雜阿含經 卷第十Saṃyukta Āgama · Fascicle 10

Placement of the passage as a whole. This unit is the whole of Fascicle 10 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第十」—“Saṃyukta Āgama, Fascicle 10”; the translator’s attribution 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”; seventeen discourses (discourse numbers 256 to 272); one summary verse after Discourse 262 and one summary verse after Discourse 272; and the closing title at the end of the fascicle, 「雜阿含經卷第十」—“Saṃyukta Āgama, Fascicle 10.” The whole fascicle comes to ten thousand eight hundred and thirteen Chinese characters. There are six dwelling places: Rājagṛha, in the Kalandaka Bamboo Grove (Discourses 256–259 · Śāriputra and Mahākauṣṭhila are on Vulture Peak); Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 260, 264, and 266–272); Kauśāmbī, in Ghoṣila’s Park (Discourse 261 · where Ānanda is staying); Vārāṇasī, in the Deer Park at the Sages’ Dwelling (Discourse 262 · where the elders are staying); the Kuru country, at the village of the herdsmen of mottled cattle (Discourse 263); and Apita, on the bank of the Ganges (Discourse 265). In the first seven discourses the World-Honored One does not appear and teach: in Discourses 256–259 Mahākauṣṭhila asks and Śāriputra answers; in Discourse 260 Śāriputra asks and Ānanda answers; in Discourse 261 Ānanda tells the bhikṣus, retelling what Pūrṇa Maitrāyaṇīputra taught; in Discourse 262 Chanda asks all the elders in turn and then goes to Ānanda, and Ānanda retells the words with which the Buddha instructed Mahākātyāyana. The last ten discourses are spoken by the Buddha: in Discourse 264 a bhikṣu, after reflecting in meditation, questions the Buddha; in Discourse 271 the bhikṣu Tiṣya says of himself that he takes no delight in pure conduct, a bhikṣu reports this to the Buddha, and the Buddha calls Tiṣya and questions him; in Discourse 272 the World-Honored One, after rebuking the assembly, enters the Andha Grove and sits alone, and the Great Brahmā King comes to entreat him. In Discourse 265 the World-Honored One speaks one verse. The Saṃyukta Āgama has no old line-by-line commentary; the mirror against which it is set is the selection on formations in the Topics of the Sūtras of the Compendium of Topics of the Yogācārabhūmi (fascicles eighty-five to eighty-eight)—the selection and gathering of the seventeen discourses of this fascicle stands in fascicle eighty-six of the treatise, under two uddānas. The Taishō collation notes give sixty-five variant readings (ten of them rows of revision by the current collated text), given in the ninth topic; the Taishō notes record seventeen coordinates in the Pali collections (all in the Connected Discourses), and record besides one coordinate in the Madhyama Āgama and one cross-reference to Fascicle 1, given in the tenth topic.

I. Doctrinal-Outline Placement

The place of Fascicle 10—the head of the fascicle in the base text:

「雜阿含經卷第十」—“Saṃyukta Āgama, Fascicle 10”〔T02 0064b19〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0064b21〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第十」—“Saṃyukta Āgama, Fascicle 10”〔T02 0072b14〕. The discourse numbers begin at (256): 「佛住王舍城迦蘭陀竹園」—“the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T02 0064b22〕. The last discourse of Fascicle 7 is (187); the discourses of Fascicles 8 and 9 of the base text do not belong to the Connected Discourses on the Five Aggregates of Clinging, and this section passes from Fascicle 7 to Fascicle 10; where Fascicles 8 and 9 belong is noted and not explained.

Where the name of the section comes from—the fascicle itself carries no section title. The name the five aggregates of clinging is carried over from Fascicles 1 to 3, Fascicle 5, and Fascicle 7, taken from what the Compendium of Topics gives under the single aspect of 「所說」—“what is spoken”: 「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〕. The discourses of this fascicle use the name 「五受陰」—“the five aggregates of clinging” again and again; it first appears in Discourse 256: 「於此五受陰如實不知、不見、無無間等、愚、闇、不明，是名無明」—“Not to know these five aggregates of clinging as they really are, not to see them, to have no unbroken comprehension, to be foolish, dark, and unclear—this is called ignorance”〔T02 0064c06〕.

The types of the seventeen discourses, and what is asked and what is said (the types follow the discourses’ own 「問」—“asked,” 「答」—“answered,” 「告」—“said to,” and 「白」—“said to [a superior]”; what is asked and what is said are all verbatim from the base text):

Drawing out the groups of discourses (only the order of the base text is listed; no doctrinal outline is set up):

1. Discourses 256–258—Mahākauṣṭhila three times asks Śāriputra about 「所謂無明」—“what is called ignorance,” and Śāriputra answers three times, each answer speaking of not knowing as it really is one side of the five aggregates of clinging.
2. Discourse 259—the same two; he asks what dharma one who has not yet attained the dharma of unbroken comprehension should reflect on; Śāriputra answers fruit by fruit, up to the arhat, who 「亦復思惟」—“too still reflects.”
3. Discourses 260–262—questions, answers, and retellings among the disciples: Śāriputra asks Ānanda about 「滅」—“cessation”; Ānanda retells Pūrṇa’s 「生法計是我」—“it is on what is born that one reckons a self”; Ānanda retells for Chanda the middle way the Buddha taught to Mahākātyāyana. After these comes one summary verse.
4. Discourses 263–272—ten discourses spoken by the Buddha: knowing and seeing and the exhaustion of the outflows, the lump of earth, the five similes and the verse, the two discourses on being covered by ignorance, the river, what is not fitting for you, the perception of impermanence, Tiṣya, and the rebuke of the bhikṣus. After these comes one summary verse.

The speakers—in Discourses 256–259 the one who asks is Mahākauṣṭhila and the one who answers is Śāriputra; in Discourse 260 the one who asks is Śāriputra and the one who answers is Ānanda; in Discourse 261 the speaker is Ānanda, and in the question and answer he retells, Pūrṇa asks and Ānanda answers (of the kind of 「答曰：『無常。』」—“I answered: ‘Impermanent.’”〔T02 0066a15〕); in Discourse 262 the first part is Chanda with the elders and the later part Chanda with Ānanda, and from Ānanda’s retelling 「我親從佛聞，教摩訶迦旃延言」—“I heard it myself from the Buddha, when he instructed Mahākātyāyana, saying”〔T02 0066c25〕 on, the words are the Buddha’s. In Discourses 263–272 the speaker is in every case the World-Honored One; in Discourse 264 a bhikṣu asks first, in Discourse 271 there are Tiṣya and a bhikṣu, and in Discourse 272 the Great Brahmā King comes to entreat him—「時，大梵王知佛心念」—“At that time the Great Brahmā King, knowing what was in the Buddha’s mind”〔T02 0071c22〕—and all these are those addressed. At the ends of Discourses 256, 257, and 262 the two venerables 「展轉隨喜」—“rejoice in turn” (of the kind of 「是二正士各聞所說，展轉隨喜」—“These two venerables, each having heard what the other said, rejoiced in turn”〔T02 0064c17〕), and at the end of Discourse 264 that bhikṣu 「作禮而去」—“paid homage and departed”〔T02 0068b22〕.

One verse—in Discourse 265 the World-Honored One proclaims the meaning again: the introducing phrase is 「而說偈言」—“spoke in verse”〔T02 0069a17〕; the verse has fourteen lines, beginning with 「觀色如聚沫，受如水上泡」—“Contemplate form as a mass of gathered foam; feeling, as a bubble on the water”〔T02 0069a18〕 and ending with 「有為行長息，永得清涼處」—“the activity of the conditioned is stilled for long, and he gains forever the place of coolness”〔T02 0069b02〕.

Two summary verses—one after Discourse 262, and one after Discourse 272, before the closing title:

Beneath verse 1 the Taishō note reads: 「輸屢那三經出第一卷終(30-32)」—“The three Śroṇa discourses appear at the end of the first fascicle (30–32)” (0067a20). Discourses 30–32 at the end of Fascicle 1 are the three Śroṇa discourses; this is recorded as it stands, without moving the order of the two fascicles.

On where the summary verses come from, the Compendium of Topics says plainly that they were set by the compilers:

「後結集者，為令聖教久住，結嗢拕南頌，隨其所應次第安布。」—“The later compilers, so that the holy teaching might long endure, composed uddāna verses and set them in order as was fitting.”〔T30n1579 0772c15〕

What the names in the verses gather (all are readings, drawn out with single corner brackets; based on the same words in the text of the discourses):

Verse 1: ‘Śroṇa, three’—the Taishō note points to Discourses 30–32 of Fascicle 1, and this name does not occur among the seventeen discourses of this fascicle [none found: 「輸屢那」 (Śroṇa) was searched through the whole text of the discourses of this fascicle, and was found only in the line of the verse itself]; ‘ignorance, also three’ is the three questions of Discourses 256–258, of the kind of 「所謂無明。云何是無明？誰有此無明？」—“What is called ignorance—how is it ignorance? Who has this ignorance?”〔T02 0064b29〕; ‘unbroken comprehension’ is Discourse 259, 「若比丘未得無間等法，欲求無間等法」—“If a bhikṣu has not yet attained the dharma of unbroken comprehension and wishes to seek the dharma of unbroken comprehension”〔T02 0065b11〕; ‘cessation’ is Discourse 260, 「所謂滅者。云何為滅？誰有此滅？」—“What is called cessation—how is it cessation? Who has this cessation?”〔T02 0065c17〕; ‘Pūrṇa’ is Discourse 261, 「富留那彌多羅尼子年少初出家時，常說深法」—“When Pūrṇa Maitrāyaṇīputra was young and had newly gone forth, he often taught the profound Dharma”〔T02 0066a06〕; ‘Chanda’ is Discourse 262, 「長老闡陀晨朝著衣持鉢」—“the elder Chanda, in the early morning, put on his robes, took his bowl”〔T02 0066b08〕.

Verse 2: ‘To be taught,’ the first name of the verse, does not occur as a phrase in the text of the discourses of this fascicle [none found: 「應說」 (to be taught) was searched through the whole text of the discourses of this fascicle, and was found only in the line of the verse itself]; following the order of the names in the verse, it corresponds to Discourse 263; ‘the small lump of earth’ is Discourse 264, 「世尊手執小土摶」—“the World-Honored One took up a small lump of earth in his hand”〔T02 0067c13〕; ‘foam and bubbles’ corresponds to Discourse 265, which has 「隨流聚沫」—“foam gathering along the current”〔T02 0068c02〕 and 「譬如大雨水泡，一起一滅」—“like the water-bubbles in a great rain, rising and ceasing one after another”〔T02 0068c09〕, the verse joining the two similes into one name; ‘the two on not knowing’ corresponds to Discourses 266 and 267, both of which begin their teaching with beginningless birth and death and being covered by ignorance (Discourse 266, 「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”〔T02 0069b05〕; Discourse 267, from 「眾生於無始生」—“beings, in beginningless birth”〔T02 0069c03〕 on, ending with 「不知苦際」—“not knowing the end of suffering”); ‘the river’ is Discourse 268, 「譬如河水從山㵎出」—“It is like a river rushing out of a mountain ravine”〔T02 0070a13〕; ‘the Jeta Grove’ is Discourse 269, 「譬如祇桓林中樹木」—“It is like the trees in the Jeta Grove”〔T02 0070b05〕; ‘the tree’ is read as the simile of Discourse 270, 「譬如菴羅果著樹」—“It is like mango fruits hanging on a tree”〔T02 0070c10〕; ‘Tiṣya’ is Discourse 271, 「有比丘名曰低舍」—“there was a bhikṣu named Tiṣya”〔T02 0071a05〕; ‘the rebuke’ is Discourse 272, 「世尊責諸比丘故」—“the World-Honored One, because he had rebuked the bhikṣus”〔T02 0071c15〕; as for ‘the perceptions,’ Discourse 272 has 「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”〔T02 0072a23〕, and Discourse 270 has 「無常想修習多修習」—“The perception of impermanence, cultivated and much cultivated”〔T02 0070c03〕. Verse 2 has ten names in all and there are also ten discourses; since the one name ‘the two on not knowing’ gathers two discourses, one of the remaining names must not stand alone for a single discourse. The present plain rendering takes ‘the tree’ as Discourse 270 and ‘the perceptions’ as Discourse 272, and records alongside the reading that takes ‘the perceptions’ as Discourse 270, without adjudication.

The Compendium of Topics’ own uddānas—the passage of the treatise that selects and gathers the discourses of this fascicle stands in fascicle eighty-six of the treatise, under 「擇攝第一之二」—“the first selection and gathering, part two,” where it sets up two uddānas (recorded verbatim; the order of this fascicle is not changed on their basis, nor is an outline of this fascicle set up on their basis):

「想行、愚相、眼、勝利、九智、無癡、與勝進、」—“Perception of formations, marks of the foolish, the eye, the benefits, the nine knowledges, non-delusion, and further progress,”〔T30n1579 0778b21〕 「我見差別、三相行、法總等品三後廣。」—“the distinctions of the view of self, practice in three aspects, the Dharma in summary and the rest—the last three chapters at length.”〔T30n1579 0778b22〕

「速通、自體、智境界、流轉、喜足行、順流、」—“Swift penetration, self-existence, the sphere of knowledge, turning on, the practice of contentment, going with the stream,”〔T30n1579 0780c16〕 「知斷相、想、立違糧。師所作等品後廣。」—“the marks of the knower and the abandoner, perception, setting forth what opposes the provisions. What the teacher does and the rest—the last chapter at length.”〔T30n1579 0780c17〕

‘The first five items of the former uddāna—perception of formations, marks of the foolish, the eye, the benefits, the nine knowledges—have already been cited in Fascicle 1 against Discourses 30–32 and the passage before them (see part ① of the tenth topic of Fascicle 1); of its last five items, non-delusion corresponds to Discourses 256–258, further progress to Discourse 259, the distinctions of the view of self to Discourse 261, practice in three aspects to Discourse 260, and the Dharma in summary to Discourse 262. The ten items of the latter uddāna correspond in their order to Discourses 263–272 of this fascicle: swift penetration to Discourse 263, self-existence to Discourse 264, the sphere of knowledge to Discourse 265, turning on to Discourse 266, the practice of contentment to Discourse 267, going with the stream to Discourse 268, the marks of the knower and the abandoner to Discourse 269, perception to Discourse 270, setting forth what opposes the provisions to Discourse 271, and what the teacher does and the rest to Discourse 272’—this is a reading; the treatise’s uddānas do not themselves point to the discourse numbers. In the treatise’s order the distinctions of the view of self come before practice in three aspects, that is, the selection and gathering of Discourse 261 comes before that of Discourse 260, which differs from the order of the discourses of this fascicle; the treatise’s order is recorded as it stands, and the discourses are not moved on its basis. The treatise selects and gathers Discourse 270 with the item ‘perception,’ and this bears on the reading of ‘the perceptions’ in summary verse 2 (see above); both are recorded, without adjudication.

The correspondence of each item of the treatise’s uddānas with each discourse of this fascicle is based only on places where the treatise’s words and the discourse’s words are the same words, verbatim; see part ① of the tenth topic, discourse by discourse; beyond these no correspondence is drawn.

II. Collation with the Alternate Translations

For the seventeen discourses of this fascicle, the Alternate Translation of the Saṃyukta Āgama (Taishō vol. 2, no. 100) has no parallel discourse found—among the Taishō notes to this fascicle, not one marks a discourse number of the Alternate Translation; the Taishō collation notes mark no parallel in the Alternate Translation. Beneath Discourse 264 the Taishō note records besides a coordinate in the Madhyama Āgama, 「[No. 26, 61]」, and beneath summary verse 1 a cross-reference to Fascicle 1; both are recorded as they stand in part ② of the tenth topic, and no further parallel is proposed. No parallel is constructed here.

III. Scriptural and Treatise Grounding (the “eye”)

The Saṃyukta Āgama is what the Buddha and his disciples spoke, and its ground is the sūtra itself; the treatise stands to the sūtra as a selection and gathering, not as its ground. Listed below, in the order of the discourses of this fascicle, are the passages of the treatise text in the Compendium of Topics that share the same words, verbatim, with the text of the discourses of this fascicle (the names of the treatise’s uddāna items are appended beneath each heading, as readings; see the first topic); where the words differ this is marked, and the sūtra is not changed by the treatise, nor the treatise by the sūtra.

Ignorance · knowledge (Discourses 256–258 · non-delusion)

• Sūtra: 「無明者謂不知，不知者是無明」—“Ignorance means not knowing; not knowing is ignorance”〔T02 0064c01〕; 「於此五受陰如實知、見、明、覺、慧、無間等，是名為明」—“To know these five aggregates of clinging as they really are, to see them, to know clearly, to awaken, to be wise, to have unbroken comprehension—this is called knowledge”〔T02 0064c16〕
• Treatise: 「墮在明數」—“falls within the count of knowledge”〔T30n1579 0779a21〕; 「墮無明數」—“falls within the count of ignorance”〔T30n1579 0779a22〕; 「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〕

Discourse 256 speaks aggregate by aggregate of 「色磨滅法」—“form is a thing that wears away”〔T02 0064c02〕 and 「色生滅法」—“form is a thing that arises and ceases”〔T02 0064c03〕; the treatise divides these by the three times: 「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〕. Where the sūtra has 「磨滅法」—“a thing that wears away,” the treatise has 「滅法性」—“the nature of things subject to cessation”; the shared words are 「無常」—“impermanent,” 「滅法」—“a thing subject to cessation,” and 「生滅法」—“a thing that arises and ceases.”

The skilful means toward unbroken comprehension (Discourse 259 · further progress)

• Sūtra: 「五受陰為病、為癰、為刺、為殺、無常、苦、空、非我」—“the five aggregates of clinging are a disease, a boil, a thorn, a killer; they are impermanent, suffering, empty, not self”〔T02 0065b14〕; 「為得未得故，證未證故，見法樂住故」—“It is to attain what is not yet attained, to realize what is not yet realized, to dwell happily in the Dharma seen”〔T02 0065c09〕
• Treatise: 「謂於諸行思惟如病、如癰、如箭、惱害」—“namely, one reflects on formations as a disease, as a boil, as an arrow, as harm”〔T30n1579 0779b26〕; 「一、未得為得，二、未會為會，三、未證為證」—“first, to attain what is not yet attained; second, to meet what is not yet met; third, to realize what is not yet realized”〔T30n1579 0779b16〕; 「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〕

Where the sūtra has 「刺」—“thorn,” the treatise has 「箭」—“arrow”; where the sūtra has 「非我」—“not self,” the treatise has 「無我性」—“the nature of not self” (「謂於諸行思惟空性及無我性」—“namely, one reflects on formations as of the nature of emptiness and of the nature of not self”〔T30n1579 0779c06〕); where the sūtra has 「見法樂住」—“to dwell happily in the Dharma seen,” the treatise has 「現法樂住」—“a happy dwelling in the present life”; where the sūtra has 「須陀洹果證」—“the realization of the fruit of stream-entry,” the treatise has 「預流果」—“the fruit of stream-entry” (「最初能得先所未得預流果故」—“because at the very first one can attain the fruit of stream-entry not attained before”〔T30n1579 0779b18〕). The sūtra’s two phrases 「得未得」—“to attain what is not yet attained” and 「證未證」—“to realize what is not yet realized” the treatise opens into three. Both are recorded.

One reckons as self what is born (Discourse 261 · the distinctions of the view of self)

• Sūtra: 「生法計是我，非不生」—“It is on what is born that one reckons a self, not on what is unborn”〔T02 0066a08〕; 「譬如士夫手執明鏡及淨水鏡，自見面生，生故見，非不生」—“It is like a man who holds a bright mirror or a mirror of clear water and sees his own face appear; because it appears, he sees it—he does not see it without its appearing”〔T02 0066a11〕
• Treatise: 「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〕; 「譬如清淨圓鏡面上，質像為依，發生影像」—“It is like the face of a pure round mirror, on which, with a substantial form as its support, a reflected image arises”〔T30n1579 0779c16〕; 「如明眼人，臨淨水器自觀眼、耳」—“as a clear-eyed man, leaning over a vessel of clear water, looks at his own eyes and ears”〔T30n1579 0779c22〕

The shared words are 「鏡」—“mirror” and 「淨水」—“clear water.” The sūtra’s single sentence 「明鏡及淨水鏡」—“a bright mirror or a mirror of clear water” the treatise divides into two similes, the round mirror and the vessel of clear water. At the end of the discourse Ānanda says of Pūrṇa, 「彼尊者於我有大饒益」—“that venerable one was of great benefit to me”〔T02 0066b02〕; the treatise has 「如是如來，及眾共知同梵行者、或諸弟子同梵行者，有大恩德」—“Thus the Tathāgata, and the companions in pure conduct known to the assembly, or the disciples who are companions in pure conduct, are of great kindness”〔T30n1579 0779c25〕; 「饒益」—“benefit” and 「恩德」—“kindness” are different words.

Cessation (Discourse 260 · practice in three aspects)

• Sūtra: 「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”〔T02 0065c18〕
• Treatise: 「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〕; 「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〕; 「自性滅壞諸行滅者，謂彼生已任性滅壞」—“As for the cessation of formations that cease and break up by their own nature: once they have arisen, they cease and break up of their own nature”〔T30n1579 0780a07〕

The shared words are 「滅」—“cease,” 「願」—“wish,” and 「思」—“intention.” Where the sūtra has 「本行所作」—“made by former activity,” the treatise has 「之所造作」—“made by”; where the sūtra has 「本所思願」—“formed by former intention and wish,” the treatise has 「先願之所思求」—“sought through the intention of former wishes”; the sense is close but the words are not wholly the same, and they are recorded without being counted as shared words.

The three seals of the Dharma · the middle way (Discourse 262 · the Dharma in summary)

• Sūtra: 「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”〔T02 0066b13〕; 「如來離於二邊，說於中道」—“The Tathāgata, free of the two extremes, teaches the middle way”〔T02 0067a04〕
• Treatise: 「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〕; 「一切行無常、一切行苦者」—“As for ‘all formations are impermanent’ and ‘all formations are suffering’”〔T30n1579 0780a14〕; 「一切法無我者」—“As for ‘all dharmas are not self’”〔T30n1579 0780a16〕; 「涅槃寂靜者」—“As for ‘nirvāṇa is peace’”〔T30n1579 0780a17〕; 「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〕

Where the sūtra has 「涅槃寂滅」—“nirvāṇa is stilled,” the treatise has 「涅槃寂靜」—“nirvāṇa is peace”; the sūtra has three phrases, the treatise four (the treatise adds 「一切行苦」—“all formations are suffering”). For Chanda’s words in the sūtra, 「然我不喜聞」—“But I do not like to hear”〔T02 0066b17〕 and 「此中云何有我」—“In this, how could there be a self”〔T02 0066b18〕, the treatise has 「由二緣，依止無我勝解之欲，於彼涅槃由驚恐故，其心退還」—“For two reasons, relying on a wish for resolve in not self, his mind turns back from that nirvāṇa out of alarm and fear”〔T30n1579 0780a28〕 and 「彼作是思：我當不有」—“he thinks thus: ‘I shall not exist’”〔T30n1579 0780b05〕. For the sūtra’s 「不由於他」—“not depending on another”〔T02 0067a10〕, the treatise has 「於聖諦智不藉他緣」—“in the knowledge of the noble truths not relying on another as condition”〔T30n1579 0780c03〕; the words differ.

Knowing and seeing and the exhaustion of the outflows (Discourse 263 · swift penetration)

• Sūtra: 「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”〔T02 0067a23〕; 「不自知見今日爾所漏盡，明日爾所漏盡」—“does not himself know or see how much of his outflows are exhausted today and how much tomorrow”〔T02 0067b22〕
• Treatise: 「略有三法，能令獲得速疾通慧」—“In brief there are three things that enable one to gain swift penetrating wisdom”〔T30n1579 0780c18〕; 「終不謂我為於今日得盡諸漏，心解脫耶？」—“he never thinks, ‘Have I today exhausted the outflows, is my mind liberated?’”〔T30n1579 0780c24〕; 「問：智、見何差別？」—“Question: what is the difference between knowing and seeing?”〔T30n1579 0780c28〕

The shared words are 「今日」—“today” and 「漏」—“outflows.” For the sūtra’s 「念處、正勤、如意足、根、力、覺、道」—“the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening factors, the path,” the treatise has 「觀察事者，謂四念住」—“The matter of observing is the four foundations of mindfulness”〔T30n1579 0781a17〕, 「捨取事者，謂四正斷」—“The matter of relinquishing and taking up is the four right exertions”〔T30n1579 0781a19〕, 「出受事者，謂四神足」—“The matter of going beyond feeling is the four bases of spiritual power”〔T30n1579 0781a20〕, and 「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〕; the shared words are 「根」—“faculties” and 「力」—“powers.” For the sūtra’s brooding hen, whose chicks 「安隱出㲉」—“come safely out of the shell”〔T02 0067b03〕, the treatise has 「令有學法破無明㲉，趣無學地」—“making the dharmas of one in training break the eggshell of ignorance and go on to the stage beyond training”〔T30n1579 0781b04〕; the shared word is 「㲉」—“shell.”

No form abides permanently (Discourse 264 · self-existence)

• Sūtra: 「頗有色常、恒、不變易、正住耶？」—“Is there any form that is permanent, constant, not subject to change, rightly abiding?”〔T02 0067c06〕; 「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”〔T02 0067c19〕; 「復三十六反，作天帝釋」—“thirty-six times more I was Śakra, lord of the gods”〔T02 0067c21〕; 「復百千反，作轉輪聖王」—“a hundred thousand times more I was a wheel-turning king”〔T02 0067c21〕
• Treatise: 「由五因緣，當知一切自體諸行皆悉無常」—“By five causes and conditions, know that all formations of self-existence are wholly impermanent”〔T30n1579 0781b12〕; 「我今以手執持泥團、或牛糞團，能經幾時？」—“‘Now I hold in my hand a ball of clay, or a ball of cow-dung—how long can it last?’”〔T30n1579 0781b14〕; 「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〕; 「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〕

The shared words are 「帝釋」—“Śakra,” 「轉輪」—“wheel-turning,” 「調伏」—“taming,” 「慈」—“loving-kindness,” and 「施」—“giving.” Where the sūtra has 「土摶」—“lump of earth,” the treatise has 「泥團、或牛糞團」—“a ball of clay, or a ball of cow-dung”; the words differ. For the sūtra’s three karmic rewards, 「一者布施，二者調伏，三者修道」—“first, giving; second, taming; third, cultivating the path”〔T02 0068a29〕, the treatise has giving, precepts, taming, and the cultivation of loving-kindness.

The five similes for the five aggregates (Discourse 265 · the sphere of knowledge)

• Sūtra: 「譬如恒河大水暴起，隨流聚沫」—“It is like the great waters of the Ganges rising in a sudden flood, and foam gathering along the current”〔T02 0068c01〕; 「譬如大雨水泡，一起一滅」—“It is like the water-bubbles in a great rain, rising and ceasing one after another”〔T02 0068c09〕; 「野馬流動」—“a mirage shimmers”〔T02 0068c18〕; 「見大芭蕉樹」—“sees a great plantain tree”〔T02 0068c27〕; 「譬如幻師、若幻師弟子，於四衢道頭」—“It is like a magician, or a magician’s apprentice, at a crossroads”〔T02 0069a07〕
• Treatise: 「又由十五種相覺了諸行，能速斷滅一切行愚」—“Further, by awakening to formations through fifteen aspects, one can swiftly cut off and extinguish all delusion about formations”〔T30n1579 0781c04〕; 「覺了諸色猶如聚沫」—“one awakens to forms as like a mass of foam”〔T30n1579 0781c07〕; 「覺了諸受喻若浮泡」—“one awakens to feelings as likened to floating bubbles”〔T30n1579 0781c08〕; 「覺了諸想同於陽焰」—“one awakens to perceptions as the same as a mirage”〔T30n1579 0781c10〕; 「覺了諸行譬芭蕉柱」—“one awakens to formations as compared to a plantain trunk”〔T30n1579 0781c12〕; 「覺了諸識方於幻事」—“one awakens to consciousnesses as comparable to an illusion”〔T30n1579 0781c14〕

The shared words are 「聚沫」—“mass of foam,” 「泡」—“bubble,” 「芭蕉」—“plantain,” and 「幻」—“illusion.” Where the sūtra has 「野馬」—“mirage” (the shimmering heat), the treatise has 「陽焰」—“mirage” (the sun-flame); the words differ. The treatise says of itself, 「此廣分別，如前攝異門分應知」—“This is to be understood as distinguished at length above, in the Compendium of Synonyms”〔T30n1579 0781c14〕.

Covered by ignorance · bound by the bond of craving (Discourse 266 · turning on)

• Sūtra: 「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”〔T02 0069b05〕; 「譬如狗子繫柱」—“It is like a dog tied to a post”〔T02 0069b17〕
• Treatise: 「種類生死，於無始終相續流轉，常無斷絕」—“the birth and death of the kinds of beings turns on in continuity without beginning or end, never broken off”〔T30n1579 0781c21〕; 「此中無明，是名愛因」—“Here ignorance is called the cause of craving”〔T30n1579 0782a02〕; 「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〕; 「於善趣柱而繫縛之」—“they are tied and bound to the post of the good destinies”〔T30n1579 0782a20〕

The shared words are 「無明」—“ignorance,” 「愛結所繫」—“bound by the bond of craving,” and 「柱」—“post.” Where the sūtra has 「輪迴」—“wander on,” the treatise has 「流轉」—“turn on.”

Because the mind is afflicted, beings are afflicted (Discourse 267 · the practice of contentment)

• Sūtra: 「若住、若臥，不離於柱」—“whether it stands or lies down, it does not leave the post”〔T02 0069c06〕; 「長夜心為貪欲所染，瞋恚、愚癡所染故」—“because through the long night the mind has been stained by greed and desire, stained by hatred and delusion”〔T02 0069c11〕; 「汝見嗟蘭那鳥種種雜色不？」—“Have you seen the jielanna bird of many mingled colours?”〔T02 0069c18〕
• Treatise: 「愚夫異生於有漏事，有四憙足」—“Foolish ordinary beings have four kinds of contentment with regard to things with outflows”〔T30n1579 0782a28〕; 「若趨、若住、若坐、若臥」—“whether walking, standing, sitting, or lying down”〔T30n1579 0782b03〕; 「謂由貪瞋癡所染污心，令彼差別」—“namely, by the mind defiled by greed, hatred, and delusion, they are made different”〔T30n1579 0782b27〕

The shared words are 「若住」—“whether standing,” 「若臥」—“whether lying down,” 「種種」—“many kinds” (the treatise has 「謂五種行所攝受身種種差別」—“namely, the many kinds of difference of the bodies taken up by the five kinds of destiny”〔T30n1579 0782b28〕), and 「染」—“stain.”

Swept away going with the stream (Discourse 268 · going with the stream)

• Sūtra: 「其河兩岸，生雜草木」—“On the two banks of that river grow grasses and trees”〔T02 0070a14〕; 「手援草木，草木復斷，還隨水漂」—“they grasp at the grass and trees with their hands, and the grass and trees break, and they are swept away by the water again”〔T02 0070a17〕; 「言色是我，彼色隨斷」—“say ‘form is self,’ and that form breaks off along with them”〔T02 0070a19〕
• Treatise: 「順流而行諸愚夫類，由五種相，當知順流而被漂溺」—“Know that the foolish who go with the stream are swept away and drowned going with the stream by five aspects”〔T30n1579 0782c04〕; 「如從兩岸彼此往來，俱被漂溺」—“as those who go back and forth between the two banks are all swept away and drowned”〔T30n1579 0782c08〕; 「或計為我及我所故」—“or because they reckon it as self and as mine”〔T30n1579 0782c18〕

The shared words are 「兩岸」—“the two banks,” 「漂」—“swept away,” and 「我」—“self.”

What is not fitting for you (Discourse 269 · the marks of the knower and the abandoner)

• Sūtra: 「以彼樹木非我、非我所」—“Because those trees are not self and not mine”〔T02 0070b07〕; 「聖弟子觀此五受陰非我、我所」—“The noble disciple contemplates these five aggregates of clinging as not self and not mine”〔T02 0070b26〕
• Treatise: 「依無我理知者、斷者」—“the one who knows and the one who abandons on the principle of not self”〔T30n1579 0783a03〕; 「現前安立離有情想，如於草木葉等外事」—“one establishes before oneself a perception free of the notion of a being, as toward external things such as grass, trees, and leaves”〔T30n1579 0783a15〕

Where the sūtra has 「樹木」—“trees,” the treatise has 「草木葉」—“grass, trees, and leaves”; where the sūtra has 「非我」—“not self,” the treatise has 「無我」—“no self.” The sense is close but there are no shared words, verbatim; they are recorded without being counted as shared words.

The perception of impermanence (Discourse 270 · perception)

• Sūtra: 「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”〔T02 0070c03〕; 「無常想者，能建立無我想」—“The perception of impermanence can establish the perception of not self”〔T02 0071a01〕; 「聖弟子住無我想，心離我慢，順得涅槃」—“the noble disciple, dwelling in the perception of not self, has a mind free of conceit and goes on to nirvāṇa”〔T02 0071a02〕
• Treatise: 「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〕; 「由無常想，住無我想」—“by the perception of impermanence one dwells in the perception of not self”〔T30n1579 0783b22〕; 「由有學想永害我慢」—“by the perception of one in training one destroys the conceit ‘I am’ for ever”〔T30n1579 0783b24〕

The shared words are 「掉、慢、無明」—“restlessness, conceit, and ignorance,” 「無常想」—“the perception of impermanence,” 「住無我想」—“dwells in the perception of not self,” 「我慢」—“conceit,” 「修習」—“cultivated,” and 「多修習」—“much cultivated” (the treatise has 「名多修習」—“is called much cultivating”〔T30n1579 0783b05〕). Where the sūtra has 「欲愛、色愛、無色愛」—“craving for sensual pleasure, craving for form, craving for the formless,” the treatise has 「欲貪、色貪、及無色貪」—“greed for sensual pleasure, greed for form, and greed for the formless.”

Tiṣya and the two roads (Discourse 271 · setting forth what opposes the provisions)

• Sūtra: 「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”〔T02 0071a12〕; 「前行右路者，謂正見、正志」—“the right road going on ahead means right view, right intention”〔T02 0071c04〕
• Treatise: 「略有五種違資糧法」—“In brief there are five kinds of things that oppose the provisions”〔T30n1579 0783b26〕; 「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〕; 「大師為彼制立五種正道言教」—“the teacher lays down for him five kinds of instruction in the right path”〔T30n1579 0783c13〕

The shared words are 「不知量」—“knows no measure,” 「初夜、後夜」—“the first and last watches of the night,” 「善法」—“wholesome things,” 「睡眠」—“sleep,” and 「大師」—“teacher.” Where the sūtra has 「不守根門」—“does not guard the sense-doors,” the treatise has 「不護根門」—“not protecting the sense-doors.”

The rebuke of the bhikṣus · the three thoughts · the three views (Discourse 272 · what the teacher does and the rest)

• Sūtra: 「眾中有少諍事，世尊責諸比丘故」—“there was a small dispute in the assembly, and the World-Honored One, because he had rebuked the bhikṣus”〔T02 0071c15〕; 「出家之人，卑下活命」—“Those who have gone forth live by a lowly livelihood”〔T02 0072a05〕; 「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”〔T02 0072a26〕; 「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”〔T02 0072a29〕
• Treatise: 「大師於諸聲聞，略有五種師所作事」—“In brief there are five kinds of things the teacher does for the śrāvakas”〔T30n1579 0783c29〕; 「由二因緣，於諸諍事違越聲聞，覆相記別彼所諍事」—“For two reasons, toward śrāvakas who transgress in disputes, he declares the matter of their dispute with a veiled sign”〔T30n1579 0784a02〕; 「汝期鄙劣活命」—“you have taken up a base livelihood”〔T30n1579 0784b29〕; 「於諸念住善住其心」—“settling the mind well in the foundations of mindfulness”〔T30n1579 0785a02〕; 「修習無相心三摩地」—“cultivating the signless concentration of mind”〔T30n1579 0785a03〕; 「住二界妙甘露門」—“dwelling at the wonderful door of the deathless of the two elements”〔T30n1579 0785a08〕

The shared words are 「諍事」—“dispute,” 「活命」—“livelihood,” 「無相」—“signless,” and 「甘露門」—“door of the deathless.” Where the sūtra has 「四念處」—“the four foundations of mindfulness,” the treatise has 「念住」 (foundations of mindfulness, another word); where the sūtra has 「卑下」—“lowly,” the treatise has 「鄙劣」—“base”; where the sūtra has 「三昧」—“samādhi,” the treatise has 「三摩地」—“concentration.”

IV. Essentials of the Commentary on This Passage

This fascicle has no old line-by-line commentary. The selection on formations in the Compendium of Topics is the treatise’s mātṛkā; its passages proceed in the order of the uddānas it sets up (first topic). Below, in the treatise’s order, are listed its passages that share words with the text of the discourses of this fascicle (verbatim, with anchors), with the discourses that share the words noted. Passages of the treatise that share no words with the discourses of this fascicle are not listed.

1. Non-delusion—dwelling without delusion in three respects (shares with Discourses 256–258 the words 「無常」—“impermanent,” 「滅法」—“a thing subject to cessation,” 「生滅法」—“a thing that arises and ceases,” 「明」—“knowledge,” and 「無明」—“ignorance”)

「修觀行者由三處故，於諸行中無愚癡住」—“One who cultivates the practice of contemplation, in three respects, dwells without delusion among formations”〔T30n1579 0779a16〕 「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〕 「墮在明數」—“falls within the count of knowledge”〔T30n1579 0779a21〕 「墮無明數」—“falls within the count of ignorance”〔T30n1579 0779a22〕 「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〕

2. Further progress—the four kinds of further progress (shares with Discourse 259 the words 「病」—“disease,” 「癰」—“boil,” 「無常」—“impermanent,” 「苦」—“suffering,” 「空」—“empty,” and 「阿羅漢果」—“the fruit of arhatship”)

「於諸行中如理修者，有四勝進」—“For one who cultivates rightly among formations, there are four kinds of further progress”〔T30n1579 0779b15〕 「一、未得為得，二、未會為會，三、未證為證」—“first, to attain what is not yet attained; second, to meet what is not yet met; third, to realize what is not yet realized”〔T30n1579 0779b16〕 「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〕 「最初能得先所未得預流果故」—“because at the very first one can attain the fruit of stream-entry not attained before”〔T30n1579 0779b18〕 「復能證得阿羅漢果」—“and further one can realize the fruit of arhatship”〔T30n1579 0779b20〕 「若已證得阿羅漢果，更無未得為得乃至未證為證故，正勤修習；但為現法樂住，正勤修習」—“If one has already realized the fruit of arhatship, there is no longer any attaining of what is not yet attained, up to realizing what is not yet realized, for the sake of which one rightly and diligently cultivates; one rightly and diligently cultivates only for a happy dwelling in the present life”〔T30n1579 0779b22〕 「謂於諸行思惟如病、如癰、如箭、惱害」—“namely, one reflects on formations as a disease, as a boil, as an arrow, as harm”〔T30n1579 0779b26〕 「謂於諸行思惟無常及思惟苦」—“namely, one reflects on formations as impermanent and reflects on them as suffering”〔T30n1579 0779c04〕 「謂於諸行思惟空性及無我性」—“namely, one reflects on formations as of the nature of emptiness and of the nature of not self”〔T30n1579 0779c06〕

The reason the arhat of Discourse 259 「亦復思惟」—“too still reflects”〔T02 0065c07〕 is given in the sūtra as 「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”〔T02 0065c09〕; for one who has already realized the fruit of arhatship, the treatise takes only the one meaning of a happy dwelling in the present life.

3. The distinctions of the view of self—four kinds of view of self · two similes (shares with Discourse 261 the words 「鏡」—“mirror” and 「淨水」—“clear water”)

「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〕 「譬如清淨圓鏡面上，質像為依，發生影像」—“It is like the face of a pure round mirror, on which, with a substantial form as its support, a reflected image arises”〔T30n1579 0779c16〕 「如明眼人，臨淨水器自觀眼、耳」—“as a clear-eyed man, leaning over a vessel of clear water, looks at his own eyes and ears”〔T30n1579 0779c22〕 「如是如來，及眾共知同梵行者、或諸弟子同梵行者，有大恩德」—“Thus the Tathāgata, and the companions in pure conduct known to the assembly, or the disciples who are companions in pure conduct, are of great kindness”〔T30n1579 0779c25〕

4. Practice in three aspects—the cessation of formations by three aspects (shares with Discourse 260 the words 「滅」—“cease,” 「願」—“wish,” and 「思」—“intention”)

「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〕 「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〕 「自性滅壞諸行滅者，謂彼生已任性滅壞」—“As for the cessation of formations that cease and break up by their own nature: once they have arisen, they cease and break up of their own nature”〔T30n1579 0780a07〕

5. The Dharma in summary—four kinds of Dharma-uddāna · Chanda’s turning back and his joy (shares with Discourse 262 the words 「一切行無常」—“all formations are impermanent,” 「一切法無我」—“all dharmas are not self,” 「涅槃」—“nirvāṇa,” 「二邊」—“the two extremes,” 「集」—“arising,” 「梵行」—“pure conduct,” 「歡喜」—“glad,” and 「大師」—“teacher”)

「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〕 「一切行無常、一切行苦者」—“As for ‘all formations are impermanent’ and ‘all formations are suffering’”〔T30n1579 0780a14〕 「一切法無我者」—“As for ‘all dharmas are not self’”〔T30n1579 0780a16〕 「涅槃寂靜者」—“As for ‘nirvāṇa is peace’”〔T30n1579 0780a17〕 「由二緣，依止無我勝解之欲，於彼涅槃由驚恐故，其心退還」—“For two reasons, relying on a wish for resolve in not self, his mind turns back from that nirvāṇa out of alarm and fear”〔T30n1579 0780a28〕 「彼作是思：我當不有」—“he thinks thus: ‘I shall not exist’”〔T30n1579 0780b05〕 「一者、於諸有智同梵行所，如實自顯」—“First, before the wise companions in pure conduct, he shows himself as he really is”〔T30n1579 0780b10〕 「由三種相發生歡喜」—“By three aspects gladness arises”〔T30n1579 0780b12〕 「謂由覩見深可讚仰具大威力端嚴大師，及所稱揚善說法者」—“namely, by seeing the teacher, deeply worthy of praise and reverence, endowed with great power, dignified, and the one whom he has praised as teaching the Dharma well”〔T30n1579 0780b14〕 「於聖諦智不藉他緣」—“in the knowledge of the noble truths not relying on another as condition”〔T30n1579 0780c03〕 「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〕

Chanda in Discourse 262, who 「能於梵行人前，無所覆藏，破虛偽刺」—“is able, before those who practise pure conduct, to conceal nothing, and has broken the thorn of falsehood”〔T02 0066c19〕, stands in the same passage as the treatise’s 「如實自顯」—“shows himself as he really is”; Chanda’s 「我今歡喜得勝妙心、得踊悅心」—“I am now glad; I have gained a supreme and subtle mind, I have gained a mind leaping with joy”〔T02 0066c24〕 stands in the same passage as the treatise’s 「由三種相發生歡喜」—“By three aspects gladness arises.” In this passage the treatise further has 「謂有三見」—“namely, there are three views”〔T30n1579 0780b19〕, which refers to the differences when the three views turn (「當知如是三見轉時，有此差別」—“know that when these three views turn, there are these differences”〔T30n1579 0780c13〕); it shares the words with 「依三見者」—“those of the three views” of Discourse 272 but refers to something different, and no correspondence is drawn.

6. Swift penetration—three things · four matters of skill (shares with Discourse 263 the words 「今日」—“today,” 「漏」—“outflows,” 「根」—“faculties,” 「力」—“powers,” and 「㲉」—“shell”)

「略有三法，能令獲得速疾通慧」—“In brief there are three things that enable one to gain swift penetrating wisdom”〔T30n1579 0780c18〕 「一者、智力，二者、不放逸力，三者、數習力」—“first, the power of knowledge; second, the power of heedfulness; third, the power of repeated practice”〔T30n1579 0780c19〕 「終不謂我為於今日得盡諸漏，心解脫耶？」—“he never thinks, ‘Have I today exhausted the outflows, is my mind liberated?’”〔T30n1579 0780c24〕 「問：智、見何差別？」—“Question: what is the difference between knowing and seeing?”〔T30n1579 0780c28〕 「復更勤修四善巧事」—“and further he diligently cultivates the four matters of skill”〔T30n1579 0781a16〕 「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〕 「餘無明㲉所纏裹故」—“because he is wrapped in the remaining eggshell of ignorance”〔T30n1579 0781a26〕 「令有學法破無明㲉，趣無學地」—“making the dharmas of one in training break the eggshell of ignorance and go on to the stage beyond training”〔T30n1579 0781b04〕

7. Self-existence—the impermanence of self-existence by five causes and conditions (shares with Discourse 264 the words 「磨滅」—“wear away,” 「大梵」—“Great Brahmā,” 「帝釋」—“Śakra,” 「轉輪」—“wheel-turning,” 「調伏」—“taming,” 「慈」—“loving-kindness,” and 「施」—“giving”)

「由五因緣，當知一切自體諸行皆悉無常」—“By five causes and conditions, know that all formations of self-existence are wholly impermanent”〔T30n1579 0781b12〕 「我今以手執持泥團、或牛糞團，能經幾時？」—“‘Now I hold in my hand a ball of clay, or a ball of cow-dung—how long can it last?’”〔T30n1579 0781b14〕 「又有自體廣大興盛終歸磨滅而可得故」—“further, because self-existence that is vast and flourishing is found to wear away in the end”〔T30n1579 0781b19〕 「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〕 「一、資產圓滿，二、自體圓滿，三、廣大殊勝有情供養圓滿」—“first, the fulfilment of possessions; second, the fulfilment of self-existence; third, the fulfilment of offerings from vast and eminent beings”〔T30n1579 0781b25〕 「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〕

The World-Honored One’s account of himself in Discourse 264, 「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”〔T02 0067c17〕, stands in the same passage as the treatise’s 「欲界慈修所得果」—“the fruit gained by the cultivation of loving-kindness in the desire realm”; the sūtra’s 「一切諸行，過去盡滅、過去變易」—“All formations have in the past been wholly extinguished, have in the past changed”〔T02 0068b02〕 has below it the words 「磨滅」—“worn away,” which share the words with the treatise’s 「終歸磨滅」—“wear away in the end.”

8. The sphere of knowledge—awakening to formations through fifteen aspects (shares with Discourse 265 the words 「聚沫」—“mass of foam,” 「泡」—“bubble,” 「芭蕉」—“plantain,” and 「幻」—“illusion”)

「又由十五種相覺了諸行，能速斷滅一切行愚」—“Further, by awakening to formations through fifteen aspects, one can swiftly cut off and extinguish all delusion about formations”〔T30n1579 0781c04〕 「覺了諸色猶如聚沫」—“one awakens to forms as like a mass of foam”〔T30n1579 0781c07〕 「覺了諸受喻若浮泡」—“one awakens to feelings as likened to floating bubbles”〔T30n1579 0781c08〕 「覺了諸想同於陽焰」—“one awakens to perceptions as the same as a mirage”〔T30n1579 0781c10〕 「覺了諸行譬芭蕉柱」—“one awakens to formations as compared to a plantain trunk”〔T30n1579 0781c12〕 「覺了諸識方於幻事」—“one awakens to consciousnesses as comparable to an illusion”〔T30n1579 0781c14〕

9. Turning on—two worlds · turning on by five aspects · bound by five aspects (shares with Discourse 266 the words 「無明」—“ignorance,” 「愛結所繫」—“bound by the bond of craving,” and 「柱」—“post”)

「有二世間，攝一切行」—“There are two worlds, which take in all formations”〔T30n1579 0781c16〕 「有情世間名種類生死」—“the world of beings is called the birth and death of the kinds of beings”〔T30n1579 0781c17〕 「種類生死，於無始終相續流轉，常無斷絕」—“the birth and death of the kinds of beings turns on in continuity without beginning or end, never broken off”〔T30n1579 0781c21〕 「由五種相，一切愚夫流轉不息」—“By five aspects all the foolish turn on without ceasing”〔T30n1579 0781c28〕 「此中無明，是名愛因」—“Here ignorance is called the cause of craving”〔T30n1579 0782a02〕 「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〕 「於善趣柱而繫縛之」—“they are tied and bound to the post of the good destinies”〔T30n1579 0782a20〕 「於惡趣撅而繫縛之」—“they are tied and bound to the stake of the evil destinies”〔T30n1579 0782a21〕 「謂愚夫異生為無明縛」—“namely, foolish ordinary beings are bound by ignorance”〔T30n1579 0782a24〕

10. The practice of contentment—four kinds of contentment · two kinds of difference (shares with Discourse 267 the words 「若住」—“whether standing,” 「若臥」—“whether lying down,” 「種種」—“many kinds,” and 「染」—“stain”)

「愚夫異生於有漏事，有四憙足」—“Foolish ordinary beings have four kinds of contentment with regard to things with outflows”〔T30n1579 0782a28〕 「若趨、若住、若坐、若臥」—“whether walking, standing, sitting, or lying down”〔T30n1579 0782b03〕 「一、心差別，二、身差別」—“first, the difference of mind; second, the difference of body”〔T30n1579 0782b16〕 「雜染差別者，謂由貪瞋癡等所有煩惱及隨煩惱」—“The difference of defilement is that brought about by greed, hatred, delusion, and the other defilements and secondary defilements”〔T30n1579 0782b19〕 「謂由貪瞋癡所染污心，令彼差別」—“namely, by the mind defiled by greed, hatred, and delusion, they are made different”〔T30n1579 0782b27〕 「即此差別者，謂五種行所攝受身種種差別」—“This very difference is the many kinds of difference of the bodies taken up by the five kinds of destiny”〔T30n1579 0782b28〕

Discourse 267’s 「心惱故眾生惱，心淨故眾生淨」—“Because the mind is afflicted, beings are afflicted; because the mind is pure, beings are pure”〔T02 0069c12〕 stands in the same passage as the treatise’s difference of mind, and the sūtra’s 「我不見一色種種如斑色鳥，心復過是」—“I do not see any one colouring so various as that of the mottled bird, and the mind surpasses even this”〔T02 0069c13〕 stands in the same passage as the treatise’s many kinds of difference of body.

11. Going with the stream—swept away and drowned going with the stream by five aspects (shares with Discourse 268 the words 「兩岸」—“the two banks,” 「漂」—“swept away,” and 「我」—“self”)

「順流而行諸愚夫類，由五種相，當知順流而被漂溺」—“Know that the foolish who go with the stream are swept away and drowned going with the stream by five aspects”〔T30n1579 0782c04〕 「如從兩岸彼此往來，俱被漂溺」—“as those who go back and forth between the two banks are all swept away and drowned”〔T30n1579 0782c08〕 「謂由愛河浸淫之性之所漂溺」—“namely, they are swept away and drowned by the soaking nature of the river of craving”〔T30n1579 0782c09〕 「數數攀緣，順流漂溺」—“grasping again and again, they are swept away and drowned going with the stream”〔T30n1579 0782c15〕 「或計為我及我所故」—“or because they reckon it as self and as mine”〔T30n1579 0782c18〕 「雖寶愛身欲使長久，由自性滅不能令住」—“though they treasure the body and wish to make it last long, because it ceases by its own nature they cannot make it stay”〔T30n1579 0782c19〕

12. The marks of the knower and the abandoner—the one who knows and the one who abandons on the principle of not self (close in sense to Discourse 269; no shared words, verbatim)

「依無我理知者、斷者」—“the one who knows and the one who abandons on the principle of not self”〔T30n1579 0783a03〕 「現前安立離有情想，如於草木葉等外事」—“one establishes before oneself a perception free of the notion of a being, as toward external things such as grass, trees, and leaves”〔T30n1579 0783a15〕

13. Perception—the perception of impermanence · the perception of not self (shares with Discourse 270 the words 「掉」—“restlessness,” 「慢」—“conceit,” 「無明」—“ignorance,” 「修習」—“cultivated,” 「多修習」—“much cultivated,” 「無常想」—“the perception of impermanence,” 「住無我想」—“dwells in the perception of not self,” and 「我慢」—“conceit”)

「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〕 「由正修習聞所成慧，說名親近」—“by rightly cultivating the wisdom that comes from hearing, it is called keeping close”〔T30n1579 0783b03〕 「名多修習」—“is called much cultivating”〔T30n1579 0783b05〕 「謂獨處空閑，以無顛倒數數作意，觀察諸行無常之性」—“namely, dwelling alone in a quiet place, with attention free of inversion again and again, one observes the impermanent nature of formations”〔T30n1579 0783b21〕 「由無常想，住無我想」—“by the perception of impermanence one dwells in the perception of not self”〔T30n1579 0783b22〕 「由有學想永害我慢」—“by the perception of one in training one destroys the conceit ‘I am’ for ever”〔T30n1579 0783b24〕

Discourse 270’s 「若比丘於空露地、若林樹間」—“If a bhikṣu, in an open space under the sky or among the trees of the forest”〔T02 0070c27〕 stands in the same passage as the treatise’s 「謂獨處空閑」—“namely, dwelling alone in a quiet place.”

14. Setting forth what opposes the provisions—five kinds of things that oppose the provisions · five kinds of instruction in the right path (shares with Discourse 271 the words 「不知量」—“knows no measure,” 「初夜、後夜」—“the first and last watches of the night,” 「善法」—“wholesome things,” 「睡眠」—“sleep,” 「梵行」—“pure conduct,” 「大師」—“teacher,” 「正見」—“right view,” and 「邪見」—“wrong view”)

「略有五種違資糧法」—“In brief there are five kinds of things that oppose the provisions”〔T30n1579 0783b26〕 「於諸梵行不樂修行」—“he takes no delight in practising pure conduct”〔T30n1579 0783c02〕 「四者、憙眠，不串習斷，便為上品睡眠所纏」—“Fourth, delighting in sleep and not practising to cut it off, he is then entangled by sleep of the highest degree”〔T30n1579 0783c03〕 「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〕 「大師為彼制立五種正道言教」—“the teacher lays down for him five kinds of instruction in the right path”〔T30n1579 0783c13〕 「而得無惑無疑」—“and he gains freedom from perplexity and doubt”〔T30n1579 0783c16〕 「能生正見，能斷邪見」—“it can give rise to right view and can cut off wrong view”〔T30n1579 0783c20〕

The application of the two roads in Discourse 271, 「前行右路者，謂正見、正志」—“the right road going on ahead means right view, right intention”〔T02 0071c04〕 and 「前行左路者，謂邪見、邪志」—“the left road going on ahead means wrong view, wrong intention”〔T02 0071c03〕, shares the words 「正見」—“right view” and 「邪見」—“wrong view” with the treatise’s passage on the five kinds of instruction in the right path.

15. What the teacher does and the rest—the five kinds of things the teacher does, and what follows (shares with Discourse 272 the words 「諍事」—“dispute,” 「乞食」—“alms,” 「攝受」—“gather in,” 「梵天」—“Brahmā heaven,” 「慚」—“shame,” 「活命」—“livelihood,” 「王」—“kings,” 「賊」—“robbers,” 「不善覺」—“unwholesome thoughts,” 「無相」—“signless,” and 「甘露門」—“door of the deathless”)

「大師於諸聲聞，略有五種師所作事」—“In brief there are five kinds of things the teacher does for the śrāvakas”〔T30n1579 0783c29〕 「三者、正訶責」—“Third, rightly rebuking”〔T30n1579 0784a01〕 「由二因緣，於諸諍事違越聲聞，覆相記別彼所諍事」—“For two reasons, toward śrāvakas who transgress in disputes, he declares the matter of their dispute with a veiled sign”〔T30n1579 0784a02〕 「由十因緣，如來入於聚落乞食」—“For ten reasons the Tathāgata enters a village for alms”〔T30n1579 0784a11〕 「由八因緣，如來入於寂靜天住」—“For eight reasons the Tathāgata enters the stilled heavenly dwelling”〔T30n1579 0784a26〕 「由五種相，大師攝受諸聲聞眾」—“By five aspects the teacher gathers in the assembly of śrāvakas”〔T30n1579 0784b05〕 「由七因緣、釋梵天等往如來所」—“For seven reasons Śakra, Brahmā, and the other gods go to where the Tathāgata is”〔T30n1579 0784b08〕 「知如來起世俗心，欲令赴會故」—“because, knowing that the Tathāgata has given rise to a worldly thought, they wish him to go to the gathering”〔T30n1579 0784b12〕 「由五種相，當知一切初新者性」—“By five aspects, know the nature of all who are new beginners”〔T30n1579 0784b13〕 「由三種相，生起惡作」—“By three aspects regret arises”〔T30n1579 0784b16〕 「現四種相」—“he shows four kinds of sign”〔T30n1579 0784b19〕 「犯戒聲聞當於三處安住慚羞，往大師所」—“śrāvakas who have broken the precepts should, in three respects, abide in shame and go to the teacher”〔T30n1579 0784b24〕 「由三種相，應正呵責犯戒聲聞」—“By three aspects one should rightly rebuke śrāvakas who have broken the precepts”〔T30n1579 0784b28〕 「汝期鄙劣活命」—“you have taken up a base livelihood”〔T30n1579 0784b29〕 「謂由貪纏故染，瞋纏故憎」—“namely, entangled by greed one is stained, entangled by hatred one hates”〔T30n1579 0784c05〕 「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〕 「由怖畏王、賊、債主所加迫切故」—“because one is in fear of being pressed hard by kings, robbers, and creditors”〔T30n1579 0784c21〕 「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〕 「於諸念住善住其心」—“settling the mind well in the foundations of mindfulness”〔T30n1579 0785a02〕 「修習無相心三摩地」—“cultivating the signless concentration of mind”〔T30n1579 0785a03〕 「住二界妙甘露門」—“dwelling at the wonderful door of the deathless of the two elements”〔T30n1579 0785a08〕 「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〕 「謂我當無，便於涅槃心不欣樂」—“thinking ‘I shall not be,’ their minds take no delight in nirvāṇa”〔T30n1579 0785a14〕

The treatise’s order corresponds to the narrative of Discourse 272, and it shares words section by section: the sūtra’s 「入安陀林，坐一樹下」—“entered the Andha Grove, sat beneath a tree”〔T02 0071c17〕 corresponds to the treatise’s passage on the stilled heavenly dwelling; 「時，大梵王知佛心念」—“At that time the Great Brahmā King, knowing what was in the Buddha’s mind”〔T02 0071c22〕 corresponds to the treatise’s 「知如來起世俗心，欲令赴會故」—“because, knowing that the Tathāgata has given rise to a worldly thought, they wish him to go to the gathering”; the sūtra’s 「不見大師，或起悔心，愁憂不樂」—“not seeing the teacher, may give rise to regret and be sorrowful and unhappy”〔T02 0071c19〕 corresponds to the treatise’s 「生起惡作」—“regret arises”; the sūtra’s 「懷慚愧色」—“their faces bearing a look of shame”〔T02 0072a04〕 corresponds to the treatise’s 「安住慚羞」—“abide in shame”; the sūtra’s 「汝不為王賊所使、非負債人」—“You are not driven by kings or robbers, you are not debtors”〔T02 0072a08〕 corresponds to the treatise’s 「由怖畏王、賊、債主所加迫切故」—“because one is in fear of being pressed hard by kings, robbers, and creditors”; the sūtra’s 「此三覺由想而起」—“these three thoughts arise from perception”〔T02 0072a22〕 corresponds to the treatise’s 「及彼前行諸不正想」—“and the wrong perceptions that go before it”; the sūtra’s 「命則是身」—“the life-principle is the body” and 「命異身異」—“the life-principle is one thing, the body another”〔T02 0072b03〕, together with 「色是我，無二無異，長存不變」—“form is self, without duality, without difference, enduring and unchanging”〔T02 0072b04〕, correspond to the treatise’s 「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.” The treatise’s 「師所作事」—“things the teacher does” and the end of Discourse 271, 「佛為大師，為諸聲聞所作已作」—“The Buddha, as the teacher, has done what was to be done for the śrāvakas”〔T02 0071c08〕, also share the words 「大師」—“teacher” and 「所作」—“what was to be done”; the treatise’s uddāna takes 「師所作等」—“what the teacher does and the rest” as one item and places it after 「立違糧」—“setting forth what opposes the provisions”; to which discourse these words belong is recorded, without adjudication. Fascicle eighty-six of the treatise ends at the close of this passage.

V. Divergent Readings of the Commentators

This fascicle has no divergent readings of the ancient masters. The Saṃyukta Āgama has no old line-by-line commentary; the Compendium of Topics is the only mirror, the teaching of a single school, with nothing to set in separate columns.

VI. Terms (first occurrences — glosses drawn only from the Compendium of Topics, verbatim)

The terms already established in Fascicles 1 to 3, Fascicle 5, and Fascicle 7 (form · feeling · perception · formations · consciousness, the five aggregates of clinging, impermanent, suffering, empty, not self, weariness, pure conduct, knowing as it really is, the conceit ‘I am,’ self · other than self · within one another, arhat, nirvāṇa, final nirvāṇa, outflows · the exhaustion of the outflows, the end of suffering, arising · cessation · the path leading to cessation, far from dust and free of stain · the pure Dharma-eye, fetters, bonds, the element of ignorance · contact with ignorance · the eggshell of ignorance, arising and ceasing, name-and-form, the conditioned, the four foundations of mindfulness · the four right exertions · the four bases of spiritual power · the five faculties · the five powers · the seven factors of awakening · the factors of the eightfold noble path, the fruit of stream-entry, knowledge · contact with knowledge, the samādhi of emptiness · signlessness · nothingness, Tathāgata · the Worthy One · the Perfectly Awakened One, unbroken comprehension · the fruit of unbroken comprehension, the deathless Dharma · the door of the deathless, a happy dwelling in the present life, evil wrong view, doubt, right view · right intention, Great Brahmā, sovereign, the life-principle · the body, restlessness and remorse, the thought of sensual desire · the thought of hatred · the thought of harming, and the rest) are not repeated in this fascicle; among them, those that bear on the text of the discourses of this fascicle are: unbroken comprehension (carried over from Fascicle 5); the fruit of stream-entry (carried over from Fascicle 3); the pure Dharma-eye · far from dust and free of stain (carried over from Fascicle 1); the four foundations of mindfulness · the right exertions · the bases of spiritual power (carried over from Fascicle 2); contact with ignorance (carried over from Fascicle 2); contact with knowledge (carried over from Fascicle 3); the signless · samādhi (carried over from Fascicle 3); Tathāgata · the Worthy One · the Perfectly Awakened One (carried over from Fascicle 3); the door of the deathless (carried over from Fascicle 5); wrong view (carried over from 「惡邪見」—“evil wrong view” in Fascicle 5); doubt · right view · right intention · Great Brahmā · restlessness · the thought of hatred · the thought of harming · the life-principle · the body (carried over from Fascicle 7); final nirvāṇa (carried over from Fascicle 2); the exhaustion of the outflows (carried over from Fascicle 2); the end of suffering (carried over from Fascicle 2); arhat (carried over from Fascicle 1). Only the terms that first appear in this fascicle are listed below.

The terms of this fascicle are all Chinese; the notes of corresponding sounds that the Taishō notes attach to names in the discourses are given at the end of part ② of the tenth topic; the Compendium of Topics gives no Sanskrit forms in this passage, and none is supplied here in its stead.

VII. Similes and Rhetoric

The discourses’ similes:

1. The bright mirror · the mirror of clear water (Discourse 261 · Ānanda retelling Pūrṇa’s words)—「譬如士夫手執明鏡及淨水鏡，自見面生，生故見，非不生」—“It is like a man who holds a bright mirror or a mirror of clear water and sees his own face appear; because it appears, he sees it—he does not see it without its appearing”〔T02 0066a11〕.
2. The brooding hen · the axe-handle · the great ship (Discourse 263)—「譬如伏鷄，生子眾多」—“It is like a brooding hen that has laid many eggs”〔T02 0067b01〕, 「不能隨時蔭餾，消息冷暖」—“but cannot at the proper times cover them, brood and warm them, and regulate their cold and warmth”〔T02 0067b01〕, while the chicks of one who tends them well 「安隱出㲉」—“come safely out of the shell”〔T02 0067b15〕; 「譬如巧師、巧師弟子，手執斧柯」—“It is like a skilled craftsman, or a skilled craftsman’s apprentice, who grips an axe-handle”〔T02 0067b19〕, applied with 「不自知見今日爾所漏盡，明日爾所漏盡」—“does not himself know or see how much of his outflows are exhausted today and how much tomorrow”〔T02 0067b22〕; 「譬如大舶，在於海邊，經夏六月，風飄日暴，藤綴漸斷」—“It is like a great ship lying at the sea’s edge; after the six months of summer, blown by the wind and baked by the sun, the rattan bindings gradually break”〔T02 0067b25〕, applied with 「一切結縛、使、煩惱、纏，漸得解脫」—“is gradually liberated from all bonds, fetters, defilements, and entanglements”〔T02 0067b27〕.
3. The lump of earth (Discourse 264)—「汝見我手中土摶不？」—“Do you see the lump of earth in my hand?”〔T02 0067c14〕; when the bhikṣu has answered, the World-Honored One applies it: 「如是少土，我不可得」—“Even this little bit of earth, a self cannot be found”〔T02 0067c15〕. At the end of the discourse it is called 「常念土摶譬教授」—“constantly recollecting the instruction of the simile of the lump of earth”〔T02 0068b22〕.
4. The mass of foam · the water-bubble · the mirage · the plantain · the illusion (Discourse 265)—「譬如恒河大水暴起，隨流聚沫」—“It is like the great waters of the Ganges rising in a sudden flood, and foam gathering along the current”〔T02 0068c01〕; 「譬如大雨水泡，一起一滅」—“It is like the water-bubbles in a great rain, rising and ceasing one after another”〔T02 0068c09〕; 「野馬流動」—“a mirage shimmers”〔T02 0068c18〕; 「見大芭蕉樹」—“sees a great plantain tree”〔T02 0068c27〕; 「譬如幻師、若幻師弟子，於四衢道頭」—“It is like a magician, or a magician’s apprentice, at a crossroads”〔T02 0069a07〕. Each of the five similes is applied to one aggregate, and the words of application are alike: 「無所有、無牢、無實、無有堅固」—“there is nothing there, nothing firm, nothing substantial, nothing solid”〔T02 0068c03〕.
5. Drought · the ocean · the mountain · the earth · the dog tied to a post (Discourse 266)—「有時長久不雨，地之所生百穀草木，皆悉枯乾」—“There are times when for a long while no rain falls, and the hundred grains, the grasses, and the trees that the earth produces all wither and dry up”〔T02 0069b07〕; 「大海水悉皆枯竭」—“the waters of the great ocean all dry up”〔T02 0069b10〕; 「須彌山王皆悉崩落」—“Sumeru, king of mountains, wholly collapses”〔T02 0069b12〕; 「此大地悉皆敗壞」—“this great earth is wholly destroyed”〔T02 0069b15〕; 「譬如狗子繫柱」—“It is like a dog tied to a post”〔T02 0069b17〕. The first four similes say that the world comes to an end while the wandering of beings does not; the last says that the ordinary person turns along with the five aggregates.
6. The dog tied to a post by a rope · the jielanna bird · the painter (Discourse 267)—「譬如狗繩繫著柱」—“It is like a dog tied to a post by a rope”〔T02 0069c05〕, 「若住、若臥，不離於柱」—“whether it stands or lies down, it does not leave the post”〔T02 0069c06〕; 「汝見嗟蘭那鳥種種雜色不？」—“Have you seen the jielanna bird of many mingled colours?”〔T02 0069c18〕, applied with 「我不見一色種種如斑色鳥，心復過是」—“I do not see any one colouring so various as that of the mottled bird, and the mind surpasses even this”〔T02 0069c13〕; 「譬如畫師、畫師弟子，善治素地，具眾彩色」—“It is like a painter, or a painter’s apprentice, who well prepares the blank ground and gets ready many colours”〔T02 0069c23〕.
7. The river · the grass and trees (Discourse 268)—「譬如河水從山㵎出」—“It is like a river rushing out of a mountain ravine”〔T02 0070a13〕, 「其河兩岸，生雜草木」—“On the two banks of that river grow grasses and trees”〔T02 0070a14〕, 「手援草木，草木復斷，還隨水漂」—“they grasp at the grass and trees with their hands, and the grass and trees break, and they are swept away by the water again”〔T02 0070a17〕; applied with 「言色是我，彼色隨斷」—“say ‘form is self,’ and that form breaks off along with them”〔T02 0070a19〕.
8. The trees of the Jeta Grove (Discourse 269)—「譬如祇桓林中樹木」—“It is like the trees in the Jeta Grove”〔T02 0070b05〕, 「有人斫伐枝條，擔持而去，汝等亦不憂慼」—“if someone cuts the branches and carries them away, you are not sorrowful or grieved”〔T02 0070b06〕; applied with 「以彼樹木非我、非我所」—“Because those trees are not self and not mine”〔T02 0070b07〕.
9. The eight similes of the perception of impermanence (Discourse 270)—the farmer, 「譬如田夫，於夏末秋初深耕其地，發荄斷草」—“It is like a farmer who, at the end of summer and the beginning of autumn, ploughs his field deep, turns up the roots, and cuts the grass”〔T02 0070c04〕; mowing grass, 「如人刈草，手攬其端」—“like someone mowing grass, who grips the grass by its tips”〔T02 0070c07〕; the mango fruits, 「譬如菴羅果著樹，猛風搖條，果悉墮落」—“It is like mango fruits hanging on a tree: a fierce wind shakes the branches, and the fruits all fall”〔T02 0070c10〕; the tower, 「譬如樓閣，中心堅固，眾材所依」—“It is like a tower whose central pillar is firm, on which the many timbers rest”〔T02 0070c13〕; the elephant’s footprint, 「象跡為大」—“the elephant’s footprint is the greatest”〔T02 0070c16〕; the rivers, 「閻浮提一切諸河，悉赴大海」—“all the rivers of Jambudvīpa all rush to the great ocean”〔T02 0070c18〕; the sunrise, 「譬如日出，能除一切世間闇冥」—“It is like the sun rising, which can dispel all the darkness of the world”〔T02 0070c21〕; the wheel-turning king, 「譬如轉輪聖王，於諸小王最上、最勝」—“It is like the wheel-turning king, who is supreme and foremost among the lesser kings”〔T02 0070c23〕. Each of the eight similes is applied with the same sentence.
10. The two roads (Discourse 271)—「夫智慧者，以譬得解」—“the wise understand by means of a simile”〔T02 0071b20〕; 「如二士夫共伴行一路」—“It is like two men travelling together on one road”〔T02 0071b21〕, 「一善知路，一不知路」—“one who knows the road well and one who does not know the road”〔T02 0071b22〕, 「捨左從右」—“leave the left and take the right”〔T02 0071b25〕; the World-Honored One himself applies the simile: 「前二路者，謂眾生狐疑」—“the two roads ahead mean the doubt of beings”〔T02 0071c01〕, 「左路者，三不善法——貪、恚、害覺」—“the left road is the three unwholesome things—the thoughts of greed, hatred, and harming”〔T02 0071c01〕, 「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”〔T02 0071c02〕, 「坑㵎渠流者，謂瞋恚、覆障、憂、悲」—“the pits, ravines, and channels mean hatred, hindrance, sorrow, and lamentation”〔T02 0071c06〕, 「叢林者，謂五欲功德也」—“the thicket means the five strands of sense pleasure”〔T02 0071c07〕, 「城者，謂般涅槃」—“the city means final nirvāṇa”〔T02 0071c07〕.
11. The spell · darkness · washing blood · the brand from a corpse-fire (Discourse 272)—the shame of the bhikṣus, 「如被禁呪」—“as if under a spell”〔T02 0072a06〕; the one who goes wrongly, 「從闇而入闇，從冥入冥」—“goes from darkness into darkness, from obscurity into obscurity”〔T02 0072a15〕, 「以血洗血」—“washes blood with blood”〔T02 0072a16〕; 「焚尸火𣕊，捐棄塜間」—“a brand left over from a corpse-fire, cast away among the graves”〔T02 0072a18〕.

Set formulas:

The question-and-answer type: Discourses 256–260 are questions and answers between two disciples; the one who asks first requests, of the kind of 「欲有所問，寧有閑暇為我說不？」—“There is something I would like to ask; have you the leisure to explain it for me?”, and the one who answers grants it with 「知者當說」—“what I know I will explain”; Discourse 261 is Ānanda’s retelling of a question and answer set up by Pūrṇa, 「答曰」—“I answered” and 「又問」—“he asked further” following one another; for Chanda’s request in Discourse 262, 「第二、第三亦如是說」—“A second and a third time he said the same”〔T02 0066b19〕; Discourses 264 and 269 have the question and answer on permanence and impermanence, the World-Honored One asking and a bhikṣu answering; in Discourse 271 the World-Honored One asks Tiṣya four questions (not free of greed, and free of greed: when form changes and alters, do sorrow, lamentation, distress and suffering arise?), and Tiṣya answers 「實起憂、悲、惱、苦」—“sorrow, lamentation, distress and suffering do indeed arise”〔T02 0071b04〕 and 「不也，世尊！」—“No, World-Honored One!”〔T02 0071b16〕, and three times the World-Honored One says 「善哉！善哉！」—“Good, good!”; in Discourse 264 the World-Honored One further asks 「汝見我手中土摶不？」—“Do you see the lump of earth in my hand?”〔T02 0067c14〕, and in Discourse 267 he asks 「汝見嗟蘭那鳥種種雜色不？」—“Have you seen the jielanna bird of many mingled colours?”〔T02 0069c18〕; the bhikṣus answer in both cases that they have seen it.

The form of the verse: Discourse 265 has one verse, which in the base text stands as fourteen lines of ten characters each (two phrases to a line), from 「觀色如聚沫，受如水上泡」—“Contemplate form as a mass of gathered foam; feeling, as a bubble on the water”〔T02 0069a18〕 to 「有為行長息，永得清涼處」—“the activity of the conditioned is stilled for long, and he gains forever the place of coolness”〔T02 0069b02〕; the first five phrases give one simile for each aggregate, among them 「日種姓尊說」—“so the Honored One of the Solar line has taught”〔T02 0069a20〕, which names the speaker; next it speaks of the method of contemplation and of the casting away of the body, 「離於三法者，身為成棄物」—“when it is apart from three things, the body becomes a thing cast away”〔T02 0069a24〕, the three things being 「壽暖及諸識」—“life, warmth, and consciousness”〔T02 0069a25〕; it ends with gaining the 「清涼處」—“place of coolness” through diligent cultivation and contemplation.

The form of the summary verses: both stand in the base text as two lines of ten characters each, sometimes with a comma-like pause mark within the line; the verses give only the names of the discourses and do not state their meaning; the discourses gathered by 「輸屢那三種」—“Śroṇa, three,” the first name of verse 1, are in Fascicle 1, and the one name ‘the two on not knowing’ in verse 2 gathers two discourses (first topic).

VIII. Citation and Carrying Forward

• The shared words of the Compendium of Topics—the places where the discourses of this fascicle share words with the Compendium of Topics are already given verbatim in the third and fourth topics and in part ① of the tenth topic; here only the anchors are listed: 〔T30n1579 0779a16〕〔T30n1579 0779a17〕〔T30n1579 0779a21〕〔T30n1579 0779a22〕〔T30n1579 0779b03〕〔T30n1579 0779b15〕〔T30n1579 0779b17〕〔T30n1579 0779b20〕〔T30n1579 0779b26〕〔T30n1579 0779c04〕〔T30n1579 0779c16〕〔T30n1579 0779c22〕〔T30n1579 0780a02〕〔T30n1579 0780a05〕〔T30n1579 0780a14〕〔T30n1579 0780a16〕〔T30n1579 0780a17〕〔T30n1579 0780b10〕〔T30n1579 0780b12〕〔T30n1579 0780b14〕〔T30n1579 0780c09〕〔T30n1579 0780c24〕〔T30n1579 0781a22〕〔T30n1579 0781b04〕〔T30n1579 0781b19〕〔T30n1579 0781b20〕〔T30n1579 0781b27〕〔T30n1579 0781c07〕〔T30n1579 0781c08〕〔T30n1579 0781c12〕〔T30n1579 0781c14〕〔T30n1579 0782a02〕〔T30n1579 0782a03〕〔T30n1579 0782a20〕〔T30n1579 0782b03〕〔T30n1579 0782b27〕〔T30n1579 0782b28〕〔T30n1579 0782c08〕〔T30n1579 0782c09〕〔T30n1579 0782c18〕〔T30n1579 0783a27〕〔T30n1579 0783b05〕〔T30n1579 0783b22〕〔T30n1579 0783b24〕〔T30n1579 0783c03〕〔T30n1579 0783c08〕〔T30n1579 0783c13〕〔T30n1579 0783c29〕〔T30n1579 0784a02〕〔T30n1579 0784a11〕〔T30n1579 0784b05〕〔T30n1579 0784b08〕〔T30n1579 0784b24〕〔T30n1579 0784b29〕〔T30n1579 0784c13〕〔T30n1579 0784c21〕〔T30n1579 0785a03〕〔T30n1579 0785a08〕. The treatise’s passage selecting and gathering the seventeen discourses of this fascicle stands in fascicle eighty-six, under two uddānas (first topic).
• The carrying forward of the summary verses—the Compendium of Topics explains where the summary verses come from with 「後結集者，為令聖教久住，結嗢拕南頌，隨其所應次第安布」—“the later compilers, so that the holy teaching might long endure, composed uddāna verses and set them in order as was fitting”〔T30n1579 0772c15〕; in selecting and gathering the discourses itself, the treatise likewise opens its passages with uddānas (first topic).
• The cross-reference to Fascicle 1—the first name of summary verse 1 is 「輸屢那三種」—“Śroṇa, three,” and the Taishō note reads 「輸屢那三經出第一卷終(30-32)」—“The three Śroṇa discourses appear at the end of the first fascicle (30–32)” (0067a20); the first five items of the treatise’s former uddāna are already cited in Fascicle 1 (first topic). This is recorded and not adjudicated.
• Carrying forward within the fascicle—Discourses 256–258 share the same questioner, answerer, and dwelling place, the three questions receiving three different answers; Discourse 259 carries on their persons and their place; Ānanda’s retelling in Discourse 262, 「我親從佛聞，教摩訶迦旃延言」—“I heard it myself from the Buddha, when he instructed Mahākātyāyana, saying”〔T02 0066c25〕, is a discourse cited within a discourse; Discourses 266 and 267 both begin their teaching with beginningless birth and death, and the similes of the two discourses carry on from one another (「譬如狗子繫柱」—“It is like a dog tied to a post”〔T02 0069b17〕; 「譬如狗繩繫著柱」—“It is like a dog tied to a post by a rope”〔T02 0069c05〕); the end of Discourse 271, 「佛為大師，為諸聲聞所作已作」—“The Buddha, as the teacher, has done what was to be done for the śrāvakas”〔T02 0071c08〕, stands next to the 「責諸比丘」—“rebuke of the bhikṣus” of Discourse 272. All are recorded and not filled in.

IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to sixty-five variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【宮-CB】【磧乙-CB】【麗-CB】【磧-CB】【北藏-CB】 and the like are recorded by the current collated text; current reading = the character adopted in the current transcription; recorded together, without adjudication; nos. 001, 002, 005, 006, 008, 009, 028, 037, 040, and 041, ten in all, are rows of revision by the current collated text, not original Taishō notes):

Fourteen matters worth recording (recorded together, without adjudication; the variant readings are recorded under the edition sigla, in the manner of the ninth topic):

1. 「無常」—“impermanent” in Discourse 256 (nos. 1 and 2)—in 「受、想、行、識無常」—“feeling, perception, formations, and consciousness are impermanent,” the two places of 「無常」—“impermanent” (0064c04, 0064c13): 【大】 lacks these two characters, and the current reading supplies them (a row of revision by the current collated text, not an original Taishō note).
2. 「離」—“escape” and 「如是」—“thus” in Discourse 258 (nos. 3 and 4)—at 「色離如實知。如是受、想、行、識」—“the escape from form, known as it really is. In the same way, feeling, perception, formations, and consciousness” (0065a29), the three editions give the reading 『色離如是如實知。受、想、行、識』 (the escape from form, thus known as it really is; feeling, perception, formations, and consciousness); the current reading and the plain rendering follow the base text. Both are recorded.
3. The question and answer from non-returning to arhatship in Discourse 259 (nos. 5 and 6)—from 「摩訶拘絺羅又問舍利弗言」—“Mahākauṣṭhila asked Śāriputra further” on, the question of what dharma one who has realized the fruit of non-returning and wishes to realize the fruit of arhatship should reflect on, together with the first phrase of its answer (0065c01): 【大】 lacks it, and the current reading supplies it following 【麗-CB】 and 【磧-CB】 (a row of revision by the current collated text, not an original Taishō note). The plain rendering follows the current reading and gives the question and answer for all four fruits; what 【大】 lacks is only these two rows (the question and the first phrase of its answer), and what follows, from 「欲得阿羅漢果證者，當復精勤思惟」—“one who wishes to realize the fruit of arhatship should again reflect diligently” to 「得阿羅漢果證」—“realizes the fruit of arhatship”〔T02 0065c01〕, remains. Both are recorded.
4. 「滅」—“cessation” in Discourse 260 (no. 7)—in 「云何為滅？誰有此滅」—“how is it cessation? Who has this cessation”, the 「滅」 (0065c17): the three editions have 滅耶 (cessation?). Both are recorded.
5. 「不」—“not” in Discourse 261 (no. 8)—on the line of 「如是觀者，聖弟子於色生厭」—“One who contemplates thus, the noble disciple, grows weary of form” (0066a27), 【大】 has one character 「不」—“not,” which the current reading lacks (a row of revision by the current collated text, not an original Taishō note).
6. Characters in Discourse 262 (nos. 9–14)—at 「波羅㮈」—“Vārāṇasī” (0066b25), 【大】 has a collation asterisk, but the Taishō notes have no entry for it; the current edition’s note says that the Qisha canon and the Yongle Northern canon both have 㮈, and removes the asterisk (a row of revision by the current collated text, not an original Taishō note). In 「憂、悲、惱、苦」—“sorrow, lamentation, distress, and suffering”, for 「惱、苦」—“distress, suffering” (0067a06), the three editions have 苦惱 (suffering and distress); in 「此滅故彼滅」—“because this ceases, that ceases”, for the 「滅」 (0067a07), the three editions have 滅滅; in 「皆寂、悉不可得」—“all still, all wholly unobtainable”, for 「寂、悉」 (0067a14), 【大】 has 悉寂, and the current reading follows 【磧乙-CB】; in 「得聖慧眼」—“attained the noble eye of wisdom”, for the 「眼」 (0067a18), the three editions have 明 (knowledge); in 「從坐而起」—“rose from their seats”, for the 「坐」 (0067a18), 【磧-CB】, 【北藏-CB】, and the three editions have 座. Both are recorded.
7. 「間等」 in summary verse 1 (no. 15)—in 「無間等及滅」—“unbroken comprehension, and cessation”, for 「間等」 (0067a21), the three editions have 聞苦 (hearing suffering). Both are recorded.
8. Characters in Discourse 263 (nos. 16–22)—in 「令我諸漏盡」—“let my outflows be exhausted”, for the 「令」 (0067a27), 【宋】 has 今 (now); the 「習」 on this line (0067a29) is lacking in the three editions; in 「蔭餾」—“brood and warm,”, for the 「餾」 at three places, 【宋】 has 留 (at the first place) and 【元】 and 【明】 have 鷚; in 「正復不」—“even if not,”, for the 「正」 at two places (0067b13, 0067b16), 【宋】 has 政. Both are recorded.
9. Characters in Discourse 264 (nos. 23–31)—in 「爾時」—“at that time”, the 「爾」 (0067c05) is lacking in the three editions; in 「今白世尊」—“now I ask the World-Honored One”, for the 「白」 (0067c11), 【大】 has 日 (day), and the current reading follows 【磧乙-CB】 and the three editions in reading 白; in 「從是已後」—“after that”, for the 「已」 (0067c21), the three editions have 以; in 「亦以純金」—“likewise with pure gold”, for the 「以」 (0068a04), 【明】 has 如 (as); in 「以為覆襯」—“as coverings”, for the 「襯」 (0068a07), the three editions have 儭; in 「提城而為上首」—“with the city … at their head”, for the 「城」 (0068a10), 【大】 has 王 (king), and the current reading has 城 (a row of revision by the current collated text, not an original Taishō note); in 「八萬四千飲食」—“eighty-four thousand kinds of food and drink”, for the 「飲」 (0068a19), the three editions have 釜 (cauldron); in 「比丘白佛言」—“the bhikṣu said to the Buddha”, the 「言」 (0068b06) is lacking in the three editions; in 「心得解脫」—“his mind was liberated”, for 「心得」 (0068b27), 【宋】 has 心故, and 【元】 and 【明】 have 故心. Both are recorded.
10. Characters in Discourse 265 (nos. 32–35)—in 「無常、苦、空、非我」—“impermanent, suffering, empty, not self”, for the 「苦」 in the words of application (0068c16), 【明】 has 若 (if); in 「諦觀思惟分別時」—“when he closely examines, reflects on, and discerns it”, the 「時」 (0068c29) is lacking in the three editions; in 「想如春時燄」—“perception, as the shimmering heat of spring”, for the 「燄」 in the verse (0069a19), 【宋】 has 炎; in 「幻偽誘愚夫」—“an illusion and a falsehood, beguiling the foolish”, for the 「偽」 in the verse (0069a27), 【大】 has 為 (do), and the current reading follows 【磧乙-CB】 and the three editions in reading 偽. Both are recorded.
11. 「故，不隨色轉」—“therefore he does not turn along with form” in Discourse 266 (nos. 36 and 37)—in 「以不」—“because he does not”, for the 「以」 (0069b24), 【宋】 has 已 (already); in 「如實知色、色集、色滅、色味、色患、色離故，不隨色轉」—“because he knows as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form, he does not turn along with form”, the five characters 「故，不隨色轉」—“therefore he does not turn along with form” (0069b26) are lacking in 【大】, and the current reading supplies them (a row of revision by the current collated text, not an original Taishō note).
12. 「所」—“by” and 「染」—“stained” in Discourse 267 (nos. 38–41)—in 「貪欲所染，瞋恚、愚癡所染故」—“stained by greed and desire, stained by hatred and delusion”, for the two 「所」 (0069c12), 【大】 has 使 (cause), and the current reading follows 【磧乙-CB】, 【元】, and 【明】 in reading 所; in 「長夜種種貪欲、瞋恚、愚癡所染」—“through the long night they have been stained by all kinds of greed and desire, hatred and delusion,” for the 「所」 (0069c22) and the 「染」 (0069c23), 【大】 has 種 (kind) in both places, and the current reading changes them to 所 and 染 (a row of revision by the current collated text, not an original Taishō note).
13. Characters in Discourses 268–271 (nos. 42–56)—in 「佛在舍衛國」—“the Buddha was at Śrāvastī”, for the 「在」 in Discourse 268 (0070a12), 【明】 has 住 (staying); the 「色」 on this line (0070a18) is lacking in the three editions; in 「非我、我所」—“not self and not mine”, for the 「我」 in Discourse 269 (0070b26), the three editions have 我非; in 「悉赴大海」—“all rush to the great ocean”, for the 「赴」 in Discourse 270 (0070c18), the three editions have 趣 (go to); for 「詣」—“went to” in Discourse 271 (0071a21), the three editions have 往詣; in 「不樂梵行」—“take no delight in pure conduct”, for the 「梵」 (0071a26), the three editions have 修梵 (cultivating pure conduct); in 「憂、悲、惱、苦」—“sorrow, lamentation, distress, and suffering,”, for 「惱、苦」—“distress, suffering” at six places, the three editions have 苦惱 (suffering and distress); for 「愛」—“craving” (0071b18), 【宋】 has 憂 (sorrow); in 「夫智慧者」—“the wise”, for the 「夫」 (0071b20), 【大】 has 大 (great), and the current reading follows 【磧乙-CB】 and the three editions in reading 夫; for the 「不」 on this line (0071c03), 【宋】 has 入 (enter). Both are recorded.
14. Characters in Discourse 272 and summary verse 2 (nos. 57–65)—in 「尼師檀」—“sitting-cloth”, for the 「檀」 (0072a02), the three editions have 壇; in 「𣫍身正坐」—“gathered his body and sat upright”, for the 「𣫍」 (0072a03), 【明】 has 歛; in 「懷慚愧色」—“bearing a look of shame”, for the 「懷」 (0072a04), 【元】 has 壞 (broken); in 「如被禁呪」—“as if under a spell”, for the 「禁」 (0072a06), 【大】 has 噤, and the current reading follows 【宮-CB】, 【磧乙-CB】, and the three editions in reading 禁; in 「焚尸火𣕊」—“a brand from a corpse-fire”, for the 「𣕊」 (0072a18), 【宋】 has 𭵔; in 「住無相三昧」—“dwelling in the signless samādhi”, for the 「相」 (0072a26), 【明】 has 想 (perception), that is, 【明】 reads 『無想三昧』 (the samādhi without perception); in 「乃至究竟甘露涅槃」—“and so on up to the ultimate deathless nirvāṇa”, for the 「乃」 (0072b01), 【宋】 has 及 (and); in 「小土摶」—“the small lump of earth”, for the 「摶」 in summary verse 2 (0072b12), 【宋】 and 【元】 have 揣; in 「祇林」—“the Jeta Grove”, for the 「祇」 (0072b13), 【宋】 has 我 (I). Both are recorded.

Gaiji: the present transcription of this fascicle has four characters of the extension area: 「𣯾」 (0068a13, the first character of 「𣯾㲪」—“felt coverlets”), 「𦟛」 (0068c27, 「𦟛直」—“straight and tall” in Discourse 265), 「𣫍」 (0072a03), and 「𣕊」 (0072a18); there are also the characters 「㮈」, 「㲉」, 「㲪」, and 「㵎」; 「󰍑」 (0068a07) is a character of the private-use area, which the transcription records by its private-use code; it is recorded as it stands, and the character is not corrected. Among the variant readings of the collation notes, 「𭵔」 (no. 61) is a character of the extension area, recorded as it stands. Whether the base text marks these as specially made characters cannot be seen from the current transcription itself; this is recorded, without adjudication. Interlinear notes: none in this fascicle. The line form of the verse: the verse of Discourse 265 stands in the base text as fourteen lines of ten characters each (two phrases to a line), from 0069a18 to 0069b02; the present transcription records each line as it stands, without adding or removing a character. The line form of the summary verses: both summary verses stand in the base text as two lines of ten characters each (0067a20–0067a21; 0072b12–0072b13); the present transcription records each line as it stands, without adding or removing a character.

X. Mātṛkā of the Compendium of Topics, Saṃyutta Coordinates, and Variants of the Alternate Translation

① The mātṛkā of the Compendium of Topics (discourse by discourse)—based only on places where the treatise’s words and the discourse’s words are the same words, verbatim; where the sense is merely close, it is not listed as the mātṛkā. The names of the items of the treatise’s uddānas are appended after the discourse numbers, as readings (first topic).

② Saṃyutta coordinates (discourse by discourse · only the original Taishō notes recorded):

The coordinates of all seventeen discourses lie in the twenty-second saṃyutta of the Connected Discourses; the three Discourses 256–258 carry the same note, with the single range 「133-135」; the note to Discourse 260 is prefixed with 「cf」. Discourse 264 further records 「[No. 26, 61]」, a number of the Madhyama Āgama; the Taishō note is recorded as it stands, and nothing else is proposed.

Revisions of the current collated text, not original Taishō notes (not counted among the entries in the table above; recorded verbatim for reference):

• Discourse 264 (0067c04): 「S. 22. 96. Gomaya.，[No. 26, 61]」—“the Taishō note as revised in the current edition, with the cross-reference to the Madhyama Āgama”
• Discourse 269 (0070b01): 「S. 22. 33-34. Natumhāka.（非汝所應法）」—“the Taishō note as revised in the current edition, with the gloss ‘the dharma that is not fitting for you’”

The Taishō notes also give notes of corresponding sounds for names within the discourses; they are recorded verbatim for reference: 「Puṇṇa Mantāṇiputta.」 (0066a06); 「生法計是我非不生 Upādāya asm-ti hoti no anupādāya.」 (0066a08); 「波…野苑 Bārāṇasī, Isipatana Migadāya.」 (0066b07); 「婆羅馬王 Valāhaka-assarāja.」 (0068a04); 「Kusāvatī.」 (0068a09); 「Kadalimiga.」 (0068a14); 「Koseyya(?)」 「Khoma(?)」 「Kappāsika(?)」 「Kambala(?)」 (0068a16); 「Vejayantaratha.」 (0068a24); 「Uposatha.」 (0068a26); 「阿毗陀處 Ayyojjhā.」 (0068b29); 「野馬（流動）Marīcikā.」 (0068c18); 「芭蕉 Kadalī.」 (0068c27); 「幻師 Māyākāro.」 (0069a07); 「Amba.」 (0070c11). In several of these the current collated text supplies the Chinese name being noted (such as 「富留那彌多羅尼子 Puṇṇa Mantāṇiputta.」 and 「菴羅 Amba.」), and in the entry at 0068b29 it changes 「毗」 to 「毘」; these are rows of revision, recorded and not counted.

③ Variants of the alternate translation: no corresponding discourse is found in the alternate translation (see the second topic).