses him”〔T30n1579 0818c06〕〔T02 0314b14〕
側聽
雜阿含經「若比丘專一其心，側聽正法」「若比丘專一其心，側聽正法」—“If a bhikṣu with single-minded attention listens attentively to the right Dharma”論未釋Not explained in the treatise〔T02 0190b02〕
僧伽梨
僧伽藍
雜阿含經「建立五百僧伽藍」「建立五百僧伽藍」—“established five hundred monasteries”論未釋Not explained in the treatise〔T02 0089c21〕
僧耆多童女
雜阿含經「答僧耆多童女所問」「答僧耆多童女所問」—“answering the questions of the maiden Sengqiduo”論未釋Not glossed in the treatise〔T02 0143a09〕
僧迦舍城·優曇鉢樹
雜阿含經the udumbara tree (僧迦舍城·優曇鉢樹)「還閻浮提僧迦舍城，於外門外優曇鉢樹下」「還閻浮提僧迦舍城，於外門外優曇鉢樹下」—“will return to the city of Sāṃkāśya in Jambudvīpa, outside the outer gate, beneath the udumbara tree”論未釋Not glossed in the treatise〔T02 0134c15〕
億波提
雜阿含經「集、何生、何觸？』作如是取時，當知此苦億波」「集、何生、何觸？』作如是取時，當知此苦億波」—“its arising, from what is it born, what is its contact?’ When one grasps it thus, one should know that this suffering, upa-”論未釋Not explained in the treatise〔T02 0082b11〕
儉薄
雜阿含經「儉薄不能相供，各隨意去」「儉薄不能相供，各隨意去」—“it is meagre and cannot provide for you; go each as you please”論未釋Not glossed in the treatise〔T02 0138c17〕
優婆塞異釋
優檀那句
優波鞮舍
中阿含經「我字優波鞮舍，我母名舍梨」「我字優波鞮舍，我母名舍梨」—“My name is Upatiṣya; my mother’s name is Śārī”「故諸梵行人稱我為舍梨子」〔T01 0431b26〕「故諸梵行人稱我為舍梨子」—“and so those who live the holy life call me Śāriputra”〔T01 0431b26〕〔T01 0431b25〕
優鉢羅·鉢曇摩·拘牟頭·分陀利
雜阿含經the red lotus · the white water-lily · the white lotus (優鉢羅·鉢曇摩·拘牟頭·分陀利)「譬如優鉢羅、鉢曇摩、拘牟頭、分陀利華香」「譬如優鉢羅、鉢曇摩、拘牟頭、分陀利華香」—“It is like the scent of the blue lotus, the red lotus, the white water-lily, the white lotus”論未見此名Not found in the treatise〔T02 0030b13〕
優陀那偈
雜阿含經「世尊歎優陀那偈」「世尊歎優陀那偈」—“the World-Honored One uttered an udāna verse”論稱「世尊嗢拕南說」：「後結集者，於法門中，稱為世尊嗢拕南說」〔T30n1579 0788b13〕The treatise calls it 「世尊嗢拕南說」—“the World-Honored One’s uddāna utterance”: 「後結集者，於法門中，稱為世尊嗢拕南說」—“the later compilers, among the Dharma-gates, called it the World-Honored One’s uddāna utterance”〔T30n1579 0788b13〕〔T02 0016c06〕
兇惡·輕躁·弊暴·好罵
雜阿含經rash · violent · given to abuse (兇惡·輕躁·弊暴·好罵)「西方輸盧那人兇惡、輕躁、弊暴、好罵」「西方輸盧那人兇惡、輕躁、弊暴、好罵」—“The people of Shuluna in the west are fierce, rash, violent, and given to abuse”論作「忿恚」「麁惡語言」：「一者、性多忿恚」〔T30n1579 0825b13〕；「若苦所觸，便發不實麁惡語言」〔T30n1579 0825b14〕The treatise has 「忿恚」—“anger” and 「麁惡語言」—“harsh words”: 「一者、性多忿恚」—“first, by nature much given to anger”〔T30n1579 0825b13〕; 「若苦所觸，便發不實麁惡語言」—“when touched by pain, they utter untrue and harsh words”〔T30n1579 0825b14〕〔T02 0089b20〕
先住比丘·客僧
雜阿含經visiting monks (先住比丘·客僧)「先住比丘悉皆捨去，客僧聞之亦復不來」「先住比丘悉皆捨去，客僧聞之亦復不來」—“The resident bhikṣus all left, and visiting monks, hearing of it, did not come either”論未釋Not glossed in the treatise〔T02 0138c19〕
先佛最勝處智
雜阿含經「得先佛最勝處智，轉於梵輪」「得先佛最勝處智，轉於梵輪」—“attains the supreme standing of the knowledge of former Buddhas, turns the Brahmā wheel”論未釋Not explained in the treatise〔T02 0186c18〕
先知法住·後知涅槃·法住智
雜阿含經then knowing nirvāṇa · the knowledge of the abiding of the Dharma (先知法住·後知涅槃·法住智)「彼先知法住，後知涅槃。彼諸善男子獨一靜處」「彼先知法住，後知涅槃。彼諸善男子獨一靜處」—“They first know the abiding of the Dharma, then know nirvāṇa. Those sons of good family, alone in a quiet place”論作「法住智及涅槃智」：「增上慧學增上力故，得法住智及涅槃智。用此二智以為依止」〔T30n1579 0835c21〕；「如其因果安立法中所有妙智，名法住智。」〔T30n1579 0835c29〕The treatise reads 「法住智及涅槃智」—“the knowledge of the abiding of the Dharma and the knowledge of nirvāṇa”: 「增上慧學增上力故，得法住智及涅槃智。用此二智以為依止」—“through the predominant power of the training in higher wisdom, one gains the knowledge of the abiding of the Dharma and the knowledge of nirvāṇa. Using these two knowledges as support”〔T30n1579 0835c21〕; 「如其因果安立法中所有妙智，名法住智。」—“the excellent knowledge there is regarding the dharmas established as cause and effect is called the knowledge of the abiding of the Dharma.”〔T30n1579 0835c29〕〔T02 0097b06〕
光界·淨界
雜阿含經the element of purity (光界·淨界)「有光界、淨界、無量空入處界」「有光界、淨界、無量空入處界」—“There is the element of light, the element of purity, the element of the sphere of infinite space”論未釋Not explained in the treatise〔T02 0116c13〕
光音天·梵世
雜阿含經the Brahmā world (光音天·梵世)「七劫壞時生光音天，七劫成時還生梵世」「七劫壞時生光音天，七劫成時還生梵世」—“When the seven eons were being destroyed, I was born in the Heaven of Radiant Sound; when the seven eons were being formed, I was born back in the Brahmā world”論未見「光音天」；論於此段作「大梵」〔T30n1579 0781b21〕「光音天」 (the Heaven of Radiant Sound) is not found in the treatise; in this passage the treatise has 「大梵」—“Great Brahmā”〔T30n1579 0781b21〕〔T02 0067c19〕
兜率天
雜阿含經「命終之後生兜率天」「命終之後生兜率天」—“after her death she was born in the Tuṣita heaven”論未釋Not glossed in the treatise〔T02 0132a10〕
入流分
雜阿含經「謂入流分。何等為入流分？」「謂入流分。何等為入流分？」—“What is called the factors of entering the stream—what are the factors of entering the stream?”「一者、於外力中，善知識力最為殊勝；二者、於內力中，正思惟力最為殊勝」〔T30n1579 0865b23〕〔參·道支門〕「一者、於外力中，善知識力最為殊勝；二者、於內力中，正思惟力最為殊勝」—“first, among the outer powers, the power of the good friend is most excellent; second, among the inner powers, the power of right reflection is most excellent”〔T30n1579 0865b23〕 [cf. · door of the factors of the path]〔T02 0215b18〕
入流者
雜阿含經「入流者成就幾法？」「入流者成就幾法？」—“One who has entered the stream is accomplished in how many dharmas?”「當知記別預流果證」〔T30n1579 0868b07〕〔詞異〕「當知記別預流果證」—“it should be known that he declares the realization of the fruit of stream-entry”〔T30n1579 0868b07〕 [different wording]〔T02 0215b21〕
內住一心攝持
雜阿含經「此等諸法，能令內住一心攝持」「此等諸法，能令內住一心攝持」—“these dharmas make the mind dwell within, gathered and held in one”論未釋Not glossed in the treatise〔T02 0192a18〕
內入處·外入處
雜阿含經external sense bases (內入處·外入處)「如內入處，如是外入處」「如內入處，如是外入處」—“As it is taught of the internal sense bases, so of the external sense bases”「一、內處差別，二、外處差別，三、六識身差別，四、六觸身差別，五、六受身差別，六、六想身差別，七、六思身差別，八、六愛身差別」〔T30n1579 0800c21〕；論作「內處」「外處」「一、內處差別，二、外處差別，三、六識身差別，四、六觸身差別，五、六受身差別，六、六想身差別，七、六思身差別，八、六愛身差別」—“first, the distinctions of the internal bases; second, the distinctions of the external bases; third, the distinctions of the six classes of consciousness; fourth, the distinctions of the six classes of contact; fifth, the distinctions of the six classes of feeling; sixth, the distinctions of the six classes of perception; seventh, the distinctions of the six classes of volition; eighth, the distinctions of the six classes of craving”〔T30n1579 0800c21〕; the treatise has 「內處」—“internal bases” and 「外處」—“external bases”〔T02 0050c21〕
內六入處·外六入處
雜阿含經the six external sense bases (內六入處·外六入處)「如內六入處，外六入處亦如是說」「如內六入處，外六入處亦如是說」—“As with the six internal sense bases, so too it is to be said of the six external sense bases”論未釋Not explained in the treatise〔T02 0125a29〕
內法
雜阿含經「於內法中，我不見一法」「於內法中，我不見一法」—“Among inner dharmas I do not see one dharma”「於內力中，正思惟力最為殊勝」〔T30n1579 0865b24〕「於內力中，正思惟力最為殊勝」—“among inner powers, the power of right reflection is the most excellent”〔T30n1579 0865b24〕〔T02 0201b14〕
內法心念住·外法心念住
雜阿含經on outer dharmas (內法心念住·外法心念住)「有內法心念住，有外法心念住」「有內法心念住，有外法心念住」—“There is mindfulness of the mind dwelling on inner dharmas, there is mindfulness of the mind dwelling on outer dharmas”論未釋Not glossed in the treatise〔T02 0191b21〕
內縛
雜阿含經「內縛所縛」「內縛所縛」—“bound by the inner bond”「由五種相，愚夫內縛與彼外縛而有差別」〔T30n1579 0791a16〕「由五種相，愚夫內縛與彼外縛而有差別」—“in five respects the inner bond of the foolish differs from the outer bond”〔T30n1579 0791a16〕〔T02 0019b07〕
內觸法
雜阿含經「我說內觸法，汝」「我說內觸法，汝」—“The inner way of contact of which I speak—you”論未釋Not explained in the treatise〔T02 0082a29〕
內貪欲·外貪欲
雜阿含經outer sensual desire (內貪欲·外貪欲)「謂有內貪欲，有外貪欲」「謂有內貪欲，有外貪欲」—“There is inner sensual desire, there is outer sensual desire”論未釋Not glossed in the treatise〔T02 0191b11〕
內身身觀·外身身觀·內外身身觀（受受觀·心心觀·法法觀）
雜阿含經externally · internally and externally (and of feelings as feelings · mind as mind · dharmas as dharmas) (內身身觀·外身身觀·內外身身觀（受受觀·心心觀·法法觀）)「為斷無常故，當隨修內身身觀住」〔T02 0046b03〕；「內外法法觀住一一八經」〔T02 0046b15〕「為斷無常故，當隨修內身身觀住」—“for the sake of cutting off impermanence, one should dwell, cultivating in accord, in contemplation of the body as body, internally”〔T02 0046b03〕; 「內外法法觀住一一八經」—“dwelling in contemplation of dharmas as dharmas, internally and externally—for each one, eight discourses”〔T02 0046b15〕論作念住：「觀察事者，謂四念住」〔T30n1579 0781a17〕The treatise has “foundations of mindfulness” in another wording: 「觀察事者，謂四念住」—“The matter of contemplation is the four foundations of mindfulness”〔T30n1579 0781a17〕
兩木相磨
雜阿含經「如兩木相磨，和合生火；若兩木離散，火亦」「如兩木相磨，和合生火；若兩木離散，火亦」—“like two sticks rubbed together, which in their meeting give rise to fire; if the two sticks are separated, the fire too”論未釋Not explained in the treatise〔T02 0082a21〕
兩舌
中阿含經「二曰兩舌，欲離別他」「二曰兩舌，欲離別他」—“The second is called divisive speech: wishing to part others”「聞此語彼，欲破壞此」〔T01 0437c14〕「聞此語彼，欲破壞此」—“hearing this he tells that, wishing to break this up”〔T01 0437c14〕〔T01 0437c14〕
八分之水
雜阿含經「復見清涼八分之水」「復見清涼八分之水」—“Again he sees cool water of eight qualities”論作「八聖支道」：「至最後八聖支道」〔T30n1579 0820b02〕The treatise has 「八聖支道」—“the path of eight noble factors”: 「至最後八聖支道」—“…to the last, the path of eight noble factors”〔T30n1579 0820b02〕〔T02 0317a04〕
八力（世間）
雜阿含經「謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」「謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」—“Namely, the power of a sovereign king, the power of a minister who decides cases, the power of a woman who bears a grudge, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon”論總為十種力：「謂諸國王有自在力。如是等力，廣說如經」〔T30n1579 0864a10〕The treatise sums them up as ten kinds of power: 「謂諸國王有自在力。如是等力，廣說如經」—“namely, kings have the power of sovereignty; such powers as these are as taught at length in the sūtra”〔T30n1579 0864a10〕〔T02 0188b04〕
八城·陀施
雜阿含經Tuoshi (八城·陀施)「時，有八城長者名曰陀施」「時，有八城長者名曰陀施」—“At that time there was an elder of Bacheng named Tuoshi”論未釋Not glossed in the treatise〔T02 0145c14〕
八支聖道
中阿含經「謂八支聖道，正見乃至正定」「謂八支聖道，正見乃至正定」—“that is, the noble path of eight factors, from right view up to right concentration”經十七：「謂八支聖道，正見乃至正定，是為八」〔T01 0440c09〕Discourse 17: 「謂八支聖道，正見乃至正定，是為八」—“that is, the noble path of eight factors, from right view up to right concentration, these being eight”〔T01 0440c09〕〔T01 0436a04〕
八正道
雜阿含經「栰者，譬八正道」「栰者，譬八正道」—“The raft is a likeness for the eightfold noble path”論作「聖道法」：「如草木枝條莖葉正法門慧，積集聖道法」〔T30n1579 0818b23〕The treatise has 「聖道法」—“the dharmas of the noble path”: 「如草木枝條莖葉正法門慧，積集聖道法」—“like grass and wood, branches, stalks, and leaves, the wisdom of the doors of the true Dharma gathers the dharmas of the noble path”〔T30n1579 0818b23〕〔T02 0313c23〕
八聖道
雜阿含經「謂八聖道」「謂八聖道」—“namely, the eightfold noble path”論未逐支釋；論有「法謂正見前行聖道」〔T30n1579 0796a14〕The treatise does not gloss it factor by factor; it has 「法謂正見前行聖道」—“the Dharma means the noble path that has right view going before”〔T30n1579 0796a14〕〔T02 0010a16〕
八聖道清淨滿足
雜阿含經「是名修習八聖道清淨滿足」「是名修習八聖道清淨滿足」—“this is called the cultivation of the eightfold noble path, pure and fulfilled”論未釋Not explained in the treatise〔T02 0087c02〕
六內入處
雜阿含經「云何為世間？謂六內入處」「云何為世間？謂六內入處」—“What is the world? It is the six internal sense bases”論未釋Not explained in the treatise〔T02 0056c05〕
六內外入處·七識住·九眾生居·十業跡
雜阿含經the seven stations of consciousness · the nine abodes of beings · the ten courses of action (六內外入處·七識住·九眾生居·十業跡)「謂九眾生居」「謂九眾生居」—“namely, the nine abodes of beings”論未釋Not explained in the treatise〔T02 0124b24〕
六六法
六分別六入處
雜阿含經「所謂六分別六入處經」「所謂六分別六入處經」—“namely, the Discourse on the Six Analyses of the Six Sense Bases”論未釋Not explained in the treatise〔T02 0087b01〕
六勝入處
雜阿含經「云何六勝入處？」「云何六勝入處？」—“What are the six bases of mastery?”論作「勝伏」：「我於諸處已能勝伏」〔T30n1579 0822a21〕The treatise has 「勝伏」—“master”: 「我於諸處已能勝伏」—“I have already been able to master the bases”〔T30n1579 0822a21〕〔T02 0076a13〕
六受身·六想身·六思身·六愛身
雜阿含經of perception · of volition · of craving (六受身·六想身·六思身·六愛身)「我等曾於此六受身如實觀察無我」「我等曾於此六受身如實觀察無我」—“We have observed these six classes of feeling as not self, as it really is”論未見此名；論有「此中分析內外諸處、識、觸、受、想、思、愛眾別，顯示無我」〔T30n1579 0821c08〕The name is not found in the treatise; the treatise has 「此中分析內外諸處、識、觸、受、想、思、愛眾別，顯示無我」—“Here, by analysing the internal and external bases, consciousness, contact, feeling, perception, volition, and craving into their several groups, not self is shown”〔T30n1579 0821c08〕〔T02 0074b29〕
六受身·六想身·六思身·六識身
雜阿含經of perception · of volition · of consciousness (六受身·六想身·六思身·六識身)「有六受身」「有六受身」—“there are the six classes of feeling”論未立此名；論有「當知復有六種受界、想界、行界」〔T30n1579 0789a20〕The treatise does not establish these names; it has 「當知復有六種受界、想界、行界」—“it should be known that there are further six kinds of feeling element, perception element, and formations element”〔T30n1579 0789a20〕〔T02 0009b20〕
六善住處
中阿含經「便得六善住處」「便得六善住處」—“then gains the six good abidings”「眼見色，不喜不憂，捨求無為，正念正智」〔T01 0434c19〕；「是謂得第一善住處」〔T01 0434c21〕「眼見色，不喜不憂，捨求無為，正念正智」—“seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge”〔T01 0434c19〕; 「是謂得第一善住處」—“this is called gaining the first good abiding”〔T01 0434c21〕〔T01 0434c19〕
六喜行·六憂行·六捨行
雜阿含經of sorrow · of equanimity (六喜行·六憂行·六捨行)「有六喜行」〔T02 0092c28〕；「有六憂行」〔T02 0093a05〕；「有六捨行」「有六喜行」—“There are six courses of joy”〔T02 0092c28〕; 「有六憂行」—“There are six courses of sorrow”〔T02 0093a05〕; 「有六捨行」—“There are six courses of equanimity”論作「順喜」「順憂」「順捨」：「由五種相，於能順喜所緣境界隨順而行」〔T30n1579 0826c07〕；「順憂、順捨所緣境界」〔T30n1579 0826c10〕The treatise has 「順喜」—“conducive to joy,” 「順憂」—“conducive to sorrow,” and 「順捨」—“conducive to equanimity”: 「由五種相，於能順喜所緣境界隨順而行」—“By five aspects, one courses along in accord with objects that are conducive to joy”〔T30n1579 0826c07〕; 「順憂、順捨所緣境界」—“objects that are conducive to sorrow and conducive to equanimity”〔T30n1579 0826c10〕〔T02 0093a11〕
六境界
雜阿含經「觸法六境界」「觸法六境界」—“tangibles and mental objects: the six objects”論未釋Not explained in the treatise〔T02 0088c04〕
六師
雜阿含經「謂六師等諸邪見輩」「謂六師等諸邪見輩」—“means the six teachers and all kinds of people of wrong views”論未釋Not explained in the treatise〔T02 0317b10〕
六常行
雜阿含經「有六常行」「有六常行」—“There are six constant abidings”論作「恒住」：「是故恒住無雜染住」〔T30n1579 0826c17〕The treatise has 「恒住」—“constant abiding”: 「是故恒住無雜染住」—“therefore he constantly abides in an abiding free of defilement”〔T30n1579 0826c17〕〔T02 0093a17〕
六念
雜阿含經「汝當隨時修於六念」「汝當隨時修於六念」—“you should in season cultivate the six recollections”「又四證淨為所依止，諸聖弟子，依三種門修六隨念」〔T30n1579 0868a20〕〔詞異〕「又四證淨為所依止，諸聖弟子，依三種門修六隨念」—“further, with the four purities of realization as their support, the noble disciples cultivate the six recollections by three doors”〔T30n1579 0868a20〕 [different wording]〔T02 0218b26〕
六念處
雜阿含經「增六念處」「增六念處」—“increase the six foundations of recollection”論未釋Not glossed in the treatise〔T02 0145c01〕
六愛喜
六施
雜阿含經「解脫心施、常施、捨施、樂施、具足施、平等施」「解脫心施、常施、捨施、樂施、具足施、平等施」—“giving with a liberated mind, constant giving, giving in relinquishment, giving with delight, complete giving, equal giving”論未釋Not glossed in the treatise〔T02 0144a08〕
六法出苦處
雜阿含經「說六法出苦處昇於勝處」「說六法出苦處昇於勝處」—“teaches six dharmas as places of escape from suffering that rise to the superior place”論未釋Not glossed in the treatise〔T02 0143b21〕
六界
雜阿含經「於六界集、滅、味、患、離如實正知」「於六界集、滅、味、患、離如實正知」—“one knows rightly, as it really is, the arising, cessation, gratification, danger, and escape of the six elements”論未釋Not explained in the treatise〔T02 0315b16〕
六界合·生母胎
中阿含經birth in a mother’s womb (六界合·生母胎)「以六界合故，便生母胎」「以六界合故，便生母胎」—“through the union of the six elements there is birth in a mother’s womb”「因六界便有六處，因六處便有更樂，因更樂便有覺」〔T01 0435c24〕「因六界便有六處，因六處便有更樂，因更樂便有覺」—“because of the six elements there are the six sense bases, because of the six sense bases there is contact, because of contact there is feeling”〔T01 0435c24〕〔T01 0435c23〕
六界法
中阿含經「復有六界法」「復有六界法」—“again there are the six element dharmas”「謂地界，水、火、風、空、識界，是謂六界法」〔T01 0435c22〕「謂地界，水、火、風、空、識界，是謂六界法」—“that is, the earth element, and the water, fire, wind, space, and consciousness elements; these are called the six element dharmas”〔T01 0435c22〕〔T01 0435c16〕
六種力
雜阿含經「如來有六種力」「如來有六種力」—“The Tathāgata has six kinds of power”論未釋Not explained in the treatise〔T02 0187b28〕
六種眾生
雜阿含經「得六種眾生」「得六種眾生」—“obtains six kinds of creatures”論作「蟲獸相似六根」：「用神力相應聞慧，攝持蟲獸相似六根」〔T30n1579 0818a23〕The treatise has 「蟲獸相似六根」—“the six faculties, which resemble creatures and beasts”: 「用神力相應聞慧，攝持蟲獸相似六根」—“with wisdom from hearing that accords with spiritual power, one restrains and holds the six faculties, which resemble creatures and beasts”〔T30n1579 0818a23〕〔T02 0313a16〕
六處、名色、識、行、無明
中阿含經「答曰六處為習」「答曰六處為習」—“The answer: the six sense bases are its supporting condition”「緣識名色，緣名色六處」〔T01 0491a05〕「緣識名色，緣名色六處」—“conditioned by consciousness, name and form; conditioned by name and form, the six sense bases”〔T01 0491a05〕〔T01 0490c29〕
六處法
中阿含經「謂有六處法」「謂有六處法」—“there are the six sense-base dharmas”「謂眼處，耳、鼻、舌、身、意處，是謂六處法」〔T01 0435c19〕「謂眼處，耳、鼻、舌、身、意處，是謂六處法」—“that is, the eye base, and the ear, nose, tongue, body, and mind bases; these are called the six sense-base dharmas”〔T01 0435c19〕〔T01 0435c14〕
六處解脫
雜阿含經「當於爾時解脫六處」「當於爾時解脫六處」—“at that very time, he is liberated in six respects”論作「六處勝解」：「唯阿羅漢六處勝解能正記別」〔T30n1579 0815c23〕The treatise has 「六處勝解」—“the resolve in six respects”: 「唯阿羅漢六處勝解能正記別」—“only the arhat can rightly declare the resolve in six respects”〔T30n1579 0815c23〕〔T02 0062c28〕
六覆·覆藏
雜阿含經covering over (六覆·覆藏)「謂色有漏、是取，心覆藏」「謂色有漏、是取，心覆藏」—“Namely, forms are with outflows and are clinging, and the mind covers them over”論作「覆事」：「心株覆事」〔T30n1579 0825c19〕；「內懷隱匿所造眾惡，故生其覆」〔T30n1579 0825c24〕The treatise has 「覆事」—“the matters of covering”: 「心株覆事」—“the stumps of the mind, and the matters of covering”〔T30n1579 0825c19〕; 「內懷隱匿所造眾惡，故生其覆」—“inwardly harbouring and concealing the many evils one has done, one gives rise to covering”〔T30n1579 0825c24〕〔T02 0092b11〕
六見
中阿含經「於六見中隨其見生而生真有神」「於六見中隨其見生而生真有神」—“among the six views, a view arises according to his thinking, and there arises: there truly is a self”六見逐字見目七For the six views verbatim, see Section VII〔T01 0432a21〕
六見處
雜阿含經「於此六見處」「於此六見處」—“these six standpoints of view”論未見此名；論有「由依諸見者，謂依三見」〔T30n1579 0786b18〕，非釋此名Not found in the treatise; the treatise has 「由依諸見者，謂依三見」—“As to depending on views: namely, depending on three views”〔T30n1579 0786b18〕, which does not gloss this name〔T02 0043a09〕
六觸入處
雜阿含經「六觸入處所觸故」「六觸入處所觸故」—“because he is touched by the six sense bases of contact”論未見此名This name is not found in the treatise〔T02 0011b09〕
六觸入處地獄
雜阿含經「有六觸入處地獄」「有六觸入處地獄」—“There is the hell of the six sense bases of contact”論未釋Not explained in the treatise〔T02 0053a13〕
六觸入處律儀
雜阿含經「有六觸入處律儀」「有六觸入處律儀」—“There is the restraint of the six sense bases of contact”論作「修根」：「謂修根故，能正修身」〔T30n1579 0822b26〕The treatise has 「修根」—“cultivating the faculties”: 「謂修根故，能正修身」—“namely, by cultivating the faculties one can rightly cultivate the body”〔T30n1579 0822b26〕〔T02 0077b28〕
六觸身
雜阿含經「六識身、六觸身」「六識身、六觸身」—“the six classes of consciousness, the six classes of contact”論未釋Not explained in the treatise〔T02 0086c27〕
六識身
雜阿含經「我已曾於此六識身如實觀察無我」「我已曾於此六識身如實觀察無我」—“I have already observed these six classes of consciousness as not self, as it really is”論未見此名；論有「施設十二種處所生六識」〔T30n1579 0820c19〕The name is not found in the treatise; the treatise has 「施設十二種處所生六識」—“the six consciousnesses born of the twelve kinds of bases are designated”〔T30n1579 0820c19〕〔T02 0074b14〕
六顧念
雜阿含經「有六顧念」「有六顧念」—“There are six longings”論作「顧戀」：「安立顧戀境界」〔T30n1579 0825c18〕The treatise has 「顧戀」—“longing attachment”: 「安立顧戀境界」—“establishing the objects of longing attachment”〔T30n1579 0825c18〕〔T02 0092b05〕
其信
具足戒住
雜阿含經「若比丘具足戒住者」「若比丘具足戒住者」—“If a bhikṣu dwells complete in the precepts”「復次，住具戒等，如聲聞地應知已辯」〔T30n1579 0867b15〕「復次，住具戒等，如聲聞地應知已辯」—“further, dwelling complete in the precepts and the rest should be known as already distinguished in the Śrāvaka Level”〔T30n1579 0867b15〕〔T02 0211a13〕
具足比丘分
雜阿含經「得具足比丘分不？」「得具足比丘分不？」—“and obtain the full status of a bhikṣu?”論未釋Not explained in the treatise〔T02 0078a18〕
凡俗見所繫
雜阿含經「若沙門、婆羅門起凡俗見所繫」「若沙門、婆羅門起凡俗見所繫」—“If śramaṇas and brāhmaṇas give rise to the bonds of common views”論未釋Not explained in the treatise〔T02 0084c03〕
凡夫愚人
中阿含經「然凡夫愚人不得聞正法」「然凡夫愚人不得聞正法」—“But the ordinary, foolish person does not get to hear the right Dharma”「不得聞正法，不值真知識，不知聖法，不調御聖法，不知如真法」〔T01 0431c21〕「不得聞正法，不值真知識，不知聖法，不調御聖法，不知如真法」—“does not get to hear the right Dharma, does not meet true friends, does not know the noble Dharma, is not disciplined in the noble Dharma, and does not know the Dharma as it really is”〔T01 0431c21〕〔T01 0431c21〕
凡夫數·外凡夫數
雜阿含經counted among the ordinary people outside (凡夫數·外凡夫數)「我說此等為凡夫數」「我說此等為凡夫數」—“I say that such people are counted among the ordinary people”論未釋Not glossed in the treatise〔T02 0217c23〕
出世間福
中阿含經「可得施設出世間福耶」「可得施設出世間福耶」—“can blessings beyond the world be set forth?”「更有七福出於世間，得大福祐，得大果報，得大名譽，得大功德」〔T01 0428a27〕；逐項見目七「更有七福出於世間，得大福祐，得大果報，得大名譽，得大功德」—“There are seven further blessings that go beyond the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit”〔T01 0428a27〕; for each item, see Section VII〔T01 0428a25〕
出家難·愛樂難·樂常修善法難
雜阿含經delight is difficult · delighting in constantly cultivating the good dharmas is difficult (出家難·愛樂難·樂常修善法難)「唯出家難」「唯出家難」—“Only going forth is difficult”論未釋；本卷自釋：「愛樂者難」〔T02 0126a13〕；「樂常修善法難」〔T02 0126a13〕Not glossed in the treatise; this fascicle glosses it itself: 「愛樂者難」—“Delight is difficult”〔T02 0126a13〕; 「樂常修善法難」—“Delighting in constantly cultivating the good dharmas is difficult”〔T02 0126a13〕〔T02 0126a12〕
出已而住
中阿含經「或復有人出已而住」「或復有人出已而住」—“there is again a person who comes out and stays”「彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，是謂有人出已而住」〔T01 0424b20〕「彼於後時信固不失，持戒、布施、多聞、智慧，堅固不失，是謂有人出已而住」—“afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; this is called a person who comes out and stays”〔T01 0424b20〕〔T01 0424a26〕
出已還沒
中阿含經「或復有人出已還沒」「或復有人出已還沒」—“there is again a person who comes out and sinks again”「彼於後時失信不固，失持戒、布施、多聞、智慧而不堅固，是謂有人出已還沒」〔T01 0424b14〕「彼於後時失信不固，失持戒、布施、多聞、智慧而不堅固，是謂有人出已還沒」—“afterward he loses his faith and it is not firm, and loses his keeping of the precepts, giving, learning, and wisdom, and they are not firm; this is called a person who comes out and sinks again”〔T01 0424b14〕〔T01 0424a26〕
出滅正受
雜阿含經「云何為出滅正受？」「云何為出滅正受？」—“How does one emerge from the attainment of cessation?”論未釋；本卷自釋：「然先已作方便心，如其先心而起」〔T02 0150b23〕Not glossed in the treatise; this fascicle glosses it itself: 「然先已作方便心，如其先心而起」—“Rather, the mind has already made the means before, and he arises according to that earlier mind”〔T02 0150b23〕〔T02 0150b21〕
出要
中阿含經「起至出要」「起至出要」—“rising toward deliverance”無自釋；捨覺支作「趣至出要」〔T01 0432c19〕No self-gloss; for the awakening factor of equanimity it reads 「趣至出要」—“tending toward deliverance”〔T01 0432c19〕〔T01 0432c18〕
出要受
雜阿含經「樂出要受、苦出要受、不苦不樂出要受」「樂出要受、苦出要受、不苦不樂出要受」—“pleasant feeling of deliverance, painful feeling of deliverance, neither-painful-nor-pleasant feeling of deliverance”論作「依出離受」：「依出離受者，即是一切出離、遠離所生諸善定不定地俱行諸受」〔T30n1579 0851a28〕The treatise reads 「依出離受」—“feeling of renunciation”: 「依出離受者，即是一切出離、遠離所生諸善定不定地俱行諸受」—“feelings of renunciation are all the wholesome feelings, accompanying the concentrated and the unconcentrated stages, born of renunciation and seclusion”〔T30n1579 0851a28〕〔T02 0120c16〕
出要想
雜阿含經「有因生出要想」「有因生出要想」—“A perception of deliverance arises from a cause”論未釋Not explained in the treatise〔T02 0117b11〕
出離·實寂
雜阿含經true quiescence (出離·實寂)「間生滅，成就賢聖出離、實寂、正盡苦，究竟」「間生滅，成就賢聖出離、實寂、正盡苦，究竟」—“-ld’s arising and ceasing, accomplishes the going-forth of the noble ones, true quiescence, the right ending of suffering, reaching”論作「出離慧」：「切煩惱及諸苦故，名出離慧。最極究竟能通」〔T30n1579 0833a12〕The treatise reads 「出離慧」—“the wisdom of going forth”: 「切煩惱及諸苦故，名出離慧。最極究竟能通」—“all afflictions and all sufferings, it is called the wisdom of going forth. Utterly and ultimately it can penetrate”〔T30n1579 0833a12〕〔T02 0084b08〕
分別於法量度
雜阿含經「分別於法量度」「分別於法量度」—“discriminating and measuring the dharmas”論未釋Not glossed in the treatise〔T02 0146c26〕
分陀利池
雜阿含經「至三十三天，去一分陀利池不遠而住」「至三十三天，去一分陀利池不遠而住」—“reached the heaven of the Thirty-three, and stopped not far from a Puṇḍarīka pond”論未釋Not glossed in the treatise〔T02 0133c01〕
初業
雜阿含經「汝當先淨其初業，然後修習梵行」「汝當先淨其初業，然後修習梵行」—“You should first purify your initial undertaking, and then cultivate pure conduct”論未釋Not explained in the treatise〔T02 0175a05〕
初禪
中阿含經「離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊」「離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊」—“secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, attains and dwells in the first dhyāna”經文以此句說初禪；經三作「逮初禪成就遊」〔T01 0423b06〕The text speaks of the first dhyāna by this sentence; Discourse 3 reads 「逮初禪成就遊」—“reaches and dwells in the first dhyāna”〔T01 0423b06〕〔T01 0422b11〕
初禪·第四禪
雜阿含經the fourth dhyāna (初禪·第四禪)同上As above論作靜慮：「證得第二、第三靜慮無愛味樂，第四靜慮無苦樂受」〔T30n1579 0787a21〕The treatise has “meditation”: 「證得第二、第三靜慮無愛味樂，第四靜慮無苦樂受」—“realizes the pleasure without relish of the second and third meditations, and the feeling neither painful nor pleasant of the fourth meditation”〔T30n1579 0787a21〕〔T02 0045c01〕
初門
雜阿含經「是名初門善調伏守護修習」「是名初門善調伏守護修習」—“this is called the good taming, guarding, and cultivating of the first door”論未釋Not explained in the treatise〔T02 0064b05〕
利刺
雜阿含經「利刺傷聖法、律」「利刺傷聖法、律」—“the sharp thorns harm the noble Dharma and Discipline”論未釋Not explained in the treatise〔T02 0314b01〕
制戒·攝僧
雜阿含經gathering the Saṅgha (制戒·攝僧)「謂大師為諸聲聞制戒，所謂攝僧，極攝僧」「謂大師為諸聲聞制戒，所謂攝僧，極攝僧」—“namely, the teacher lays down the precepts for the śrāvakas, which is called gathering the Saṅgha, gathering the Saṅgha utterly”論未釋Not glossed in the treatise〔T02 0211c25〕
前相
雜阿含經「如日出前相，謂明相初光」「如日出前相，謂明相初光」—“Just as the sign that goes before the sunrise is the first light of the sign of dawn”論未釋Not glossed in the treatise〔T02 0198b06〕
前際俱見·後際俱見
雜阿含經with the latter limit (前際俱見·後際俱見)「前際俱見，永盡無餘」「前際俱見，永盡無餘」—“the views that go together with the former limit are exhausted forever without remainder”「一、由前際俱行故；二、由後際俱行故；三、由前後際俱行故」〔T30n1579 0785c06〕之句中Within the sentence 「一、由前際俱行故；二、由後際俱行故；三、由前後際俱行故」—“first, as going together with the former limit; second, as going together with the latter limit; third, as going together with both the former and the latter limit”〔T30n1579 0785c06〕〔T02 0015c05〕
剎利女、梵志、居士、工師女
中阿含經「謂剎利女，梵志、居士、工師女」「謂剎利女，梵志、居士、工師女」—“a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl”無自釋No self-gloss〔T01 0425a23〕
剎利灌頂
雜阿含經「時，剎利灌頂聖王，月十五日」「時，剎利灌頂聖王，月十五日」—“At that time the consecrated kṣatriya holy king, on the fifteenth day of the month”論未釋Not glossed in the treatise〔T02 0194a26〕
剎利眾、梵志眾、居士眾、沙門眾
中阿含經「知此剎利眾、此梵志眾、此居士眾、此沙門眾」「知此剎利眾、此梵志眾、此居士眾、此沙門眾」—“knows: this is the assembly of kṣatriyas, this the assembly of brāhmaṇas, this the assembly of householders, this the assembly of ascetics”無自釋No self-gloss〔T01 0421b25〕
劍刺想
雜阿含經「觀於樂受而作苦想，觀於苦受作劍刺想，觀不苦不樂受作無常想」「觀於樂受而作苦想，觀於苦受作劍刺想，觀不苦不樂受作無常想」—“See pleasant feeling with the notion of suffering, see painful feeling with the notion of a sword’s thrust, see neither-painful-nor-pleasant feeling with the notion of impermanence”論作「如箭」：「由此應觀苦受如箭」〔T30n1579 0850c27〕The treatise reads 「如箭」—“as a dart”: 「由此應觀苦受如箭」—“therefore painful feeling should be seen as a dart”〔T30n1579 0850c27〕〔T02 0119a27〕
勒叉那
雜阿含經「時，尊者大目犍連與尊者勒叉那比丘共在耆闍崛山中」「時，尊者大目犍連與尊者勒叉那比丘共在耆闍崛山中」—“At that time the venerable Mahāmaudgalyāyana and the venerable bhikṣu Lakṣaṇa were together on Vulture Peak”論未釋Not glossed in the treatise〔T02 0135a09〕
動搖
雜阿含經「動搖故病，動搖故癰，動搖故」「動搖故病，動搖故癰，動搖故」—“because of wavering there is disease, because of wavering there is an boil, because of wavering there is…”論未釋Not explained in the treatise〔T02 0312a13〕
勝如差別
雜阿含經「無有勝如差別之異」「無有勝如差別之異」—“there is no difference of superior and inferior”論未釋Not glossed in the treatise〔T02 0142b14〕
勝妙住
勝妙出離
雜阿含經「勝妙出離，饒益隨喜」「勝妙出離，饒益隨喜」—“rejoicing in the benefit of excellent and subtle renunciation”論未釋Not glossed in the treatise〔T02 0217c26〕
勝妙過其上
雜阿含經「更有勝妙過其上者」「更有勝妙過其上者」—“there is something superior and more excellent, beyond it”論未釋Not glossed in the treatise〔T02 0206c08〕
勝心·鄙心
雜阿含經base mind (勝心·鄙心)「勝心時與勝界俱，鄙心時與鄙界俱」「勝心時與勝界俱，鄙心時與鄙界俱」—“when they act with a superior mind, they go together with a superior element; when they act with a base mind, they go together with a base element”論未釋Not explained in the treatise〔T02 0115a09〕
勝念正知
雜阿含經「彼善男子難陀勝念正知者」「彼善男子難陀勝念正知者」—“That son of good family Nanda’s superior mindfulness and clear comprehension”論作「最勝正念正知」：「由如是相正念正知，於一切時，於一切種所緣境界，能如正軌守護其心，是名最勝正念正知」〔T30n1579 0821b04〕The treatise has 「最勝正念正知」—“supreme right mindfulness and clear comprehension”: 「由如是相正念正知，於一切時，於一切種所緣境界，能如正軌守護其心，是名最勝正念正知」—“By right mindfulness and clear comprehension of such a kind, at all times and toward objects of every kind, one can guard one’s mind according to the right rule: this is called supreme right mindfulness and clear comprehension”〔T30n1579 0821b04〕〔T02 0073b20〕
勝林給孤獨園
中阿含經「佛遊舍衛國，在勝林給孤獨園」「佛遊舍衛國，在勝林給孤獨園」—“the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”無自釋No self-gloss〔T01 0421a13〕
勝欲
雜阿含經「而不學習勝欲增上戒學」「而不學習勝欲增上戒學」—“yet does not train in the training in the higher precepts with keen desire”論未釋Not glossed in the treatise〔T02 0212b24〕
勝止息·奇特止息·上止息·無上止息
雜阿含經the rare quieting · the higher quieting · the unsurpassed quieting (勝止息·奇特止息·上止息·無上止息)「復有勝止息、奇特止息、上止息、無上止息」「復有勝止息、奇特止息、上止息、無上止息」—“There is further the superior quieting, the rare quieting, the higher quieting, the unsurpassed quieting”論未釋；論作「說其心於貪瞋癡離染解脫」〔T30n1579 0851b20〕Not explained in the treatise; the treatise reads 「說其心於貪瞋癡離染解脫」—“it is said that his mind is free of defilement and liberated from greed, hatred, and delusion”〔T30n1579 0851b20〕〔T02 0121b18〕
勝王·勝婆羅門
雜阿含經a conquering brāhmaṇa (勝王·勝婆羅門)「名曰勝王；斷除眾結，名勝婆羅門」「名曰勝王；斷除眾結，名勝婆羅門」—“is called a conquering king; one who cuts off the many bonds is called a conquering brāhmaṇa”論未釋Not explained in the treatise〔T02 0076a17〕
勝義
雜阿含經「為求勝義故」「為求勝義故」—“It is for the sake of seeking the supreme meaning”論未釋於此段Not explained in this passage of the treatise〔T02 0072a07〕
勝進處
雜阿含經「至日中時得勝進處」「至日中時得勝進處」—“by midday he reaches a place of advance”「便能速疾趣向勝進」〔T30n1579 0864b13〕「便能速疾趣向勝進」—“then he can swiftly tend toward advance”〔T30n1579 0864b13〕〔T02 0189a25〕
勤競·堪能
雜阿含經being capable (勤競·堪能)「出離、勤競、堪能」「出離、勤競、堪能」—“going forth, striving, being capable”論未釋Not glossed in the treatise〔T02 0203a14〕
十一入所不攝
雜阿含經「十一入所不攝」「十一入所不攝」—“not included in the eleven sense bases”論未釋Not explained in the treatise〔T02 0091c20〕
十三法
雜阿含經「如是十三法，一法為增上，一法為門」「如是十三法，一法為增上，一法為門」—“Thus these thirteen dharmas, one dharma as the higher and one dharma as the gate”論未釋Not glossed in the treatise〔T02 0208c07〕
十不善業跡
雜阿含經「業跡者，十不善業跡」「業跡者，十不善業跡」—“The courses of action are the ten unwholesome courses of action”論未釋Not glossed in the treatise〔T02 0128a17〕
十八界
雜阿含經「云何種種界？謂十八界」「云何種種界？謂十八界」—“What are the various elements? Namely, the eighteen elements”「住自性界者，謂十八界，墮自相續，各各決定差別種子」〔T30n1579 0846c19〕「住自性界者，謂十八界，墮自相續，各各決定差別種子」—“The element abiding in its own nature is the eighteen elements: the seeds, each determined and distinct, belonging to one’s own continuum”〔T30n1579 0846c19〕〔T02 0116a08〕
十善業跡
雜阿含經「若婆羅門行十善業跡，離殺生，乃至正見」「若婆羅門行十善業跡，離殺生，乃至正見」—“If a brāhmaṇa practices the ten wholesome courses of action, refraining from killing, up to right view”論未釋Not glossed in the treatise〔T02 0142c10〕
十善業道
中阿含經「成十善業道」「成十善業道」—“accomplished in the ten wholesome courses of action”「離殺、斷殺、不與取、邪婬、妄言，乃至離邪見」〔T01 0440b04〕「離殺、斷殺、不與取、邪婬、妄言，乃至離邪見」—“leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view”〔T01 0440b04〕〔T01 0440b03〕
十惡業道
中阿含經「我斷十惡業道，念十善業道」「我斷十惡業道，念十善業道」—“I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action”〔T01 0447b07〕
十種一切入處
雜阿含經「如是水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處」「如是水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處」—“In the same way, the all-entering sphere of water, the all-entering sphere of fire, the all-entering sphere of wind, the all-entering sphere of blue, the all-entering sphere of yellow, the all-entering sphere of red, the all-entering sphere of white, the all-entering sphere of space, the all-entering sphere of consciousness”論未釋；地一切入處見〔T02 0143a18〕，合為十種Not glossed in the treatise; the all-entering sphere of earth occurs at〔T02 0143a18〕, and together they make ten〔T02 0143a23〕
十種不善業道
中阿含經「成就十種不善業道」「成就十種不善業道」—“accomplished in the ten unwholesome courses of action”「殺生、不與取、邪婬、妄言，乃至邪見」〔T01 0440a05〕「殺生、不與取、邪婬、妄言，乃至邪見」—“killing, taking what is not given, sexual misconduct, false speech, up to wrong view”〔T01 0440a05〕〔T01 0440a05〕
十種力·四無畏
雜阿含經the four fearlessnesses (十種力·四無畏)「如來成就十種力」「如來成就十種力」—“The Tathāgata has accomplished the ten powers”論作「十力」「四無所畏」：「云何名為大師圓備？謂諸如來成就十力、四無所畏」〔T30n1579 0836a14〕；「如是等名大師圓備。云何名為聖教圓備」〔T30n1579 0836a15〕The treatise reads 「十力」—“the ten powers” and 「四無所畏」—“the four fearlessnesses”: 「云何名為大師圓備？謂諸如來成就十力、四無所畏」—“What is called the completeness of the great teacher? Namely that the Tathāgatas have accomplished the ten powers and the four fearlessnesses”〔T30n1579 0836a14〕; 「如是等名大師圓備。云何名為聖教圓備」—“these and the like are called the completeness of the great teacher. What is called the completeness of the holy teaching”〔T30n1579 0836a15〕〔T02 0098a14〕
千世界·欝多羅提舍·瞿陀尼迦
雜阿含經Uttarakuru · Aparagodānīya (千世界·欝多羅提舍·瞿陀尼迦)「至千世界、千月千日、千須彌山王、千弗婆提舍、千欝多羅提舍、千瞿陀尼迦、千閻浮提」「至千世界、千月千日、千須彌山王、千弗婆提舍、千欝多羅提舍、千瞿陀尼迦、千閻浮提」—“up to the thousand worlds—a thousand moons, a thousand suns, a thousand Sumeru kings of mountains, a thousand Pūrvavidehas, a thousand Uttarakurus, a thousand Aparagodānīyas, a thousand Jambudvīpas”論未釋；本卷自釋：「名為小千世界」〔T02 0133b15〕Not glossed in the treatise; this fascicle glosses it itself: 「名為小千世界」—“this is called the small chiliocosm”〔T02 0133b15〕〔T02 0133b11〕
千多羅樹林
雜阿含經「觀下千多羅樹林」「觀下千多羅樹林」—“looks down upon a thousand palmyra groves”論未釋Not glossed in the treatise〔T02 0140a21〕
千須彌山
雜阿含經「於千須彌山以少方便悉能觀察」「於千須彌山以少方便悉能觀察」—“with little effort I can survey a thousand Sumerus”論未釋Not glossed in the treatise〔T02 0140a19〕
半梵行·純一滿靜，梵行清白
雜阿含經wholly pure and still, the pure conduct spotless (半梵行·純一滿靜，梵行清白)「半梵行者，所謂善知識、善伴黨、善隨從」「半梵行者，所謂善知識、善伴黨、善隨從」—“Half the pure conduct is what are called good friends, good companions, good followers”論未釋Not glossed in the treatise〔T02 0195b12〕
卑下活命
雜阿含經「出家之人，卑下活命」「出家之人，卑下活命」—“Those who have gone forth live by a lowly livelihood”論作「汝期鄙劣活命」〔T30n1579 0784b29〕The treatise has 「汝期鄙劣活命」—“you have taken up a base livelihood”〔T30n1579 0784b29〕〔T02 0072a05〕
卑坐
卑法·勝法
雜阿含經superior dharmas (卑法·勝法)「卑法、勝法」「卑法、勝法」—“inferior dharmas and superior dharmas”「不善性故，說名下劣」〔T30n1579 0865c19〕「不善性故，說名下劣」—“because they are unwholesome by nature, they are called inferior”〔T30n1579 0865c19〕〔T02 0198c07〕
南無·應供
雜阿含經the Worthy One (南無·應供)「南無南無佛世尊、如來、應供、等正覺」「南無南無佛世尊、如來、應供、等正覺」—“Homage, homage to the Buddha, the World-Honored One, the Tathāgata, the Worthy One, the Perfectly Awakened One”論未釋Not glossed in the treatise〔T02 0141c12〕
卜占·轉式
雜阿含經turning the board (卜占·轉式)「為卜占女人，轉式卜占，欺妄惑人，以求財物」「為卜占女人，轉式卜占，欺妄惑人，以求財物」—“was a fortune-telling woman, divining by turning the board, deceiving and misleading people to get wealth”論未釋（三本「式」作「勑」，見目九）Not glossed in the treatise (the three editions read 「式」—“board” as 「勑」—“command”; see Section IX)〔T02 0137a19〕
卜占師
雜阿含經「為卜占師，誤惑多人」「為卜占師，誤惑多人」—“was a fortune-teller, misleading many people”論未釋Not glossed in the treatise〔T02 0137a28〕
危嶮想
雜阿含經「生危嶮想」「生危嶮想」—“gives rise to the perception of peril”論未釋Not explained in the treatise〔T02 0117b05〕
危脆敗壞
雜阿含經「危脆敗壞，是名世間」「危脆敗壞，是名世間」—“Fragile, liable to break and perish: this is called the world”論作「壞滅」：「為火災等之所壞滅」〔T30n1579 0812a07〕The treatise has 「壞滅」—“perish and be destroyed”: 「為火災等之所壞滅」—“is destroyed by the calamity of fire and the rest”〔T30n1579 0812a07〕〔T02 0056b14〕
厭
中阿含經「阿難！見如實、知如真者，令厭義」「阿難！見如實、知如真者，令厭義」—“Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness”「阿難！厭者，令無欲義」〔T01 0485b04〕「阿難！厭者，令無欲義」—“Ānanda, weariness has the meaning of bringing dispassion”〔T01 0485b04〕〔T01 0485b02〕
厭觀
雜阿含經「欲觀、滅觀、厭觀，心不顧念，無所縛著，識」「欲觀、滅觀、厭觀，心不顧念，無所縛著，識」—“-lessness, the contemplation of cessation, the contemplation of weariness, the mind has no longing, is not bound and does not cling, consciousness”論未釋Not explained in the treatise〔T02 0079c07〕
厭離
雜阿含經「正觀者，則生厭離」「正觀者，則生厭離」—“when one contemplates rightly, weariness arises”「云何厭？謂有對治現前故，起厭逆想，令諸煩惱不復現行。」〔T30n1579 0775b03〕「云何厭？謂有對治現前故，起厭逆想，令諸煩惱不復現行。」—“What is weariness? Because an antidote is present, a perception of weariness and aversion arises, so that the afflictions no longer become active.”〔T30n1579 0775b03〕〔T02 0001a08〕
厭離·背捨
雜阿含經turning away (厭離·背捨)「若於一法，生正厭離、不樂、背捨，得盡諸漏」「若於一法，生正厭離、不樂、背捨，得盡諸漏」—“If toward one thing one gives rise to right weariness, takes no delight in it, and turns away from it, one attains the ending of the outflows”「應厭應離應解脫者，謂於滅諦能正作證」〔T30n1579 0852c28〕「應厭應離應解脫者，謂於滅諦能正作證」—“what is to be wearied of, to be parted from, to be liberated from, means rightly realizing the truth of cessation”〔T30n1579 0852c28〕〔T02 0124b19〕
厭離想·不厭離想·厭離不厭離俱捨想
雜阿含經the perception of non-weariness · the perception of equanimity toward both weariness and non-weariness (厭離想·不厭離想·厭離不厭離俱捨想)「於內身起厭離想，於內身起不厭離想、厭離不厭離俱捨想」「於內身起厭離想，於內身起不厭離想、厭離不厭離俱捨想」—“toward the inner body gives rise to the perception of weariness, toward the inner body gives rise to the perception of non-weariness, and to the perception of equanimity toward both weariness and non-weariness”論未釋Not glossed in the treatise〔T02 0139b28〕
厭離正念正智
雜阿含經「欲修如來厭離正念正智」「欲修如來厭離正念正智」—“one wishes to cultivate the Tathāgata’s weariness with right mindfulness and right knowledge”論未釋Not explained in the treatise〔T02 0078b10〕
去涅槃遠·漸近涅槃
雜阿含經gradually drawing near to nirvāṇa (去涅槃遠·漸近涅槃)「去涅槃遠」〔T02 0089b10〕；「漸近涅槃」「去涅槃遠」—“far from nirvāṇa”〔T02 0089b10〕; 「漸近涅槃」—“gradually draws near to nirvāṇa”「當知說名去涅槃遠」〔T30n1579 0825b11〕「當知說名去涅槃遠」—“know that this is called far from nirvāṇa”〔T30n1579 0825b11〕〔T02 0089b16〕
取
雜阿含經「為取所縛」「為取所縛」—“one is bound by clinging”論列四取為能取：「誰能取？謂四取。」〔T30n1579 0780b27〕The treatise lists the four kinds of clinging as what clings: 「誰能取？謂四取。」—“What clings? Namely, the four kinds of clinging.”〔T30n1579 0780b27〕〔T02 0003a19〕
取所觸
雜阿含經「為取所觸；取所觸故，或依有、或依無。若」「為取所觸；取所觸故，或依有、或依無。若」—“touched by clinging; because touched by clinging, it relies on existence or relies on non-existence. If”論未釋Not explained in the treatise〔T02 0085c22〕
取捨·往來·屈伸·飢渴
雜阿含經going and coming · bending and stretching · hunger and thirst (取捨·往來·屈伸·飢渴)「有手故知有取」「有手故知有取」—“Because there are hands, taking … is known”論作「取受」：「手唯能作助取受緣」〔T30n1579 0816c28〕The treatise has 「取受」—“taking and receiving”: 「手唯能作助取受緣」—“the hand can only act as a condition that helps in taking and receiving”〔T30n1579 0816c28〕〔T02 0311b27〕
取擔·捨擔·擔者
雜阿含經laying down the burden · the bearer of the burden (取擔·捨擔·擔者)「重擔、取擔、捨擔、擔者」「重擔、取擔、捨擔、擔者」—“the heavy burden, taking up the burden, laying down the burden, and the bearer of the burden”「一、所荷擔，二、能荷擔，三、荷擔時」〔T30n1579 0791a05〕「一、所荷擔，二、能荷擔，三、荷擔時」—“first, what is borne; second, the one who bears; third, the time of bearing”〔T30n1579 0791a05〕〔T02 0019a16〕
取相心
雜阿含經「多住已，取相心生」「多住已，取相心生」—“having dwelt in it much, a mind that takes up signs arose”論未釋Not glossed in the treatise〔T02 0132b19〕
受持
雜阿含經「唯然，世尊所說四聖諦，我悉受持」「唯然，世尊所說四聖諦，我悉受持」—“Yes; the four noble truths taught by the World-Honored One, I hold them all”論作「任持」：「此中聞慧如其所聞，能正任持是苦聖諦，乃至廣說」〔T30n1579 0845a26〕The treatise reads 「任持」—“uphold”: 「此中聞慧如其所聞，能正任持是苦聖諦，乃至廣說」—“Here wisdom born of hearing, just as it has heard, can rightly uphold ‘this is the noble truth of suffering,’ and so on in full”〔T30n1579 0845a26〕〔T02 0110b18〕
受持法
中阿含經「答曰受持法為習」「答曰受持法為習」—“The answer: receiving and holding the Dharma is its supporting condition”無自釋No self-gloss〔T01 0490a27〕
受樂數
雜阿含經「此非世尊所說受樂數」「此非世尊所說受樂數」—“this is not what the World-Honored One counts as the happiness of feeling”「非據受樂說滅盡定以為有樂，然斷受樂說名為樂」〔T30n1579 0852c07〕「非據受樂說滅盡定以為有樂，然斷受樂說名為樂」—“it is not on the basis of felt happiness that the attainment of cessation is said to have happiness; rather, the cutting off of felt happiness is called happiness”〔T30n1579 0852c07〕〔T02 0124b13〕
受集道跡·受滅道跡·受味·受患·受離
雜阿含經the path leading to the cessation of feeling · the gratification in feeling · the danger in feeling · the escape from feeling (受集道跡·受滅道跡·受味·受患·受離)「云何為受？云何受集？云何受滅？云何受集道跡？云何受滅道跡」「云何為受？云何受集？云何受滅？云何受集道跡？云何受滅道跡」—“What is feeling? What is the origin of feeling? What is the cessation of feeling? What is the path leading to the origin of feeling? What is the path leading to the cessation of feeling?”論未釋；論作「七相」（見目三）Not explained in the treatise; the treatise reads 「七相」—“seven aspects” (see the third topic)〔T02 0121b29〕
古仙人道·古仙人逕·古仙人道跡
雜阿含經the ancient sages’ trail · the ancient sages’ track (古仙人道·古仙人逕·古仙人道跡)「我得古仙人道、古」「我得古仙人道、古」—“I have found the path of the ancient sages, the ancient”論作「先舊正道」「古昔諸仙同所遊履」：「者令現在前。作是思惟：我今證得先舊正」〔T30n1579 0829b27〕；「道，古昔諸仙同所遊履。如是但以世間作」〔T30n1579 0829b28〕The treatise reads 「先舊正道」—“the former, old right path” and 「古昔諸仙同所遊履」—“trodden alike by the sages of old”: 「者令現在前。作是思惟：我今證得先舊正」—“he made present. He reflected thus: I have now realized the former, old right”〔T30n1579 0829b27〕; 「道，古昔諸仙同所遊履。如是但以世間作」—“path, trodden alike by the sages of old. Thus only with worldly”〔T30n1579 0829b28〕〔T02 0080c17〕
可作
中阿含經「宗本可作，亦為人說可作之法」「宗本可作，亦為人說可作之法」—“holds as his tenet what is to be done, and teaches others the dharma of what is to be done”「我說身妙行可作，口、意妙行亦可作」〔T01 0441b15〕；「若如是比無量善法與樂果，受於樂報，生於善處而得長壽」〔T01 0441b16〕「我說身妙行可作，口、意妙行亦可作」—“I say that bodily good conduct is to be done, and verbal and mental good conduct are also to be done”〔T01 0441b15〕; 「若如是比無量善法與樂果，受於樂報，生於善處而得長壽」—“Such measureless wholesome dharmas bring pleasant fruit, one experiences a pleasant result, and is born in a good place and gains long life”〔T01 0441b16〕〔T01 0441a21〕
可惡·可憎惡
中阿含經「沙門瞿曇宗本可惡，亦為人說可憎惡法」「沙門瞿曇宗本可惡，亦為人說可憎惡法」—“the ascetic Gautama holds the detestable as his tenet, and teaches others the dharma of what is detestable”「我說身惡行可憎惡，口、意惡行亦可憎惡」〔T01 0441c01〕「我說身惡行可憎惡，口、意惡行亦可憎惡」—“I say that bodily misconduct is detestable, and verbal and mental misconduct are also detestable”〔T01 0441c01〕〔T01 0441a24〕
右脇而臥·足足相累
雜阿含經foot resting on foot (右脇而臥·足足相累)「右脇而臥，足足相累，係念明相」「右脇而臥，足足相累，係念明相」—“lies down on his right side with foot resting on foot, binds his thoughts to the perception of light”論未釋Not glossed in the treatise〔T02 0132c28〕
合手聲譬
雜阿含經「聞世尊說合手聲譬經教已」「聞世尊說合手聲譬經教已」—“having heard the World-Honored One’s teaching of the simile of the clapping hands”論未釋Not explained in the treatise〔T02 0072c28〕
合會·為命
中阿含經livelihood (合會·為命)「眾生所受苦樂皆因合會」「眾生所受苦樂皆因合會」—“the suffering and pleasure beings experience are all due to association”次段「眾生所受苦樂皆因為命」〔T01 0443c25〕In the next section, 「眾生所受苦樂皆因為命」—“the suffering and pleasure beings experience are all due to livelihood”〔T01 0443c25〕〔T01 0443c22〕
同法·同句·同義·同味
雜阿含經the same phrasing · the same meaning · the same taste (同法·同句·同義·同味)「大師及諸弟子皆悉同法、同句、同義、同味」「大師及諸弟子皆悉同法、同句、同義、同味」—“the Teacher and his disciples all have the same Dharma, the same phrasing, the same meaning, the same taste”論未釋Not explained in the treatise〔T02 0118c13〕
名及色
雜阿含經「復有二法，名及色」「復有二法，名及色」—“There are further two things: name and form”論未釋Not explained in the treatise〔T02 0124b21〕
名稱法律·出要道
雜阿含經the path of escape (名稱法律·出要道)「此非名稱法、律，此是惡知，非出要道，非曰等覺」「此非名稱法、律，此是惡知，非出要道，非曰等覺」—“This is not a Dharma and discipline of renown; this is evil knowledge, not the path of escape, not called perfect awakening”論未釋Not glossed in the treatise〔T02 0152b03〕
名色
雜阿含經「謂名色集」「謂名色集」—“namely, the arising of name and form”「謂憙集故、觸集故、名色集故」〔T30n1579 0779a02〕「謂憙集故、觸集故、名色集故」—“namely, by the arising of delight, by the arising of contact, by the arising of name and form”〔T30n1579 0779a02〕〔T02 0009c18〕
向次法
雜阿含經「彼所乘苦滅道跡如實知，修行彼向次法，」「彼所乘苦滅道跡如實知，修行彼向次法，」—“knows as it really is the path leading to the cessation of suffering, and practises the graded way that goes toward it,”論作「法隨法行」：「如實了知能趣彼滅正行；四者、修行法隨」〔T30n1579 0830b23〕The treatise reads 「法隨法行」—“practising the Dharma in accordance with the Dharma”: 「如實了知能趣彼滅正行；四者、修行法隨」—“fully knows as it really is the right practice that leads to that cessation; fourth, practising the Dharma in accordance”〔T30n1579 0830b23〕〔T02 0082c23〕
向法次法
中阿含經「向法次法、隨順於法、如法行之」「向法次法、隨順於法、如法行之」—“go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma”無自釋No self-gloss〔T01 0421c22〕
向調伏貪
雜阿含經「離貪、向調伏貪」「離貪、向調伏貪」—“free of greed and heading toward the taming of greed”論未釋Not explained in the treatise〔T02 0077a12〕
呪術章句
雜阿含經「故說是呪術章句，所謂」「故說是呪術章句，所謂」—“Thereupon these words and phrases of the protective spell were spoken, namely”論未見此名；論有「是故說名無上明持」〔T30n1579 0815b20〕，非逐字釋此名The name is not found in the treatise; the treatise has 「是故說名無上明持」—“therefore it is called the unsurpassed knowledge-spell”〔T30n1579 0815b20〕, which does not gloss this name verbatim〔T02 0061b18〕
呪說
味·患·離
雜阿含經danger · escape (味·患·離)「味是味、患是患、離是離」「味是味、患是患、離是離」—“gratification as gratification, danger as danger, and escape as escape”「此中觀察諸行為緣，生樂、生喜，是名於彼愛味。」〔T30n1579 0775c29〕；「又觀察諸行是無常、苦、變壞之法，是名於彼過患。」〔T30n1579 0776a03〕；「又復觀察於諸行中欲貪滅、欲貪斷、欲貪出，是名於彼出離。」〔T30n1579 0776a06〕「此中觀察諸行為緣，生樂、生喜，是名於彼愛味。」—“Here, examining how, with formations as condition, pleasure and delight arise—this is called their gratification.”〔T30n1579 0775c29〕; 「又觀察諸行是無常、苦、變壞之法，是名於彼過患。」—“Further, examining formations as impermanent, suffering, and subject to decay—this is called their danger.”〔T30n1579 0776a03〕; 「又復觀察於諸行中欲貪滅、欲貪斷、欲貪出，是名於彼出離。」—“Further, examining, regarding formations, the cessation of desire and craving, the cutting off of desire and craving, and the going out from desire and craving—this is called their escape.”〔T30n1579 0776a06〕〔T02 0002c02〕
味著·顧念·心縛
雜阿含經longing · binding of the mind (味著·顧念·心縛)「法隨生味著、顧念、心縛，則愛生；愛緣取，取」「法隨生味著、顧念、心縛，則愛生；愛緣取，取」—“things, delight and longing arise accordingly and the mind is bound, then craving arises; craving conditions clinging, clinging”論作「隨觀愛味」「深生顧戀」：「漏處所，依現在世隨觀愛味，依過去世深」〔T30n1579 0828c15〕；「生顧戀，依未來世專心繫著。如是住已，先」〔T30n1579 0828c16〕The treatise reads 「隨觀愛味」—“contemplate delight accordingly” and 「深生顧戀」—“deeply give rise to longing”: 「漏處所，依現在世隨觀愛味，依過去世深」—“places of the outflows, in the present life contemplate delight accordingly, in the past life deeply”〔T30n1579 0828c15〕; 「生顧戀，依未來世專心繫著。如是住已，先」—“give rise to longing, in the future life are single-mindedly bound and attached; having dwelt thus, the former”〔T30n1579 0828c16〕〔T02 0079a27〕
命·身
雜阿含經the body (命·身)「命即是身、命異身異」「命即是身、命異身異」—“the life-principle is the body, the life-principle and the body are different”「謂命論者計命即身，或異身等」〔T30n1579 0799b21〕「謂命論者計命即身，或異身等」—“namely, those who hold the doctrine of the life-principle reckon that the life-principle is the body, or other than the body, and the like”〔T30n1579 0799b21〕〔T02 0045b11〕
命即是身·命異身異
雜阿含經the life principle is different from the body (命即是身·命異身異)「我。』所言：『命即是身。』或言：『命異身異。』此則一」「我。』所言：『命即是身。』或言：『命異身異。』此則一」—“self.’ What he says is: ‘The life principle is the body.’ Or he says: ‘The life principle is different from the body.’ These are one”「見，立如是論：命即是身，乃至廣說。如是亦」〔T30n1579 0833b26〕「見，立如是論：命即是身，乃至廣說。如是亦」—“view, sets up such a doctrine: the life principle is the body, and so on, taught at length. Thus also”〔T30n1579 0833b26〕〔T02 0084c19〕
和上
雜阿含經「我和上尊者舍利弗已涅槃」「我和上尊者舍利弗已涅槃」—“my preceptor, the venerable Śāriputra, has attained nirvāṇa”論未釋Not explained in the treatise〔T02 0176c06〕
善人
中阿含經「答曰善人為習」「答曰善人為習」—“The answer: the good person is its supporting condition”無自釋No self-gloss〔T01 0487c14〕
善入法界
雜阿含經「舍利弗比丘善入法界故。」「舍利弗比丘善入法界故。」—“because the bhikṣu Śāriputra has entered well into the realm of the Dharma.”論作「善達法界」：「等說一切事法增上名句文身，名為法界。諸有獲得無礙解故，」〔T30n1579 0834c19〕；「名句文身隨欲自在，是故說名善達法界。」〔T30n1579 0834c21〕The treatise reads 「善達法界」—“well versed in the realm of the Dharma”: 「等說一切事法增上名句文身，名為法界。諸有獲得無礙解故，」—“the collections of names, phrases, and syllables that predominate over the dharmas of all things spoken of are called the realm of the Dharma. Because those who have gained unobstructed understanding,”〔T30n1579 0834c19〕; 「名句文身隨欲自在，是故說名善達法界。」—“are free as they wish in the collections of names, phrases, and syllables, they are therefore called well versed in the realm of the Dharma.”〔T30n1579 0834c21〕〔T02 0095c14〕
善內思惟
雜阿含經「如是知善內思惟」「如是知善內思惟」—“knows it thus, and reflects well within”「入出息念為所依止，修四念住如理作意以為依止」〔T30n1579 0866c10〕〔參〕「入出息念為所依止，修四念住如理作意以為依止」—“with mindfulness of the in-and-out breath as its support, cultivating the four foundations of mindfulness has proper attention as its support”〔T30n1579 0866c10〕 [cf.]〔T02 0208c27〕
善到·善向
雜阿含經tended well (善到·善向)「有阿羅漢善到、善向」「有阿羅漢善到、善向」—“there are arhats who have gone well and tended well”論未釋Not glossed in the treatise〔T02 0203a07〕
善哉法
雜阿含經「非善哉法、善哉法」「非善哉法、善哉法」—“dharmas not well done and dharmas well done”「諸有智者所稱讚故，說名善哉」〔T30n1579 0865c16〕「諸有智者所稱讚故，說名善哉」—“because the wise praise them, they are called well done”〔T30n1579 0865c16〕〔T02 0202c09〕
善斷
雜阿含經「若貪欲已盡，無餘斷知，瞋恚、愚癡已盡，無餘斷知，是名善斷」「若貪欲已盡，無餘斷知，瞋恚、愚癡已盡，無餘斷知，是名善斷」—“If desire is already ended, cut off and known without remainder, and hatred and delusion are already ended, cut off and known without remainder, this is called well cut off”論未釋（問作「世間善逝」〔T02 0126a23〕，答作「善斷」，見目九）Not glossed in the treatise (the question reads 「世間善逝」—“well-gone in the world”〔T02 0126a23〕, the answer reads 「善斷」—“well cut off”; see Section IX)〔T02 0126a26〕
善法正殿
中阿含經「三十三天集在善法正殿，咨嗟稱歎」「三十三天集在善法正殿，咨嗟稱歎」—“the gods of the Thirty-Three gather in the Hall of Good Dharma and praise in acclamation”無自釋No self-gloss〔T01 0422b28〕
善法潤澤
雜阿含經「如是聖弟子四種福德潤澤，善法潤澤」「如是聖弟子四種福德潤澤，善法潤澤」—“Thus the noble disciple has four kinds of moisture of merit, moisture of good dharmas”「能引殊勝諸聖道故，名滋潤善」〔T30n1579 0868a10〕〔詞異〕「能引殊勝諸聖道故，名滋潤善」—“because it can draw forth the excellent noble paths, it is called the moisture of the good”〔T30n1579 0868a10〕 [different wording]〔T02 0215a14〕
善眼大師
中阿含經「昔有大師名曰善眼」「昔有大師名曰善眼」—“In the past there was a great teacher named Good Eye”「為外道仙人之所師宗，捨離欲愛，得如意足」〔T01 0429b12〕；「當知即是我也」〔T01 0429b28〕「為外道仙人之所師宗，捨離欲愛，得如意足」—“honored as teacher by the sages of other paths, who had left behind desire and craving and attained the bases of supernormal power”〔T01 0429b12〕; 「當知即是我也」—“know that it was I”〔T01 0429b28〕〔T01 0429b11〕
善見·善入
雜阿含經entering well (善見·善入)「善見、善入」「善見、善入」—“seeing well, entering well”論未釋Not glossed in the treatise〔T02 0143b01〕
善逝
喘息
雜阿含經「我都不聞汝喘息之聲」「我都不聞汝喘息之聲」—“I did not hear the sound of your breathing at all”論未釋Not glossed in the treatise〔T02 0132c14〕
喜
中阿含經「阿難！歡悅者，令喜義」「阿難！歡悅者，令喜義」—“Ānanda, gladness has the meaning of bringing joy”「阿難！喜者，令止義」〔T01 0485a23〕「阿難！喜者，令止義」—“Ānanda, joy has the meaning of bringing calm”〔T01 0485a23〕〔T01 0485a21〕
喜處·憂處·捨處
雜阿含經a basis of sorrow · a basis of equanimity (喜處·憂處·捨處)「眼界異、色界異喜處」「眼界異、色界異喜處」—“The eye element is distinct, the form element is distinct: a basis of joy”論未釋Not explained in the treatise〔T02 0117c27〕
喜貪
雜阿含經「厭離者，喜貪盡」「厭離者，喜貪盡」—“when weariness arises, delight and craving are exhausted”「緣依止受所生欣樂，說名為喜；緣生受境所起染著，說名為貪。」〔T30n1579 0779b06〕「緣依止受所生欣樂，說名為喜；緣生受境所起染著，說名為貪。」—“The gladness that arises in dependence on the feeling one relies on is called delight; the attachment that arises toward the objects from which feeling is born is called craving.”〔T30n1579 0779b06〕〔T02 0001a08〕
四不壞淨
雜阿含經「信根者，當知是四不壞淨」「信根者，當知是四不壞淨」—“The faculty of faith, you should know, is the four unbreakable purities”論未釋Not explained in the treatise〔T02 0182b18〕
四不壞淨〔承卷二十六·本卷新語境：證淨門所釋〕
雜阿含經new context in this fascicle: glossed by the door of the purities of realization]「若聖弟子成就四不壞淨者，欲求壽命，即得壽命」「若聖弟子成就四不壞淨者，欲求壽命，即得壽命」—“If a noble disciple is accomplished in the four unbreakable purities, wishing for long life, he obtains long life”「具足正見如來弟子，略由二法，能正攝受澄清性故，應知建立四種證淨」〔T30n1579 0867c19〕〔詞異〕「具足正見如來弟子，略由二法，能正攝受澄清性故，應知建立四種證淨」—“the disciple of the Tathāgata complete in right view, because in brief by two dharmas he rightly takes up the nature of clarity, should be known to establish the four kinds of purity of realization”〔T30n1579 0867c19〕 [different wording]〔T02 0213c27〕
四十四種智
雜阿含經「有四十四種智」「有四十四種智」—“There are forty-four kinds of knowledge”「宣說如是四十四種智事差別。此中後際所作老死，」〔T30n1579 0837c06〕「宣說如是四十四種智事差別。此中後際所作老死，」—“these distinctions of forty-four kinds of matters of knowledge are proclaimed. Here the old age and death made in the later limit,”〔T30n1579 0837c06〕〔T02 0099c20〕
四十天子
雜阿含經「時，有四十天子來詣尊者大目犍連所」「時，有四十天子來詣尊者大目犍連所」—“At that time forty gods came to where the venerable Mahāmaudgalyāyana was”論未釋Not glossed in the treatise〔T02 0134c25〕
四取
雜阿含經「水界者，譬貪喜四取攀緣識住」「水界者，譬貪喜四取攀緣識住」—“the water element is a figure for craving and delight, the four kinds of clinging, grasping at the stations of consciousness”「復有四取。謂於欲、見、戒禁、我語所有欲貪」〔T30n1579 0788c16〕「復有四取。謂於欲、見、戒禁、我語所有欲貪」—“Further, there are the four kinds of clinging: namely, the desire and craving there is toward sense pleasures, views, precepts and observances, and the doctrine of self”〔T30n1579 0788c16〕〔T02 0009a07〕
四品法經
雜阿含經「謂四品法經」「謂四品法經」—“namely, the Discourse on the Four Kinds of Dharma”論未釋Not explained in the treatise〔T02 0058c20〕
四增上心
中阿含經「逮四增上心，易不難得」「逮四增上心，易不難得」—“reaches the four higher states of mind, easily and without difficulty”「謂聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，是謂聖弟子逮初增上心」〔T01 0423b05〕；第二至第四增上心以第二至第四禪說之「謂聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就遊，是謂聖弟子逮初增上心」—“The noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, reaches and dwells in the first dhyāna; this is called the noble disciple reaching the first higher state of mind”〔T01 0423b05〕; the second to fourth higher states of mind are spoken of by the second to fourth dhyānas〔T01 0423a11〕
四增心見法安樂住
雜阿含經「四方風吹者，謂四增心見法」「四方風吹者，謂四增心見法」—“The wind blowing from the four sides means the four higher states of mind … in the Dharma seen”論作「四種現法樂住」：「證得四種現法樂住」〔T30n1579 0820b14〕The treatise has 「四種現法樂住」—“the four kinds of dwelling happily in the Dharma seen”: 「證得四種現法樂住」—“realizes the four kinds of dwelling happily in the Dharma seen”〔T30n1579 0820b14〕〔T02 0317b04〕
四大·四大造色
雜阿含經form made of the four great elements (四大·四大造色)「一切四大及四大造色」「一切四大及四大造色」—“all the four great elements and the form made of the four great elements”「謂所造色因四大種」〔T30n1579 0797b26〕「謂所造色因四大種」—“that is, derived form has the four great elements as its cause”〔T30n1579 0797b26〕〔T02 0009b12〕
四大增長攝受
雜阿含經「有四種食，長養眾生，四大增長攝受」「有四種食，長養眾生，四大增長攝受」—“There are four kinds of nutriment that nourish beings, by which the four great elements increase and are taken up”論未釋Not glossed in the treatise〔T02 0214c26〕
四大身·四大色身
雜阿含經the material body of the four great elements (四大身·四大色身)「於四大身厭患、離欲、背捨而非識」「於四大身厭患、離欲、背捨而非識」—“toward the body of the four great elements feels weariness, is free from desire, turns away, but not toward consciousness”論作「四大種身」：「復次，有諸愚夫外道種類，雖能觀見四大種」〔T30n1579 0829c29〕；「是慧眼所見境故。四大種身有增、有減、有」〔T30n1579 0830a16〕The treatise reads 「四大種身」—“the body of the four great elements”: 「復次，有諸愚夫外道種類，雖能觀見四大種」—“Further, there are fools of the kinds of other sects who, though they can contemplate and see that the body of the four great”〔T30n1579 0829c29〕; 「是慧眼所見境故。四大種身有增、有減、有」—“because it is an object seen by the eye of wisdom. The body of the four great elements increases, decreases, is”〔T30n1579 0830a16〕〔T02 0081c06〕
四姓
雜阿含經「所有四姓悉皆召來」「所有四姓悉皆召來」—“all the four castes are summoned”論未釋Not glossed in the treatise〔T02 0142b10〕
四守門
雜阿含經「識住。四守門者，謂四念處」「識住。四守門者，謂四念處」—“…stations of consciousness. The four gatekeepers means the four foundations of mindfulness”論作「循身念」：「修循身念，勝奢摩他、毘鉢舍那之所攝受」〔T30n1579 0819b13〕The treatise has 「循身念」—“mindfulness following the body”: 「修循身念，勝奢摩他、毘鉢舍那之所攝受」—“cultivates mindfulness following the body, upheld by excellent śamatha and vipaśyanā”〔T30n1579 0819b13〕〔T02 0316a03〕
四安隱住處
中阿含經「便得四安隱住處」「便得四安隱住處」—“then gains the four secure abidings”「有此世彼世，有善惡業報，我得此正見相應業」〔T01 0439b09〕；「自不作惡，苦何由生？」〔T01 0439b18〕「有此世彼世，有善惡業報，我得此正見相應業」—“there is this world and that world, there is the result of good and bad action; I have gained this action that accords with right view”〔T01 0439b09〕; 「自不作惡，苦何由生？」—“If I do no evil myself, from what could suffering arise?”〔T01 0439b18〕〔T01 0439b08〕
四層堂
雜阿含經「覺分。四層堂者，謂四如意足」「覺分。四層堂者，謂四如意足」—“…factors of awakening. The four-tiered hall means the four bases of supernormal power”論未釋Not explained in the treatise〔T02 0317b01〕
四念處
中阿含經「答曰四念處為習」「答曰四念處為習」—“The answer: the four foundations of mindfulness are their supporting condition”無自釋；本卷不列其名No self-gloss; this fascicle does not list their names〔T01 0487c03〕
四念處·四正勤·四如意足·五根·五力·七覺分·八聖道分
雜阿含經four right efforts · four bases of supernormal power · five faculties · five powers · seven factors of awakening · factors of the eightfold noble path (四念處·四正勤·四如意足·五根·五力·七覺分·八聖道分)「所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分」「所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分」—“namely, the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the factors of the eightfold noble path”論作念住、正斷、神足、根、力、覺支、道支：「觀察事者，謂四念住」〔T30n1579 0781a17〕；「捨取事者，謂四正斷」〔T30n1579 0781a19〕；「出受事者，謂四神足」〔T30n1579 0781a20〕；「方便事者，謂諸根、力、覺支、道支」〔T30n1579 0781a22〕The treatise has 念住正斷神足根力覺支道支, under other names for the same: 「觀察事者，謂四念住」—“the matter of examination: namely, the four foundations of mindfulness”〔T30n1579 0781a17〕; 「捨取事者，謂四正斷」—“the matter of abandoning and taking up: namely, the four right efforts”〔T30n1579 0781a19〕; 「出受事者，謂四神足」—“the matter of emerging from feeling: namely, the four bases of supernormal power”〔T30n1579 0781a20〕; 「方便事者，謂諸根、力、覺支、道支」—“the matter of means: namely, the faculties, the powers, the factors of awakening, and the factors of the path”〔T30n1579 0781a22〕〔T02 0014a07〕
四念處修習多修習〔承前·卷二十四〕
雜阿含經「云何名為四念處修習多修習？」「云何名為四念處修習多修習？」—“What is called cultivating and much cultivating the four foundations of mindfulness?”論未釋（前卷已見；本卷自釋三想：「於內身起厭離想，於內身起不厭離想、厭離不厭離俱捨想」〔T02 0139b28〕）Not glossed in the treatise (seen in an earlier fascicle; this fascicle glosses it itself by the three perceptions: 「於內身起厭離想，於內身起不厭離想、厭離不厭離俱捨想」—“toward the inner body gives rise to the perception of weariness, toward the inner body gives rise to the perception of non-weariness, and to the perception of equanimity toward both weariness and non-weariness”〔T02 0139b28〕)〔T02 0139b27〕
四攝事（惠施·愛語·行利·同利）
雜阿含經kind speech · beneficial conduct · sharing the benefit)「謂四攝事，惠施、愛語、行利、同利」「謂四攝事，惠施、愛語、行利、同利」—“Namely, the four means of gathering in: giving, kind speech, beneficial conduct, and sharing the benefit”「當知攝事，如菩薩地已辯其相」〔T30n1579 0864a07〕「當知攝事，如菩薩地已辯其相」—“know that the means of gathering in have had their characteristics explained in the Stage of the Bodhisattva”〔T30n1579 0864a07〕〔T02 0184c28〕
四方、四維、上、下
雜阿含經「四方、四維、上、下一切世間」「四方、四維、上、下一切世間」—“the four directions, the four intermediate directions, above, and below, the whole world”論未釋Not glossed in the treatise〔T02 0197b24〕
四梵室
中阿含經「彼修四梵室，捨離於欲」「彼修四梵室，捨離於欲」—“they cultivated the four Brahmā abodes and left behind desire”無自釋No self-gloss〔T01 0429b19〕
四正斷
雜阿含經「四正斷、四如意足、五根、五力、七覺支、八道支」「四正斷、四如意足、五根、五力、七覺支、八道支」—“the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold path”論未釋其名；義近者見「為欲斷除已生惡故，及未生者令不生故」〔T30n1579 0861b25〕The treatise does not explain the name; close in sense is 「為欲斷除已生惡故，及未生者令不生故」—“in order to abandon evil already arisen, and to keep what has not arisen from arising”〔T30n1579 0861b25〕〔T02 0176c15〕
四流
雜阿含經「浚流者，譬四流」「浚流者，譬四流」—“The torrent is a likeness for the four floods”論未釋Not explained in the treatise〔T02 0313c20〕
四無色陰（名）
雜阿含經「無色陰——受陰、想陰、行陰、識陰。云何色？謂四大、」「無色陰——受陰、想陰、行陰、識陰。云何色？謂四大、」—“formless aggregates—the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. What is form? It is the four great elements,”論未釋Not explained in the treatise〔T02 0085a29〕
四王天·炎摩天·兜率陀天·化樂天
雜阿含經the Yāma gods · the Tuṣita gods · the gods who delight in creation (四王天·炎摩天·兜率陀天·化樂天)「念四王天、三十三天，炎摩天、兜率陀天、化樂天、他化自在天」「念四王天、三十三天，炎摩天、兜率陀天、化樂天、他化自在天」—“he recollects the gods of the Four Great Kings, the gods of the Thirty-Three, the Yāma gods, the Tuṣita gods, the gods who delight in creation, and the gods who wield the creations of others”論未釋Not glossed in the treatise〔T02 0144a16〕
四王天、㷿摩天、兜率哆天、化樂天、他化樂天
中阿含經「或生四王天，或生三十三天，或生㷿摩天，或生兜率哆天，或生化樂天，或生他化樂天」「或生四王天，或生三十三天，或生㷿摩天，或生兜率哆天，或生化樂天，或生他化樂天」—“were born some among the gods of the Four Kings, some among the gods of the Thirty-Three, some among the Yāma gods, some among the Tuṣita gods, some among the gods who delight in creation, some among the gods who delight in the creations of others”無自釋No self-gloss〔T01 0429b16〕
四登階道
雜阿含經「如有四登階道，昇於殿堂」「如有四登階道，昇於殿堂」—“as when there is a stairway of four steps leading up to a hall”論作「四階隥」：「又即如是四聖諦智，如四階隥，能令上昇大智慧殿」〔T30n1579 0845c17〕The treatise reads 「四階隥」—“four steps of a stair”: 「又即如是四聖諦智，如四階隥，能令上昇大智慧殿」—“Again, these very knowledges of the four noble truths are like four steps of a stair, able to make one rise up into the hall of great wisdom”〔T30n1579 0845c17〕〔T02 0113a13〕
四真諦
雜阿含經「如是聖弟子見四真諦」「如是聖弟子見四真諦」—“In this way the noble disciple sees the four true truths”論作聖諦：「已見聖諦」〔T30n1579 0799b02〕The treatise has “noble truths”: 「已見聖諦」—“has already seen the noble truths”〔T30n1579 0799b02〕〔T02 0035a02〕
四種清淨
雜阿含經「說四種清淨」「說四種清淨」—“teaches the four kinds of purity”論未釋；本卷自釋：「戒清淨、心清淨、見清淨、解脫清淨」〔T02 0148c18〕Not glossed in the treatise; this fascicle glosses it itself: 「戒清淨、心清淨、見清淨、解脫清淨」—“purity of precepts, purity of mind, purity of seeing, purity of liberation”〔T02 0148c18〕〔T02 0148c17〕
四種福利
雜阿含經「得四種果、四種福利」「得四種果、四種福利」—“attains four kinds of fruit, four kinds of blessing”論未釋Not glossed in the treatise〔T02 0196c07〕
四種軍·藕孔
雜阿含經the lotus-root hole (四種軍·藕孔)「見四種軍——象軍、馬軍、車軍、步軍，無量無數，皆悉入於一藕孔中」「見四種軍——象軍、馬軍、車軍、步軍，無量無數，皆悉入於一藕孔中」—“he saw four kinds of army—elephant troops, horse troops, chariot troops, and foot troops—beyond measure and number, all entering into a single lotus-root hole”論未釋Not explained in the treatise〔T02 0109a10〕
四種軍力
中阿含經「集四種軍力，象軍、馬軍、車軍、步軍」「集四種軍力，象軍、馬軍、車軍、步軍」—“assembles the four kinds of troops—elephant troops, horse troops, chariot troops, and foot troops”「象軍、馬軍、車軍、步軍」〔T01 0422c20〕「象軍、馬軍、車軍、步軍」—“elephant troops, horse troops, chariot troops, and foot troops”〔T01 0422c20〕〔T01 0422c20〕
四縛
雜阿含經「縛者，四縛，謂貪欲縛、瞋恚縛、戒取縛、我見縛」「縛者，四縛，謂貪欲縛、瞋恚縛、戒取縛、我見縛」—“Ties are the four ties, namely the tie of desire, the tie of hatred, the tie of clinging to precepts, the tie of the view of self”論未釋Not glossed in the treatise〔T02 0127a16〕
四聖諦
雜阿含經「諸比丘！我於此四聖諦三轉十二行不」「諸比丘！我於此四聖諦三轉十二行不生眼」—“Bhikṣus! If, with regard to the three turnings and twelve aspects of these four noble truths, vision had not arisen in me”「一切皆歸四聖諦攝。當知諸法略有二種。一、能知智」〔T30n1579 0841c05〕「一切皆歸四聖諦攝。當知諸法略有二種。一、能知智」—“all are included in the four noble truths. It should be known that dharmas are, in brief, of two kinds: first, the knowledge that knows”〔T30n1579 0841c05〕〔T02 0104a02〕
四蚖蛇·篋
雜阿含經basket (四蚖蛇·篋)「譬如有四蚖蛇」「譬如有四蚖蛇」—“Suppose there are four venomous snakes”論未釋Not explained in the treatise〔T02 0313b15〕
四衢道
雜阿含經「譬如四衢道有土堆壠」「譬如四衢道有土堆壠」—“Suppose at a crossroads there were mounds of earth”「又於此中，身等四法如四大路」〔T30n1579 0866c16〕「又於此中，身等四法如四大路」—“further, in this, the four dharmas of body and the rest are like four great roads”〔T30n1579 0866c16〕〔T02 0209a17〕
四道
雜阿含經「或求以四道」「或求以四道」—“or inquire by the four paths”論未釋；本卷自釋：「名說初道」〔T02 0146c28〕Not glossed in the treatise; this fascicle glosses it itself: 「名說初道」—“this is called teaching the first path”〔T02 0146c28〕〔T02 0146c23〕
四道·四法句
雜阿含經the four Dharma sentences (四道·四法句)「四道、四法句、止觀」「四道、四法句、止觀」—“the four paths, the four Dharma sentences, and calm and insight”論未釋Not explained in the treatise〔T02 0184b24〕
四隥梯
雜阿含經「譬如四隥梯昇於殿堂」「譬如四隥梯昇於殿堂」—“It is like a ladder of four rungs leading up to a hall”論作「四桄梯」：「又即如是四聖諦智，如四桄梯，能令隥上解脫寂滅」〔T30n1579 0845c18〕The treatise reads 「四桄梯」—“a ladder of four rungs”: 「又即如是四聖諦智，如四桄梯，能令隥上解脫寂滅」—“Again, these very knowledges of the four noble truths are like a ladder of four rungs, able to make one climb up to liberation and quiescent cessation”〔T30n1579 0845c18〕〔T02 0113b03〕
四雙八士
雜阿含經「如是四雙八士」「如是四雙八士」—“Such are the four pairs, the eight persons”論未釋Not glossed in the treatise〔T02 0143c16〕
四食（麁摶食·細觸食·意思食·識食）
雜阿含經subtle contact · mental intention · consciousness) (四食（麁摶食·細觸食·意思食·識食）)「一者麁摶食，二者細觸食，三者意思食」「一者麁摶食，二者細觸食，三者意思食」—“first, coarse morsel food; second, subtle contact; third, mental intention”論作「四種食」，四名作段·順樂受觸·有漏意會思·能執諸根大種識：「於識住令識住因，謂四種食。四現法、後法雜染因」〔T30n1579 0834b21〕；「一者、段，二者、順樂受觸，三者、有漏意會思」〔T30n1579 0838c11〕The treatise reads 「四種食」—“the four kinds of nutriment,” and gives the four names as morsel · contact conducive to pleasant feeling · mental volition with the outflows · the consciousness that holds the faculties and the great elements: 「於識住令識住因，謂四種食。四現法、後法雜染因」—“the cause that makes consciousness abide in the stations of consciousness, namely the four kinds of nutriment. Fourth, the cause of defilement in this life and later lives”〔T30n1579 0834b21〕; 「一者、段，二者、順樂受觸，三者、有漏意會思」—“first, morsel; second, contact conducive to pleasant feeling; third, mental volition with the outflows”〔T30n1579 0838c11〕〔T02 0094c01〕
四體支解·四方易韻
雜阿含經the four directions changed (四體支解·四方易韻)「我今四體支解，四方易韻」「我今四體支解，四方易韻」—“Now my four limbs are as though loosened, the four directions are all changed”論未釋Not glossed in the treatise〔T02 0218a26〕
因本作·故業·苦邊
中阿含經old action · the end of suffering (因本作·故業·苦邊)「謂人所受皆因本作」「謂人所受皆因本作」—“whatever a person experiences is all due to what was done before”「若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊」〔T01 0442c03〕「若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊」—“if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached”〔T01 0442c03〕〔T01 0442c03〕
因緣法·緣生法
雜阿含經dependently arisen things (因緣法·緣生法)「我今當說因緣法及緣生法」「我今當說因緣法及緣生法」—“I will now teach the Dharma of causes and conditions and dependently arisen things”「復次，由二因緣，於諸緣起及緣生法，建立」〔T30n1579 0833a18〕「復次，由二因緣，於諸緣起及緣生法，建立」—“Further, by two causes and conditions, with regard to the forms of dependent arising and dependently arisen things, is established”〔T30n1579 0833a18〕〔T02 0084b13〕
因陀羅柱
雜阿含經「譬如因陀羅柱，銅鐵作之，」「譬如因陀羅柱，銅鐵作之，」—“Suppose there is an Indra pillar, made of copper and iron,”論作「大石樓」：「又於諦智已證得者，如大石樓已善雕飾，」〔T30n1579 0844b07〕The treatise reads 「大石樓」—“great stone tower”: 「又於諦智已證得者，如大石樓已善雕飾，」—“Further, one who has realized the knowledge of the truths is like a great stone tower, well carved and adorned,”〔T30n1579 0844b07〕〔T02 0107b07〕
園觀之道
中阿含經「園觀之道、昇進之道、善處之道」「園觀之道、昇進之道、善處之道」—“the path to the garden, the path upward, the path to a good place”「謂八支聖道，正見乃至正定，是為八」〔T01 0440c09〕「謂八支聖道，正見乃至正定，是為八」—“that is, the noble path of eight factors, from right view up to right concentration, these being eight”〔T01 0440c09〕〔T01 0440c04〕
團土·梨果
雜阿含經pear (團土·梨果)「手捉團土，大如梨果」「手捉團土，大如梨果」—“holding in his hand a lump of clay the size of a pear”論作「泥團」：「又大雪山，若諸金山，若蘇迷盧及大地喻，又有六種礫石之喻，又泥團喻」〔T30n1579 0846a08〕The treatise reads 「泥團」—“lump of clay”: 「又大雪山，若諸金山，若蘇迷盧及大地喻，又有六種礫石之喻，又泥團喻」—“again, the simile of the great Snow Mountains, of the golden mountains, of Sumeru, and of the great earth; again there are six kinds of simile of gravel; again the simile of the lump of clay”〔T30n1579 0846a08〕〔T02 0114a02〕
土堆壠
雜阿含經「當於爾時踐蹈諸土堆壠不？」「當於爾時踐蹈諸土堆壠不？」—“at that time would he trample the mounds of earth?”「非理作意如塵土丘」〔T30n1579 0866c16〕「非理作意如塵土丘」—“improper attention is like mounds of dust and earth”〔T30n1579 0866c16〕〔T02 0208c28〕
在家憒鬧·非家
雜阿含經homelessness (在家憒鬧·非家)「在家憒鬧，在家染著；出家空閑，難可俗人處於非家」「在家憒鬧，在家染著；出家空閑，難可俗人處於非家」—“the household life is crowded and noisy, the household life is defiling; going forth is open and free; a layman finds it hard to dwell in homelessness”論未釋Not glossed in the treatise〔T02 0219a04〕
地一切入處正受
雜阿含經「地一切入處正受，此則無上，為求此果」「地一切入處正受，此則無上，為求此果」—“The attainment of the all-entering sphere of earth is the unsurpassed; for this fruit we seek”論未釋Not glossed in the treatise〔T02 0143a18〕
地味
雜阿含經「得地味、水味、火味、風味」「得地味、水味、火味、風味」—“it takes in the flavour of earth, the flavour of water, the flavour of fire, and the flavour of wind”論未釋Not glossed in the treatise〔T02 0204b17〕
地獄之報
中阿含經「必受苦果地獄之報」「必受苦果地獄之報」—“must experience the painful fruit, the result of hell”「謂有一人不修身、不修戒、不修心、不修慧，壽命甚短」〔T01 0433a19〕「謂有一人不修身、不修戒、不修心、不修慧，壽命甚短」—“that is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short”〔T01 0433a19〕〔T01 0433a18〕
地獄餘罪
雜阿含經「地獄餘罪，今得此身，續受斯苦」「地獄餘罪，今得此身，續受斯苦」—“by the remaining retribution from hell, he now receives this body, and continues to suffer this pain”論未釋Not glossed in the treatise〔T02 0136b12〕
地界·水界·火界·風界·空界·識界
雜阿含經the water element · the fire element · the wind element · the space element · the consciousness element (地界·水界·火界·風界·空界·識界)「若比丘於所有地界」「若比丘於所有地界」—“If a bhikṣu, with regard to whatever earth element there is”論未釋Not explained in the treatise〔T02 0118c29〕
垢·膩·刺·戀·縛
雜阿含經grease · thorns · fondness · ties (垢·膩·刺·戀·縛)「如穢，如是垢、膩、刺、戀、縛亦爾」「如穢，如是垢、膩、刺、戀、縛亦爾」—“As with stains, so too with grime, grease, thorns, fondness, and ties”論未釋Not glossed in the treatise〔T02 0128a27〕
執杖梵志
雜阿含經「時，有執杖梵志年耆根熟」「時，有執杖梵志年耆根熟」—“At that time a staff-bearing brāhmaṇa, aged in years, his faculties ripe”論未釋Not glossed in the treatise〔T02 0141c18〕
執澡灌杖梵志
雜阿含經「時，有執澡灌杖梵志」「時，有執澡灌杖梵志」—“At that time a brāhmaṇa carrying a water-pot staff”論未釋Not glossed in the treatise〔T02 0141b24〕
基業
雜阿含經「於此七道分為基業已，得一其心」「於此七道分為基業已，得一其心」—“Having taken these seven path factors as the foundation, one attains oneness of mind”論未釋Not glossed in the treatise〔T02 0199a28〕
堂閣·棟
雜阿含經ridgepole (堂閣·棟)「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故」「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故」—“It is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because it holds them together”論未釋其喻；義近者見「是故此慧，若初若後多有所作，故說慧根最為殊勝」〔T30n1579 0863c02〕The simile is not explained in the treatise; near in sense: 「是故此慧，若初若後多有所作，故說慧根最為殊勝」—“therefore this wisdom, whether at the beginning or at the end, has much to do; hence the faculty of wisdom is said to be the most excellent”〔T30n1579 0863c02〕〔T02 0183b21〕
堅固信（第一善法）
中阿含經「謂聖弟子得堅固信，深著如來，信根已立」「謂聖弟子得堅固信，深著如來，信根已立」—“The noble disciple obtains firm faith, deeply attached to the Tathāgata, the faculty of faith established”「終不隨外沙門、梵志，若天、魔、梵及餘世間，是謂聖弟子得一善法」〔T01 0423a15〕「終不隨外沙門、梵志，若天、魔、梵及餘世間，是謂聖弟子得一善法」—“never following outside ascetics and brāhmaṇas, nor gods, Māra, Brahmā, or the rest of the world; this is called the noble disciple obtaining the first good dharma”〔T01 0423a15〕〔T01 0423a14〕
堅柱
雜阿含經「堅柱者，譬身念處」「堅柱者，譬身念處」—“the firm post is a likeness for mindfulness of the body”論作「循身正念」：「勤修循身正念」〔T30n1579 0818b03〕The treatise has 「循身正念」—“right mindfulness following the body”: 「勤修循身正念」—“diligently cultivates right mindfulness following the body”〔T30n1579 0818b03〕〔T02 0313b08〕
塔寺
雜阿含經「我今何緣入彼塔寺？」「我今何緣入彼塔寺？」—“Why should I now enter that stūpa-monastery?”論未釋Not glossed in the treatise〔T02 0214b24〕
塞流源
雜阿含經「是名塞流源」「是名塞流源」—“this is called blocking the source of the flow”論未釋Not glossed in the treatise〔T02 0144b23〕
增上慈
中阿含經「我今寧可更修增上慈」「我今寧可更修增上慈」—“I had better cultivate higher loving-kindness”無自釋No self-gloss〔T01 0429b22〕
增上慢·過人法
雜阿含經superhuman states (增上慢·過人法)「非如增上慢者」〔T02 0063b17〕；「而自稱歎得過人法」「非如增上慢者」—“not like those of overestimating conceit”〔T02 0063b17〕; 「而自稱歎得過人法」—“yet praise themselves as having attained superhuman states”論未釋Not explained in the treatise〔T02 0063b17〕
增上慧方便
雜阿含經「聖弟子增上慧方便隨順成就住者」「聖弟子增上慧方便隨順成就住者」—“the noble disciple who dwells accomplished in accordance with the skilful means of higher wisdom”論未釋Not glossed in the treatise〔T02 0210b08〕
增上戒學·增上意學·增上慧學
雜阿含經the training in the higher mind · the training in the higher wisdom (增上戒學·增上意學·增上慧學)「謂增上戒學、增上意學、謂增上慧學」「謂增上戒學、增上意學、謂增上慧學」—“namely, the training in the higher precepts, the training in the higher mind, and, namely, the training in the higher wisdom”「學有三種，謂增上戒學、增上心學、增上慧學」〔T30n1579 0867a03〕「學有三種，謂增上戒學、增上心學、增上慧學」—“training is of three kinds, namely the training in the higher precepts, the training in the higher mind (心), and the training in the higher wisdom”〔T30n1579 0867a03〕〔T02 0210a08〕
增上欲
雜阿含經「當起增上欲，慇懃方便時救令滅」「當起增上欲，慇懃方便時救令滅」—“One should rouse heightened desire and earnest effort, and save it in time, putting it out”論未見此名Not found in the treatise〔T02 0046a18〕
增上說法·開示施設建立分別散說顯現表露
雜阿含經disclosing, designating, establishing, analysing, expounding, revealing, and laying bare (增上說法·開示施設建立分別散說顯現表露)「如來、應、等正覺增上說法，謂四聖諦，開示、施設、建立、分別、散說、顯現、表露」「如來、應、等正覺增上說法，謂四聖諦，開示、施設、建立、分別、散說、顯現、表露」—“The Tathāgata, the Worthy One, the Perfectly Awakened One teaches the Dharma supremely, namely the four noble truths: disclosing, designating, establishing, analysing, expounding, revealing, and laying bare”論作「聖諦相應言教」：「若諸如來所說聖諦相應言教，當知此教，是第一義令上昇教」〔T30n1579 0845c07〕The treatise reads 「聖諦相應言教」—“the teaching in words connected with the noble truths”: 「若諸如來所說聖諦相應言教，當知此教，是第一義令上昇教」—“The teaching in words connected with the noble truths that the Tathāgatas speak—know that this teaching is, in the ultimate sense, the teaching that makes one rise upward”〔T30n1579 0845c07〕〔T02 0112c03〕
增法·減法
雜阿含經the dharma of decrease (增法·減法)「有增法、減法。」「有增法、減法。」—“There are the dharma of increase and the dharma of decrease.”論作「若增」「若減」：「總名諸法若增、若生、若集。依因果滅，如其所應，當知說名若減」〔T30n1579 0837c17〕；「當知說名若減、若滅、若沒。如是意趣差別道理不違法性」〔T30n1579 0837c18〕The treatise reads 「若增」—“increase” and 「若減」—“decrease”: 「總名諸法若增、若生、若集。依因果滅，如其所應，當知說名若減」—“together these are called the dharmas’ increase, arising, and coming together. With regard to the cessation of cause and effect, as is fitting, know that it is called decrease”〔T30n1579 0837c17〕; 「當知說名若減、若滅、若沒。如是意趣差別道理不違法性」—“know that it is called decrease, cessation, and vanishing. Such a principle of distinct intentions does not go against the nature of the Dharma”〔T30n1579 0837c18〕〔T02 0100a13〕
壞法·不壞法
雜阿含經imperishable (壞法·不壞法)「我今為汝說壞、不壞法」「我今為汝說壞、不壞法」—“I will now teach you the perishable and the imperishable”「已滅壞故，滅壞法故，說名無常」〔T30n1579 0792a21〕「已滅壞故，滅壞法故，說名無常」—“because it has already ceased and perished, because it is of the nature of ceasing and perishing, it is called impermanent”〔T30n1579 0792a21〕〔T02 0012b26〕
士夫
雜阿含經「謂士夫是」「謂士夫是」—“namely, the person”論未立此名；其下「如是名」等句，見目三The treatise has 「得入於彼諸行生起世俗言說士夫數中」—“enters the number of persons in the worldly speech that arises from those formations”〔T30n1579 0777a15〕; for the sentences below it beginning 「如是名」—“such a name,” see Topic III〔T02 0019a22〕
士夫所依
雜阿含經「四大，士夫所依」「四大，士夫所依」—“the four great elements, on which a person depends”論未釋Not explained in the treatise〔T02 0088a16〕
士夫施
雜阿含經「常行士夫施」「常行士夫施」—“ever practicing the giving of a true man”論未釋Not glossed in the treatise〔T02 0153b05〕
壹奢能伽羅
雜阿含經「如是我聞：一時，佛住壹奢能伽羅國壹奢能伽羅林中」「如是我聞：一時，佛住壹奢能伽羅國壹奢能伽羅林中」—“Thus have I heard. At one time the Buddha was staying in the country of Icchānaṅgala, in the Icchānaṅgala Grove”論未釋Not explained in the treatise〔T02 0122b13〕
壽暖
雜阿含經「壽暖及諸識」「壽暖及諸識」—“life, warmth, and consciousness”論未見此名於此段This name is not found in this passage of the treatise〔T02 0069a25〕
夏坐
中阿含經「與大比丘眾共受夏坐」「與大比丘眾共受夏坐」—“spending the summer retreat together with a great assembly of bhikṣus”無自釋No self-gloss〔T01 0430a01〕
夏安居
雜阿含經「到已，夏安居」「到已，夏安居」—“Having arrived, he kept the summer retreat”論未釋Not explained in the treatise〔T02 0089c20〕
外法
雜阿含經「於外法中，我不見一法令未生惡不善法生」「於外法中，我不見一法令未生惡不善法生」—“Among outer dharmas I do not see one dharma that makes evil, unwholesome dharmas not yet arisen arise”「一者、於外力中，善知識力最為殊勝」〔T30n1579 0865b23〕「一者、於外力中，善知識力最為殊勝」—“first, among outer powers, the power of the good friend is the most excellent”〔T30n1579 0865b23〕〔T02 0201c30〕
外道·眾主
雜阿含經leader of a company (外道·眾主)「外道眾主」「外道眾主」—“leader of a company of outsiders”「外道師為諸弟子，依止無因、不平等因」〔T30n1579 0792b21〕「外道師為諸弟子，依止無因、不平等因」—“the outsider teachers, for their disciples, rely on no cause or on unequal causes”〔T30n1579 0792b21〕〔T02 0020c05〕
外道凡夫
雜阿含經「若於此五根一切無者，我說彼為外道凡夫之數」「若於此五根一切無者，我說彼為外道凡夫之數」—“if one has none at all of these five faculties, I say that he is counted among the ordinary persons of other paths”論作外異生：「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」〔T30n1579 0863c04〕The treatise reads “outer ordinary persons” (外異生): 「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」—“if one has not, even in this world, the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas, know that this one abides in the class of outer ordinary persons”〔T30n1579 0863c04〕〔T02 0183b01〕
多羅樹異釋
雜阿含經「如折多羅樹」「如折多羅樹」—“like a palm tree felled”論於此段未見此名Not found in this passage of the treatise〔T02 0034b10〕
中阿含經「大海水減一多羅樹」「大海水減一多羅樹」—“the water of the great ocean falls by the height of one palm tree”無自釋No self-gloss〔T01 0429a04〕
多聞聖弟子
中阿含經「多聞聖弟子得聞正法，值真知識，調御聖法，知如真法」「多聞聖弟子得聞正法，值真知識，調御聖法，知如真法」—“The learned noble disciple gets to hear the right Dharma, meets true friends, is disciplined in the noble Dharma, and knows the Dharma as it really is”無自釋No self-gloss〔T01 0432a01〕
多聞（第五善法）
中阿含經「聖弟子廣學多聞，守持不忘，積聚博聞」「聖弟子廣學多聞，守持不忘，積聚博聞」—“the noble disciple learns widely and hears much, retains and does not forget, and gathers broad learning”「所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行」〔T01 0423a25〕「所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行」—“the Dharma, namely, is good in the beginning, good in the middle, good in the end, with meaning and with wording, complete and pure, revealing the holy life”〔T01 0423a25〕〔T01 0423a24〕
大丈夫
雜阿含經「說名大丈夫，不顧於五欲」「說名大丈夫，不顧於五欲」—“this one is called the great man, who does not long for the five desires”論未釋Not explained in the treatise〔T02 0310b25〕
大人處所
雜阿含經「以大人處所建立於我」「以大人處所建立於我」—“established me in the standing of a great man”論未釋（經五〇二作「以大人處建立於我」〔T02 0132c05〕）Not glossed in the treatise (Discourse 502 reads 「以大人處建立於我」—“established me in the standing of a great man”〔T02 0132c05〕)〔T02 0132b08〕
大功德聚
大士
雜阿含經「如學、無學，如是正士、如是大士，亦如是說」「如學、無學，如是正士、如是大士，亦如是說」—“As for one in training and one beyond training, so too the right person and the great person are taught in the same way”論未釋Not glossed in the treatise〔T02 0200a22〕
大師弟子
雜阿含經「是大師弟子大目揵連，梵行清淨，大德大力者」「是大師弟子大目揵連，梵行清淨，大德大力者」—“This is the teacher’s disciple Mahāmaudgalyāyana, pure in pure conduct, of great virtue and great power”論未釋Not glossed in the treatise〔T02 0134a03〕
大德大力大神通
雜阿含經「成就如是大德大力大神通」「成就如是大德大力大神通」—“accomplished such great virtue, great strength, great supernormal power”論未釋Not glossed in the treatise〔T02 0140b02〕
大德神力
雜阿含經「有大德神力，於何功德修習多修習而能至此？」「有大德神力，於何功德修習多修習而能至此？」—“You have great divine power—by cultivating and much cultivating what merit have you come to this?”論未釋；本卷自釋：「於四念處修習多修習，成此大德神力」〔T02 0139c22〕Not glossed in the treatise; this fascicle glosses it itself: 「於四念處修習多修習，成此大德神力」—“By cultivating and much cultivating the four foundations of mindfulness I have accomplished this great divine power”〔T02 0139c22〕〔T02 0139c21〕
大明
雜阿含經「若有七覺支，能作大明」「若有七覺支，能作大明」—“If there are the seven factors of awakening, they can make great light”論未釋Not explained in the treatise〔T02 0189c08〕
大果大福利
雜阿含經「多修習已，當得大果大福利」「多修習已，當得大果大福利」—“having much cultivated it, one will attain great fruit and great blessing”論未釋Not glossed in the treatise〔T02 0197b02〕
大梵自在
雜阿含經「此大梵自在，造作自然，為眾生父」「此大梵自在，造作自然，為眾生父」—“this Great Brahmā, sovereign, creating of his own nature, is the father of beings”論未釋其名；論有「若欲一切皆自在等變化因作，名他作論」〔T30n1579 0787a06〕之句中The treatise does not explain the name; it has it within the sentence 「若欲一切皆自在等變化因作，名他作論」—“If one holds that everything is made by the causes of the transformations of the Sovereign and the like, it is called the doctrine of making by another”〔T30n1579 0787a06〕〔T02 0045a12〕
大熱地獄
雜阿含經「有大熱地獄，若眾生生於彼中，一向與烔然」「有大熱地獄，若眾生生於彼中，一向與烔然」—“There is a great hot hell; if beings are born in it, they are wholly ablaze”論作「那落迦」「燒燃苦」：「生那落迦中略有二苦。一、燒燃苦，二、治罰苦。」〔T30n1579 0844b18〕The treatise reads 「那落迦」—“the hells” and 「燒燃苦」—“the suffering of burning”: 「生那落迦中略有二苦。一、燒燃苦，二、治罰苦。」—“For those born in the hells there are, in brief, two sufferings: first, the suffering of burning; second, the suffering of punishment.”〔T30n1579 0844b18〕〔T02 0111b11〕
大目乾連
大目揵連·阿那律陀·陀驃·優波離
雜阿含經Aniruddha · Dravya · Upāli (大目揵連·阿那律陀·陀驃·優波離)「時，尊者大目揵連與眾多比丘於近處經行」；「時，阿那律陀與眾多比丘於近處經行」〔T02 0115b06〕；「時，尊者陀驃與眾多比丘於近處經行」〔T02 0115b10〕；「時，尊者優波離與眾多比丘於近處經行」〔T02 0115b11〕「時，尊者大目揵連與眾多比丘於近處經行」—“At that time the venerable Mahāmaudgalyāyana, with many bhikṣus, was walking to and fro nearby”; 「時，阿那律陀與眾多比丘於近處經行」—“At that time Aniruddha, with many bhikṣus, was walking to and fro nearby”〔T02 0115b06〕; 「時，尊者陀驃與眾多比丘於近處經行」—“At that time the venerable Dravya, with many bhikṣus, was walking to and fro nearby”〔T02 0115b10〕; 「時，尊者優波離與眾多比丘於近處經行」—“At that time the venerable Upāli, with many bhikṣus, was walking to and fro nearby”〔T02 0115b11〕論未釋Not explained in the treatise〔T02 0115b05〕
大空法經
雜阿含經「所謂大空法經」「所謂大空法經」—“namely, the Discourse on the Dharma of Great Emptiness”論作「大空」：「名為大空。謂若有離世俗言說，妄見為依，」〔T30n1579 0833b20〕The treatise reads 「大空」—“great emptiness”: 「名為大空。謂若有離世俗言說，妄見為依，」—“is called great emptiness. Namely, if, apart from conventional verbal expression, taking false views as support,”〔T30n1579 0833b20〕〔T02 0084c14〕
大聲聞尼眾
雜阿含經「有如是像類大聲聞尼眾」「有如是像類大聲聞尼眾」—“a great assembly of bhikṣuṇī disciples of such a kind”論未釋Not explained in the treatise〔T02 0073c10〕
大身眾生
雜阿含經「彼大身眾生在此王舍城，為屠牛兒」「彼大身眾生在此王舍城，為屠牛兒」—“that being with a huge body was in this Rājagṛha a cattle-butcher’s son”論未釋Not glossed in the treatise〔T02 0135b05〕
大迦葉·頭陀苦行
雜阿含經austere ascetic practice (大迦葉·頭陀苦行)「復有尊者大迦葉與眾多比丘於近處經行」；「一切皆是少欲知足，頭陀苦行，不畜遺餘」〔T02 0115b02〕「復有尊者大迦葉與眾多比丘於近處經行」—“Also the venerable Mahākāśyapa, with many bhikṣus, was walking to and fro nearby”; 「一切皆是少欲知足，頭陀苦行，不畜遺餘」—“they were all of few wishes and content, austere in ascetic practice, keeping nothing in store”〔T02 0115b02〕論未釋Not explained in the treatise〔T02 0115b01〕
大醫王
雜阿含經「成就，名曰大醫王者，所應王之具、王之分。何」「有四法成就，名曰大醫王者，所應王之具、王之分。何等為四」—“One accomplished in four things is called a great king of physicians, possessed of what befits a king and of what is a king’s portion. What are the four?”論作「良醫」：「但應尋求爾所正法。諸有良醫，亦但應授爾所正法。是故更無第五聖諦」〔T30n1579 0843c20〕The treatise reads 「良醫」—“good physician”: 「但應尋求爾所正法。諸有良醫，亦但應授爾所正法。是故更無第五聖諦」—“should seek only so many true remedies. And the good physicians should give only so many true remedies. Therefore there is no fifth noble truth”〔T30n1579 0843c20〕〔T02 0105a26〕
大闇地獄
雜阿含經「有大闇地獄」「有大闇地獄」—“There is a great dark hell”論未釋（論說「生闇」「黑闇」，見目三）Not explained in the treatise (the treatise speaks of 「生闇」—“the darkness of birth” and 「黑闇」—“black darkness”; see the third topic)〔T02 0111b26〕
天上十種法
天下處
雜阿含經「名此會名天下處」「名此會名天下處」—“this gathering place was named the Place of Descent from the Heavens”論未釋Not glossed in the treatise〔T02 0134c22〕
天乘·梵乘·大乘
雜阿含經the vehicle of Brahmā · the great vehicle (天乘·梵乘·大乘)「是名正法、律乘、天乘、梵乘、大乘，能調伏煩惱軍者」「是名正法、律乘、天乘、梵乘、大乘，能調伏煩惱軍者」—“This is called the vehicle of the right Dharma and discipline, the vehicle of the gods, the vehicle of Brahmā, the great vehicle, which is able to subdue the army of afflictions”論未釋Not glossed in the treatise〔T02 0201a01〕
天人王·瞿曇名稱子
雜阿含經a son of the renowned Gautama (天人王·瞿曇名稱子)「我是天人王，瞿曇名稱子」「我是天人王，瞿曇名稱子」—“I am a king of gods and humans, a son of the renowned Gautama”論未釋Not glossed in the treatise〔T02 0153b21〕
天住
雜阿含經「住於天住」「住於天住」—“dwelling in the heavenly abiding”「如來入于寂靜天住」〔T30n1579 0796c14〕「如來入于寂靜天住」—“the Tathāgata enters the still heavenly abiding”〔T30n1579 0796c14〕〔T02 0035c03〕
天帝釋·轉輪聖王
雜阿含經the wheel-turning king (天帝釋·轉輪聖王)「復三十六反，作天帝釋」「復三十六反，作天帝釋」—“thirty-six times more I was Śakra, lord of the gods”「謂在色界、欲界，天、人、大梵、帝釋、轉輪王等」〔T30n1579 0781b20〕「謂在色界、欲界，天、人、大梵、帝釋、轉輪王等」—“namely, in the form realm and the desire realm, gods, humans, Great Brahmā, Śakra, wheel-turning kings, and the like”〔T30n1579 0781b20〕〔T02 0067c21〕
天念
雜阿含經「修天念，正向涅槃」「修天念，正向涅槃」—“cultivates the recollection of the gods, heading rightly toward nirvāṇa”論未釋Not glossed in the treatise〔T02 0144a23〕
天眼·伏藏
雜阿含經hidden stores (天眼·伏藏)「生得天眼，能見伏藏」「生得天眼，能見伏藏」—“is born with the divine eye and is able to see hidden stores”論未釋Not glossed in the treatise〔T02 0194c20〕
天神力
雜阿含經「以天神力至菴羅林中」「以天神力至菴羅林中」—“by the power of a god he came to the Mango Grove”論未釋Not glossed in the treatise〔T02 0153b14〕
天耳
天耳·他心智·生死智·漏盡智
雜阿含經knowledge of others’ minds · knowledge of death and birth · knowledge of the ending of outflows (天耳·他心智·生死智·漏盡智)「天耳、他心智、宿命智、生死智、漏盡智者」「天耳、他心智、宿命智、生死智、漏盡智者」—“the divine ear, the knowledge of others’ minds, the knowledge of past lives, the knowledge of death and birth, the knowledge of the ending of outflows”論未釋Not glossed in the treatise〔T02 0209b10〕
天邑
天魔波旬
雜阿含經「天魔波旬」「天魔波旬」—“Māra Pāpīyas of the heavens”論作「魔」：「舍宅，魔便於彼積集可愛境界炬火而焚」〔T30n1579 0819b27〕The treatise has 「魔」—“Māra”: 「舍宅，魔便於彼積集可愛境界炬火而焚」—“…a house, and Māra then heaps up there the torch-fire of lovely objects and burns it”〔T30n1579 0819b27〕〔T02 0316b18〕
天龍鬼神
雜阿含經「天龍鬼神，乃至梵天，悉從來下」「天龍鬼神，乃至梵天，悉從來下」—“gods, nāgas, and spirits, up to the Brahmā gods, all came down with him”論未釋Not glossed in the treatise〔T02 0134c21〕
失收摩羅
雜阿含經「得失收摩羅，次得獼猴」「得失收摩羅，次得獼猴」—“obtains a crocodile, next obtains a monkey”論未釋Not explained in the treatise〔T02 0313a18〕
奉事
中阿含經「答曰奉事為習」「答曰奉事為習」—“The answer: attending upon them is its supporting condition”「若有奉事善知識者，未聞便聞，已聞便利」〔T01 0490b05〕「若有奉事善知識者，未聞便聞，已聞便利」—“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit”〔T01 0490b05〕〔T01 0490b05〕
奉侍者
中阿含經「尊者彌醯為奉侍者」「尊者彌醯為奉侍者」—“the venerable Mixi was the attendant”「我獨無人，無有侍者」〔T01 0491b06〕「我獨無人，無有侍者」—“I am alone with no one, I have no attendant”〔T01 0491b06〕〔T01 0491a17〕
契經·阿毘曇
雜阿含經the abhidharma (契經·阿毘曇)「諸多聞通達，契經阿毘曇」「諸多聞通達，契經阿毘曇」—“all who have heard much and penetrated the sūtras and the abhidharma”論未釋Not glossed in the treatise〔T02 0195c29〕
好讒人·苦切人
雜阿含經people who torment others (好讒人·苦切人)「好讒人者，及諸種種苦切人者」「好讒人者，及諸種種苦切人者」—“those who delight in slander, and all kinds of people who torment others”論未釋（大正原刊「讒」作「纔」，見目九）Not glossed in the treatise (the original Taishō printing reads 「讒」—“slander” as 「纔」—“only”; see Section IX)〔T02 0136b16〕
如來、應、等正覺
雜阿含經「是名如來、應、等正覺」「是名如來、應、等正覺」—“this is called the Tathāgata, the Worthy One, the Perfectly Awakened One”「此中如來，無師自然修三十七菩提分法，現等正覺」〔T30n1579 0791b04〕「此中如來，無師自然修三十七菩提分法，現等正覺」—“here the Tathāgata, without a teacher, of himself cultivated the thirty-seven dharmas that are factors of awakening, and fully and perfectly awakened”〔T30n1579 0791b04〕〔T02 0019b24〕
如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐
中阿含經「如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐」「如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐」—“the Tathāgata, the Unattached, the Rightly and Fully Awakened, Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer by the Dharma of the Path, the Teacher of Gods and Humans, called the Buddha, the Blessed One”無自釋No self-gloss〔T01 0429c19〕
如來（四句）
雜阿含經「色是如來耶」「色是如來耶」—“Is form the Tathāgata?”「於四句中，推求流轉、還滅士夫都不可得」〔T30n1579 0798b06〕；「聲聞、獨覺、佛世尊我說名如來」〔T30n1579 0798b08〕「於四句中，推求流轉、還滅士夫都不可得」—“in the four alternatives, a person who cycles on or who turns back to cessation is sought and not found at all”〔T30n1579 0798b06〕; 「聲聞、獨覺、佛世尊我說名如來」—“the śrāvaka, the solitary buddha, and the Buddha, the World-Honored One, I call the Tathāgata”〔T30n1579 0798b08〕〔T02 0031a21〕
如其正受
雜阿含經「即入三昧，如其正受」「即入三昧，如其正受」—“at once entered samādhi, according to his attainment”論未釋Not glossed in the treatise〔T02 0151b28〕
如如·不離如·不異如·真·實·審諦·不顛倒
雜阿含經not departing from thusness · not other than thusness · true · real · certain · not inverted (如如·不離如·不異如·真·實·審諦·不顛倒)「如如、不離如、不異如，真、實、審諦、不顛倒，是聖所諦」「如如、不離如、不異如，真、實、審諦、不顛倒，是聖所諦」—“thus and so, not departing from thusness, not other than thusness; true, real, certain, not inverted: this is what the noble ones hold as truth”「一、法性故，由真實義說名為諦」〔T30n1579 0845b01〕；「謂諸聖者知其是諦，故名聖諦」〔T30n1579 0845a28〕「一、法性故，由真實義說名為諦」—“First, by the nature of things: by the meaning of the true and real they are called truths”〔T30n1579 0845b01〕; 「謂諸聖者知其是諦，故名聖諦」—“Namely, because the noble ones know them to be truths, they are called noble truths”〔T30n1579 0845a28〕〔T02 0110c04〕
如實正觀
雜阿含經「入如實正觀」「入如實正觀」—“he enters right contemplation as it really is”論未釋Not glossed in the treatise〔T02 0148c29〕
如實知
雜阿含經「觀色無常如實知」「觀色無常如實知」—“contemplating form as impermanent and knowing it as it really is”論未釋「如實知」之名；論有「即於彼境如實了知」〔T30n1579 0774a09〕The treatise does not gloss the name 「如實知」; it has 「即於彼境如實了知」—“one fully knows that very object as it really is”〔T30n1579 0774a09〕〔T02 0001a18〕
如實知見
雜阿含經「謂於眼入處不如實知見者」「謂於眼入處不如實知見者」—“namely, one who does not know and see the eye sense base as it really is”論作「如實知」：「不如實知」〔T30n1579 0824a13〕The treatise has 「如實知」—“know as it really is”: 「不如實知」—“does not know as it really is”〔T30n1579 0824a13〕〔T02 0087b02〕
如實知顯現
雜阿含經「此諸法無常、有為，亦如是如實知顯現」「此諸法無常、有為，亦如是如實知顯現」—“These things are impermanent and conditioned, and this too becomes manifest in this way to knowledge as it really is”「當知如實能正顯了彼法二相」〔T30n1579 0809b25〕「當知如實能正顯了彼法二相」—“it should be known that one can, as it really is, rightly make manifest the two marks of those things”〔T30n1579 0809b25〕〔T02 0052b26〕
如屈伸臂頃
中阿含經「如屈伸臂頃，命終生地獄中」「如屈伸臂頃，命終生地獄中」—“in the time it takes to bend or stretch an arm, at death he is born in hell”〔T01 0445c25〕
如己輸稅
雜阿含經「我今自知，如己輸稅」「我今自知，如己輸稅」—“now I know for myself, as one pays one’s own tax”論未釋Not glossed in the treatise〔T02 0129b12〕
如幻·如炎
雜阿含經like a mirage (如幻·如炎)「諸行如幻、如炎」「諸行如幻、如炎」—“All formations are like an illusion, like a mirage”論作「如幻事」「如陽焰」：「說如幻事。想、心、見倒迷亂性故，說如陽焰」〔T30n1579 0820c23〕The treatise has 「如幻事」—“like an illusion” and 「如陽焰」—“like a mirage”: 「說如幻事。想、心、見倒迷亂性故，說如陽焰」—“it is said to be like an illusion. Because of the confused nature of the inversions of perception, mind, and view, it is said to be like a mirage”〔T30n1579 0820c23〕〔T02 0072c12〕
如意足
中阿含經「捨離欲愛，得如意足」「捨離欲愛，得如意足」—“had left behind desire and craving and attained the bases of supernormal power”無自釋No self-gloss〔T01 0429b12〕
如病·如癰·如刺·如殺
雜阿含經as a boil · as a thorn · as a killer (如病·如癰·如刺·如殺)「色觀察如病、如癰、如刺、如殺、無常、苦、空、非」「色觀察如病、如癰、如刺、如殺、無常、苦、空、非」—“forms, examine them as a sickness, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not”論同詞「如病、如癰」，說有為：「動轉羸頓，如病、如癰，乃至廣說。」〔T30n1579 0834c26〕The treatise shares the words 「如病、如癰」—“as a sickness, as a boil,” said of the conditioned: 「動轉羸頓，如病、如癰，乃至廣說。」—“moving and turning, frail and worn, as a sickness, as a boil, and so on, taught at length.”〔T30n1579 0834c26〕〔T02 0082c03〕
威儀法
中阿含經「具威儀法者，必無是處」「具威儀法者，必無是處」—“that he should be complete in the dharmas of deportment, there is no such possibility”無自釋No self-gloss〔T01 0486c26〕
威儀行處
娑祇城·安禪林
雜阿含經the Anchan Grove (娑祇城·安禪林)「佛住娑祇城安禪林中」「佛住娑祇城安禪林中」—“the Buddha was staying in the city of Suoqi, in the Anchan Grove”論未釋Not glossed in the treatise〔T02 0145c18〕
婆羅耆
雜阿含經「佛世尊今在婆羅耆人中」「佛世尊今在婆羅耆人中」—“The Buddha, the World-Honored One, is now among the people of Poluoqi”論未釋Not glossed in the treatise〔T02 0141c08〕
婆羅門住處
雜阿含經「婆羅門住處者，譬如」「婆羅門住處者，譬如」—“The brāhmaṇa’s dwelling is a likeness for…”論未釋Not explained in the treatise〔T02 0313c24〕
婆羅門法·婆羅門果
雜阿含經the fruits of a brāhmaṇa (婆羅門法·婆羅門果)「如是婆羅門法、婆羅門、婆羅門義、婆羅門果」「如是婆羅門法、婆羅門、婆羅門義、婆羅門果」—“Likewise, the dharma of a brāhmaṇa, the brāhmaṇa, the goal of a brāhmaṇa, and the fruits of a brāhmaṇa”「其婆羅門差別道理，當知亦爾」〔T30n1579 0866a03〕〔參〕「其婆羅門差別道理，當知亦爾」—“the principle of the differences of the brāhmaṇa should be known to be the same”〔T30n1579 0866a03〕 [cf.]〔T02 0205c20〕
婆蹉國王優陀延那
雜阿含經「時，有婆蹉國王，名優陀」「時，有婆蹉國王，名優陀」—“At that time the king of Vatsa, named Uda…”論未釋Not explained in the treatise〔T02 0311a04〕
婆迦利比丘
雜阿含經「時，有婆迦利比丘在佛後執扇扇佛」「時，有婆迦利比丘在佛後執扇扇佛」—“At that time the bhikṣu Vakkalin, standing behind the Buddha, was fanning the Buddha with a fan”論未釋Not explained in the treatise〔T02 0117a12〕
婆雞帝
中阿含經「於婆雞帝有事」「於婆雞帝有事」—“had business in Sāketa”無自釋；本卷凡十四見No self-gloss; fourteen occurrences in this fascicle〔T01 0431a05〕
婇女·天女
雜阿含經goddesses (婇女·天女)「時，天帝釋與五百婇女遊戲浴池，有諸天女，音聲美妙」「時，天帝釋與五百婇女遊戲浴池，有諸天女，音聲美妙」—“At that time Śakra, lord of the gods, was sporting in a bathing pool with five hundred palace maidens, and there were goddesses whose voices were beautiful”論未釋Not glossed in the treatise〔T02 0133c02〕
嫉恚
中阿含經「二曰嫉恚」「二曰嫉恚」—“The second is called ill will”「意懷憎嫉」〔T01 0437c25〕「意懷憎嫉」—“harboring hatred and envy in the mind”〔T01 0437c25〕〔T01 0437c25〕
子肉
雜阿含經「夫婦共食子肉，寧取其味，貪嗜美樂與」「彼人夫婦共食子肉，寧取其味，貪嗜美樂與不」—“when that man and his wife together ate their son’s flesh, was it to take its flavour, craving its tastiness and delight, or not?”「是故苾芻當觀段食如子肉想，不應貪著。」〔T30n1579 0839c12〕「是故苾芻當觀段食如子肉想，不應貪著。」—“Therefore a bhikṣu should contemplate morsel food with the perception of a son’s flesh, and should not be attached to it.”〔T30n1579 0839c12〕〔T02 0102b28〕
學·法數
雜阿含經the reckoning of dharmas (學·法數)「舍利弗！何等為學？何等為法數？」「舍利弗！何等為學？何等為法數？」—“Śāriputra! What is training? What is the reckoning of dharmas?”論作「學性」「思擇法」：「於彼有學正修行時，施設學性。於彼無學作是思惟」〔T30n1579 0834c02〕；「無生智所思擇故，名思擇法。云何為三？一、六處，二、六處緣觸」〔T30n1579 0834c04〕The treatise reads 「學性」—“the nature of training” and 「思擇法」—“the dharma of discernment”: 「於彼有學正修行時，施設學性。於彼無學作是思惟」—“when those still in training are rightly practicing, the nature of training is designated. Those beyond training reflect thus”〔T30n1579 0834c02〕; 「無生智所思擇故，名思擇法。云何為三？一、六處，二、六處緣觸」—“because it is what the knowledge of non-arising discerns, it is called the dharma of discernment. What are the three? First, the six bases; second, contact conditioned by the six bases”〔T30n1579 0834c04〕〔T02 0095b15〕
學地
雜阿含經「若諸比丘在學地者」「若諸比丘在學地者」—“If bhikṣus are still at the stage of training”論未見此名；論作「已得意」「未得意」：「略有二種補特伽羅。一、已得意，二、未得意」〔T30n1579 0810b13〕The name is not found in the treatise; the treatise has 「已得意」—“those who have attained their intent” and 「未得意」—“those who have not attained their intent”: 「略有二種補特伽羅。一、已得意，二、未得意」—“In brief there are two kinds of persons: first, those who have attained their intent; second, those who have not attained their intent”〔T30n1579 0810b13〕〔T02 0053c17〕
學戒·學根·無學戒
雜阿含經the faculties of one in training · the precepts of one beyond training (學戒·學根·無學戒)「爾時成就學戒，成就學根」「爾時成就學戒，成就學根」—“at that time he is accomplished in the training in precepts, accomplished in the faculties of one in training”論未見此名；論有「一、增上戒學」〔T30n1579 0815c27〕The name is not found in the treatise; the treatise has 「一、增上戒學」—“first, the training in higher precepts”〔T30n1579 0815c27〕〔T02 0063a11〕
學戒多福利住·智慧為上·解脫堅固·念為增上
雜阿含經wisdom as the highest · liberation firm · mindfulness as higher (學戒多福利住·智慧為上·解脫堅固·念為增上)「學戒多福利住，智慧為上，解脫堅固，念為增上」「學戒多福利住，智慧為上，解脫堅固，念為增上」—“dwelling in much blessing from training in the precepts, with wisdom as the highest, liberation firm, and mindfulness as higher”「復次，學勝利住、慧為上首、解脫堅固、念為增上，修習三學速圓滿等，如攝釋分廣辯應知」〔T30n1579 0867b12〕「復次，學勝利住、慧為上首、解脫堅固、念為增上，修習三學速圓滿等，如攝釋分廣辯應知」—“further, the dwelling in the benefit of training, wisdom as the foremost, liberation firm, mindfulness as higher, the swift fulfilment of cultivating the three trainings, and the rest, should be known as distinguished at length in the Compendium of Explanations”〔T30n1579 0867b12〕〔T02 0211c14〕
學斷
中阿含經「若族姓子欲學斷者」「若族姓子欲學斷者」—“if a son of good family wished to train in cutting off”無自釋；七見No self-gloss; seven occurrences〔T01 0491a23〕
學法
中阿含經「具學法者」「具學法者」—“that he should be complete in the dharmas of training”無自釋No self-gloss〔T01 0486c27〕
學見跡
雜阿含經「屠牛者謂學見跡」「屠牛者謂學見跡」—“the butcher speaks of the trainee who has seen the traces”論未見此名；論有「二、有學修」〔T30n1579 0822b29〕，非逐字釋此名The name is not found in the treatise; the treatise has 「二、有學修」—“second, the cultivation of one in training”〔T30n1579 0822b29〕, which does not gloss this name verbatim〔T02 0075b11〕
守根門·飲食知量·初夜後夜覺悟
雜阿含經knowing the measure in food · wakefulness in the first and last watches of the night (守根門·飲食知量·初夜後夜覺悟)「不守根門，飲食不知量，初夜、後夜，心不覺悟」「不守根門，飲食不知量，初夜、後夜，心不覺悟」—“he does not guard the sense-doors, knows no measure in food, in the first and last watches of the night his mind is not awake”「二者、不護根門。三者、食不知量。四者、初夜、後夜不能勤修勉勵警覺。五者、不能觀察善法究竟」〔T30n1579 0783c08〕「二者、不護根門。三者、食不知量。四者、初夜、後夜不能勤修勉勵警覺。五者、不能觀察善法究竟」—“Second, not protecting the sense-doors. Third, knowing no measure in food. Fourth, in the first and last watches of the night being unable to cultivate diligently, exert oneself, and keep awake. Fifth, being unable to observe wholesome things to the end”〔T30n1579 0783c08〕〔T02 0071a12〕
守諸根門·善繫心住
雜阿含經binding the mind well in dwelling (守諸根門·善繫心住)「善護其身，守諸根門，善繫心住」「善護其身，守諸根門，善繫心住」—“guarding his body well, guarding the gates of the faculties, binding his mind well in dwelling”「於能密護諸根門等攝受淨戒所有善法」〔T30n1579 0867a28〕「於能密護諸根門等攝受淨戒所有善法」—“in all the wholesome dharmas of taking up the pure precepts, such as closely guarding the gates of the faculties”〔T30n1579 0867a28〕〔T02 0206a21〕
守門大將
中阿含經「立守門大將，明略智辯，勇毅奇謀」「立守門大將，明略智辯，勇毅奇謀」—“sets up the great general at the gate, clear in strategy, wise and eloquent, brave, resolute, and rich in plans”「善則聽入，不善則禁」〔T01 0422c25〕「善則聽入，不善則禁」—“lets the good enter and keeps out the not good”〔T01 0422c25〕〔T01 0422c24〕
安那般那念
雜阿含經「安那般那念，多修習已，得大果大福利」「安那般那念，多修習已，得大果大福利」—“mindfulness of breathing and, having much cultivated it, he attains great fruit and great blessing”論未釋Not glossed in the treatise〔T02 0198a06〕
安那般那念住
雜阿含經「謂安那般那念住」「謂安那般那念住」—“namely, dwelling in mindfulness of breathing”「入出息念為所依止，修四念住如理作意以為依止」〔T30n1579 0866c10〕〔參〕「入出息念為所依止，修四念住如理作意以為依止」—“with mindfulness of the in-and-out breath as its support, cultivating the four foundations of mindfulness has proper attention as its support”〔T30n1579 0866c10〕 [cf.]〔T02 0208a03〕
安陀林
中阿含經「至安陀林經行之處」「至安陀林經行之處」—“went to the place for walking meditation in the Andha Grove”無自釋No self-gloss〔T01 0430b17〕
安隱
中阿含經「沙門瞿曇宗本安隱，亦為人說安隱之法」「沙門瞿曇宗本安隱，亦為人說安隱之法」—“the ascetic Gautama holds security as his tenet, and teaches others the dharma of security”「我自安隱，亦安隱他比丘、比丘尼、優婆塞、優婆夷」〔T01 0442b04〕「我自安隱，亦安隱他比丘、比丘尼、優婆塞、優婆夷」—“I am myself secure and make others secure, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās”〔T01 0442b04〕〔T01 0441b04〕
安隱樂住
雜阿含經「安隱樂住不？」「安隱樂住不？」—“Do you dwell in ease and happiness?”論未釋Not glossed in the treatise〔T02 0140c16〕
宗本·不可作
中阿含經what is not to be done (宗本·不可作)「沙門瞿曇宗本不可作，亦為人說不可作法」「沙門瞿曇宗本不可作，亦為人說不可作法」—“the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done”「我說身惡行不可作，口、意惡行亦不可作」〔T01 0441b07〕；「我說此法盡不可作」〔T01 0441b10〕「我說身惡行不可作，口、意惡行亦不可作」—“I say that bodily misconduct is not to be done, and verbal and mental misconduct are also not to be done”〔T01 0441b07〕; 「我說此法盡不可作」—“I say that these dharmas are all not to be done”〔T01 0441b10〕〔T01 0441a01〕
定·非不定
雜阿含經not uncertain (定·非不定)「諸比丘！處非處智力者，我說是定非不定」「諸比丘！處非處智力者，我說是定非不定」—“Bhikṣus! The power of knowledge of the possible and the impossible I say is certain, not uncertain”論未釋Not explained in the treatise〔T02 0189b06〕
定分·相續·轉變·六趣
雜阿含經continuity · transformation · the six destinies (定分·相續·轉變·六趣)「定分、相續、轉變，受苦樂六趣」「定分、相續、轉變，受苦樂六趣」—“fixed allotment, continuity, and transformation, undergoing suffering and pleasure in the six destinies”論未見此名Not found in the treatise〔T02 0044a08〕
定相
雜阿含經「有定，有定相」「有定，有定相」—“There is concentration, there is the sign of concentration”論未釋Not glossed in the treatise〔T02 0191c07〕
定（定心）
中阿含經「阿難！樂者，令定義」「阿難！樂者，令定義」—“Ānanda, happiness has the meaning of bringing concentration”「阿難！定者，令見如實、知如真義」〔T01 0485a29〕；得之作「便得定心」〔T01 0485a28〕「阿難！定者，令見如實、知如真義」—“Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is”〔T01 0485a29〕; gaining it reads 「便得定心」—“the mind gains concentration”〔T01 0485a28〕〔T01 0485a27〕
客比丘·分油待客
雜阿含經distributing the oil for the guests (客比丘·分油待客)「知事比丘不時分油待客」「知事比丘不時分油待客」—“the bhikṣu in charge of affairs did not distribute the oil in time for the guests”論未釋Not glossed in the treatise〔T02 0138a07〕
客舍
雜阿含經「譬如客舍種種人住」「譬如客舍種種人住」—“It is like a guesthouse where many kinds of people lodge”「應觀此受如客舍中羇旅色類」〔T30n1579 0851a24〕「應觀此受如客舍中羇旅色類」—“this feeling should be seen as like the kinds of travellers in a guesthouse”〔T30n1579 0851a24〕〔T02 0120c09〕
害·習
中阿含經supporting (害·習)「便害正念正智」「便害正念正智」—“he harms right mindfulness and right knowledge”無自釋；「便習正念正智」〔T01 0485c28〕，害習對舉，見目一No self-gloss; 「便習正念正智」—“he supports right mindfulness and right knowledge”〔T01 0485c28〕, harming and supporting set against each other, see Section I〔T01 0485c25〕
宴坐
中阿含經「則於晡時從宴坐起」「則於晡時從宴坐起」—“in the late afternoon, rose from sitting in meditation”無自釋；經九作「燕坐」〔T01 0430b25〕No self-gloss; Discourse 9 writes 「燕坐」—“sitting in meditation (written 燕)”〔T01 0430b25〕〔T01 0427c27〕
家家
雜阿含經「若軟、若劣，得家家」「若軟、若劣，得家家」—“If they are weaker, are inferior, he attains family-to-family”論未釋Not explained in the treatise〔T02 0183b10〕
宿命之業
雜阿含經「宿命之業，行苦行故，悉能吐之」「宿命之業，行苦行故，悉能吐之」—“The actions done in former lives, by practicing austerities, can all be thrown off”論未釋Not glossed in the treatise〔T02 0147c08〕
宿命智
雜阿含經「宿命智自識種種宿命」「宿命智自識種種宿命」—“by the knowledge of past lives recognize for themselves their various past lives”論作「宿住隨念」〔T30n1579 0795a14〕：「謂惡說法者宿住隨念」〔T30n1579 0795a15〕The treatise has 「宿住隨念」—“recollection of former abodes”〔T30n1579 0795a14〕: 「謂惡說法者宿住隨念」—“namely, the recollection of former abodes of those who teach a badly spoken Dharma”〔T30n1579 0795a15〕〔T02 0011b24〕
宿命造
宿士
雜阿含經「何故見老宿士不共語問訊，恭敬命坐？」「何故見老宿士不共語問訊，恭敬命坐？」—“Why, seeing an old and aged man, do you not speak with him, greet him, and respectfully offer him a seat?”論未釋；本卷自釋：「而彼成就耆年法者，為宿士數」〔T02 0142a01〕Not glossed in the treatise; this fascicle glosses it itself: 「而彼成就耆年法者，為宿士數」—“if he is accomplished in the dharma of age, he is counted among the aged”〔T02 0142a01〕〔T02 0141c21〕
宿德上座
雜阿含經「今日諸宿德上座，當教授諸比丘尼」「今日諸宿德上座，當教授諸比丘尼」—“the senior elders of today should instruct the bhikṣuṇīs”論未釋Not explained in the treatise〔T02 0073c25〕
宿業漸吐·現法離熾然
雜阿含經leaving the burning in this very life (宿業漸吐·現法離熾然)「宿業漸吐，得現法離熾然」「宿業漸吐，得現法離熾然」—“the actions of former lives are gradually thrown off, and he attains, in this very life, leaving the burning”論未釋Not glossed in the treatise〔T02 0147c17〕
宿老
雜阿含經「我法有宿老來」「我法有宿老來」—“In our Dharma, when an aged elder comes”論未釋Not glossed in the treatise〔T02 0141c23〕
宿諸受·新諸受
雜阿含經new feelings (宿諸受·新諸受)「宿諸受令滅，新諸受不生」「宿諸受令滅，新諸受不生」—“so that past feelings cease and new feelings do not arise”論未釋Not glossed in the treatise〔T02 0148b02〕
寂滅·勝妙
雜阿含經the sublime (寂滅·勝妙)「是則寂滅，是則勝妙」「是則寂滅，是則勝妙」—“this is quiescence, this is the sublime”論作「寂靜」：「一切依等盡涅槃深見寂靜」〔T30n1579 0824c20〕The treatise has 「寂靜」—“peace”: 「一切依等盡涅槃深見寂靜」—“nirvāṇa, the exhaustion of all supports and the rest, is deeply seen as peace”〔T30n1579 0824c20〕〔T02 0088a10〕
寂滅正受
雜阿含經「汝於今夜住寂滅正受」「汝於今夜住寂滅正受」—“Tonight you dwelt in the attainment of quiescence”論未釋Not glossed in the treatise〔T02 0132c12〕
寂靜·清涼·永沒
雜阿含經cooled · gone forever (寂靜·清涼·永沒)「寂靜、清涼、永沒」「寂靜、清涼、永沒」—“stilled, cooled, and gone forever”「覺悟為滅、寂靜、清涼及與永沒」〔T30n1579 0798b15〕「覺悟為滅、寂靜、清涼及與永沒」—“awakens to it as ceased, stilled, cooled, and gone forever”〔T30n1579 0798b15〕〔T02 0031b13〕
富樓那
雜阿含經「尊者富樓那來詣佛所」「尊者富樓那來詣佛所」—“the venerable Pūrṇa came to where the Buddha was”論未釋Not explained in the treatise〔T02 0089b02〕
實問異答
實眼·實智·實義·實法·決定通達
雜阿含經true knowledge · true meaning · true Dharma · decisive penetration (實眼·實智·實義·實法·決定通達)「住實眼、實智、實義、實法，決定通達」「住實眼、實智、實義、實法，決定通達」—“abiding in true vision, true knowledge, true meaning, and true Dharma, with decisive penetration”論未釋Not glossed in the treatise〔T02 0135b02〕
實義存於心
雜阿含經「實義存於心，寂滅而不亂」「實義存於心，寂滅而不亂」—“The real meaning abides in the mind, quiescent and undisturbed”論未釋；本卷自釋：「以見本、見患、見滅、見滅道跡故，得真實義存於心，寂滅而不亂」〔T02 0143a21〕Not glossed in the treatise; this fascicle glosses it itself: 「以見本、見患、見滅、見滅道跡故，得真實義存於心，寂滅而不亂」—“because they see its origin, see its danger, see its cessation, see the path to its cessation, the real meaning comes to abide in the mind, quiescent and undisturbed”〔T02 0143a21〕〔T02 0143a11〕
審諦真實·不顛倒
雜阿含經not inverted (審諦真實·不顛倒)「如、法爾，法不離如，法不異如，審諦真實、不」「如、法爾，法不離如，法不異如，審諦真實、不」—“is thus, the Dharma is so; the Dharma does not depart from thusness, the Dharma does not differ from thusness; examined, true, real, not”論作「諦性」「真性」「非顛倒性」：「性，故名諦性。所知實性，故名真性；由如實」〔T30n1579 0833a26〕；「智依處性故，名無倒性，非顛倒性。由彼」〔T30n1579 0833a27〕The treatise reads 「諦性」—“the nature of being examined,” 「真性」—“the nature of truth,” and 「非顛倒性」—“the nature that is not inverted”: 「性，故名諦性。所知實性，故名真性；由如實」—“nature, it is called the nature of being examined. Because it is the real nature of what is known, it is called the nature of truth; because it is the”〔T30n1579 0833a26〕; 「智依處性故，名無倒性，非顛倒性。由彼」—“nature of the basis of knowledge as it really is, it is called the nature without inversion, the nature that is not inverted. By that”〔T30n1579 0833a27〕〔T02 0084b23〕
封滯
雜阿含經「於色封滯意生縛斷」「於色封滯意生縛斷」—“the bond born of the mind’s obstruction and stagnation in form is cut”論未見此名This name is not found in the treatise〔T02 0009a14〕
封著
將作·現作·已作
中阿含經now doing · having done (將作·現作·已作)「若汝將作身業」「若汝將作身業」—“if you are about to do a bodily action”已作先見於偈「已作今作」〔T01 0436c05〕；「我將作身業」〔T01 0436c10〕；「若汝現作身業」〔T01 0436c16〕；「若汝已作身業」〔T01 0436c23〕“Having done” is first seen in the verse, 「已作今作」—“has been done or is being done”〔T01 0436c05〕; 「我將作身業」—“I am about to do a bodily action”〔T01 0436c10〕; 「若汝現作身業」—“if you are now doing a bodily action”〔T01 0436c16〕; 「若汝已作身業」—“if you have done a bodily action”〔T01 0436c23〕〔T01 0436c09〕
尊祐造
對礙想
雜阿含經「於內外對礙想善正除滅」「於內外對礙想善正除滅」—“the perceptions of resistance, inner and outer, are well and rightly removed”論未釋Not glossed in the treatise〔T02 0206c04〕
小千世界
雜阿含經「是名小千世界」「是名小千世界」—“this is called a small thousandfold world”論未釋Not explained in the treatise〔T02 0111c13〕
少事·少務
雜阿含經few duties (少事·少務)「少欲、少事、少務」「少欲、少事、少務」—“few wishes, few affairs, few duties”論未釋Not glossed in the treatise〔T02 0205c28〕
少定·少慧
雜阿含經little wisdom (少定·少慧)「是比丘戒為滿足，少定、少慧」「是比丘戒為滿足，少定、少慧」—“this bhikṣu is fulfilled in the precepts, with little concentration and little wisdom”「於定、於慧不生尊重，不為增上」〔T30n1579 0867a13〕〔參〕「於定、於慧不生尊重，不為增上」—“toward concentration and toward wisdom he does not give rise to esteem, and does not take them as the higher”〔T30n1579 0867a13〕 [cf.]〔T02 0211a19〕
少慢
中阿含經「少慢未盡，五下分結已斷」「少慢未盡，五下分結已斷」—“a little conceit not yet ended, the five lower bonds already cut off”無自釋；七段各一見No self-gloss; one occurrence in each of the seven passages〔T01 0427a22〕
少欲、知足、閑居、正念、一心、勸發渴仰、成就歡喜
中阿含經「自少欲、知足，稱說少欲、知足；自閑居，稱說閑居」「自少欲、知足，稱說少欲、知足；自閑居，稱說閑居」—“himself of few wishes and contented, and commending few wishes and contentment; himself dwelling in seclusion, and commending dwelling in seclusion”無自釋；八目以『自…，稱說…』對舉，見目七；其中精進、智慧已見卷第一目六，不重列No self-gloss; the eight items are set in pairs as 『自…，稱說…』 “himself …, and commending …”; see Section VII; of these, effort and wisdom were already listed in Section VI of Fascicle 1 and are not listed again〔T01 0430a10〕
尸利沙
尼乾·尼乾弟子
中阿含經a disciple of the Nirgrantha (尼乾·尼乾弟子)「伽彌尼、師子尼乾、波羅牢」「伽彌尼、師子尼乾、波羅牢」—“Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya”攝頌先見；正文首見「尼乾有一弟子，釋種，名曰惒破」〔T01 0434a17〕；「與尼乾弟子釋惒破共論如是」〔T01 0434a26〕First seen in the summary verse; in the body text first seen in 「尼乾有一弟子，釋種，名曰惒破」—“the Nirgrantha had a disciple, of the Śākya clan, named Vappa”〔T01 0434a17〕; 「與尼乾弟子釋惒破共論如是」—“discussing together thus with Vappa of the Śākya clan, a disciple of the Nirgrantha”〔T01 0434a26〕〔T01 0433a11〕
尼師檀異釋
雜阿含經「敷尼師檀，𣫍身正坐，表現微相」「敷尼師檀，𣫍身正坐，表現微相」—“spread his sitting-cloth, gathered his body and sat upright, and showed a subtle sign”論未見此名This name is not found in the treatise〔T02 0072a02〕
中阿含經「更就餘樹敷尼師檀，結加趺坐」「更就餘樹敷尼師檀，結加趺坐」—“went to another tree, spread his sitting cloth, and sat with legs crossed”無自釋No self-gloss〔T01 0425a19〕
尼拘婁陀
尼揵子·尼犍子
雜阿含經「毘舍離國有尼揵子」「毘舍離國有尼揵子」—“In the land of Vaiśālī there was a Nirgrantha”論未見此名；論作「諸外道輩」〔T30n1579 0800a01〕Not found in the treatise; the treatise has 「諸外道輩」—“the outsiders”〔T30n1579 0800a01〕〔T02 0035a18〕
尼民陀羅山等八山
雜阿含經「如雪山王，如是尼民陀羅山、毘那多迦山」「如雪山王，如是尼民陀羅山、毘那多迦山」—“As with the king of Snow Mountains, so with Mount Nimindhara, Mount Vinataka”論作「金山」「蘇迷盧」，見上The treatise reads 「金山」—“golden mountains” and 「蘇迷盧」—“Sumeru”; see above〔T02 0114a16〕
尼犍子·滅熾然法·清淨超出
雜阿含經the Dharma of quenching the burning · pure and transcending (尼犍子·滅熾然法·清淨超出)「我師尼犍子滅熾然法，清淨超出」「我師尼犍子滅熾然法，清淨超出」—“My teacher the Nirgrantha, by the Dharma of quenching the burning, pure and transcending”論未釋Not glossed in the treatise〔T02 0147c07〕
尼犍若提子
雜阿含經「有尼犍若提子與五百眷屬詣菴羅林中」「有尼犍若提子與五百眷屬詣菴羅林中」—“Nirgrantha Jñātiputra, with a following of five hundred, came into the Mango Grove”論未釋Not glossed in the treatise〔T02 0152b29〕
尼陀那
雜阿含經「汝已為人說尼陀那法未？」「汝已為人說尼陀那法未？」—“Have you yet taught others the nidāna teaching?”論未釋Not explained in the treatise〔T02 0051b13〕
屈伸臂頃
雜阿含經「如大力士屈伸臂頃」「如大力士屈伸臂頃」—“in the time it takes a great strong man to bend or stretch his arm”論未釋（經五〇五作「屈申」〔T02 0133b29〕，見目九）Not glossed in the treatise (Discourse 505 reads 「屈申」—“bend or stretch”〔T02 0133b29〕; see Section IX)〔T02 0134b04〕
屈申臂頃
雜阿含經「如力士屈申臂頃」「如力士屈申臂頃」—“in the time it takes a strong man to bend or stretch his arm”論未釋Not glossed in the treatise〔T02 0132b20〕
展轉具成
中阿含經「如是此有愛展轉具成」「如是此有愛展轉具成」—“thus this craving for existence comes to be complete in turn”無自釋No self-gloss〔T01 0487b29〕
屠猪人
雜阿含經「為屠猪人，䂎殺群猪」「為屠猪人，䂎殺群猪」—“was a pig-butcher, spearing and killing herds of pigs”論未釋Not glossed in the treatise〔T02 0136c11〕
已住果證·無所畏
中阿含經fearlessness (已住果證·無所畏)「已住果證，於世尊法得無所畏」「已住果證，於世尊法得無所畏」—“abiding in the realization of the fruit, he gained fearlessness in the Dharma of the World-Honored One”〔T01 0448c01〕
已斷無餘
雜阿含經「若調伏貪欲，已斷無餘」「若調伏貪欲，已斷無餘」—“If greed has been tamed and already cut off without remainder”論未釋Not glossed in the treatise〔T02 0147b26〕
已觀已淨·當觀當淨·現觀現淨
中阿含經about to observe and purify · observing and purifying in the present (已觀已淨·當觀當淨·現觀現淨)「已觀而觀，已淨而淨」「已觀而觀，已淨而淨」—“had observed and so observed, had purified and so purified”「當觀而觀，當淨而淨」〔T01 0437b05〕；「現觀而觀，現淨而淨」〔T01 0437b07〕「當觀而觀，當淨而淨」—“will observe and so observe, will purify and so purify”〔T01 0437b05〕; 「現觀而觀，現淨而淨」—“are observing in the present, purifying in the present”〔T01 0437b07〕〔T01 0437b03〕
布施·調伏·修道
雜阿含經taming · cultivating the path (布施·調伏·修道)「此是三種業報，云何為三？一者布施，二者調伏，三者修道」「此是三種業報，云何為三？一者布施，二者調伏，三者修道」—“It was the fruit of three kinds of karma. Which three? First, giving; second, taming; third, cultivating the path”「謂施、戒、調伏諸根俱行，及欲界慈修所得果」〔T30n1579 0781b27〕「謂施、戒、調伏諸根俱行，及欲界慈修所得果」—“namely, the fruit gained by giving, precepts, and the taming of the faculties practised together, and by the cultivation of loving-kindness in the desire realm”〔T30n1579 0781b27〕〔T02 0068a28〕
布薩
雜阿含經「唯除乞食及布薩」「唯除乞食及布薩」—“except for the alms round and the poṣadha”論未釋Not explained in the treatise〔T02 0122b16〕
帝種·苦種
雜阿含經Kuzhong (帝種·苦種)「帝種！」「帝種！」—“Dizhong!”論未釋；同經又作「苦種！」〔T02 0148c23〕Not glossed in the treatise; the same discourse also reads 「苦種！」—“Kuzhong!”〔T02 0148c23〕〔T02 0148c17〕
師子大臣
中阿含經「尼乾弟子師子大臣亦在眾中」「尼乾弟子師子大臣亦在眾中」—“the minister Siṃha, a disciple of the Nirgranthas, was also in the assembly”〔T01 0440c25〕
常想·恒想·安隱想·無病想·我想·我所想
雜阿含經of constancy · of security · of freedom from sickness · of self · of mine (常想·恒想·安隱想·無病想·我想·我所想)「婆羅門於世間所念端正之色，作常想、恒想、」「婆羅門於世間所念端正之色，作常想、恒想、」—“brāhmaṇas, toward the comely forms the world holds dear, with the notion of permanence, the notion of constancy,”論未釋Not explained in the treatise〔T02 0082b18〕
常臥
中阿含經「或有一人常臥水中」「或有一人常臥水中」—“There is one person who always lies submerged in the water”「謂或有人為不善法之所覆蓋，染汙所染，受惡法報，造生死本，是謂有人常臥」〔T01 0424b09〕「謂或有人為不善法之所覆蓋，染汙所染，受惡法報，造生死本，是謂有人常臥」—“A person is covered over by unwholesome dharmas, stained by defilement, receiving the fruit of evil dharmas, making the root of birth and death; this is called a person who always lies submerged”〔T01 0424b09〕〔T01 0424a17〕
平正路
雜阿含經「我為弟子說平正路」「我為弟子說平正路」—“I teach my disciples the level, straight road”「復次，正見為首八聖道支，會正理故，說名為法」〔T30n1579 0865c12〕〔參·道支門〕「復次，正見為首八聖道支，會正理故，說名為法」—“Further, the eight factors of the noble path headed by right view, because they accord with right principle, are called the Dharma”〔T30n1579 0865c12〕 [cf. · door of the factors of the path]〔T02 0215b11〕
平等
雜阿含經「精進方便，不得平等」「精進方便，不得平等」—“striving with energy and skilful means, I do not attain evenness”論未釋Not glossed in the treatise〔T02 0193c10〕
平等施
平等正智
雜阿含經「應作如是平等正智」「應作如是平等正智」—“You should, with even right knowledge such as this”論未釋Not explained in the treatise〔T02 0312c22〕
平等正覺
雜阿含經「諦平等正覺，名為如來、應、等正覺。何等為」「於四聖諦平等正覺，名為如來、應、等正覺。何等為四」—“Being fully and evenly awakened to the four noble truths, one is called the Tathāgata, the Worthy One, the Perfectly Awakened One. What are the four?”論作「證覺無上正等菩提」：「證覺無上正等菩提。為欲斷除第二不信，故復說言」〔T30n1579 0844c02〕The treatise reads 「證覺無上正等菩提」—“realized unsurpassed, right and perfect awakening”: 「證覺無上正等菩提。為欲斷除第二不信，故復說言」—“I have realized unsurpassed, right and perfect awakening. Wishing to cut off the second lack of faith, he therefore further said”〔T30n1579 0844c02〕〔T02 0107c27〕
年少法·髮白齒落
雜阿含經white hair and fallen teeth (年少法·髮白齒落)「耆年八十、九十，髮白齒落，成就年少法者」「耆年八十、九十，髮白齒落，成就年少法者」—“one aged eighty or ninety, with white hair and fallen teeth, who is accomplished in the dharma of youth”論未釋；本卷自釋：「於此五欲功德不離貪、不離欲、不離愛、不離念、不離濁」〔T02 0142a06〕Not glossed in the treatise; this fascicle glosses it itself: 「於此五欲功德不離貪、不離欲、不離愛、不離念、不離濁」—“With regard to these five strands of sense pleasure one is not free from greed, not free from desire, not free from craving, not free from longing, not free from turbidity”〔T02 0142a06〕〔T02 0141c28〕
年耆根熟
雜阿含經「而況汝今日年耆根熟」「而況汝今日年耆根熟」—“how much more you today, old in years and ripe in faculties”論作「年少壯」：「略有三種念力強因。一、由其年少壯」〔T30n1579 0825c02〕The treatise has 「年少壯」—“young and vigorous”: 「略有三種念力強因。一、由其年少壯」—“In brief there are three causes of strength in the power of mindfulness. First, because one is young and vigorous”〔T30n1579 0825c02〕〔T02 0090a01〕
幻·知幻是幻
中阿含經knowing illusion to be illusion (幻·知幻是幻)「我聞沙門瞿曇知幻是幻」「我聞沙門瞿曇知幻是幻」—“I have heard: the ascetic Gautama knows illusion to be illusion”「我知彼幻，我自非幻」〔T01 0445b24〕；「我知幻，知幻人，知幻報，知斷幻」〔T01 0445c17〕「我知彼幻，我自非幻」—“I know that illusion, but I myself am not an illusion”〔T01 0445b24〕; 「我知幻，知幻人，知幻報，知斷幻」—“I know illusion, I know the one who practices illusion, I know the result of illusion, I know the severing of illusion”〔T01 0445c17〕〔T01 0445b17〕
度於未度·安於未安
雜阿含經settling those not yet settled (度於未度·安於未安)「汝今宜去度於未度，安於未安，未涅槃者令得涅槃」「汝今宜去度於未度，安於未安，未涅槃者令得涅槃」—“it is now fitting for you to go, to carry across those not yet carried across, to settle those not yet settled, and to let those who have not attained nirvāṇa attain nirvāṇa”論未釋Not explained in the treatise〔T02 0089c15〕
度此岸，得至彼岸
中阿含經「謂度此岸，得至彼岸」「謂度此岸，得至彼岸」—“that is, crossing from this shore and reaching the far shore”「如是此戒趣至第一，謂度此岸，得至彼岸」〔T01 0485b15〕「如是此戒趣至第一，謂度此岸，得至彼岸」—“thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore”〔T01 0485b15〕〔T01 0485b16〕
度疑·離於猶豫
雜阿含經left hesitation behind (度疑·離於猶豫)「我已度疑，離於猶」「我已度疑，離於猶」—“I have crossed beyond doubt, left hesi-”論作「渡疑」：「者，彼告他言：我已渡疑，永斷三結。我於」〔T30n1579 0830c19〕；「所證有學解脫，已離猶豫，已拔毒箭，已能」〔T30n1579 0830c20〕The treatise reads 「渡疑」—“crossed beyond doubt”: 「者，彼告他言：我已渡疑，永斷三結。我於」—“he tells others: I have crossed beyond doubt and forever cut off the three fetters. I, toward”〔T30n1579 0830c19〕; 「所證有學解脫，已離猶豫，已拔毒箭，已能」—“the liberation of one in training that I have realized, have left hesitation behind, have drawn out the poisoned arrow, can already”〔T30n1579 0830c20〕〔T02 0083c02〕
式叉摩那·沙彌尼
雜阿含經śrāmaṇerī (式叉摩那·沙彌尼)「如是比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷」「如是比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷」—“so with the bhikṣuṇī, the śikṣamāṇā, the śrāmaṇera, the śrāmaṇerī, the upāsaka, and the upāsikā”論未釋Not glossed in the treatise〔T02 0138b28〕
式棄佛·毘濕波浮佛·迦羅迦孫提佛·迦那迦牟尼佛·迦葉佛·釋迦文佛
雜阿含經the Buddha Viśvabhū · the Buddha Krakucchanda · the Buddha Kanakamuni · the Buddha Kāśyapa · the Buddha Śākyamuni (式棄佛·毘濕波浮佛·迦羅迦孫提佛·迦那迦牟尼佛·迦葉佛·釋迦文佛)「式棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛」「式棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛」—“the Buddha Śikhin, the Buddha Viśvabhū, the Buddha Krakucchanda, the Buddha Kanakamuni, the Buddha Kāśyapa”論未釋Not explained in the treatise〔T02 0121c10〕
強梁
雜阿含經「當知彼比丘長夜強梁，諍訟轉增」「當知彼比丘長夜強梁，諍訟轉增」—“it should be known that for a long night those bhikṣus are obstinate, the dispute grows in turn”論未釋Not glossed in the treatise〔T02 0129a30〕
彼地未等覺者
雜阿含經「彼地未等覺者，名斯陀含」「彼地未等覺者，名斯陀含」—“One who has not yet fully awakened at that stage is called a once-returner”論未釋Not glossed in the treatise〔T02 0210c23〕
彼岸·非彼岸
雜阿含經not the far shore (彼岸·非彼岸)「瞿曇！云何非彼岸？云何彼岸？」「瞿曇！云何非彼岸？云何彼岸？」—“Gautama! What is not the far shore? What is the far shore?”論未釋Not glossed in the treatise〔T02 0201a28〕
往詣
中阿含經「往詣佛所」「往詣佛所」—“went to the Buddha”無自釋；敘事先見；鏈中之目首見「答曰往詣為習」〔T01 0490b04〕No self-gloss; first seen in the narrative; as an item of the chain its first occurrence is 「答曰往詣為習」—“The answer: going to them is its supporting condition”〔T01 0490b04〕〔T01 0485a15〕
律儀戒生
雜阿含經「於未來世，律儀戒生戒，今授汝」「於未來世，律儀戒生戒，今授汝」—“in the future the precepts of restraint give rise to precepts; these I now bestow on you”「又即淨戒，對治一切犯戒惡故，密護根門所依處故，說名律儀」〔T30n1579 0867b15〕〔參·學門〕「又即淨戒，對治一切犯戒惡故，密護根門所依處故，說名律儀」—“further, the pure precepts themselves, because they counteract all the evil of breaking the precepts and because they are the support for closely guarding the doors of the faculties, are called restraint”〔T30n1579 0867b15〕 [cf. · door of training]〔T02 0213b07〕
後方長者家
雜阿含經「我生於後方長者家」「我生於後方長者家」—“I was born in a householder’s family in the rear country”論未釋Not glossed in the treatise〔T02 0151b02〕
後邊身
得上穌息·得上穌息處
雜阿含經the place of attaining the higher relief (得上穌息·得上穌息處)「得上穌息處者，謂貪欲已斷、已知，永盡無餘」「得上穌息處者，謂貪欲已斷、已知，永盡無餘」—“The place of attaining the higher relief is where desire is already cut off and already known, permanently ended without remainder”論未釋；本卷自釋：「得上穌息者，謂貪欲永盡，瞋恚、愚癡永盡，是名得上穌息」〔T02 0127c04〕Not glossed in the treatise; this fascicle glosses it itself: 「得上穌息者，謂貪欲永盡，瞋恚、愚癡永盡，是名得上穌息」—“Attaining the higher relief is the permanent ending of desire, the permanent ending of hatred and delusion—this is called attaining the higher relief”〔T02 0127c04〕〔T02 0127c10〕
得其闕
雜阿含經「伺其虛短，於其眼色，即得其闕」「伺其虛短，於其眼色，即得其闕」—“watches for his weak points, and in his eye and forms finds a gap”論作「得其便」：「羅而得其便」〔T30n1579 0819b24〕The treatise has 「得其便」—“gets his chance”: 「羅而得其便」—“…and gets his chance”〔T30n1579 0819b24〕〔T02 0316b19〕
得大福祐、得大果報、得大名譽、得大功德
中阿含經「得大福祐，得大果報，得大名譽，得大功德」「得大福祐，得大果報，得大名譽，得大功德」—“gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit”無自釋；本卷凡九見，皆在經七No self-gloss; nine occurrences in this fascicle, all in Discourse 7〔T01 0428a01〕
得清涼
雜阿含經「五下分已盡、已知，是名得清涼」「五下分已盡、已知，是名得清涼」—“When the five lower ones are already ended and already known, this is called attaining coolness”論未釋Not glossed in the treatise〔T02 0127c23〕
得穌息者
雜阿含經「得穌息者，謂三結已盡、已知」「得穌息者，謂三結已盡、已知」—“One who has attained relief is one in whom the three bonds are already ended and already known”論未釋Not glossed in the treatise〔T02 0127b28〕
微劣·掉心·猶豫（時·非時）
雜阿含經restless mind · hesitant (the time · not the time) (微劣·掉心·猶豫)「若心微劣猶豫者，爾時應修何等覺分？何等為非修時？」「若心微劣猶豫者，爾時應修何等覺分？何等為非修時？」—“If, when the mind is feeble and hesitant, which factors of awakening should be cultivated at that time? What is the time when they should not be cultivated?”論未釋；論說不得安隱而住之因，有「奢摩他品諸隨煩惱現在前故」〔T30n1579 0864c12〕，詞異〔參〕Not glossed in the treatise; among the causes by which one does not get to abide in peace and security, the treatise has 「奢摩他品諸隨煩惱現在前故」—“because the secondary defilements of the class of calm are present”〔T30n1579 0864c12〕, the words differing [cf.]〔T02 0191c17〕
微細之縛
雜阿含經「王乃至有如是微細之縛，魔波旬縛轉細」「王乃至有如是微細之縛，魔波旬縛轉細」—“…king, has even a bond so subtle as this; the bond of Māra Pāpīyas is subtler still”「此後有願，當知於彼微細縛中，最極微」〔T30n1579 0817a18〕「此後有願，當知於彼微細縛中，最極微」—“this wish for later existence, know, among those subtle bonds, is the subtlest of all”〔T30n1579 0817a18〕〔T02 0312b11〕
微細住
雜阿含經「是故，我今次第說，住微細住，隨順開覺」「是故，我今次第說，住微細住，隨順開覺」—“Therefore I now teach in sequence: dwelling in the subtle dwelling, opening to awakening in accordance with it”「復次，如是入息出息念住，緣細風色為境界故，名微細住」〔T30n1579 0866b15〕「復次，如是入息出息念住，緣細風色為境界故，名微細住」—“further, this dwelling of mindfulness of the in-breath and out-breath, because it takes the form of subtle wind as its object, is called the subtle dwelling”〔T30n1579 0866b15〕〔T02 0207c27〕
心·意·識
雜阿含經intellect · consciousness (心·意·識)「此心、此意、此識」「此心、此意、此識」—“this mind, this intellect, this consciousness”「汝有如是心，謂久遠滅者：如是意，謂無間滅者；如是識，謂現在者」〔T30n1579 0793b16〕「汝有如是心，謂久遠滅者：如是意，謂無間滅者；如是識，謂現在者」—“You have such a mind—namely, what ceased long ago; such an intellect—namely, what has just ceased; such a consciousness—namely, what is present”〔T30n1579 0793b16〕〔T02 0008a08〕
心作地解
雜阿含經「得神通力，心作地解，即成地不異」「得神通力，心作地解，即成地不異」—“having attained the power of supernormal power, resolving in mind that it is earth, it becomes earth and not otherwise”論未釋Not glossed in the treatise〔T02 0128c26〕
心善解脫
雜阿含經「比丘心得善解脫」「比丘心得善解脫」—“a bhikṣu’s mind is well liberated”「由三種相，當知心善解脫。」〔T30n1579 0777b22〕「由三種相，當知心善解脫。」—“By three aspects it should be known that the mind is well liberated.”〔T30n1579 0777b22〕〔T02 0004c22〕
心善解脫·慧善解脫
雜阿含經wisdom well liberated (心善解脫·慧善解脫)「心善解脫，慧善解脫」「心善解脫，慧善解脫」—“whose mind is well liberated and whose wisdom is well liberated”「由與無學心善解脫、慧善解脫而共相應」〔T30n1579 0790c06〕「由與無學心善解脫、慧善解脫而共相應」—“because he is joined with the good liberation of mind and the good liberation of wisdom of one beyond training”〔T30n1579 0790c06〕〔T02 0018c29〕
心心法
心悅·心定
雜阿含經the concentrating of the mind (心悅·心定)「覺知心，覺知心悅，覺知心定」「覺知心，覺知心悅，覺知心定」—“knowing the mind, knowing the gladdening of the mind, knowing the concentrating of the mind”論未釋Not glossed in the treatise〔T02 0206b06〕
心意識所熏
中阿含經「彼心、意、識常為信所熏」「彼心、意、識常為信所熏」—“their mind, mentation, and consciousness, constantly imbued with faith”「為精進、多聞、布施、智慧所熏」〔T01 0440c02〕「為精進、多聞、布施、智慧所熏」—“imbued with energy, much learning, giving, and wisdom”〔T01 0440c02〕〔T01 0440c01〕
心所緣生
雜阿含經「有三受，無常、有為、心所緣生」「有三受，無常、有為、心所緣生」—“There are three feelings, impermanent, conditioned, born of the mind’s conditions”論未釋Not glossed in the treatise〔T02 0199c18〕
心數法
雜阿含經「想、思是心數法」「想、思是心數法」—“Perception and volition are mental factors”論未釋Not glossed in the treatise〔T02 0150b03〕
心法還復滿
雜阿含經「說我繫著使，是名心法還復滿」「說我繫著使，是名心法還復滿」—“To speak of the fetter that binds and attaches to a self—this is called the mind-dharmas filling again”論未釋Not glossed in the treatise〔T02 0144c08〕
心淨斷
雜阿含經「云何名為心淨斷？」「云何名為心淨斷？」—“What is called the pure cutting off of mind?”論未釋Not glossed in the treatise〔T02 0148c24〕
心穢·慧羸
中阿含經weakeners of wisdom (心穢·慧羸)「心穢、慧羸」「心穢、慧羸」—“defilements of the mind and weakeners of wisdom”〔T01 0444c05〕
心緣生
雜阿含經「彼無常、有為、心緣生」「彼無常、有為、心緣生」—“that is impermanent, conditioned, arisen from the mind as condition”論未釋Not explained in the treatise〔T02 0054a26〕
心與慈俱·無怨無嫉
雜阿含經without enmity or envy (心與慈俱·無怨無嫉)「心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修充滿」「心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修充滿」—“With a mind accompanied by loving-kindness, without enmity or envy, and also without ill will, vast and immeasurable, well cultivated and filled”「慈等俱行修，應知亦爾」〔T30n1579 0865a22〕「慈等俱行修，應知亦爾」—“cultivation accompanied by loving-kindness and the rest should be known to be likewise”〔T30n1579 0865a22〕〔T02 0197b23〕
心與慈俱遍滿一方成就遊
中阿含經「彼心與慈俱，遍滿一方成就遊」「彼心與慈俱，遍滿一方成就遊」—“with a mind imbued with loving-kindness he dwells pervading one direction”「無結無怨，無恚無諍，極廣甚大，無量善修」〔T01 0438a09〕「無結無怨，無恚無諍，極廣甚大，無量善修」—“without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated”〔T01 0438a09〕〔T01 0438a08〕
心解脫
雜阿含經「喜貪盡者，說心解脫」「喜貪盡者，說心解脫」—“when delight and craving are exhausted, the mind is said to be liberated”「云何解脫？謂即於此伏斷對治多修習故，永拔隨眠。」〔T30n1579 0775b07〕「云何解脫？謂即於此伏斷對治多修習故，永拔隨眠。」—“What is liberation? It is that, by much cultivation of the antidote of subduing and cutting off, the latent tendencies are uprooted forever.”〔T30n1579 0775b07〕〔T02 0001a09〕
心解脫·慧解脫
雜阿含經liberation by wisdom (心解脫·慧解脫)「心解脫、慧解脫」「心解脫、慧解脫」—“liberation of mind and liberation by wisdom”論未逐一釋其名The treatise does not gloss the names one by one〔T02 0010a06〕
心解脫、慧解脫
中阿含經「諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊」「諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊」—“his outflows are ended, his mind is liberated and he is liberated by wisdom, and in this very life he knows and realizes for himself and dwells having attained realization”無自釋No self-gloss〔T01 0422b24〕
心解脫未熟，欲令熟者
中阿含經「心解脫未熟，欲令熟者有五習法」「心解脫未熟，欲令熟者有五習法」—“when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas”「熟者有五習法」〔T01 0491b26〕「熟者有五習法」—“for one who wishes to ripen it there are five supporting dharmas”〔T01 0491b26〕〔T01 0491b25〕
心隨入·住解脫不退轉
雜阿含經dwelling in liberation without turning back (心隨入·住解脫不退轉)「心隨入，住解脫不退轉」「心隨入，住解脫不退轉」—“the mind enters into them and dwells in liberation without turning back”論未釋Not explained in the treatise〔T02 0088a17〕
必無是處·必有是處
中阿含經there is such a possibility (必無是處·必有是處)「必無是處」「必無是處」—“there is no such possibility”無自釋；各十一見No self-gloss; eleven occurrences each〔T01 0486c27〕
忍斷
中阿含經「有漏從忍斷」「有漏從忍斷」—“outflows cut off by enduring”七斷總列首見；分釋起於「云何有漏從忍斷耶？」〔T01 0432c05〕；「復當堪忍飢渴、寒熱、蚊虻蠅蚤虱，風日所逼，惡聲捶杖，亦能忍之」〔T01 0432c08〕First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從忍斷耶？」—“How are outflows cut off by enduring?”〔T01 0432c05〕; 「復當堪忍飢渴、寒熱、蚊虻蠅蚤虱，風日所逼，惡聲捶杖，亦能忍之」—“One should further endure hunger and thirst, cold and heat, gnats, flies, fleas, and lice, being pressed by wind and sun, harsh words and blows, and be able to endure them”〔T01 0432c08〕〔T01 0432a12〕
忍辱
雜阿含經「汝善學忍辱」「汝善學忍辱」—“You have learned patient endurance well”「言忍辱者，謂於他怨終無返報」〔T30n1579 0825b20〕「言忍辱者，謂於他怨終無返報」—“patient endurance means never retaliating against the enmity of others”〔T30n1579 0825b20〕〔T02 0089c13〕
念佛
雜阿含經「修習念佛，正向涅槃」「修習念佛，正向涅槃」—“cultivates recollection of the Buddha, heading rightly toward nirvāṇa”論未釋Not glossed in the treatise〔T02 0143c01〕
念僧
念如來事
雜阿含經「謂聖弟子念如來事」「謂聖弟子念如來事」—“Namely, the noble disciple recollects the Tathāgata”「又四證淨為所依止，諸聖弟子，依三種門修六隨念」〔T30n1579 0868a20〕〔參〕「又四證淨為所依止，諸聖弟子，依三種門修六隨念」—“further, with the four purities of realization as their support, the noble disciples cultivate the six recollections by three doors”〔T30n1579 0868a20〕 [cf.]〔T02 0216b08〕
念法
念覺分·擇法覺分·精進覺分·喜覺分·除覺分·捨覺分·定覺分
雜阿含經of investigation of dharmas · of effort · of joy · of removal · of equanimity · of concentration (念覺分·擇法覺分·精進覺分·喜覺分·除覺分·捨覺分·定覺分)「為斷無常火故，修念覺分」〔T02 0047b27〕；「擇法覺分、精進覺分、喜覺分、除覺分、捨覺分、定覺分」〔T02 0047c06〕「為斷無常火故，修念覺分」—“for the sake of cutting off the fire of impermanence, cultivate the awakening factor of mindfulness”〔T02 0047b27〕; 「擇法覺分、精進覺分、喜覺分、除覺分、捨覺分、定覺分」—“the awakening factor of investigation of dharmas, the awakening factor of effort, the awakening factor of joy, the awakening factor of removal, the awakening factor of equanimity, the awakening factor of concentration”〔T02 0047c06〕論作覺支，見上The treatise has “awakening factors” in another wording; see above
念覺支
中阿含經「思惟初念覺支」「思惟初念覺支」—“Reflecting on the first awakening factor, mindfulness”無自釋No self-gloss〔T01 0432c17〕
念（第六善法）
中阿含經「聖弟子常行於念，成就正念」「聖弟子常行於念，成就正念」—“the noble disciple always practices mindfulness and accomplishes right mindfulness”「久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得六善法」〔T01 0423a29〕「久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得六善法」—“what was long practiced and long heard, constantly remembered and not forgotten; this is called the noble disciple obtaining the sixth good dharma”〔T01 0423a29〕〔T01 0423a29〕
思惟斷
中阿含經「有漏從思惟斷」「有漏從思惟斷」—“outflows cut off by reflection”七斷總列首見；分釋起於「云何有漏從思惟斷耶？」〔T01 0432c16〕；「思惟初念覺支，依離、依無欲、依於滅盡，起至出要」〔T01 0432c17〕First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從思惟斷耶？」—“How are outflows cut off by reflection?”〔T01 0432c16〕; 「思惟初念覺支，依離、依無欲、依於滅盡，起至出要」—“Reflecting on the first awakening factor, mindfulness, dependent on seclusion, dependent on dispassion, dependent on cessation, rising toward deliverance”〔T01 0432c17〕〔T01 0432a12〕
思量觀察
雜阿含經「云何思量觀察」「云何思量觀察」—“How does one reflect and examine”「三際能正思量，正能盡苦。云何三相？一、苦依」〔T30n1579 0830a27〕「三際能正思量，正能盡苦。云何三相？一、苦依」—“three limits can rightly reflect, and can rightly end suffering. What are the three marks? First, the basis of suffering”〔T30n1579 0830a27〕〔T02 0082c19〕
思願緣生
雜阿含經「此諸法皆悉無常、有為、思願緣生」「此諸法皆悉無常、有為、思願緣生」—“these things are all impermanent, conditioned, arisen from conditions by volition and wish”論作「緣生性」：「有無常性，廣說乃至有緣生性」〔T30n1579 0824c12〕The treatise has 「緣生性」—“the nature of arising from conditions”: 「有無常性，廣說乃至有緣生性」—“it has the nature of impermanence, and, taught at length, up to, the nature of arising from conditions”〔T30n1579 0824c12〕〔T02 0088a06〕
怨家
雜阿含經「時，有怨家惡人」「時，有怨家惡人」—“At that time an enemy, an evil man”「譬如有人，自知無力能害怨家」〔T30n1579 0798b22〕「譬如有人，自知無力能害怨家」—“It is like someone who knows himself without the strength to harm his enemy”〔T30n1579 0798b22〕〔T02 0031b22〕
恐畏之道
雜阿含經「此等皆是恐畏之道」「此等皆是恐畏之道」—“These are all a path of fear”論未釋Not explained in the treatise〔T02 0312b20〕
恒伽、搖尤那、舍勞浮、阿夷羅婆提、摩企
中阿含經「譬如恒伽水，從源流出」「譬如恒伽水，從源流出」—“Just as the waters of the Gaṅgā flow out from their source”恒伽單名先見；五河並列「一曰恒伽，二曰搖尤那，三曰舍勞浮，四曰阿夷羅婆提，五曰摩企」〔T01 0428b16〕；無自釋；經八作「舍牢浮」〔T01 0428c26〕The single name Gaṅgā occurs first; the five rivers listed together, 「一曰恒伽，二曰搖尤那，三曰舍勞浮，四曰阿夷羅婆提，五曰摩企」—“the first is the Gaṅgā, the second the Yamunā, the third the Sarayū, the fourth the Airāvatī, the fifth the Mahī”〔T01 0428b16〕; no self-gloss; Discourse 8 writes 「舍牢浮」—“Sarayū (written 牢)”〔T01 0428c26〕〔T01 0428a20〕
恒水南岸·北岸
中阿含經the north bank of the river Gaṅgā (恒水南岸·北岸)「恒水南岸殺、斷、煮去，恒水北岸施與、作齋、呪說而來」「恒水南岸殺、斷、煮去，恒水北岸施與、作齋、呪說而來」—“On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes giving, making offerings, and reciting”〔T01 0447a05〕
恒自起意，專一堅固
中阿含經「恒自起意，專一堅固，為諸善本」「恒自起意，專一堅固，為諸善本」—“ever rousing his own intention, single and firm, as the root of all good”無自釋No self-gloss〔T01 0491c10〕
恚念、害念
中阿含經「生恚念、害念不除斷捨離」「生恚念、害念不除斷捨離」—“a thought of hatred or a thought of harming arises and is not removed, cut off, and let go”無自釋No self-gloss〔T01 0432c14〕
恩愛別離苦
雜阿含經「恩愛別離苦、怨憎會苦、所求不得苦」「恩愛別離苦、怨憎會苦、所求不得苦」—“the suffering of separation from what is loved, the suffering of meeting what is hated, the suffering of not getting what is sought”論未釋Not glossed in the treatise〔T02 0126c27〕
恭敬、善觀、敬重諸梵行人
中阿含經「比丘當行恭敬及善觀，敬重諸梵行人」「比丘當行恭敬及善觀，敬重諸梵行人」—“a bhikṣu should practice respect and good regard, and honor those who live the holy life”無自釋No self-gloss〔T01 0486c24〕
恭敬、尊重、禮事、供養
雜阿含經「不應恭敬、尊重、禮事、供養」「不應恭敬、尊重、禮事、供養」—“should not be honoured, respected, venerated, or supported”論作「不應供養」：「當知成就非實福田性及相故，不應供養」〔T30n1579 0822b06〕The treatise has 「不應供養」—“should not be supported”: 「當知成就非實福田性及相故，不應供養」—“it should be known that, because they possess the nature and marks of what is not a true field of merit, they should not be supported”〔T30n1579 0822b06〕〔T02 0076c09〕
息、滅、盡、無為、涅槃
中阿含經「得息、滅、盡、無為、涅槃」「得息、滅、盡、無為、涅槃」—“gains stilling, cessation, ending, the unconditioned, nirvāṇa”無自釋；「斷一切我慢，得息、滅、盡、無為、涅槃」〔T01 0492b27〕No self-gloss; 「斷一切我慢，得息、滅、盡、無為、涅槃」—“cuts off all conceit and gains stilling, cessation, ending, the unconditioned, nirvāṇa”〔T01 0492b27〕〔T01 0492a09〕
息出息入
中阿含經「修息出息入，令斷亂念」「修息出息入，令斷亂念」—“he cultivates breathing out and breathing in, to cut off distracted thoughts”再見〔T01 0492a06〕Seen again at〔T01 0492a06〕〔T01 0491c16〕
息迹滅度
中阿含經「便於現法中息迹滅度」「便於現法中息迹滅度」—“in this very life his traces are stilled and he is extinguished”無自釋No self-gloss〔T01 0427c21〕
息閉掉頭·反拱
雜阿含經folding the arms (息閉掉頭·反拱)「息閉掉頭，反拱而出」「息閉掉頭，反拱而出」—“fell silent, shook his head, folded his arms, and went out”論未釋Not glossed in the treatise〔T02 0153a01〕
悔過·長養聖法
中阿含經nurturing the noble Dharma (悔過·長養聖法)「悔過，瞿曇！」「悔過，瞿曇！」—“I confess my fault, Gautama!”「唯願瞿曇受我悔過，見罪發露」〔T01 0446a01〕；「若有悔過，見罪發露，護不更作者，則長養聖法而無有失」〔T01 0446a05〕「唯願瞿曇受我悔過，見罪發露」—“I only wish that Gautama would accept my confession; seeing the offense, I disclose it”〔T01 0446a01〕; 「若有悔過，見罪發露，護不更作者，則長養聖法而無有失」—“If anyone confesses his fault, sees the offense and discloses it, and guards against doing it again, he nurtures the noble Dharma without loss”〔T01 0446a05〕〔T01 0445c27〕
悲·捨
中阿含經equanimity (悲·捨)「如是，悲、喜、心與捨俱」「如是，悲、喜、心與捨俱」—“likewise compassion and sympathetic joy; with a mind imbued with equanimity”「生便能行捨心解脫者」〔T01 0438b01〕「生便能行捨心解脫者」—“who from birth could practice the liberation of mind by equanimity”〔T01 0438b01〕〔T01 0438a24〕
惒破
中阿含經「鹽喻、惒破、度羅云、思、伽藍」「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”攝頌先見；正文首見「尼乾有一弟子，釋種，名曰惒破」〔T01 0434a17〕First seen in the summary verse; in the body text first seen in 「尼乾有一弟子，釋種，名曰惒破」—“the Nirgrantha had a disciple, of the Śākya clan, named Vappa”〔T01 0434a17〕〔T01 0433a10〕
惠施·愛言·利及等利
中阿含經kind words · beneficial conduct and sharing the benefit (惠施·愛言·利及等利)「惠施、愛言、利及等利」「惠施、愛言、利及等利」—“generosity, kind words, beneficial conduct, and sharing the benefit”〔T01 0447a07〕
惡人
中阿含經「答曰惡人為習」「答曰惡人為習」—“The answer: the bad person is its supporting condition”無自釋No self-gloss〔T01 0487b22〕
惡口形名
雜阿含經「作摩摩帝，惡口形名諸比丘」「作摩摩帝，惡口形名諸比丘」—“acting as monastery steward, abused the bhikṣus with harsh words and names”論未釋Not glossed in the treatise〔T02 0138c29〕
惡知識·惡伴黨／善知識·善伴黨·善隨從
雜阿含經bad companions / good friends · good companions · good followers (惡知識·惡伴黨／善知識·善伴黨·善隨從)「如惡知識、惡伴黨」「如惡知識、惡伴黨」—“as do bad friends and bad companions”論未釋Not glossed in the treatise〔T02 0193a29〕
惡貪
雜阿含經「則斷惡貪，及斷心惡不善過」「則斷惡貪，及斷心惡不善過」—“he cuts off evil greed, and cuts off the faults of evil and unwholesomeness in the mind”論未釋Not glossed in the treatise〔T02 0216c22〕
惡趣
雜阿含經「終不墮惡趣」「終不墮惡趣」—“in the end he does not fall into the evil destinations”「往惡趣故，說名無義」〔T30n1579 0865c19〕「往惡趣故，說名無義」—“because they go to the evil destinations, they are called meaningless”〔T30n1579 0865c19〕〔T02 0204c12〕
惡趣道
雜阿含經「何等為惡趣道？」「何等為惡趣道？」—“What is the path to the evil destinations?”論未釋Not glossed in the treatise〔T02 0205a21〕
惡邪見
雜阿含經「起惡邪見」「起惡邪見」—“gave rise to an evil wrong view”「當知此是似正法見」〔T30n1579 0798a26〕「當知此是似正法見」—“know that this is a view that is a semblance of the true Dharma”〔T30n1579 0798a26〕〔T02 0030c13〕
惡露·慈·無常想
中阿含經loving-kindness · the perception of impermanence (惡露·慈·無常想)「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念」「修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念」—“he cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts”「修無常想，令斷我慢」〔T01 0491c17〕「修無常想，令斷我慢」—“he cultivates the perception of impermanence, to cut off conceit”〔T01 0491c17〕〔T01 0491c16〕
惡露不淨
雜阿含經「極生厭患惡露不淨」「極生厭患惡露不淨」—“grew utterly weary and sick of the body, the impure and foul”論未釋Not glossed in the treatise〔T02 0207b27〕
惱心·令慧力羸·墮障礙品
雜阿含經weakening the power of wisdom · belonging to the side of obstruction (惱心·令慧力羸·墮障礙品)「悉斷五蓋——惱心、令慧力羸、墮障礙品、不向涅槃者」「悉斷五蓋——惱心、令慧力羸、墮障礙品、不向涅槃者」—“all cut off the five hindrances—which afflict the mind, weaken the power of wisdom, belong to the side of obstruction, and do not lead to nirvāṇa”論未釋Not glossed in the treatise〔T02 0131a12〕
想·誌·言說
雜阿含經designation · verbal expression (想·誌·言說)「是則為想，是則為誌，是則言說」「是則為想，是則為誌，是則言說」—“This is a notion, this is a designation, this is a verbal expression”論作「假想」「自稱」「言說」：「唯有假想、唯假自稱、唯假言說」〔T30n1579 0824c10〕The treatise has 「假想」—“provisional notion,” 「自稱」—“self-naming,” and 「言說」—“verbal expression”: 「唯有假想、唯假自稱、唯假言說」—“there is only provisional notion, only provisional self-naming, only provisional verbal expression”〔T30n1579 0824c10〕〔T02 0088a05〕
想受滅
雜阿含經「想受滅正受時，想受寂滅」「想受滅正受時，想受寂滅」—“in the attainment of the cessation of perception and feeling, perception and feeling are stilled”「勝樂者，謂想受滅」〔T30n1579 0852b24〕「勝樂者，謂想受滅」—“superior happiness is the cessation of perception and feeling”〔T30n1579 0852b24〕〔T02 0121b08〕
意界·法界·無明界
雜阿含經dharma element · element of ignorance (意界·法界·無明界)「有意界、法界、無明界」「有意界、法界、無明界」—“there are the mind element, the dharma element, and the element of ignorance”「後有意界」〔T30n1579 0788a23〕；「意所緣法界」〔T30n1579 0788a26〕；「有無明種及無明界」〔T30n1579 0788a25〕「後有意界」—“the mind element of further existence”〔T30n1579 0788a23〕; 「意所緣法界」—“the dharma element that is the object of mind”〔T30n1579 0788a26〕; 「有無明種及無明界」—“there are the seed of ignorance and the element of ignorance”〔T30n1579 0788a25〕〔T02 0011b12〕
愚癡活·癡命
雜阿含經the livelihood of the deluded (愚癡活·癡命)「睡眠者是愚癡活、是癡命」「睡眠者是愚癡活、是癡命」—“Sleep is the life of the foolish, the livelihood of the deluded”論未釋Not explained in the treatise〔T02 0058a25〕
愚癡男子
雜阿含經「有一愚癡男子違律犯戒，隨逐大眾」「有一愚癡男子違律犯戒，隨逐大眾」—“there is a foolish man who breaks the discipline and violates the precepts, following along with the great assembly”「言邪行者，謂如有一，不尊重戒，汎爾出家」〔T30n1579 0867a06〕〔參〕「言邪行者，謂如有一，不尊重戒，汎爾出家」—“as for wrong conduct, it is like someone who does not esteem the precepts and goes forth casually”〔T30n1579 0867a06〕 [cf.]〔T02 0212b23〕
愛恭敬
中阿含經「便害愛恭敬」「便害愛恭敬」—“he harms loving respect”無自釋；在慚愧之後、其信之前No self-gloss; after shame and scruple and before faith〔T01 0486a09〕
愛結
雜阿含經同上As above「由往善趣業故，愛結所繫，愚夫自然樂往」〔T30n1579 0782a03〕「由往善趣業故，愛結所繫，愚夫自然樂往」—“because of the actions that lead to the good destinies, bound by the bond of craving, the foolish naturally delight to go there”〔T30n1579 0782a03〕〔T02 0069b05〕
愧（第三善法）
中阿含經「聖弟子常行羞愧，可愧知愧」「聖弟子常行羞愧，可愧知愧」—“the noble disciple always practices scruple; what is to be scrupled at, he knows scruple at”「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得三善法」〔T01 0423a20〕「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得三善法」—“evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the third good dharma”〔T01 0423a20〕〔T01 0423a19〕
慈心
雜阿含經「曾於七年中，修習慈心，經七劫成壞，不還此世」「曾於七年中，修習慈心，經七劫成壞，不還此世」—“Once, for seven years, I cultivated a mind of loving-kindness, and through seven eons of formation and destruction I did not come back to this world”論作「欲界慈修」〔T30n1579 0781b28〕The treatise has 「欲界慈修」—“the cultivation of loving-kindness in the desire realm”〔T30n1579 0781b28〕〔T02 0067c17〕
慈心解脫
中阿含經「生便能行慈心解脫者」「生便能行慈心解脫者」—“who from birth could practice the liberation of mind by loving-kindness”「不持此身往至彼世，但隨心去此」〔T01 0438a20〕「不持此身往至彼世，但隨心去此」—“they do not carry this body to that world, but go only according to the mind”〔T01 0438a20〕〔T01 0438a15〕
慚恥厭惡
雜阿含經「彼聖弟子慚恥厭惡」「彼聖弟子慚恥厭惡」—“that noble disciple is ashamed and repelled”論有「若諸有學」〔T30n1579 0823c06〕「則能方便住厭逆想及過患想」〔T30n1579 0823c09〕，非逐字釋此名The treatise has 「若諸有學」—“if those in training”〔T30n1579 0823c06〕 and 「則能方便住厭逆想及過患想」—“can then with skilful means dwell in the perception of repulsion and the perception of danger”〔T30n1579 0823c09〕, which do not gloss this name verbatim〔T02 0079a10〕
慚（第二善法）
中阿含經「聖弟子常行慚耻，可慚知慚」「聖弟子常行慚耻，可慚知慚」—“the noble disciple always practices shame; what is to be ashamed of, he knows shame at”「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得二善法」〔T01 0423a18〕「惡不善法穢汙煩惱，受諸惡報，造生死本，是謂聖弟子得二善法」—“evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the second good dharma”〔T01 0423a18〕〔T01 0423a17〕
慢根·慢集·慢生·慢起
雜阿含經arising · birth · rising up of conceit (慢根·慢集·慢生·慢起)「慢根、慢集、慢生、慢起」「慢根、慢集、慢生、慢起」—“the root of conceit, the arising of conceit, the birth of conceit, the rising up of conceit”論未見此名Not found in the treatise〔T02 0032b18〕
慧·大慧·深慧·難勝慧
雜阿含經great wisdom · deep wisdom · wisdom hard to overcome (慧·大慧·深慧·難勝慧)「謂慧、大慧、深慧、難勝慧」「謂慧、大慧、深慧、難勝慧」—“Namely, wisdom, great wisdom, deep wisdom, wisdom hard to overcome”論未釋Not explained in the treatise〔T02 0185b20〕
慰喻教誡
雜阿含經「善哉慰喻教誡」「善哉慰喻教誡」—“comfort them with ‘well done’ and admonish them”論未釋Not glossed in the treatise〔T02 0147a10〕
慳垢纏
雜阿含經「慳垢纏眾生離慳垢心」「慳垢纏眾生離慳垢心」—“among beings bound by the stain of stinginess, with a mind free of the stain of stinginess”論未釋Not glossed in the treatise〔T02 0215a10〕
憂悲惱苦
雜阿含經「何因生憂悲惱苦」「何因生憂悲惱苦」—“from what cause do grief, lamentation, pain, and distress arise?”論作愁、歎、苦、憂、惱：「由可愛事無常轉變，悲傷心慼，故名為愁」〔T30n1579 0793c19〕；「內懷冤結，故名為憂。因茲迷亂，故名為惱」〔T30n1579 0793c21〕The treatise has sorrow, lament, pain, grief, and distress: 「由可愛事無常轉變，悲傷心慼，故名為愁」—“because beloved things are impermanent and change, the mind is pained and sorrowful; this is therefore called sorrow”〔T30n1579 0793c19〕; 「內懷冤結，故名為憂。因茲迷亂，故名為惱」—“holding resentment within is therefore called grief; being confused by it is therefore called distress”〔T30n1579 0793c21〕〔T02 0008a25〕
憍尸迦
雜阿含經「憍尸迦！云何為調伏慳垢，見於殊勝」「憍尸迦！云何為調伏慳垢，見於殊勝」—“Kauśika! What is it to tame the stain of stinginess and to see excellence”論未釋Not glossed in the treatise〔T02 0133b01〕
雜阿含經「憍尸迦！若沙門、婆羅門無上愛盡解脫」「憍尸迦！若沙門、婆羅門無上愛盡解脫」—“Kauśika! If an ascetic or brāhmaṇa is liberated by the unsurpassed exhaustion of craving”論未釋Not glossed in the treatise〔T02 0144c25〕
憍陳如·拘隣·阿若拘隣
雜阿含經Ājñāta Kauṇḍinya (憍陳如·拘隣·阿若拘隣)「已知法故，是故名阿若拘隣。尊者阿若拘」「尊者拘隣已知法故，是故名阿若拘隣」—“Because the venerable Kauṇḍinya had understood the Dharma, he was therefore named Ājñāta Kauṇḍinya”論作「阿若憍陳」：「如來知已，起世間心：阿若憍陳已解我法。地神知已」〔T30n1579 0843b29〕The treatise reads 「阿若憍陳」—“Ājñāta Kauṇḍinya”: 「如來知已，起世間心：阿若憍陳已解我法。地神知已」—“The Tathāgata, having known this, raised a worldly thought: Ājñāta Kauṇḍinya has understood my Dharma. The earth deities, having known this”〔T30n1579 0843b29〕〔T02 0104a13〕
憶念
雜阿含經「憶念相應心法」「憶念相應心法」—“mental dharmas conjoined with recollection”論未釋Not glossed in the treatise〔T02 0203c22〕
應去法
雜阿含經「應去法、不去法」「應去法、不去法」—“dharmas to be discarded and dharmas not to be discarded”「諸有智者所譏毀故，所遠離故，名應遠離」〔T30n1579 0865c21〕「諸有智者所譏毀故，所遠離故，名應遠離」—“because the wise censure them and keep far from them, they are called to be kept far from”〔T30n1579 0865c21〕〔T02 0202c11〕
應念法、不應念法
中阿含經「不應念法而念，應念法而不念」「不應念法而念，應念法而不念」—“he thinks of what should not be thought of, and does not think of what should be thought of”無自釋No self-gloss〔T01 0431c27〕
應時智
雜阿含經「善哉！舍利弗！有應時智故，有來問者，能隨時答」「善哉！舍利弗！有應時智故，有來問者，能隨時答」—“Good, Śāriputra! Because he has timely wisdom, to those who come and ask, he can answer as the occasion requires”論未釋Not explained in the treatise〔T02 0094a11〕
應知·應了·應斷·應作證·應修習
雜阿含經understood · abandoned · realized · cultivated (應知·應了·應斷·應作證·應修習)「若法應知、應了者，悉知、悉了」「若法應知、應了者，悉知、悉了」—“Whatever things are to be known and to be understood are all known and all understood”「應遍知者能正遍知，應永斷者能正永斷，應作證者能正作證，應修習者能正修習」〔T30n1579 0824b23〕「應遍知者能正遍知，應永斷者能正永斷，應作證者能正作證，應修習者能正修習」—“what is to be fully known one can rightly know fully; what is to be abandoned forever one can rightly abandon forever; what is to be realized one can rightly realize; what is to be cultivated one can rightly cultivate”〔T30n1579 0824b23〕〔T02 0087c05〕
成不生法
雜阿含經「其根，乃至焚燒，令其磨滅，於未來世成不」「其根，乃至焚燒，令其磨滅，於未來世成不」—“its roots, and so on up to its being burned and worn away, in a future age become a thing that does not”「應生行識乃至諸受，皆不得生，成不生法。」〔T30n1579 0828b19〕「應生行識乃至諸受，皆不得生，成不生法。」—“the formations and consciousness, and so on up to the feelings, that would arise, all cannot arise, and become things that do not arise.”〔T30n1579 0828b19〕〔T02 0079b15〕
我·異我·相在
雜阿含經other than self · within one another (我·異我·相在)「見色是我、異我、相在不？」「見色是我、異我、相在不？」—“would one see form as self, as other than self, or as within one another?”論未釋「相在」之名；論於無我遍智云「所謂諸行都無有我，無有我所，亦無有餘互相繫屬」〔T30n1579 0777a23〕The treatise does not gloss the name 「相在」; of the full knowledge of no self it says 「所謂諸行都無有我，無有我所，亦無有餘互相繫屬」—“namely, formations have no self at all, nothing that is mine, nor anything else bound to one another”〔T30n1579 0777a23〕〔T02 0006b11〕
我人
雜阿含經「色是我人，善惡從生」「色是我人，善惡從生」—“form is the person, the self, and good and evil arise from it”「於色等行建立為我」〔T30n1579 0800b02〕「於色等行建立為我」—“sets up formations such as form as the self”〔T30n1579 0800b02〕〔T02 0035c26〕
我勝·我等·我卑
雜阿含經I am equal · I am inferior (我勝·我等·我卑)「我勝、我等、我卑」「我勝、我等、我卑」—“‘I am superior, I am equal, I am inferior’”論作勝、等、劣：「謂自為勝、或等、或劣，是名見我慢纏雜染」〔T30n1579 0795b01〕The treatise has superior, equal, lower: 「謂自為勝、或等、或劣，是名見我慢纏雜染」—“namely, taking oneself as superior, or equal, or lower: this is called the defilement of the entanglement of the conceit ‘I am’ in view”〔T30n1579 0795b01〕〔T02 0043b23〕
我慢
雜阿含經「我、我所見、我慢使繫著」「我、我所見、我慢使繫著」—“the binding and attachment of the view of self and of mine, and the fetter of conceit”「當知有五我慢現行。」〔T30n1579 0777b10〕「當知有五我慢現行。」—“It should be known that there are five activities of the conceit of self.”〔T30n1579 0777b10〕〔T02 0005a14〕
我慢繫著使
雜阿含經「汝若長夜離我、我所、我慢繫著使」「汝若長夜離我、我所、我慢繫著使」—“If through the long night you have been far from I, mine, and the fetter of conceit that binds and attaches”論未見此名；論有「於諸蘊處我、我所見已永斷者」〔T30n1579 0815b06〕The name is not found in the treatise; the treatise has 「於諸蘊處我、我所見已永斷者」—“has forever cut off the view of self and what is mine with regard to the aggregates and bases”〔T30n1579 0815b06〕〔T02 0061a05〕
我欲·我使
雜阿含經the fetter ‘I am’ (我欲·我使)「我於我慢、我欲、我使」「我於我慢、我欲、我使」—“with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’”「又計我欲者，當知即是我慢纏攝」〔T30n1579 0797c28〕；「我使」論未見「又計我欲者，當知即是我慢纏攝」—“further, as for reckoning the desire ‘I am,’ know that it is included in the entanglement of the conceit ‘I am’”〔T30n1579 0797c28〕; 「我使」—“the fetter ‘I am’” is not found in the treatise〔T02 0030a21〕
我正斷
雜阿含經「若麁四大色斷壞、無所有，是名我正斷」「若麁四大色斷壞、無所有，是名我正斷」—“if the form of the coarse four great elements is destroyed and is nothing at all, this is called the self rightly cut off”論未見此名Not found in the treatise〔T02 0045c08〕
我者無我，亦無我所
中阿含經「我者無我，亦無我所，當來無我，亦無我所」「我者無我，亦無我所，當來無我，亦無我所」—“as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self”無自釋；本卷凡八見（七善人七段及無餘涅槃段）No self-gloss; eight occurrences in this fascicle (the seven passages on the seven good persons and the passage on nirvāṇa without remainder)〔T01 0427a18〕
我見·無我見
雜阿含經the view of not self (我見·無我見)「云何知、云何見，次第我見斷，無我見生？」「云何知、云何見，次第我見斷，無我見生？」—“How must one know, how must one see, to cut off the view of self in due order and give rise to the view of not self?”「彼於無我生信解故，能斷我見」〔T30n1579 0807b07〕；「乃得名為生無我見」〔T30n1579 0807b10〕「彼於無我生信解故，能斷我見」—“because he gives rise to faith and understanding with regard to not self, he can cut off the view of self”〔T30n1579 0807b07〕; 「乃得名為生無我見」—“only then can it be called giving rise to the view of not self”〔T30n1579 0807b10〕〔T02 0052a02〕
我見·眾生見·壽命見·忌諱吉慶見
雜阿含經the view of a being · the view of a life · the view of taboos and auspicious signs (我見·眾生見·壽命見·忌諱吉慶見)「俗見所繫，謂說我見所繫、說眾生見所繫、」「俗見所繫，謂說我見所繫、說眾生見所繫、」—“the bonds of common views—namely, bound by the view of self as taught, bound by the view of a being as taught,”論未釋Not explained in the treatise〔T02 0084c04〕
戒堅固·戒師常住
雜阿含經the teacher of precepts ever present (戒堅固·戒師常住)「如是比丘戒堅固、戒師常住、戒常隨順生」「如是比丘戒堅固、戒師常住、戒常隨順生」—“thus that bhikṣu is firm in the precepts, the teacher of precepts ever present, and the precepts ever arising in accordance”論未釋Not glossed in the treatise〔T02 0210b25〕
戒德八名
雜阿含經「念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒」「念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚歎戒、梵行不憎惡戒」—“he recollects precepts unbroken, uncut, unmixed, undeparted-from, not stolen, well perfected, praiseworthy, of pure conduct and not disdained”論未釋Not glossed in the treatise〔T02 0143c26〕
戒念
戒清淨·戒淨斷
雜阿含經the pure cutting off of precepts (戒清淨·戒淨斷)「云何為戒清淨？」「云何為戒清淨？」—“What is purity of precepts?”論未釋；本卷自釋：「是名戒淨斷」〔T02 0148c23〕Not glossed in the treatise; this fascicle glosses it itself: 「是名戒淨斷」—“this is called the pure cutting off of precepts”〔T02 0148c23〕〔T02 0148c19〕
戒相應法
雜阿含經「爾時，世尊為諸比丘說戒相應法，讚歎制戒法」「爾時，世尊為諸比丘說戒相應法，讚歎制戒法」—“At that time the World-Honored One taught the bhikṣus the Dharma connected with the precepts, praising the dharma of laying down precepts”「言邪行者，謂如有一，不尊重戒，汎爾出家」〔T30n1579 0867a06〕〔參·學門〕「言邪行者，謂如有一，不尊重戒，汎爾出家」—“wrong conduct means that someone does not esteem the precepts and goes forth carelessly”〔T30n1579 0867a06〕 [cf. · door of training]〔T02 0213a06〕
戒身·定身·慧身·解脫身·解脫知見身
雜阿含經the body of concentration · the body of wisdom · the body of liberation · the body of the knowledge and vision of liberation (戒身·定身·慧身·解脫身·解脫知見身)「彼舍利弗持所受戒身涅槃耶」「彼舍利弗持所受戒身涅槃耶」—“Did that Śāriputra take with him into nirvāṇa the body of precepts he had received?”論未釋Not explained in the treatise〔T02 0176c11〕
戒身、定身、慧身、解脫身、解脫知見身
中阿含經「具戒身者，必無是處」「具戒身者，必無是處」—“that he should be complete in the body of precepts, there is no such possibility”無自釋；五身次第見目一No self-gloss; for the order of the five bodies, see Section I〔T01 0486c28〕
截多羅樹頭
雜阿含經「斷、悉知，斷其根本，如截多羅樹頭，於未」「斷、悉知，斷其根本，如截多羅樹頭，於未」—“cut off, all are fully known, their root is cut off, like a palmyra tree cut off at the crown, in a fu-”論未釋Not explained in the treatise〔T02 0084c06〕
戲笑妄言
戾語·常求人短
雜阿含經always seeking others’ faults (戾語·常求人短)「不欲聞法、常求人短，復有三法不斷故，」「不欲聞法、常求人短，復有三法不斷故，」—“no wish to hear the Dharma, and always seeking others’ faults. Again, because three things are not abandoned,”論未釋Not explained in the treatise〔T02 0096a09〕
所取法·取法
雜阿含經the clinging (所取法·取法)「云何所取法？眼色、耳聲、鼻香、舌味、身觸、意法，是名所取法」「云何所取法？眼色、耳聲、鼻香、舌味、身觸、意法，是名所取法」—“What are the things clung to? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects—these are called the things clung to”「言行路者，謂內外處，能取、所取有差別故」〔T30n1579 0814b18〕「言行路者，謂內外處，能取、所取有差別故」—“As for its road of activity: it is the internal and external bases, because there is the distinction of what clings and what is clung to”〔T30n1579 0814b18〕〔T02 0058a03〕
所問非時·應時問
雜阿含經a timely question (所問非時·應時問)「所問非時，且入王舍城乞食」「所問非時，且入王舍城乞食」—“The question is untimely. Let us first enter Rājagṛha for alms”論未釋（同句下作「是應時問」〔T02 0135a19〕）Not glossed in the treatise (the same passage goes on 「是應時問」—“that will be a timely question”〔T02 0135a19〕)〔T02 0135a18〕
所知法·智·智者
雜阿含經knowledge · the knower (所知法·智·智者)「當說所知法、智及智者」「當說所知法、智及智者」—“I will teach what is to be known, knowledge, and the knower”「一、由所遍知法故；二、由遍知故；三、由成遍知故」〔T30n1579 0790c13〕「一、由所遍知法故；二、由遍知故；三、由成遍知故」—“first, by the dharmas to be fully known; second, by full knowing; third, by the accomplishment of full knowing”〔T30n1579 0790c13〕〔T02 0019a05〕
手成浴池
雜阿含經「住舍衛國手成浴池側」「住舍衛國手成浴池側」—“were staying at Śrāvastī, beside the Shoucheng Bathing Pool”論未釋Not glossed in the treatise〔T02 0139c18〕
拘樓瘦、劒磨瑟曇拘樓都邑
中阿含經「佛遊拘樓瘦，在劒磨瑟曇拘樓都邑」「佛遊拘樓瘦，在劒磨瑟曇拘樓都邑」—“the Buddha was staying among the Kuru, in the Kuru town of Jianmosetan”無自釋No self-gloss〔T01 0431c14〕
拘留搜調牛聚落
雜阿含經「佛住拘留搜調牛聚落」「佛住拘留搜調牛聚落」—“the Buddha was staying in the Kuru country, at the village of the cowherds”論未釋Not explained in the treatise〔T02 0086c23〕
拘絺羅池
雜阿含經「於拘絺羅池側正坐思惟」「於拘絺羅池側正坐思惟」—“sat upright beside the Kauṣṭhila Pond, thinking”論未釋Not explained in the treatise〔T02 0109a09〕
拘羅羅咤精舍
拘舍彌、瞿沙羅園
中阿含經「佛遊拘舍彌，在瞿沙羅園」「佛遊拘舍彌，在瞿沙羅園」—“the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park”無自釋No self-gloss〔T01 0427c26〕
拘薩羅
中阿含經「佛遊拘薩羅，在人間，與大比丘眾翼從而行」「佛遊拘薩羅，在人間，與大比丘眾翼從而行」—“the Buddha was wandering in Kośala, among the people, accompanied by a great assembly of bhikṣus”無自釋No self-gloss〔T01 0425a16〕
拘麗瘦·北村
中阿含經North Village (拘麗瘦·北村)「佛遊拘麗瘦」「佛遊拘麗瘦」—“the Buddha was staying among the Koliyas”「往至北村，住北村北尸攝惒林中」〔T01 0445a28〕「往至北村，住北村北尸攝惒林中」—“he went to North Village and stayed in the Śiṃśapā Grove north of North Village”〔T01 0445a28〕〔T01 0445a27〕
拘麗瘦卒
中阿含經「汝聞拘麗瘦有卒耶」「汝聞拘麗瘦有卒耶」—“Have you heard that the Koliyas have soldiers?”「通使殺賊，為此事故，拘麗瘦畜是卒也」〔T01 0445c04〕「通使殺賊，為此事故，拘麗瘦畜是卒也」—“to carry messages and kill bandits; for this reason the Koliyas keep these soldiers”〔T01 0445c04〕〔T01 0445c02〕
持戒
中阿含經「世尊！持戒為何義？」「世尊！持戒為何義？」—“World-Honored One, what is the meaning of keeping the precepts?”「阿難！持戒者，令不悔義」〔T01 0485a17〕「阿難！持戒者，令不悔義」—“Ānanda, keeping the precepts has the meaning of bringing freedom from regret”〔T01 0485a17〕〔T01 0485a16〕
捉頭
雜阿含經「如斷人頭，捉頭亦如是」「如斷人頭，捉頭亦如是」—“As with cutting off people’s heads, so with seizing heads, likewise”論未釋Not glossed in the treatise〔T02 0136c25〕
捨一切有餘
雜阿含經「所謂捨一切有餘、一切愛盡、無欲、滅盡、涅槃」「所謂捨一切有餘、一切愛盡、無欲、滅盡、涅槃」—“namely, the relinquishing of all remainder, the exhaustion of all craving, freedom from desire, cessation, nirvāṇa”論未釋Not explained in the treatise〔T02 0088a11〕
捨心住正念正智
雜阿含經「捨心住正念正智」「捨心住正念正智」—“dwells with a mind of equanimity, with right mindfulness and right knowledge”論未釋Not explained in the treatise〔T02 0093a20〕
捨戒還俗
雜阿含經「彼所信敬人捨戒還俗」「彼所信敬人捨戒還俗」—“the person he has faith in and reveres gives up the precepts and returns to lay life”論未釋Not glossed in the treatise〔T02 0214c10〕
捨求無為
中阿含經「眼見色，不喜不憂，捨求無為，正念正智」「眼見色，不喜不憂，捨求無為，正念正智」—“seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge”〔T01 0434c19〕
捨覺支
中阿含經「思惟第七捨覺支」「思惟第七捨覺支」—“reflecting on the seventh awakening factor, equanimity”無自釋No self-gloss〔T01 0432c18〕
掉亂所持
掉悔
提婆達多
雜阿含經「時，提婆達多與眾多比丘於近處經行」「時，提婆達多與眾多比丘於近處經行」—“At that time Devadatta, with many bhikṣus, was walking to and fro nearby”論未釋Not explained in the treatise〔T02 0115b19〕
摩尼珠寶
雜阿含經「摩尼珠寶現於世間」「摩尼珠寶現於世間」—“the maṇi pearl treasure appears in the world”論作神珠寶：「輕安覺支如神珠寶」〔T30n1579 0864c29〕The treatise has the divine pearl treasure: 「輕安覺支如神珠寶」—“the awakening factor of pliant ease is like the divine pearl treasure”〔T30n1579 0864c29〕〔T02 0194c05〕
摩摩帝
雜阿含經「為摩摩帝，呵責諸比丘言」「為摩摩帝，呵責諸比丘言」—“was the monastery steward, who rebuked the bhikṣus, saying”論未釋Not glossed in the treatise〔T02 0138c16〕
摩竭陀國、闍鬪村、莽㮈林窟
中阿含經「佛遊摩竭陀國，在闍鬪村」「佛遊摩竭陀國，在闍鬪村」—“the Buddha was staying in Magadha, at the village of Shedou”無自釋No self-gloss〔T01 0491a16〕
摩羅迦舅
雜阿含經「摩羅迦舅來詣佛所」「摩羅迦舅來詣佛所」—“Moluojiajiu came to where the Buddha was”論未釋Not explained in the treatise〔T02 0089c25〕
摩訶周那
中阿含經「尊者摩訶周那則於晡時從宴坐起」「尊者摩訶周那則於晡時從宴坐起」—“the venerable Mahācunda, in the late afternoon, rose from sitting in meditation”無自釋；世尊稱之「周那」No self-gloss; the World-Honored One calls him 「周那」—“Cunda”〔T01 0427c27〕
摩訶拘絺羅
雜阿含經「園。爾時，尊者舍利弗、尊者摩訶拘絺羅在」「園。爾時，尊者舍利弗、尊者摩訶拘絺羅在」—“Grove. At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were on”論未釋Not explained in the treatise〔T02 0081a10〕
撰擇
雜阿含經「於善法撰擇，於不善法撰擇」「於善法撰擇，於不善法撰擇」—“selecting wholesome dharmas and selecting unwholesome dharmas”論未釋Not glossed in the treatise〔T02 0192b20〕
攀緣
雜阿含經同上As above論未釋其名；論有「數數攀緣，順流漂溺」〔T30n1579 0782c15〕The treatise does not gloss the name; it has 「數數攀緣，順流漂溺」—“grasping again and again, swept along and drowning with the stream”〔T30n1579 0782c15〕〔T02 0009a07〕
攝𣫍諸根·迴身背住
雜阿含經turning one’s back (攝𣫍諸根·迴身背住)「即自攝𣫍諸根，迴身背住」「即自攝𣫍諸根，迴身背住」—“at once restrained his faculties, turned his body around, and stood with his back to her”論未釋Not glossed in the treatise〔T02 0148a19〕
支提
支節
雜阿含經「若比丘念覺分清淨鮮白，無有支節」「若比丘念覺分清淨鮮白，無有支節」—“If a bhikṣu’s awakening factor of mindfulness, pure and bright-white, without joints”論未釋Not glossed in the treatise〔T02 0196a29〕
改悔
雜阿含經「當以幾法饒益令其改悔？」「當以幾法饒益令其改悔？」—“by how many dharmas should one benefit him and bring him to repent?”論未釋Not glossed in the treatise〔T02 0129c13〕
放逸樂
雜阿含經「我三十三天多著放逸樂，或憶先事，或時不憶」「我三十三天多著放逸樂，或憶先事，或時不憶」—“We of the Thirty-three are much attached to the pleasure of heedlessness; sometimes we remember former matters, and sometimes we do not”論未釋Not glossed in the treatise〔T02 0133c10〕
故作業
中阿含經「若有故作業，我說彼必受其報」「若有故作業，我說彼必受其報」—“if there is action done intentionally, I say that one must experience its result”「或現世受，或後世受」〔T01 0437b27〕；「若不故作業，我說此不必受報」〔T01 0437b27〕「或現世受，或後世受」—“either in this world or in a later life”〔T01 0437b27〕; 「若不故作業，我說此不必受報」—“if there is action not done intentionally, I say that one need not experience its result”〔T01 0437b27〕〔T01 0437b26〕
數力·修力
雜阿含經the power of cultivation (數力·修力)「有二種力。何等為二？謂數力及修力」「有二種力。何等為二？謂數力及修力」—“There are two powers. Which two? Namely, the power of reckoning and the power of cultivation”論作思擇力·修習力：「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」〔T30n1579 0863c12〕；「當知此修名修習力」〔T30n1579 0863c17〕The treatise reads “the power of selection” (思擇力) and “the power of cultivation” (修習力): 「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」—“in brief, having deeply seen the faults in all bad conduct in this life and in lives to come, one can rightly select, stills bad conduct, and cultivates good conduct: this is called the power of selection”〔T30n1579 0863c12〕; 「當知此修名修習力」—“know that this cultivation is called the power of cultivation”〔T30n1579 0863c17〕〔T02 0184b01〕
斗秤欺人·村主·市監
雜阿含經village heads · market overseers (斗秤欺人·村主·市監)「如是斗秤欺人、村主、市監」「如是斗秤欺人、村主、市監」—“so with those who cheat with measures and scales, village heads, and market overseers”論未釋Not glossed in the treatise〔T02 0137a05〕
斯陀含果·阿那含果
雜阿含經the fruit of non-returning (斯陀含果·阿那含果)「得斯陀含果證」「得斯陀含果證」—“he will realize the fruit of once-returning”論未見此名；論於此段唯舉「預流果」「阿羅漢果」（〔T30n1579 0779b18〕〔T30n1579 0779b20〕）This name is not found in the treatise; in this passage the treatise gives only 「預流果」—“the fruit of stream-entry” and 「阿羅漢果」—“the fruit of arhatship” (〔T30n1579 0779b18〕〔T30n1579 0779b20〕)〔T02 0065b18〕
新學年少比丘
雜阿含經「何因何緣，新」「何因何緣，新」—“By what cause, by what condition, do newly…”論作「新學苾芻」：「於佛善說法毘奈耶深心愛樂新學苾」〔T30n1579 0816c03〕The treatise has 「新學苾芻」—“newly trained bhikṣus”: 「於佛善說法毘奈耶深心愛樂新學苾」—“newly trained bhi[kṣus], who with a deep mind love and delight in the well-taught Dharma and Vinaya of the Buddha”〔T30n1579 0816c03〕〔T02 0311a09〕
新熟瓦器
雜阿含經「一切所覺滅盡無餘。譬如力士取新熟瓦」「一切所覺滅盡無餘。譬如力士取新熟瓦」—“all that is felt ceases without remainder. It is like a strong man who takes up a freshly fired clay”論作「陶師」「熟烝熱瓮」：「聖道、道果涅槃。彼於爾時，譬如陶師，舉」〔T30n1579 0830c06〕；「煩惱火隨眠烝熱，隨有識身熟烝熱瓮，置」〔T30n1579 0830c07〕The treatise reads 「陶師」—“a potter” and 「熟烝熱瓮」—“a fired, steaming-hot jar”: 「聖道、道果涅槃。彼於爾時，譬如陶師，舉」—“the noble path, and nirvāṇa, the fruit of the path. At that time he is like a potter who lifts”〔T30n1579 0830c06〕; 「煩惱火隨眠烝熱，隨有識身熟烝熱瓮，置」—“the latent tendencies of the fire of the afflictions, steaming hot, the body with consciousness, like a fired, steaming-hot jar, and sets it”〔T30n1579 0830c07〕〔T02 0083b24〕
斷·吐·盡·離欲·滅·息·沒
雜阿含經cast out · exhausted · free from desire · ceased · stilled · vanished (斷·吐·盡·離欲·滅·息·沒)「若復彼苦無餘斷、吐、盡、離欲、滅、息、沒」「若復彼苦無餘斷、吐、盡、離欲、滅、息、沒」—“if that suffering is abandoned without remainder, cast out, exhausted, freed from desire, ceased, stilled, and vanished”論未釋Not explained in the treatise〔T02 0088a09〕
斷截橋梁
雜阿含經「身業不作，斷截橋梁」「身業不作，斷截橋梁」—“Bodily action is no longer made; the bridge is cut off”論未釋Not glossed in the treatise〔T02 0147c09〕
斷欲
雜阿含經「當斷欲，斷眼欲已」「當斷欲，斷眼欲已」—“you should abandon desire; when desire for the eye has been abandoned”論未釋Not explained in the treatise〔T02 0090c20〕
斷滅
中阿含經「沙門瞿曇宗本斷滅，亦為人說斷滅之法」「沙門瞿曇宗本斷滅，亦為人說斷滅之法」—“the ascetic Gautama holds annihilation as his tenet, and teaches others the dharma of annihilation”「我說身惡行應斷滅，口、意惡行亦應斷滅」〔T01 0441b22〕「我說身惡行應斷滅，口、意惡行亦應斷滅」—“I say that bodily misconduct should be annihilated, and verbal and mental misconduct should also be annihilated”〔T01 0441b22〕〔T01 0441a22〕
斷知
斷義·知義·盡義·吐義·止義·捨義·滅義·沒義
雜阿含經of knowing · of exhausting · of spitting out · of stopping · of relinquishing · of ceasing · of vanishing (斷義·知義·盡義·吐義·止義·捨義·滅義·沒義)「如斷義，如是知義、盡義、吐義、止義、捨義、滅義、沒義，亦復如是」「如斷義，如是知義、盡義、吐義、止義、捨義、滅義、沒義，亦復如是」—“As with the meaning of cutting off; in the same way the meaning of knowing, the meaning of exhausting, the meaning of spitting out, the meaning of stopping, the meaning of relinquishing, the meaning of ceasing, and the meaning of vanishing are also thus”論未逐一釋Not explained one by one in the treatise〔T02 0046a29〕
斷見
雜阿含經「復作斷見、壞有見」「復作斷見、壞有見」—“further holds the view of annihilation, the view that existence is destroyed”「便於涅槃發生斷見及無有見」〔T30n1579 0797a22〕「便於涅槃發生斷見及無有見」—“then, regarding nirvāṇa, one gives rise to the view of annihilation and the view of non-existence”〔T30n1579 0797a22〕〔T02 0014b06〕
斷諸覺想
雜阿含經「安那般那念修習多修習者，斷諸覺想」「安那般那念修習多修習者，斷諸覺想」—“When mindfulness of breathing is cultivated and cultivated much, one cuts off all thoughts and perceptions”「令尋伺等悉皆靜息」〔T30n1579 0866a21〕〔參〕「令尋伺等悉皆靜息」—“thought and examination, and the like are all stilled”〔T30n1579 0866a21〕 [cf.]〔T02 0206b17〕
斷關·度塹·防邏·聖法幢
雜阿含經crossing the moat · the sentries · the banner of the noble Dharma (斷關·度塹·防邏·聖法幢)「斷關、度塹，超越境界，脫諸防邏，建聖法幢」「斷關、度塹，超越境界，脫諸防邏，建聖法幢」—“cut the barrier, crossed the moat, passed beyond the boundary, escaped the sentries, and raised the banner of the noble Dharma”論譬作宮城門、隍塹、勝幢：「一者、闢宮城門；二者、超踰隍塹」〔T30n1579 0790b03〕The treatise’s figures are the gate of the palace city, the moat, and the banner of victory: 「一者、闢宮城門；二者、超踰隍塹」—“first, throwing open the gate of the palace city; second, leaping over the moat”〔T30n1579 0790b03〕〔T02 0018c22〕
方便界·安住界·堅固界·出界·造作界
雜阿含經of steadfastness · of firmness · of going forth · of making (方便界·安住界·堅固界·出界·造作界)「有眾生方便界，令諸眾生知作方便耶」「有眾生方便界，令諸眾生知作方便耶」—“Is there an element of endeavour in beings, enabling beings to know how to make endeavour?”論未釋Not explained in the treatise〔T02 0117c09〕
於內因內
中阿含經「於內因內，作以不作，都無欲、無方便」「於內因內，作以不作，都無欲、無方便」—“with regard to what should be done and not done, within, there is neither desire nor effort”「若於作以不作，不知如真者，便失正念、無正智」〔T01 0435b12〕「若於作以不作，不知如真者，便失正念、無正智」—“if, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge”〔T01 0435b12〕〔T01 0435b11〕
施中賢（慳垢 承前·卷三十「慳垢纏」）
雜阿含經「能伏於慳垢，大德隨時施，是名施中賢」「能伏於慳垢，大德隨時施，是名施中賢」—“One who can subdue the stain of stinginess, a great one who gives at the proper time—this is called the worthy among givers”論未釋Not glossed in the treatise〔T02 0133a28〕
施主
中阿含經「令諸施主得大福祐，得大果報，得大光明者」「令諸施主得大福祐，得大果報，得大光明者」—“so that the donors gain great blessing, great fruit, and great radiance”無自釋No self-gloss〔T01 0425b13〕
施念
施設世間
雜阿含經「則無世間，亦不施設世間」「則無世間，亦不施設世間」—“then there would be no world, nor would any world be designated”論未見此名；論分「有情世間」「器世間」：「復次，有二世間。一、有情世間，二、器世間」〔T30n1579 0812a06〕The name is not found in the treatise; the treatise distinguishes 「有情世間」—“the world of beings” and 「器世間」—“the receptacle world”: 「復次，有二世間。一、有情世間，二、器世間」—“Further, there are two worlds: first, the world of beings; second, the receptacle world”〔T30n1579 0812a06〕〔T02 0056b06〕
施設正見
雜阿含經「說正見。云何正見？云何世尊施設正見？」「說正見。云何正見？云何世尊施設正見？」—“speaks of right view. What is right view? How does the World-Honored One set forth right view?”論作「見圓滿」：「中獲得正見，名見圓滿。於此正法及毘奈」〔T30n1579 0834b15〕The treatise reads 「見圓滿」—“the perfection of view”: 「中獲得正見，名見圓滿。於此正法及毘奈」—“obtains right view, this is called the perfection of view. In this true Dharma and Vina-”〔T30n1579 0834b15〕〔T02 0085c20〕
施設顯露
雜阿含經「說四大造色，施設顯露」「說四大造色，施設顯露」—“teaches that form made of the four great elements, designated and made manifest”論未釋Not explained in the treatise〔T02 0059b23〕
旃陀羅
雜阿含經「旃陀羅野人，持戒犯戒者」「旃陀羅野人，持戒犯戒者」—“caṇḍālas, wild folk, keepers of the precepts and breakers of the precepts”論未釋Not explained in the treatise〔T02 0120c21〕
族姓子異釋
中阿含經「若族姓子欲學斷者」「若族姓子欲學斷者」—“if a son of good family wished to train in cutting off”無自釋No self-gloss〔T01 0491a23〕
族姓男、族姓女
中阿含經「有信族姓男、族姓女，施比丘眾房舍、堂閣」「有信族姓男、族姓女，施比丘眾房舍、堂閣」—“A son of good family or a daughter of good family who has faith gives the community of bhikṣus dwellings and halls”無自釋No self-gloss〔T01 0428a02〕
日種尊
雜阿含經「日種尊所說」「日種尊所說」—“as the Honored One of the Solar line has taught”論未釋Not explained in the treatise〔T02 0090b02〕
明·明觸
雜阿含經contact with knowledge (明·明觸)「後明觸集起」「後明觸集起」—“contact with knowledge that comes after arises”論未釋「明觸」之名The treatise does not explain the name 「明觸」—“contact with knowledge”〔T02 0016c02〕
明·覺·悟
雜阿含經awakening · realization (明·覺·悟)「如實知、見、明、覺、悟、慧、無間等」「如實知、見、明、覺、悟、慧、無間等」—“to know as it really is, to see, clarity, awakening, realization, wisdom, unbroken comprehension”論未釋Not explained in the treatise〔T02 0060c11〕
明、解脫異釋
雜阿含經「明、解脫果報福利」「明、解脫果報福利」—“The benefit of the fruit of knowledge and liberation”「行於三世無忘失住最勝義故，三種所緣境差別故，說名三明。若心解脫、若慧解脫，皆名解脫」〔T30n1579 0822b22〕「行於三世無忘失住最勝義故，三種所緣境差別故，說名三明。若心解脫、若慧解脫，皆名解脫」—“Because of the supreme sense of abiding without forgetting with regard to the three times, and because of the distinction of three kinds of objects, they are called the three knowledges. Liberation of mind and liberation by wisdom are both called liberation”〔T30n1579 0822b22〕〔T02 0077b15〕
中阿含經「明、解脫亦有習，非無習」「明、解脫亦有習，非無習」—“clear knowing and liberation too have a supporting condition, they are not without a supporting condition”無自釋No self-gloss〔T01 0487b29〕
明分想
雜阿含經「寂滅、純一，明分想修習滿足」「寂滅、純一，明分想修習滿足」—“stillness, singleness, and the perception of the portion of knowledge cultivated to fulfilment”「純修明分想，令速得圓滿」〔T30n1579 0866a23〕「純修明分想，令速得圓滿」—“one purely cultivates the perception of the portion of knowledge, and makes it swiftly attain fulfilment”〔T30n1579 0866a23〕〔T02 0206a11〕
明智尊重梵行者
雜阿含經「然從餘明智尊重梵行者說」「然從餘明智尊重梵行者說」—“but from other wise and honored fellows in the holy life hears it said”論未釋Not glossed in the treatise〔T02 0149a02〕
明照·寂止·緣起法（思惟）
雜阿含經stilling and calm · the dharma of dependent arising (reflecting) (明照·寂止·緣起法)「彼明照思惟」「彼明照思惟」—“Reflecting with that bright illumination”論未釋Not glossed in the treatise〔T02 0192c11〕
明相
雜阿含經「出，明相先起。如是正盡苦亦有前相起？謂」「譬如日出，明相先起。如是正盡苦亦有前相起？謂知四聖諦」—“Just as when the sun rises the sign of light appears first, so too does the complete ending of suffering have a sign that goes before? Namely, knowing the four noble truths”「謂此諦智是能永滅眾苦前行，如日將出，先現明相。正盡苦者」〔T30n1579 0844a22〕「謂此諦智是能永滅眾苦前行，如日將出，先現明相。正盡苦者」—“namely, this knowledge of the truths is what goes before the final cessation of the sufferings, as when the sun is about to rise the sign of light first appears. The complete ending of suffering”〔T30n1579 0844a22〕〔T02 0106b26〕
明相·起覺想
雜阿含經the perception of rising (明相·起覺想)「係念明相，作起覺想」「係念明相，作起覺想」—“binding his mindfulness to the perception of light and making the perception of rising”論未釋Not explained in the treatise〔T02 0073b17〕
易養·易滿·少欲·知足
雜阿含經easy to satisfy · of few wishes · content (易養·易滿·少欲·知足)「難養、易養，難滿、易滿，多欲、少欲，知足、不知足」「難養、易養，難滿、易滿，多欲、少欲，知足、不知足」—“hard to support and easy to support, hard to satisfy and easy to satisfy, of many wishes and of few wishes, content and not content”「謂世正見、好行慧捨、易養、易滿、少欲、喜足及四攝事」〔T30n1579 0847a14〕「謂世正見、好行慧捨、易養、易滿、少欲、喜足及四攝事」—“namely, worldly right view, delight in practising generosity, being easy to support, easy to satisfy, of few wishes, and content, and the four means of gathering”〔T30n1579 0847a14〕〔T02 0115c25〕
星曆
雜阿含經「仰觀星曆，邪命求食者」「仰觀星曆，邪命求食者」—“those who observe the stars and calendars and seek food by wrong livelihood”論未釋（明本「曆」作「象」，見目九）Not glossed in the treatise (the Ming edition reads 「曆」—“calendars” as 「象」—“signs”; see Section IX)〔T02 0131c25〕
映翳
雜阿含經「以惱苦映翳故」「以惱苦映翳故」—“because one is veiled by distress and suffering”論未見此名Not found in the treatise〔T02 0049a19〕
晃昱諸天、晃昱天
中阿含經「是時，晃昱諸天始生天者」「是時，晃昱諸天始生天者」—“At that time, among the gods of Radiant Light, those newly born in that heaven”無自釋；善眼大師「命終得生晃昱天中」〔T01 0429b23〕No self-gloss; the great teacher Good Eye 「命終得生晃昱天中」—“when his life ended was born in the Heaven of Radiant Light”〔T01 0429b23〕〔T01 0429a22〕
晝度樹
中阿含經「善法、晝度樹城、水、木積喻」「善法、晝度樹城、水、木積喻」—“Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile”無自釋；樹之七階見目七No self-gloss; for the seven stages of the tree, see Section VII〔T01 0421a10〕
晡時
雜阿含經「晡時從禪覺」「晡時從禪覺」—“in the late afternoon he rose from meditation”論未釋Not glossed in the treatise〔T02 0206c22〕
智功德
雜阿含經「此無相心三昧智果、智功德」「此無相心三昧智果、智功德」—“this signless samādhi of the mind has the fruit of knowledge, the merit of knowledge”論未釋Not glossed in the treatise〔T02 0145c26〕
智慧明達·善調無畏
雜阿含經well tamed and without fear (智慧明達·善調無畏)「世尊聲聞中，智慧明達，善調無畏，見甘露」「世尊聲聞中，智慧明達，善調無畏，見甘露」—“among the World-Honored One’s disciples who hear his voice, one whose wisdom is clear and penetrating, well tamed and without fear, who has seen the deathless”「為聰慧；具教智故，名為明了；具證智故，」〔T30n1579 0829c24〕；「名善調伏；不由他緣，自覺法故，名無所」〔T30n1579 0829c25〕「為聰慧；具教智故，名為明了；具證智故，」—“is wise; because he has the knowledge of the teaching, he is called clear; because he has the knowledge of realization,”〔T30n1579 0829c24〕; 「名善調伏；不由他緣，自覺法故，名無所」—“is called well tamed; because he awakens to the Dharma himself, not through another as condition, he is called without”〔T30n1579 0829c25〕〔T02 0081b10〕
智慧身
雜阿含經「解脫身具足，智慧身亦然」「解脫身具足，智慧身亦然」—“with the body of liberation complete, and the body of wisdom likewise”論未釋Not glossed in the treatise〔T02 0153b24〕
智慧（第七善法）
中阿含經「聖弟子修行智慧，觀興衰法」「聖弟子修行智慧，觀興衰法」—“the noble disciple cultivates wisdom, contemplating the dharma of rise and decline”「得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得七善法也」〔T01 0423b02〕「得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得七善法也」—“gaining such knowledge, noble wisdom clear and penetrating, discerning and understanding, to bring suffering rightly to an end; this is called the noble disciple obtaining the seventh good dharma”〔T01 0423b02〕〔T01 0423b02〕
更樂
中阿含經「答曰更樂為習」「答曰更樂為習」—“The answer: contact is its supporting condition”「六處更樂，緣更樂覺」〔T01 0491a06〕「六處更樂，緣更樂覺」—“the six sense bases, contact; conditioned by contact, feeling”〔T01 0491a06〕〔T01 0490c28〕
有因·有緣·有縛
雜阿含經a condition · a bond (有因·有緣·有縛)「謂有因、有緣、有縛法經」「謂有因、有緣、有縛法經」—“namely, the Discourse on Things with a Cause, a Condition, and a Bond”論作「為因」：「謂彼六處以業為因，業愛為因，愛復用彼無明為因，無明復用不如正理作意為因，不正作意復用無明觸為其因」〔T30n1579 0826a04〕The treatise has 「為因」—“as cause”: 「謂彼六處以業為因，業愛為因，愛復用彼無明為因，無明復用不如正理作意為因，不正作意復用無明觸為其因」—“namely, those six bases have action as cause; action has craving as cause; craving in turn has that ignorance as cause; ignorance in turn has attention not in accord with principle as cause; wrong attention in turn has contact with ignorance as its cause”〔T30n1579 0826a04〕〔T02 0092b24〕
有想·無想（不覺知）
雜阿含經without perception (not perceiving) (有想·無想（不覺知）)「彼比丘為有想不覺知，為無想故不覺知？」「彼比丘為有想不覺知，為無想故不覺知？」—“Does that bhikṣu not perceive while having perception, or does he not perceive because he is without perception?”論未釋；本卷自釋：「如是有想比丘有法而不覺知」〔T02 0146c07〕；「是名比丘無想於有法而不覺知」〔T02 0146c12〕Not glossed in the treatise; this fascicle glosses it itself: 「如是有想比丘有法而不覺知」—“in this way a bhikṣu with perception does not perceive though the dharmas are present”〔T02 0146c07〕; 「是名比丘無想於有法而不覺知」—“this is called a bhikṣu without perception who does not perceive though the dharmas are present”〔T02 0146c12〕〔T02 0146c02〕
有愛
中阿含經「有愛者，其本際不可知」「有愛者，其本際不可知」—“As for craving for existence, its first beginning cannot be known”「本無有愛，然今生有愛，便可得知，所因有愛」〔T01 0487b07〕「本無有愛，然今生有愛，便可得知，所因有愛」—“there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends”〔T01 0487b07〕〔T01 0487b06〕
有施·有說·有齋
雜阿含經there is teaching · there is offering (有施·有說·有齋)「謂說有施、有說、有齋」「謂說有施、有說、有齋」—“It is to say that there is giving, there is teaching, there is offering”論未釋Not glossed in the treatise〔T02 0203a05〕
有業報而無作者
雜阿含經「有業報而無作者」「有業報而無作者」—“there is the result of action, but no agent”「唯有因果，都無受者及與作者」〔T30n1579 0826b09〕「唯有因果，都無受者及與作者」—“there is only cause and result; there is no experiencer at all, nor any agent”〔T30n1579 0826b09〕〔T02 0092c18〕
有漏·無漏
雜阿含經without outflows (有漏·無漏)「我今當說有漏、無漏法」「我今當說有漏、無漏法」—“I will now teach things with outflows and things without outflows”「當知取蘊唯是有漏」〔T30n1579 0796c04〕；「建立總蘊。當知此蘊通漏無漏」〔T30n1579 0796c05〕「當知取蘊唯是有漏」—“it should be known that the aggregates of clinging are only with outflows”〔T30n1579 0796c04〕; 「建立總蘊。當知此蘊通漏無漏」—“the aggregates in general are set up. It should be known that these aggregates extend to both what has outflows and what is without outflows”〔T30n1579 0796c05〕〔T02 0013b25〕
有漏法經·無漏法經
雜阿含經the Discourse on Things without Outflows (有漏法經·無漏法經)「是名有漏法經」「是名有漏法經」—“this is called the Discourse on Things with Outflows”論作「順流」「非順流」：「與此相違所有白品，當知是名非順流」〔T30n1579 0819c05〕The treatise has 「順流」—“going with the stream” and 「非順流」—“not going with the stream”: 「與此相違所有白品，當知是名非順流」—“all the white class opposed to this, know, is called not going with the stream”〔T30n1579 0819c05〕〔T02 0316b27〕
有漏處
雜阿含經「於有漏處，寂滅清涼」「於有漏處，寂滅清涼」—“with regard to the places of outflows, it is stilled and cool”論作「順漏法」：「所緣境，名順漏法」〔T30n1579 0818c19〕The treatise has 「順漏法」—“the things conducive to outflows”: 「所緣境，名順漏法」—“…the objects taken, called the things conducive to outflows”〔T30n1579 0818c19〕〔T02 0314b26〕
有為
雜阿含經「無常、有為、心緣起法」「無常、有為、心緣起法」—“impermanent, conditioned, arisen dependent on mind”「諸業、煩惱所集成故，說名有為」〔T30n1579 0792a21〕「諸業、煩惱所集成故，說名有為」—“because it is assembled by actions and afflictions, it is called conditioned”〔T30n1579 0792a21〕〔T02 0014a20〕
有為·無為
雜阿含經the unconditioned (有為·無為)「欲、寂滅、涅槃；如此二法，謂有為、無為，有為」「欲、寂滅、涅槃；如此二法，謂有為、無為，有為」—“-passion, quiescence, nirvāṇa; such are these two things, namely the conditioned and the unconditioned; the conditioned”「竟涅槃，三相相應有為、無為體性差別。有為」〔T30n1579 0831a21〕；「無常，無為常住；諸行皆苦，涅槃寂靜。一切有」〔T30n1579 0831a22〕「竟涅槃，三相相應有為、無為體性差別。有為」—“-mate nirvāṇa, and the difference in nature between the conditioned and the unconditioned, connected with three marks. The conditioned”〔T30n1579 0831a21〕; 「無常，無為常住；諸行皆苦，涅槃寂靜。一切有」—“is impermanent, the unconditioned abides forever; all formations are suffering, nirvāṇa is peace. All”〔T30n1579 0831a22〕〔T02 0083c15〕
有知有見
中阿含經「有知有見者，便得漏盡」「有知有見者，便得漏盡」—“one who knows and sees gains the ending of outflows”「謂知見苦如真，便得漏盡」〔T01 0490a04〕「謂知見苦如真，便得漏盡」—“that is, knowing and seeing suffering as it really is, one gains the ending of outflows”〔T01 0490a04〕〔T01 0490a02〕
有第一·第一有正受
雜阿含經the attainment of the summit of existence (有第一·第一有正受)「此諸界於自行正受而得」「此諸界於自行正受而得」—“these elements are reached in the attainment proper to each”「中樂者，謂第一有」〔T30n1579 0852b24〕「中樂者，謂第一有」—“middling happiness is the summit of existence”〔T30n1579 0852b24〕〔T02 0116c27〕
有結
有覺有觀
雜阿含經「有覺有觀，寂滅、純一，明分想修習滿足」「有覺有觀，寂滅、純一，明分想修習滿足」—“with thought and examination, stillness, singleness, and the perception of the portion of knowledge cultivated to fulfilment”論未釋Not glossed in the treatise〔T02 0206a11〕
有身
雜阿含經「有身集趣道及有身集滅道」「有身集趣道及有身集滅道」—“the path leading to the arising of the existing body, and the path to the ceasing of the arising of the existing body”論作薩迦耶：「若趣薩迦耶集行，即是趣苦集行」〔T30n1579 0789c22〕The treatise has 薩迦耶, “the existing body”: 「若趣薩迦耶集行，即是趣苦集行」—“the practice that leads to the arising of the existing body is the practice that leads to the arising of suffering”〔T30n1579 0789c22〕〔T02 0018a27〕
有身滅涅槃·有識滅涅槃
雜阿含經nirvāṇa as the ceasing of consciousness (有身滅涅槃·有識滅涅槃)「於有身滅涅槃心不樂著，顧念有身」「於有身滅涅槃心不樂著，顧念有身」—“his mind does not delight in nirvāṇa as the ceasing of the existing body, and he thinks longingly of the existing body”論未釋（後段作「於有識滅涅槃心生信樂」〔T02 0128b18〕，見目九）Not glossed in the treatise (the later passage reads 「於有識滅涅槃心生信樂」—“his mind gives rise to faith and delight in nirvāṇa as the ceasing of consciousness”〔T02 0128b18〕; see Section IX)〔T02 0128b04〕
有身苦邊·集邊·滅邊
雜阿含經the end of its arising · the end of its ceasing (有身苦邊·集邊·滅邊)「身苦邊、有身集邊、有身滅邊」「身苦邊、有身集邊、有身滅邊」—“the end of the existing body as suffering, the end of the arising of the existing body, and the end of the ceasing of the existing body”「當知世間彼集、滅邊，及薩迦耶彼集、滅邊」〔T30n1579 0790a08〕「當知世間彼集、滅邊，及薩迦耶彼集、滅邊」—“know the ends of the arising and the ceasing of the world, and the ends of the arising and the ceasing of the existing body”〔T30n1579 0790a08〕〔T02 0018b18〕
有道有向
雜阿含經「舍利弗！有道有向，修習多修習，常修善法增長耶？」「舍利弗！有道有向，修習多修習，常修善法增長耶？」—“Śāriputra! Is there a path, is there a way, which, cultivated and much cultivated, makes the constant cultivation of the good dharmas grow?”論未釋；本卷自釋：「有。謂八正道」〔T02 0126a15〕Not glossed in the treatise; this fascicle glosses it itself: 「有。謂八正道」—“There is. It is the eightfold noble path”〔T02 0126a15〕〔T02 0126a14〕
有餘、無餘
中阿含經「則以有餘稱說無餘」「則以有餘稱說無餘」—“then he would be calling what has remainder ‘without remainder’”「若離此法，世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故」〔T01 0430c26〕「若離此法，世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故」—“If apart from these dharmas the World-Honored One set forth nirvāṇa without remainder, then the ordinary person too would attain final nirvāṇa, since the ordinary person too is apart from these dharmas”〔T01 0430c26〕〔T01 0430c22〕
有餘之說
雜阿含經「世尊略說者，即是滅六入處有餘之說」「世尊略說者，即是滅六入處有餘之說」—“What the World-Honored One taught in brief is a teaching with a remainder, on the cessation of the six sense bases”論未釋Not explained in the treatise〔T02 0053c02〕
有餘慢
雜阿含經「以彼有餘慢故」「以彼有餘慢故」—“Because they still have a remainder of conceit”「亦非於慢覺察是慢，又未能斷」〔T30n1579 0798c22〕之句中Within the sentence 「亦非於慢覺察是慢，又未能斷」—“nor do they perceive conceit as conceit, nor are they yet able to cut it off”〔T30n1579 0798c22〕〔T02 0032b11〕
有餘苦
雜阿含經「續滅，是名苦邊。比丘！彼何所滅？謂有餘」「續滅，是名苦邊。比丘！彼何所滅？謂有餘」—“continuity is extinguished; this is called the end of suffering. Bhikṣu! What is it that ceases? It is the remaining”論未釋Not explained in the treatise〔T02 0083c19〕
木積
中阿含經「善法、晝度樹城、水、木積喻」「善法、晝度樹城、水、木積喻」—“Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile”無自釋；經五「忽見一處有大木積，洞燃俱熾」〔T01 0425a17〕No self-gloss; Discourse 5, 「忽見一處有大木積，洞燃俱熾」—“suddenly saw in one place a great woodpile, blazing through and through”〔T01 0425a17〕〔T01 0421a10〕
未斷·未知·未離·未吐
雜阿含經not fully known · not left · not spat out (未斷·未知·未離·未吐)「未斷、未知、未離、未吐」「未斷、未知、未離、未吐」—“not cut off, not fully known, not left, not spat out”「言未斷者，由隨眠故。未遍知者，由彼纏故」〔T30n1579 0798a01〕；「言未吐者，由彼隨眠未永拔故」〔T30n1579 0798a04〕「言未斷者，由隨眠故。未遍知者，由彼纏故」—“‘not cut off’ is said because of the latent tendency; ‘not fully known,’ because of that entanglement”〔T30n1579 0798a01〕; 「言未吐者，由彼隨眠未永拔故」—“‘not spat out’ is said because that latent tendency has not been uprooted forever”〔T30n1579 0798a04〕〔T02 0030a21〕
未曾講堂
雜阿含經「集會未曾講堂聽法」「集會未曾講堂聽法」—“who gathered in the Unprecedented Hall to hear the Dharma”論未釋Not explained in the treatise〔T02 0077b05〕
未起正見令起
雜阿含經「未起正見令起，已起正見令增廣」「未起正見令起，已起正見令增廣」—“causing right view not yet arisen to arise, and right view already arisen to increase and widen”論未釋Not glossed in the treatise〔T02 0149a19〕
本修行願
雜阿含經「亦非餘人所有。謂六觸入處，本修行願，受」「亦非餘人所有。謂六觸入處，本修行願，受」—“nor is it anyone else’s. It is the six bases of contact: by former practice and aspiration, received”論作「思所祈願」「由誓願故」：「所祈願、思所建立，由誓願故，即以聞思」〔T30n1579 0832c24〕The treatise reads 「思所祈願」—“what is prayed for and wished by volition” and 「由誓願故」—“because of the vow”: 「所祈願、思所建立，由誓願故，即以聞思」—“what is prayed for and wished, what is set up by volition; because of the vow, then with hearing and reflection”〔T30n1579 0832c24〕〔T02 0084a25〕
本行所作·本所思願
雜阿含經formed by former intention and wish (本行所作·本所思願)「五受陰是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅」「五受陰是本行所作、本所思願，是無常、滅法，彼法滅故，是名為滅」—“The five aggregates of clinging are made by former activity, formed by former intention and wish; they are impermanent, a thing subject to cessation; because that thing ceases, it is called cessation”論未見此名；論有「謂於先世能感後有諸業煩惱之所造作，及由先願之所思求，今所生起諸行永滅」〔T30n1579 0780a05〕，非逐字釋此名This name is not found in the treatise; the treatise has 「謂於先世能感後有諸業煩惱之所造作，及由先願之所思求，今所生起諸行永滅」—“namely, the formations now arisen—made by the actions and defilements of former lives that can bring about later existence, and sought through the intention of former wishes—cease for ever”〔T30n1579 0780a05〕, which does not gloss this name word for word〔T02 0065c18〕
本際異釋
雜阿含經「於無始生死，無明所蓋，愛結所繫，長夜輪迴，不知苦之本際」「於無始生死，無明所蓋，愛結所繫，長夜輪迴，不知苦之本際」—“In beginningless birth and death, covered by ignorance, bound by the bond of craving, beings wander on through the long night, not knowing the first beginning of suffering”論未見此名；論作「前際難知，後無窮盡」〔T30n1579 0782a16〕This name is not found in the treatise; the treatise has 「前際難知，後無窮盡」—“its former limit is hard to know, and later it has no end”〔T30n1579 0782a16〕〔T02 0069b05〕
中阿含經「何義、不思、念、慚二戒敬各二、及本際」「何義、不思、念、慚二戒敬各二、及本際」—“What Meaning, Not Thinking, Mindfulness, Shame twice, Precepts and Respect twice each, and First Beginning”攝頌先見；正文首見「有愛者，其本際不可知」〔T01 0487b06〕；「不可知」〔T01 0487b07〕First seen in the summary verse; its first occurrence in the body is 「有愛者，其本際不可知」—“As for craving for existence, its first beginning cannot be known”〔T01 0487b06〕; 「不可知」—“cannot be known”〔T01 0487b07〕〔T01 0485a11〕
松林精舍〔承前·卷二十七〕
雜阿含經「爾時，尊者阿那律住松林精舍」「爾時，尊者阿那律住松林精舍」—“At that time the venerable Aniruddha was dwelling in the Pine Grove Monastery”論未釋（前卷已見；本卷為阿那律住處，錄其住處句）Not glossed in the treatise (seen in an earlier fascicle; in this fascicle it is Aniruddha’s dwelling place, so the dwelling-place sentence is recorded)〔T02 0139a17〕
果園
雜阿含經「次守眾僧果園，盜取七果，持奉和上」「次守眾僧果園，盜取七果，持奉和上」—“when it was his turn to guard the Saṅgha’s orchard, he stole seven fruits and offered them to his preceptor”論未釋Not glossed in the treatise〔T02 0138a18〕
染著·顧念·結縛
雜阿含經longing · bondage (染著·顧念·結縛)「如是染著相應、愚闇、顧念、結縛其心」「如是染著相應、愚闇、顧念、結縛其心」—“thus attachment, association, darkness, and longing bind his mind”論作「顧戀」：「於過去世有顧戀縛」〔T30n1579 0824a21〕The treatise has 「顧戀」—“longing attachment”: 「於過去世有顧戀縛」—“toward the past there is the bond of longing attachment”〔T30n1579 0824a21〕〔T02 0087b09〕
染著心
雜阿含經「出染著心」「出染著心」—“leaves the mind of defiled attachment”論未釋；本卷自釋：「何等為染著心？謂五欲功德」〔T02 0143b28〕Not glossed in the treatise; this fascicle glosses it itself: 「何等為染著心？謂五欲功德」—“What is the mind of defiled attachment? It is the five strands of sense pleasure”〔T02 0143b28〕〔T02 0143b27〕
栰
雜阿含經「栰者，譬八正道」「栰者，譬八正道」—“The raft is a likeness for the eightfold noble path”論作「筏」：「隨法行為所依筏」〔T30n1579 0818b24〕The treatise has 「筏」—“raft” (another form): 「隨法行為所依筏」—“practice in accordance with the Dharma is the raft relied on”〔T30n1579 0818b24〕〔T02 0313c23〕
根本
雜阿含經「一切皆以無明為根本」「一切皆以無明為根本」—“all have ignorance as their root”論未釋Not glossed in the treatise〔T02 0198b28〕
根本具足
雜阿含經「持戒比丘根本具足，所依具足」「持戒比丘根本具足，所依具足」—“a bhikṣu who keeps the precepts is complete in the root, complete in what he relies on”論未釋Not glossed in the treatise〔T02 0129a18〕
根波羅蜜·果波羅蜜·人波羅蜜
雜阿含經of the fruit · of the person (根波羅蜜·果波羅蜜·人波羅蜜)「是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜」「是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜」—“This is called a bhikṣu who, with the perfection of the faculties as cause and condition, knows the perfection of the fruit, and, with the perfection of the fruit as cause and condition, knows the perfection of the person”論未釋Not explained in the treatise〔T02 0183b12〕
根門·守護門
雜阿含經guarding the doors (根門·守護門)「於其根門則不調伏、不守護、不修習」「於其根門則不調伏、不守護、不修習」—“his sense doors are untamed, unguarded, uncultivated”論作「密護根門」：「一者、不能密護根門」〔T30n1579 0816b07〕The treatise has 「密護根門」—“closely guarding the sense doors”: 「一者、不能密護根門」—“first, those who cannot closely guard the sense doors”〔T30n1579 0816b07〕〔T02 0064a22〕
梟其首
梨犀達多·下坐
雜阿含經the junior seat (梨犀達多·下坐)「尊者梨犀達多眾中下坐」「尊者梨犀達多眾中下坐」—“the venerable Lixidaduo, sitting in a junior seat in the assembly”論未釋Not glossed in the treatise〔T02 0150c21〕
梵世法
中阿含經「善眼大師為諸弟子說梵世法」「善眼大師為諸弟子說梵世法」—“the great teacher Good Eye taught his disciples the dharma of the Brahmā world”無自釋No self-gloss〔T01 0429b13〕
梵天異釋
雜阿含經「有梵天自在造作、化如意，為世之父」「有梵天自在造作、化如意，為世之父」—“There is Brahmā, sovereign and creating, transforming at will, the father of the world”論未釋Not explained in the treatise〔T02 0123b27〕
中阿含經「風吹火㷿，乃至梵天」「風吹火㷿，乃至梵天」—“the wind drives the flame up to the Brahmā heaven”無自釋No self-gloss〔T01 0429a22〕
梵志自高
梵行
雜阿含經「梵行已立」「梵行已立」—“pure conduct has been established”論未釋「梵行」之名；論有「謂能引發一切梵行之法，皆用世尊為根本故」〔T30n1579 0778b01〕The treatise does not gloss the name 「梵行」; it has 「謂能引發一切梵行之法，皆用世尊為根本故」—“that is, because all the teachings that can bring forth pure conduct take the World-Honored One as their root”〔T30n1579 0778b01〕〔T02 0001a13〕
梵行法·梵行者·梵行義·梵行果
雜阿含經the one of pure conduct · the goal of pure conduct · the fruits of pure conduct (梵行法·梵行者·梵行義·梵行果)「梵行法、梵行者、梵行義、梵行果亦如上說」「梵行法、梵行者、梵行義、梵行果亦如上說」—“the dharma of pure conduct, the one of pure conduct, the goal of pure conduct, and the fruits of pure conduct are also as said above”論未釋Not glossed in the treatise〔T02 0205c22〕
梵行福
雜阿含經「我說彼得梵行福」「我說彼得梵行福」—“I say that he attains the merit of pure conduct”論未釋Not explained in the treatise〔T02 0057a28〕
梵輪·師子吼
雜阿含經the lion’s roar (梵輪·師子吼)「如來成就十種力，得四無畏，知先佛住處，能轉梵輪，於大眾中震師子吼言」「如來成就十種力，得四無畏，知先佛住處，能轉梵輪，於大眾中震師子吼言」—“The Tathāgata has accomplished the ten powers, gained the four fearlessnesses, knows the abode of former Buddhas, can turn the Brahmā wheel, and in the midst of the great assembly roars the lion’s roar, saying”「能轉梵輪，於大眾中正師子吼，開示一切順逆緣起」〔T30n1579 0836a16〕「能轉梵輪，於大眾中正師子吼，開示一切順逆緣起」—“can turn the Brahmā wheel, and in the midst of the great assembly rightly roars the lion’s roar, opening and showing all of dependent arising in forward and reverse order”〔T30n1579 0836a16〕〔T02 0098a14〕
業·受其報
中阿含經experiencing its result (業·受其報)「業相應品第二」「業相應品第二」—“the Chapter on Action, the Second”品題先見；正文首見「隨人所作業則受其報」〔T01 0433a14〕；「不行梵行不得盡苦」〔T01 0433a15〕；「修行梵行便得盡苦」〔T01 0433a16〕First seen in the chapter title; in the body text first seen in 「隨人所作業則受其報」—“according to the action a person does, so he experiences its result”〔T01 0433a14〕; 「不行梵行不得盡苦」—“one who does not practice the holy life cannot end suffering”〔T01 0433a15〕; 「修行梵行便得盡苦」—“one who practices the holy life can end suffering”〔T01 0433a16〕〔T01 0433a09〕
業依
雜阿含經「當依業真實、業依耶？」「當依業真實、業依耶？」—“Should one not depend on the reality of action, depend on action?”論未釋Not glossed in the treatise〔T02 0142c03〕
業因·業緣·業縛
雜阿含經action as condition · action as bond (業因·業緣·業縛)「謂眼，業因、業緣、業縛」「謂眼，業因、業緣、業縛」—“It is that the eye has action as cause, action as condition, action as bond”同上Same as above〔T02 0092b26〕
業真實
雜阿含經「業真實者，是依業者」「業真實者，是依業者」—“the reality is action; it is what depends on action”論未釋；本卷自釋：「皆是業真實、依於業」〔T02 0142c27〕Not glossed in the treatise; this fascicle glosses it itself: 「皆是業真實、依於業」—“All is the reality of action, depending on action”〔T02 0142c27〕〔T02 0142b02〕
樂住正受·苦住正受
雜阿含經the attainment of dwelling in suffering (樂住正受·苦住正受)「如是樂住正受，如是苦住正受」「如是樂住正受，如是苦住正受」—“thus is the attainment of dwelling in happiness, and thus is the attainment of dwelling in suffering”論作安隱而住：「與此相違，四種因緣，令其獲得安隱而住」〔T30n1579 0864c14〕（經「樂住」論「安隱而住」，詞異）The treatise has abiding in peace and security: 「與此相違，四種因緣，令其獲得安隱而住」—“Contrary to these, there are four kinds of causes and conditions by which he gets to abide in peace and security”〔T30n1579 0864c14〕 (sūtra 「樂住」—“dwelling in happiness,” treatise 「安隱而住」—“abiding in peace and security”: the words differ)〔T02 0193c04〕
樂四念處
雜阿含經「云何名為樂四念處？」「云何名為樂四念處？」—“What is called delighting in the four foundations of mindfulness?”論未釋；本卷自釋：「若比丘身身觀念處，心緣身正念住調伏、止息、寂靜，一心增進」〔T02 0139b17〕Not glossed in the treatise; this fascicle glosses it itself: 「若比丘身身觀念處，心緣身正念住調伏、止息、寂靜，一心增進」—“If a bhikṣu, at the foundation of mindfulness contemplating the body as body, has the mind take the body as its object and abide in right mindfulness, tamed, stilled, quiescent, one-pointed and advancing”〔T02 0139b17〕〔T02 0139b17〕
樂報業·苦報業·現法報業·後生報業·不熟報業·熟報業
中阿含經with a painful result · with a result in this very life · with a result in a later birth · with an unripened result · with a ripened result (樂報業·苦報業·現法報業·後生報業·不熟報業·熟報業)「若有樂報業，彼業寧可因斷、因苦行，轉作苦報耶」「若有樂報業，彼業寧可因斷、因苦行，轉作苦報耶」—“If there is action with a pleasant result, can that action, through severing and through ascetic practice, be turned into a painful result?”「以是故，諸尼乾！虛妄方便，空斷無獲」〔T01 0443c03〕「以是故，諸尼乾！虛妄方便，空斷無獲」—“Therefore, Nirgranthas! yours is vain effort, empty severing, nothing gained”〔T01 0443c03〕〔T01 0443b13〕
樂根·喜根·苦根·憂根·捨根
雜阿含經of joy · of pain · of sorrow · of equanimity (樂根·喜根·苦根·憂根·捨根)「謂樂根、喜根、苦根、憂根、捨根」「謂樂根、喜根、苦根、憂根、捨根」—“namely, the faculty of pleasure, the faculty of joy, the faculty of pain, the faculty of sorrow, the faculty of equanimity”論未釋Not explained in the treatise〔T02 0124a12〕
樂觸·苦觸·喜觸·憂觸·捨觸
雜阿含經painful contact · joyful contact · sorrowful contact · neutral contact (樂觸·苦觸·喜觸·憂觸·捨觸)「受，苦觸、喜觸、憂觸、捨觸因緣生捨受，捨受覺」「受，苦觸、喜觸、憂觸、捨觸因緣生捨受，捨受覺」—“feeling, painful contact, joyful contact, sorrowful contact, and, with neutral contact as cause and condition, a neutral feeling arises; feeling a neutral feeling”論作「觸所生起諸受」：「分別墮自相續觸所生起諸受分位差別」〔T30n1579 0830a20〕The treatise reads 「觸所生起諸受」—“the feelings arising from contact”: 「分別墮自相續觸所生起諸受分位差別」—“analyses the differences in the phases of the feelings arising from contact that fall within one’s own continuum”〔T30n1579 0830a20〕〔T02 0081c21〕
樂（覺樂）
中阿含經「阿難！止者，令樂義」「阿難！止者，令樂義」—“Ānanda, calm has the meaning of bringing happiness”「阿難！樂者，令定義」〔T01 0485a27〕；得之作「便得覺樂」〔T01 0485a26〕「阿難！樂者，令定義」—“Ānanda, happiness has the meaning of bringing concentration”〔T01 0485a27〕; gaining it reads 「便得覺樂」—“one feels happiness”〔T01 0485a26〕〔T01 0485a25〕
樓櫓
中阿含經「謂王邊城造立樓櫓，築地使堅，不可毀壞」「謂王邊城造立樓櫓，築地使堅，不可毀壞」—“The king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed”無自釋No self-gloss〔T01 0422c14〕
樓觀
雜阿含經「如明目士夫於樓觀上」「如明目士夫於樓觀上」—“as a clear-eyed man on a high tower”論未釋Not glossed in the treatise〔T02 0140a02〕
機關工巧力·刀劍賊盜力·怨恨女人力
雜阿含經the power of robbers with their swords · the power of a woman who bears resentment (機關工巧力·刀劍賊盜力·怨恨女人力)「自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力」「自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力」—“the power of a sovereign king, the power of a minister who decides cases, the power of craftsmen with their devices, the power of robbers with their swords, the power of a woman who bears resentment”論總為十種力：「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」〔T30n1579 0864a08〕The treatise sums them up as ten kinds of power: 「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」—“Further, on the basis of countries and kings, men and women, husbands and wives, the foolish and the wise, those who dwell in the household and the assembly of those gone forth, know that ten kinds of power are established”〔T30n1579 0864a08〕〔T02 0188c23〕
橫法
雜阿含經「明於事者、明於橫法、邪命求食者」「明於事者、明於橫法、邪命求食者」—“those who are skilled in affairs, skilled in crooked methods, and seek food by wrong livelihood”論未釋Not glossed in the treatise〔T02 0131c23〕
檀越·麁疎食
雜阿含經coarse, plain food (檀越·麁疎食)「某甲檀越作麁疎食，我等食已，無味無力」「某甲檀越作麁疎食，我等食已，無味無力」—“Such-and-such a donor prepares coarse, plain food; when we have eaten it, it has no flavour and gives no strength”論未釋Not explained in the treatise〔T02 0110b07〕
欄牛
雜阿含經「者懶惰放逸，欄牛噉食」「者懶惰放逸，欄牛噉食」—“…is lazy and heedless; the pen cattle eat them”論作「心牛」：「放縱非理作意相應心牛，入境界田，損壞所」〔T30n1579 0817b12〕The treatise has 「心牛」—“the ox of the mind”: 「放縱非理作意相應心牛，入境界田，損壞所」—“lets loose the ox of the mind that accords with improper attention, which enters the field of objects and ruins what…”〔T30n1579 0817b12〕〔T02 0312b23〕
欝多羅僧
欠呿
雜阿含經「微弱、不樂、欠呿、多食、懈怠」「微弱、不樂、欠呿、多食、懈怠」—“Feebleness, discontent, yawning, overeating, and slackness”論未釋Not glossed in the treatise〔T02 0192b04〕
次第而起
欣然微笑
雜阿含經「尊者大目犍連心有所念，欣然微笑」「尊者大目犍連心有所念，欣然微笑」—“The venerable Mahāmaudgalyāyana had a thought in mind and smiled gladly”論未釋（勒叉那問句復出「若佛及佛弟子欣然微笑，非無因緣」〔T02 0135a16〕）Not glossed in the treatise (recurs in Lakṣaṇa’s question, 「若佛及佛弟子欣然微笑，非無因緣」—“When the Buddha or a disciple of the Buddha smiles gladly, it is not without cause”〔T02 0135a16〕)〔T02 0135a14〕
欲·覺·觸三因緣
雜阿含經「欲是因緣、覺是因緣、觸是因緣」「欲是因緣、覺是因緣、觸是因緣」—“desire is a condition, thought is a condition, contact is a condition”「一者、欲緣，謂於未來世。二者、尋緣，謂於過去世。三者、觸緣，謂於現在世現前境界」〔T30n1579 0851b29〕「一者、欲緣，謂於未來世。二者、尋緣，謂於過去世。三者、觸緣，謂於現在世現前境界」—“first, the condition of desire, namely regarding the future; second, the condition of reflection, namely regarding the past; third, the condition of contact, namely regarding the objects present before one in the present”〔T30n1579 0851b29〕〔T02 0122b21〕
欲令如是·不令如是
雜阿含經let it not be thus (欲令如是·不令如是)「亦應說於眼欲令如是、不令如是」「亦應說於眼欲令如是、不令如是」—“one could also say of the eye, ‘let it be thus, let it not be thus’”論未釋Not explained in the treatise〔T02 0091a04〕
欲受·離欲受
雜阿含經feeling free of desire (欲受·離欲受)「有二受，欲受、離欲受」「有二受，欲受、離欲受」—“there are two feelings: feeling of desire and feeling free of desire”論作「欲樂及遠離樂」：「樂有二種，所謂欲樂及遠離樂」〔T30n1579 0852b21〕The treatise reads 「欲樂及遠離樂」—“the happiness of desire and the happiness of seclusion”: 「樂有二種，所謂欲樂及遠離樂」—“happiness is of two kinds, namely the happiness of desire and the happiness of seclusion”〔T30n1579 0852b21〕〔T02 0124a27〕
欲定斷行成就如意足·精進定·意定·思惟定
雜阿含經concentration of effort · concentration of mind · concentration of reflection (欲定斷行成就如意足·精進定·意定·思惟定)「當修欲定斷行成就如意足」〔T02 0047a07〕；「如是精進定、意定、思惟定」〔T02 0047a16〕「當修欲定斷行成就如意足」—“one should cultivate the basis of spiritual power accomplished by concentration of desire and the exertion of abandoning”〔T02 0047a07〕; 「如是精進定、意定、思惟定」—“in the same way concentration of effort, concentration of mind, and concentration of reflection”〔T02 0047a16〕論作神足：「出受事者，謂四神足」〔T30n1579 0781a20〕The treatise has “bases of spiritual power” in another wording: 「出受事者，謂四神足」—“The matter of going beyond feeling is the four bases of spiritual power”〔T30n1579 0781a20〕
欲愛·色愛·無色愛
雜阿含經craving for form · craving for the formless (欲愛·色愛·無色愛)「無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明」「無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明」—“The perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance”論未見此名；論作「謂修此想能遣一切欲貪、色貪、及無色貪、掉、慢、無明」〔T30n1579 0783a27〕This name is not found in the treatise; the treatise has 「謂修此想能遣一切欲貪、色貪、及無色貪、掉、慢、無明」—“namely, cultivating this perception can dispel all greed for sensual pleasure, greed for form, and greed for the formless, restlessness, conceit, and ignorance”〔T30n1579 0783a27〕〔T02 0070c03〕
欲所長養·不善所長養
雜阿含經nourished by the unwholesome (欲所長養·不善所長養)「謂斷欲所長養喜」「謂斷欲所長養喜」—“he abandons the joy nourished by desire”論未釋Not explained in the treatise〔T02 0123a16〕
欲有漏·有有漏·無明有漏心解脫
雜阿含經of existence · of ignorance (欲有漏·有有漏·無明有漏心解脫)「欲有漏心解脫、有有漏心解脫、無明有漏心解脫」「欲有漏心解脫、有有漏心解脫、無明有漏心解脫」—“liberation of mind from the outflow of desire, liberation of mind from the outflow of existence, liberation of mind from the outflow of ignorance”論未釋Not glossed in the treatise〔T02 0210c08〕
欲欲·欲熱·欲求
雜阿含經the fever of it · the quest for it (欲欲·欲熱·欲求)「生欲想、欲欲、欲覺、欲熱、欲求」「生欲想、欲欲、欲覺、欲熱、欲求」—“there arise the perception of desire, the desire for it, the thought of it, the fever of it, the quest for it”論未釋Not explained in the treatise〔T02 0117a24〕
欲流·有流·見流·無明流
雜阿含經the flood of existence · the flood of views · the flood of ignorance (欲流·有流·見流·無明流)「流者，謂欲流、有流、見流、無明流」「流者，謂欲流、有流、見流、無明流」—“The floods are the flood of desire, the flood of existence, the flood of views, the flood of ignorance”論未釋Not glossed in the treatise〔T02 0127a04〕
欲漏·無明漏
雜阿含經the outflow of ignorance (欲漏·無明漏)「於其欲漏，心不緣著，心得解脫」「於其欲漏，心不緣著，心得解脫」—“toward the outflow of desire the mind does not cling, and the mind is liberated”論未見此名；論有「謂令諸漏永滅盡故」〔T30n1579 0821c19〕The name is not found in the treatise; the treatise has 「謂令諸漏永滅盡故」—“namely, so that all the outflows are forever extinguished”〔T30n1579 0821c19〕〔T02 0075b19〕
欲漏、有漏、無明漏
中阿含經「欲漏心解脫，有漏、無明漏心解脫」「欲漏心解脫，有漏、無明漏心解脫」—“the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance”無自釋No self-gloss〔T01 0425a03〕
欲界·害界·出要界·不害界
雜阿含經the element of harming · the element of deliverance · the element of non-harming (欲界·害界·出要界·不害界)「謂緣欲界也」「謂緣欲界也」—“It is conditioned by the element of desire”論未釋Not explained in the treatise〔T02 0117a24〕
欲界繫受·色界繫受·無色界繫受·不繫受
雜阿含經feeling bound to the realm of form · feeling bound to the formless realm · unbound feeling (欲界繫受·色界繫受·無色界繫受·不繫受)「謂欲界繫受、色界繫受、無色界繫受，及不繫受」「謂欲界繫受、色界繫受、無色界繫受，及不繫受」—“namely, feeling bound to the realm of desire, feeling bound to the realm of form, feeling bound to the formless realm, and unbound feeling”論未釋Not explained in the treatise〔T02 0124a10〕
欲覺
雜阿含經「謂眼識色生欲覺」「謂眼識色生欲覺」—“It is when the eye cognizes forms and thoughts of desire arise”論未釋Not explained in the treatise〔T02 0076a06〕
欲覺·恚覺·害覺·親覺·國土覺·輕易覺·愛他家覺
雜阿含經of hatred · of harming · of kin · of country · of contempt · of fondness for others’ households (欲覺·恚覺·害覺·親覺·國土覺·輕易覺·愛他家覺)「欲覺、恚覺、害覺、親覺、國土覺、輕易覺、愛他家覺」「欲覺、恚覺、害覺、親覺、國土覺、輕易覺、愛他家覺」—“the thought of sensual desire, the thought of hatred, the thought of harming, the thought of kin, the thought of country, the thought of contempt, the thought of fondness for others’ households”論未見此名Not found in the treatise〔T02 0049a16〕
欲貪
雜阿含經「於色欲貪斷」「於色欲貪斷」—“desire and craving for form are cut off”「於此欲貪不現行故，說名為斷，非永離欲故名為斷。」〔T30n1579 0774a01〕「於此欲貪不現行故，說名為斷，非永離欲故名為斷。」—“Because this desire and craving does not become active, it is called cut off; it is not called cut off because one is forever free from desire.”〔T30n1579 0774a01〕〔T02 0001a19〕
欲貪（繫）
雜阿含經「若彼欲貪，是其繫也」「若彼欲貪，是其繫也」—“if there is desire and craving, that is the bond”論作「縛」：「復次，於內外處若有欲貪，境界現前、或不現前，而其諸根不能棄捨，故名為縛」〔T30n1579 0815b02〕The treatise has 「縛」—“bondage”: 「復次，於內外處若有欲貪，境界現前、或不現前，而其諸根不能棄捨，故名為縛」—“Further, if there is desire and craving toward the internal and external bases, then whether the objects are present or not present, the faculties cannot let them go; therefore it is called bondage”〔T30n1579 0815b02〕〔T02 0060b05〕
欲（覺想思惟）
雜阿含經「此功德非欲，但覺想思惟者」「此功德非欲，但覺想思惟者」—“these qualities are not desire; desire is only the one who perceives, thinks, and reflects”論未釋Not glossed in the treatise〔T02 0127b07〕
歡喜集·苦集
雜阿含經the arising of suffering (歡喜集·苦集)「則歡喜集；歡喜集已，則苦集」「則歡喜集；歡喜集已，則苦集」—“delight arises; when delight has arisen, suffering arises”「謂憙樂等為集因故，於當來世生老為根眾苦生起」〔T30n1579 0825b06〕「謂憙樂等為集因故，於當來世生老為根眾苦生起」—“namely, because pleasure and the rest are the cause of arising, in the world to come the many sufferings rooted in birth and old age arise”〔T30n1579 0825b06〕〔T02 0089a20〕
歡悅
中阿含經「阿難！不悔者，令歡悅義」「阿難！不悔者，令歡悅義」—“Ānanda, freedom from regret has the meaning of bringing gladness”「阿難！歡悅者，令喜義」〔T01 0485a21〕「阿難！歡悅者，令喜義」—“Ānanda, gladness has the meaning of bringing joy”〔T01 0485a21〕〔T01 0485a19〕
止·觀
雜阿含經insight (止·觀)「為斷無常火故，當修止」〔T02 0048b08〕；「如修止八經，如是修觀八經」〔T02 0048b16〕「為斷無常火故，當修止」—“for the sake of cutting off the fire of impermanence, one should cultivate calm”〔T02 0048b08〕; 「如修止八經，如是修觀八經」—“As with the eight discourses on cultivating calm; in the same way the eight discourses on cultivating insight”〔T02 0048b16〕論未釋其名；論有「止觀所緣於少分法諦察忍轉」〔T30n1579 0787b16〕The treatise does not explain the name; it has 「止觀所緣於少分法諦察忍轉」—“with calm and insight for its object, an acceptance that closely examines turns upon a small part of dharmas”〔T30n1579 0787b16〕
止以觀
雜阿含經「作於二法——止以觀」「作於二法——止以觀」—“makes two dharmas—calm and insight”論未釋Not glossed in the treatise〔T02 0150c05〕
止息身
中阿含經「便止息身，止息身已，便身覺樂」「便止息身，止息身已，便身覺樂」—“the body is calmed; when the body is calmed, he feels bodily happiness”〔T01 0447b10〕
止觀一心·等受
雜阿含經even reception (止觀一心·等受)「止觀一心、等受」「止觀一心、等受」—“makes calm and insight one mind, with even reception”論未釋Not glossed in the treatise〔T02 0146c25〕
止觀和合俱行
雜阿含經「止觀和合俱行」「止觀和合俱行」—“calm and insight joined and proceeding together”論未釋Not glossed in the treatise〔T02 0147a08〕
止（止身）
中阿含經「阿難！喜者，令止義」「阿難！喜者，令止義」—“Ānanda, joy has the meaning of bringing calm”「阿難！止者，令樂義」〔T01 0485a25〕；得之作「便得止身」〔T01 0485a24〕「阿難！止者，令樂義」—“Ānanda, calm has the meaning of bringing happiness”〔T01 0485a25〕; gaining it reads 「便得止身」—“the body gains calm”〔T01 0485a24〕〔T01 0485a23〕
正士
雜阿含經「彼二正士說是法時」「彼二正士說是法時」—“When these two venerables spoke this Dharma”論未釋Not explained in the treatise〔T02 0059c25〕
正心解脫
正念正智
中阿含經「便害正念正智」「便害正念正智」—“he harms right mindfulness and right knowledge”無自釋；其反作「多忘無正智」〔T01 0485c24〕No self-gloss; its opposite reads 「多忘無正智」—“very forgetful and without right knowledge”〔T01 0485c24〕〔T01 0485c25〕
正思惟
雜阿含經「於色當正思惟」「於色當正思惟」—“you should reflect rightly on form”論未釋其名；論列為道果前行：「復起所餘正思惟等」〔T30n1579 0773c19〕The treatise does not gloss the name; it lists it among the preliminaries of the path and its fruit: 「復起所餘正思惟等」—“one further gives rise to the remaining right reflection and the rest”〔T30n1579 0773c19〕〔T02 0001a17〕
正思惟、不正思惟
中阿含經「有正思惟、不正思惟」「有正思惟、不正思惟」—“There is right reflection and wrong reflection”「若不正思惟者，未生欲漏而生，已生便增廣」〔T01 0431c18〕；「若正思惟者，未生欲漏而不生，已生便滅」〔T01 0431c19〕「若不正思惟者，未生欲漏而生，已生便增廣」—“If one reflects wrongly, the outflow of desire not yet arisen arises, and once arisen it increases and widens”〔T01 0431c18〕; 「若正思惟者，未生欲漏而不生，已生便滅」—“If one reflects rightly, the outflow of desire not yet arisen does not arise, and once arisen it ceases”〔T01 0431c19〕〔T01 0431c17〕
正思惟三昧
雜阿含經「復有正思惟三昧」「復有正思惟三昧」—“further, there is the samādhi of right reflection”論未見此名Not found in the treatise〔T02 0020b12〕
正慢無間等·轉諸結
雜阿含經turning away the bonds (正慢無間等·轉諸結)「是名斷愛，轉諸結，正慢無間等，究竟苦邊」「是名斷愛，轉諸結，正慢無間等，究竟苦邊」—“this is called cutting off craving, turning away the bonds, rightly attaining unbroken comprehension of conceit, and reaching the utter end of suffering”論未釋Not explained in the treatise〔T02 0119a07〕
正慧
雜阿含經「彼一切非我、非異我、不相在，是名正慧」「彼一切非我、非異我、不相在，是名正慧」—“all of it is not self, not other than self, and not within one another; this is called right wisdom”論未見此名Not found in the treatise〔T02 0043a01〕
正法殿
正法治化
雜阿含經「轉輪王者以正法治化」「轉輪王者以正法治化」—“A wheel-turning king governs and teaches by the true Dharma”論未釋Not glossed in the treatise〔T02 0153a17〕
正盡苦
雜阿含經「若於眼不識、不知、不斷、不離欲者，不堪任正盡苦」「若於眼不識、不知、不斷、不離欲者，不堪任正盡苦」—“One who does not know the eye, does not understand it, does not cut it off, and is not free from desire for it is not able to rightly end suffering”論未釋Not explained in the treatise〔T02 0049b27〕
正直等向
雜阿含經「謂世尊弟子僧正直等向」「謂世尊弟子僧正直等向」—“namely that the World-Honored One’s community of disciples is upright and rightly directed”論未釋Not glossed in the treatise〔T02 0216b26〕
正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法
中阿含經「正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法」「正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法」—“the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas”無自釋；底本列十一名，其下接「及說是義」〔T01 0421a19〕（不知、善知二式作「及說義」〔T01 0421a22〕〔T01 0421a25〕）No self-gloss; the base text lists eleven names, followed by 「及說是義」—“and the statement of their meaning”〔T01 0421a19〕 (the forms of not knowing and knowing well read 「及說義」—“and the statement of meaning”〔T01 0421a22〕〔T01 0421a25〕)〔T01 0421a18〕
正見·正志·正語·正業·正命·正方便·正念·正定
雜阿含經right intention · right speech · right action · right livelihood · right effort · right mindfulness · right concentration (正見·正志·正語·正業·正命·正方便·正念·正定)「為斷無常火故，當修正見」〔T02 0047c15〕；「正志、正語、正業、正命、正方便、正念、正定」〔T02 0047c24〕「為斷無常火故，當修正見」—“for the sake of cutting off the fire of impermanence, one should cultivate right view”〔T02 0047c15〕; 「正志、正語、正業、正命、正方便、正念、正定」—“right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration”〔T02 0047c24〕論作道支，見上；八聖道承卷二The treatise has “factors of the path” in another wording; see above; the eightfold noble path is carried over from Fascicle 2
正觀
雜阿含經「如是觀者，則為正觀」「如是觀者，則為正觀」—“to contemplate in this way is right contemplation”論未釋「正觀」之名；論有「由正觀察所知境故，獲得正見」〔T30n1579 0773b23〕The treatise does not gloss the name 「正觀」; it has 「由正觀察所知境故，獲得正見」—“by rightly examining the objects to be known, one gains right view”〔T30n1579 0773b23〕〔T02 0001a07〕
此性自爾
雜阿含經「此性自爾」「此性自爾」—“Such is its nature”論作「法爾道理」：「法爾道理為所依趣」〔T30n1579 0812a12〕The treatise has 「法爾道理」—“the principle of things being so by nature”: 「法爾道理為所依趣」—“takes the principle of things being so by nature as its basis”〔T30n1579 0812a12〕〔T02 0056b25〕
此有故彼有
雜阿含經「此有故彼有，此生故彼生」「此有故彼有，此生故彼生」—“because this exists, that exists; because this arises, that arises”論未釋Not explained in the treatise〔T02 0067a05〕
此識身·外境界
雜阿含經external objects (此識身·外境界)「云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使」「云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使」—“How should one know and how should one see so that in this conscious body of mine and in all the signs of external objects there is no ‘I,’ no view of ‘mine,’ no fetter of conceit that binds and attaches?”論未釋Not explained in the treatise〔T02 0118c26〕
此陰滅已·異陰相續
雜阿含經another aggregate continuing (此陰滅已·異陰相續)「此陰滅已，異陰相續」「此陰滅已，異陰相續」—“when this aggregate has ceased, another aggregate continues”「於中都無捨前生者、取後生者」〔T30n1579 0826c01〕「於中都無捨前生者、取後生者」—“within it there is no one at all who abandons the former birth and takes up the later birth”〔T30n1579 0826c01〕〔T02 0092c18〕
死（義說）
雜阿含經「為死？彼彼眾生，彼彼種類沒、遷移、身壞、壽」「為死？彼彼眾生，彼彼種類沒、遷移、身壞、壽」—“is death? When those various beings, in those various classes, pass away, move on, the body breaks up, life”論未釋Not explained in the treatise〔T02 0085b17〕
殺生
中阿含經「諸賢等皆是殺生」「諸賢等皆是殺生」—“Friends, you are all killers”經十五：「一曰殺生，極惡飲血，其欲傷害，不慈眾生，乃至蜫蟲」〔T01 0437c02〕Discourse 15: 「一曰殺生，極惡飲血，其欲傷害，不慈眾生，乃至蜫蟲」—“The first is called killing: extremely evil, drinking blood, desiring to injure, without loving-kindness toward living beings, down to insects and worms”〔T01 0437c02〕〔T01 0435b07〕
殺界·飲酒界
雜阿含經the element of drinking (殺界·飲酒界)「殺生時與殺界俱」「殺生時與殺界俱」—“when killing living beings they go together with the element of killing”論未釋Not explained in the treatise〔T02 0115c09〕
母想·姊妹想·女想
雜阿含經of a sister · of a daughter (母想·姊妹想·女想)「若見宿人，當作母想」「若見宿人，當作母想」—“If you see one who is older, you should regard her with the thought of a mother”論作「思惟不應行想」：「一者、思惟不應行想，二者、思惟極不淨想」〔T30n1579 0816c11〕The treatise has 「思惟不應行想」—“reflecting on the thought of what should not be approached”: 「一者、思惟不應行想，二者、思惟極不淨想」—“first, reflecting on the thought of what should not be approached; second, reflecting on the thought of utter impurity”〔T30n1579 0816c11〕〔T02 0311a15〕
比丘尼
雜阿含經「佛告諸比丘、比丘尼」「佛告諸比丘、比丘尼」—“The Buddha said to the bhikṣus and bhikṣuṇīs”論未釋Not glossed in the treatise〔T02 0196c24〕
比丘尼寺
雜阿含經「我今先至比丘尼寺」「我今先至比丘尼寺」—“I shall now first go to the bhikṣuṇīs’ convent”論未釋Not explained in the treatise〔T02 0172a28〕
毘婆尸佛
雜阿含經「毘婆尸佛未成」「毘婆尸佛未成正覺時」—“when the Buddha Vipaśyin had not yet attained right awakening”論未釋Not explained in the treatise〔T02 0101a17〕
毘摩質多羅阿修羅王
雜阿含經「毘摩質多羅阿修羅王身被五繫」「毘摩質多羅阿修羅王身被五繫」—“Vemacitra, king of the asuras, his body bound with five bonds”論未釋Not explained in the treatise〔T02 0312b02〕
毘濕波風·鞞嵐婆風·風輪
雜阿含經the vairambha wind · the wind-circle (毘濕波風·鞞嵐婆風·風輪)「有塵土風、無塵土風、毘濕波風、鞞嵐婆風、薄風、厚風，乃至風輪起風」「有塵土風、無塵土風、毘濕波風、鞞嵐婆風、薄風、厚風，乃至風輪起風」—“there are dusty winds, dustless winds, viśva winds, vairambha winds, thin winds, thick winds, up to winds that rise from the wind-circle”論未釋；論作「旋風」（見目三）Not explained in the treatise; the treatise reads 「旋風」—“a whirlwind” (see the third topic)〔T02 0120b17〕
毘闍延堂觀
雜阿含經「此小千世界中無有堂觀與毘闍延堂觀等者」「此小千世界中無有堂觀與毘闍延堂觀等者」—“In this small chiliocosm there is no palace equal to the Vijayanta palace”論未釋；本卷自釋：「毘闍延有百一樓觀，觀有七重，重有七房，房有七天后，后各七侍女」〔T02 0133b16〕Not glossed in the treatise; this fascicle glosses it itself: 「毘闍延有百一樓觀，觀有七重，重有七房，房有七天后，后各七侍女」—“Vijayanta has a hundred and one towers; each tower has seven storeys, each storey seven chambers, each chamber seven heavenly queens, and each heavenly queen seven attendant maidens”〔T02 0133b16〕〔T02 0133b15〕
池壍
中阿含經「掘鑿池壍，極使深廣」「掘鑿池壍，極使深廣」—“digs a moat, made very deep and wide”無自釋；合喻處作「池塹」〔T01 0423b24〕No self-gloss; in the application it is written 「池塹」—“moat”〔T01 0423b24〕〔T01 0422c16〕
決定而得·不勤而得·覺分正受
雜阿含經attained without striving · the attainment of the factors of awakening (決定而得·不勤而得·覺分正受)「此七覺分決定而得，不勤而得，我隨所欲，覺分正受」「此七覺分決定而得，不勤而得，我隨所欲，覺分正受」—“These seven factors of awakening are attained with certainty, attained without striving; as I wish, I enter the attainment of the factors of awakening”「若修行者，於七覺分隨時現前、隨量現前，說名為住」〔T30n1579 0865a14〕〔參〕「若修行者，於七覺分隨時現前、隨量現前，說名為住」—“If the practitioner has the seven factors of awakening present at the proper time and in proper measure, this is called abiding”〔T30n1579 0865a14〕 [cf.]〔T02 0193b17〕
沙門之沙門
雜阿含經「彼是沙門之沙門、婆羅門之婆羅門」「彼是沙門之沙門、婆羅門之婆羅門」—“they are ascetics among ascetics, brāhmaṇas among brāhmaṇas”「於第一義諸沙門中，許為沙門；諸梵志中，許為梵志」〔T30n1579 0852a28〕「於第一義諸沙門中，許為沙門；諸梵志中，許為梵志」—“among ascetics in the highest sense, accepted as an ascetic; among brahmins, accepted as a brahmin”〔T30n1579 0852a28〕〔T02 0122b06〕
沙門利·沙門欲
雜阿含經the wish of an ascetic (沙門利·沙門欲)「沙門利、沙門欲，欲斷不善法，欲修善法」「沙門利、沙門欲，欲斷不善法，欲修善法」—“The gain of an ascetic, the wish of an ascetic, is to wish to cut off unwholesome dharmas and to wish to cultivate wholesome dharmas”論未釋Not glossed in the treatise〔T02 0130b01〕
沙門失沙門道
中阿含經「我為汝說，不令汝等學沙門失沙門道」「我為汝說，不令汝等學沙門失沙門道」—“I tell you this so that you who train as ascetics do not lose the ascetic’s way”無逐字自釋；其反作「非梵行稱梵行，非沙門稱沙門」〔T01 0425b05〕No verbatim self-gloss; its opposite reads 「非梵行稱梵行，非沙門稱沙門」—“not living the holy life claims the holy life, not being an ascetic claims to be an ascetic”〔T01 0425b05〕〔T01 0425b01〕
沙門數·沙門義
雜阿含經the meaning of an ascetic (沙門數·沙門義)「婆羅門數，彼亦非沙門義、婆羅門義，見法自知作證」「婆羅門數，彼亦非沙門義、婆羅門義，見法自知作證」—“counted among brāhmaṇas; nor can they, by the meaning of an ascetic and the meaning of a brāhmaṇa, see the Dharma, know it for themselves, and realize it”「於貪瞋癡無餘斷滅真沙門義、婆羅門義全未證得，而諸世間起沙門想」〔T30n1579 0837b12〕「於貪瞋癡無餘斷滅真沙門義、婆羅門義全未證得，而諸世間起沙門想」—“the true meaning of an ascetic and the meaning of a brāhmaṇa, the cessation of greed, hatred, and delusion without remainder, have not realized it at all, and yet the world forms the perception of them as ascetics”〔T30n1579 0837b12〕〔T02 0099a09〕
沙門果
雜阿含經「有沙門法及沙門果」「有沙門法及沙門果」—“There is the dharma of an ascetic and the fruits of an ascetic”「一、沙門性，二、是沙門，三、沙門義，四、沙門果」〔T30n1579 0866a02〕「一、沙門性，二、是沙門，三、沙門義，四、沙門果」—“first, the nature of an ascetic; second, being an ascetic; third, the goal of an ascetic; fourth, the fruits of an ascetic”〔T30n1579 0866a02〕〔T02 0205b16〕
沙門法
雜阿含經「有沙門及沙門法」「有沙門及沙門法」—“There is an ascetic and the dharma of an ascetic”論未釋Not glossed in the treatise〔T02 0205b04〕
沙門瞿曇
中阿含經「從沙門瞿曇修梵行耶」「從沙門瞿曇修梵行耶」—“Do you live the holy life under the ascetic Gautama?”無自釋No self-gloss〔T01 0430b26〕
沙門義·婆羅門義
雜阿含經the goal of a brāhmaṇa (沙門義·婆羅門義)「及沙門義，及婆羅門義」「及沙門義，及婆羅門義」—“and the goal of an ascetic, and the goal of a brāhmaṇa”「安立如是八支聖道為沙門義」〔T30n1579 0865c23〕「安立如是八支聖道為沙門義」—“the eightfold noble path is established as the goal of an ascetic”〔T30n1579 0865c23〕〔T02 0202c27〕
沙門釋子
雜阿含經「沙門釋子淨命自活，極淨命自活」「沙門釋子淨命自活，極淨命自活」—“The ascetics, the sons of the Śākyan, sustain themselves by pure livelihood, by the purest livelihood”論未釋（同句又作「沙門釋種子」〔T02 0132a07〕）Not glossed in the treatise (the same passage also reads 「沙門釋種子」—“the ascetics, the sons of the Śākyan clan”〔T02 0132a07〕)〔T02 0132a06〕
法、律
中阿含經「沙門瞿曇宗本法、律，亦為人說法、律之法」「沙門瞿曇宗本法、律，亦為人說法、律之法」—“the ascetic Gautama holds the Dharma and discipline as his tenet, and teaches others the dharma of the Dharma and discipline”「我為斷貪婬故而說法、律，斷瞋恚、愚癡故而說法、律」〔T01 0441c09〕「我為斷貪婬故而說法、律，斷瞋恚、愚癡故而說法、律」—“For the severing of lust I teach the Dharma and discipline, and for the severing of hatred and delusion I teach the Dharma and discipline”〔T01 0441c09〕〔T01 0441a27〕
法住·法界
雜阿含經the realm of the Dharma (法住·法界)「未出世，此法常住，法住法界，彼如來自所覺」「未出世，此法常住，法住法界，彼如來自所覺」—“does not appear, this Dharma abides forever, the abiding of the Dharma, the realm of the Dharma; what that Tathāgata himself has awakened to”「由現在世，名為法住；由過去世，名為法定；」〔T30n1579 0833a23〕；「身，為令解了，隨順建立法住法界種性依」〔T30n1579 0833b08〕「由現在世，名為法住；由過去世，名為法定；」—“by the present life, it is called the abiding of the Dharma; by the past life, it is called the fixity of the Dharma;”〔T30n1579 0833a23〕; 「身，為令解了，隨順建立法住法界種性依」—“in order to bring understanding, accordingly establishes the abiding of the Dharma, the realm of the Dharma, the lineage, the support”〔T30n1579 0833b08〕〔T02 0084b17〕
法喜
雜阿含經「法喜利故」「法喜利故」—“through the benefit of joy in the Dharma”論未見此名Not found in the treatise〔T02 0030c06〕
法師
雜阿含經「名法師；說生、有、取、愛、受、觸、六入處、名色、識，厭」「名法師；說生、有、取、愛、受、觸、六入處、名色、識，厭」—“is called a teacher of the Dharma; to teach birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, weari-”論未釋Not explained in the treatise〔T02 0081b19〕
法忍
雜阿含經「微見小明者，謂得法忍」「微見小明者，謂得法忍」—“Faintly seeing a little light means attaining the acceptance of the Dharma”「諦察法忍性現前」〔T30n1579 0819c09〕「諦察法忍性現前」—“the nature of the acceptance that examines the Dharma closely becomes present”〔T30n1579 0819c09〕〔T02 0317a27〕
法性常住
雜阿含經「如來出世及不出世，法性常住」「如來出世及不出世，法性常住」—“whether Tathāgatas arise or do not arise in the world, the nature of the Dharma ever abides”論未釋Not glossed in the treatise〔T02 0217c08〕
法施
雜阿含經「若最勝施者，謂法施」「若最勝施者，謂法施」—“The supreme giving is the giving of the Dharma”論未釋Not explained in the treatise〔T02 0185a04〕
法根·法眼·法依
雜阿含經the eye of the Dharma · the support of the Dharma (法根·法眼·法依)「如來為法根、為法」「如來為法根、為法」—“the Tathāgata is the root of the Dharma, the …of the Dharma”「謂能引發一切梵行之法，皆用世尊為根本故，皆由世尊轉法眼故，皆以世尊為所依故」〔T30n1579 0778b01〕「謂能引發一切梵行之法，皆用世尊為根本故，皆由世尊轉法眼故，皆以世尊為所依故」—“that is, because all the dharmas that can bring forth pure conduct have the World-Honored One as their root, because all come from the World-Honored One turning the Dharma eye, and because all have the World-Honored One as their support”〔T30n1579 0778b01〕〔T02 0019b29〕
法次法向
雜阿含經「如世尊說法次法向」「如世尊說法次法向」—“as the World-Honored One speaks of practice in accordance with the Dharma”論作「法隨法行」〔T30n1579 0778a27〕；論未釋「法次法向」之名The treatise has 「法隨法行」—“practicing the Dharma in accordance with the Dharma”〔T30n1579 0778a27〕; the treatise does not gloss the name 「法次法向」〔T02 0005c22〕
法次法說
雜阿含經「誠說、法說、法次法說」「誠說、法說、法次法說」—“speaking truly, speaking of the Dharma, speaking of the Dharma in due order”論未釋Not explained in the treatise〔T02 0077b14〕
法法相益，法法相因
中阿含經「是為法法相益，法法相因」「是為法法相益，法法相因」—“this is dharma benefiting dharma, dharma depending on dharma”無自釋；二見（經四十二、經四十三）No self-gloss; two occurrences (Discourses 42 and 43)〔T01 0485b15〕
法法相類·法法相潤
雜阿含經dharma nourishing dharma (法法相類·法法相潤)「是名法法相類、法法相潤」「是名法法相類、法法相潤」—“This is called dharma akin to dharma, dharma nourishing dharma”論未釋Not glossed in the treatise〔T02 0208c06〕
法流水·義流水
雜阿含經the flowing water of its meaning (法流水·義流水)「得法流水、得義流水」「得法流水、得義流水」—“obtains the flowing water of the Dharma, obtains the flowing water of its meaning”「又由勝義諦理所得隨念，名義威勇」〔T30n1579 0868a28〕〔參〕「又由勝義諦理所得隨念，名義威勇」—“further, the recollection attained through the principle of ultimate truth is called the valour of meaning”〔T30n1579 0868a28〕 [cf.]〔T02 0217a09〕
法空·法如·法爾
雜阿含經the Dharma is thus · the Dharma is so (法空·法如·法爾)「有老、病、死、憂、悲、惱、苦。此等諸法，法住、法空、法」「有老、病、死、憂、悲、惱、苦。此等諸法，法住、法空、法」—“there are old age, sickness, death, sorrow, lamentation, distress, and suffering. These things: the Dharma abides, the Dharma is empty, the Dharma”論作「法如性」：「由未來世，名法如性。非無因性，故名如」〔T30n1579 0833a24〕The treatise reads 「法如性」—“the thusness of the Dharma”: 「由未來世，名法如性。非無因性，故名如」—“by the future life, it is called the thusness of the Dharma. Because its nature is not without cause, it is called thus-”〔T30n1579 0833a24〕〔T02 0084b22〕
法精進喜息定
中阿含經「法精進喜息定」「法精進喜息定」—“dharma, effort, joy, tranquility, concentration”無自釋；中間五覺支，底本連書No self-gloss; the five awakening factors between are written together without a break in the base text〔T01 0432c18〕
法說·義說
雜阿含經the teaching by its meaning (法說·義說)「法說、義說」「法說、義說」—“the teaching by the Dharma and the teaching by its meaning”論作「總標舉」「別分別」：「相。謂總標舉，或別分別。云何為二？一、如所」〔T30n1579 0833c07〕The treatise reads 「總標舉」—“a general statement” and 「別分別」—“specific analysis”: 「相。謂總標舉，或別分別。云何為二？一、如所」—“aspects. Namely, by a general statement, or by specific analysis. What are the two? First, as”〔T30n1579 0833c07〕〔T02 0085a13〕
法鏡經
雜阿含經「我今當說法鏡經」〔T02 0217a18〕；定義句「何等為法鏡經？謂聖弟子於佛不壞淨，於法、僧不壞淨，聖戒成就，是名法鏡經」「我今當說法鏡經」—“I shall now teach the discourse on the mirror of the Dharma”〔T02 0217a18〕; the defining sentence 「何等為法鏡經？謂聖弟子於佛不壞淨，於法、僧不壞淨，聖戒成就，是名法鏡經」—“What is the discourse on the mirror of the Dharma? Namely, the noble disciple’s unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts; this is called the discourse on the mirror of the Dharma”「如是如來諸聖弟子，執持微妙證淨明鏡，為如實觀自身所有染淨諸相」〔T30n1579 0868b03〕「如是如來諸聖弟子，執持微妙證淨明鏡，為如實觀自身所有染淨諸相」—“so the noble disciples of the Tathāgata hold the subtle bright mirror of the purities of realization to look, as it really is, at all the marks of defilement and purity in their own persons”〔T30n1579 0868b03〕〔T02 0217a19〕
波斯匿
中阿含經「昔拘薩羅王波斯匿在舍衛國」「昔拘薩羅王波斯匿在舍衛國」—“In the past King Prasenajit of Kośala was in Śrāvastī”無自釋No self-gloss〔T01 0431a04〕
波斯匿王·頻婆娑羅王
雜阿含經King Bimbisāra (波斯匿王·頻婆娑羅王)「波斯匿王、頻婆娑羅王，何者大力？何者大富？」「波斯匿王、頻婆娑羅王，何者大力？何者大富？」—“King Prasenajit or King Bimbisāra—which has the greater power? Which has the greater wealth?”論未釋Not explained in the treatise〔T02 0110a04〕
波梨耶多羅·拘毘陀羅香樹
雜阿含經「去波梨耶多羅、拘毘陀羅香樹不遠夏安居」「去波梨耶多羅、拘毘陀羅香樹不遠夏安居」—“spending the summer retreat not far from the Pārijāta and Kovidāra fragrant trees”論未釋Not glossed in the treatise〔T02 0134a08〕
波羅利弗妬路·雞林精舍
雜阿含經the Cock Grove Monastery (波羅利弗妬路·雞林精舍)「尊者阿難及尊者迦摩亦在波羅利弗妬路雞林精舍」「尊者阿難及尊者迦摩亦在波羅利弗妬路雞林精舍」—“the venerable Ānanda and the venerable Jiamo were also at Pāṭaliputra, in the Cock Grove Monastery”論未釋Not glossed in the treatise〔T02 0146b25〕
波羅延低舍彌德勒所問
雜阿含經「如世尊說波羅延低」「如世尊說波羅延低」—“as the World-Honored One said in the Pārāyaṇa, Ti…”論未釋Not explained in the treatise〔T02 0310b22〕
波羅延那·阿逸多所問
雜阿含經the Questions of Ajita (波羅延那·阿逸多所問)「波羅延那阿逸多所問：」「波羅延那阿逸多所問：」—“what Ajita asked in the Pārāyaṇa:”論未釋Not explained in the treatise〔T02 0095b12〕
波羅提木叉修多羅
雜阿含經「隨次半月來說波羅提木叉修多羅」「隨次半月來說波羅提木叉修多羅」—“every half-month in turn the Prātimokṣa Sūtra is recited”論未釋Not glossed in the treatise〔T02 0210b15〕
波羅提木叉律儀
雜阿含經「攝受波羅提木叉律儀，行處具足」「攝受波羅提木叉律儀，行處具足」—“takes up the restraint of the prātimokṣa, is complete in conduct and resort”論作「戒律儀」：「一、信增上力，清淨出家；二、戒律儀；三、根律儀；四、樂遠離；五、蓋清淨」〔T30n1579 0861c07〕The treatise reads 「戒律儀」—“restraint by precepts”: 「一、信增上力，清淨出家；二、戒律儀；三、根律儀；四、樂遠離；五、蓋清淨」—“first, going forth in purity by the power of superior faith; second, restraint by precepts; third, restraint of the faculties; fourth, delight in seclusion; fifth, purification from the hindrances”〔T30n1579 0861c07〕〔T02 0176b23〕
波羅牢伽彌尼
中阿含經「波羅牢伽彌尼聞沙門瞿曇釋種子」「波羅牢伽彌尼聞沙門瞿曇釋種子」—“Pāṭaliya the Gāmaṇi heard: the ascetic Gautama, a son of the Śākya clan”〔T01 0445a29〕
泥犁
雜阿含經「當生惡趣泥犁中」「當生惡趣泥犁中」—“I shall be born in the evil destinations, in the hells”論未釋Not explained in the treatise〔T02 0184b07〕
泥黎
雜阿含經「百二十泥黎」「百二十泥黎」—“one hundred and twenty hells”論未見此名；論於他處作「捺落迦」：「一向有苦者，謂在捺落迦」〔T30n1579 0786c09〕之句中Not found in the treatise; elsewhere the treatise writes 「捺落迦」—“naraka,” within the sentence 「一向有苦者，謂在捺落迦」—“Wholly having suffering means being in the naraka hells”〔T30n1579 0786c09〕〔T02 0044c17〕
洄澓
雜阿含經「洄澓者，猶如有」「洄澓者，猶如有」—“The whirlpool: it is as when…”論作「退捨正所修」：「能令退捨正所修」〔T30n1579 0819a19〕The treatise has 「退捨正所修」—“turn back and abandon what one was rightly cultivating”: 「能令退捨正所修」—“can make one turn back and abandon what one was rightly cultivating”〔T30n1579 0819a19〕〔T02 0315a04〕
洞燃俱熾
中阿含經「忽見一處有大木積，洞燃俱熾」「忽見一處有大木積，洞燃俱熾」—“suddenly saw in one place a great woodpile, blazing through and through”無自釋No self-gloss〔T01 0425a17〕
津濟
洲·依
雜阿含經refuge (洲·依)「住於自洲，住於自依」「住於自洲，住於自依」—“dwell as an island unto yourself, dwell as your own refuge”「依止自義，名住歸依；依止他義，名住洲渚」〔T30n1579 0793c02〕「依止自義，名住歸依；依止他義，名住洲渚」—“the sense of relying on oneself is called dwelling as a refuge; the sense of relying on another is called dwelling as an island”〔T30n1579 0793c02〕〔T02 0008a22〕
洲渚
流
雜阿含經「所謂流者。何等為流？」「所謂流者。何等為流？」—“What is called the stream—what is the stream?”論未釋Not glossed in the treatise〔T02 0215b16〕
雜阿含經「眼流者，眼識起貪，依眼界貪欲流出，故名為流」「眼流者，眼識起貪，依眼界貪欲流出，故名為流」—“The flow of the eye is this: greed arises in eye-consciousness, and depending on the eye element desire flows out; therefore it is called the flow”論未釋Not glossed in the treatise〔T02 0144b09〕
流源
雜阿含經「斷一切諸流，亦塞其流源」「斷一切諸流，亦塞其流源」—“Cutting off all the flows, and also blocking their source”論未釋；本卷自釋：「依此受生愛喜流，是名流源」〔T02 0144b21〕Not glossed in the treatise; this fascicle glosses it itself: 「依此受生愛喜流，是名流源」—“depending on this feeling the flow of craving and delight arises; this is called the source of the flow”〔T02 0144b21〕〔T02 0144b04〕
涅槃異釋
雜阿含經「得見法涅槃」「得見法涅槃」—“attain nirvāṇa seen in this very life”論作「現法涅槃」：「又能證得現法涅槃，是名果圓滿。」〔T30n1579 0778a29〕The treatise has 「現法涅槃」—“nirvāṇa in this present life”: 「又能證得現法涅槃，是名果圓滿。」—“and one can realize nirvāṇa in this present life; this is called the fulfillment of the fruit.”〔T30n1579 0778a29〕〔T02 0006a03〕
中阿含經「二食、盡智、說涅槃彌醯、即為比丘說」「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”攝頌先見；正文首見「若無解脫，便害涅槃」〔T01 0485c27〕；「習解脫，便得涅槃」〔T01 0491a11〕First seen in the summary verse; its first occurrence in the body is 「若無解脫，便害涅槃」—“if there is no liberation, he harms nirvāṇa”〔T01 0485c27〕; 「習解脫，便得涅槃」—“supported by liberation, one gains nirvāṇa”〔T01 0491a11〕〔T01 0485a12〕
涅槃道跡·似趣涅槃道跡
雜阿含經the path that resembles the one leading to nirvāṇa (涅槃道跡·似趣涅槃道跡)「有似趣涅槃道跡」「有似趣涅槃道跡」—“There is a path that resembles the one leading to nirvāṇa”「若諸有為共相行相，彼望道果名不同分」〔T30n1579 0811c06〕，非逐字釋此名「若諸有為共相行相，彼望道果名不同分」—“the aspects of the common mark of the conditioned, set against the fruit of the path, are called dissimilar”〔T30n1579 0811c06〕, which does not gloss this name verbatim〔T02 0055a11〕
淨·空入處·識入處·無所有入處（最勝）
雜阿含經the sphere of space · the sphere of consciousness · the sphere of nothingness (as the highest) (淨·空入處·識入處·無所有入處)「心與慈俱多修習，於淨最勝」「心與慈俱多修習，於淨最勝」—“A mind accompanied by loving-kindness, much cultivated, has the pure as its highest”「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」〔T30n1579 0865b16〕（經「淨」論「遍淨」，詞異）「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」—“Further, here, cultivating loving-kindness reaches at most to Universal Purity and the rest; its characteristics should be known as in the Stage of Meditative Attainment”〔T30n1579 0865b16〕 (sūtra 「淨」—“the pure,” treatise 「遍淨」—“Universal Purity”: the words differ)〔T02 0197c11〕
淨不淨·自為為他
中阿含經for oneself and for another (淨不淨·自為為他)「欲觀其面，見淨不淨」「欲觀其面，見淨不淨」—“to look at one’s own face, to see whether it is clean or not”「彼身業為淨、為不淨，為自為、為他？」〔T01 0436c10〕；「不善與苦果受於苦報」〔T01 0436c12〕；「善與樂果受於樂報」〔T01 0436c15〕「彼身業為淨、為不淨，為自為、為他？」—“is that bodily action pure or impure, for myself or for another?”〔T01 0436c10〕; 「不善與苦果受於苦報」—“it is unwholesome, gives a painful fruit, and is experienced as a painful result”〔T01 0436c12〕; 「善與樂果受於樂報」—“it is wholesome, gives a happy fruit, and is experienced as a happy result”〔T01 0436c15〕〔T01 0436c08〕
淨信
雜阿含經「淨信者，謂心解脫；智者，謂慧解脫」「淨信者，謂心解脫；智者，謂慧解脫」—“pure faith is liberation of mind; knowledge is liberation by wisdom”論未釋其名；義近者見「又由修習覺支因緣，起於明脫」〔T30n1579 0863b12〕The name is not explained in the treatise; near in sense: 「又由修習覺支因緣，起於明脫」—“further, by reason of cultivating the factors of awakening, knowledge and liberation arise”〔T30n1579 0863b12〕〔T02 0190b14〕
淨天眼
雜阿含經「以淨天眼過天、人眼」「以淨天眼過天、人眼」—“with the pure divine eye surpassing the eyes of gods and humans”論未釋Not glossed in the treatise〔T02 0140b10〕
淨戒
雜阿含經「住於淨戒波羅提木叉律儀」「住於淨戒波羅提木叉律儀」—“dwelling in the pure precepts and the restraint of the prātimokṣa”「於性罪處能遠離故，當知是名淨戒圓滿」〔T30n1579 0867a27〕「於性罪處能遠離故，當知是名淨戒圓滿」—“because one is able to keep far from the places of faults by nature, it should be known that this is called the fulfilment of the pure precepts”〔T30n1579 0867a27〕〔T02 0205c25〕
淨智
中阿含經「汝等自有淨智」「汝等自有淨智」—“Do you yourselves have pure knowledge”「我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡」〔T01 0442c10〕「我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡」—“whether I existed before or did not exist before, whether I did evil before or did not do evil, whether so much of my suffering is exhausted or so much of my suffering is not exhausted”〔T01 0442c10〕〔T01 0442c10〕
淨根本
淨色·不可見·有對·無對
雜阿含經invisible · resistant · non-resistant (淨色·不可見·有對·無對)「四大所造淨色，不可見，有對」〔T02 0091c05〕；「不可見，無對」「四大所造淨色，不可見，有對」—“subtle matter made of the four great elements, invisible, resistant”〔T02 0091c05〕; 「不可見，無對」—“invisible, non-resistant”論未釋Not explained in the treatise〔T02 0091c09〕
淨除其心
深嶮
雜阿含經「大海深嶮者，此世間愚夫所說深嶮」「大海深嶮者，此世間愚夫所說深嶮」—“The deep abyss of the great ocean is the deep abyss as the fools of the world speak of it”論作「冥闇受坑」：「是故名為現見圓滿冥闇受坑，難得其底」〔T30n1579 0851a12〕The treatise reads 「冥闇受坑」—“the dark pit of feeling”: 「是故名為現見圓滿冥闇受坑，難得其底」—“therefore it is called the dark pit of feeling, plainly seen and complete, whose bottom is hard to reach”〔T30n1579 0851a12〕〔T02 0119c08〕
深嶮巖
雜阿含經「汝等共行至深嶮巖」「汝等共行至深嶮巖」—“Let us go together to the deep precipice”論未釋Not explained in the treatise〔T02 0111a21〕
清淨乞食住
雜阿含經「是故此經名清淨乞食住」「是故此經名清淨乞食住」—“therefore this discourse is called the Pure Alms-Food Dwelling”論未釋Not explained in the treatise〔T02 0057b25〕
清淨信樂
雜阿含經「所謂於世尊所得清淨信樂」「所謂於世尊所得清淨信樂」—“that is, in obtaining pure faith and delight in the World-Honored One”「於能證得沙門助伴所有淨信深固根本」〔T30n1579 0867c22〕〔參〕「於能證得沙門助伴所有淨信深固根本」—“the pure faith, deep and firm at the root, in the companions who can realize the goal of an ascetic”〔T30n1579 0867c22〕 [cf.]〔T02 0214a11〕
清淨純白
雜阿含經「我此念覺分，清淨純白」「我此念覺分，清淨純白」—“This awakening factor of mindfulness of mine is pure and wholly white”論未釋Not glossed in the treatise〔T02 0193b23〕
清淨鮮白
雜阿含經「若比丘正見清淨鮮白」「若比丘正見清淨鮮白」—“If a bhikṣu’s right view is pure and bright-white”「若在有學，由無漏故，說名清淨。若在無學，相續淨故，說名鮮白」〔T30n1579 0865c01〕「若在有學，由無漏故，說名清淨。若在無學，相續淨故，說名鮮白」—“when in one in training, they are called pure because they are without outflows; when in one beyond training, they are called bright-white because their continuity is pure”〔T30n1579 0865c01〕〔T02 0200b16〕
溫泉林
滅
雜阿含經「所謂滅者。云何為滅？誰有此滅？」「所謂滅者。云何為滅？誰有此滅？」—“What is called cessation—how is it cessation? Who has this cessation?”「由三種相諸行滅故，說名無餘依涅槃界」〔T30n1579 0780a02〕「由三種相諸行滅故，說名無餘依涅槃界」—“Because formations cease by three aspects, it is called the nirvāṇa-element without remainder”〔T30n1579 0780a02〕〔T02 0065c17〕
滅、止、清涼、息、沒
雜阿含經「滅，樂觸因緣生受亦滅、止、清涼、息、沒。如樂」「滅，樂觸因緣生受亦滅、止、清涼、息、沒。如樂」—“ceases, the feeling born with pleasant contact as its cause and condition also ceases, is stilled, becomes cool, rests, and vanishes. As with pleasant”論未釋Not explained in the treatise〔T02 0081c20〕
滅熾然·不待時·即此見·緣自覺
雜阿含經not dependent on time · to be seen right here · realized for oneself (滅熾然·不待時·即此見·緣自覺)「世尊說現法、說滅熾然、說不待時、說正向、說即此見、說緣自覺」「世尊說現法、說滅熾然、說不待時、說正向、說即此見、說緣自覺」—“The World-Honored One speaks of ‘directly visible,’ speaks of ‘quenching the burning,’ speaks of ‘not dependent on time,’ speaks of ‘rightly directed,’ speaks of ‘to be seen right here,’ speaks of ‘realized for oneself’”「名無熾然」〔T30n1579 0811a06〕；「名為應時」〔T30n1579 0811a08〕；「名唯此見」〔T30n1579 0811a09〕；「名內所證」〔T30n1579 0811a11〕「名無熾然」—“it is called without burning”〔T30n1579 0811a06〕; 「名為應時」—“it is called timely”〔T30n1579 0811a08〕; 「名唯此見」—“it is called seen only here”〔T30n1579 0811a09〕; 「名內所證」—“it is called realized within”〔T30n1579 0811a11〕〔T02 0054b04〕
滅界
雜阿含經「滅界者，緣有身可知」「滅界者，緣有身可知」—“The element of cessation is known in dependence on the existing body”論未釋Not explained in the treatise〔T02 0116c24〕
滅盡向
雜阿含經「於現在眼生厭、離欲、滅盡向」「於現在眼生厭、離欲、滅盡向」—“toward the present eye he is weary, free from desire, heading toward cessation”論未釋Not explained in the treatise〔T02 0092b17〕
滅盡定（承前）
雜阿含經「滅盡定者，身、口、意行滅，不捨壽命，不離於暖，諸根不壞，身命相屬」「滅盡定者，身、口、意行滅，不捨壽命，不離於暖，諸根不壞，身命相屬」—“In the concentration of cessation, bodily, verbal, and mental activity cease, but life is not given up, warmth is not lost, the faculties do not break down, and body and life remain joined”論未釋；本卷自釋即此句Not glossed in the treatise; this fascicle glosses it itself in this very sentence〔T02 0150b13〕
滅盡正受
雜阿含經「若死、若入滅盡正受，有差別不？」「若死、若入滅盡正受，有差別不？」—“Is there a difference between death and entering the attainment of cessation?”論未釋；本卷自釋：「滅盡定者，身、口、意行滅，不捨壽命」〔T02 0150b13〕（對照項：「捨於壽暖，諸根悉壞，身命分離，是名為死」〔T02 0150b12〕）Not glossed in the treatise; this fascicle glosses it itself: 「滅盡定者，身、口、意行滅，不捨壽命」—“In the concentration of cessation, bodily, verbal, and mental activity cease, but life is not given up”〔T02 0150b13〕 (item for contrast: 「捨於壽暖，諸根悉壞，身命分離，是名為死」—“Life and warmth are given up, the faculties all break down, body and life are parted—this is called death”〔T02 0150b12〕)〔T02 0150b11〕
滿慈子
中阿含經「尊者滿慈子亦於生地受夏坐」「尊者滿慈子亦於生地受夏坐」—“the venerable Pūrṇa Maitrāyaṇīputra was also spending the summer retreat in the native land”「我號滿也。我母名慈，故諸梵行人稱我為滿慈子」〔T01 0431b13〕「我號滿也。我母名慈，故諸梵行人稱我為滿慈子」—“My name is Pūrṇa; my mother’s name is Maitrāyaṇī, and so those who live the holy life call me Pūrṇa Maitrāyaṇīputra”〔T01 0431b13〕〔T01 0430a01〕
滿迦低月
漏
雜阿含經「不起諸漏」「不起諸漏」—“gave rise to no further outflows”「又有三漏；三漏為先，而有欲害」〔T30n1579 0793b26〕「又有三漏；三漏為先，而有欲害」—“further there are three outflows; with the three outflows going before, there are desire and harm”〔T30n1579 0793b26〕〔T02 0008a03〕
漏盡
中阿含經「善人往、世福日、車、漏盡七」「善人往、世福日、車、漏盡七」—“Where the Good Person Goes, the Blessings of the World, the Sun, the Chariot, the Ending of Outflows—seven”無逐字自釋；經二「諸漏已盡，心解脫、慧解脫」〔T01 0422b24〕No verbatim self-gloss; Discourse 2, 「諸漏已盡，心解脫、慧解脫」—“his outflows are ended, his mind is liberated and he is liberated by wisdom”〔T01 0422b24〕〔T01 0421a11〕
漏盡·無漏
雜阿含經without outflows (漏盡·無漏)「盡於此法得漏盡，得無漏」「盡於此法得漏盡，得無漏」—“one who exhausts this Dharma attains the ending of outflows, attains what is without outflows”「無間證得諸漏永盡」〔T30n1579 0797b05〕「無間證得諸漏永盡」—“without interval one realizes the permanent ending of the outflows”〔T30n1579 0797b05〕〔T02 0010a06〕
漏盡無餘涅槃
雜阿含經「現法得漏盡無餘涅槃，或得阿那含果」「現法得漏盡無餘涅槃，或得阿那含果」—“in this life he attains the ending of outflows and nirvāṇa without remainder, or he attains the fruit of non-returning”論未釋Not glossed in the treatise〔T02 0196c02〕
漏盡結解、捨戒還家
中阿含經「說此法時，六十比丘漏盡結解」「說此法時，六十比丘漏盡結解」—“When this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds”「六十比丘捨戒還家」〔T01 0427a04〕；其由「世尊教誡甚深、甚難，學道亦復甚深、甚難」〔T01 0427a04〕「六十比丘捨戒還家」—“sixty bhikṣus gave up the precepts and returned home”〔T01 0427a04〕; its reason is 「世尊教誡甚深、甚難，學道亦復甚深、甚難」—“The World-Honored One’s instruction is very deep and very hard, and training in the way is likewise very deep and very hard”〔T01 0427a04〕〔T01 0427a03〕
漸息方便
雜阿含經「然先作如是漸息方便」「然先作如是漸息方便」—“Rather, he first makes the means of gradual quieting thus”論未釋Not glossed in the treatise〔T02 0150b17〕
漸損、不樂聚會
中阿含經「說漸損、說不樂聚會」「說漸損、說不樂聚會」—“speaking of reduction, speaking of not delighting in company”無自釋No self-gloss〔T01 0491c05〕
漸次寂滅·漸次止息
雜阿含經gradual quieting (漸次寂滅·漸次止息)「我以諸行漸次寂滅故說，以諸行漸次止息故說」「我以諸行漸次寂滅故說，以諸行漸次止息故說」—“I say it because of the gradual stilling of formations, I say it because of the gradual quieting of formations”「當知此中，暫時不行，名為寂靜；令其究竟成不行法，名為止息」〔T30n1579 0851b09〕「當知此中，暫時不行，名為寂靜；令其究竟成不行法，名為止息」—“It should be known that here, ceasing to operate for a time is called quiescence; making them finally become things that do not operate is called quieting”〔T30n1579 0851b09〕〔T02 0121a28〕
漸次無間等·一頓無間等
雜阿含經unbroken comprehension all at once (漸次無間等·一頓無間等)「此四聖諦為漸次無間等？為一頓無間等？」「此四聖諦為漸次無間等？為一頓無間等？」—“Are these four noble truths comprehended unbrokenly in sequence? Or comprehended unbrokenly all at once?”論作「漸次現觀」：「初聖諦智能入聖諦漸次現觀，譬如本足」〔T30n1579 0845c14〕The treatise reads 「漸次現觀」—“direct realization in sequence”: 「初聖諦智能入聖諦漸次現觀，譬如本足」—“The knowledge of the first noble truth can enter the direct realization of the noble truths in sequence, like the first foothold”〔T30n1579 0845c14〕〔T02 0112c23〕
漸次而起
雜阿含經「然諸比丘七覺分漸次而起，修習滿足」「然諸比丘七覺分漸次而起，修習滿足」—“And the seven factors of awakening of the bhikṣus arise in sequence and are cultivated to fulfilment”「如其色類所依、能依流轉安立，隨其生起漸次而說」〔T30n1579 0864c06〕「如其色類所依、能依流轉安立，隨其生起漸次而說」—“according to how their kinds, as support and as supported, proceed and are established, they are taught in the gradual sequence of their arising”〔T30n1579 0864c06〕〔T02 0196b16〕
濤波·羅剎
雜阿含經rākṣasas (濤波·羅剎)「得度眼大海，竟於濤波迴澓諸水、惡蟲、羅剎女鬼」「得度眼大海，竟於濤波迴澓諸水、惡蟲、羅剎女鬼」—“gets across the great ocean of the eye and passes wholly beyond the surging waves, the whirling waters, the fierce creatures, and the rākṣasī demons”論未釋Not explained in the treatise〔T02 0054c09〕
灌頂王
雜阿含經「灌頂王法有八萬四千龍象」「灌頂王法有八萬四千龍象」—“By the way of the anointed king there were eighty-four thousand dragon-elephants”論未見此名This name is not found in the treatise〔T02 0067c26〕
火光三昧·戶鉤孔
雜阿含經the keyhole of the door (火光三昧·戶鉤孔)「即入火光三昧，於戶鉤孔中出火焰光」「即入火光三昧，於戶鉤孔中出火焰光」—“at once entered the fire-light samādhi, and from the keyhole of the door sent out a light of flame”論未釋Not glossed in the treatise〔T02 0151c14〕
火坑
雜阿含經「云何多聞聖弟子見五欲如火坑」「云何多聞聖弟子見五欲如火坑」—“How does the learned noble disciple see the five desires as a pit of fire?”論未釋Not explained in the treatise〔T02 0314a13〕
火種居士
火聚·樵薪
雜阿含經firewood (火聚·樵薪)「大火聚，若復有人增其乾草樵薪，諸比丘！」「大火聚，若復有人增其乾草樵薪，諸比丘！」—“a great mass of fire; and if someone further adds dry grass and firewood—bhikṣus!”「如積集乾薪、乾草及乾牛糞。由是因緣，令」〔T30n1579 0829b05〕；「苦火聚長時熾然，無有斷絕。」〔T30n1579 0829b06〕「如積集乾薪、乾草及乾牛糞。由是因緣，令」—“like heaping up dry firewood, dry grass, and dry cow dung. By these causes and conditions, it makes”〔T30n1579 0829b05〕; 「苦火聚長時熾然，無有斷絕。」—“the mass of the fire of suffering blaze for a long time, without a break.”〔T30n1579 0829b06〕〔T02 0080b13〕
灰河
雜阿含經「譬如灰河，兩岸」「譬如灰河，兩岸」—“Suppose there is a river of ashes, both banks…”論作「貪愛河」：「見諸愚夫墮貪愛河，順流漂溺」〔T30n1579 0819c16〕The treatise has 「貪愛河」—“the river of greedy craving”: 「見諸愚夫墮貪愛河，順流漂溺」—“sees the fools fallen into the river of greedy craving, swept along and drowning with the current”〔T30n1579 0819c16〕〔T02 0316c24〕
炎摩天·兜率陀天·化樂天
雜阿含經the Tuṣita heaven · the heaven of the gods who delight in creation (炎摩天·兜率陀天·化樂天)「炎摩天、兜率陀天、化樂天、他化自在天」「炎摩天、兜率陀天、化樂天、他化自在天」—“the Yāma heaven, the Tuṣita heaven, the heaven of the gods who delight in creation, the heaven of the gods who wield the creations of others”論未釋Not glossed in the treatise〔T02 0133b13〕
為斷故
雜阿含經「為斷故」「為斷故」—“For the sake of cutting off”論未釋；本卷自釋：「斷愛」〔T02 0147a18〕Not glossed in the treatise; this fascicle glosses it itself: 「斷愛」—“I cut off craving”〔T02 0147a18〕〔T02 0147a17〕
為母說法
雜阿含經「為母及三十三天說法」「為母及三十三天說法」—“teaching the Dharma for his mother and the Thirty-three”論未釋Not glossed in the treatise〔T02 0134a09〕
烏泥池
雜阿含經「在跋蘭那聚落烏泥池側」「在跋蘭那聚落烏泥池側」—“was beside the Wuni Pool of the village Baluanna”論未釋Not glossed in the treatise〔T02 0141b23〕
無上人上之法
中阿含經「我今得無上人上之法，昇進得安樂居，謂遠離法定」「我今得無上人上之法，昇進得安樂居，謂遠離法定」—“I have now gained the unsurpassed dharma beyond the human, I have advanced and gained a secure dwelling, namely the concentration of seclusion”〔T01 0447b22〕
無上修根
雜阿含經「異於賢聖法、律無上修諸根」「異於賢聖法、律無上修諸根」—“the unsurpassed cultivation of the faculties in the noble Dharma and Discipline is different from this”「說名五轉無上修根」〔T30n1579 0823b23〕「說名五轉無上修根」—“it is called the unsurpassed cultivation of the faculties in five turnings”〔T30n1579 0823b23〕〔T02 0078b06〕
無上安隱涅槃
雜阿含經「名無上安隱涅槃」「名無上安隱涅槃」—“is called the unsurpassed, secure nirvāṇa”「無上安隱，即有餘依般涅槃界」〔T30n1579 0825a14〕「無上安隱，即有餘依般涅槃界」—“the unsurpassed security is the element of final nirvāṇa with remainder of support”〔T30n1579 0825a14〕〔T02 0088b28〕
無上息迹慧
中阿含經「無上息迹慧之所見，然未得證」「無上息迹慧之所見，然未得證」—“seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized”無自釋；七善人七段作「然未得證」，無餘涅槃段作「而已得證」〔T01 0427c19〕No self-gloss; the seven passages on the seven good persons read 「然未得證」—“yet not yet realized”, and the passage on nirvāṇa without remainder reads 「而已得證」—“and already realized”〔T01 0427c19〕〔T01 0427a20〕
無上慧壽
雜阿含經「無上慧壽而活」「無上慧壽而活」—“lives by the life of unsurpassed wisdom”論未釋Not glossed in the treatise〔T02 0210b10〕
無上梵行
中阿含經「汝欲成無上梵行者」「汝欲成無上梵行者」—“One who wishes to accomplish the unsurpassed holy life”無自釋No self-gloss〔T01 0425b02〕
無上福田
雜阿含經「則為世間無上福田」「則為世間無上福田」—“he is the unsurpassed field of merit in the world”論作「第一真實福田」：「說名第一真實福田」〔T30n1579 0826c21〕The treatise has 「第一真實福田」—“the foremost true field of merit”: 「說名第一真實福田」—“he is called the foremost true field of merit”〔T30n1579 0826c21〕〔T02 0093b05〕
無價寶珠
雜阿含經「能答，如無價寶珠，世所頂戴，我今頂戴尊」「能答，如無價寶珠，世所頂戴，我今頂戴尊」—“can answer, like a priceless jewel that the world wears upon its head; now I wear upon my head the venerable”論未釋Not explained in the treatise〔T02 0081b13〕
無因·無緣
雜阿含經without condition (無因·無緣)「無因、無緣，眾生有垢」「無因、無緣，眾生有垢」—“without cause, without condition, beings are defiled” (Pūraṇa’s doctrine)「由二種相，無因論者，於諸行中執無因轉」〔T30n1579 0796b08〕「由二種相，無因論者，於諸行中執無因轉」—“in two respects, those who hold the doctrine of no cause grasp that formations proceed without a cause”〔T30n1579 0796b08〕〔T02 0020c14〕
無因無緣
中阿含經「謂人所為一切皆無因無緣」「謂人所為一切皆無因無緣」—“everything a person does is without cause and without condition”〔T01 0435b03〕
無常
雜阿含經「當觀色無常」「當觀色無常」—“you should contemplate form as impermanent”「於諸行中，修無常想行有五種。謂由無常性、無恒性、非久住性、不可保性、變壞法性故。」〔T30n1579 0778b23〕「於諸行中，修無常想行有五種。謂由無常性、無恒性、非久住性、不可保性、變壞法性故。」—“Regarding formations, the modes of cultivating the perception of impermanence are five: namely, by their impermanence, their inconstancy, their not abiding long, their unreliability, and their nature of being subject to decay.”〔T30n1579 0778b23〕〔T02 0001a07〕
無常想·想俱
雜阿含經accompanied by the perception (無常想·想俱)「心口與無常想俱」「心口與無常想俱」—“with mind and speech accompanied by the perception of impermanence”「無常等想俱行修，乃至死想俱行修者，據相應義」〔T30n1579 0865a20〕（經「想俱」論「想俱行修」，詞異）「無常等想俱行修，乃至死想俱行修者，據相應義」—“Cultivation accompanied by the perception of impermanence and the rest, up to cultivation accompanied by the perception of death, is in the sense of association”〔T30n1579 0865a20〕 (sūtra 「想俱」—“accompanied by the perception,” treatise 「想俱行修」—“cultivation accompanied by the perception”: the words differ)〔T02 0198a16〕
無常想·無我想
雜阿含經the perception of not self (無常想·無我想)同上；「無常想者，能建立無我想」〔T02 0071a01〕As above; 「無常想者，能建立無我想」—“The perception of impermanence can establish the perception of not self”〔T02 0071a01〕「由無常想，住無我想」〔T30n1579 0783b22〕「由無常想，住無我想」—“by the perception of impermanence one dwells in the perception of not self”〔T30n1579 0783b22〕〔T02 0070c03〕
無常盛火
雜阿含經「無常盛火應盡除斷滅」「無常盛火應盡除斷滅」—“the blazing fire of impermanence should be wholly removed, cut off, and extinguished”論未見此名Not found in the treatise〔T02 0046a20〕
無常觀·生滅觀·無欲觀·滅觀·捨觀
雜阿含經of arising and ceasing · of desirelessness · of cessation · of relinquishment (無常觀·生滅觀·無欲觀·滅觀·捨觀)「常觀，住生滅觀、無欲觀、滅觀、捨觀，不生」「常觀，住生滅觀、無欲觀、滅觀、捨觀，不生」—“-permanence, dwells in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, the contemplation of relinquishment, gives rise to no”「於能順煩惱諸行，無倒隨觀生滅法性；於」〔T30n1579 0828c22〕；「斷、無欲及以滅界，無倒隨觀是寂靜性；損減」〔T30n1579 0828c23〕「於能順煩惱諸行，無倒隨觀生滅法性；於」—“toward the formations that accord with the afflictions, contemplates without inversion the nature of things that arise and cease; toward”〔T30n1579 0828c22〕; 「斷、無欲及以滅界，無倒隨觀是寂靜性；損減」—“the elements of abandoning, of desirelessness, and of cessation, contemplates without inversion that this is the nature of peace; diminishing”〔T30n1579 0828c23〕〔T02 0079b06〕
無恚
雜阿含經「我聞無恚為上諸天天道」「我聞無恚為上諸天天道」—“I have heard that freedom from anger is the highest heavenly way of the gods”「若第一義清淨諸天，說名最勝無有惱害」〔T30n1579 0868a18〕〔參〕「若第一義清淨諸天，說名最勝無有惱害」—“the gods pure in the ultimate sense are said to be the most excellent, without harm”〔T30n1579 0868a18〕 [cf.]〔T02 0216b14〕
無想心三昧
雜阿含經「無想心三昧身作證具足住」「無想心三昧身作證具足住」—“dwells having realized with the body the samādhi of the mind without perception”論未釋；本卷自釋：「世尊說此是智果、智功德」〔T02 0146c17〕Not glossed in the treatise; this fascicle glosses it itself: 「世尊說此是智果、智功德」—“the World-Honored One says it is the fruit of knowledge, the merit of knowledge”〔T02 0146c17〕〔T02 0146c11〕
無慚·無愧
雜阿含經lack of scruple (無慚·無愧)「何等為三？謂無慚、無愧、放逸，此三法不斷故」「何等為三？謂無慚、無愧、放逸，此三法不斷故」—“What are the three? Namely shamelessness, lack of scruple, and heedlessness; because these three things are not abandoned”論未釋Not explained in the treatise〔T02 0096a13〕
無我想
中阿含經「必得無我想」「必得無我想」—“he will surely gain the perception of not self”「若比丘得無常想者，必得無我想」〔T01 0492a07〕「若比丘得無常想者，必得無我想」—“if a bhikṣu gains the perception of impermanence, he will surely gain the perception of not self”〔T01 0492a07〕〔T01 0492a08〕
無所得·無所施設
雜阿含經nothing posited (無所得·無所施設)「無所得、無所施設」「無所得、無所施設」—“with nothing obtained and nothing posited”論未見此名For 「無所得」—“nothing obtained” the treatise has an explanation elsewhere: 「由一切相皆遠離故，名無所得」—“because all marks are entirely left behind, it is called nothing obtained”〔T30n1579 0775a12〕 (not a direct explanation of this discourse); 「無所施設」—“nothing posited” is not found in the treatise〔T02 0031b02〕
無所有心三昧（釋）
雜阿含經「謂聖弟子度一切無量識入處，無所有，無所有心住」「謂聖弟子度一切無量識入處，無所有，無所有心住」—“It is that the noble disciple passes beyond all the sphere of measureless consciousness, to nothingness, and dwells with a mind of nothingness”論未釋；長者自釋Not glossed in the treatise; the householder glosses it himself〔T02 0150a01〕
無所行者
雜阿含經「無所行者，斷截婬欲、和合橋梁」「無所行者，斷截婬欲、和合橋梁」—“One who does not engage in it cuts off sexual desire, the bridge of union”論未釋Not glossed in the treatise〔T02 0148b24〕
無明·明（自性之問）
雜阿含經knowledge (the question of their nature) (無明·明)「無明者謂不知，不知者是無明」「無明者謂不知，不知者是無明」—“Ignorance means not knowing; not knowing is ignorance”「癡異名者，亦名無智，亦名無見，亦名非現觀，亦名惛昧，亦名愚癡，亦名無明，亦名黑闇」〔T30n1579 0779b03〕「癡異名者，亦名無智，亦名無見，亦名非現觀，亦名惛昧，亦名愚癡，亦名無明，亦名黑闇」—“As for the other names of delusion: it is also called not knowing, also called not seeing, also called non-comprehension, also called dullness, also called foolishness, also called ignorance, also called darkness”〔T30n1579 0779b03〕〔T02 0064c01〕
無明㲉
雜阿含經「在無明㲉起惡邪見」「在無明㲉起惡邪見」—“in the eggshell of ignorance gave rise to an evil wrong view”「餘無明㲉所纏裹故」〔T30n1579 0781a26〕；「令有學法破無明㲉，趣無學地」〔T30n1579 0781b04〕「餘無明㲉所纏裹故」—“because one is still wrapped in the remaining eggshell of ignorance”〔T30n1579 0781a26〕; 「令有學法破無明㲉，趣無學地」—“enables the dharmas of one in training to break the eggshell of ignorance and go to the stage beyond training”〔T30n1579 0781b04〕〔T02 0015a11〕
無明及有愛
雜阿含經「所謂無明及有愛」「所謂無明及有愛」—“They are ignorance and the craving for existence”「於所依無明及能依有愛」〔T30n1579 0824b27〕「於所依無明及能依有愛」—“with regard to ignorance, which is the support, and the craving for existence, which is supported”〔T30n1579 0824b27〕〔T02 0087c09〕
無明已盡明已生
中阿含經「若有比丘無明已盡，明已生」「若有比丘無明已盡，明已生」—“if a bhikṣu’s ignorance is ended and knowledge has arisen”「生後身覺便知生後身覺」〔T01 0434c06〕「生後身覺便知生後身覺」—“when a feeling bounded by the body arises he knows a feeling bounded by the body arises”〔T01 0434c06〕〔T01 0434c05〕
無明界
雜阿含經「凡夫界者，是無明界」「凡夫界者，是無明界」—“The element of the ordinary person is the element of ignorance”論未釋；論有「無明隨眠」（「於非苦樂無明隨眠」，見目三）Not explained in the treatise; the treatise has 「無明隨眠」—“the latent tendency of ignorance” (「於非苦樂無明隨眠」—“in what is neither painful nor pleasant, the latent tendency of ignorance”; see the third topic)〔T02 0117a17〕
無明觸
雜阿含經「無明觸故」「無明觸故」—“because of contact with ignorance”「於見相應諸無明觸所生起受妄計為我」〔T30n1579 0788a13〕「於見相應諸無明觸所生起受妄計為我」—“the feeling arisen from contact with ignorance associated with views is falsely reckoned as self”〔T30n1579 0788a13〕〔T02 0011b13〕
無明（義說）
雜阿含經「明？若不知前際、不知後際、不知前後際，」「明？若不知前際、不知後際、不知前後際，」—“-rance? Not knowing the former limit, not knowing the later limit, not knowing the former and later limits,”「明是前際無智。乃至廣說差別體相。廣分」〔T30n1579 0833c13〕「明是前際無智。乃至廣說差別體相。廣分」—“-rance is the lack of knowledge of the former limit. And so on, the distinct natures and marks taught at length. Analysed at”〔T30n1579 0833c13〕〔T02 0085a17〕
無有來處·無有去處
雜阿含經no place it goes to (無有來處·無有去處)「眼生時無有來處，滅時無有去處」「眼生時無有來處，滅時無有去處」—“When the eye arises, there is no place it comes from; when it ceases, there is no place it goes to”論作「無所從來」「都無所往」：「諸行生時無所從來，本無今有」〔T30n1579 0826b16〕；「都無所往積集而住」〔T30n1579 0826b22〕The treatise has 「無所從來」—“come from nowhere” and 「都無所往」—“go nowhere at all”: 「諸行生時無所從來，本無今有」—“when formations arise they come from nowhere; formerly absent, now they exist”〔T30n1579 0826b16〕; 「都無所往積集而住」—“they go nowhere at all to abide accumulated”〔T30n1579 0826b22〕〔T02 0092c16〕
無欲
中阿含經「阿難！厭者，令無欲義」「阿難！厭者，令無欲義」—“Ānanda, weariness has the meaning of bringing dispassion”「阿難！無欲者，令解脫義」〔T01 0485b06〕「阿難！無欲者，令解脫義」—“Ānanda, dispassion has the meaning of bringing liberation”〔T01 0485b06〕〔T01 0485b04〕
無母子畏·有母子畏
雜阿含經fears with mother and son (無母子畏·有母子畏)「無母子畏，有母子畏」「無母子畏，有母子畏」—“Fears without mother and son, fears with mother and son”論未釋Not glossed in the treatise〔T02 0199b06〕
無漏心解脫
雜阿含經「盡諸有漏，無漏心解脫、慧解脫」「盡諸有漏，無漏心解脫、慧解脫」—“having ended all outflows, liberation of mind without outflows, liberation by wisdom”論未釋Not glossed in the treatise〔T02 0212c18〕
無漏思惟
雜阿含經「無漏思惟相應」「無漏思惟相應」—“conjoined with reflection without outflows”論未釋Not glossed in the treatise〔T02 0203a28〕
無為無作，亦無所觀
中阿含經「世尊無為無作，亦無所觀」「世尊無為無作，亦無所觀」—“the World-Honored One has nothing to accomplish, nothing to do, and nothing to look to”與「我有為有作而有所觀」〔T01 0491b14〕相對Set against 「我有為有作而有所觀」—“I have something to accomplish, something to do, and something to look to”〔T01 0491b14〕〔T01 0491b13〕
無畏智
雜阿含經「若所有法，彼彼意解作證，悉皆如來無畏智所生」「若所有法，彼彼意解作證，悉皆如來無畏智所生」—“Whatever dharmas there are, each of their understandings and realizations, all are born from the Tathāgata’s fearless knowledge”論未釋Not explained in the treatise〔T02 0189a21〕
無畏王子
雜阿含經「時，有無畏王子，日日步涉，仿佯遊行」「時，有無畏王子，日日步涉，仿佯遊行」—“At that time there was a Prince Fearless, who every day went on foot, wandering and roaming about”論未釋Not explained in the treatise〔T02 0190b23〕
無畏離車
雜阿含經「無畏離車，是尼犍弟子」「無畏離車，是尼犍弟子」—“Fearless the Licchavi—a disciple of the Nirgrantha”論未釋Not glossed in the treatise〔T02 0147c04〕
無相三昧
雜阿含經「於四念處繫心，住無相三昧」「於四念處繫心，住無相三昧」—“By fixing the mind on the four foundations of mindfulness and dwelling in the signless samādhi”論作「修習無相心三摩地」〔T30n1579 0785a03〕The treatise has 「修習無相心三摩地」—“cultivating the signless concentration of mind”〔T30n1579 0785a03〕〔T02 0072a26〕
無相心三昧
雜阿含經「若無相心三昧，不涌、不沒」「若無相心三昧，不涌、不沒」—“If the signless samādhi of the mind neither surges nor sinks”論未釋；本卷自釋：「此無相心三昧智果、智功德」〔T02 0145c26〕Not glossed in the treatise; this fascicle glosses it itself: 「此無相心三昧智果、智功德」—“this signless samādhi of the mind has the fruit of knowledge, the merit of knowledge”〔T02 0145c26〕〔T02 0145c22〕
無相心正受
雜阿含經「若有比丘不念一切相，無相心正受，身作證具足住，是名聖住」「若有比丘不念一切相，無相心正受，身作證具足住，是名聖住」—“If a bhikṣu does not attend to any sign, and in the signless attainment of mind dwells in its full accomplishment realized in the body, this is called the noble dwelling”論未釋Not glossed in the treatise〔T02 0132b15〕
無知·大冥
雜阿含經the great darkness (無知·大冥)「所謂無知，無知者是為無明」〔T02 0060b29〕；「愚闇、無明、大冥」「所謂無知，無知者是為無明」—“What is called not knowing—not knowing is ignorance”〔T02 0060b29〕; 「愚闇、無明、大冥」—“foolishness and darkness, ignorance, the great darkness”論未釋Not explained in the treatise〔T02 0060c05〕
無知解脫
雜阿含經「得無知解脫」「得無知解脫」—“attains the liberation of not-knowing”論未釋Not glossed in the treatise〔T02 0211c08〕
無罪觸住
雜阿含經「氣力安樂，無罪觸住故」「氣力安樂，無罪觸住故」—“for the sake of strength, ease, and dwelling in blameless contact”論未釋Not explained in the treatise〔T02 0073b09〕
無色陰·色陰
雜阿含經the aggregate of form (無色陰·色陰)「此四是無色陰，身根是色陰」「此四是無色陰，身根是色陰」—“these four are formless aggregates; the faculty of the body is the aggregate of form”論未釋Not explained in the treatise〔T02 0088a13〕
無行般涅槃
中阿含經「得無行般涅槃」「得無行般涅槃」—“he attains final nirvāṇa without effort”無自釋；第六善人No self-gloss; the sixth good person〔T01 0427c04〕
無記
雜阿含經「此是無記」「此是無記」—“this is undeclared”「不應記別。若記別者，能引無義，故不記別」〔T30n1579 0798c27〕「不應記別。若記別者，能引無義，故不記別」—“It should not be declared. If it were declared, it would lead to what is without benefit; therefore it is not declared”〔T30n1579 0798c27〕〔T02 0032c09〕
無調貢高
無諍
雜阿含經「若無諍者第一無量」「若無諍者第一無量」—“if without contention, that is the foremost immeasurable”論未釋；本卷自釋：「無諍者是無相」〔T02 0150a08〕；「無諍者空」〔T02 0150a09〕Not glossed in the treatise; this fascicle glosses it itself: 「無諍者是無相」—“being without contention is signless”〔T02 0150a08〕; 「無諍者空」—“being without contention is emptiness”〔T02 0150a09〕〔T02 0150a07〕
無貪法句·正句·法句
雜阿含經the right phrases · the Dharma-phrases (無貪法句·正句·法句)「為斷無常火故，當修無貪法句」〔T02 0048a21〕；「無恚、無癡諸句正句法句」〔T02 0048a29〕「為斷無常火故，當修無貪法句」—“for the sake of cutting off the fire of impermanence, one should cultivate the Dharma-phrase of non-greed”〔T02 0048a21〕; 「無恚、無癡諸句正句法句」—“the phrases of non-hatred and non-delusion, the right phrases, the Dharma-phrases”〔T02 0048a29〕論未見此名Not found in the treatise
無身見
雜阿含經「是名得無身見」「是名得無身見」—“this is called attaining freedom from the view of the body”論未釋；本卷自釋：「謂多聞聖弟子不見色是我」〔T02 0151a27〕Not glossed in the treatise; this fascicle glosses it itself: 「謂多聞聖弟子不見色是我」—“It is that the learned noble disciple does not see form as self”〔T02 0151a27〕〔T02 0151b01〕
無邊際
雜阿含經「豈非無邊際？」「豈非無邊際？」—“Is this not without limit?”論未釋；本卷自釋：「此是邊際，非不邊際」〔T02 0147b10〕Not glossed in the treatise; this fascicle glosses it itself: 「此是邊際，非不邊際」—“This is the limit; it is not a non-limit”〔T02 0147b10〕〔T02 0147a20〕
無量三昧
雜阿含經「若有比丘得無量三昧，身作證具足住」「若有比丘得無量三昧，身作證具足住」—“If a bhikṣu attains the immeasurable samādhi and dwells in its full accomplishment realized in the body”論未釋（同經又作「無量三摩提身作證」〔T02 0128b07〕）Not glossed in the treatise (the same discourse also reads 「無量三摩提身作證」—“realized the measureless samādhi in the body”〔T02 0128b07〕)〔T02 0128b03〕
無量心三昧·無所有心三昧·空心三昧
雜阿含經the samādhi of the mind of nothingness · the samādhi of the mind of emptiness (無量心三昧·無所有心三昧·空心三昧)「有無量心三昧、無相心三昧、無所有心三昧、空心三昧」「有無量心三昧、無相心三昧、無所有心三昧、空心三昧」—“There are the immeasurable samādhi of the mind, the signless samādhi of the mind, the samādhi of the mind of nothingness, and the samādhi of the mind of emptiness”論未釋Not glossed in the treatise〔T02 0149c13〕
無量空入處界·無量識入處界·無所有入處界·非想非非想入處界
雜阿含經of the sphere of infinite consciousness · of the sphere of nothingness · of the sphere of neither perception nor non-perception (無量空入處界·無量識入處界·無所有入處界·非想非非想入處界)「有光界、淨界、無量空入處界」「有光界、淨界、無量空入處界」—“There is the element of light, the element of purity, the element of the sphere of infinite space”論未釋；論作「從空無邊處乃至無所有處」（「三、或依止三種想定，謂從空無邊處乃至無所有處」〔T30n1579 0852c19〕）Not explained in the treatise; the treatise reads 「從空無邊處乃至無所有處」—“from the sphere of boundless space up to the sphere of nothingness” (「三、或依止三種想定，謂從空無邊處乃至無所有處」—“third, or relying on three concentrations with perception, namely from the sphere of boundless space up to the sphere of nothingness”〔T30n1579 0852c19〕)〔T02 0116c13〕
無間等
雜阿含經「彼於諸慢得無間等」「彼於諸慢得無間等」—“they attain unbroken comprehension of all conceits”論未立此名；論作「於慢覺察是慢」，見目三The treatise does not establish this name; it has 「於慢覺察是慢」—“perceive conceit as conceit”; see Topic III〔T02 0032b12〕
無間等果
雜阿含經「得無間等果」「得無間等果」—“attained the fruit of unbroken comprehension”論未立此名The treatise does not establish this name〔T02 0034b07〕
無餘涅槃異釋
雜阿含經「即於彼處入無餘涅槃」「即於彼處入無餘涅槃」—“and in that very place entered nirvāṇa without remainder”論作「無餘依涅槃界」：「二者、說無餘依涅槃界教」〔T30n1579 0825b23〕The treatise has 「無餘依涅槃界」—“the nirvāṇa element without remainder of support”: 「二者、說無餘依涅槃界教」—“second, he teaches the teaching of the nirvāṇa element without remainder of support”〔T30n1579 0825b23〕〔T02 0089c23〕
中阿含經「我當為汝說七善人所往至處及無餘涅槃」「我當為汝說七善人所往至處及無餘涅槃」—“I shall tell you where the seven good persons go and of nirvāṇa without remainder”「行如是者，無上息迹慧之所見，而已得證」〔T01 0427c18〕；「不至東方，不至西方、南方、北方、四維、上、下，便於現法中息迹滅度」〔T01 0427c20〕「行如是者，無上息迹慧之所見，而已得證」—“One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, and already realized”〔T01 0427c18〕; 「不至東方，不至西方、南方、北方、四維、上、下，便於現法中息迹滅度」—“does not go east, nor west, south, north, to the four intermediate directions, up, or down, but in this very life his traces are stilled and he is extinguished”〔T01 0427c20〕〔T01 0427a15〕
煩惱、憂慼
中阿含經「有七斷漏、煩惱、憂慼法」「有七斷漏、煩惱、憂慼法」—“There are seven dharmas for cutting off outflows, afflictions, and sorrow”總標首見；「若不知見者，則生煩惱、憂慼」〔T01 0432b04〕；無自釋；七斷各段皆以此結First occurrence in the general heading; 「若不知見者，則生煩惱、憂慼」—“If one does not know and see, afflictions and sorrow arise”〔T01 0432b04〕; no self-gloss; each passage of the seven ways of cutting off closes with this〔T01 0432a10〕
煩惱軍
雜阿含經「能調伏煩惱軍者」「能調伏煩惱軍者」—“able to subdue the army of afflictions”論未釋Not glossed in the treatise〔T02 0200c27〕
煩惱鏁
雜阿含經「無有煩惱鏁，超出縫紩憂」「無有煩惱鏁，超出縫紩憂」—“without the fetter of defilement, he passes beyond the sorrow of the seam”論未釋Not explained in the treatise〔T02 0310b26〕
燒然·熾然
雜阿含經blazing (燒然·熾然)「身心壞燒然，身心熾然」「身心壞燒然，身心熾然」—“body and mind are ruined and burning, body and mind are blazing”「便自燒然」〔T30n1579 0824a28〕「便自燒然」—“then burns of itself”〔T30n1579 0824a28〕〔T02 0087b11〕
爪甲上土
雜阿含經「我爪甲上土為多？此大地土多？」「我爪甲上土為多？此大地土多？」—“Is the soil on my fingernail more, or the soil of this great earth more?”論未釋Not explained in the treatise〔T02 0114a23〕
牛牧
雜阿含經「於牛牧中受我請食」「於牛牧中受我請食」—“accept my invitation to a meal at the cattle pasture”論未釋Not glossed in the treatise〔T02 0151b15〕
牟尼·大仙人
雜阿含經the great seer (牟尼·大仙人)「如此七覺支，牟尼之正道，」〔T02 0190a05〕；「隨順大仙人，脫生死怖畏。」〔T02 0190a06〕「如此七覺支，牟尼之正道，」—“these seven factors of awakening are the right path of the Sage;”〔T02 0190a05〕; 「隨順大仙人，脫生死怖畏。」—“following the great seer, one escapes the fear of birth and death.”〔T02 0190a06〕論未釋Not explained in the treatise
牟尼尊
雜阿含經「是故牟尼尊，名知世間者」「是故牟尼尊，名知世間者」—“Therefore the honoured sage is called one who knows the world”論未釋Not explained in the treatise〔T02 0057a09〕
犯戒
中阿含經「若比丘犯戒，便害不悔」「若比丘犯戒，便害不悔」—“if a bhikṣu breaks the precepts, he harms freedom from regret”無自釋；與「若比丘持戒，便習不悔」〔T01 0486b27〕相對No self-gloss; set against 「若比丘持戒，便習不悔」—“if a bhikṣu keeps the precepts, he supports freedom from regret”〔T01 0486b27〕〔T01 0486b25〕
犯罪比丘·舉罪比丘
雜阿含經the bhikṣu who charges him (犯罪比丘·舉罪比丘)「若諸比丘諍起相言，有犯罪比丘、舉罪比丘」「若諸比丘諍起相言，有犯罪比丘、舉罪比丘」—“If disputes arise among the bhikṣus and they accuse one another, there is the bhikṣu who has committed the offence and the bhikṣu who charges him”論未釋Not glossed in the treatise〔T02 0129a28〕
狐疑
雜阿含經「於佛狐疑斷，於法、僧狐疑斷」「於佛狐疑斷，於法、僧狐疑斷」—“doubt about the Buddha is cut off, doubt about the Dharma and the Saṅgha is cut off”論未見此名Not found in the treatise〔T02 0043a10〕
猗息
雜阿含經「謂隨喜、歡喜、猗息、樂、一心」「謂隨喜、歡喜、猗息、樂、一心」—“gladness, joy, tranquillity, happiness, and one-pointedness”論未釋Not explained in the treatise〔T02 0123a19〕
猗息覺分
雜阿含經「爾時，修習猗息覺分」「爾時，修習猗息覺分」—“At that time he cultivates the awakening factor of tranquillity”論未釋Not explained in the treatise〔T02 0078a01〕
猗覺支
雜阿含經「未起擇法、精進、猗、喜、定、捨覺支不起」「未起擇法、精進、猗、喜、定、捨覺支不起」—“the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity not yet arisen do not arise”論作輕安覺支：「輕安覺支如神珠寶」〔T30n1579 0864c29〕The treatise reads “the awakening factor of pliant ease” (輕安覺支): 「輕安覺支如神珠寶」—“the awakening factor of pliant ease is like the divine pearl jewel”〔T30n1579 0864c29〕〔T02 0189b15〕
獵師
雜阿含經「曾為獵師，射諸禽獸」「曾為獵師，射諸禽獸」—“was once a hunter, shooting birds and beasts”論未釋Not glossed in the treatise〔T02 0136c02〕
獼猴
雜阿含經「猶如獼猴遊林樹間」「猶如獼猴遊林樹間」—“like a monkey roaming among the forest trees”論未釋Not explained in the treatise〔T02 0081c15〕
獼猴水邊高樓臺觀
王事賊事……海中事
雜阿含經「或論王事、賊事、鬪戰事、錢財事、衣被事、飲食事、男女事、世間言語事、事業事、說諸海中事」「或論王事、賊事、鬪戰事、錢財事、衣被事、飲食事、男女事、世間言語事、事業事、說諸海中事」—“some talked of the affairs of kings, of thieves, of battles, of money and wealth, of clothing, of food and drink, of men and women, of worldly talk, and of work and business, and told of the affairs within the seas”論未釋；論之六種戲論見目三Not explained in the treatise; for the treatise’s six kinds of idle discourse see the third topic〔T02 0109c09〕
王舍城、竹林精舍
中阿含經「佛遊王舍城，在竹林精舍」「佛遊王舍城，在竹林精舍」—“the Buddha was staying at Rājagṛha, in the Bamboo Grove Monastery”無自釋No self-gloss〔T01 0429c29〕
玷牟留外道出家
雜阿含經「乞食，於路見玷牟留外道出家，少有所營，」「乞食，於路見玷牟留外道出家，少有所營，」—“for alms, on the road he saw the wanderer of another sect Dianmouliu, who had a small matter to see to,”論未釋Not explained in the treatise〔T02 0086b26〕
現法之報
中阿含經「必受苦果現法之報」「必受苦果現法之報」—“must experience the painful fruit, the result in this very life”「謂有一人修身、修戒、修心、修慧，壽命極長」〔T01 0433b02〕；「彼於現法設受善惡業報而輕微也」〔T01 0434a09〕「謂有一人修身、修戒、修心、修慧，壽命極長」—“that is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long”〔T01 0433b02〕; 「彼於現法設受善惡業報而輕微也」—“for him, even if he experiences the result of good and bad action in this very life, it is slight”〔T01 0434a09〕〔T01 0433b01〕
現法受報
中阿含經「彼一切即於現法受報，因彼生憂苦」「彼一切即於現法受報，因彼生憂苦」—“all of them experience the result in this very life, and because of that sorrow and pain arise for them”〔T01 0446a09〕
現法安樂住
現法智有餘涅槃
雜阿含經「得現法智有餘涅槃及阿那含果」「得現法智有餘涅槃及阿那含果」—“knowledge in this life and nirvāṇa with remainder, and the fruit of non-returning”論未釋Not glossed in the treatise〔T02 0197a12〕
現法智證樂
雜阿含經「是比丘得現法智證樂」「是比丘得現法智證樂」—“This bhikṣu attains the happiness of realized knowledge in this life”論未釋Not glossed in the treatise〔T02 0196c14〕
現法樂住
雜阿含經「得現法樂住」「得現法樂住」—“attained a happy abiding in this very life”「為欲安住現法樂住」〔T30n1579 0796c12〕「為欲安住現法樂住」—“because he wishes to dwell at ease in a happy abiding in this very life”〔T30n1579 0796c12〕〔T02 0034a08〕
現法究竟·無煩無熱·常住不變·聖所知聖所見
中阿含經without vexation, without burning · constantly abiding and unchanging · known by the noble ones, seen by the noble ones (現法究竟·無煩無熱·常住不變·聖所知聖所見)「於現法中而得究竟，無煩無熱，常住不變，是聖所知、聖所見」「於現法中而得究竟，無煩無熱，常住不變，是聖所知、聖所見」—“reach the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging; this is known by the noble ones and seen by the noble ones”〔T01 0445a11〕
現法隨順法教
雜阿含經「不得現法隨順法教」「不得現法隨順法教」—“does not obtain the teaching of the Dharma in accordance with the Dharma here and now”論未釋Not glossed in the treatise〔T02 0128b08〕
現見法
雜阿含經「是名現見法」「是名現見法」—“this is called the Dharma directly seen”「名為現見」〔T30n1579 0811a05〕「名為現見」—“it is called directly seen”〔T30n1579 0811a05〕〔T02 0054b12〕
琴·柄槽麗絃皮
雜阿含經neck, body, strings-holder, strings, skin (琴·柄槽麗絃皮)「有麗、有絃、有皮」「有麗、有絃、有皮」—“it has a strings-holder, it has strings, it has a skin”論未釋Not explained in the treatise〔T02 0312c13〕
瓶沙王·優陀夷
雜阿含經Udāyin (瓶沙王·優陀夷)「爾時，瓶沙王詣尊者優陀夷所」「爾時，瓶沙王詣尊者優陀夷所」—“At that time King Bimbisāra went to where the venerable Udāyin was”論未釋Not explained in the treatise〔T02 0123c22〕
甘露幢、甘露界
中阿含經「得甘露幢，於甘露界自作證成就遊」「得甘露幢，於甘露界自作證成就遊」—“has gained the banner of the deathless, and in the realm of the deathless has himself realized, attained, and dwells”無自釋No self-gloss〔T01 0431b17〕
甘露法·甘露門
雜阿含經the door of the deathless (甘露法·甘露門)「以甘露法，灌我身心」〔T02 0033a23〕；「守甘露門」〔T02 0036c20〕「以甘露法，灌我身心」—“with the Dharma of the deathless he sprinkled my body and mind”〔T02 0033a23〕; 「守甘露門」—“guard the door of the deathless”〔T02 0036c20〕論於此段未見；論於他處有「住二界妙甘露門」〔T30n1579 0785a08〕Not found in this passage of the treatise; elsewhere the treatise has 「住二界妙甘露門」—“abides at the sublime door of the deathless of the two elements”〔T30n1579 0785a08〕
甘露法具足身作證
雜阿含經「法，以甘露法具足身作證者，謂尊者摩訶拘」「法，以甘露法具足身作證者，謂尊者摩訶拘」—“Dharma, and with the Dharma of the deathless complete has realized it in his own person, is the venerable Mahākau-”「生智為所依止，證有餘依涅槃界故，名身」〔T30n1579 0829c27〕；「證得妙甘露界具足安住。」〔T30n1579 0829c28〕「生智為所依止，證有餘依涅槃界故，名身」—“the knowledge of [non-]arising as support, because he realizes the element of nirvāṇa with remainder of support, he is called [one who] in his own person”〔T30n1579 0829c27〕; 「證得妙甘露界具足安住。」—“realizes the wondrous element of the deathless and dwells in it complete.”〔T30n1579 0829c28〕〔T02 0081b11〕
甘露涅槃
雜阿含經「住甘露門，乃至究竟甘露涅槃」「住甘露門，乃至究竟甘露涅槃」—“dwells at the door of the deathless, and so on up to the ultimate deathless nirvāṇa”論未見此名；論作「住二界妙甘露門」〔T30n1579 0785a08〕This name is not found in the treatise; the treatise has 「住二界妙甘露門」—“dwelling at the wonderful door of the deathless of the two elements”〔T30n1579 0785a08〕〔T02 0072a29〕
生·住·轉出／滅·息·沒
雜阿含經persisting · coming forth / ceasing · subsiding · vanishing (生·住·轉出／滅·息·沒)「若眼生、住、轉出」〔T02 0090c26〕；「眼滅、息、沒」「若眼生、住、轉出」—“If the eye arises, persists, and comes forth”〔T02 0090c26〕; 「眼滅、息、沒」—“the eye ceases, subsides, and vanishes”論未釋Not explained in the treatise〔T02 0090c28〕
生、老、死上及所依
雜阿含經「若受生，然諸眾生，生、老、死上及所依不如」「若受生，然諸眾生，生、老、死上及所依不如」—“taking birth again; and yet beings, what lies beyond birth, old age, and death, and that on which they depend, do not [know] as”論未釋Not explained in the treatise〔T02 0080a02〕
生地
中阿含經「尊者滿慈子亦於生地受夏坐」「尊者滿慈子亦於生地受夏坐」—“the venerable Pūrṇa Maitrāyaṇīputra was also spending the summer retreat in the native land”無自釋No self-gloss〔T01 0430a01〕
生已盡、梵行已立
中阿含經「生已盡，梵行已立，所作已辦，不更受有，知如真」「生已盡，梵行已立，所作已辦，不更受有，知如真」—“birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is”無自釋No self-gloss〔T01 0422b25〕
生怖畏想
雜阿含經「信於諸罪過，生怖畏想」「信於諸罪過，生怖畏想」—“believing that every kind of fault has its result, gives rise to the thought of fear”論未釋Not glossed in the treatise〔T02 0147c16〕
生樂住
雜阿含經「我知比丘方便修七覺分時生樂住」「我知比丘方便修七覺分時生樂住」—“I know that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening”論未釋Not glossed in the treatise〔T02 0193c23〕
生法
雜阿含經「生法計是我，非不生」「生法計是我，非不生」—“It is on what is born that one reckons a self, not on what is unborn”論未釋此名；論於此段作「有四種我見為所依止，能生我慢」〔T30n1579 0779c10〕Not explained in the treatise; in this passage the treatise has 「有四種我見為所依止，能生我慢」—“There are four kinds of view of self that serve as the support and can give rise to the conceit ‘I am’”〔T30n1579 0779c10〕〔T02 0066a08〕
生滅
雜阿含經「於何等法知其生滅」「於何等法知其生滅」—“in what dharmas does one know their arising and ceasing?”「唯於諸行安立生滅，是名中道，遠離二邊」〔T30n1579 0795c09〕「唯於諸行安立生滅，是名中道，遠離二邊」—“to establish arising and ceasing only in formations—this is called the middle way, far from the two extremes”〔T30n1579 0795c09〕〔T02 0012a29〕
生聞婆羅門
雜阿含經「時，有生聞婆羅門往詣佛所」「時，有生聞婆羅門往詣佛所」—“At that time the brāhmaṇa Shengwen went to where the Buddha was”論未釋Not explained in the treatise〔T02 0091a25〕
生般涅槃
中阿含經「得生般涅槃」「得生般涅槃」—“he attains final nirvāṇa on rebirth”無自釋；第四善人No self-gloss; the fourth good person〔T01 0427b17〕
生（義說）
雜阿含經「類一生，超越和合出生，得陰、得界、得入處、」「類一生，超越和合出生，得陰、得界、得入處、」—“classes, are born once, pass beyond, come together and are born, obtain the aggregates, obtain the elements, obtain the sense bases,”論未釋Not explained in the treatise〔T02 0085b12〕
用斷
中阿含經「有漏從用斷」「有漏從用斷」—“outflows cut off by using”七斷總列首見；分釋起於「云何有漏從用斷耶？」〔T01 0432b21〕；「若用衣服，非為利故，非以貢高故，非為嚴飾故，但為蚊虻、風雨、寒熱故，以慚愧故也」〔T01 0432b22〕First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從用斷耶？」—“How are outflows cut off by using?”〔T01 0432b21〕; 「若用衣服，非為利故，非以貢高故，非為嚴飾故，但為蚊虻、風雨、寒熱故，以慚愧故也」—“If one uses robes, it is not for gain and not out of pride, not for adornment, but only against gnats, wind and rain, cold and heat, and for the sake of shame and scruple”〔T01 0432b22〕〔T01 0432a11〕
田夫
雜阿含經「譬如田夫有三種作田，隨時善作」「譬如田夫有三種作田，隨時善作」—“It is like a farmer who has three kinds of work in the field, and does them well in season”論未釋Not glossed in the treatise〔T02 0212a25〕
由他所誤
雜阿含經「由他所誤，而常苦住」「由他所誤，而常苦住」—“he is led astray by others, and constantly dwells in suffering”論未釋Not explained in the treatise〔T02 0075c24〕
由延
由旬
雜阿含經「光明照耀，面一由旬」「光明照耀，面一由旬」—“its light shines a yojana on all four sides”論未釋Not glossed in the treatise〔T02 0194c09〕
界·種種界
雜阿含經the various elements (界·種種界)「當善界學，善種種界」「當善界學，善種種界」—“you should train well in the elements and be skilled in the various elements”「當知諸界略有二種。一、住自性界，二、習增長界」〔T30n1579 0846c18〕「當知諸界略有二種。一、住自性界，二、習增長界」—“It should be known that the elements are in brief of two kinds: first, the element abiding in its own nature; second, the element grown by habituation”〔T30n1579 0846c18〕〔T02 0115a02〕
界俱·界和合
雜阿含經joining with the elements (界俱·界和合)「眾生常與界俱，與界和合」「眾生常與界俱，與界和合」—“Beings always go together with the elements, join with the elements”「先惡勝解，集成惡界；先善勝解，集成善界。隨所集成，還與如是相似有情同法而轉」〔T30n1579 0847a01〕「先惡勝解，集成惡界；先善勝解，集成善界。隨所集成，還與如是相似有情同法而轉」—“Prior evil resolve gathers into an evil element; prior good resolve gathers into a good element. According to what is gathered, one in turn moves on in the same way as sentient beings who are alike”〔T30n1579 0847a01〕〔T02 0115a06〕
界名
雜阿含經「甘露者，界名說」「甘露者，界名說」—“The deathless is said as the name of an element”論未釋Not glossed in the treatise〔T02 0199a16〕
界隔山
雜阿含經「於界隔山石窟中，問世尊愛盡解脫之義」「於界隔山石窟中，問世尊愛盡解脫之義」—“in the stone cave of Mount Jiege, asked the World-Honored One the meaning of liberation by the ending of craving”論未釋Not glossed in the treatise〔T02 0133b27〕
界隔山·天帝釋石窟
雜阿含經the stone cave of Śakra, lord of the gods (界隔山·天帝釋石窟)「界隔山天帝釋石窟」「界隔山天帝釋石窟」—“the stone cave of Śakra, lord of the gods, on Mount Jiege”論未釋Not glossed in the treatise〔T02 0144c24〕
留難
雜阿含經「瞿曇！何為我作留難？」「瞿曇！何為我作留難？」—“Gautama! Why do you put obstacles in my way?”論未釋Not explained in the treatise〔T02 0086a11〕
略說法教·略說教誡
雜阿含經the instruction taught in brief (略說法教·略說教誡)「我已略說法教」〔T02 0089b17〕；「我已蒙世尊略說教誡」「我已略說法教」—“I have taught the teaching in brief”〔T02 0089b17〕; 「我已蒙世尊略說教誡」—“I have received the World-Honored One’s instruction taught in brief”論作「略依二種處所」：「如來略依二種處所，說無界教」〔T30n1579 0825b22〕The treatise has 「略依二種處所」—“in brief, based on two kinds of place”: 「如來略依二種處所，說無界教」—“the Tathāgata, in brief, based on two kinds of place, teaches the teaching on the element of non-existence”〔T30n1579 0825b22〕〔T02 0089b19〕
異信·異欲·異聞·異行思惟·異見審諦忍
雜阿含經inclination · hearing · reasoned reflection · acceptance of a view after pondering (異信·異欲·異聞·異行思惟·異見審諦忍)「而於經法異信、異欲、異聞、異行思惟、異見審諦忍」「而於經法異信、異欲、異聞、異行思惟、異見審諦忍」—“within that teaching, apart from faith, apart from inclination, apart from hearing, apart from reasoned reflection, apart from acceptance of a view after pondering”論作「離信」「離見審察忍」：「謂離信故，乃至離見審察忍故」〔T30n1579 0825c04〕The treatise has 「離信」—“free of faith” and 「離見審察忍」—“free of acceptance of a view after examination”: 「謂離信故，乃至離見審察忍故」—“namely, because it is free of faith, and so on up to, because it is free of acceptance of a view after examination”〔T30n1579 0825c04〕〔T02 0090b29〕
異學出家·沙門釋種子·至樂
雜阿含經the ascetic son of the Śākyas · the highest happiness (異學出家·沙門釋種子·至樂)「沙門釋種子唯說想受滅，名為至樂」「沙門釋種子唯說想受滅，名為至樂」—“the ascetic son of the Śākyas teaches only the cessation of perception and feeling as the highest happiness”論未釋Not explained in the treatise〔T02 0124b11〕
異比丘
雜阿含經「時，有異比丘見世尊與尊者大目犍連及天帝釋語言善相述可已」「時，有異比丘見世尊與尊者大目犍連及天帝釋語言善相述可已」—“Then a certain bhikṣu, seeing that the words of the World-Honored One, the venerable Mahāmaudgalyāyana, and Śakra, lord of the gods, had well set forth and affirmed one another”論未釋Not glossed in the treatise〔T02 0134b24〕
異生、異滅
雜阿含經「識日夜時刻，須臾轉變，異生、異滅。猶如獼」「識日夜時刻，須臾轉變，異生、異滅。猶如獼」—“consciousness, day and night, moment by moment, changes in an instant, arises at one time and ceases at another. Like a mon-”論作「其相轉變」：「相麁顯可得，剎那剎那所緣易脫，其相轉變，」〔T30n1579 0830a12〕The treatise reads 「其相轉變」—“its mark changes”: 「相麁顯可得，剎那剎那所緣易脫，其相轉變，」—“its mark is coarse, plain, and graspable; moment by moment its object easily slips away, its mark changes,”〔T30n1579 0830a12〕〔T02 0081c15〕
當來有愛
雜阿含經「謂受當來有愛」「謂受當來有愛」—“namely, the craving that takes up future existence”「三者、有，是染著者更生義故」〔T30n1579 0789c29〕「三者、有，是染著者更生義故」—“third, existence, because it means further birth for one who is defiled and attached”〔T30n1579 0789c29〕〔T02 0018b21〕
當來有本·煩熱苦報
中阿含經painful results of vexation and burning (當來有本·煩熱苦報)「為當來有本、煩熱苦報、生老病死因」「為當來有本、煩熱苦報、生老病死因」—“are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death”〔T01 0441b09〕
當受一生
雜阿含經「皆三結盡，貪、恚、癡薄，得斯陀含，當受一生，究竟苦邊」「皆三結盡，貪、恚、癡薄，得斯陀含，當受一生，究竟苦邊」—“have they all ended the three bonds, thinned greed, hatred, and delusion, and attained once-returning, to undergo one more birth and reach the utter end of suffering”「當知記別一來果證」〔T30n1579 0868b09〕〔詞異〕「當知記別一來果證」—“it should be known that he declares the realization of the fruit of once-returning”〔T30n1579 0868b09〕 [different wording]〔T02 0217c01〕
疑惑·猶豫
中阿含經hesitation (疑惑·猶豫)「我等聞已，便生疑惑」「我等聞已，便生疑惑」—“having heard this, doubt arises in us”「因有疑惑，便生猶豫」〔T01 0438c13〕；「自無淨智」〔T01 0438c14〕「因有疑惑，便生猶豫」—“from doubt arises hesitation”〔T01 0438c13〕; 「自無淨智」—“you yourselves have no pure knowledge”〔T01 0438c14〕〔T01 0438c11〕
病差
雜阿含經「病差未久」「病差未久」—“had not long recovered from his sickness”論未釋Not glossed in the treatise〔T02 0140c15〕
癡
雜阿含經「生於癡」〔T02 0092c05〕；「彼癡者是無明」「生於癡」—“delusion is born”〔T02 0092c05〕; 「彼癡者是無明」—“That delusion is ignorance”論未釋Not explained in the treatise〔T02 0092c06〕
癩病人
雜阿含經「如癩病人，四體」「如癩病人，四體」—“like a leper, his four limbs…”「如是不護根者，如癩病人入蘆荻叢」〔T30n1579 0817c23〕「如是不護根者，如癩病人入蘆荻叢」—“one who does not guard the faculties in this way is like a leper entering a thicket of reeds and rushes”〔T30n1579 0817c23〕〔T02 0312c25〕
發喜問
雜阿含經「我不能辯世尊初問，是故我默念住。世尊須臾復為作發喜問」「我不能辯世尊初問，是故我默念住。世尊須臾復為作發喜問」—“I could not discern an answer to the World-Honored One’s first question, and so I remained silent. The World-Honored One then at once put to me a question that gladdens”論未釋Not explained in the treatise〔T02 0095b29〕
發露
中阿含經「至心發露，應悔過說，慎莫覆藏」「至心發露，應悔過說，慎莫覆藏」—“wholeheartedly confess it, speak of it with remorse, be careful not to conceal it”〔T01 0436c29〕
發露悔過
白有白報
中阿含經「白有白報，自然昇上，必至善處」「白有白報，自然昇上，必至善處」—“white has a white result, naturally rises upward, and surely reaches a good place”〔T01 0440b21〕
白法
雜阿含經「他人當以五種白法來呵責汝」「他人當以五種白法來呵責汝」—“others will reproach you with five white dharmas”論未釋Not explained in the treatise〔T02 0186a25〕
盜密出家
雜阿含經「我於正法中盜密出家，是故悔過。」「我於正法中盜密出家，是故悔過。」—“I went forth secretly as a thief in the right Dharma, and so I confess my fault.”論未釋Not explained in the treatise〔T02 0097c07〕
盡智
中阿含經「二食、盡智、說涅槃彌醯、即為比丘說」「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”攝頌先見；正文首見「盡智有習，非無習」〔T01 0490a05〕；「答曰解脫為習」〔T01 0490a06〕First seen in the summary verse; its first occurrence in the body is 「盡智有習，非無習」—“the knowledge of ending has a supporting condition, it is not without a supporting condition”〔T01 0490a05〕; 「答曰解脫為習」—“The answer: liberation is its supporting condition”〔T01 0490a06〕〔T01 0485a12〕
盲龜
雜阿含經「海，有一盲龜壽無量劫，百年一出其頭，海」「譬如大地悉成大海，有一盲龜壽無量劫，百年一出其頭，海中有浮木」—“Suppose the great earth had all become a great ocean, and there is a blind turtle living countless aeons, raising its head once in a hundred years; in the ocean there is a floating log”「無墜人身甚為難得。復引盲龜以況其事。云何放逸？」〔T30n1579 0844c25〕「無墜人身甚為難得。復引盲龜以況其事。云何放逸？」—“a human body not fallen away is very hard to obtain. He further cites the blind turtle to illustrate the matter. What is heedlessness?”〔T30n1579 0844c25〕〔T02 0108c08〕
相依生喜
雜阿含經「眼識所識色相依生喜」「眼識所識色相依生喜」—“the forms cognized by eye-consciousness give rise, depending on one another, to delight”論未釋Not glossed in the treatise〔T02 0144c29〕
真人
中阿含經「世無真人往至善處，善去善向」「世無真人往至善處，善去善向」—“in the world there are no true persons who go to a good place, go well and tend well”〔T01 0446c20〕
真如法
雜阿含經「得真如法，所謂四念處」「得真如法，所謂四念處」—“attains the Dharma of suchness, namely the four foundations of mindfulness”論未釋Not glossed in the treatise〔T02 0139a21〕
真知識
眼律儀
雜阿含經「汝等今日常當執持眼律儀」「汝等今日常當執持眼律儀」—“You should today ever keep the restraint of the eye”論作「守護諸根，於其律」：「精勤加行守護諸根，於其律」〔T30n1579 0817a29〕The treatise has 「守護諸根，於其律」—“guards the faculties, and in their restraint…”: 「精勤加行守護諸根，於其律」—“with diligent effort one guards the faculties, and in their restraint…”〔T30n1579 0817a29〕〔T02 0311c18〕
眼所作·智所作·寂滅所作
雜阿含經by knowledge · by quiescence (眼所作·智所作·寂滅所作)「當如實知眼所作、智所作、寂滅所作」「當如實知眼所作、智所作、寂滅所作」—“one should know as it really is what is done by the eye, what is done by knowledge, what is done by quiescence”論未釋Not explained in the treatise〔T02 0087a18〕
眼界·色界·眼識界……意識界
雜阿含經form element · eye-consciousness element … mind-consciousness element (眼界·色界·眼識界……意識界)「謂眼界、色界、眼識界」「謂眼界、色界、眼識界」—“namely, the eye element, the form element, the eye-consciousness element”「他類差別性者，謂眼界異、色界異、眼識界異，如是乃至意識界異」〔T30n1579 0849b22〕「他類差別性者，謂眼界異、色界異、眼識界異，如是乃至意識界異」—“The nature of difference from other kinds is: the eye element is different, the form element is different, the eye-consciousness element is different, and so on up to the mind-consciousness element is different”〔T30n1579 0849b22〕〔T02 0116a01〕
眼界取
雜阿含經「謂眼界取心法境界繫著使」「謂眼界取心法境界繫著使」—“Grasping at the eye element, the fetter that binds and attaches to the mind-dharmas and their objects”論未釋Not glossed in the treatise〔T02 0144b22〕
眼繫色·色繫眼
雜阿含經forms bind the eye (眼繫色·色繫眼)「謂眼繫色耶？色繫眼耶？」「謂眼繫色耶？色繫眼耶？」—“Is it said that the eye binds forms? Do forms bind the eye?”論未釋；本卷自釋：「然中間有欲貪者，隨彼繫也」〔T02 0152a14〕Not glossed in the treatise; this fascicle glosses it itself: 「然中間有欲貪者，隨彼繫也」—“but if between them there is desire and craving, one is bound according to that”〔T02 0152a14〕〔T02 0152a02〕
眼藥丸·界界安置
雜阿含經setting it out element by element (眼藥丸·界界安置)「若有士夫取此藥丸，界界安置」「若有士夫取此藥丸，界界安置」—“and a man took that salve and set it out element by element”論未釋Not explained in the treatise〔T02 0114c29〕
眼觸因緣生受
雜阿含經「若眼觸因緣生受，苦覺、樂覺、不苦不樂覺」「若眼觸因緣生受，苦覺、樂覺、不苦不樂覺」—“the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant”「自性故者，謂有三受。一、苦，二、樂，三、不苦不樂」〔T30n1579 0800c14〕；論未見此名「自性故者，謂有三受。一、苦，二、樂，三、不苦不樂」—“As to their own nature: there are three feelings—first, painful; second, pleasant; third, neither painful nor pleasant”〔T30n1579 0800c14〕; the name is not found in the treatise〔T02 0050a13〕
眼觸生受·眼觸生愛
雜阿含經the craving born of eye-contact (眼觸生受·眼觸生愛)「謂眼觸生受」〔T02 0087a05〕；「謂眼觸生愛」「謂眼觸生受」—“namely, the feeling born of eye-contact”〔T02 0087a05〕; 「謂眼觸生愛」—“namely, the craving born of eye-contact”論未釋Not explained in the treatise〔T02 0087a06〕
眾數
雜阿含經「明智者命終，不墮於眾數」「明智者命終，不墮於眾數」—“the clear-minded one, at life’s end, is not counted among the many”論未釋Not explained in the treatise〔T02 0119c03〕
眾生界
雜阿含經「眾生界無數無量」「眾生界無數無量」—“the realm of beings is countless and measureless”論說界之品類無量：「雖界種類十八可得，然一一界業趣、有情，種種品類有差別故，當知無量」〔T30n1579 0846c24〕The treatise speaks of the classes of the elements as measureless: 「雖界種類十八可得，然一一界業趣、有情，種種品類有差別故，當知無量」—“Although eighteen kinds of element can be found, yet because within each single element deeds, destinations, and sentient beings differ in many classes, they should be known as measureless”〔T30n1579 0846c24〕〔T02 0113b24〕
瞋恚相
雜阿含經「謂瞋恚有瞋恚相」「謂瞋恚有瞋恚相」—“There is ill will and there is the sign of ill will”論未釋Not glossed in the treatise〔T02 0191b14〕
瞻婆國揭伽池
雜阿含經「佛住瞻婆國揭伽池側」「佛住瞻婆國揭伽池側」—“the Buddha was staying in the land of Zhanpo, beside the Jieqie Pond”論未釋Not explained in the treatise〔T02 0088c18〕
瞻病
雜阿含經「為瞻病者」「為瞻病者」—“was attending him in his illness”論作慰問：「同梵行者，於餘同梵行所，略有二種慰問」〔T30n1579 0798a06〕The treatise has inquiry after welfare: 「同梵行者，於餘同梵行所，略有二種慰問」—“those who share the pure conduct have, in brief, two kinds of inquiry after the welfare of others who share the pure conduct”〔T30n1579 0798a06〕〔T02 0029c09〕
知世間·度世間
雜阿含經crossing beyond the world (知世間·度世間)「是名聖弟子到世界邊、知世間、世間所重、度世間」「是名聖弟子到世界邊、知世間、世間所重、度世間」—“this is called the noble disciple reaching the end of the world, knowing the world, being what the world values, and crossing beyond the world”「名世間解」〔T30n1579 0812a24〕，非逐字釋此名「名世間解」—“is called the Knower of the World”〔T30n1579 0812a24〕, which does not gloss this name verbatim〔T02 0057a04〕
知事比丘
雜阿含經「為知事比丘，有檀越送油應付諸比丘」「為知事比丘，有檀越送油應付諸比丘」—“was the bhikṣu in charge of affairs; a donor sent oil, which should have been shared out among the bhikṣus”論未釋Not glossed in the treatise〔T02 0138a06〕
知人勝如
中阿含經「知己、知眾、知人勝如」「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons”「謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也」〔T01 0421c06〕；以下二種人凡九層，見目七「謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也」—“a bhikṣu knows that there are two kinds of persons, those with faith and those without; one with faith is superior, one without faith is inferior”〔T01 0421c06〕; the two kinds of persons that follow run to nine layers in all, see Section VII〔T01 0421a16〕
知如真法
中阿含經「不知如真法」「不知如真法」—“does not know the Dharma as it really is”其行作「知如真法已，不應念法不念，應念法便念」〔T01 0432a06〕Its practice reads 「知如真法已，不應念法不念，應念法便念」—“Having known the Dharma as it really is, he does not think of what should not be thought of, and thinks of what should be thought of”〔T01 0432a06〕〔T01 0431c23〕
知己
中阿含經「知己、知眾、知人勝如」「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons”「謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得」〔T01 0421b18〕「謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得」—“a bhikṣu knows of himself: I have this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment”〔T01 0421b18〕〔T01 0421a16〕
知已妄言
中阿含經「謂知已妄言，不羞不悔，無慚無愧」「謂知已妄言，不羞不悔，無慚無愧」—“that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple”「彼亦無惡不作」〔T01 0436a23〕「彼亦無惡不作」—“there is no evil he too will not do”〔T01 0436a23〕〔T01 0436a22〕
知時
中阿含經「知時、知節」「知時、知節」—“knows the time, knows moderation”「謂比丘知是時修下相，是時修高相，是時修捨相」〔T01 0421b02〕「謂比丘知是時修下相，是時修高相，是時修捨相」—“a bhikṣu knows: this is the time to cultivate the lower sign, this is the time to cultivate the higher sign, this is the time to cultivate the sign of equanimity”〔T01 0421b02〕〔T01 0421a16〕
知法
中阿含經「謂比丘知法、知義」「謂比丘知法、知義」—“a bhikṣu knows the Dharma, knows the meaning”「謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義」〔T01 0421a17〕「謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義」—“a bhikṣu knows the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning”〔T01 0421a17〕〔T01 0421a16〕
知眾
中阿含經「知己、知眾、知人勝如」「知己、知眾、知人勝如」—“knows himself, knows the assembly, and knows the superior and inferior among persons”「謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默」〔T01 0421b24〕「謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默」—“a bhikṣu knows: this is the assembly of kṣatriyas, this the assembly of brāhmaṇas, this the assembly of householders, this the assembly of ascetics; in that assembly I should go thus, stay thus, sit thus, speak thus, keep silent thus”〔T01 0421b24〕〔T01 0421a16〕
知節
中阿含經「知時、知節」「知時、知節」—“knows the time, knows moderation”「謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智」〔T01 0421b09〕「謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智」—“a bhikṣu knows moderation: in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, to dispel sleep and cultivate right knowledge”〔T01 0421b09〕〔T01 0421a16〕
知義
中阿含經「謂比丘知法、知義」「謂比丘知法、知義」—“a bhikṣu knows the Dharma, knows the meaning”「謂比丘知彼彼說義是彼義、是此義」〔T01 0421a26〕「謂比丘知彼彼說義是彼義、是此義」—“a bhikṣu knows of each saying its meaning: this is that meaning, this is this meaning”〔T01 0421a26〕〔T01 0421a16〕
知苦如真
中阿含經「住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真」「住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真」—“dwelling within the good dharmas, he knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are”無自釋No self-gloss〔T01 0424b26〕
知見
雜阿含經「我以知見故，得諸漏盡，非不知見」「我以知見故，得諸漏盡，非不知見」—“It is because of knowing and seeing that I have attained the exhaustion of the outflows, not without knowing and seeing”「問：智、見何差別？」〔T30n1579 0780c28〕「問：智、見何差別？」—“Question: what is the difference between knowing and seeing?”〔T30n1579 0780c28〕〔T02 0067a23〕
知識比丘
雜阿含經「何時當復得見世尊及諸知識比丘？」「何時當復得見世尊及諸知識比丘？」—“When shall I again get to see the World-Honored One and the bhikṣus who are my good friends?”論未釋Not glossed in the treatise〔T02 0218a29〕
知足想
雜阿含經「其心不起知足想」「其心不起知足想」—“his mind does not give rise to the thought of contentment”論未釋Not glossed in the treatise〔T02 0218a03〕
石蜜
雜阿含經「以斧破石蜜，供養眾僧」「以斧破石蜜，供養眾僧」—“split rock sugar with an axe to offer to the Saṅgha”論未釋Not glossed in the treatise〔T02 0138a29〕
破壞無明
雜阿含經「當勤方便，破壞無明」「當勤方便，破壞無明」—“strive with diligence to break through ignorance”論未釋Not glossed in the treatise〔T02 0128b20〕
磨滅法·生滅法
雜阿含經a thing that arises and ceases (磨滅法·生滅法)「色磨滅法」「色磨滅法」—“form is a thing that wears away”論未見「磨滅法」；論有「一、於過去諸行，如實了知是無常性；二、於現在諸行，如實了知是滅法性；三、於未來諸行，如實了知生滅法性」〔T30n1579 0779a17〕「磨滅法」 (a thing that wears away) is not found in the treatise; the treatise has 「一、於過去諸行，如實了知是無常性；二、於現在諸行，如實了知是滅法性；三、於未來諸行，如實了知生滅法性」—“first, with regard to past formations, one knows fully as it really is that they are of the nature of impermanence; second, with regard to present formations, one knows fully as it really is that they are of the nature of things subject to cessation; third, with regard to future formations, one knows fully as it really is that they are of the nature of things that arise and cease”〔T30n1579 0779a17〕〔T02 0064c02〕
示·教·照·喜
雜阿含經instructing · illumining · gladdening (示·教·照·喜)「示、教、照、喜」「示、教、照、喜」—“showing, instructing, illumining, and gladdening”論未釋Not explained in the treatise〔T02 0122c26〕
示、教、照、喜
雜阿含經「為諸釋氏演說要法，示、教、照、喜」「為諸釋氏演說要法，示、教、照、喜」—“taught the Śākyans the essential Dharma; having instructed, taught, inspired, and gladdened them”論未釋Not explained in the treatise〔T02 0316a18〕
雜阿含經「以此諸法示、教、照、喜」「以此諸法示、教、照、喜」—“by these dharmas it is instructed, taught, illumined, and gladdened”論未釋Not glossed in the treatise〔T02 0192a12〕
示現（神足·他心·教誡）
雜阿含經others’ minds · instruction) (示現（神足·他心·教誡）)「神足變化示現、他心示現、教誡示現」「神足變化示現、他心示現、教誡示現」—“the display of supernormal power and transformation, the display of others’ minds, and the display of instruction”「如是教授，如其次第，當知即是三種神變」〔T30n1579 0801a29〕；論作「神變」「如是教授，如其次第，當知即是三種神變」—“Such instruction, in its order, it should be known, is the three kinds of miraculous transformation”〔T30n1579 0801a29〕; the treatise has 「神變」—“miraculous transformation”〔T02 0050b17〕
福德因緣
雜阿含經「先修善法福德因緣，成此妙果」「先修善法福德因緣，成此妙果」—“because you earlier cultivated good dharmas, by the causes and conditions of merit, this wonderful fruit has come to be”論未釋Not glossed in the treatise〔T02 0133c23〕
福德潤澤·安樂食
雜阿含經the nutriment of happiness (福德潤澤·安樂食)「如是，福德潤澤，為安樂食」「如是，福德潤澤，為安樂食」—“Likewise, the moisture of merit is the nutriment of happiness”「如是證淨，善能滋潤一切墮界白淨法故，名滋潤福」〔T30n1579 0868a09〕〔詞異〕「如是證淨，善能滋潤一切墮界白淨法故，名滋潤福」—“such purity of realization, because it can well moisten all the pure white dharmas belonging to the realms, is called the moisture of merit”〔T30n1579 0868a09〕 [different wording]〔T02 0214c28〕
福行·不福不善行·無所有行
雜阿含經formations not meritorious and not wholesome · formations of neither kind (福行·不福不善行·無所有行)「因、行集、行生、行觸，作諸福行，善識生，作諸」「因、行集、行生、行觸，作諸福行，善識生，作諸」—“as cause, formations as arising, born from formations, formations as contact: when one performs meritorious formations, wholesome consciousness arises; when one performs”論作「福及非福、不動新業」：「法中無明為緣，福及非福、不動新業因法有」〔T30n1579 0830c01〕The treatise reads 「福及非福、不動新業」—“the meritorious, the non-meritorious, and the unmoving new actions”: 「法中無明為緣，福及非福、不動新業因法有」—“in things, with ignorance as condition, the meritorious, the non-meritorious, and the unmoving new actions, things of cause, exist”〔T30n1579 0830c01〕〔T02 0083a28〕
禪分
雜阿含經「我以初成佛時所思惟禪法少許禪分」「我以初成佛時所思惟禪法少許禪分」—“with a small portion of the meditation I reflected on when I first became a Buddha”論未釋Not explained in the treatise〔T02 0122b18〕
禪思
雜阿含經「常當修習方便禪思」「常當修習方便禪思」—“you should always cultivate skilful means and meditative reflection”論未立此名；論說修斷五支，見目四第八The treatise does not establish this name; it teaches the five limbs of cultivating abandoning; see Topic IV, item 8〔T02 0017a24〕
稠林
雜阿含經「尊者摩訶迦旃延在稠林中住」「尊者摩訶迦旃延在稠林中住」—“The venerable Mahākātyāyana was staying in the dense forest”論未釋Not glossed in the treatise〔T02 0142a19〕
種子
雜阿含經「有五種種子」「有五種種子」—“there are five kinds of seed”「煩惱種子所隨逐識，說名為因」〔T30n1579 0794b07〕「煩惱種子所隨逐識，說名為因」—“consciousness followed by the seeds of the afflictions is called the cause”〔T30n1579 0794b07〕〔T02 0008c27〕
種樹·愛護·溉灌
雜阿含經cherishing · watering (種樹·愛護·溉灌)「如人種樹，初小軟弱，愛」「如人種樹，初小軟弱，愛」—“As when a man plants a tree, at first small and tender, cher-”論作「後有苦樹」「以貪愛水而恒溉灌」：「復次，安立九相後有苦樹，能生當有。謂」〔T30n1579 0828c12〕；「加滋茂，以貪愛水而恒溉灌，令如前說能」〔T30n1579 0828c19〕The treatise reads 「後有苦樹」—“the tree of suffering of later existence” and 「以貪愛水而恒溉灌」—“constantly waters it with the water of craving”: 「復次，安立九相後有苦樹，能生當有。謂」—“Further, the tree of suffering of later existence is established in nine aspects, able to produce future existence. Namely”〔T30n1579 0828c12〕; 「加滋茂，以貪愛水而恒溉灌，令如前說能」—“adds to its growth, constantly waters it with the water of craving, so that, as said before, it can”〔T30n1579 0828c19〕〔T02 0079a29〕
種種想·欲·覺·熱·求
雜阿含經desires · thoughts · fevers · quests (種種想·欲·覺·熱·求)「緣種種想生種種欲，緣種種欲生種種覺，緣種種覺生種種熱，緣種種熱生種種求」「緣種種想生種種欲，緣種種欲生種種覺，緣種種覺生種種熱，緣種種熱生種種求」—“conditioned by the various perceptions arise the various desires; conditioned by the various desires arise the various thoughts; conditioned by the various thoughts arise the various fevers; conditioned by the various fevers arise the various quests”「此想為緣，於諸境界發起希欲」〔T30n1579 0847a29〕；「身心熱惱以為緣故，於諸境界種種品類思求差別皆可了知」〔T30n1579 0847b03〕「此想為緣，於諸境界發起希欲」—“with this perception as condition, desire arises toward objects”〔T30n1579 0847a29〕; 「身心熱惱以為緣故，於諸境界種種品類思求差別皆可了知」—“because fever of body and mind is the condition, the various classes and distinctions of seeking toward objects can all be known”〔T30n1579 0847b03〕〔T02 0116b17〕
種種界（承前）
雜阿含經「所謂種種界，云何為種種界？」「所謂種種界，云何為種種界？」—“What is spoken of as the various elements—what are the various elements?”論未釋；本卷自釋：「眼界異、色界異、眼識界異」〔T02 0150c25〕Not glossed in the treatise; this fascicle glosses it itself: 「眼界異、色界異、眼識界異」—“The eye element is distinct, the form element is distinct, the eye-consciousness element is distinct”〔T02 0150c25〕〔T02 0150c19〕
種種義·種種句·種種味
雜阿含經various phrases · various flavors (種種義·種種句·種種味)「有法種種義、種種句、種種味」「有法種種義、種種句、種種味」—“There are dharmas of various meanings, various phrases, and various flavors”論未釋Not glossed in the treatise〔T02 0149c20〕
種種觸·種種受·種種愛
雜阿含經the various feelings · the various cravings (種種觸·種種受·種種愛)「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛」「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛」—“conditioned by the various elements arise the various contacts; conditioned by the various contacts arise the various feelings; conditioned by the various feelings arise the various cravings”「無明界所隨六處諸界為緣所依別故，起無明觸種種品類」〔T30n1579 0847a20〕「無明界所隨六處諸界為緣所依別故，起無明觸種種品類」—“because the elements of the six sense bases followed by the element of ignorance differ as conditions and supports, contact with ignorance arises in its various classes”〔T30n1579 0847a20〕〔T02 0116a06〕
穢食長養·憍慢長養·愛所長養·婬欲長養
雜阿含經nourished by conceit · nourished by craving · nourished by sexual desire (穢食長養·憍慢長養·愛所長養·婬欲長養)「穢食長養、憍慢長養、愛所長養、婬欲長養」「穢食長養、憍慢長養、愛所長養、婬欲長養」—“nourished by impure food, nourished by conceit, nourished by craving, nourished by sexual desire”論未釋Not glossed in the treatise〔T02 0148a24〕
究竟、白淨
中阿含經「究竟，不究竟白淨，不究竟梵行」「究竟，不究竟白淨，不究竟梵行」—“the ultimate, was not ultimately pure, was not the ultimate holy life”無自釋；昔時之反面先見，其正作「我今說法得至究竟，究竟白淨，究竟梵行」〔T01 0429c23〕No self-gloss; the negative side, of the past, occurs first, and its positive reads 「我今說法得至究竟，究竟白淨，究竟梵行」—“the Dharma I now teach reaches the ultimate, is ultimately pure, is the ultimate holy life”〔T01 0429c23〕〔T01 0429c17〕
究竟無垢
雜阿含經「究竟邊際，究竟無垢，究竟梵行，畢竟清淨」「究竟邊際，究竟無垢，究竟梵行，畢竟清淨」—“the ultimate end, ultimate stainlessness, ultimate pure conduct, final purity”論未釋Not glossed in the treatise〔T02 0144c26〕
究竟甘露
雜阿含經「如是得甘露、究竟甘露」「如是得甘露、究竟甘露」—“thus attains the deathless, the final deathless”論未釋Not glossed in the treatise〔T02 0206b23〕
究竟知見
雜阿含經「為得過人法，究竟知見，安樂住不？」「為得過人法，究竟知見，安樂住不？」—“have you attained superhuman states, ultimate knowledge and seeing, and a dwelling at ease?”論未釋Not glossed in the treatise〔T02 0152a28〕
空
雜阿含經同上As above「又由二相，當知諸行決定是空。一、畢竟離性空故；二、後方離性空故。」〔T30n1579 0774c22〕「又由二相，當知諸行決定是空。一、畢竟離性空故；二、後方離性空故。」—“Further, by two aspects it should be known that formations are certainly empty: first, by the emptiness of being ultimately separated; second, by the emptiness of being separated only afterward.”〔T30n1579 0774c22〕〔T02 0001a14〕
空三昧·無相·無所有
雜阿含經signlessness · nothingness (空三昧·無相·無所有)「我於空三昧未有所得，而起無相、無所有、離慢知見」「我於空三昧未有所得，而起無相、無所有、離慢知見」—“I have attained nothing yet in the samādhi of emptiness, yet I have given rise to the knowledge and seeing of signlessness, nothingness, and freedom from conceit”「如空，無相及無所有，當知亦爾」〔T30n1579 0792a13〕之句中Within the sentence 「如空，無相及無所有，當知亦爾」—“as with emptiness, know that it is likewise with signlessness and nothingness”〔T30n1579 0792a13〕〔T02 0020a27〕
空入處·識入處·無所有入處·非想非非想入處
雜阿含經the sphere of consciousness · the sphere of nothingness · the sphere of neither perception nor non-perception (空入處·識入處·無所有入處·非想非非想入處)「空入處、識入處、無所有入處、非想非非想入處」「空入處、識入處、無所有入處、非想非非想入處」—“the sphere of space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception”論作「空無邊處、識無邊處」〔T30n1579 0786c06〕之句中、「乃至非想非非想處，當知亦爾」〔T30n1579 0787a23〕The treatise has 「空無邊處、識無邊處」—“the sphere of boundless space, the sphere of boundless consciousness”〔T30n1579 0786c06〕 within a sentence, and 「乃至非想非非想處，當知亦爾」—“and so on up to the sphere of neither perception nor non-perception: know that it is likewise”〔T30n1579 0787a23〕〔T02 0045c11〕
空心三昧（釋）·常住不變易
雜阿含經permanent and unchanging (空心三昧（釋）·常住不變易)「謂聖弟子世間空，世間空如實觀察，常住不變易，非我、非我所」「謂聖弟子世間空，世間空如實觀察，常住不變易，非我、非我所」—“It is that the noble disciple contemplates the world as empty, observing as it really is that the world is empty—what is permanent and unchanging is not self and not belonging to self”論未釋；長者自釋Not glossed in the treatise; the householder glosses it himself〔T02 0150a03〕
空村
雜阿含經「空村者，譬六內入」「空村者，譬六內入」—“The empty village is a likeness for the six internal sense bases”論作「空室」：「由善淨無我真智，如入空室，現觀內外六」〔T30n1579 0818b16〕The treatise has 「空室」—“empty room”: 「由善淨無我真智，如入空室，現觀內外六」—“by the well-purified true knowledge of not self, as though entering an empty room, one directly realizes that the internal and external six…”〔T30n1579 0818b16〕〔T02 0313c15〕
空欲
雜阿含經「是名空欲」「是名空欲」—“this is called emptied of desire”論未釋；本卷自釋：「謂於此五欲功德離貪、離欲、離愛、離念、離渴」〔T02 0144c06〕Not glossed in the treatise; this fascicle glosses it itself: 「謂於此五欲功德離貪、離欲、離愛、離念、離渴」—“With regard to these five strands of sense pleasure one is free from greed, free from desire, free from craving, free from longing, free from thirst”〔T02 0144c06〕〔T02 0144c08〕
空諸行
雜阿含經「空諸行常、恒、住、不變易法空，無我、我所」「空諸行常、恒、住、不變易法空，無我、我所」—“within the empty formations, what is permanent, constant, abiding, and not subject to change is empty; there is no self and nothing that is mine”「是故一向於空立空」〔T30n1579 0821a04〕「是故一向於空立空」—“therefore emptiness is wholly established in the empty”〔T30n1579 0821a04〕〔T02 0072c14〕
空閑林中·憒閙
雜阿含經clamor (空閑林中·憒閙)「空閑林中，離諸憒閙」「空閑林中，離諸憒閙」—“in an empty and quiet grove, away from all clamor”「五者、樂與道俗共相雜住」〔T30n1579 0866a13〕〔參〕「五者、樂與道俗共相雜住」—“fifth, delighting in dwelling mixed together with those of the path and the laity”〔T30n1579 0866a13〕 [cf.]〔T02 0206a05〕
空閑獨處·高樓重閣
雜阿含經a lofty tower of many storeys (空閑獨處·高樓重閣)「正使空閑獨處」〔T02 0088c28〕；「正使處於高樓重閣」「正使空閑獨處」—“even if he is alone in a secluded place”〔T02 0088c28〕; 「正使處於高樓重閣」—“even if he dwells in a lofty tower of many storeys”論未釋Not explained in the treatise〔T02 0089a07〕
端身正坐·繫念面前
雜阿含經binding mindfulness before one (端身正坐·繫念面前)「端身正坐，繫念面前」「端身正坐，繫念面前」—“sits upright, binding mindfulness before him”論未釋Not glossed in the treatise〔T02 0206a23〕
競勝論義
雜阿含經「我試聽其競勝論義福利」「我試聽其競勝論義福利」—“I went to try hearing the benefit of their contending in debate”論作「詰責勝利」：「多分為求詰責勝利」〔T30n1579 0822b17〕The treatise has 「詰責勝利」—“the advantage of challenge and rebuke”: 「多分為求詰責勝利」—“for the most part seeking the advantage of challenge and rebuke”〔T30n1579 0822b17〕〔T02 0077b08〕
竹林迦蘭哆園
中阿含經「佛遊王舍城，在竹林迦蘭哆園」「佛遊王舍城，在竹林迦蘭哆園」—“the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T01 0436a13〕
第一句義
第一果記
雜阿含經「是為世尊為五百比丘尼受第一果記」「是為世尊為五百比丘尼受第一果記」—“This was the World-Honored One declaring the first fruit for the five hundred bhikṣuṇīs”論未釋Not explained in the treatise〔T02 0075c15〕
第一義空
雜阿含經「所謂第一義空經」「所謂第一義空經」—“namely, the Discourse on Emptiness in the Ultimate Sense”論作「勝義諦空」：「當知是名勝義諦空」〔T30n1579 0826b09〕The treatise has 「勝義諦空」—“emptiness in the sense of the ultimate truth”: 「當知是名勝義諦空」—“know that this is called emptiness in the sense of the ultimate truth”〔T30n1579 0826b09〕〔T02 0092c15〕
第一記
第七人
雜阿含經「第七人重打令碎」「第七人重打令碎」—“as when the seventh man beats again and crushes it”論作「第七後有苦因」：「修行梵行，彼於爾時，令其第七後有苦因」〔T30n1579 0817a15〕The treatise has 「第七後有苦因」—“the seventh, the cause of the suffering of later existence”: 「修行梵行，彼於爾時，令其第七後有苦因」—“and cultivates pure conduct, then at that time he makes the seventh, the cause of the suffering of later existence”〔T30n1579 0817a15〕〔T02 0312a08〕
第三禪
中阿含經「離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊」「離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊」—“secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, attains and dwells in the third dhyāna”經文以此句說第三禪The text speaks of the third dhyāna by this sentence〔T01 0422b17〕
第二伴
第二住·一一住
雜阿含經dwelling alone (第二住·一一住)「有第二住，有一一住」「有第二住，有一一住」—“there is dwelling with a second, and there is dwelling alone”「由二因緣，當知名為有第二住」〔T30n1579 0825a23〕；論作「無第二住」：「與此相違，當知是名無第二住」〔T30n1579 0825b07〕「由二因緣，當知名為有第二住」—“By two causes and conditions, know that it is called dwelling with a second”〔T30n1579 0825a23〕; the treatise has 「無第二住」—“dwelling without a second”: 「與此相違，當知是名無第二住」—“the opposite of this, know, is called dwelling without a second”〔T30n1579 0825b07〕〔T02 0088c20〕
第二尊、法將
中阿含經「第二尊共論而不知，法將共論而不知」「第二尊共論而不知，法將共論而不知」—“discoursing with the second honored one without knowing it, discoursing with the General of the Dharma without knowing it”無自釋No self-gloss〔T01 0431b28〕
第二禪
中阿含經「覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊」「覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊」—“initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, attains and dwells in the second dhyāna”經文以此句說第二禪The text speaks of the second dhyāna by this sentence〔T01 0422b14〕
第四禪
中阿含經「樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊」「樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊」—“happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, attains and dwells in the fourth dhyāna”經文以此句說第四禪The text speaks of the fourth dhyāna by this sentence〔T01 0422b21〕
等問
等知·普知
雜阿含經universally knowing (等知·普知)「如知，如是等知、普知，正想、正覺、正解、法無間等亦如是」「如知，如是等知、普知，正想、正覺、正解、法無間等亦如是」—“As with ‘knowing,’ so with ‘equally knowing,’ ‘universally knowing,’ ‘right perception,’ ‘right awakening,’ ‘right understanding,’ and ‘unbroken comprehension of the Dharma,’ likewise”論未釋Not explained in the treatise〔T02 0114b11〕
等行
雜阿含經「不行非法行，行等行」「不行非法行，行等行」—“they do not practise unrighteous conduct, they practise even conduct”論未釋Not explained in the treatise〔T02 0076c27〕
等說
箭工
中阿含經「猶如箭工用檢撓箭」「猶如箭工用檢撓箭」—“It is like an arrow-maker who straightens an arrow with a straightener”〔T01 0444a24〕
箭金醫
精進·方便·籌量
雜阿含經means · deliberation (精進·方便·籌量)「彼精進、方便、籌量，來詣精舍」「彼精進、方便、籌量，來詣精舍」—“That energy, means, and deliberation brought me to the monastery”論未釋Not glossed in the treatise〔T02 0147a27〕
精進（第四善法）
中阿含經「聖弟子常行精進，斷惡不善，修諸善法」「聖弟子常行精進，斷惡不善，修諸善法」—“the noble disciple always practices effort, cutting off the evil and unwholesome and cultivating good dharmas”「恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得四善法」〔T01 0423a23〕「恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得四善法」—“constantly rousing his own resolve, single-minded and firm, as the root of all good, never giving up exertion; this is called the noble disciple obtaining the fourth good dharma”〔T01 0423a23〕〔T01 0423a22〕
純一大苦陰聚集
雜阿含經「是名純一大苦陰聚集」「是名純一大苦陰聚集」—“this is called the arising of the whole mass of suffering, wholly and solely”論未釋Not explained in the treatise〔T02 0087b14〕
純一滿淨
雜阿含經「堪能盡壽純一滿淨，梵行清白」「堪能盡壽純一滿淨，梵行清白」—“able, to the end of his life, to keep pure conduct wholly pure and complete, spotless”論未釋Not explained in the treatise〔T02 0073a28〕
細微戒·犯則隨悔
雜阿含經when he breaks one he at once repents (細微戒·犯則隨悔)「於彼彼分細微戒，犯則隨悔」「於彼彼分細微戒，犯則隨悔」—“as for the several minor precepts, when he breaks one he at once repents”「而容有犯小隨小罪」〔T30n1579 0867a15〕「而容有犯小隨小罪」—“but it is possible to commit small and minor faults”〔T30n1579 0867a15〕〔T02 0210b23〕
結
雜阿含經「結所繫法」「結所繫法」—“a thing bound by the bonds”「一者、除其愛結，餘結所繫諸有漏事；二者、愛結所染諸有漏事；三者、能生當來後有諸行。」〔T30n1579 0777b05〕「一者、除其愛結，餘結所繫諸有漏事；二者、愛結所染諸有漏事；三者、能生當來後有諸行。」—“First, apart from the bond of craving, the things with outflows bound by the other bonds; second, the things with outflows stained by the bond of craving; third, the formations that can produce further existence in the time to come.”〔T30n1579 0777b05〕〔T02 0004b09〕
結、縛、使、上煩惱、纏
雜阿含經「斷截一切結、縛、使、煩惱、上煩惱、纏」「斷截一切結、縛、使、煩惱、上煩惱、纏」—“cuts through all bonds, bindings, fetters, defilements, upper defilements, and entanglements”論未見此列；論有「以智慧刀，能永斷滅一切煩惱」〔T30n1579 0821c14〕This list is not found in the treatise; the treatise has 「以智慧刀，能永斷滅一切煩惱」—“with the knife of wisdom, one can forever cut off and destroy all defilements”〔T30n1579 0821c14〕〔T02 0075b13〕
結加趺坐·正念在前
雜阿含經with right mindfulness before him (結加趺坐·正念在前)「結加趺坐，正念在前」「結加趺坐，正念在前」—“sitting cross-legged, with right mindfulness before him”論未釋Not glossed in the treatise〔T02 0153a23〕
結所繫法·結法
雜阿含經the bonds (結所繫法·結法)「云何結所繫法？眼色、耳聲、鼻香、舌味、身觸、意法，是名結所繫法」「云何結所繫法？眼色、耳聲、鼻香、舌味、身觸、意法，是名結所繫法」—“What are the things bound by the bonds? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects—these are called the things bound by the bonds”論作「雜染」：「言自性者，所謂欲貪，與諸雜染為根本故」〔T30n1579 0814b17〕The treatise has 「雜染」—“defilement”: 「言自性者，所謂欲貪，與諸雜染為根本故」—“As for its own nature: it is desire and craving, because it is the root of all defilements”〔T30n1579 0814b17〕〔T02 0057c26〕
結縛·使·煩惱·纏
雜阿含經fetters · defilements · entanglements (結縛·使·煩惱·纏)「一切結縛、使、煩惱、纏，漸得解脫」「一切結縛、使、煩惱、纏，漸得解脫」—“is gradually liberated from all bonds, fetters, defilements, and entanglements”論未釋於此段Not explained in this passage of the treatise〔T02 0067b27〕
經法·崇向
雜阿含經to esteem and incline toward (經法·崇向)「有經法，諸比丘！崇向」「有經法，諸比丘！崇向」—“There is a teaching of the discourses, bhikṣus, esteemed and inclined toward”論未釋Not explained in the treatise〔T02 0090b28〕
綺語
中阿含經「四曰綺語」「四曰綺語」—“The fourth is called idle speech”「彼非時說，不真實說」〔T01 0437c19〕「彼非時說，不真實說」—“speaking at the wrong time, speaking what is not true”〔T01 0437c19〕〔T01 0437c19〕
緊獸
雜阿含經「見緊獸，往詣曾見緊獸者」「見緊獸，往詣曾見緊獸者」—“…seen a kiṃśuka tree; he went to someone who had seen a kiṃśuka tree”論未釋Not explained in the treatise〔T02 0315b29〕
緣緣
雜阿含經「緣緣、緣緣集、緣緣滅、緣緣集道跡、緣緣滅道跡」「緣緣、緣緣集、緣緣滅、緣緣集道跡、緣緣滅道跡」—“the condition, the origin of the condition, the cessation of the condition, the path leading to the origin of the condition, the path leading to the cessation of the condition”論未釋Not explained in the treatise〔T02 0122c12〕
緣自覺悟
緣自覺知
雜阿含經「現法離諸熾然，不待時節，通達涅槃，即身觀察，緣自覺知」「現法離諸熾然，不待時節，通達涅槃，即身觀察，緣自覺知」—“in this very life free from all burning, not dependent on time, penetrating to nirvāṇa, observed right in one’s own person, realized through one’s own person”論未釋Not glossed in the treatise〔T02 0216b18〕
緣起法非我所作
雜阿含經「緣起法者，非我所作，」「緣起法者，非我所作，」—“The Dharma of dependent arising is not made by me,”論作「非生、非作」：「詞，方便開示非生、非作。當知此中，無始時」〔T30n1579 0833b06〕The treatise reads 「非生、非作」—“not produced and not made”: 「詞，方便開示非生、非作。當知此中，無始時」—“and skilfully discloses that it is not produced and not made. Know that here, from beginningless time”〔T30n1579 0833b06〕〔T02 0085b24〕
緣起（所說之一）
中阿含經「說燕坐、說緣起」「說燕坐、說緣起」—“speaking of sitting in meditation, speaking of dependent arising”無自釋No self-gloss〔T01 0491c06〕
縈髮
雜阿含經「皆是舊縈髮婆羅門」「皆是舊縈髮婆羅門」—“were all former matted-hair brahmins”論未釋Not explained in the treatise〔T02 0050b15〕
雜阿含經「時，有縈髮目揵連出家」「時，有縈髮目揵連出家」—“Then a renunciant, the matted-hair Maudgalyāyana”論未釋Not explained in the treatise〔T02 0077b01〕
縫紩
雜阿含經「無有煩惱鏁，超出縫紩憂」「無有煩惱鏁，超出縫紩憂」—“without the fetter of defilement, he passes beyond the sorrow of the seam”論未釋Not explained in the treatise〔T02 0310b26〕
繫心住
雜阿含經「內身身觀繫心住」「內身身觀繫心住」—“contemplating the body as body internally with the mind bound in place”論未釋Not glossed in the treatise〔T02 0140a14〕
繫念善學
雜阿含經「念於內息，繫念善學」「念於內息，繫念善學」—“Mindful of the breath within, one binds mindfulness and trains well”「入出息念修習差別有十六行，廣分別義，如聲聞地應知其相」〔T30n1579 0866a08〕〔參〕「入出息念修習差別有十六行，廣分別義，如聲聞地應知其相」—“the differences in the cultivation of mindfulness of the in-and-out breath are of sixteen steps; their meaning is distinguished at length, and their characteristics should be known as in the Śrāvaka Level”〔T30n1579 0866a08〕 [cf.]〔T02 0206a27〕
羅云
中阿含經「鹽喻、惒破、度羅云、思、伽藍」「鹽喻、惒破、度羅云、思、伽藍」—“Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”攝頌先見；正文首見「尊者羅云」〔T01 0436a14〕First seen in the summary verse; in the body text first seen in 「尊者羅云」—“the venerable Rāhula”〔T01 0436a14〕〔T01 0433a10〕
義具足·法具足·梵行具足
雜阿含經complete in Dharma · complete in pure conduct (義具足·法具足·梵行具足)「義具足故，法」「義具足故，法」—“because it is complete in meaning, … in Dharma”論未釋Not explained in the treatise〔T02 0316c18〕
義品·摩揵提
雜阿含經Mojianti (義品·摩揵提)「如世尊義品答摩揵提所問偈」「如世尊義品答摩揵提所問偈」—“As the World-Honored One, in the Chapter on Meaning, answered the questions of Mojianti with the verse”論未釋Not glossed in the treatise〔T02 0144b03〕
習
中阿含經「習相應品第五」「習相應品第五」—“the Chapter on Supporting Conditions, the Fifth”品題先見；鏈中首見「有愛者，則有習，非無習」〔T01 0487b08〕；「何謂有愛習？答曰無明為習」〔T01 0487b08〕First seen in the chapter title; its first occurrence in the chain is 「有愛者，則有習，非無習」—“craving for existence has a supporting condition, it is not without a supporting condition”〔T01 0487b08〕; 「何謂有愛習？答曰無明為習」—“What is the supporting condition of craving for existence? The answer: ignorance is its supporting condition”〔T01 0487b08〕〔T01 0485a10〕
習法
雜阿含經「非習法、習法」「非習法、習法」—“dharmas not to be practised and dharmas to be practised”「趣涅槃故，說名應修」〔T30n1579 0865c15〕「趣涅槃故，說名應修」—“because they tend toward nirvāṇa, they are called to be cultivated”〔T30n1579 0865c15〕〔T02 0202c09〕
習近相讚歎
雜阿含經「云何名習近相讚歎？」「云何名習近相讚歎？」—“What is called praising one another in close association?”論未釋；本卷自釋：「凡所為作，悉皆共同，是名習近相讚歎」〔T02 0144b27〕Not glossed in the treatise; this fascicle glosses it itself: 「凡所為作，悉皆共同，是名習近相讚歎」—“in all they do acting together; this is called praising one another in close association”〔T02 0144b27〕〔T02 0144b26〕
翫誦法
中阿含經「答曰翫誦法為習」「答曰翫誦法為習」—“The answer: reciting the Dharma is its supporting condition”無自釋No self-gloss〔T01 0490a26〕
老人法
雜阿含經「成就老人法，為宿士數」「成就老人法，為宿士數」—“he is accomplished in the dharma of the old and is counted among the aged”論未釋Not glossed in the treatise〔T02 0142a12〕
老死、生、有、受、愛
中阿含經「答曰老死為習」「答曰老死為習」—“The answer: old age and death are its supporting condition”「老死亦有習，非無習」〔T01 0490c22〕；「緣覺愛、緣愛受，緣受有」〔T01 0491a06〕；「緣有生，緣生老死，緣老死苦」〔T01 0491a07〕「老死亦有習，非無習」—“Old age and death too have a supporting condition, they are not without a supporting condition”〔T01 0490c22〕; 「緣覺愛、緣愛受，緣受有」—“conditioned by feeling, craving; conditioned by craving, clinging; conditioned by clinging, existence”〔T01 0491a06〕; 「緣有生，緣生老死，緣老死苦」—“conditioned by existence, birth; conditioned by birth, old age and death; conditioned by old age and death, suffering”〔T01 0491a07〕〔T01 0490c21〕
老病死集·老病死滅·老病死滅道跡
雜阿含經their cessation · the path leading to their cessation (老病死集·老病死滅·老病死滅道跡)「正定。我從彼道見老病死、老病死集、老病」「正定。我從彼道見老病死、老病死集、老病」—“right concentration. Following that path I have seen old age, sickness, and death, the arising of old age, sickness, and death, [the cessation of] old age, sickness,”論未釋Not explained in the treatise〔T02 0081a01〕
老（義說）
雜阿含經「若髮白露頂，皮緩根熟，支弱背僂，垂頭呻吟，」「若髮白露頂，皮緩根熟，支弱背僂，垂頭呻吟，」—“When the hair turns white and the crown grows bald, the skin slackens and the faculties ripen in decline, the limbs weaken and the back is bent, the head hangs and one groans,”論未釋Not explained in the treatise〔T02 0085b14〕
耆年法
雜阿含經「而彼成就耆年法者」「而彼成就耆年法者」—“if he is accomplished in the dharma of age”論未釋Not glossed in the treatise〔T02 0142a01〕
耳界
中阿含經「答曰耳界為習」「答曰耳界為習」—“The answer: the ear element is its supporting condition”無自釋No self-gloss〔T01 0490b01〕
聖住·梵住·學住·無學住·如來住
雜阿含經the Brahmā dwelling · the dwelling of one in training · the dwelling of one beyond training · the Tathāgata’s dwelling (聖住·梵住·學住·無學住·如來住)「聖住、天住、梵住、學住、無學住、如來住」「聖住、天住、梵住、學住、無學住、如來住」—“the noble dwelling, the heavenly dwelling, the Brahmā dwelling, the dwelling of one in training, the dwelling of one beyond training, the Tathāgata’s dwelling”「謂由天住、梵住差別，應知增上心學差別」〔T30n1579 0867b29〕；「由諸所有覺分等法聖住差別，應知增上慧學差別」〔T30n1579 0867c01〕「謂由天住、梵住差別，應知增上心學差別」—“namely, by the differences of the heavenly dwelling and the Brahmā dwelling, the differences of the training in the higher mind should be known”〔T30n1579 0867b29〕; 「由諸所有覺分等法聖住差別，應知增上慧學差別」—“by the differences of the noble dwelling of all dharmas such as the factors of awakening, the differences of the training in the higher wisdom should be known”〔T30n1579 0867c01〕〔T02 0207a29〕
聖弟子
中阿含經「如是義，聖弟子亦復爾」「如是義，聖弟子亦復爾」—“Of such a meaning, the noble disciple is likewise so”無自釋No self-gloss〔T01 0422b06〕
聖慧所見
中阿含經「謂聖慧所見、聖慧所知也」「謂聖慧所見、聖慧所知也」—“which is what noble wisdom sees and noble wisdom knows”「即於現世便得究竟而無煩熱，常住不變」〔T01 0434b24〕「即於現世便得究竟而無煩熱，常住不變」—“right in this present life he reaches the end and is without vexation, dwelling constantly and unchanging”〔T01 0434b24〕〔T01 0434b25〕
聖慧眼
雜阿含經「得聖慧眼」「得聖慧眼」—“you have attained the noble eye of wisdom”論未釋於此段Not explained in this passage of the treatise〔T02 0067a17〕
聖有義
中阿含經「謂所可說聖有義」「謂所可說聖有義」—“that is, what may be spoken of as noble and meaningful”「使心無蓋」〔T01 0491c04〕；所說十四事見同行起「使心無蓋」—“leaves the mind without hindrance”〔T01 0491c04〕; for the fourteen things spoken of, see from the same line〔T01 0491c03〕
聖法印·見清淨
雜阿含經the purity of seeing (聖法印·見清淨)「當說聖法印及」「當說聖法印及」—“I will teach the seal of the noble Dharma and”「一切法中無有我性，名諸法印」〔T30n1579 0792b02〕；「是故亦名眾聖法印」〔T30n1579 0792b05〕；「名見清淨；有餘惑故，非善清淨」〔T30n1579 0787b26〕「一切法中無有我性，名諸法印」—“that in all dharmas there is no nature of self is called the seal of dharmas”〔T30n1579 0792b02〕; 「是故亦名眾聖法印」—“therefore it is also called the seal of the Dharma of all the noble ones”〔T30n1579 0792b05〕; 「名見清淨；有餘惑故，非善清淨」—“this is called the purity of seeing; because delusion remains, it is not well purified”〔T30n1579 0787b26〕〔T02 0020a26〕
聖漏盡
雜阿含經「我當說聖漏盡」「我當說聖漏盡」—“I shall teach the noble ending of outflows”論未釋Not glossed in the treatise〔T02 0200a24〕
聖無漏樂
中阿含經「如來於今聖無漏樂，寂靜止息而得樂覺」「如來於今聖無漏樂，寂靜止息而得樂覺」—“the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm”〔T01 0444c17〕
聖處·手語
雜阿含經sign language (聖處·手語)「善得己利，曠世時時得生聖處，諸根具足，不愚不癡」「善得己利，曠世時時得生聖處，諸根具足，不愚不癡」—“well gained your own good; through long ages, from time to time, you have been born in a holy place, your faculties complete, not foolish and not deluded”論作「非手代言」：「復次，具四圓滿，能生聖處。若隨有一成此圓滿」〔T30n1579 0836c05〕；「無有中品愚癡障故；非手代言，無有上品愚癡障故」〔T30n1579 0836c17〕The treatise reads 「非手代言」—“not using the hands in place of speech”: 「復次，具四圓滿，能生聖處。若隨有一成此圓滿」—“Further, complete in four perfections, one can be born in a holy place. If one who has accomplished these perfections”〔T30n1579 0836c05〕; 「無有中品愚癡障故；非手代言，無有上品愚癡障故」—“because there is no obstruction of delusion of the middle grade; not using the hands in place of speech, because there is no obstruction of delusion of the highest grade”〔T30n1579 0836c17〕〔T02 0098b07〕
聖道如實知見
雜阿含經「何等名為聖道如實知見？」「何等名為聖道如實知見？」—“What is called knowing and seeing the noble path as it really is?”論未釋Not glossed in the treatise〔T02 0216a08〕
聖默然
雜阿含經「云何為聖默然？」「云何為聖默然？」—“What is the noble silence?”論未釋；本卷自釋：「若有比丘息有覺有觀，內淨一心，無覺無觀三昧生喜樂，第二禪具足住，是名聖默然」〔T02 0132a18〕Not glossed in the treatise; this fascicle glosses it itself: 「若有比丘息有覺有觀，內淨一心，無覺無觀三昧生喜樂，第二禪具足住，是名聖默然」—“If a bhikṣu, initial and sustained thought stilled, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of samādhi, dwells having attained the second dhyāna, this is called the noble silence”〔T02 0132a18〕〔T02 0132a17〕
聚落主長者
雜阿含經「時，訶梨聚落主長者詣尊者摩訶迦旃延所」「時，訶梨聚落主長者詣尊者摩訶迦旃延所」—“At that time the elder and village chief of Hali came to where the venerable Mahākātyāyana was”論未釋Not glossed in the treatise〔T02 0144c22〕
聞善法
中阿含經「答曰聞善法為習」「答曰聞善法為習」—“The answer: hearing the good Dharma is its supporting condition”無自釋No self-gloss〔T01 0487c11〕
聞惡法
中阿含經「答曰聞惡法為習」「答曰聞惡法為習」—“The answer: hearing bad dharmas is its supporting condition”無自釋No self-gloss〔T01 0487b19〕
聰明慢
雜阿含經「有聰明慢」「有聰明慢」—“with the conceit of the clever”「性聰慧者，猶尚不免懷聰慧慢」〔T30n1579 0800a02〕「性聰慧者，猶尚不免懷聰慧慢」—“even those clever by nature still do not escape harbouring the conceit of the clever”〔T30n1579 0800a02〕〔T02 0035a19〕
聰明童子離車·阿耆毘弟子
雜阿含經a disciple of the Ājīvika (聰明童子離車·阿耆毘弟子)「聰明童子離車，是阿耆毘弟子」「聰明童子離車，是阿耆毘弟子」—“the youth Conghui the Licchavi—a disciple of the Ājīvika”論未釋Not glossed in the treatise〔T02 0147c04〕
肉形·內地界
雜阿含經the internal earth element (肉形·內地界)「是名眼肉形內地界」「是名眼肉形內地界」—“this is called the fleshy form of the eye, the internal earth element”論未釋；水界、火界、風界同Not explained in the treatise; likewise the water element, the fire element, and the wind element〔T02 0072c03〕
背疾
雜阿含經「汝當為諸比丘說法，我今背疾」「汝當為諸比丘說法，我今背疾」—“You should teach the Dharma to the bhikṣus; I now have a backache”論未釋Not explained in the treatise〔T02 0316b07〕
胞胎·丘塜·血氣
雜阿含經the burial mounds · blood and breath (胞胎·丘塜·血氣)「要不復經由胞胎而受生，不復增於丘塜，不復起於血氣」「要不復經由胞胎而受生，不復增於丘塜，不復起於血氣」—“will surely never again be born by way of the womb, never again add to the burial mounds, never again arise in blood and breath”論未釋Not glossed in the treatise〔T02 0152b11〕
腐敗
雜阿含經「腐敗者，犯戒行惡不善法」「腐敗者，犯戒行惡不善法」—“Rotting is breaking the precepts and doing evil unwholesome things”論作「公然犯戒」：「公然犯戒」〔T30n1579 0819a24〕The treatise has 「公然犯戒」—“openly breaks the precepts”: 「公然犯戒」—“openly breaks the precepts”〔T30n1579 0819a24〕〔T02 0315a05〕
膏油·炷·燈明
雜阿含經wick · the lamp (膏油·炷·燈明)「譬如緣膏油及」「譬如緣膏油及」—“It is like depending on oil and”「知此中，順集諦法，猶如燈炷；即此集諦，如」〔T30n1579 0829a25〕；「膏油等；苦諦類燈；諸非聰慧補特伽羅，譬」〔T30n1579 0829a26〕「知此中，順集諦法，猶如燈炷；即此集諦，如」—“know that here, the things that accord with the truth of arising are like the wick of a lamp; this truth of arising itself is like”〔T30n1579 0829a25〕; 「膏油等；苦諦類燈；諸非聰慧補特伽羅，譬」—“the oil and the rest; the truth of suffering is like the lamp; persons who are not wise are like”〔T30n1579 0829a26〕〔T02 0080a12〕
膠漆·珂乳
雜阿含經conch and milk (膠漆·珂乳)「膠漆得其素，火得風熾然。」；「珂乳則同色，眾生與界俱，」〔T02 0115a22〕「膠漆得其素，火得風熾然。」—“Glue and lacquer take the colour of their base; fire blazes when it meets the wind.”; 「珂乳則同色，眾生與界俱，」—“conch and milk are one in colour. Beings go together with the elements,”〔T02 0115a22〕論以「相似而轉」說之：「由是故言：有情諸界共相滋潤、相似而轉」〔T30n1579 0847a05〕The treatise speaks of it as 「相似而轉」—“moving on alike”: 「由是故言：有情諸界共相滋潤、相似而轉」—“For this reason it is said: the elements of sentient beings nourish one another and move on alike”〔T30n1579 0847a05〕〔T02 0115a21〕
臨趣·流注·浚輸
雜阿含經slopes · inclines (臨趣·流注·浚輸)「其心長夜臨趣、流」「其心長夜臨趣、流」—“his mind through the long night slants, slo[pes]…”論未釋Not explained in the treatise〔T02 0314b24〕
自作·他作
雜阿含經made by another (自作·他作)「世間我自作、世間我他作」「世間我自作、世間我他作」—“the world and the self are self-made, the world and the self are made by another”「若欲一切皆宿因作，名自作論。若欲一切皆自在等變化因作，名他作論」〔T30n1579 0787a05〕「若欲一切皆宿因作，名自作論。若欲一切皆自在等變化因作，名他作論」—“If one holds that everything is made by past causes, it is called the doctrine of self-making. If one holds that everything is made by the causes of the transformations of the Sovereign and the like, it is called the doctrine of making by another”〔T30n1579 0787a05〕〔T02 0045b20〕
自作教作·自斷教斷·自煮教煮
中阿含經severing oneself or having others sever · cooking oneself or having others cook (自作教作·自斷教斷·自煮教煮)「自作、教作，自斷、教斷，自煮、教煮」「自作、教作，自斷、教斷，自煮、教煮」—“one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook”〔T01 0446c27〕
自作自覺·他作他覺
雜阿含經made by another and experienced by another (自作自覺·他作他覺)「為自作自覺耶？」「為自作自覺耶？」—“Is it made by oneself and experienced by oneself?”論作「此作此受、餘作餘受」：「復次，由二因緣，此作此受、餘作餘受不應」〔T30n1579 0833b10〕The treatise reads 「此作此受、餘作餘受」—“this one makes and this one experiences, another makes and another experiences”: 「復次，由二因緣，此作此受、餘作餘受不應」—“Further, by two causes and conditions, that this one makes and this one experiences, that another makes and another experiences, should not”〔T30n1579 0833b10〕〔T02 0085c06〕
自善知識與善知識俱，善知識共和合
中阿含經「自善知識與善知識俱，善知識共和合」「自善知識與善知識俱，善知識共和合」—“himself together with good friends, as a good friend joined with good friends”無自釋；十二見；「若比丘自善知識與善知識俱，善知識共和合」〔T01 0491c18〕No self-gloss; twelve occurrences; 「若比丘自善知識與善知識俱，善知識共和合」—“if a bhikṣu is himself together with good friends, as a good friend joined with good friends”〔T01 0491c18〕〔T01 0491b26〕
自在王
雜阿含經「為自在王第一夫人」「為自在王第一夫人」—“was the chief consort of King Zizai”論未釋Not glossed in the treatise〔T02 0137c13〕
自洲·法洲
雜阿含經the island of the Dharma (自洲·法洲)「當作自洲而自依，當作法洲而法依，當作不異洲不異依」「當作自洲而自依，當作法洲而法依，當作不異洲不異依」—“Be an island unto yourself, your own refuge; be the Dharma as island, the Dharma as refuge; be no other island, no other refuge”論未釋Not explained in the treatise〔T02 0177a06〕
自省察尅責
雜阿含經「俱依正思惟自省察尅責」「俱依正思惟自省察尅責」—“both rely on right reflection, examine themselves, and reproach themselves”論未釋Not glossed in the treatise〔T02 0129b03〕
自知悔·自見悔
雜阿含經seeing one’s remorse for oneself (自知悔·自見悔)「汝今迦葉自知悔、自見悔已」「汝今迦葉自知悔、自見悔已」—“Now, Kāśyapa, since you know your remorse for yourself and see your remorse for yourself”論未釋Not glossed in the treatise〔T02 0213b06〕
自知自覺法
中阿含經「我所自知、自覺法，為汝說者」「我所自知、自覺法，為汝說者」—“the Dharma I have known and awakened to myself, which I teach you”「皆無能伏，皆無能穢，皆無能制」〔T01 0435c11〕「皆無能伏，皆無能穢，皆無能制」—“none can overcome, none can defile, none can restrain”〔T01 0435c11〕〔T01 0435c09〕
自致涅槃
中阿含經「樂住無乏，安隱快樂，自致涅槃也」「樂住無乏，安隱快樂，自致涅槃也」—“dwelling in happiness without lack, at peace and at ease, bringing himself to nirvāṇa”無自釋No self-gloss〔T01 0423c26〕
自行正受·有身滅正受
雜阿含經the attainment of the cessation of the existing body (自行正受·有身滅正受)「滅界者，於有身滅正受而得」「滅界者，於有身滅正受而得」—“the element of cessation is reached in the attainment of the cessation of the existing body”論未釋Not explained in the treatise〔T02 0116c29〕
自見罪·自知罪
雜阿含經knowing one’s offense oneself (自見罪·自知罪)「汝今真實自見罪、自知罪」「汝今真實自見罪、自知罪」—“You now truly see your offense yourself and know your offense yourself”論未釋Not glossed in the treatise〔T02 0148c02〕
自覺智
雜阿含經「生自覺智」「生自覺智」—“giving rise to self-awakened knowledge”論未釋Not glossed in the treatise〔T02 0147c28〕
自記說
雜阿含經「時，彼比丘於佛前如是如是自記」「時，彼比丘於佛前如是如是自記」—“At that time that bhikṣu, before the Buddha, declared his own understanding in such and such a way”論未釋Not explained in the treatise〔T02 0082b03〕
自饒益、饒益他
中阿含經「自饒益，亦饒益他，饒益多人，愍傷世間」「自饒益，亦饒益他，饒益多人，愍傷世間」—“benefit themselves and benefit others, benefit the many, pity the world”「此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙」〔T01 0422a06〕「此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙」—“this person among those persons is the very first, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful”〔T01 0422a06〕〔T01 0421c29〕
至信、捨家、無家、學道
中阿含經「剃除鬚髮，著袈裟衣，至信、捨家、無家、學道」「剃除鬚髮，著袈裟衣，至信、捨家、無家、學道」—“shaves off hair and beard, puts on the dyed robe, and with faith leaves home, goes forth from home, and trains in the way”無自釋No self-gloss〔T01 0422b09〕
至竟冷
中阿含經「當知至竟冷」「當知至竟冷」—“know that it is utterly cooled”「即於現世一切所覺便盡止息，當知至竟冷」〔T01 0434c08〕「即於現世一切所覺便盡止息，當知至竟冷」—“right in this present life everything felt comes to an end and ceases; know that it is utterly cooled”〔T01 0434c08〕〔T01 0434c09〕
興衰法
中阿含經「觀興衰法」「觀興衰法」—“contemplates the dharma of rise and decline”「聖慧明達，分別曉了」〔T01 0491c13〕；再見〔T01 0492b21〕「聖慧明達，分別曉了」—“the noble wisdom that is clear and penetrating, that discerns and understands”〔T01 0491c13〕; seen again at〔T01 0492b21〕〔T01 0491c12〕
舉他罪五法
雜阿含經「實非不實、時不非時、義饒益非非義饒益、柔軟不麁澁、慈心不瞋恚」「實非不實、時不非時、義饒益非非義饒益、柔軟不麁澁、慈心不瞋恚」—“truly, not falsely; timely, not untimely; for benefit, not for harm; gently, not harshly; with a mind of loving-kindness, not with anger”論未釋Not glossed in the treatise〔T02 0129c01〕
舍利弗
雜阿含經「當知是舍利弗等」「當知是舍利弗等」—“know that this is one like Śāriputra”論未釋Not explained in the treatise〔T02 0093b13〕
舍梨子
中阿含經「是時，尊者舍梨子在眾中坐」「是時，尊者舍梨子在眾中坐」—“At that time the venerable Śāriputra was sitting in the assembly”「我字優波鞮舍，我母名舍梨，故諸梵行人稱我為舍梨子」〔T01 0431b25〕「我字優波鞮舍，我母名舍梨，故諸梵行人稱我為舍梨子」—“My name is Upatiṣya; my mother’s name is Śārī, and so those who live the holy life call me Śāriputra”〔T01 0431b25〕〔T01 0430a20〕
般涅槃
雜阿含經「安樂住已，得般涅槃」「安樂住已，得般涅槃」—“dwelling in ease, one attains final nirvāṇa”「名入圓滿般涅槃數」〔T30n1579 0793c01〕「名入圓滿般涅槃數」—“is called entering the number of those of complete final nirvāṇa”〔T30n1579 0793c01〕〔T02 0008a17〕
雜阿含經「眾數既已斷，永處般涅槃」「眾數既已斷，永處般涅槃」—“the count once cut off, one abides forever in final nirvāṇa”論未釋Not explained in the treatise〔T02 0119c04〕
色·受·想·行·識
雜阿含經feeling · perception · formations · consciousness (色·受·想·行·識)「當觀色無常」〔T02 0001a07〕；「如是觀受、想、行、識無常」〔T02 0001a09〕「當觀色無常」—“you should contemplate form as impermanent”〔T02 0001a07〕; 「如是觀受、想、行、識無常」—“in this way contemplate feeling, perception, formations, and consciousness as impermanent”〔T02 0001a09〕論未逐一釋其名；總稱「五取蘊」：「此何所取？謂五取蘊。」〔T30n1579 0780b26〕The treatise does not gloss their names one by one; it names them collectively the 「五取蘊」—“five aggregates of clinging”: 「此何所取？謂五取蘊。」—“What is it that is clung to? Namely, the five aggregates of clinging.”〔T30n1579 0780b26〕
色俱行·無色俱行
雜阿含經accompanied by the formless (色俱行·無色俱行)「云何有食解脫？謂色俱行」「云何有食解脫？謂色俱行」—“What is carnal liberation? That which is accompanied by form”論未釋Not explained in the treatise〔T02 0123b15〕
色想
雜阿含經「若眼滅，色想則離」「若眼滅，色想則離」—“if the eye ceases, the perception of forms departs”論未見此名；論有「亦不能離諸境界想」〔T30n1579 0810c10〕The name is not found in the treatise; the treatise has 「亦不能離諸境界想」—“nor can one leave the perceptions of objects”〔T30n1579 0810c10〕〔T02 0053b13〕
色貪
雜阿含經「覺知色而不覺色貪」「覺知色而不覺色貪」—“is aware of forms but not aware of lust for forms”論未釋Not explained in the treatise〔T02 0090c05〕
若怖若安
雜阿含經「於世間若怖若安，不起瞋恚」「於世間若怖若安，不起瞋恚」—“in the world, whether in fear or at ease, I shall not give rise to anger”論未釋Not glossed in the treatise〔T02 0216b15〕
苦
雜阿含經「如觀無常，苦、空、非我亦復如是」「如觀無常，苦、空、非我亦復如是」—“as with contemplating impermanence, so it is likewise with suffering, emptiness, and not self”「又由二相，當知諸行決定是苦。一、是生等苦法故；二、是三苦性故。」〔T30n1579 0774c20〕「又由二相，當知諸行決定是苦。一、是生等苦法故；二、是三苦性故。」—“Further, by two aspects it should be known that formations are certainly suffering: first, because they are subject to birth and the other sufferings; second, because they have the nature of the three kinds of suffering.”〔T30n1579 0774c20〕〔T02 0001a14〕
苦報·樂報
雜阿含經pleasant result (苦報·樂報)「於未來世必受苦報」「於未來世必受苦報」—“in a future life one will surely undergo a painful result”論作「苦果」「苦滅果」：「當知攝受三種苦果」〔T30n1579 0822a26〕；「當知攝受三苦滅果」〔T30n1579 0822b04〕The treatise has 「苦果」—“painful fruit” and 「苦滅果」—“the fruit of the cessation of suffering”: 「當知攝受三種苦果」—“it should be known that one takes on three kinds of painful fruit”〔T30n1579 0822a26〕; 「當知攝受三苦滅果」—“it should be known that one takes on the fruit of the cessation of the three sufferings”〔T30n1579 0822b04〕〔T02 0076a22〕
苦患身·不苦患心
雜阿含經the mind not afflicted (苦患身·不苦患心)「於苦患身，常當修學不苦患心」「於苦患身，常當修學不苦患心」—“in a body afflicted with suffering you should always train in a mind not afflicted with suffering”「名身老病」〔T30n1579 0799a04〕；「名心老病」〔T30n1579 0799a04〕「名身老病」—“is called old age and sickness of body”〔T30n1579 0799a04〕; 「名心老病」—“is called old age and sickness of mind”〔T30n1579 0799a04〕〔T02 0033a15〕
苦數數出生
雜阿含經「亦苦數數出生」「亦苦數數出生」—“and suffering, too, arises again and again”論未釋Not explained in the treatise〔T02 0088a08〕
苦斷
苦樂從緣起生
雜阿含經「世尊說苦樂從緣起生。」「世尊說苦樂從緣起生。」—“The World-Honored One says that suffering and happiness arise from conditions.”論作「皆從緣生」，其下並說「由觸生受」：「於彼所問無差別記，謂諸苦樂皆從緣生，」〔T30n1579 0834a18〕；「俱非無因而生，於一切處由觸生受，何用妄計自他作等」〔T30n1579 0834a20〕The treatise reads 「皆從緣生」—“all arise from conditions,” and below it further teaches 「由觸生受」—“feeling arises through contact”: 「於彼所問無差別記，謂諸苦樂皆從緣生，」—“to what they ask, a declaration without distinction: namely, all suffering and happiness arise from conditions,”〔T30n1579 0834a18〕; 「俱非無因而生，於一切處由觸生受，何用妄計自他作等」—“arisen from neither, without cause—in every case feeling arises through contact; what use is it falsely to reckon them made by oneself, by another, and so on?”〔T30n1579 0834a20〕〔T02 0093c14〕
苦樂自作·他作
雜阿含經made by another (苦樂自作·他作)「有沙門、婆羅門說苦樂自作」「有沙門、婆羅門說苦樂自作」—“There are ascetics and brahmins who say that suffering and happiness are made by oneself”「立諸苦樂一向自作」〔T30n1579 0815b26〕；「立諸苦樂一向他作」〔T30n1579 0815b27〕「立諸苦樂一向自作」—“hold that suffering and happiness are wholly made by oneself”〔T30n1579 0815b26〕; 「立諸苦樂一向他作」—“hold that suffering and happiness are wholly made by another”〔T30n1579 0815b27〕〔T02 0062a18〕
苦習、苦滅、苦滅道
中阿含經「知見苦習、知見苦滅、知見苦滅道如真」「知見苦習、知見苦滅、知見苦滅道如真」—“knowing and seeing the arising of suffering, knowing and seeing the cessation of suffering, knowing and seeing the path to the cessation of suffering as they really are”無自釋；三本中元、明二本「習」作集（第064條）No self-gloss; of the three editions, the Yuan and Ming editions write 集 for 「習」—“arising” (row 064)〔T01 0490a04〕
苦習盡道·苦盡道·樂非盡道·樂盡道
雜阿含經the painful path to exhaustion · the pleasant path not to exhaustion · the pleasant path to exhaustion (苦習盡道·苦盡道·樂非盡道·樂盡道)「為斷無常火故，當修苦習盡道」〔T02 0048a03〕；「苦盡道、樂非盡道、樂盡道」〔T02 0048a12〕「為斷無常火故，當修苦習盡道」—“for the sake of cutting off the fire of impermanence, one should cultivate the path of painful practice to exhaustion”〔T02 0048a03〕; 「苦盡道、樂非盡道、樂盡道」—“the painful path to exhaustion, the pleasant path not to exhaustion, the pleasant path to exhaustion”〔T02 0048a12〕論未見此名Not found in the treatise
苦苦思惟
雜阿含經「謂聖弟子苦苦思惟」「謂聖弟子苦苦思惟」—“The noble disciple’s reflecting on suffering as suffering”論未釋Not glossed in the treatise〔T02 0203a28〕
苦行
中阿含經「沙門瞿曇宗本苦行，亦為人說苦行之法」「沙門瞿曇宗本苦行，亦為人說苦行之法」—“the ascetic Gautama holds ascetic practice as his tenet, and teaches others the dharma of ascetic practice”「然此苦行為下賤業，至苦至困，凡人所行，非是聖道」〔T01 0442a12〕；「彼苦行法知斷滅盡，拔絕其根，至竟不生者，我說彼苦行」〔T01 0442a13〕「然此苦行為下賤業，至苦至困，凡人所行，非是聖道」—“But this ascetic practice is a base undertaking, utterly painful and utterly hard, practiced by ordinary people, not the noble path”〔T01 0442a12〕; 「彼苦行法知斷滅盡，拔絕其根，至竟不生者，我說彼苦行」—“who, with regard to that dharma of ascetic practice, know it to be severed and exhausted, pulled out by the root, never to arise again, I say that they practice asceticism”〔T01 0442a13〕〔T01 0441a29〕
苦邊
雜阿含經「是名苦邊」「是名苦邊」—“this is called the end of suffering”「名已作苦邊」〔T30n1579 0778a10〕「名已作苦邊」—“is called having made an end of suffering”〔T30n1579 0778a10〕〔T02 0010a01〕
苦陰
苦陰身
雜阿含經「於此苦陰身，大智分別說」「於此苦陰身，大智分別說」—“Of this body of the aggregates of suffering, the one of great wisdom has taught, discerning”論未見此名This name is not found in the treatise〔T02 0069a23〕
苦際、正智
中阿含經「便得苦際」「便得苦際」—“then reaches the end of suffering”苦際先見於見斷段；正智「能以正智而得苦際」〔T01 0432c26〕；無自釋The end of suffering occurs first in the passage on cutting off by seeing; right knowledge, 「能以正智而得苦際」—“who by right knowledge reaches the end of suffering”〔T01 0432c26〕; no self-gloss〔T01 0432b04〕
苦集道跡·苦滅道跡
雜阿含經the path leading to the cessation of suffering (苦集道跡·苦滅道跡)「我今當為汝等說苦集道跡、苦滅道跡」「我今當為汝等說苦集道跡、苦滅道跡」—“I will now teach you the path leading to the arising of suffering and the path leading to the cessation of suffering”「若趣苦集行，若趣苦滅行，是名自性不同分」〔T30n1579 0811c02〕「若趣苦集行，若趣苦滅行，是名自性不同分」—“The practice leading to the arising of suffering and the practice leading to the cessation of suffering—this is called dissimilarity in own nature”〔T30n1579 0811c02〕〔T02 0054c20〕
苦（十二支之次）
中阿含經「答曰苦為習」「答曰苦為習」—“The answer: suffering is its supporting condition”「苦亦有習，非無習」〔T01 0490c21〕；「緣老死苦。習苦，便有信」〔T01 0491a07〕「苦亦有習，非無習」—“Suffering too has a supporting condition, it is not without a supporting condition”〔T01 0490c21〕; 「緣老死苦。習苦，便有信」—“conditioned by old age and death, suffering. Supported by suffering, there is faith”〔T01 0491a07〕〔T01 0490c20〕
茅荻
雜阿含經「入茅荻中，為諸刺葉針刺所傷」「入茅荻中，為諸刺葉針刺所傷」—“enters the reeds and rushes, is wounded by the various thorny leaves and needles”論作「蘆荻叢」「菅茅」：「如菅茅」〔T30n1579 0817c28〕The treatise has 「蘆荻叢」—“a thicket of reeds and rushes” and 「菅茅」—“sedge and reeds”: 「如菅茅」—“like the sedge and reeds”〔T30n1579 0817c28〕〔T02 0312c26〕
草蓐臥具
雜阿含經「多聞聖弟子持糞掃衣，家家乞食，草蓐臥具」「多聞聖弟子持糞掃衣，家家乞食，草蓐臥具」—“the learned noble disciple wears rag-robes, begs his food from house to house, and takes a mat of grass for his bedding”論未釋Not glossed in the treatise〔T02 0214a29〕
莠稗·吹貝之聲
雜阿含經the sound of a blown conch (莠稗·吹貝之聲)「猶莠稗、吹貝之聲」「猶莠稗、吹貝之聲」—“like weeds and tares, like the sound of a blown conch”論作「螺音狗行」：「羅，廣說乃至螺音狗行」〔T30n1579 0819a23〕The treatise has 「螺音狗行」—“the sound of a conch, the conduct of a dog”: 「羅，廣說乃至螺音狗行」—“…, taught at length up to: the sound of a conch, the conduct of a dog”〔T30n1579 0819a23〕〔T02 0315a06〕
菩提分法
雜阿含經「常精勤修習菩提分法」「常精勤修習菩提分法」—“constantly and diligently cultivating the factors of awakening”論未釋Not explained in the treatise〔T02 0062b24〕
菩提心
雜阿含經「若聖弟子於如來發菩提心所得淨信心，是名信根」「若聖弟子於如來發菩提心所得淨信心，是名信根」—“If a noble disciple, in arousing the mind of awakening toward the Tathāgata, attains pure faith, this is called the faculty of faith”論未釋其名；義近者見「若依諸佛無上菩提所得正信乃至正慧」〔T30n1579 0863c04〕The name is not explained in the treatise; near in sense: 「若依諸佛無上菩提所得正信乃至正慧」—“the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas”〔T30n1579 0863c04〕〔T02 0184a11〕
菩薩摩訶薩
雜阿含經「菩薩摩訶薩」「菩薩摩訶薩」—“the bodhisattva mahāsattva”論作「菩薩」：「當知總攝後有菩薩諸正行」〔T30n1579 0819c07〕The treatise has 「菩薩」—“bodhisattva”: 「當知總攝後有菩薩諸正行」—“know that it gathers in all the right practices of the bodhisattva in his last existence”〔T30n1579 0819c07〕〔T02 0317a26〕
著樂想·憍慢想·摩拭想·莊嚴想
雜阿含經the thought of conceit · the thought of adornment · the thought of ornament (著樂想·憍慢想·摩拭想·莊嚴想)「無著樂想、無憍慢想、無摩拭想、無莊嚴想」「無著樂想、無憍慢想、無摩拭想、無莊嚴想」—“without the thought of delighting in it, without the thought of conceit, without the thought of adornment, without the thought of ornament”論未釋Not glossed in the treatise〔T02 0148a28〕
著界神住
雜阿含經「今此帝釋極自放逸，著界神住，歎此堂觀」「今此帝釋極自放逸，著界神住，歎此堂觀」—“Now this Śakra is extremely heedless, dwelling attached to the divine realm, praising this palace”論未釋Not glossed in the treatise〔T02 0133c26〕
薩羅多吒迦·恒伽·耶符那·薩羅遊·伊羅跋提·摩醯·四大海
雜阿含經Gaṅgā · Yamunā · Sarayū · Airāvatī · Mahī · the four great oceans (薩羅多吒迦·恒伽·耶符那·薩羅遊·伊羅跋提·摩醯·四大海)「如大湖水譬，如是薩羅多吒迦——恒伽、耶符那、薩羅遊、伊羅跋提、摩醯，及四大海，其譬亦如上說」「如大湖水譬，如是薩羅多吒迦——恒伽、耶符那、薩羅遊、伊羅跋提、摩醯，及四大海，其譬亦如上說」—“As with the simile of the water of the great lake, so with the Saluoduozhajia—the Gaṅgā, the Yamunā, the Sarayū, the Airāvatī, and the Mahī—and the four great oceans; the simile is likewise as said above”論未釋（論唯「大陂湖」「大海」之喻）Not explained in the treatise (the treatise has only the similes of the 「大陂湖」—“great reservoir” and the 「大海」—“great ocean”)〔T02 0113c27〕
藏六
處非處
雜阿含經「謂如來處非處如實知，是名如來初力」「謂如來處非處如實知，是名如來初力」—“Namely, the Tathāgata knows the possible and the impossible as it really is; this is called the first power of the Tathāgata”論未逐列十力：「如來十力，如菩薩地已廣分別」〔T30n1579 0864b01〕The treatise does not list the ten powers one by one: 「如來十力，如菩薩地已廣分別」—“the ten powers of the Tathāgata have been distinguished at length in the Stage of the Bodhisattva”〔T30n1579 0864b01〕〔T02 0186c16〕
虛偽物
雜阿含經「世間琴者是虛偽物」「世間琴者是虛偽物」—“the lute of the world is a false thing”論未釋Not explained in the treatise〔T02 0312c17〕
虛偽道
雜阿含經「婆羅門者，說虛偽道，愚癡惡邪，不正趣向，非智等覺向於涅槃」「婆羅門者，說虛偽道，愚癡惡邪，不正趣向，非智等覺向於涅槃」—“The brāhmaṇas teach a false path, foolish, evil and perverse, not tending rightly, not tending toward nirvāṇa by wisdom and equal awakening”「與此相違，應知即是邪見為首八邪道支所有差別」〔T30n1579 0865c17〕〔參·道支門〕「與此相違，應知即是邪見為首八邪道支所有差別」—“contrary to this, it should be known, are the distinctions of the eight factors of the wrong path headed by wrong view”〔T30n1579 0865c17〕 [cf. · door of the factors of the path]〔T02 0215b02〕
虛名·妄想
雜阿含經false imagining (虛名·妄想)「色是我，餘則虛名」〔T02 0045a18〕；「色是我，餘則妄想」〔T02 0045a29〕「色是我，餘則虛名」—“form is the self, the rest is empty name”〔T02 0045a18〕; 「色是我，餘則妄想」—“form is the self, the rest is false imagining”〔T02 0045a29〕論未釋Not explained in the treatise
虛業法
虛言·虛偽
雜阿含經falsity (虛言·虛偽)「此則虛言」〔T02 0060a17〕；「離諸虛偽，得般涅槃」「此則虛言」—“This is empty talk”〔T02 0060a17〕; 「離諸虛偽，得般涅槃」—“free of all falsity, one attains final nirvāṇa”論作「戲論」：「復次，於六處滅究竟寂靜無戲論中」〔T30n1579 0815a19〕The treatise has 「戲論」—“conceptual elaboration”: 「復次，於六處滅究竟寂靜無戲論中」—“Further, in the ultimate stillness of the cessation of the six bases, where there is no conceptual elaboration”〔T30n1579 0815a19〕〔T02 0060a20〕
行欲·行捨欲
中阿含經practicing with the abandoning of desire (行欲·行捨欲)「彼或欲斷苦因，行欲，或欲斷苦因，行捨欲」「彼或欲斷苦因，行欲，或欲斷苦因，行捨欲」—“He may wish to sever the cause of suffering and practice with desire; or he may wish to sever the cause of suffering and practice with the abandoning of desire”〔T01 0444a15〕
行般涅槃
中阿含經「得行般涅槃」「得行般涅槃」—“he attains final nirvāṇa with effort”無自釋；第五善人No self-gloss; the fifth good person〔T01 0427b25〕
行處·住處
雜阿含經where it dwells (行處·住處)「知其欲心行處、住處」「知其欲心行處、住處」—“he knows where his desiring mind goes and where it dwells”論作「行時及於住」：「又於行時及於住」〔T30n1579 0818c03〕The treatise has 「行時及於住」—“when going and when dwelling”: 「又於行時及於住」—“further, when going and when dwel[ling]…”〔T30n1579 0818c03〕〔T02 0314a06〕
被舉
雜阿含經「被舉比丘復以幾法自安其心？」「被舉比丘復以幾法自安其心？」—“By how many dharmas does the bhikṣu who is charged settle his own mind?”論未釋Not glossed in the treatise〔T02 0129c04〕
裸形無衣
中阿含經「或有沙門、梵志裸形無衣」「或有沙門、梵志裸形無衣」—“There are śramaṇas and brāhmaṇas who go naked without clothes”〔T01 0441c17〕
西方王子
雜阿含經「摩偷羅國王是西方王子」「摩偷羅國王是西方王子」—“the king of the land of Mathurā, a prince of the west”論未釋Not glossed in the treatise〔T02 0142a20〕
西方輸盧那
雜阿含經「我欲於西方輸盧那人間遊行」「我欲於西方輸盧那人間遊行」—“I wish to travel among the people of Shuluna in the west”論未釋Not explained in the treatise〔T02 0089b19〕
覆障
雜阿含經「坑㵎渠流者，謂瞋恚、覆障、憂、悲」「坑㵎渠流者，謂瞋恚、覆障、憂、悲」—“the pits, ravines, and channels mean hatred, hindrance, sorrow, and lamentation”論未釋於此段Not explained in this passage of the treatise〔T02 0071c06〕
見之弊、見結
中阿含經「是謂見之弊，為見所動，見結所繫」「是謂見之弊，為見所動，見結所繫」—“This is called the ruin of views, being moved by views, bound by the bond of views”無自釋No self-gloss〔T01 0432a26〕
見以見為量
雜阿含經「見以見為量，聞以聞為量，覺以覺為量，識以識為量」「見以見為量，聞以聞為量，覺以覺為量，識以識為量」—“in the seen, only the seen as its measure; in the heard, only the heard as its measure; in the sensed, only the sensed as its measure; in the cognized, only the cognized as its measure”論未釋Not explained in the treatise〔T02 0090a12〕
見具足·直見成就
雜阿含經accomplished in straight view (見具足·直見成就)「多聞聖弟子於此法、律，成就何法，名為見具足，直見成就，」「多聞聖弟子於此法、律，成就何法，名為見具足，直見成就，」—“accomplished in what dharma is a learned noble disciple in this Dharma and Discipline called one of perfection of view, accomplished in straight view,”論作「見圓滿」「成正直見」：「於因生法五種因中獲得正見，名見圓滿。於此正法及毘奈耶不可轉故」〔T30n1579 0834b14〕；「於此正法及毘奈耶不可轉故，亦得名為成正直見。」〔T30n1579 0834b15〕The treatise reads 「見圓滿」—“perfection of view” and 「成正直見」—“accomplished in right and straight view”: 「於因生法五種因中獲得正見，名見圓滿。於此正法及毘奈耶不可轉故」—“has gained right view regarding the five kinds of cause among the things that arise from causes, this is called perfection of view. Because in this right Dharma and Vinaya one cannot be turned away”〔T30n1579 0834b14〕; 「於此正法及毘奈耶不可轉故，亦得名為成正直見。」—“because in this right Dharma and Vinaya one cannot be turned away, one is also called accomplished in right and straight view.”〔T30n1579 0834b15〕〔T02 0094b09〕
見到·信解脫
雜阿含經liberated by faith (見到·信解脫)「若軟、若劣，得見到」；「若軟、若劣，得信解脫」「若軟、若劣，得見到」—“If they are weaker, are inferior, he attains attained-to-view”; 「若軟、若劣，得信解脫」—“If they are weaker, are inferior, he attains liberated by faith”論未釋Not explained in the treatise〔T02 0183b08〕
見如實、知如真
中阿含經「阿難！定者，令見如實、知如真義」「阿難！定者，令見如實、知如真義」—“Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is”「阿難！見如實、知如真者，令厭義」〔T01 0485b02〕「阿難！見如實、知如真者，令厭義」—“Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness”〔T01 0485b02〕〔T01 0485a29〕
見微細罪則生怖畏
雜阿含經「若比丘住於戒波羅提木叉，具足威儀行處，見微細罪則生怖畏」「若比丘住於戒波羅提木叉，具足威儀行處，見微細罪則生怖畏」—“If a bhikṣu dwells in the precepts and the prātimokṣa, complete in deportment and in his range of conduct, sees fear in the subtlest faults”論未釋Not glossed in the treatise〔T02 0213c11〕
見斷
中阿含經「有漏從見斷」「有漏從見斷」—“outflows cut off by seeing”七斷總列首見；分釋起於「云何有漏從見斷耶？」〔T01 0432a13〕；「如是知如真已，則三結盡」〔T01 0432b01〕；「知見則不生煩惱、憂慼，是謂有漏從見斷也」〔T01 0432b05〕First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從見斷耶？」—“How are outflows cut off by seeing?”〔T01 0432a13〕; 「如是知如真已，則三結盡」—“Having known thus as it really is, the three bonds are ended”〔T01 0432b01〕; 「知見則不生煩惱、憂慼，是謂有漏從見斷也」—“knowing and seeing, afflictions and sorrow do not arise. This is called outflows cut off by seeing”〔T01 0432b05〕〔T01 0432a10〕
見本·見患·見滅·見滅道跡
雜阿含經seeing its danger · seeing its cessation · seeing the path to its cessation (見本·見患·見滅·見滅道跡)「以見本、見患、見滅、見滅道跡」「以見本、見患、見滅、見滅道跡」—“because they see its origin, see its danger, see its cessation, see the path to its cessation”論未釋Not glossed in the treatise〔T02 0143a21〕
見欲繫著
雜阿含經「以見欲繫著故，出家、出家而復共諍」「以見欲繫著故，出家、出家而復共諍」—“Because they are bound and attached by desire for views, those gone forth again dispute with those gone forth”論未釋Not glossed in the treatise〔T02 0141c02〕
見法·得法·知法·起法
雜阿含經attained the Dharma · knew the Dharma · arose in the Dharma (見法·得法·知法·起法)「見法、得法、知法、起法，超越狐疑，不由於他」「見法、得法、知法、起法，超越狐疑，不由於他」—“saw the Dharma, attained the Dharma, knew the Dharma, arose in the Dharma, passed beyond doubt, did not depend on another”論未見「起法」；「見法」「得法」「知法」見於卷第一已引之十種勝利（「說名得法」〔T30n1579 0778c17〕「說名知法」〔T30n1579 0778c19〕），非擇攝本經之段「起法」 (arose in the Dharma) is not found in the treatise; 「見法」—“saw the Dharma,” 「得法」—“attained the Dharma,” and 「知法」—“knew the Dharma” occur in the ten benefits already cited in Fascicle 1 (「說名得法」—“one is said to have attained the Dharma”〔T30n1579 0778c17〕; 「說名知法」—“one is said to have known the Dharma”〔T30n1579 0778c19〕), which is not the passage that selects and gathers this discourse〔T02 0067a10〕
見法·得法·覺法·入法
雜阿含經attaining the Dharma · awakening to the Dharma · entering the Dharma (見法·得法·覺法·入法)「見法、得法、覺法、入法」「見法、得法、覺法、入法」—“saw the Dharma, attained the Dharma, awakened to the Dharma, entered the Dharma”論未釋Not glossed in the treatise〔T02 0148b26〕
見法·知法·次法·不受於法
雜阿含經known the Dharma · gone in order of the Dharma · not grasped at the Dharma (見法·知法·次法·不受於法)「彼已見法、知法、次法、不受於法，已般涅槃，」「彼已見法、知法、次法、不受於法，已般涅槃，」—“He has already seen the Dharma, known the Dharma, gone in order of the Dharma, not grasped at the Dharma; he has already attained final nirvāṇa,”論未釋Not explained in the treatise〔T02 0086b21〕
見法得法·覺白淨法
中阿含經awakening to the white and pure Dharma (見法得法·覺白淨法)「見法、得法，覺白淨法，斷疑度惑」「見法、得法，覺白淨法，斷疑度惑」—“saw the Dharma and attained the Dharma, awakened to the white and pure Dharma, cut off doubt and crossed over perplexity”〔T01 0448b29〕
見法樂住
雜阿含經「為得未得故，證未證故，見法樂住故」「為得未得故，證未證故，見法樂住故」—“to attain what is not yet attained, to realize what is not yet realized, to dwell happily in the Dharma seen”論未見此名；論作「若為獲得現法樂住，名第四勝進」〔T30n1579 0779b17〕（「現法樂住」已立於卷五）This name is not found in the treatise; the treatise has 「若為獲得現法樂住，名第四勝進」—“if it is for gaining a happy dwelling in the present life, it is called the fourth further progress”〔T30n1579 0779b17〕 (「現法樂住」—“a happy dwelling in the present life” is already established in Fascicle 5)〔T02 0065c09〕
見法般涅槃·第一義般涅槃
雜阿含經final nirvāṇa in the ultimate sense (見法般涅槃·第一義般涅槃)「若無五欲娛樂，是則見法般涅槃」〔T02 0045b29〕；「入初禪，乃至第四禪，是第一義般涅槃」〔T02 0045c01〕「若無五欲娛樂，是則見法般涅槃」—“if there is no enjoyment of the five sense pleasures, this is final nirvāṇa seen in this very life”〔T02 0045b29〕; 「入初禪，乃至第四禪，是第一義般涅槃」—“one enters the first dhyāna, up to the fourth dhyāna; this is final nirvāṇa in the ultimate sense”〔T02 0045c01〕論作「現法涅槃論」：「又有十六有見想論、八無想論、八非有想非無想論、七斷見論、五現法涅槃論」〔T30n1579 0785c18〕；「第一義般涅槃」論未見此名The treatise has 「現法涅槃論」—“doctrine of nirvāṇa in this present life”: 「又有十六有見想論、八無想論、八非有想非無想論、七斷見論、五現法涅槃論」—“Further, there are sixteen doctrines of existing perception, eight doctrines of no perception, eight doctrines of neither perception nor non-perception, seven doctrines of the view of annihilation, and five doctrines of nirvāṇa in this present life”〔T30n1579 0785c18〕; 「第一義般涅槃」—“final nirvāṇa in the ultimate sense” is not found in the treatise
見淨斷
雜阿含經「云何名為見淨斷？」「云何名為見淨斷？」—“What is called the pure cutting off of seeing?”論未釋；本卷自釋：「如是從他聞，內正思惟」〔T02 0149a18〕Not glossed in the treatise; this fascicle glosses it itself: 「如是從他聞，內正思惟」—“Hearing thus from another and reflecting rightly within”〔T02 0149a18〕〔T02 0148c27〕
見異·欲異
中阿含經differing in desire (見異·欲異)「拘麗瘦卒見異、欲異，所願亦異」「拘麗瘦卒見異、欲異，所願亦異」—“The soldiers of the Koliyas differ in view, differ in desire, and differ in aspiration”〔T01 0445c12〕
見第一·聞第一·樂第一·想第一·有第一
雜阿含經the foremost hearing · the foremost happiness · the foremost perception · the foremost existence (見第一·聞第一·樂第一·想第一·有第一)「云何名為見第一」「云何名為見第一」—“What is called the foremost seeing?”論作「最勝見」乃至「最勝有」：「當知此見名最勝見，乃至此有名最勝有」〔T30n1579 0852c14〕The treatise reads 「最勝見」—“the supreme seeing” up to 「最勝有」—“the supreme existence”: 「當知此見名最勝見，乃至此有名最勝有」—“it should be known that this seeing is called the supreme seeing, up to this existence is called the supreme existence”〔T30n1579 0852c14〕〔T02 0123b24〕
見諦異釋
雜阿含經「見諦者所斷眾苦」「見諦者所斷眾苦」—“the many sufferings cut off by one who has seen the truths”「已見聖諦」〔T30n1579 0799b02〕「已見聖諦」—“has already seen the noble truths”〔T30n1579 0799b02〕〔T02 0034b02〕
中阿含經「唯見諦者耳」「唯見諦者耳」—“Only those who have seen the truths”無自釋；本卷凡三見No self-gloss; three occurrences in this fascicle〔T01 0429b08〕
親子尼乾
親屬覺·人眾覺·天覺·本所經娛樂覺
雜阿含經thoughts of people and crowds · thoughts of gods · thoughts of pleasures formerly experienced (親屬覺·人眾覺·天覺·本所經娛樂覺)「謂親屬覺、人眾覺、天覺、本所經娛樂覺」「謂親屬覺、人眾覺、天覺、本所經娛樂覺」—“Thoughts of kin, thoughts of people and crowds, thoughts of gods, and thoughts of pleasures formerly experienced”論未釋Not glossed in the treatise〔T02 0192b08〕
親近善知識
中阿含經「答曰親近善知識為習」「答曰親近善知識為習」—“The answer: keeping close to good friends is its supporting condition”無自釋No self-gloss〔T01 0487c12〕
親近惡知識
中阿含經「答曰親近惡知識為習」「答曰親近惡知識為習」—“The answer: keeping close to bad friends is its supporting condition”無自釋No self-gloss〔T01 0487b20〕
親里覺·國土人民覺·不死覺
雜阿含經thoughts of country and people · thoughts of not dying (親里覺·國土人民覺·不死覺)「如上廣說。差別者，起親里覺、國土人民覺、不死覺」「如上廣說。差別者，起親里覺、國土人民覺、不死覺」—“As explained at length above. The difference is: giving rise to thoughts of kin, thoughts of country and people, and thoughts of not dying”論未釋Not explained in the treatise〔T02 0109c04〕
覺
中阿含經「答曰覺為習」「答曰覺為習」—“The answer: feeling is its supporting condition”「緣更樂覺」〔T01 0491a06〕「緣更樂覺」—“conditioned by contact, feeling”〔T01 0491a06〕〔T01 0490c27〕
覺六入處
覺力·無罪力·攝力
雜阿含經the power of blamelessness · the power of gathering in (覺力·無罪力·攝力)「復次四力——覺力、精進力、無罪力、攝力」「復次四力——覺力、精進力、無罪力、攝力」—“Again there are four powers—the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in”論作覺慧力·攝受力：「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」〔T30n1579 0863c29〕The treatise reads “the power of discerning wisdom” (覺慧力) and “the power of gathering in” (攝受力): 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」—“know that four kinds of power are established: first, the power of discerning wisdom; second, the power of energy; third, the power of blamelessness; fourth, the power of gathering in”〔T30n1579 0863c29〕〔T02 0184c21〕
覺受樂·三昧定
雜阿含經concentrated in samādhi (覺受樂·三昧定)「身猗息，身猗息已，覺受樂，覺受樂已，三昧定」「身猗息，身猗息已，覺受樂，覺受樂已，三昧定」—“the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi”「由此歡喜為所依故，發生輕安；由輕安故，領受身樂；由受樂故，心得正定」〔T30n1579 0868b12〕〔詞異〕「由此歡喜為所依故，發生輕安；由輕安故，領受身樂；由受樂故，心得正定」—“with this joy as support, pliant ease arises; through pliant ease, bodily happiness is experienced; through experiencing happiness, the mind attains right concentration”〔T30n1579 0868b12〕 [different wording]〔T02 0216b11〕
覺想
雜阿含經「密藏諸覺想」「密藏諸覺想」—“hides away his thoughts and perceptions”論作「尋思」：「相應尋思攝心令住」〔T30n1579 0817a04〕The treatise has 「尋思」—“thought”: 「相應尋思攝心令住」—“with the thought that accords with it, one restrains the mind and makes it abide”〔T30n1579 0817a04〕〔T02 0311c24〕
覺想相續
雜阿含經「眾多覺想相續，不見過患」「眾多覺想相續，不見過患」—“many thoughts and perceptions arise one after another, and he does not see the danger”論作「邪想為先」：「理妄執諸相、隨好邪想；邪想為先，於其住」〔T30n1579 0818a13〕The treatise has 「邪想為先」—“with wrong perception first”: 「理妄執諸相、隨好邪想；邪想為先，於其住」—“…improperly grasps falsely at the signs and wrong perceptions of the particulars; with wrong perception first, in its abiding…”〔T30n1579 0818a13〕〔T02 0313a06〕
覺支經·覺分
雜阿含經factors of awakening (覺支經·覺分)「當名此為覺支經」〔T02 0190c29〕；「此為最勝覺分」〔T02 0191a01〕「當名此為覺支經」—“It should be called the Discourse on the Factors of Awakening”〔T02 0190c29〕; 「此為最勝覺分」—“these are the most excellent factors of awakening”〔T02 0191a01〕論作七覺分：「若修行者，於七覺分隨時現前、隨量現前，說名為住」〔T30n1579 0865a14〕The treatise reads “the seven factors of awakening” (七覺分): 「若修行者，於七覺分隨時現前、隨量現前，說名為住」—“If the practitioner has the seven factors of awakening present at the proper time and in proper measure, this is called abiding”〔T30n1579 0865a14〕
觀察·來·斷流·愛流
雜阿含經come · the stream cut off · the stream of craving (觀察·來·斷流·愛流)「觀察者謂見也，來者人也，斷流者愛流於生死」「觀察者謂見也，來者人也，斷流者愛流於生死」—“Seeing means vision; come means a person; the stream cut off means the stream of craving in birth and death”論未釋；長者自釋Not glossed in the treatise; the householder glosses it himself〔T02 0149b18〕
觀法忍
中阿含經「答曰觀法忍為習」「答曰觀法忍為習」—“The answer: acceptance through contemplating the Dharma is its supporting condition”無自釋；「觀法忍亦有習，非無習」〔T01 0490a25〕No self-gloss; 「觀法忍亦有習，非無習」—“Acceptance through contemplating the Dharma too has a supporting condition, it is not without a supporting condition”〔T01 0490a25〕〔T01 0490a24〕
觀法義
中阿含經「答曰觀法義為習」「答曰觀法義為習」—“The answer: contemplating the meaning of the Dharma is its supporting condition”無自釋No self-gloss〔T01 0490a29〕
觀自義、觀彼義、觀兩義
中阿含經「當觀自義、觀彼義、觀兩義」「當觀自義、觀彼義、觀兩義」—“you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both”無自釋；其念作「我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽」〔T01 0425b11〕No self-gloss; its thought reads 「我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽」—“My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life”〔T01 0425b11〕〔T01 0425b10〕
解材譬經
雜阿含經「如世尊所說解材譬經說」「如世尊所說解材譬經說」—“as the World-Honored One said in the discourse of the simile of the saw”論未釋（三本「材」作「林」，見目九）Not glossed in the treatise (the three editions read 「材」—“timber” as 「林」—“grove”; see Section IX)〔T02 0130a22〕
解脫一切婬、怒、癡
中阿含經「便得解脫一切婬、怒、癡」「便得解脫一切婬、怒、癡」—“one gains liberation from all lust, anger, and delusion”無自釋；本卷二見（經四十二、經四十三）No self-gloss; two occurrences in this fascicle (Discourses 42 and 43)〔T01 0485b07〕
解脫已住，住已解脫
雜阿含經「解脫已住，住已解脫」「解脫已住，住已解脫」—“liberated and then abiding, abiding and then liberated”論未釋Not glossed in the treatise〔T02 0145c23〕
解脫慧·解脫智·增上法
雜阿含經the knowledge of liberation · the higher teaching (解脫慧·解脫智·增上法)「解脫慧未熟，未堪任受增上法」「解脫慧未熟，未堪任受增上法」—“the wisdom of liberation was not yet ripe, and he was not yet able to receive the higher teaching”「復次，由二種相，應求能成就解脫妙慧」〔T30n1579 0801b02〕；論未見「解脫智」「增上法」「復次，由二種相，應求能成就解脫妙慧」—“Further, by two aspects one should seek the sublime wisdom that can accomplish liberation”〔T30n1579 0801b02〕; 「解脫智」—“the knowledge of liberation” and 「增上法」—“the higher teaching” are not found in the treatise〔T02 0051a23〕
解脫施·捨施·常熾然施
雜阿含經giving that relinquishes · ever-blazing giving (解脫施·捨施·常熾然施)「修解脫施、捨施、常熾然施、樂於捨，平等惠施，常懷施心」「修解脫施、捨施、常熾然施、樂於捨，平等惠施，常懷施心」—“cultivate the giving of liberation, giving that relinquishes, ever-blazing giving, delight in relinquishing, impartial bestowing, ever bearing a mind of giving”論未釋Not glossed in the treatise〔T02 0218b08〕
解脫清淨斷·解脫淨斷
雜阿含經「云何為解脫清淨斷？」「云何為解脫清淨斷？」—“What is the pure cutting off of liberation?”論未釋；本卷自釋：「貪心無欲解脫」〔T02 0149a23〕Not glossed in the treatise; this fascicle glosses it itself: 「貪心無欲解脫」—“the mind of greed is liberated through dispassion”〔T02 0149a23〕〔T02 0149a22〕
解脫界·斷界·無欲界
雜阿含經the element of abandoning · the element of desirelessness (解脫界·斷界·無欲界)「若斷界、無欲界、滅界」「若斷界、無欲界、滅界」—“the element of abandoning, the element of desirelessness, the element of cessation”論未釋Not explained in the treatise〔T02 0118b27〕
觸不動·觸無相·觸無所有
雜阿含經contacts the signless · contacts nothingness (觸不動·觸無相·觸無所有)「觸不動、觸無相、觸無所有」「觸不動、觸無相、觸無所有」—“He contacts the unshaken, contacts the signless, contacts nothingness”論未釋Not glossed in the treatise〔T02 0150c03〕
觸入處（魔所乘）
雜阿含經「眼觸入處，是我所乘」「眼觸入處，是我所乘」—“The sense base of eye-contact is what I ride”論未見此名；論有「諸觸為依，貪著內受，名內受雜染」〔T30n1579 0814c25〕The name is not found in the treatise; the treatise has 「諸觸為依，貪著內受，名內受雜染」—“With contacts as support, greedy attachment to inner feeling is called the defilement of inner feeling”〔T30n1579 0814c25〕〔T02 0059a12〕
觸因·觸集·觸生·觸轉
雜阿含經contact as origin · born from contact · turning by contact (觸因·觸集·觸生·觸轉)「謂此三受，觸因、觸集、觸生、觸轉」「謂此三受，觸因、觸集、觸生、觸轉」—“these three feelings have contact as their cause, contact as their origin; they are born from contact and turn by contact”論作「受因緣」：「三品類觸，是受因緣」〔T30n1579 0850c24〕The treatise reads 「受因緣」—“the conditions of feeling”: 「三品類觸，是受因緣」—“the three classes of contact are the conditions of feeling”〔T30n1579 0850c24〕〔T02 0119a17〕
觸相·障礙相
雜阿含經the sign of obstruction (觸相·障礙相)「貪欲蓋以何為食？謂觸相」「貪欲蓋以何為食？謂觸相」—“What is the nutriment of the hindrance of sensual desire? It is the sign of contact”論未釋Not glossed in the treatise〔T02 0192a29〕
觸集
雜阿含經「是一邊，觸集是二邊，受是其中，愛為縫紩」「是一邊，觸集是二邊，受是其中，愛為縫紩」—“is one extreme, the arising of contact is the second extreme, feeling is the middle, and craving is the seam”論未釋Not explained in the treatise〔T02 0310c27〕
言數
雜阿含經「彼但有言數」「彼但有言數」—“that is merely a matter of verbal reckoning”論未釋Not explained in the treatise〔T02 0072b29〕
言說
雜阿含經「彼但有言說」「彼但有言說」—“that is merely verbal expression”「唯假言說」〔T30n1579 0824c10〕「唯假言說」—“only provisional verbal expression”〔T30n1579 0824c10〕〔T02 0088b11〕
計
雜阿含經「我今當說斷一切計」「我今當說斷一切計」—“I will now teach the cutting off of all reckoning”論未見此名；論有「不依四相薩迦耶見」〔T30n1579 0811c13〕，非逐字釋此名The name is not found in the treatise; the treatise has 「不依四相薩迦耶見」—“not relying on the view of the existing body in its four aspects”〔T30n1579 0811c13〕, which does not gloss this name verbatim〔T02 0055c02〕
記說
雜阿含經「悉不記說其所往生處」「悉不記說其所往生處」—“does not declare of any of them where they are reborn”「記一有生、記一無生」〔T30n1579 0798c03〕「記一有生、記一無生」—“declares that one is reborn and declares that one is not reborn”〔T30n1579 0798c03〕〔T02 0031c21〕
雜阿含經「記說，心不歡喜」「記說，心不歡喜」—“…declaration, was not glad at heart”論作「言說」：「文字一義言說，便懷猶豫，不生歡喜」〔T30n1579 0819a27〕The treatise has 「言說」—“expressions”: 「文字一義言說，便懷猶豫，不生歡喜」—“…words and expressions of one meaning, then harbour doubt and are not glad”〔T30n1579 0819a27〕〔T02 0315b14〕
說法比丘
雜阿含經「所謂說法比丘」「所謂說法比丘」—“what is called the bhikṣu who teaches the Dharma”論未釋Not explained in the treatise〔T02 0100c05〕
調伏·止息·寂靜·一心增進
雜阿含經stilled · quiescent · one-pointed and advancing (調伏·止息·寂靜·一心增進)「心緣身正念住調伏、止息、寂靜，一心增進」「心緣身正念住調伏、止息、寂靜，一心增進」—“the mind takes the body as its object and abides in right mindfulness, tamed, stilled, quiescent, one-pointed and advancing”論未釋Not glossed in the treatise〔T02 0139b18〕
調伏世間貪憂
雜阿含經「正念正知，調伏世間貪憂」「正念正知，調伏世間貪憂」—“with right mindfulness and clear comprehension, taming greed and sorrow for the world”論未釋Not glossed in the treatise〔T02 0139c24〕
調伏欲貪
雜阿含經「大師唯說調伏欲貪」「大師唯說調伏欲貪」—“The teacher teaches only the taming of desire and craving”論作「諸取斷遍知」：「謂於諸取斷遍知論」〔T30n1579 0799a13〕之句中The treatise has 「諸取斷遍知」—“the abandoning and full knowing of the clingings”: within the sentence 「謂於諸取斷遍知論」—“namely, the teaching on the abandoning and full knowing of the clingings”〔T30n1579 0799a13〕〔T02 0033c22〕
調象士
雜阿含經「於此王舍城為調象士」「於此王舍城為調象士」—“was in this Rājagṛha an elephant-tamer”論未釋Not glossed in the treatise〔T02 0136b11〕
諂曲幻偽·慢緩
雜阿含經slack (諂曲幻偽·慢緩)「若彼比丘諂曲幻偽、欺誑不信、無慚無愧、懈怠失念、不定惡慧、慢緩」「若彼比丘諂曲幻偽、欺誑不信、無慚無愧、懈怠失念、不定惡慧、慢緩」—“If that bhikṣu is crooked and deceitful, false and faithless, without shame or scruple, lazy and forgetful, unconcentrated and of evil wisdom, slack”論未釋Not glossed in the treatise〔T02 0130b09〕
諍訟·鬪亂眾僧
雜阿含經stirring up the Saṅgha (諍訟·鬪亂眾僧)「好起諍訟，鬪亂眾僧，作諸口舌，令不和合」「好起諍訟，鬪亂眾僧，作諸口舌，令不和合」—“delighted in raising disputes and litigation, stirred up the Saṅgha, and made all kinds of talk, so that it was not in harmony”論未釋Not glossed in the treatise〔T02 0139a09〕
論士
中阿含經「有四論士，所見各異，更相違反」「有四論士，所見各異，更相違反」—“There were four debaters, each with different views, contradicting one another”〔T01 0446c17〕
諸使
諸天天道
雜阿含經「有四種諸天天道，未淨眾生令淨，已淨者重令淨」「有四種諸天天道，未淨眾生令淨，已淨者重令淨」—“There are four heavenly ways of the gods that purify beings not yet pure and further purify those already pure”「即依如是清淨天性，說四證淨名為天路」〔T30n1579 0868a19〕〔詞異〕「即依如是清淨天性，說四證淨名為天路」—“on the basis of such a pure heavenly nature, the four purities of realization are said to be called the heavenly road”〔T30n1579 0868a19〕 [different wording]〔T02 0216a29〕
諸根·諸力·諸覺分·諸念處
雜阿含經the powers · the factors of awakening · the foundations of mindfulness (諸根·諸力·諸覺分·諸念處)「謂修諸根、修諸力、修諸覺分、修諸念處」「謂修諸根、修諸力、修諸覺分、修諸念處」—“Cultivating the faculties, cultivating the powers, cultivating the factors of awakening, cultivating the foundations of mindfulness”論未釋Not glossed in the treatise〔T02 0141b06〕
諸業有三·因習本有
中阿含經arising from what is habitually accumulated (諸業有三·因習本有)「諸業有三，因習本有」「諸業有三，因習本有」—“actions are of three kinds, arising from what is habitually accumulated”「謂貪是諸業，因習本有」〔T01 0438c16〕；「恚及癡是諸業，因習本有」〔T01 0438c17〕「謂貪是諸業，因習本有」—“that is, greed: from it actions arise, from what is habitually accumulated”〔T01 0438c16〕; 「恚及癡是諸業，因習本有」—“hatred and delusion: from them actions arise, from what is habitually accumulated”〔T01 0438c17〕〔T01 0438c16〕
諸禪·解脫·三昧·正受
雜阿含經liberations · concentrations · attainments (諸禪·解脫·三昧·正受)「者，謂諸禪、解脫、三昧、正受」「者，謂諸禪、解脫、三昧、正受」—“…means the meditations, liberations, concentrations, and attainments”論作「靜慮、解脫、等持、等至」：「世間靜慮、解脫、等持、等至」〔T30n1579 0820b15〕The treatise has 「靜慮、解脫、等持、等至」—“meditations, liberations, concentrations, and attainments”: 「世間靜慮、解脫、等持、等至」—“the worldly meditations, liberations, concentrations, and attainments”〔T30n1579 0820b15〕〔T02 0317b03〕
識住·四識住
雜阿含經the four stations of consciousness (識住·四識住)「地界者，譬四識住」「地界者，譬四識住」—“the earth element is a figure for the four stations of consciousness”「與因相似四種識住，說名為緣」〔T30n1579 0794b07〕；「云何而取？謂四識住」〔T30n1579 0780b27〕「與因相似四種識住，說名為緣」—“the four kinds of stations of consciousness, resembling the cause, are called the condition”〔T30n1579 0794b07〕; 「云何而取？謂四識住」—“How does it cling? Namely, by the four stations of consciousness”〔T30n1579 0780b27〕〔T02 0009a06〕
識受陰
雜阿含經「城主者，謂識受陰」「城主者，謂識受陰」—“The lord of the city means the aggregate of consciousness”論未釋Not explained in the treatise〔T02 0316a03〕
識身
雜阿含經「我此識身及外境界一切相」「我此識身及外境界一切相」—“this body of mine with its consciousness and all the signs of outer objects”「計我、我慢，以有識身為所緣因相。」〔T30n1579 0777c10〕「計我、我慢，以有識身為所緣因相。」—“Reckoning a self and the conceit of self take the body with its consciousness as their objective causal mark.”〔T30n1579 0777c10〕〔T02 0005a13〕
護斷
中阿含經「有漏從護斷」「有漏從護斷」—“outflows cut off by guarding”七斷總列首見；分釋起於「云何有漏從護斷耶？」〔T01 0432b06〕；「眼見色護眼根者，以正思惟不淨觀也，不護眼根者，不正思惟以淨觀也」〔T01 0432b07〕First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從護斷耶？」—“How are outflows cut off by guarding?”〔T01 0432b06〕; 「眼見色護眼根者，以正思惟不淨觀也，不護眼根者，不正思惟以淨觀也」—“When the eye sees a form, one guards the eye faculty by rightly reflecting on the contemplation of the impure; one who does not guard the eye faculty reflects wrongly with the contemplation of the pure”〔T01 0432b07〕〔T01 0432a11〕
護犢牸牛
雜阿含經「世尊去不久，為護犢牸牛所觸殺，於命終」「世尊去不久，為護犢牸牛所觸殺，於命終」—“the World-Honored One and departed, not long after he was gored to death by a cow protecting her calf; at the time of death”論未釋Not explained in the treatise〔T02 0086b10〕
護諸根、護戒
中阿含經「便害護諸根、護戒」「便害護諸根、護戒」—“he harms guarding the faculties, guarding the precepts”無自釋；十三項之首二項No self-gloss; the first two of the thirteen items〔T01 0485c25〕
變悔
雜阿含經「被不實舉罪比丘復以幾法令不變悔？」「被不實舉罪比丘復以幾法令不變悔？」—“By how many dharmas does the bhikṣu who is falsely charged with an offence keep himself free of remorse?”論未釋Not glossed in the treatise〔T02 0129c20〕
變易·異分
雜阿含經of a differing nature (變易·異分)「眼無常、苦、變易、異分法」「眼無常、苦、變易、異分法」—“The eye is a thing that is impermanent, suffering, changing, of a differing nature”論未見此名；論有「謂樂分位與苦分位有別異性」〔T30n1579 0809b16〕，非逐字釋此名The name is not found in the treatise; the treatise has 「謂樂分位與苦分位有別異性」—“namely, the pleasant state and the painful state are of a differing nature”〔T30n1579 0809b16〕, which does not gloss this name verbatim〔T02 0052b11〕
變易增損
雜阿含經「有變易增損，此四不壞淨未甞增損變異」「有變易增損，此四不壞淨未甞增損變異」—“may change, increase, and diminish, these four unbreakable purities have never increased, diminished, or changed”「其四大種可令變異，非已成就四種證淨諸聖弟子可有變異」〔T30n1579 0868a16〕「其四大種可令變異，非已成就四種證淨諸聖弟子可有變異」—“the four great elements can be made to change, but the noble disciples who have accomplished the four kinds of purity of realization cannot change”〔T30n1579 0868a16〕〔T02 0214b13〕
變易法
雜阿含經「是變易法」「是變易法」—“is subject to change”「謂由敗壞、變易、別離、相應、法性相故」〔T30n1579 0774c29〕「謂由敗壞、變易、別離、相應、法性相故」—“that is, by the aspects of decay, change, separation, association, and their nature”〔T30n1579 0774c29〕〔T02 0006b10〕
負處
雜阿含經「是故知波旬，即自墮負處」「是故知波旬，即自墮負處」—“therefore know, Pāpīyas, that you have yourself fallen into defeat”論未釋Not explained in the treatise〔T02 0059a22〕
貧活·寒乞
雜阿含經begging in cold and hardship (貧活·寒乞)「不於人中貧活而活，不寒乞，自然富足」「不於人中貧活而活，不寒乞，自然富足」—“he does not live a life of poverty among humans, does not beg in cold and hardship, and is of himself rich and sufficient”論未釋Not glossed in the treatise〔T02 0214a16〕
貪伺
中阿含經「一曰貪伺」「一曰貪伺」—“The first is called covetousness”「見他財物諸生活具，常伺求望，欲令我得」〔T01 0437c24〕「見他財物諸生活具，常伺求望，欲令我得」—“seeing another’s property and means of livelihood, he constantly looks and longs, wishing that I might have it”〔T01 0437c24〕〔T01 0437c23〕
貪使·瞋恚使·癡使
雜阿含經the fetter of hatred · the fetter of delusion (貪使·瞋恚使·癡使)「為斷樂受貪使故，於我所修梵行」「為斷樂受貪使故，於我所修梵行」—“to abandon the fetter of greed toward pleasant feeling, pure conduct is practised under me”論作「隨眠」：「於樂受中有貪隨眠，於苦受中有瞋隨眠，於非苦樂無明隨眠」〔T30n1579 0851a03〕The treatise reads 「隨眠」—“latent tendency”: 「於樂受中有貪隨眠，於苦受中有瞋隨眠，於非苦樂無明隨眠」—“in pleasant feeling there is the latent tendency of greed, in painful feeling the latent tendency of hatred, in what is neither painful nor pleasant the latent tendency of ignorance”〔T30n1579 0851a03〕〔T02 0119b16〕
貪受·貪著受
雜阿含經「樂貪著受、苦貪著受、不苦不樂貪著受」「樂貪著受、苦貪著受、不苦不樂貪著受」—“pleasant feeling of attachment, painful feeling of attachment, neither-painful-nor-pleasant feeling of attachment”論作「依耽嗜受」：「依耽嗜受者，於妙五欲諸染污受」〔T30n1579 0851a27〕The treatise reads 「依耽嗜受」—“feeling of relishing”: 「依耽嗜受者，於妙五欲諸染污受」—“feelings of relishing are the defiled feelings toward the fine five sense pleasures”〔T30n1579 0851a27〕〔T02 0120c15〕
貪喜俱
雜阿含經「皮肉中間筋骨者謂貪喜俱」「皮肉中間筋骨者謂貪喜俱」—“the sinews and bones between hide and flesh speak of greed and delight together”論未釋Not explained in the treatise〔T02 0075b11〕
貪想·恚想·害想
雜阿含經the perception of hatred · the perception of harming (貪想·恚想·害想)「想有無量種種，貪想、恚想、害想」「想有無量種種，貪想、恚想、害想」—“Perception is of countless kinds: the perception of greed, the perception of hatred, the perception of harming”論作「謂於三事不正尋思，及彼前行諸不正想」〔T30n1579 0784c25〕The treatise has 「謂於三事不正尋思，及彼前行諸不正想」—“namely, wrong thinking about three matters, and the wrong perceptions that go before it”〔T30n1579 0784c25〕〔T02 0072a23〕
貪欲繫著
雜阿含經「貪欲繫著因緣故」「貪欲繫著因緣故」—“Through the cause and condition of being bound and attached by desire”論未釋Not glossed in the treatise〔T02 0141b28〕
貪覺覺·恚覺覺·害覺覺
雜阿含經thoughts of hatred · thoughts of harming (貪覺覺·恚覺覺·害覺覺)「汝等莫起貪覺覺，莫起恚覺覺，莫起害覺覺」「汝等莫起貪覺覺，莫起恚覺覺，莫起害覺覺」—“Do not give rise to thoughts of greed, do not give rise to thoughts of hatred, do not give rise to thoughts of harming”論作「欲等尋思」：「邪尋思者，當知即是欲等尋思」〔T30n1579 0845a17〕The treatise reads 「欲等尋思」—“deliberation on sensual desire and the rest”: 「邪尋思者，當知即是欲等尋思」—“Wrong deliberation, it should be known, is deliberation on sensual desire and the rest”〔T30n1579 0845a17〕〔T02 0109b23〕
賓頭盧
雜阿含經「尊者賓頭盧住拘」「尊者賓頭盧住拘」—“the venerable Piṇḍola was staying at Kau…”論未釋Not explained in the treatise〔T02 0311a03〕
賢聖
中阿含經「便於賢聖得歡喜樂，正趣漏盡」「便於賢聖得歡喜樂，正趣漏盡」—“he attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows”無自釋No self-gloss〔T01 0421a15〕
賢聖修根
雜阿含經「云何賢聖法、律為賢聖修根？」「云何賢聖法、律為賢聖修根？」—“What is the noble cultivation of the faculties in the noble Dharma and Discipline?”「當知齊此善修習故，名善修根」〔T30n1579 0823c05〕「當知齊此善修習故，名善修根」—“it should be known that, because one has cultivated well to this extent, it is called the good cultivation of the faculties”〔T30n1579 0823c05〕〔T02 0078b21〕
賢聖出世空相應緣起隨順法
雜阿含經「為彼比丘說賢聖出世空相應緣起隨順法」「為彼比丘說賢聖出世空相應緣起隨順法」—“teach that bhikṣu the Dharma of the noble ones, beyond the world, connected with emptiness, in accord with dependent arising”論作「甚深出離世間、空性相應緣性緣起」：「甚深出離世間、空性相應緣性緣起順逆等」〔T30n1579 0830c25〕The treatise reads 「甚深出離世間、空性相應緣性緣起」—“profound, leaving the world behind, connected with emptiness, conditionality, dependent arising”: 「甚深出離世間、空性相應緣性緣起順逆等」—“profound, leaving the world behind, connected with emptiness, conditionality, dependent arising in forward and reverse order, and the rest”〔T30n1579 0830c25〕〔T02 0083c04〕
賢聖慧眼
雜阿含經「賢聖慧眼得入」「賢聖慧眼得入」—“you have entered with the eye of noble wisdom”論未釋Not glossed in the treatise〔T02 0149c03〕
賢聖等三昧·眾具
雜阿含經requisites (賢聖等三昧·眾具)「所謂賢聖等三昧根本眾具」「所謂賢聖等三昧根本眾具」—“There is what is called the root and requisites of noble right samādhi”「七種定因具，如三摩呬多地已說」〔T30n1579 0865c10〕〔參〕「七種定因具，如三摩呬多地已說」—“the seven kinds of causes and requisites of concentration, as already taught in the Stage of Meditative Attainment”〔T30n1579 0865c10〕 [cf.]〔T02 0199a24〕
賣色自活
雜阿含經「為女人賣色自活」「為女人賣色自活」—“was a woman who lived by selling her body”論未釋Not glossed in the treatise〔T02 0137c01〕
質多羅天子
雜阿含經「質多羅天子作是念」「質多羅天子作是念」—“the god Zhiduoluo thought thus”論未釋Not glossed in the treatise〔T02 0153b12〕
質多羅長者
雜阿含經「有質多羅長者詣諸上座比丘」「有質多羅長者詣諸上座比丘」—“a certain householder Zhiduoluo came to where the elder bhikṣus were”論未釋Not glossed in the treatise〔T02 0149a29〕
質直·教誡·教授
雜阿含經admonition · instruction (質直·教誡·教授)「不諂不偽，質直心生，我則教誡、教授為其說法」「不諂不偽，質直心生，我則教誡、教授為其說法」—“without flattery or deceit, and an upright mind arises, I admonish and instruct him and teach him the Dharma”「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」〔T30n1579 0864b03〕；「一、說正法教，二、教授教誡，三、如理通達，四、得真實證」〔T30n1579 0864b06〕「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」—“a person who loves himself, without flattery and without deceit, upright by nature, has four characteristics for realizing his own benefit”〔T30n1579 0864b03〕; 「一、說正法教，二、教授教誡，三、如理通達，四、得真實證」—“first, the teaching of the right Dharma is taught; second, instruction and admonition; third, penetration in accordance with principle; fourth, attaining true realization”〔T30n1579 0864b06〕〔T02 0189a23〕
超入決定
雜阿含經「我今日超入決定」「我今日超入決定」—“Today I have gone beyond and entered into certainty”論未釋Not explained in the treatise〔T02 0062b18〕
超度
雜阿含經「而欲超度觸者，無有是處，觸集、觸滅、觸滅道跡超度者」「而欲超度觸者，無有是處，觸集、觸滅、觸滅道跡超度者」—“and yet wish to cross beyond contact—there is no such possibility; to cross beyond the arising of contact, the cessation of contact, and the path leading to the cessation of contact”論作「超越」：「未能超越。」〔T30n1579 0837b27〕The treatise reads 「超越」—“pass beyond”: 「未能超越。」—“not yet able to pass beyond.”〔T30n1579 0837b27〕〔T02 0099b22〕
越於二
雜阿含經「如是比丘越於二，離諸相，寂滅解脫」「如是比丘越於二，離諸相，寂滅解脫」—“Such a bhikṣu goes beyond the two, leaves all signs, and is liberated in quiescence”論未釋Not explained in the treatise〔T02 0051a09〕
趣一切取道跡
雜阿含經「有趣一切取道跡」「有趣一切取道跡」—“There is a path leading to all clinging”「謂趣諸取行，趣諸取盡行，若一切法遍知、永斷、作苦邊際」〔T30n1579 0811c11〕「謂趣諸取行，趣諸取盡行，若一切法遍知、永斷、作苦邊際」—“namely, the practice leading to the clingings, the practice leading to the exhaustion of the clingings, and the full knowledge of all dharmas, cutting them off forever, and making an end of suffering”〔T30n1579 0811c11〕〔T02 0055a18〕
跋祇聚落·失收摩羅山
雜阿含經Mount Śiśumāra (跋祇聚落·失收摩羅山)「住跋祇聚落失收摩羅山恐怖稠林禽獸之處」「住跋祇聚落失收摩羅山恐怖稠林禽獸之處」—“was dwelling in the Vṛji village, Mount Śiśumāra, the fearsome dense forest, the haunt of wild beasts”論未釋Not glossed in the treatise〔T02 0139a18〕
跋陀羅
雜阿含經「爾時，尊者跋陀羅比丘及尊者阿難俱住祇樹給孤獨園」「爾時，尊者跋陀羅比丘及尊者阿難俱住祇樹給孤獨園」—“At that time the venerable bhikṣu Bhadra and the venerable Ānanda were both staying in the Jeta Grove, Anāthapiṇḍada’s Park”論未釋Not explained in the treatise〔T02 0123b21〕
踈澁行
雜阿含經「所行非法，所行踈澁行」「所行非法，所行踈澁行」—“what they practise is unrighteous, what they practise is coarse and harsh conduct”論未釋Not explained in the treatise〔T02 0076c12〕
身不疲倦·眼亦不患
雜阿含經the eyes do not ail (身不疲倦·眼亦不患)「身不疲倦，眼亦不患，樂隨順觀住，樂覺知，不染著樂」「身不疲倦，眼亦不患，樂隨順觀住，樂覺知，不染著樂」—“the body does not tire and the eyes do not ail; one delights in dwelling in contemplation in accordance, delights in knowing, and is not attached to happiness”「令身無勞，善能除遣奢摩他品隨煩惱故」〔T30n1579 0866b19〕；「令眼無勞，善能除遣毘鉢舍那品隨煩惱故」〔T30n1579 0866b20〕「令身無勞，善能除遣奢摩他品隨煩惱故」—“it makes the body without fatigue, for it is well able to remove the secondary defilements of the side of calm”〔T30n1579 0866b19〕; 「令眼無勞，善能除遣毘鉢舍那品隨煩惱故」—“it makes the eyes without fatigue, for it is well able to remove the secondary defilements of the class of insight”〔T30n1579 0866b20〕〔T02 0209a25〕
身作證
雜阿含經「若彼比丘離貪欲，心解脫，得身作證」「若彼比丘離貪欲，心解脫，得身作證」—“If that bhikṣu is free of sensual desire, liberated in mind, and has realized it in his own person”論未釋Not explained in the treatise〔T02 0190b18〕
身作證具足住
雜阿含經「若有比丘得無量三昧，身作證具足住」「若有比丘得無量三昧，身作證具足住」—“If a bhikṣu attains the immeasurable samādhi and dwells in its full accomplishment realized in the body”論未釋Not glossed in the treatise〔T02 0128b03〕
身分齊受·壽分齊受
雜阿含經the feeling that has life as its limit (身分齊受·壽分齊受)「無明離欲而生明，身分齊受所覺，身分齊受」「無明離欲而生明，身分齊受所覺，身分齊受」—“is free from desire for ignorance and knowledge arises, the feeling that has the body as its limit, as it is felt, the feeling that has the body as its limit”論作「身邊際受」：「受所有身邊際受，乃至廣說。未捨命來，常」〔T30n1579 0830c10〕The treatise reads 「身邊際受」—“the feeling that has the body as its limit”: 「受所有身邊際受，乃至廣說。未捨命來，常」—“feeling of all feelings that have the body as their limit, and so on, taught at length. Until he gives up his life, always”〔T30n1579 0830c10〕〔T02 0083b21〕
身受·心受
雜阿含經mental feeling (身受·心受)「增長二受，若身受、若心受」「增長二受，若身受、若心受」—“he gives rise to two feelings, a bodily feeling or a mental feeling”論作「染心領納」「相應領納」：「二毒箭者，即喻三受或染心領納，謂由貪瞋癡；或相應領納，謂由生等苦」〔T30n1579 0851a16〕The treatise reads 「染心領納」—“taken in with a defiled mind” and 「相應領納」—“taken in by association”: 「二毒箭者，即喻三受或染心領納，謂由貪瞋癡；或相應領納，謂由生等苦」—“The two poisoned darts are a simile for the three feelings, taken in either with a defiled mind, namely through greed, hatred, and delusion, or by association, namely through birth and the other sufferings”〔T30n1579 0851a16〕〔T02 0120a11〕
身口意護
身命相屬
雜阿含經「諸根不壞，身命相屬」「諸根不壞，身命相屬」—“the faculties do not break down, and body and life remain joined”論未釋Not glossed in the treatise〔T02 0150b14〕
身念處
雜阿含經「不住身念處」「不住身念處」—“he does not abide in mindfulness of the body”論未釋Not explained in the treatise〔T02 0064a18〕
身惡行·口意惡行·身妙行
中阿含經verbal and mental misconduct · bodily good conduct (身惡行·口意惡行·身妙行)「我說身惡行不可作，口、意惡行亦不可作」「我說身惡行不可作，口、意惡行亦不可作」—“I say that bodily misconduct is not to be done, and verbal and mental misconduct are also not to be done”見上「不可作」「可作」二列See the two rows above, 「不可作」—“what is not to be done” and 「可作」—“what is to be done”〔T01 0441b07〕
身業·口業·意業
中阿含經verbal action · mental action (身業·口業·意業)「若汝將作身業」「若汝將作身業」—“if you are about to do a bodily action”「口業亦復如是」〔T01 0437a05〕；「因過去行故，已生意業」〔T01 0437a05〕「口業亦復如是」—“so too for verbal action”〔T01 0437a05〕; 「因過去行故，已生意業」—“because of past conduct, a mental action has already arisen”〔T01 0437a05〕〔T01 0436c09〕
身止息·心止息
雜阿含經the stilling of mind (身止息·心止息)「得身止息及心止息」「得身止息及心止息」—“attains the stilling of body and the stilling of mind”「由正修習入出息念，身心輕安」〔T30n1579 0866a16〕〔參〕「由正修習入出息念，身心輕安」—“through rightly cultivating mindfulness of the in-and-out breath, body and mind have pliant ease”〔T30n1579 0866a16〕 [cf.]〔T02 0206a10〕
身淨業
身猗息·心猗息（猗覺分）
雜阿含經the tranquillity of mind (the awakening factor of tranquillity) (身猗息·心猗息)「有身猗息，有心猗息」「有身猗息，有心猗息」—“There is the tranquillity of body, there is the tranquillity of mind”論作輕安覺支：「身心映徹，有所堪能。由此義故，輕安覺支如神珠寶」〔T30n1579 0864c28〕The treatise has the awakening factor of pliant ease: 「身心映徹，有所堪能。由此義故，輕安覺支如神珠寶」—“body and mind are lucid and capable. For this reason, the awakening factor of pliant ease is like the divine pearl treasure”〔T30n1579 0864c28〕〔T02 0191c05〕
身行息
雜阿含經「覺知一切身行息入息」「覺知一切身行息入息」—“knowing the stilling of all bodily activity on the in-breath”論未釋Not glossed in the treatise〔T02 0206b01〕
身見為本
雜阿含經「一切皆以身見為本，身見集、身見生、身見轉」「一切皆以身見為本，身見集、身見生、身見轉」—“all have the view of the body as their root; from the view of the body they gather, from the view of the body they arise, from the view of the body they proceed”論未釋Not glossed in the treatise〔T02 0151a21〕
身見（承前）
雜阿含經「云何為身見？」「云何為身見？」—“What is the view of the body?”論未釋；本卷自釋：「見色是我、色異我、色中我、我中色」〔T02 0151a24〕Not glossed in the treatise; this fascicle glosses it itself: 「見色是我、色異我、色中我、我中色」—“sees form as self, form as other than self, self in form, form in self”〔T02 0151a24〕〔T02 0151a23〕
身觸（貪欲·瞋恚·戒取·我見）
雜阿含經hatred · clinging to precepts · the view of self) (身觸（貪欲·瞋恚·戒取·我見）)「種貪欲身觸、種瞋恚身觸、種戒取身觸、種我見身觸」「種貪欲身觸、種瞋恚身觸、種戒取身觸、種我見身觸」—“sows the bodily contact of desire, sows the bodily contact of hatred, sows the bodily contact of clinging to precepts, sows the bodily contact of the view of self”論未釋Not explained in the treatise〔T02 0054a11〕
身證住
雜阿含經「身證住」「身證住」—“dwell, having realized it with the body”論未釋Not explained in the treatise〔T02 0050b26〕
身身觀住·法法觀念住
雜阿含經the foundation of mindfulness contemplating dharmas as dharmas (身身觀住·法法觀念住)「若比丘內身身觀住」「若比丘內身身觀住」—“If a bhikṣu dwells contemplating the body as body in the inner body”論未釋Not glossed in the treatise〔T02 0196b18〕
躶形·拔髮
雜阿含經plucking out the hair (躶形·拔髮)「唯有躶形、拔髮、乞食」「唯有躶形、拔髮、乞食」—“there is only going naked, plucking out the hair, begging for food”論未釋Not glossed in the treatise〔T02 0152b02〕
車輿
雜阿含經「譬如有人乘車輿從東方顛沛而來」「譬如有人乘車輿從東方顛沛而來」—“Suppose a man came driving a carriage headlong from the east”「如理作意如四方來輿乘車車，緣身等四境界門轉」〔T30n1579 0866c18〕「如理作意如四方來輿乘車車，緣身等四境界門轉」—“proper attention is like carts and carriages coming from the four directions, turning along the gates of the four objects, body and the rest”〔T30n1579 0866c18〕〔T02 0208c28〕
軛鞅
雜阿含經「共一軛鞅縛繫」「共一軛鞅縛繫」—“bound together by one yoke and harness”論未釋Not explained in the treatise〔T02 0060b06〕
輪迴
雜阿含經同上As above論未見此名；論作「流轉」（「由五種相，一切愚夫流轉不息」〔T30n1579 0781c28〕）This name is not found in the treatise; the treatise has 「流轉」—“turning on” (「由五種相，一切愚夫流轉不息」—“By five aspects all the foolish turn on without ceasing”〔T30n1579 0781c28〕)〔T02 0069b05〕
轉法輪
雜阿含經「舉聲唱喚者，謂轉法輪」「舉聲唱喚者，謂轉法輪」—“Raising his voice and calling out means turning the wheel of the Dharma”論未釋Not explained in the treatise〔T02 0317b05〕
雜阿含經「人住處鹿野苑中轉法輪，是故此經名轉」「世尊於波羅㮈國仙人住處鹿野苑中轉法輪，是故此經名轉法輪經」—“The World-Honored One turned the wheel of the Dharma in the country of Vārāṇasī, at the Sages’ Dwelling, in the Deer Park; therefore this discourse is called the Discourse on Turning the Wheel of the Dharma”「說名為輪。正見等法所成性故，說名法輪。如來、應供是梵增語」〔T30n1579 0843c05〕「說名為輪。正見等法所成性故，說名法輪。如來、應供是梵增語」—“it is called a wheel. Because its nature is made of right view and the other dharmas, it is called the wheel of the Dharma. Tathāgata and Worthy One are synonyms of Brahmā”〔T30n1579 0843c05〕〔T02 0104a27〕
轉結·正無間等
雜阿含經rightly attaining unbroken comprehension (轉結·正無間等)「是名斷愛，轉結，正無間等，究竟苦邊」「是名斷愛，轉結，正無間等，究竟苦邊」—“this is called having cut off craving, turned away the bonds, rightly attained unbroken comprehension, and reached the utter end of suffering”論未釋Not explained in the treatise〔T02 0050c18〕
辟支佛
雜阿含經「若得辟支佛道證，彼一」「若得辟支佛道證，彼一切知四聖諦故」—“if one attains and realizes the path of a pratyekabuddha, it is all because of knowing the four noble truths”論作「獨覺」：「若諸獨覺所有菩提、若諸如來無上菩提，如是三種」〔T30n1579 0844a09〕The treatise reads 「獨覺」—“solitary buddhas”: 「若諸獨覺所有菩提、若諸如來無上菩提，如是三種」—“or the awakening of the solitary buddhas, or the unsurpassed awakening of the Tathāgatas—these three kinds”〔T30n1579 0844a09〕〔T02 0106b15〕
辯捷
雜阿含經「汝真辯捷，知事而說」「汝真辯捷，知事而說」—“You are truly quick in eloquence, knowing the matter and speaking”論未釋Not glossed in the treatise〔T02 0151a06〕
近住弟子
雜阿含經「有師、有近住弟子，則苦獨住」「有師、有近住弟子，則苦獨住」—“With a teacher and with attendant disciples, one dwells alone in suffering”論未見此名；論有「不應為作居住依止」〔T30n1579 0812b03〕The name is not found in the treatise; the treatise has 「不應為作居住依止」—“one should not make for it a dwelling and support”〔T30n1579 0812b03〕〔T02 0057a17〕
迦摩
雜阿含經「尊者阿難及尊者迦摩」「尊者阿難及尊者迦摩」—“the venerable Ānanda and the venerable Jiamo”論未釋Not glossed in the treatise〔T02 0146b25〕
迦梨迦優婆夷
雜阿含經「迦梨迦優婆夷舍」「迦梨迦優婆夷舍」—“the house of the laywoman Jialijia”論未釋Not glossed in the treatise〔T02 0143a06〕
迦毘羅衛·尼拘婁陀園
雜阿含經Nyagrodha Park (迦毘羅衛·尼拘婁陀園)「至迦毘羅衛國，住尼拘婁陀園」「至迦毘羅衛國，住尼拘婁陀園」—“came to Kapilavastu, staying in Nyagrodha Park”論未釋Not explained in the treatise〔T02 0316a10〕
迦羅跋比丘尼
雜阿含經「迦羅跋比丘尼亦爾」「迦羅跋比丘尼亦爾」—“so too with the bhikṣuṇī Jialuoba”論未釋Not glossed in the treatise〔T02 0146a29〕
迦陵伽行處
雜阿含經「蛇頭巖下迦陵伽行處」「蛇頭巖下迦陵伽行處」—“at the Kaliṅga walking-place below Snake-Head Rock”論未釋Not explained in the treatise〔T02 0060c16〕
退戒
雜阿含經「若比丘還戒者、退戒者」「若比丘還戒者、退戒者」—“If a bhikṣu is one who gives back the precepts, one who falls away from the precepts”論未釋Not explained in the treatise〔T02 0186b08〕
退法·不退法
雜阿含經the thing that does not lead to decline (退法·不退法)「有退、不退法、六勝入處」「有退、不退法、六勝入處」—“There is the thing that leads to decline, the thing that does not lead to decline, and the six bases of mastery”論有「於先所得少三摩地尚還退失」〔T30n1579 0822a14〕；「由整攝故，能不退失」〔T30n1579 0822a15〕The treatise has 「於先所得少三摩地尚還退失」—“even the slight samādhi obtained before is lost again”〔T30n1579 0822a14〕; 「由整攝故，能不退失」—“because of gathering oneself in order, one can avoid loss”〔T30n1579 0822a15〕〔T02 0076a04〕
退道·勝道
雜阿含經the path of excellence (退道·勝道)「如是退道、勝道」「如是退道、勝道」—“so too the path of decline and the path of excellence”論未釋Not glossed in the treatise〔T02 0205b01〕
逆防逆知
雜阿含經「若行處、住處逆防逆知」「若行處、住處逆防逆知」—“if he guards against and knows in advance where it goes and where it dwells”論未釋Not explained in the treatise〔T02 0314a20〕
通達現見觀察·智慧自覺
雜阿含經awakening by oneself through wisdom (通達現見觀察·智慧自覺)「通達現見觀察，智慧自覺」「通達現見觀察，智慧自覺」—“penetrating, directly seeing, observing, awakening by himself through wisdom”論未釋Not glossed in the treatise〔T02 0147c18〕
逼迫苦
雜阿含經「則不應受逼迫苦」「則不應受逼迫苦」—“it should not undergo oppressive suffering”論未釋Not explained in the treatise〔T02 0091a04〕
過人法神足現化
雜阿含經「我欲得見尊者過人法神足現化」「我欲得見尊者過人法神足現化」—“I wish to see the venerable one’s superhuman state, the display of supernormal power”論未釋Not glossed in the treatise〔T02 0151c07〕
道品
雜阿含經「具諸道品」「具諸道品」—“fully endowed with the factors of the path”論於他處稱「道品分」：「如五取蘊、六處、因緣相應分及道品分」〔T30n1579 0772c20〕Elsewhere the treatise speaks of 「道品分」—“the section on the factors of the path”: 「如五取蘊、六處、因緣相應分及道品分」—“as in the connected sections on the five aggregates of clinging, the six sense-bases, and causes and conditions, and the section on the factors of the path”〔T30n1579 0772c20〕〔T02 0035a10〕
遠塵離垢·法眼淨
雜阿含經the pure Dharma-eye (遠塵離垢·法眼淨)「遠塵離垢，得法眼淨」「遠塵離垢，得法眼淨」—“was far removed from dust and free of defilement, and gained the pure Dharma-eye”「由見所斷諸煩惱纏得離繫故，名為遠塵。由彼隨眠得離繫故，說名離垢。」〔T30n1579 0778c08〕「由見所斷諸煩惱纏得離繫故，名為遠塵。由彼隨眠得離繫故，說名離垢。」—“Because one is disjoined from the entanglements of the afflictions to be abandoned by seeing, it is called far removed from dust. Because one is disjoined from their latent tendencies, it is called free of defilement.”〔T30n1579 0778c08〕〔T02 0006b25〕
遠塵離垢·諸法淨眼
中阿含經the pure eye of the Dharma (遠塵離垢·諸法淨眼)「遠塵離垢，諸法淨眼生」「遠塵離垢，諸法淨眼生」—“dust was removed and stain left behind, and the pure eye of the Dharma arose”〔T01 0448b28〕
遠離·法定
中阿含經the concentration on the Dharma (遠離·法定)「獨住遠離」「獨住遠離」—“dwells alone in seclusion”「遠離」字先見於此（經十九）；法定之名首見「有法之定，名曰遠離」〔T01 0447a25〕；「汝因此定，可得正念，可得一心」〔T01 0447a26〕The word 「遠離」—“seclusion” is first seen here (Discourse 19); the name of the concentration on the Dharma is first seen in 「有法之定，名曰遠離」—“There is a concentration on the Dharma called seclusion”〔T01 0447a25〕; 「汝因此定，可得正念，可得一心」—“through this concentration you can gain right mindfulness and can gain one-pointedness of mind”〔T01 0447a26〕〔T01 0444b26〕
遠離喜樂·身作證
雜阿含經realizing with the body (遠離喜樂·身作證)「汝當精勤，時時學遠離喜樂，具足身作證」「汝當精勤，時時學遠離喜樂，具足身作證」—“you should be diligent and train from time to time in the joy of seclusion, realizing it fully with the body”「復次，於遠離喜身作證住諸聖弟子，能斷五法，能修五法令得圓滿」〔T30n1579 0852b07〕「復次，於遠離喜身作證住諸聖弟子，能斷五法，能修五法令得圓滿」—“Further, the noble disciples who dwell having realized with the body the joy of seclusion can abandon five things and can cultivate five things to fulfilment”〔T30n1579 0852b07〕〔T02 0123a06〕
遮羅迦
雜阿含經「沙門、婆羅門、遮羅迦出家」「沙門、婆羅門、遮羅迦出家」—“ascetics, brahmins, and caraka renunciants”論未釋Not explained in the treatise〔T02 0077b04〕
還戒退減
雜阿含經「彼當還戒退減」「彼當還戒退減」—“will he give up the precepts and fall back?”論作「還退捨正所修學」：「已，復還退捨正所修學」〔T30n1579 0818b29〕The treatise has 「還退捨正所修學」—“turns back and abandons the training he was rightly pursuing”: 「已，復還退捨正所修學」—“…having done so, he turns back again and abandons the training he was rightly pursuing”〔T30n1579 0818b29〕〔T02 0314b17〕
邊國王
雜阿含經「邊國王，善治城壁」「邊國王，善治城壁」—“the king of a border country, who has made the city walls well”論未釋Not explained in the treatise〔T02 0315c20〕
邊城、七事、四食
中阿含經「如王邊城七事具足，四食豐饒，易不難得」「如王邊城七事具足，四食豐饒，易不難得」—“As a king’s border city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get”七事「謂王邊城造立樓櫓，築地使堅，不可毀壞」〔T01 0422c14〕起；四食「謂王邊城水草樵木，資有豫備」〔T01 0422c29〕起；逐項見目七The seven requisites from 「謂王邊城造立樓櫓，築地使堅，不可毀壞」—“The king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed”〔T01 0422c14〕 onward; the four provisions from 「謂王邊城水草樵木，資有豫備」—“The king’s border city has water, grass, firewood, and timber, its supplies prepared in advance”〔T01 0422c29〕 onward; item by item, see Section VII〔T01 0422c11〕
邊見·見取
雜阿含經clinging to views (邊見·見取)「身見、邊見、邪見、見取、戒取」「身見、邊見、邪見、見取、戒取」—“the view of the body, extreme views, wrong view, clinging to views, clinging to precepts”論未見「邊見」之名The name 「邊見」—“extreme views” is not found in the treatise〔T02 0049a13〕
那伽達多
雜阿含經「往詣那伽達多比丘房」「往詣那伽達多比丘房」—“went to the bhikṣu Naqiedaduo’s room”論未釋Not glossed in the treatise〔T02 0149b04〕
那梨聚落深林中待賓舍
雜阿含經「佛住那梨聚落深林中待賓舍」「佛住那梨聚落深林中待賓舍」—“the Buddha was staying at the village of Nali, in the guest hall in the deep forest”論未釋Not explained in the treatise〔T02 0085c17〕
那難陀園墻村㮈林
中阿含經「佛遊那難陀園，在墻村㮈林」「佛遊那難陀園，在墻村㮈林」—“the Buddha was staying at the Nālandā grove, in the mango grove of Qiang village”〔T01 0439c25〕
邪事·正事
雜阿含經right things (邪事·正事)「若在家、若出家而起邪事者，我所不說」「若在家、若出家而起邪事者，我所不說」—“Whether a householder or one gone forth, if he gives rise to wrong things, I do not speak of him”論未釋Not glossed in the treatise〔T02 0198c15〕
邪志
雜阿含經「前行左路者，謂邪見、邪志」「前行左路者，謂邪見、邪志」—“the left road going on ahead means wrong view, wrong intention”論未見此名This name is not found in the treatise〔T02 0071c03〕
邪慢·卑慢·憍慢
雜阿含經the conceit of inferiority · arrogance (邪慢·卑慢·憍慢)「我慢、增上慢、邪慢、卑慢、憍慢」「我慢、增上慢、邪慢、卑慢、憍慢」—“the conceit ‘I am,’ overweening conceit, wrong conceit, the conceit of inferiority, arrogance”論未釋Not explained in the treatise〔T02 0049a11〕
邪見刺
雜阿含經「豫，拔邪見刺，不復退轉。心無所著故，何處」「豫，拔邪見刺，不復退轉。心無所著故，何處」—“-tation behind, drawn out the thorn of wrong views; I shall not turn back again. Because the mind clings to nothing, where”論作「毒箭」：「所證有學解脫，已離猶豫，已拔毒箭，已能」〔T30n1579 0830c20〕The treatise reads 「毒箭」—“the poisoned arrow”: 「所證有學解脫，已離猶豫，已拔毒箭，已能」—“the liberation of one in training that I have realized, have left hesitation behind, have drawn out the poisoned arrow, can already”〔T30n1579 0830c20〕〔T02 0083c03〕
邪道·正道
雜阿含經the right path (邪道·正道)「有邪及邪道，有正及正道」「有邪及邪道，有正及正道」—“There is the wrong and the wrong path, there is the right and the right path”「邪見為首八邪道支」〔T30n1579 0865c17〕「邪見為首八邪道支」—“the eight factors of the wrong path with wrong view at their head”〔T30n1579 0865c17〕〔T02 0205a04〕
鄰聚
酥精
中阿含經「因熟酥有酥精」「因熟酥有酥精」—“from ripened butter comes the essence of butter”「酥精者，於彼中為極第一」〔T01 0422a09〕「酥精者，於彼中為極第一」—“the essence of butter is the very first among them”〔T01 0422a09〕〔T01 0422a09〕
醫方
雜阿含經「為諸醫方種種治病」「為諸醫方種種治病」—“who treat all kinds of illness by medical means”論未釋Not glossed in the treatise〔T02 0131c28〕
釋提桓因·上妙堂觀
雜阿含經a superb palace (釋提桓因·上妙堂觀)「時，釋提桓因居上妙堂觀」「時，釋提桓因居上妙堂觀」—“At that time Śakra Devānām Indra, who dwelt in a superb palace”論未釋（大正原刊「居」作「有」，見目九）Not glossed in the treatise (the original Taishō printing reads 「居」—“dwelt” as 「有」—“had”; see Section IX)〔T02 0133a23〕
釋氏訶梨聚落
雜阿含經「住釋氏訶梨聚落精舍」「住釋氏訶梨聚落精舍」—“was staying in the monastery of the Śākyan village of Hali”論未釋Not glossed in the treatise〔T02 0144a29〕
釋羇瘦迦維羅衛尼拘類園
中阿含經「佛遊釋羇瘦迦維羅衛」「佛遊釋羇瘦迦維羅衛」—“the Buddha was staying among the Śākyas at Kapilavastu”次行「在尼拘類園」〔T01 0434a15〕On the next line, 「在尼拘類園」—“in the Nyagrodha Park”〔T01 0434a15〕〔T01 0434a14〕
重擔
雜阿含經「捨離重擔」「捨離重擔」—“the heavy burden has been laid down”「恒常荷擔大重擔故」〔T30n1579 0791a12〕「恒常荷擔大重擔故」—“because they constantly bear the great heavy burden”〔T30n1579 0791a12〕〔T02 0016a16〕
重於戒·戒增上
雜阿含經the precepts are higher (重於戒·戒增上)「謂比丘重於戒，戒增上」「謂比丘重於戒，戒增上」—“namely, a bhikṣu values the precepts, the precepts are higher”「下正行者，謂如有一，尊重淨戒，亦以淨戒為其增上」〔T30n1579 0867a12〕「下正行者，謂如有一，尊重淨戒，亦以淨戒為其增上」—“as for lower right conduct, it is like someone who esteems the pure precepts and also takes the pure precepts as the higher”〔T30n1579 0867a12〕〔T02 0210b21〕
野干
雜阿含經「時，有野干飢行覓食」「時，有野干飢行覓食」—“At that time a jackal, hungry, was going about in search of food”論未釋Not explained in the treatise〔T02 0311c11〕
金剛力士
金翅鳥家·龍家·邪命外道
雜阿含經nāga clans · outsiders of wrong livelihood (金翅鳥家·龍家·邪命外道)「四十九千金翅鳥家」「四十九千金翅鳥家」—“forty-nine thousand garuḍa clans”論未見此名Not found in the treatise〔T02 0044c18〕
金鞞河
鈍根
錢財·法財
雜阿含經the wealth of the Dharma (錢財·法財)「有二種財，錢財及法財」「有二種財，錢財及法財」—“There are two kinds of wealth: material wealth and the wealth of the Dharma”論未釋Not explained in the treatise〔T02 0177a21〕
鍛銅師·偽器
雜阿含經false vessels (鍛銅師·偽器)「作鍛銅師，偽器欺人」「作鍛銅師，偽器欺人」—“was a coppersmith, who cheated people with false vessels”論未釋Not glossed in the treatise〔T02 0136c29〕
鏘·水虫
雜阿含經creatures in the water (鏘·水虫)「譬如大地草木，悉取為鏘，貫大海中，一切水虫悉能貫不？」「譬如大地草木，悉取為鏘，貫大海中，一切水虫悉能貫不？」—“Suppose all the grass and trees of the great earth were taken and made into spears and thrust into the great ocean: could they impale every creature in the water?”論未釋Not explained in the treatise〔T02 0113b20〕
鐵丸
雜阿含經「丸，燒令極熱，以少水灑」「丸，燒令極熱，以少水灑」—“…ball is heated until it is extremely hot, and a little water is sprinkled on it”論未釋Not explained in the treatise〔T02 0314b11〕
鐵輪
長夜安樂
雜阿含經「捨彼法已，長夜安樂」「捨彼法已，長夜安樂」—“having relinquished that thing, you will be at ease through the long night”論未釋Not explained in the treatise〔T02 0073a04〕
長養五受陰
雜阿含經「長養五受陰」「長養五受陰」—“he nourishes the five aggregates of clinging”論作「增益後有諸蘊」：「由此增益後有諸蘊」〔T30n1579 0824a24〕The treatise has 「增益後有諸蘊」—“increases the aggregates of later existence”: 「由此增益後有諸蘊」—“by this the aggregates of later existence are increased”〔T30n1579 0824a24〕〔T02 0087b10〕
長養於欲
開發神通
雜阿含經「開發神通，正向涅槃」「開發神通，正向涅槃」—“open up the supernormal powers, and head rightly toward nirvāṇa”論未釋Not explained in the treatise〔T02 0087a19〕
閻浮檀
閻浮洲
中阿含經「譬如從閻浮洲有五河流」「譬如從閻浮洲有五河流」—“It is as from Jambudvīpa there are five rivers”無自釋No self-gloss〔T01 0428b16〕
閻浮車·舊善知識
雜阿含經old good friend (閻浮車·舊善知識)「時，有外道出家名閻浮車，是舍利弗舊善知識」「時，有外道出家名閻浮車，是舍利弗舊善知識」—“At that time there was a wanderer of another sect named Yanfuche, an old good friend of Śāriputra”論未釋Not glossed in the treatise〔T02 0126a09〕
闈陀·娑毘諦
雜阿含經Sāvitrī (闈陀·娑毘諦)「闈陀經典中，娑毘諦為最」「闈陀經典中，娑毘諦為最」—“among the Veda scriptures, the Sāvitrī is supreme”論未見此名Not found in the treatise〔T02 0037b08〕
闍知羅比丘尼
雜阿含經「闍知羅比丘尼詣尊者阿難所」「闍知羅比丘尼詣尊者阿難所」—“the bhikṣuṇī Shezhiluo came to where the venerable Ānanda was”論未釋Not glossed in the treatise〔T02 0146a15〕
關鍵·聖幢
雜阿含經the noble banner (關鍵·聖幢)「是比丘無有關鍵，平治城壍，度諸嶮難，」「如是比丘無有關鍵，平治城壍，度諸嶮難，」—“such a bhikṣu has lifted the crossbar, has levelled the moat, has crossed the perilous places,”論未釋；經387 自釋（「云何無有關鍵？謂五下分結已斷、已知，是名離關鍵」〔T02 0105a05〕）Not explained in the treatise; Discourse 387 explains it itself (「云何無有關鍵？謂五下分結已斷、已知，是名離關鍵」—“What is lifting the crossbar? That is, the five lower bonds have been abandoned and have been known; this is called being rid of the crossbar”〔T02 0105a05〕)〔T02 0104c24〕
關閉根門
雜阿含經「難陀關閉根門」「難陀關閉根門」—“Nanda closes the doors of the senses”論作「密護根門」：「一者、密護根門為所依止」〔T30n1579 0821a25〕The treatise has 「密護根門」—“closely guarding the sense doors”: 「一者、密護根門為所依止」—“first, closely guarding the sense doors as support”〔T30n1579 0821a25〕〔T02 0073a27〕
阨礙
雜阿含經「於彼色因緣生阨礙」「於彼色因緣生阨礙」—“obstruction arises with those forms as cause and condition”論未釋Not explained in the treatise〔T02 0088b27〕
阿修羅·毘舍遮
雜阿含經piśācas (阿修羅·毘舍遮)「七阿修羅、七毘舍遮」「七阿修羅、七毘舍遮」—“seven asuras, seven piśācas”論未見此名Not found in the treatise〔T02 0044c20〕
阿含
中阿含經「信、戒、聞、施、慧、辯、阿含及所得」「信、戒、聞、施、慧、辯、阿含及所得」—“faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment”無自釋No self-gloss〔T01 0421b18〕
阿摩勒迦果等五果
雜阿含經「如梨果，如是阿摩勒迦果」「如梨果，如是阿摩勒迦果」—“As with the pear, so with the āmalaka fruit”論未釋Not explained in the treatise〔T02 0114a19〕
阿支羅迦葉
雜阿含經「王舍城乞食。時，有阿支羅迦葉為營小」「王舍城乞食。時，有阿支羅迦葉為營小」—“Rājagṛha for alms. At that time Acela Kāśyapa, to see to a small”論未釋Not explained in the treatise〔T02 0086a06〕
阿毘闍恒水
雜阿含經「佛住阿毘闍恒水邊」「佛住阿毘闍恒水邊」—“the Buddha was staying at Apizhe, on the bank of the Ganges”論未釋Not explained in the treatise〔T02 0314c07〕
阿私羅天子伽彌尼
中阿含經「伽彌尼、師子尼乾、波羅牢」「伽彌尼、師子尼乾、波羅牢」—“Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya”攝頌先見；正文首見「阿私羅天有子名伽彌尼」〔T01 0439c26〕First seen in the summary verse; in the body text first seen in 「阿私羅天有子名伽彌尼」—“the god Asura had a son named Gāmaṇi”〔T01 0439c26〕〔T01 0433a11〕
阿練若
雜阿含經「獼猴室阿練若窟」「獼猴室阿練若窟」—“in the forest cave of the Monkey Cell”論未釋Not explained in the treatise〔T02 0063b20〕
阿羅呵
雜阿含經「於阿羅呵所為何所聞？」「於阿羅呵所為何所聞？」—“What have you heard from the arhats?”論未釋Not glossed in the treatise〔T02 0142c06〕
阿羅漢
雜阿含經「時，彼比丘即成羅漢」〔T02 0003b13〕；「乃至得阿羅漢」〔T02 0003b27〕「時，彼比丘即成羅漢」—“at that time that bhikṣu became an arhat”〔T02 0003b13〕; 「乃至得阿羅漢」—“up to: he attained arhatship”〔T02 0003b27〕論未釋其名；論有「復能證得阿羅漢果」〔T30n1579 0779b20〕The treatise does not gloss the name; it has 「復能證得阿羅漢果」—“and further can realize the fruit of arhatship”〔T30n1579 0779b20〕
阿羅漢慧解脫
雜阿含經「名阿羅漢慧解」「名阿羅漢慧解」—“is called an arhat liberated by wis-”「略由四相，當知如來與慧解脫阿羅漢等，同分、異分」〔T30n1579 0791b01〕「略由四相，當知如來與慧解脫阿羅漢等，同分、異分」—“in brief, in four respects, know what the Tathāgata has in common with, and how he differs from, the arhat liberated by wisdom and the like”〔T30n1579 0791b01〕〔T02 0019b26〕
阿羅漢果證
雜阿含經「得阿羅漢果證」「得阿羅漢果證」—“he will realize the fruit of arhatship”「復能證得阿羅漢果」〔T30n1579 0779b20〕「復能證得阿羅漢果」—“and further one can realize the fruit of arhatship”〔T30n1579 0779b20〕〔T02 0065c01〕
阿羅漢正到正趣
雜阿含經「無世間阿羅漢正到正趣」「無世間阿羅漢正到正趣」—“in the world there are no arhats who have rightly arrived and rightly gone”論未見此名Not found in the treatise〔T02 0043c25〕
阿羅漢者
雜阿含經「所謂阿羅漢者，云何名阿羅漢者？」「所謂阿羅漢者，云何名阿羅漢者？」—“What is called the arhat as such—what is called the arhat as such?”論未釋；本卷自釋：「貪欲永盡無餘，瞋恚、愚癡永盡無餘，是名阿羅漢者」〔T02 0126b28〕Not glossed in the treatise; this fascicle glosses it itself: 「貪欲永盡無餘，瞋恚、愚癡永盡無餘，是名阿羅漢者」—“Desire permanently ended without remainder, hatred and delusion permanently ended without remainder—this is called the arhat as such”〔T02 0126b28〕〔T02 0126b27〕
阿羅訶異釋
雜阿含經「阿羅訶說苦樂異生」「阿羅訶說苦樂異生」—“The Arhat says that suffering and happiness arise dependently”論未釋Not explained in the treatise〔T02 0062a21〕
中阿含經「彼為漏盡阿羅訶比丘」「彼為漏盡阿羅訶比丘」—“He is an arhat bhikṣu whose outflows are ended”無自釋；本卷作「阿羅訶」，凡二見（〔T01 0422b28〕〔T01 0422c04〕）No self-gloss; this fascicle writes 「阿羅訶」—“arhat”, two occurrences in all (〔T01 0422b28〕〔T01 0422c04〕)〔T01 0422b28〕
阿耆毘外道·先人親厚
雜阿含經a former close friend (阿耆毘外道·先人親厚)「阿耆毘外道是質多羅長者先人親厚」「阿耆毘外道是質多羅長者先人親厚」—“an Ājīvika outsider, formerly a close friend of the householder Zhiduoluo”論未釋Not glossed in the treatise〔T02 0152a24〕
阿耨多羅三藐三菩提
雜阿含經「亦不能自證得阿耨多羅三藐三菩提」「亦不能自證得阿耨多羅三藐三菩提」—“and would also be unable to realize for myself anuttarā samyaksaṃbodhi”論未釋Not glossed in the treatise〔T02 0002c04〕
阿那含
中阿含經「必得阿那含，或復上得」「必得阿那含，或復上得」—“he surely attains non-returning, or attains something higher still”〔T01 0438a23〕
限防
除世間貪憂
雜阿含經「除世間貪憂」「除世間貪憂」—“removing greed and sorrow for the world”論未釋Not glossed in the treatise〔T02 0140a15〕
除斷
中阿含經「有漏從除斷」「有漏從除斷」—“outflows cut off by removing”七斷總列首見；分釋起於「云何有漏從除斷耶？」〔T01 0432c13〕；「生欲念不除斷捨離，生恚念、害念不除斷捨離」〔T01 0432c13〕First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從除斷耶？」—“How are outflows cut off by removing?”〔T01 0432c13〕; 「生欲念不除斷捨離，生恚念、害念不除斷捨離」—“A thought of desire arises and is not removed, cut off, and let go; a thought of hatred or a thought of harming arises and is not removed, cut off, and let go”〔T01 0432c13〕〔T01 0432a12〕
陰·受陰
雜阿含經aggregate of clinging (陰·受陰)「我今當說陰及受陰」「我今當說陰及受陰」—“I will now teach the aggregates and the aggregates of clinging”「當知十一種相總攝諸行，立為行聚。應知聚義是其蘊義。又由一向雜染因緣增上力故，建立取蘊。當知取蘊唯是有漏」〔T30n1579 0796c02〕「當知十一種相總攝諸行，立為行聚。應知聚義是其蘊義。又由一向雜染因緣增上力故，建立取蘊。當知取蘊唯是有漏」—“It should be known that formations, gathered together under eleven aspects, are set up as a mass of formations. It should be known that the sense of ‘mass’ is the sense of ‘aggregate.’ Further, by the dominant power of causes and conditions that are wholly defiled, the aggregates of clinging are set up. It should be known that the aggregates of clinging are only with outflows.”〔T30n1579 0796c02〕〔T02 0013b14〕
陰·界·入
雜阿含經elements · sense bases (陰·界·入)「觀察陰、界、入」「觀察陰、界、入」—“contemplates the aggregates, the elements, and the sense bases”論未釋此三名The treatise does not gloss these three names〔T02 0010c12〕
陰障
雜阿含經「除去陰障，以淨其身」「除去陰障，以淨其身」—“removing the obscurations to purify his body”論未釋Not explained in the treatise〔T02 0073b15〕
障礙·燒然
雜阿含經burning (障礙·燒然)「若未起有漏、障礙、燒然、憂、悲、惱、苦生」「若未起有漏、障礙、燒然、憂、悲、惱、苦生」—“so that outflows, obstruction, burning, sorrow, lamentation, distress, and suffering not yet arisen arise”論未釋Not explained in the treatise〔T02 0043b01〕
隨信行·隨法行
雜阿含經one who follows by Dharma (隨信行·隨法行)「是名隨信行」「是名隨信行」—“this is called one who follows by faith”論未立「隨信行」之名；論有「法隨法行」〔T30n1579 0778a27〕The treatise does not establish the name 「隨信行」—“one who follows by faith”; it has 「法隨法行」—“practice of the Dharma in accordance with the Dharma”〔T30n1579 0778a27〕〔T02 0016a06〕
隨喜偈
隨學而學
雜阿含經「我不堪能隨學而學」「我不堪能隨學而學」—“I am not able to train as the training goes”「此已獲得沙門果證，不待思擇有能、無能」〔T30n1579 0867a20〕〔參〕「此已獲得沙門果證，不待思擇有能、無能」—“this one has already attained the realization of the fruits of an ascetic, and does not wait on considering whether he is able or not able”〔T30n1579 0867a20〕 [cf.]〔T02 0212c13〕
隨形好
雜阿含經「不以眼識取於色相、取隨形好」「不以眼識取於色相、取隨形好」—“than with eye-consciousness grasp at the signs of forms and grasp at their secondary features”論作「隨好」：「於諸境界執取諸相、執取隨好所有雜染令心解脫」〔T30n1579 0814b28〕The treatise has 「隨好」—“secondary features”: 「於諸境界執取諸相、執取隨好所有雜染令心解脫」—“one frees the mind from all the defilement of grasping at the signs and grasping at the secondary features of objects”〔T30n1579 0814b28〕〔T02 0058a10〕
隨心來·隨心去
雜阿含經going according to the wish (隨心來·隨心去)「彼隨心來，隨心去也」「彼隨心來，隨心去也」—“They come according to my wish, and go according to my wish”論未釋Not glossed in the treatise〔T02 0134b13〕
隨業受生
雜阿含經「隨業受生，皆如實見」「隨業受生，皆如實見」—“taking rebirth according to their actions, and I see all of it as it really is”論未釋Not glossed in the treatise〔T02 0140b12〕
隨欲即得
雜阿含經「此比丘得此三昧，不勤方便，隨欲即得」「此比丘得此三昧，不勤方便，隨欲即得」—“that bhikṣu attains this samādhi without exerting skilful means; he obtains it at will”論未釋Not glossed in the treatise〔T02 0206c28〕
隨死念
雜阿含經「隨死念，多修習已，得大果大福利」「隨死念，多修習已，得大果大福利」—“mindfulness of death and, having much cultivated it, he attains great fruit and great blessing”論作死想：「為欲對治希求活命及有愛故，修習死想」〔T30n1579 0865b08〕（經「隨死念」論「死想」，詞異）The treatise has the perception of death: 「為欲對治希求活命及有愛故，修習死想」—“to counteract the craving for life and the love of existence, one cultivates the perception of death”〔T30n1579 0865b08〕 (sūtra 「隨死念」—“mindfulness of death,” treatise 「死想」—“the perception of death”: the words differ)〔T02 0197b10〕
隨身比思惟
雜阿含經「異於身者，彼亦如是隨身比思惟」「異於身者，彼亦如是隨身比思惟」—“as for what is other than the body, he likewise reflects on it by comparison with the body”「是身種類，能取於身如理作意」〔T30n1579 0866c22〕〔參〕「是身種類，能取於身如理作意」—“this is of the kind of the body, able to take the body with proper attention”〔T30n1579 0866c22〕 [cf.]〔T02 0208a29〕
隨順執持
集·沒·味·患·離
雜阿含經passing away · gratification · danger · escape (集·沒·味·患·離)「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者」「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者」—“Bhikṣus! If I did not know as it really is the arising of this faculty of faith, the passing away of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith”論未釋Not explained in the treatise〔T02 0183a14〕
集·滅·道跡
雜阿含經cessation · the path (集·滅·道跡)「色集不如實知，色滅不如實知，色滅道跡不如實知」「色集不如實知，色滅不如實知，色滅道跡不如實知」—“do not know the arising of form as it really is, do not know the cessation of form as it really is, and do not know the path leading to the cessation of form as it really is”「若色集、若受等集、若識集。即此三種因緣滅故，三種行滅，是名諸行還滅智。」〔T30n1579 0779a03〕「若色集、若受等集、若識集。即此三種因緣滅故，三種行滅，是名諸行還滅智。」—“There is the arising of form, the arising of feeling and the rest, and the arising of consciousness. Because these three kinds of causes and conditions cease, the three kinds of formations cease; this is called the knowledge of the cessation of formations.”〔T30n1579 0779a03〕〔T02 0006c08〕
雙毒箭
雜阿含經「譬如士夫身被雙毒箭」「譬如士夫身被雙毒箭」—“It is like a man struck in the body by two poisoned darts”論作「二毒箭」：「猶如一人中二毒箭」〔T30n1579 0851a15〕The treatise reads 「二毒箭」—“two poisoned darts”: 「猶如一人中二毒箭」—“like a man struck by two poisoned darts”〔T30n1579 0851a15〕〔T02 0120a12〕
離厭、不厭
雜阿含經「得彼捨已，離厭、不厭」「得彼捨已，離厭、不厭」—“having attained that equanimity, he is free of weariness and non-weariness”論未釋Not explained in the treatise〔T02 0078b25〕
離喜之樂
雜阿含經「有眾生於此身離喜之樂潤澤」「有眾生於此身離喜之樂潤澤」—“there are beings for whom, in this body, the happiness free of joy soaks it”論未釋Not explained in the treatise〔T02 0123c04〕
離慢
雜阿含經同上As above論作離增上慢：「略有二種離增上慢觀無我見」〔T30n1579 0791c28〕The treatise has “free of overweening conceit”: 「略有二種離增上慢觀無我見」—“in brief, there are two kinds of seeing that contemplates not self free of overweening conceit”〔T30n1579 0791c28〕〔T02 0020a27〕
離斷
中阿含經「有漏從離斷」「有漏從離斷」—“outflows cut off by avoiding”七斷總列首見；分釋起於「云何有漏從離斷耶？」〔T01 0432b13〕；「見惡象則當遠離」〔T01 0432b14〕；「若不離者，則生煩惱、憂慼，離則不生煩惱、憂慼」〔T01 0432b20〕First occurrence in the general list of the seven ways of cutting off; the separate account begins with 「云何有漏從離斷耶？」—“How are outflows cut off by avoiding?”〔T01 0432b13〕; 「見惡象則當遠離」—“On seeing a wild elephant one should avoid it”〔T01 0432b14〕; 「若不離者，則生煩惱、憂慼，離則不生煩惱、憂慼」—“If one does not avoid them, afflictions and sorrow arise; avoiding them, afflictions and sorrow do not arise”〔T01 0432b20〕〔T01 0432a11〕
離欲
雜阿含經「不斷、不離欲」「不斷、不離欲」—“does not abandon it, and is not free from desire for it”「云何離欲？謂由修習厭心故，雖於對治不作意思惟，然於一切染愛事境貪不現行，此由伏斷增上力故。」〔T30n1579 0775b04〕「云何離欲？謂由修習厭心故，雖於對治不作意思惟，然於一切染愛事境貪不現行，此由伏斷增上力故。」—“What is freedom from desire? It is that, because one has cultivated the mind of weariness, even when one does not attend to the antidote, craving does not become active toward any object of defiled love; this is by the dominant power of subduing and cutting off.”〔T30n1579 0775b04〕〔T02 0001a29〕
離欲樂·遠離樂·寂滅樂·菩提樂
雜阿含經the happiness of seclusion · the happiness of stilling · the happiness of awakening (離欲樂·遠離樂·寂滅樂·菩提樂)「謂離欲樂、遠離樂、寂滅樂、菩提樂」「謂離欲樂、遠離樂、寂滅樂、菩提樂」—“namely, the happiness of freedom from desire, the happiness of seclusion, the happiness of stilling, the happiness of awakening”論有「遠離樂」：「樂有二種，所謂欲樂及遠離樂」〔T30n1579 0852b21〕；餘三論未釋The treatise has 「遠離樂」—“the happiness of seclusion”: 「樂有二種，所謂欲樂及遠離樂」—“happiness is of two kinds, namely the happiness of desire and the happiness of seclusion”〔T30n1579 0852b21〕; the other three are not explained in the treatise〔T02 0124b15〕
離欲解脫……心不忘念解脫
雜阿含經「離欲解脫、離恚解脫、遠離解脫」「離欲解脫、離恚解脫、遠離解脫」—“liberation through freedom from desire, liberation through freedom from ill will, liberation through seclusion”「一、出離勝解，二、無惱勝解，三、遠離勝解，四、愛盡勝解，五、取盡勝解，六、心無忘失勝解」〔T30n1579 0815c25〕「一、出離勝解，二、無惱勝解，三、遠離勝解，四、愛盡勝解，五、取盡勝解，六、心無忘失勝解」—“first, the resolve of renunciation; second, the resolve of non-harming; third, the resolve of seclusion; fourth, the resolve of the exhaustion of craving; fifth, the resolve of the exhaustion of clinging; sixth, the resolve of the mind without forgetting”〔T30n1579 0815c25〕〔T02 0062c29〕
離生·凡夫地
雜阿含經the stage of ordinary persons (離生·凡夫地)「超昇離生，越凡夫地」「超昇離生，越凡夫地」—“he rises up and enters the leaving of birth, passes beyond the stage of ordinary persons”論作「正性離生」「異生地」：「若住中智，便名已入正性離生，超過異生地，未得預流果」〔T30n1579 0787b22〕The treatise has 「正性離生」—“the right certainty that leaves birth behind” and 「異生地」—“the stage of ordinary beings”: 「若住中智，便名已入正性離生，超過異生地，未得預流果」—“if he abides in the middling knowledge, he is called one who has entered the right certainty that leaves birth behind, has passed beyond the stage of ordinary beings, and has not yet attained the fruit of stream-entry”〔T30n1579 0787b22〕〔T02 0016a06〕
離結
雜阿含經「離結者有三種結，謂貪、恚、癡」「離結者有三種結，謂貪、恚、癡」—“free of the bonds means that there are three bonds, namely greed, hatred, and delusion”論未釋；長者自釋Not glossed in the treatise; the householder glosses it himself〔T02 0149b16〕
離車
雜阿含經「有離車名摩訶男」「有離車名摩訶男」—“there was a Licchavi named Mahānāma”論未見此名Not found in the treatise〔T02 0020b29〕
難屠
雪山
雜阿含經「此手中土石為多？彼大雪山土石為多？」「此手中土石為多？彼大雪山土石為多？」—“Are the earth and stones in this hand more, or are the earth and stones of the great Snow Mountains more?”「譬如礫石及大雪山」〔T30n1579 0845c29〕「譬如礫石及大雪山」—“like gravel and the great Snow Mountains”〔T30n1579 0845c29〕〔T02 0113c01〕
青·白覆·一輻·轉·車
雜阿含經covered with white · a single spoke · turning · the cart (青·白覆·一輻·轉·車)「青者謂戒也，白覆謂解脫也，一輻者身念也，轉者轉出也，車者止觀也」「青者謂戒也，白覆謂解脫也，一輻者身念也，轉者轉出也，車者止觀也」—“Green means the precepts; covered with white means liberation; a single spoke means mindfulness of the body; turning means turning out; the cart means calm and insight”論未釋；長者自釋Not glossed in the treatise; the householder glosses it himself〔T02 0149b14〕
非其境界
雜阿含經「非其境界故」「非其境界故」—“because it is not within their range”論未釋Not explained in the treatise〔T02 0087c25〕
非律·正律
雜阿含經the right discipline (非律·正律)「如是非律、正律」「如是非律、正律」—“so too not the discipline and the right discipline”「能滅一切諸煩惱故，名毘奈耶」〔T30n1579 0865c13〕「能滅一切諸煩惱故，名毘奈耶」—“because they are able to extinguish all afflictions, they are called vinaya”〔T30n1579 0865c13〕〔T02 0202c08〕
非我
雜阿含經同上As above論作「無我」：「又由二相，當知諸行決定無我。一、諸行種種外性故；二、諸行從眾緣生，不自在故。」〔T30n1579 0774c26〕The treatise has 「無我」—“no self”: 「又由二相，當知諸行決定無我。一、諸行種種外性故；二、諸行從眾緣生，不自在故。」—“Further, by two aspects it should be known that formations are certainly without self: first, because formations have various natures external to a self; second, because formations arise from many conditions and are not autonomous.”〔T30n1579 0774c26〕〔T02 0001a14〕
非我·不異我·不相在
雜阿含經not other than self · not within one another (非我·不異我·不相在)「彼一切非我、不異我、不相在如實知」「彼一切非我、不異我、不相在如實知」—“knows as it really is that all of it is not self, not other than self, not within one another”論未釋Not explained in the treatise〔T02 0119a02〕
非智非等覺·不轉趣涅槃
雜阿含經does not turn toward nirvāṇa (非智非等覺·不轉趣涅槃)「彼內貪欲者即是蓋，非智非等覺，不轉趣涅槃」「彼內貪欲者即是蓋，非智非等覺，不轉趣涅槃」—“That inner sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa”論未釋Not glossed in the treatise〔T02 0191b12〕
非梵行
非汝所有
雜阿含經「何等為非汝所有？謂眼」「何等為非汝所有？謂眼」—“What is not yours? It is the eye”論未釋Not explained in the treatise〔T02 0073a09〕
非法·是法
雜阿含經the Dharma (非法·是法)「有非法、是法」「有非法、是法」—“There is not the Dharma, and there is the Dharma”「會正理故，說名為法」〔T30n1579 0865c12〕「會正理故，說名為法」—“because they accord with right principle, are called the Dharma”〔T30n1579 0865c12〕〔T02 0202c04〕
非義不饒益苦
雜阿含經「長夜當受非義不饒益苦」「長夜當受非義不饒益苦」—“through the long night shall suffer what is meaningless and unbeneficial”論未釋Not glossed in the treatise〔T02 0148a09〕
非自非他無因作
雜阿含經「耶？為自他作耶？為非自非他無因作耶？」「耶？為自他作耶？為非自非他無因作耶？」—“? Is it made by both self and another? Or is it made neither by self nor by another, without cause?”「法皆非自作，亦非他作，非自他作，非無因」〔T30n1579 0829c13〕「法皆非自作，亦非他作，非自他作，非無因」—“things are all not made by oneself, nor made by another, not made by self and another, not without cause”〔T30n1579 0829c13〕〔T02 0081a19〕
鞞舍離、㮈氏樹園
中阿含經「佛遊鞞舍離，在㮈氏樹園」「佛遊鞞舍離，在㮈氏樹園」—“the Buddha was staying at Vaiśālī, in Āmrapālī’s Grove”無自釋No self-gloss〔T01 0428c08〕
順下
雜阿含經「譬如大樹，生而順下」「譬如大樹，生而順下」—“It is like a great tree that grows leaning downward”論未釋Not glossed in the treatise〔T02 0141b16〕
順流道·逆流道
雜阿含經the path that goes against the stream (順流道·逆流道)「有順流道，有逆流道」「有順流道，有逆流道」—“There is the path that goes with the stream, there is the path that goes against the stream”論未釋Not glossed in the treatise〔T02 0205a25〕
順趣·流注
雜阿含經flowing into (順趣·流注)「謂漏盡比丘心順趣於離、流注於離、浚輸於離」「謂漏盡比丘心順趣於離、流注於離、浚輸於離」—“Namely, the mind of a bhikṣu whose outflows are ended tends toward seclusion, flows into seclusion, inclines toward seclusion”論作趣向：「謂心趣向遠離、出離、般涅槃故，厭背後有」〔T30n1579 0864a13〕The treatise reads “tends toward” (趣向): 「謂心趣向遠離、出離、般涅槃故，厭背後有」—“namely, because the mind tends toward seclusion, deliverance, and final nirvāṇa, they turn in disgust from later existence”〔T30n1579 0864a13〕〔T02 0188b22〕
順趣涅槃
雜阿含經「此諸法一切皆順趣涅槃、流注涅槃、後住涅槃」「此諸法一切皆順趣涅槃、流注涅槃、後住涅槃」—“These dharmas all tend toward nirvāṇa, flow into nirvāṇa, and come to rest in nirvāṇa”論未釋Not explained in the treatise〔T02 0051b23〕
順身身觀
雜阿含經「比丘如是順身身觀住」「比丘如是順身身觀住」—“A bhikṣu thus dwells in contemplation of the body as body, following it”論未釋Not explained in the treatise〔T02 0077c20〕
須彌山·弗婆提·拘耶尼·欝單越
雜阿含經Pūrvavideha · Aparagodānīya · Uttarakuru (須彌山·弗婆提·拘耶尼·欝單越)「千須彌山、千弗婆提、千閻浮提、千拘耶尼、千欝單越」「千須彌山、千弗婆提、千閻浮提、千拘耶尼、千欝單越」—“a thousand Sumerus, a thousand Pūrvavidehas, a thousand Jambudvīpas, a thousand Aparagodānīyas, a thousand Uttarakurus”論作「蘇迷盧」（大義之喻，見目三）The treatise reads 「蘇迷盧」—“Sumeru” (a simile of the Great Meaning; see the third topic)〔T02 0111c10〕
須彌山王
中阿含經「一切大地須彌山王皆悉烟起」「一切大地須彌山王皆悉烟起」—“the whole great earth and Sumeru, king of mountains, all give off smoke”無自釋No self-gloss〔T01 0429a13〕
須深
雜阿含經「如前？」時，有人言：「有一年少，名曰須深，」「如前？」—“as before?” Then someone said: 「有一年少，名曰須深，」—“There is a young man named Suśīma,”論未釋Not explained in the treatise〔T02 0096c09〕
須達長者
雜阿含經「時，須達長者往詣佛所」「時，須達長者往詣佛所」—“At that time the householder Sudatta went to where the Buddha was”論未釋Not explained in the treatise〔T02 0112c22〕
須陀洹
中阿含經「三結已盡，得須陀洹，不墮惡法，定趣正覺」「三結已盡，得須陀洹，不墮惡法，定趣正覺」—“the three bonds ended, he attains stream-entry, does not fall into evil dharmas, and is certainly bound for right awakening”「極受七有，天上、人間七往來已，便得苦際」〔T01 0424c01〕「極受七有，天上、人間七往來已，便得苦際」—“receiving at most seven existences; after seven comings and goings among gods and humans, he reaches the end of suffering”〔T01 0424c01〕〔T01 0424b29〕
須陀洹果
雜阿含經「未得須陀洹果」「未得須陀洹果」—“has not yet attained the fruit of stream-entry”論作預流果，見上The treatise has 預流果, “the fruit of stream-entry”; see above〔T02 0016a07〕
須陀洹法
雜阿含經「於世尊前各自記說得須陀洹法」「於世尊前各自記說得須陀洹法」—“before the World-Honored One each declared for themselves the attainment of the dharma of stream-entry”論未釋Not glossed in the treatise〔T02 0134c05〕
頗求那
雜阿含經「有比丘名曰頗求那，住佛後扇佛」「有比丘名曰頗求那，住佛後扇佛」—“there was a bhikṣu named Phalguna, standing behind the Buddha fanning him”論未釋（論唯說問之如理非理：「誰食識食？當知此問為非理問。若作是問：誰是能食識食因緣」〔T30n1579 0839b16〕）Not explained in the treatise (the treatise speaks only of the question as reasoned or unreasoned: 「誰食識食？當知此問為非理問。若作是問：誰是能食識食因緣」—“‘Who feeds on the nutriment of consciousness?’ It should be known that this question is an unreasoned question. If one asks thus: ‘What is the cause and condition of feeding on the nutriment of consciousness’”〔T30n1579 0839b16〕)〔T02 0102a15〕
頭冠華鬘
中阿含經「頭冠華鬘，雜香塗身」「頭冠華鬘，雜香塗身」—“wears a garland of flowers on his head, his body anointed with mixed perfumes”〔T01 0446a13〕
頭舍衣
頭頭邏食
食
中阿含經「二食、盡智、說涅槃彌醯、即為比丘說」「二食、盡智、說涅槃彌醯、即為比丘說」—“Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”攝頌先見；正文首見「有愛者，則有食，非無食」〔T01 0487c29〕；「何謂有愛食？答曰無明為食」（〔T01 0487c29〕起）First seen in the summary verse; its first occurrence in the body is 「有愛者，則有食，非無食」—“craving for existence has nutriment, it is not without nutriment”〔T01 0487c29〕; 「何謂有愛食？答曰無明為食」—“What is the nutriment of craving for existence? The answer: ignorance is its nutriment” (from〔T01 0487c29〕)〔T01 0485a12〕
食·不食
雜阿含經non-nutriment (食·不食)「有五蓋、七覺分，有食、無食」「有五蓋、七覺分，有食、無食」—“There are the five hindrances and the seven factors of awakening, with nutriment and without nutriment”「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」〔T30n1579 0864c02〕；「與此相違，當知非食」〔T30n1579 0864c04〕（經「不食」論「非食」，詞異）「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」—“Among the dharmas that accord with the factors of awakening there are, in brief, two kinds of non-inverted attention; know that together they are the nutriment of the factors of awakening”〔T30n1579 0864c02〕; 「與此相違，當知非食」—“What is contrary to these, know to be not nutriment”〔T30n1579 0864c04〕 (sūtra 「不食」—“non-nutriment,” treatise 「非食」—“not nutriment”: the words differ)〔T02 0192a26〕
食受·無食受
雜阿含經non-carnal feeling (食受·無食受)「樂無食、苦無食、不苦不樂無食受」「樂無食、苦無食、不苦不樂無食受」—“pleasant non-carnal, painful non-carnal, neither-painful-nor-pleasant non-carnal feeling”論作「有味受」「無味受」：「有味受者，諸世間受。無味受者，諸出世受」〔T30n1579 0851a26〕The treatise reads 「有味受」—“savoury feeling” and 「無味受」—“unsavoury feeling”: 「有味受者，諸世間受。無味受者，諸出世受」—“Savoury feelings are the mundane feelings; unsavoury feelings are the supramundane feelings”〔T30n1579 0851a26〕〔T02 0120b22〕
食念·無食念·無食無食念（樂·捨·解脫同）
雜阿含經non-carnal gladness · gladness beyond the non-carnal (likewise happiness, equanimity, and liberation) (食念·無食念·無食無食念（樂·捨·解脫同）)「有食念者、有無食念者、有無食無食念者」「有食念者、有無食念者、有無食無食念者」—“there are those with carnal gladness, those with non-carnal gladness, those with gladness beyond the non-carnal”論作「喜樂捨劣中勝品」：「又喜樂捨劣中勝品，謂在欲界及四靜慮」〔T30n1579 0852b09〕The treatise reads 「喜樂捨劣中勝品」—“joy, happiness, and equanimity in inferior, middling, and superior grades”: 「又喜樂捨劣中勝品，謂在欲界及四靜慮」—“Further, joy, happiness, and equanimity in inferior, middling, and superior grades, namely in the realm of desire and the four meditations”〔T30n1579 0852b09〕〔T02 0123a24〕
餘罪
雜阿含經「有屠牛餘罪，得如是身」「有屠牛餘罪，得如是身」—“with the remaining retribution for butchering cattle, he received such a body”論未釋Not glossed in the treatise〔T02 0135b07〕
驄色虛軟石
雜阿含經「一時，佛住三十三天驄色虛軟石上」「一時，佛住三十三天驄色虛軟石上」—“At one time the Buddha was staying in the heaven of the Thirty-three, on the dappled soft stone”論未釋Not glossed in the treatise〔T02 0134a07〕
驅馳·追逐名色
雜阿含經pursue name and form (驅馳·追逐名色)「隨生味著、顧念、縛心，其心驅馳，追逐名色，」「隨生味著、顧念、縛心，其心驅馳，追逐名色，」—“delight and longing arise accordingly, binding the mind, and that mind runs off and pursues name and form,”論作「住於名色」：「切種子識，於當來世正續生時，住於名色。」〔T30n1579 0829a06〕The treatise reads 「住於名色」—“abides in name and form”: 「切種子識，於當來世正續生時，住於名色。」—“-ness holding all seeds, at the time of rebirth in the age to come, abides in name and form.”〔T30n1579 0829a06〕〔T02 0079b25〕
骨幹肉塗·不淨充滿
雜阿含經filled with impurities (骨幹肉塗·不淨充滿)「此身從足至頂，骨幹肉塗」「此身從足至頂，骨幹肉塗」—“This body, from the feet to the crown of the head, has bones for its frame, is plastered over with flesh”論作「極不淨想」：「一者、思惟不應行想，二者、思惟極不淨想」〔T30n1579 0816c11〕The treatise has 「極不淨想」—“the thought of utter impurity”: 「一者、思惟不應行想，二者、思惟極不淨想」—“first, reflecting on the thought of what should not be approached; second, reflecting on the thought of utter impurity”〔T30n1579 0816c11〕〔T02 0311a27〕
高堂
魔·魔網·魔手
雜阿含經Māra’s net · Māra’s hand (魔·魔網·魔手)「隨魔自在，入魔網中」「隨魔自在，入魔網中」—“he follows Māra’s mastery, enters Māra’s net”「魔羅於彼不得自在」〔T30n1579 0791a25〕；「出家位未脫魔手」〔T30n1579 0791a27〕「魔羅於彼不得自在」—“Māra has no mastery over him”〔T30n1579 0791a25〕; 「出家位未脫魔手」—“in the state of one gone forth, he has not yet escaped Māra’s hand”〔T30n1579 0791a27〕〔T02 0019b10〕
魔天
雜阿含經「有魔天住於空中」「有魔天住於空中」—“there was a god of Māra’s host, standing in the air”論未釋Not glossed in the treatise〔T02 0207c01〕
魔王
魔縛·魔繫
雜阿含經Māra’s snare (魔縛·魔繫)「脫於魔手，魔縛所縛，入於魔繫」「脫於魔手，魔縛所縛，入於魔繫」—“escape from Māra’s hand, are bound by Māra’s bondage, and enter into Māra’s snare”論未見此名；論有「復有眾多魔所歸向所有雜染著安足處」〔T30n1579 0814c08〕The name is not found in the treatise; the treatise has 「復有眾多魔所歸向所有雜染著安足處」—“Again there are many places on which defilement and attachment rest, to which Māra turns”〔T30n1579 0814c08〕〔T02 0058c01〕
魔邪·魔勢·魔器
雜阿含經Māra’s power · Māra’s instrument (魔邪·魔勢·魔器)「魔邪、魔勢、魔器」「魔邪、魔勢、魔器」—“Māra’s deceit, Māra’s power, Māra’s instrument”論未見此名Not found in the treatise〔T02 0048b28〕
魔鈎
鹿紐
雜阿含經「尊者鹿紐來詣佛所」「尊者鹿紐來詣佛所」—“the venerable Luniu came to where the Buddha was”論未釋Not explained in the treatise〔T02 0088c19〕
麁思惟住·微細修住
雜阿含經a subtler dwelling of cultivation (麁思惟住·微細修住)「此則麁思惟住」「此則麁思惟住」—“This is a dwelling of coarse reflection”「緣細風色為境界故，名微細住」〔T30n1579 0866b16〕〔參〕「緣細風色為境界故，名微細住」—“because it takes the form of subtle wind as its object, is called the subtle dwelling”〔T30n1579 0866b16〕 [cf.]〔T02 0207a22〕
麁正受
雜阿含經「此非寂滅正受，麁正受住耳」「此非寂滅正受，麁正受住耳」—“This was not the attainment of quiescence; I dwelt only in a coarse attainment”論未釋Not glossed in the treatise〔T02 0132c15〕
麗掣·聽堂
中阿含經the assembly hall (麗掣·聽堂)「眾多鞞舍離麗掣集在聽堂」「眾多鞞舍離麗掣集在聽堂」—“many Licchavis of Vaiśālī had gathered in the assembly hall”〔T01 0440c24〕
麤色四大之種
中阿含經「謂身麤色四大之種從父母生」「謂身麤色四大之種從父母生」—“that is, this body is coarse material, of the kind of the four great elements, born of father and mother”「是破壞法，是滅盡法，離散之法」〔T01 0440b28〕「是破壞法，是滅盡法，離散之法」—“it is a dharma of breaking up, a dharma of ending, a dharma of scattering”〔T01 0440b28〕〔T01 0440b27〕
麤言
中阿含經「三曰麤言」「三曰麤言」—“The third is called harsh speech”「辭氣麤獷，惡聲逆耳」〔T01 0437c17〕「辭氣麤獷，惡聲逆耳」—“his words are coarse and rough, with an evil sound offensive to the ear”〔T01 0437c17〕〔T01 0437c17〕
黑有黑報
中阿含經「黑有黑報，自然趣下，必至惡處」「黑有黑報，自然趣下，必至惡處」—“black has a black result, naturally tends downward, and surely reaches a bad place”〔T01 0440b01〕
黠慧
雜阿含經「眼觸入處，耳、鼻、舌、身、意觸入處。若黠慧者無」「眼觸入處，耳、鼻、舌、身、意觸入處。若黠慧者無」—“the base of eye-contact, and the bases of contact of the ear, nose, tongue, body, and mind. The wise one, [covered by] igno-”論作「智者」：「色所攝所緣境界，領納三受。然其智者於」〔T30n1579 0832c03〕The treatise reads 「智者」—“the wise one”: 「色所攝所緣境界，領納三受。然其智者於」—“and form outside, reckoned as sentient and non-sentient, the objects they take, they receive the three feelings. Yet the wise one, toward”〔T30n1579 0832c03〕〔T02 0083c28〕
齊識而還
雜阿含經「思惟時，齊識而還不能過彼，謂緣識名」「思惟時，齊識而還不能過彼，謂緣識名」—“reflected, I turned back at consciousness and could not go beyond it—namely, conditioned by consciousness, name”「有苦、集，觀現在苦乃至作意相應心識，而復」〔T30n1579 0829b17〕；「轉還。又為漸次觀彼後際集諦依處，後際苦」〔T30n1579 0829b18〕「有苦、集，觀現在苦乃至作意相應心識，而復」—“there are suffering and arising; he contemplated present suffering up to the mind and consciousness associated with attention, and then”〔T30n1579 0829b17〕; 「轉還。又為漸次觀彼後際集諦依處，後際苦」—“turned back. Further, in order to contemplate step by step the basis of the truth of arising of the later limit, the suffering of the later limit”〔T30n1579 0829b18〕〔T02 0080c03〕
𨅖陀迦旃延
雜阿含經「爾時，尊者𨅖陀迦旃延詣佛所，」「爾時，尊者𨅖陀迦旃延詣佛所，」—“At that time the venerable Saṃdha Kātyāyana came to where the Buddha was,”論未釋Not explained in the treatise〔T02 0085c18〕
𭶑慧
雜阿含經「於諸一切受，𭶑慧能了知」「於諸一切受，𭶑慧能了知」—“all the feelings the wise is able to understand”論未釋（經470–472 同位作「黠慧」）Not explained in the treatise (in the same position Discourses 470–472 read 「黠慧」—“the wise”)〔T02 0121a15〕