雜阿含經 卷第八Saṃyukta Āgama · Fascicle 8

Placement of the passage as a whole. This unit is the whole of Fascicle 8 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第八」—“Saṃyukta Āgama, Fascicle 8”; 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”; forty-two discourses (discourse numbers 188 to 229); one verse in Discourse 217; no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第八」—“Saṃyukta Āgama, Fascicle 8.” The whole fascicle comes to nine thousand one hundred and sixty-two Chinese characters. There are five dwelling places: Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 188–196, 200–202, and 212–229; Discourse 216 reads 「佛在」—“the Buddha was at”); the Gayāśīrṣa shrine (Discourse 197); Rājagṛha, on Vulture Peak (Discourse 198); Rājagṛha, in the Kalandaka Bamboo Grove (Discourse 199); and Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician (Discourses 203–211; Discourse 206 reads 「毘舍離城」—“the city of Vaiśālī”). The speaker is in every case the World-Honored One; Discourse 197 is a narration of the three displays, and its display of instruction introduces the Buddha’s words with 「如世尊說」—“as the World-Honored One said”; the latter part of Discourse 211 is the discussion of the many bhikṣus and the venerable Ānanda’s full explanation, and 「當覺六入處」—“be mindful of the six sense bases” is the Buddha’s word. The mirror against which it is set is the selection on the sense bases in the Topics of the Sūtras of the Compendium of Topics of the Yogācārabhūmi (fascicles eighty-nine to ninety of the treatise). The Taishō collation notes give sixty variant readings (fourteen of them rows of revision by the current collated text), given in the ninth topic; the Taishō notes record thirty-six SN coordinates, given in the tenth topic.

I. Doctrinal-Outline Placement

The place of Fascicle 8—the head of the fascicle in the base text:

「雜阿含經卷第八」—“Saṃyukta Āgama, Fascicle 8”〔T02 0049b04〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0049b06〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第八」—“Saṃyukta Āgama, Fascicle 8”〔T02 0056a18〕. The sequence of discourses begins at (188): 「佛住舍衛國祇樹給孤獨園」—“the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0049b07〕. This fascicle is the first fascicle of the Connected Discourses on the Six Sense Bases.

Dwelling places (all verbatim from the base text):

• Śrāvastī—「佛住舍衛國祇樹給孤獨園」—“the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0049b07〕: Discourses 188–196, 200–202, 212–215, and 217–229; Discourse 216 reads 「佛在舍衛國祇樹給孤獨園」—“the Buddha was at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0054b22〕.
• 「佛住迦闍尸利沙支提」—“the Buddha was staying at the Gayāśīrṣa shrine”〔T02 0050b14〕: Discourse 197, the assembly being the thousand bhikṣus who 「皆是舊縈髮婆羅門」—“were all former matted-hair brahmins”〔T02 0050b15〕.
• 「佛住王舍城耆闍崛山」—“the Buddha was staying at Rājagṛha, on Vulture Peak”〔T02 0050c07〕: Discourse 198.
• 「佛住王舍城迦蘭陀竹園」—“the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T02 0050c27〕: Discourse 199.
• 「佛住毘舍離耆婆拘摩羅藥師菴羅園」—“the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician”〔T02 0052a10〕: Discourses 203–205 and 207–211; Discourse 206 reads 「佛住毘舍離城耆婆拘摩羅藥師菴羅園」—“the Buddha was staying at the city of Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician”〔T02 0052b20〕.

The types of the forty-two 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 188–194—right contemplation of the eye as impermanent; right reflection on the eye, knowing and understanding it, freedom from desire for it, not delighting in it.
2. Discourses 195–196—all is impermanent.
3. Discourse 197—the thousand bhikṣus, the three displays, all is burning.
4. Discourses 198–200—the three discourses with Rāhula.
5. Discourses 201–202—the exhaustion of the outflows in due order; the view of self cut off in due order.
6. Discourse 203—able to cut off one thing.
7. Discourses 204–205—the two discourses addressed to the venerable Ānanda.
8. Discourses 206–208—meditative reflection, samādhi, the past and future eye.
9. Discourses 209–210—the six sense bases of contact.
10. Discourse 211—be mindful of the six sense bases; Ānanda’s full explanation.
11. Discourse 212—heedful conduct.
12. Discourses 213–214—the two things; consciousness arising from two causes and conditions.
13. Discourse 215—Pūrṇa asks about the directly visible.
14. Discourses 216–217—the ocean and the surging waves (Discourse 217 has a verse).
15. Discourses 218–221—the paths leading to the arising and the cessation of suffering, the path leading to nirvāṇa, the path that resembles the one leading to nirvāṇa, the path leading to all clinging.
16. Discourses 222–225—things to be known and to be cognized, things of desire, the utter end of suffering.
17. Discourses 226–227—not reckoning.
18. Discourses 228–229—increase and decrease; with outflows and without outflows.

The speakers—in Discourses 188–196, 198–210, and 212–229 the speaker is in every case the World-Honored One. Discourse 197 is the compilers’ narration: the three displays are narrated in order, and the display of instruction introduces the Buddha’s words with 「教誡示現者，如世尊說」—“The display of instruction is as the World-Honored One said”〔T02 0050b26〕; from 「諸比丘！一切燒然」—“Bhikṣus! All is burning”〔T02 0050b27〕 on, the words are the Buddha’s; 「不起諸漏，心得解脫」—“gave rise to no outflows, and their minds were liberated”〔T02 0050c05〕 at the end of the discourse is said of the thousand bhikṣus. In Discourse 198 Rāhula asks first, and the World-Honored One begins his answer with 「能問如來甚深之義」—“You are able to ask the Tathāgata about this most profound meaning”〔T02 0050c11〕; in Discourse 199 the World-Honored One asks first, 「爾時，世尊告羅睺羅」—“At that time the World-Honored One said to Rāhula”〔T02 0050c28〕, and Rāhula requests the teaching with 「世尊是法根、法眼、法依」—“The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma”〔T02 0051a01〕; in Discourse 200 the World-Honored One asks three times and Rāhula answers three times, of the kind of 「未也。世尊」—“Not yet, World-Honored One!”〔T02 0051a25〕; in Discourse 209 the World-Honored One asks, and the bhikṣu answers 「不也，世尊」—“No, World-Honored One!”〔T02 0052c26〕〔T02 0053a03〕 twice. The first part of Discourse 211 is the Buddha’s words; at 「當覺六入處」—“Be mindful of the six sense bases”〔T02 0053b14〕 he enters his room and sits in meditation; what follows, from 「作此論議」—“held this discussion”〔T02 0053b15〕 on, is the words of the many bhikṣus; 「唯有尊者阿難，常侍世尊」—“Only the venerable Ānanda constantly attends on the World-Honored One”〔T02 0053b21〕 is the thought of the many bhikṣus; and 「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”〔T02 0053c02〕 is Ānanda’s teaching—none of these are the Buddha’s words; the discourse ends with 「尊者阿難說此義已」—“When the venerable Ānanda had spoken this meaning”〔T02 0053c05〕. In Discourse 215 Pūrṇa asks. At the ends of Discourses 201 and 202 that bhikṣu 「歡喜作禮而去」—“rejoiced, paid homage, and departed”〔T02 0051c20〕, and the like; at the end of Discourse 198, 「尊者羅睺羅聞佛所說」—“the venerable Rāhula, having heard what the Buddha said”〔T02 0050c19〕; at the end of Discourse 205, 「尊者阿難聞佛所說」—“the venerable Ānanda, having heard what the Buddha said”〔T02 0052b18〕; at the end of Discourse 215, 「富留那比丘聞佛所說」—“the bhikṣu Pūrṇa, having heard what the Buddha said”〔T02 0054b20〕.

One verse—in Discourse 217 the World-Honored One proclaims it again in verse: the introducing phrase is 「爾時，世尊以偈頌曰」—“Then the World-Honored One spoke in verse”〔T02 0054c12〕; the verse has eight phrases, beginning with 「大海巨濤波，惡蟲羅剎怖」—“The great ocean has huge surging waves, and the terror of fierce creatures and rākṣasas”〔T02 0054c14〕 and ending with 「永之般涅槃，不復還放逸」—“one goes forever to final nirvāṇa, and does not return to heedlessness”〔T02 0054c17〕. Discourse 205 has the words 「說一切優陀那偈已」—“having finished speaking all the udāna verses”〔T02 0052b10〕, but the base text does not record the verses (seventh topic). This fascicle has no summary verse.

The abbreviating phrases (the base text passes over discourses of the same pattern, or text within the same discourse; the plain rendering gives this briefly in the words of the base text and does not supply what is passed over; what each points to is based only on the discourses of this fascicle):

The Compendium of Topics’ own uddānas—the passage of the treatise that selects and gathers the discourses of this fascicle begins at 「處擇攝，我今當說」—“The selection and gathering on the sense bases I will now explain”〔T30n1579 0800c07〕, and its general uddāna reads 「初安立等、智、同等、最後當知離欲等」—“First, setting forth and the rest; knowledge; the same and the rest; last, it should be known, freedom from desire and the rest”〔T30n1579 0800c09〕; beneath it three particular uddānas are set up (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):

「安立、與差別、愚、不愚、教授、」—“Setting forth, and distinctions, the foolish, the not foolish, instruction,”〔T30n1579 0800c11〕 「解脫、煩惱、業、皆廣說應知」—“liberation, defilements, karma—all should be known as taught at length”〔T30n1579 0800c12〕

「五二、與十三、四業為最後」—“Five and two, and thirteen, with four on karma as the last”〔T30n1579 0807b22〕

「無智、智、與定，殊勝、障、學等、」—“Not knowing, knowledge, and concentration; the excellent, obstruction, training and the rest,”〔T30n1579 0809a28〕 「著、無我、聖道、二海不同分」—“attachment, not self, the noble path, the two oceans, dissimilarity”〔T30n1579 0809a29〕

「道、師不同分、王國、二世間、」—“dissimilarity of path and of teacher, the royal realm, the two worlds,”〔T30n1579 0811b28〕

From 「王國」—“the royal realm” on in the last of these, the treatise text shares no words with the discourses of this fascicle, and it is not listed. The names of the uddāna items appended beneath the headings of the third topic, the fourth topic, and part ① of the tenth topic are all readings.

II. Collation with the Alternate Translations

For the forty-two 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. The Taishō notes to Discourses 200 and 201 are headed with 「cf.」; 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.

The six supports · the three feelings (Discourses 188–196 · setting forth)

• Sūtra: 「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”〔T02 0050a13〕
• Treatise: 「由五種相，當知安立諸受差別」—“By five aspects, it should be known, the distinctions of feelings are set forth”〔T30n1579 0800c13〕; 「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〕; 「所依故者，謂有六種，即眼、耳、鼻、舌、身與意」—“As to their supports: there are six kinds, namely the eye, ear, nose, tongue, body, and mind”〔T30n1579 0800c16〕

The shared words are 「苦」—“painful,” 「樂」—“pleasant,” and 「不苦不樂」—“neither painful nor pleasant,” and the six—eye, ear, nose, tongue, body, and mind—in the same order as well; where the sūtra has 「苦覺、樂覺」—“painful, pleasant,” the treatise has 「三受」—“three feelings.”

All is impermanent (Discourses 195–196 · setting forth)

• Sūtra: 「一切無常。云何一切無常？」—“All is impermanent. How is all impermanent?”〔T02 0050a12〕
• Treatise: 「如說一切皆無常者，當知此依少分一切；唯一切行，非無為故」—“Where it is said that all is impermanent, it should be known that this refers to ‘all’ in part: only all formations, for it does not extend to the unconditioned”〔T30n1579 0801a05〕; 「言一切法皆無我者，當知此依一切一切」—“Where it is said that all dharmas are not self, it should be known that this refers to ‘all’ in its entirety”〔T30n1579 0801a06〕

The shared words are 「一切」—“all” and 「無常」—“impermanent”; the abbreviated passage of Discourse 196 has the list 「一切非我」—“all is not self”〔T02 0050b07〕, where the treatise has 「一切法皆無我」—“all dharmas are not self.”

Birth, old age, sickness, and death (Discourses 191 and 193 · the foolish)

• Sūtra: 「不堪任越生、老、病、死苦」—“is not able to cross beyond the suffering of birth, old age, sickness, and death”〔T02 0049c06〕
• Treatise: 「謂於五相受安立中，不能覺了是無常等」—“that is, within the setting forth of feelings by five aspects, one is unable to awaken fully to their being impermanent and the rest”〔T30n1579 0801a11〕; 「當知即是於生老病及死法性不能覺了」—“it should be known that this is being unable to awaken fully to the nature of birth, old age, sickness, and death”〔T30n1579 0801a13〕

The shared words are 「生」—“birth,” 「老」—“old age,” 「病」—“sickness,” and 「死」—“death”; where the sūtra has 「不識、不知」—“does not know, does not understand,” the treatise has 「不能覺了」—“unable to awaken fully”; the words differ.

The three displays (Discourse 197 · instruction)

• Sūtra: 「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”〔T02 0050b17〕
• Treatise: 「諸佛世尊、佛聖弟子，由三種相，能正教授諸弟子眾」—“The Buddhas, the World-Honored Ones, and the Buddha’s noble disciples are able, by three aspects, rightly to instruct the assembly of disciples”〔T30n1579 0801a26〕; 「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 sūtra has 「示現」—“display,” the treatise 「神變」—“miraculous transformation”; the shared words are 「三種」—“three kinds” and 「教」—“instruct.”

The eight kinds of distinction (Discourses 198–199 · distinctions)

• Sūtra: 「如內入處，如是外入處」—“As it is taught of the internal sense bases, so of the external sense bases”〔T02 0050c21〕; 「眼觸生愛，耳、鼻、舌、身、意觸生愛，亦如上說」—“the craving born of eye-contact and the craving born of ear-, nose-, tongue-, body-, and mind-contact—these too are taught as above”〔T02 0050c25〕
• Treatise: 「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 order of the abbreviated passage of Discourse 198—internal sense bases, external sense bases, consciousness, contact, feeling born of contact, perception born of contact, volition born of contact, craving born of contact—is the same as the order of the treatise’s eight kinds of distinction; the sūtra has 「入處」—“sense bases,” the treatise 「處」—“bases.”

The wisdom of liberation (Discourse 200 · liberation)

• Sūtra: 「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”〔T02 0051a23〕
• Treatise: 「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〕

The shared words are 「解脫」—“liberation” and 「慧」—“wisdom”; the sūtra elsewhere has 「解脫智」—“the knowledge of liberation”〔T02 0051b03〕, a name not found in the treatise.

The bonds and bindings (Discourse 201 · defilements)

• Sūtra: 「斷一切縛、斷一切使、斷一切上煩惱、斷一切結、斷諸流、斷諸軛、斷諸取、斷諸觸、斷諸蓋、斷諸纏、斷諸垢、斷諸愛、斷諸意、斷邪見生正見、斷無明生明」—“to cut off all bindings, cut off all fetters, cut off all upper defilements, cut off all bonds, cut off the floods, cut off the yokes, cut off the clingings, cut off the contacts, cut off the hindrances, cut off the entanglements, cut off the stains, cut off the cravings, cut off the intentions, to cut off wrong view and give rise to right view, to cut off ignorance and give rise to knowledge”〔T02 0051c22〕
• Treatise: 「諸欲界繫一切煩惱，唯除無明，說名欲漏」—“All the defilements bound to the desire realm, ignorance alone excepted, are called the outflow of sensual desire”〔T30n1579 0802a13〕; 「當知建立九結差別」—“it should be known that the distinctions of the nine bonds are set up”〔T30n1579 0802a20〕; 「由為貪縛所纏縛故」—“because one is entangled and bound by the binding of greed”〔T30n1579 0802b04〕; 「說名隨眠」—“are called latent tendencies”〔T30n1579 0802b09〕; 「隨煩惱者」—“As for the secondary defilements”〔T30n1579 0802b17〕; 「一切煩惱皆有其纏」—“all defilements have their entanglements”〔T30n1579 0803b03〕; 「名欲暴流」—“is called the torrent of sensual desire”〔T30n1579 0803b13〕; 「說名為軛」—“is called a yoke”〔T30n1579 0803b21〕; 「依於二品建立四取」—“on the basis of two classes the four kinds of clinging are set up”〔T30n1579 0803b22〕; 「建立五蓋差別」—“the distinctions of the five hindrances are set up”〔T30n1579 0803c25〕; 「名為貪垢」—“is called the stain of greed”〔T30n1579 0804a07〕

The shared words are 「漏」—“outflow,” 「結」—“bonds,” 「縛」—“binding,” 「纏」—“entanglement,” 「軛」—“yoke,” 「取」—“clinging,” 「蓋」—“hindrance,” and 「垢」—“stain”; where the sūtra has 「使」—“fetters,” the treatise has 「隨眠」—“latent tendencies”; where the sūtra has 「上煩惱」—“upper defilements,” the treatise has 「隨煩惱」—“secondary defilements”; where the sūtra has 「流」—“floods,” the treatise has 「暴流」—“torrents”; the words differ. The treatise’s order is outflows, bonds, bindings, latent tendencies, secondary defilements, entanglements, torrents, yokes, clingings, ties, hindrances, stains; the sūtra’s order is bonds, bindings, fetters, upper defilements, bonds, floods, yokes, clingings, contacts, hindrances, entanglements, stains, cravings, intentions. Between clinging and hindrance the treatise has 「四繫」—“the four ties,” and in the same place the sūtra has 「觸」—“contacts”; this is recorded, without adjudication.

Wrong view · ignorance · the view of self (Discourses 201–203 · defilements · not knowing)

• Sūtra: 「次第無明斷，明生」—“one cuts off ignorance in due order, and knowledge arises”〔T02 0051c27〕; 「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?”〔T02 0052a02〕; 「若有比丘能斷一法者，則得正智」—“If there is a bhikṣu who can cut off one thing, he attains right knowledge”〔T02 0052a11〕
• Treatise: 「斷滅邪見，生起正見」—“cuts off wrong view and gives rise to right view”〔T30n1579 0807a26〕; 「修斷無明皆悉滅盡，又能生起諸無學明」—“the ignorance to be cut off by cultivation is wholly extinguished, and one can further give rise to the knowledges of the one beyond training”〔T30n1579 0807b04〕; 「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〕; 「若諸邪見、若諸我見、若即無明」—“whether wrong views, or views of self, or ignorance itself”〔T30n1579 0809b01〕; 「若能斷此無義根本一切眾中，能起一切雜染一法，當知彼能正記所解」—“If one can cut off this one thing, the root of what is without benefit, which among all the hosts can give rise to all defilement, it should be known that he can rightly declare what he has understood”〔T30n1579 0809b02〕

The shared words are 「邪見」—“wrong view,” 「正見」—“right view,” 「無明」—“ignorance,” 「明」—“knowledge,” 「我見」—“the view of self,” 「無我見」—“the view of not self,” 「斷」—“cut off,” and 「一法」—“one thing”; in their order, cutting off first and arising after, the sūtra and the treatise agree. Where the sūtra has 「能自記說」—“can declare of oneself,” the treatise has 「正記所解」—“rightly declare what he has understood.”

The two kinds of knowledge as it really is (Discourses 204–207 · knowledge · concentration)

• Sūtra: 「於眼當如實知、如實見」—“The eye you should know as it really is and see as it really is”〔T02 0052a28〕; 「眼無常、苦、變易、異分法」—“The eye is a thing that is impermanent, suffering, changing, of a differing nature”〔T02 0052b11〕; 「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”〔T02 0052b26〕; 「當修無量三摩提，精勤繫念」—“You should cultivate the measureless samādhi, diligently binding mindfulness”〔T02 0052c01〕
• Treatise: 「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〕; 「謂苦樂位諸無常性，苦分位中有自性苦性，樂分位中有變壞法性」—“namely, the impermanence of the states of pain and pleasure: in the painful state there is suffering by its own nature, and in the pleasant state there is the nature of a thing that changes and breaks up”〔T30n1579 0809b14〕; 「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〕; 「依定所發如實智者」—“As for the knowledge as it really is produced on the basis of concentration”〔T30n1579 0809b21〕; 「又無常性是一切行共相」—“Further, impermanence is the common mark of all formations”〔T30n1579 0809b24〕; 「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〕

The shared words are 「如實」—“as it really is,” 「無常」—“impermanent,” 「苦」—“suffering,” and 「顯」—“manifest”; where the sūtra has 「變易」—“changing,” the treatise has 「變壞」—“changes and breaks up”; where the sūtra has 「異分」—“of a differing nature,” the treatise has 「別異」—“differing”; where the sūtra has 「三摩提」—“samādhi,” the treatise has 「三摩地」—“samādhi” in another transcription; the words differ.

The six bases of contact · the earth and the sky (Discourse 209 · the excellent)

• Sūtra: 「於此六觸入處集、滅、味、患、離不如實知」—“do not know as it really is the arising, the cessation, the gratification, the danger, and the escape of these six sense bases of contact”〔T02 0052c20〕; 「去我法、律遠，如虛空與地」—“far from my Dharma and Discipline, as the sky is from the earth”〔T02 0052c21〕; 「已斷、已知，斷其根本，如截多羅樹頭」—“having been cut off and fully known, its root cut off, like a palmyra tree cut off at the crown”〔T02 0053a01〕
• Treatise: 「於六觸處，以其五轉如實了知，心正離欲，證得解脫」—“with regard to the six bases of contact, one knows fully as it really is by their five turnings, the mind is rightly free from desire, and one realizes liberation”〔T30n1579 0809b29〕; 「猶如地空，相去極遠」—“like the earth and the sky, very far apart from each other”〔T30n1579 0809c02〕; 「於六觸處能斷、能知，心得離欲及證解脫」—“with regard to the six bases of contact one can cut off and can know, the mind becomes free from desire, and one realizes liberation”〔T30n1579 0809c04〕

The shared words are 「六觸」—“six … contact,” 「如實」—“as it really is,” 「離欲」—“free from desire,” 「解脫」—“liberation,” 「地」—“earth,” 「空」—“sky,” 「斷」—“cut off,” and 「知」—“know”; the five of the sūtra—arising, cessation, gratification, danger, and escape—the treatise calls 「五轉」—“the five turnings.”

Wholly painful, wholly pleasant (Discourse 210 · obstruction)

• Sūtra: 「一向受憂苦」—“they undergo sorrow and suffering wholly”〔T02 0053a16〕; 「一向長受喜樂」—“they wholly and for long undergo joy and happiness”〔T02 0053a22〕
• Treatise: 「能正顯說超諸苦樂」—“can rightly reveal and teach the going beyond all pain and pleasure”〔T30n1579 0809c13〕; 「或一向樂、或一向苦、或雜苦樂」—“either wholly pleasant, or wholly painful, or pain and pleasure mixed”〔T30n1579 0809c20〕; 「謂未來世諸可愛事，名所追求。若過去世諸可愛事，名所尋思」—“namely, the lovely things of the future world are called what is pursued; the lovely things of the past world are called what is thought over”〔T30n1579 0809c23〕

The shared words are 「一向」—“wholly,” 「苦」—“painful,” 「樂」—“pleasant,” and 「可愛」—“lovely.”

Past sense pleasures (Discourse 211 · obstruction)

• Sūtra: 「自心多逐過去五欲功德，少逐現在五欲功德，逐未來世轉復微少」—“my own mind mostly pursued the five strands of sense pleasure of the past, little pursued the five strands of sense pleasure of the present, and pursued those of the future world still less”〔T02 0053a29〕; 「若眼滅，色想則離」—“if the eye ceases, the perception of forms departs”〔T02 0053b13〕
• Treatise: 「先所受用過去諸欲，於遠離處，由尋思門令心飄蕩」—“the past sense pleasures formerly enjoyed, in a secluded place, through the door of thought, set the mind adrift”〔T30n1579 0810a06〕; 「應知於彼六處寂滅有增上慢、無增上慢」—“it should be known that with regard to the stilling of those six bases there is conceit of attainment, and there is no conceit of attainment”〔T30n1579 0810c06〕; 「亦不能離諸境界想」—“nor can one leave the perceptions of objects”〔T30n1579 0810c10〕

The shared words are 「過去」—“past,” 「欲」—“sense pleasure,” 「六處」—“six bases,” 「滅」—“cease,” 「離」—“depart,” and 「想」—“perception”; the treatise’s passage on 「六處寂滅」—“the stilling of the six bases” belongs, in the treatise’s order, to training and the rest; this is recorded.

Heedfulness (Discourse 212 · training and the rest)

• Sūtra: 「我不為一切比丘說不放逸行，亦非不為一切比丘說不放逸行」—“I do not teach heedful conduct for all bhikṣus, nor do I not teach heedful conduct for all bhikṣus”〔T02 0053c08〕; 「若比丘得阿羅漢，盡諸有漏」—“If a bhikṣu has attained arhatship, exhausted the outflows”〔T02 0053c11〕; 「以彼比丘習學諸根，心樂隨順資生之具，親近善友」—“Because those bhikṣus train the faculties, their minds delight in what accords with the requisites of life, and they draw near to good friends”〔T02 0053c19〕
• Treatise: 「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〕; 「二、阿羅漢，已得無學心解脫意」—“second, the arhat, who has attained the intent of the liberation of mind of one beyond training”〔T30n1579 0810b15〕; 「若有修行不放逸者，一切皆為證得解脫」—“whoever practises heedfulness does so wholly for the sake of realizing liberation”〔T30n1579 0810b23〕; 「一、由諸根所集成故，資糧圓滿；二、由習近隨順如法諸臥具故，心得安住；三、由依止親近善士」—“first, because the faculties are gathered and accomplished, the provisions are complete; second, because one practises with and draws near to bedding and seats that accord with the Dharma, the mind comes to abide at peace; third, because one relies on and draws near to good persons”〔T30n1579 0810c01〕

The shared words are 「不放逸」—“heedfulness,” 「阿羅漢」—“arhat,” 「諸根」—“the faculties,” 「隨順」—“accord with,” and 「親近善」—“draw near to the good”; where the sūtra has 「資生之具」—“the requisites of life,” the treatise has 「諸臥具」—“bedding and seats”; where the sūtra has 「善友」—“good friends,” the treatise has 「善士」—“good persons”; where the sūtra has 「學地」—“the stage of training,” the treatise has 「有學」—“one in training”; the words differ.

Consciousness from two conditions (Discourse 213 · attachment)

• Sūtra: 「當為汝等演說二法」—“I will expound the two things for you”〔T02 0054a02〕; 「亦種殖增長諸惡不善法」—“and also plants and increases evil and unwholesome things”〔T02 0054a12〕
• Treatise: 「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〕; 「能生一切惡不善法」—“can give rise to all evil and unwholesome things”〔T30n1579 0810c21〕

The shared words are 「二」—“two,” 「識」—“consciousness,” 「受」—“feeling,” and 「惡不善法」—“evil and unwholesome things.”

The impermanence of consciousness (Discourse 214 · not self)

• Sūtra: 「有二因緣生識」—“There are two kinds of cause and condition from which consciousness arises”〔T02 0054a23〕; 「彼無常、有為、心緣生」—“that is impermanent, conditioned, arisen from the mind as condition”〔T02 0054a26〕
• Treatise: 「除識自性、識諸因緣、識諸助伴，其餘所有不可得故；又識自性是無常故」—“because, apart from the own nature of consciousness, the causes and conditions of consciousness, and the companions of consciousness, nothing else whatever can be found; and because the own nature of consciousness is impermanent”〔T30n1579 0810c28〕

The shared words are 「識」—“consciousness,” 「因緣」—“cause and condition,” and 「無常」—“impermanent.”

The five aspects of the noble path (Discourse 215 · the noble path)

• Sūtra: 「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’”〔T02 0054b04〕; 「是名現見法」—“this is called the Dharma directly seen”〔T02 0054b12〕
• Treatise: 「由五種相，當知八聖支道法最勝無罪」—“By five aspects, it should be known, the Dharma of the path of eight noble factors is supreme and without fault”〔T30n1579 0811a04〕; 「名為現見」—“it is called directly seen”〔T30n1579 0811a05〕; 「名無熾然」—“it is called without burning”〔T30n1579 0811a06〕; 「名為應時」—“it is called timely”〔T30n1579 0811a08〕; 「名為引導」—“it is called leading onward”〔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〕

The shared words are 「現見」—“directly seen,” 「熾然」—“burning,” and 「此見」—“seen here”; where the sūtra has 「不待時」—“not dependent on time,” the treatise has 「應時」—“timely”; where the sūtra has 「正向」—“rightly directed,” the treatise has 「引導」—“leading onward”; where the sūtra has 「緣自覺」—“realized for oneself,” the treatise has 「內所證」—“realized within”; the words differ. The sūtra lists six names; the treatise speaks of five aspects and lists six names; this is recorded, without adjudication.

The two oceans (Discourses 216–217 · the two oceans, dissimilarity)

• Sūtra: 「言大海者，愚夫所說，非聖所說，此大小水耳」—“What is called the great ocean is what fools call it, not what the noble ones call it; that is only great and small waters”〔T02 0054b23〕; 「貪樂身、口、意業，是名為海」—“greedily delights in the deeds of body, speech, and mind—this is called the ocean”〔T02 0054b25〕; 「一切世間阿修羅眾，乃至天、人，悉於其中貪樂沈沒」—“All the world, the hosts of asuras, and so on up to gods and humans, all greedily delight in it and sink”〔T02 0054b26〕; 「眼是人大海，彼色為濤波」—“The eye is a person’s great ocean, and forms are its surging waves”〔T02 0054c07〕
• Treatise: 「復次，海有二種。一者、水海，二、生死海」—“Further, there are two kinds of ocean: first, the ocean of water; second, the ocean of birth and death”〔T30n1579 0811a13〕; 「諸天世間亦常淪沒」—“the world of the gods too is constantly submerged”〔T30n1579 0811a22〕; 「唯由身故，於中淪沒；不由語故、不由意故、不由貪故、不由瞋故、不由癡故、不由生等眾苦法故」—“it is only by the body that one is submerged in it—not by speech, not by mind, not by greed, not by hatred, not by delusion, not by birth and the other things of suffering”〔T30n1579 0811a22〕; 「於內各別六處大海未能超渡」—“has not yet been able to cross over the great ocean of the six bases, each within”〔T30n1579 0811b14〕; 「又彼於其六處大海速能超渡」—“and he can swiftly cross over that great ocean of the six bases”〔T30n1579 0811b22〕

The shared words are 「海」—“ocean,” 「大海」—“great ocean,” 「天」—“gods,” 「世間」—“world,” 「身」—“body,” 「意」—“mind,” 「貪」—“greed,” 「癡」—“delusion,” and 「生」—“birth”; where the sūtra has 「口」—“speech,” the treatise has 「語」—“speech”; where the sūtra has 「恚」—“hatred,” the treatise has 「瞋」—“hatred”; where the sūtra has 「沈沒」—“sink,” the treatise has 「淪沒」—“be submerged”; where the sūtra has 「度」—“get across,” the treatise has 「超渡」—“cross over”; the words differ.

The dissimilarity of paths (Discourses 218–220 · dissimilarity of the path)

• Sūtra: 「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”〔T02 0054c20〕; 「我今當說涅槃道跡」—“I will now teach the path leading to nirvāṇa”〔T02 0055a04〕; 「有似趣涅槃道跡」—“There is a path that resembles the one leading to nirvāṇa”〔T02 0055a11〕
• Treatise: 「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〕; 「或有有為共相行轉，或有有為、無為共相行轉」—“some proceed under the aspect of the common mark of the conditioned; some proceed under the aspect of the common mark of the conditioned and the unconditioned”〔T30n1579 0811c05〕; 「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〕; 「道果涅槃常無我故」—“because nirvāṇa, the fruit of the path, is permanent and not self”〔T30n1579 0811c08〕

The shared words are 「苦集」—“the arising of suffering,” 「苦滅」—“the cessation of suffering,” 「趣」—“leading to,” 「涅槃」—“nirvāṇa,” and 「道」—“path”; where the sūtra has 「道跡」—“the path leading to,” the treatise has 「行」—“practice.” Discourse 219 contemplates the eye as impermanent; Discourse 220 contemplates the eye as not self, and 「彼亦觀察無常」—“these too one contemplates as impermanent”〔T02 0055a14〕; the treatise divides the two aspects by 「有為共相」—“the common mark of the conditioned” and 「有為、無為共相」—“the common mark of the conditioned and the unconditioned”; this is recorded, without adjudication.

The teacher’s provisional phrases (Discourses 221–229 · the teacher)

• Sūtra: 「有趣一切取道跡」—“There is a path leading to all clinging”〔T02 0055a18〕; 「云何斷一切取道跡？」—“What is the path that cuts off all clinging?”〔T02 0055a22〕; 「當知一切知法、一切識法」—“You should know all things to be known, all things to be cognized”〔T02 0055a28〕; 「一切欲法應當斷」—“All things of desire are to be cut off”〔T02 0055b16〕; 「我不說一法不知、不斷而究竟苦邊」—“I do not say that one reaches the utter end of suffering without knowing and cutting off even one thing”〔T02 0055b23〕; 「計者是病，計者是癰，計者是刺」—“Reckoning is a disease, reckoning is a boil, reckoning is a thorn”〔T02 0055c14〕; 「我今當說增長法、損減法」—“I will now teach the teaching on increase and the teaching on decrease”〔T02 0055c27〕; 「謂出世間意」—“namely, the supramundane mind”〔T02 0056a14〕
• Treatise: 「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〕; 「不依四相薩迦耶見」—“not relying on the view of the existing body in its four aspects”〔T30n1579 0811c13〕; 「如生等病，眼等處癰、貪等毒箭，當知亦爾」—“so too, it should be known, are birth and the rest as diseases, the bases of the eye and the rest as boils, and greed and the rest as poisoned arrows”〔T30n1579 0811c23〕; 「於現法中後有種子或增、或減」—“in the present life the seeds of later existence either increase or decrease”〔T30n1579 0811c26〕; 「或有集起、或滅沒故」—“because there is either arising or passing away”〔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〕

The shared words are 「趣」—“leading to,” 「取」—“clinging,” 「一切」—“all,” 「知」—“know,” 「斷」—“cut off,” 「苦邊」—“end of suffering,” 「病」—“disease,” 「癰」—“boil,” 「眼」—“eye,” 「增」—“increase,” 「減」—“decrease,” 「集」—“arising,” 「滅」—“cessation,” and 「出世間」—“supramundane”; where the sūtra has 「道跡」—“the path leading to,” the treatise has 「行」—“practice”; where the sūtra has 「刺」—“thorn,” the treatise has 「箭」—“arrow”; the words differ. The 「計」—“reckoning” of Discourse 226 the treatise gives as 「薩迦耶見」—“the view of the existing body” and 「憍慢」—“arrogance”; these are not the same words, verbatim.

IV. Essentials of the Commentary on This Passage

This fascicle has no old line-by-line commentary. The selection on the sense bases 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. Setting forth—the setting forth of feelings by five aspects (shares with Discourses 188–196 the words 「眼」—“eye,” 「耳」—“ear,” 「鼻」—“nose,” 「舌」—“tongue,” 「身」—“body,” 「意」—“mind,” 「苦」—“painful,” 「樂」—“pleasant,” and 「不苦不樂」—“neither painful nor pleasant”)

「由五種相，當知安立諸受差別」—“By five aspects, it should be known, the distinctions of feelings are set forth”〔T30n1579 0800c13〕 「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〕 「所依故者，謂有六種，即眼、耳、鼻、舌、身與意」—“As to their supports: there are six kinds, namely the eye, ear, nose, tongue, body, and mind”〔T30n1579 0800c16〕

2. Distinctions—the eight kinds of distinction (shares with Discourses 198–199 the words 「內」—“internal,” 「外」—“external,” 「識」—“consciousness,” 「觸」—“contact,” 「受」—“feeling,” 「想」—“perception,” 「思」—“volition,” and 「愛」—“craving”)

「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〕

3. The two kinds of ‘all’ (shares with Discourses 195–196 the words 「一切」—“all” and 「無常」—“impermanent”)

「如說一切皆無常者，當知此依少分一切；唯一切行，非無為故」—“Where it is said that all is impermanent, it should be known that this refers to ‘all’ in part: only all formations, for it does not extend to the unconditioned”〔T30n1579 0801a05〕 「言一切法皆無我者，當知此依一切一切」—“Where it is said that all dharmas are not self, it should be known that this refers to ‘all’ in its entirety”〔T30n1579 0801a06〕

4. The foolish—three aspects of foolishness (shares with Discourses 190–193 the words 「生」—“birth,” 「老」—“old age,” 「病」—“sickness,” and 「死」—“death”)

「謂於五相受安立中，不能覺了是無常等」—“that is, within the setting forth of feelings by five aspects, one is unable to awaken fully to their being impermanent and the rest”〔T30n1579 0801a11〕 「當知即是於生老病及死法性不能覺了」—“it should be known that this is being unable to awaken fully to the nature of birth, old age, sickness, and death”〔T30n1579 0801a13〕

5. The not foolish—the four kinds of Māra (shares with the abbreviated passage of Discourse 196 the word 「魔」—“Māra”)

「不愚礙者，由四種魔」—“As for being not foolish with regard to hindrance: it is by way of the four kinds of Māra”〔T30n1579 0801a20〕

6. Instruction—the three kinds of miraculous transformation (shares with Discourse 197 the words 「三種」—“three kinds” and 「教」—“instruct”)

「諸佛世尊、佛聖弟子，由三種相，能正教授諸弟子眾」—“The Buddhas, the World-Honored Ones, and the Buddha’s noble disciples are able, by three aspects, rightly to instruct the assembly of disciples”〔T30n1579 0801a26〕 「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〕

7. Liberation—the sublime wisdom of liberation (shares with Discourse 200 the words 「解脫」—“liberation” and 「慧」—“wisdom”)

「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〕

8. Defilements—outflows · bonds · bindings · latent tendencies · entanglements · torrents · yokes · clingings · hindrances · stains · burning harm (shares with Discourse 201 the words 「漏」—“outflow,” 「結」—“bonds,” 「縛」—“binding,” 「纏」—“entanglement,” 「軛」—“yoke,” 「取」—“clinging,” 「蓋」—“hindrance,” and 「垢」—“stain”; shares with Discourse 197 the word 「燒」—“burning”)

「諸欲界繫一切煩惱，唯除無明，說名欲漏」—“All the defilements bound to the desire realm, ignorance alone excepted, are called the outflow of sensual desire”〔T30n1579 0802a13〕 「當知建立九結差別」—“it should be known that the distinctions of the nine bonds are set up”〔T30n1579 0802a20〕 「由為貪縛所纏縛故」—“because one is entangled and bound by the binding of greed”〔T30n1579 0802b04〕 「一切煩惱皆有其纏」—“all defilements have their entanglements”〔T30n1579 0803b03〕 「說名為軛」—“is called a yoke”〔T30n1579 0803b21〕 「依於二品建立四取」—“on the basis of two classes the four kinds of clinging are set up”〔T30n1579 0803b22〕 「建立五蓋差別」—“the distinctions of the five hindrances are set up”〔T30n1579 0803c25〕 「名為貪垢」—“is called the stain of greed”〔T30n1579 0804a07〕 「燒惱身心，極為衰損，說名燒害」—“burning and afflicting body and mind and gravely harming them—this is called burning harm”〔T30n1579 0804a11〕

9. The three kinds of persons—cutting off wrong view · cutting off ignorance · cutting off the view of self (shares with Discourses 201 and 202 the words 「邪見」—“wrong view,” 「正見」—“right view,” 「無明」—“ignorance,” 「明」—“knowledge,” 「我見」—“the view of self,” and 「無我見」—“the view of not self”)

「斷滅邪見，生起正見」—“cuts off wrong view and gives rise to right view”〔T30n1579 0807a26〕 「修斷無明皆悉滅盡，又能生起諸無學明」—“the ignorance to be cut off by cultivation is wholly extinguished, and one can further give rise to the knowledges of the one beyond training”〔T30n1579 0807b04〕 「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〕

At the head of fascicle ninety the treatise sets up the uddāna 「五二、與十三、四業為最後」—“Five and two, and thirteen, with four on karma as the last”〔T30n1579 0807b22〕; the passages on karma beneath it share no words with the discourses of this fascicle, and are not listed.

10. Not knowing—one thing (shares with Discourse 203 the words 「無明」—“ignorance,” 「斷」—“cut off,” and 「一法」—“one thing”)

「若諸邪見、若諸我見、若即無明」—“whether wrong views, or views of self, or ignorance itself”〔T30n1579 0809b01〕 「若能斷此無義根本一切眾中，能起一切雜染一法，當知彼能正記所解」—“If one can cut off this one thing, the root of what is without benefit, which among all the hosts can give rise to all defilement, it should be known that he can rightly declare what he has understood”〔T30n1579 0809b02〕

11. Knowledge · concentration—the two kinds of knowledge as it really is (shares with Discourses 204–207 the words 「如實」—“as it really is,” 「無常」—“impermanent,” 「苦」—“suffering,” and 「顯」—“manifest”)

「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〕 「謂苦樂位諸無常性，苦分位中有自性苦性，樂分位中有變壞法性」—“namely, the impermanence of the states of pain and pleasure: in the painful state there is suffering by its own nature, and in the pleasant state there is the nature of a thing that changes and breaks up”〔T30n1579 0809b14〕 「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〕 「依定所發如實智者」—“As for the knowledge as it really is produced on the basis of concentration”〔T30n1579 0809b21〕 「又無常性是一切行共相」—“Further, impermanence is the common mark of all formations”〔T30n1579 0809b24〕 「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〕

12. The excellent—the difference between those who abide in the inner Dharma and the outsiders (shares with Discourse 209 the words 「六觸」—“six … contact,” 「如實」—“as it really is,” 「地」—“earth,” 「空」—“sky,” 「斷」—“cut off,” 「知」—“know,” 「離欲」—“free from desire,” and 「解脫」—“liberation”)

「於六觸處，以其五轉如實了知，心正離欲，證得解脫」—“with regard to the six bases of contact, one knows fully as it really is by their five turnings, the mind is rightly free from desire, and one realizes liberation”〔T30n1579 0809b29〕 「猶如地空，相去極遠」—“like the earth and the sky, very far apart from each other”〔T30n1579 0809c02〕 「於六觸處能斷、能知，心得離欲及證解脫」—“with regard to the six bases of contact one can cut off and can know, the mind becomes free from desire, and one realizes liberation”〔T30n1579 0809c04〕

13. Obstruction—going beyond pain and pleasure · agreeable things · past sense pleasures (shares with Discourse 210 the words 「一向」—“wholly,” 「苦」—“painful,” 「樂」—“pleasant,” and 「可愛」—“lovely”; shares with Discourse 211 the words 「過去」—“past” and 「欲」—“sense pleasure”)

「能正顯說超諸苦樂」—“can rightly reveal and teach the going beyond all pain and pleasure”〔T30n1579 0809c13〕 「或一向樂、或一向苦、或雜苦樂」—“either wholly pleasant, or wholly painful, or pain and pleasure mixed”〔T30n1579 0809c20〕 「謂未來世諸可愛事，名所追求。若過去世諸可愛事，名所尋思」—“namely, the lovely things of the future world are called what is pursued; the lovely things of the past world are called what is thought over”〔T30n1579 0809c23〕 「先所受用過去諸欲，於遠離處，由尋思門令心飄蕩」—“the past sense pleasures formerly enjoyed, in a secluded place, through the door of thought, set the mind adrift”〔T30n1579 0810a06〕

14. Training and the rest—those who have attained their intent · those who have not · heedfulness · the stilling of the six bases (shares with Discourse 212 the words 「不放逸」—“heedfulness,” 「阿羅漢」—“arhat,” 「諸根」—“the faculties,” 「隨順」—“accord with,” and 「親近善」—“draw near to the good”; shares with Discourse 211 the words 「六處」—“six bases,” 「滅」—“cease,” 「離」—“depart,” and 「想」—“perception”)

「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〕 「二、阿羅漢，已得無學心解脫意」—“second, the arhat, who has attained the intent of the liberation of mind of one beyond training”〔T30n1579 0810b15〕 「若有修行不放逸者，一切皆為證得解脫」—“whoever practises heedfulness does so wholly for the sake of realizing liberation”〔T30n1579 0810b23〕 「一、由諸根所集成故，資糧圓滿；二、由習近隨順如法諸臥具故，心得安住；三、由依止親近善士」—“first, because the faculties are gathered and accomplished, the provisions are complete; second, because one practises with and draws near to bedding and seats that accord with the Dharma, the mind comes to abide at peace; third, because one relies on and draws near to good persons”〔T30n1579 0810c01〕 「應知於彼六處寂滅有增上慢、無增上慢」—“it should be known that with regard to the stilling of those six bases there is conceit of attainment, and there is no conceit of attainment”〔T30n1579 0810c06〕 「亦不能離諸境界想」—“nor can one leave the perceptions of objects”〔T30n1579 0810c10〕

15. Attachment—two kinds of attachment · two kinds of danger (shares with Discourse 213 the words 「二」—“two,” 「識」—“consciousness,” 「受」—“feeling,” and 「惡不善法」—“evil and unwholesome things”)

「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〕 「能生一切惡不善法」—“can give rise to all evil and unwholesome things”〔T30n1579 0810c21〕

16. Not self—dharmas are not self by four causes and conditions (shares with Discourse 214 the words 「識」—“consciousness,” 「因緣」—“cause and condition,” and 「無常」—“impermanent”)

「除識自性、識諸因緣、識諸助伴，其餘所有不可得故；又識自性是無常故」—“because, apart from the own nature of consciousness, the causes and conditions of consciousness, and the companions of consciousness, nothing else whatever can be found; and because the own nature of consciousness is impermanent”〔T30n1579 0810c28〕

17. The noble path—the five aspects of the path of eight noble factors (shares with Discourse 215 the words 「現見」—“directly seen,” 「熾然」—“burning,” and 「此見」—“seen here”)

「由五種相，當知八聖支道法最勝無罪」—“By five aspects, it should be known, the Dharma of the path of eight noble factors is supreme and without fault”〔T30n1579 0811a04〕 「名為現見」—“it is called directly seen”〔T30n1579 0811a05〕 「名無熾然」—“it is called without burning”〔T30n1579 0811a06〕 「名為應時」—“it is called timely”〔T30n1579 0811a08〕 「名為引導」—“it is called leading onward”〔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〕

18. The two oceans, dissimilarity—the ocean of water · the ocean of birth and death (shares with Discourses 216 and 217 the words 「海」—“ocean,” 「大海」—“great ocean,” 「天」—“gods,” 「身」—“body,” 「意」—“mind,” 「貪」—“greed,” 「癡」—“delusion,” and 「生」—“birth”; shares with Discourse 197 the word 「燒然」—“burning”)

「復次，海有二種。一者、水海，二、生死海」—“Further, there are two kinds of ocean: first, the ocean of water; second, the ocean of birth and death”〔T30n1579 0811a13〕 「諸天世間亦常淪沒」—“the world of the gods too is constantly submerged”〔T30n1579 0811a22〕 「唯由身故，於中淪沒；不由語故、不由意故、不由貪故、不由瞋故、不由癡故、不由生等眾苦法故」—“it is only by the body that one is submerged in it—not by speech, not by mind, not by greed, not by hatred, not by delusion, not by birth and the other things of suffering”〔T30n1579 0811a22〕 「煩惱燒然」—“burning with defilements”〔T30n1579 0811b03〕 「於內各別六處大海未能超渡」—“has not yet been able to cross over the great ocean of the six bases, each within”〔T30n1579 0811b14〕 「又彼於其六處大海速能超渡」—“and he can swiftly cross over that great ocean of the six bases”〔T30n1579 0811b22〕

19. Dissimilarity of the path—own nature · aspect (shares with Discourses 218–220 the words 「苦集」—“the arising of suffering,” 「苦滅」—“the cessation of suffering,” 「趣」—“leading to,” 「涅槃」—“nirvāṇa,” and 「道」—“path”)

「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〕 「或有有為共相行轉，或有有為、無為共相行轉」—“some proceed under the aspect of the common mark of the conditioned; some proceed under the aspect of the common mark of the conditioned and the unconditioned”〔T30n1579 0811c05〕 「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〕 「道果涅槃常無我故」—“because nirvāṇa, the fruit of the path, is permanent and not self”〔T30n1579 0811c08〕

20. Dissimilarity of the teacher—the five kinds of the teacher’s provisional phrases (shares with Discourses 221–229 the words 「趣」—“leading to,” 「取」—“clinging,” 「一切」—“all,” 「知」—“know,” 「斷」—“cut off,” 「苦邊」—“end of suffering,” 「病」—“disease,” 「癰」—“boil,” 「眼」—“eye,” 「增」—“increase,” 「減」—“decrease,” 「集」—“arising,” 「滅」—“cessation,” and 「出世間」—“supramundane”)

「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〕 「不依四相薩迦耶見」—“not relying on the view of the existing body in its four aspects”〔T30n1579 0811c13〕 「能害四種行相憍慢」—“can destroy arrogance in its four kinds of aspect”〔T30n1579 0811c14〕 「如生等病，眼等處癰、貪等毒箭，當知亦爾」—“so too, it should be known, are birth and the rest as diseases, the bases of the eye and the rest as boils, and greed and the rest as poisoned arrows”〔T30n1579 0811c23〕 「於現法中後有種子或增、或減」—“in the present life the seeds of later existence either increase or decrease”〔T30n1579 0811c26〕 「或有集起、或滅沒故」—“because there is either arising or passing away”〔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〕

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 earlier fascicles are not repeated in this fascicle; among them, those that bear on the text of the discourses of this fascicle are: crossing beyond · able · the conscious body · the fetter of conceit · heedfulness · directly visible · rightly directed · the path leading to · things to be known · the utter end of suffering · Māra · cutting off craving (carried over from Fascicle 1); eye-consciousness · eye-contact · the six sense bases · the six sense bases of contact · all is impermanent · upper defilements · ablaze · realized for oneself · increase · with outflows · without outflows · instruction · the root of the Dharma · the exhaustion of the outflows (carried over from Fascicle 2); the meeting of the three · freedom from desire for ignorance · udāna · meditative reflection · with a remainder · the whole great mass of suffering · things of desire · right knowledge · the palmyra tree (carried over from Fascicle 3); boil · son of good family (carried over from Fascicle 5); burning · in due order · decrease (carried over from Fascicle 7); the five strands of sense pleasure · the great ocean · things to be cognized · not reckoning (carried over from Fascicle 10). Only the terms that first appear in this fascicle are listed below.

The terms of this fascicle are all Chinese; the sound-correspondences 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 are supplied here.

VII. Similes and Rhetoric

The discourses’ similes:

1. The fire samādhi · all is burning (Discourse 197)—in the display of supernormal power, 「入火三昧」—“entered the fire samādhi”〔T02 0050b19〕; in the display of instruction, 「諸比丘！一切燒然」—“Bhikṣus! All is burning”〔T02 0050b27〕, with 「貪火燒然、恚火燒然、癡火燒然」—“burning with the fire of greed, burning with the fire of hatred, burning with the fire of delusion”〔T02 0050c03〕 making clear why it is burning.
2. The sky and the earth (Discourse 209)—the ascetics and brahmins who do not know the six sense bases of contact as they really are are 「去我法、律遠，如虛空與地」—“far from my Dharma and Discipline, as the sky is from the earth”〔T02 0052c21〕.
3. The palmyra tree cut off at the crown (Discourse 209)—「已斷、已知，斷其根本，如截多羅樹頭」—“having been cut off and fully known, its root cut off, like a palmyra tree cut off at the crown”〔T02 0053a01〕, applied beneath with 「所謂眼識及色」—“namely, eye-consciousness and forms”〔T02 0053a02〕, and applied a second time with 「謂意識、法」—“namely, mind-consciousness and mental objects”〔T02 0053a08〕.
4. The hell of the six sense bases of contact (Discourse 210)—「有六觸入處地獄」—“There is the hell of the six sense bases of contact”〔T02 0053a13〕; those born there 「一向受憂苦」—“undergo sorrow and suffering wholly”〔T02 0053a16〕; of the six sense bases of contact spoken of in contrast, those born there 「一向長受喜樂」—“wholly and for long undergo joy and happiness”〔T02 0053a22〕.
5. The ocean · what is stored in a dog’s belly · a tangled heap of grass · entanglements, knots, and chains (Discourse 216)—「言大海者，愚夫所說，非聖所說，此大小水耳」—“What is called the great ocean is what fools call it, not what the noble ones call it; that is only great and small waters”〔T02 0054b23〕; the ocean as the noble ones speak of it is 「貪樂身、口、意業，是名為海」—“greedily delights in the deeds of body, speech, and mind—this is called the ocean”〔T02 0054b25〕; those who sink in it are 「如狗肚藏，如亂草蘊，此世、他世絞結纏鎖」—“like what is stored in a dog’s belly, like a tangled heap of grass; the entanglements, knots, and chains of this world and the other world”〔T02 0054b27〕.
6. A person’s great ocean · surging waves · whirling waters · fierce creatures · rākṣasī demons (Discourse 217)—「所謂海者，世間愚夫所說，非聖所說」—“What is called the ocean is what the fools of the world call it, not what the noble ones call it”〔T02 0054c06〕; 「眼是人大海，彼色為濤波」—“The eye is a person’s great ocean, and forms are its surging waves”〔T02 0054c07〕; 「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”〔T02 0054c09〕; in the verse it is said again, 「大海巨濤波，惡蟲羅剎怖」—“The great ocean has huge surging waves, and the terror of fierce creatures and rākṣasas”〔T02 0054c14〕.
7. Disease · boil · thorn (Discourse 227)—「計者是病，計者是癰，計者是刺」—“Reckoning is a disease, reckoning is a boil, reckoning is a thorn”〔T02 0055c14〕.

Set formulas:

The question-and-answer type: in Discourse 198 Rāhula asks 「云何知、云何見」—“How must one know, how must one see,” and the World-Honored One first praises him and then answers; in Discourse 199 the World-Honored One puts the same question back to Rāhula, and Rāhula, instead of answering, requests the teaching, 「世尊是法根、法眼、法依」—“The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma”〔T02 0051a01〕; in Discourse 203 the bhikṣus also request the teaching with this phrase〔T02 0052a14〕. In Discourse 200 the World-Honored One three times observes Rāhula’s mind and asks three questions, and Rāhula three times answers of the kind of 「未也。世尊」—“Not yet, World-Honored One!”〔T02 0051a25〕; after this the World-Honored One charges him to reflect, Rāhula declares what he knows, and only then does the World-Honored One teach; in Discourses 201 and 202 a certain bhikṣu asks and the World-Honored One answers, and that bhikṣu 「歡喜作禮而去」—“rejoiced, paid homage, and departed”〔T02 0051c20〕. In Discourse 209 a certain bhikṣu declares of himself, 「我具足如實知此六觸入處集、滅、味、患、離」—“I fully know as it really is the arising, the cessation, the gratification, the danger, and the escape of these six sense bases of contact”〔T02 0052c23〕; the World-Honored One asks, 「汝見眼觸入處是我、異我、相在不？」—“Do you see the sense base of eye-contact as self, as other than self, as within one another?”〔T02 0052c25〕; the bhikṣu twice answers 「不也，世尊」—“No, World-Honored One!”, and the World-Honored One twice says 「善哉！善哉！」—“Good, good!” In Discourse 211, after the World-Honored One 「入室坐禪」—“entered his room and sat in meditation”〔T02 0053b14〕, the many bhikṣus discuss among themselves, 「世尊為我等略說法要，不廣分別」—“The World-Honored One taught us the essentials of the Dharma in brief, without explaining them in detail”〔T02 0053b15〕, go to Ānanda and ask him, and Ānanda explains at length; this is the Buddha’s brief teaching cited within the discourse and then expanded, and from 「世尊說言」—“The World-Honored One said”〔T02 0053b16〕 on the Buddha’s words are restated. In Discourse 215 Pūrṇa asks with six names, and the World-Honored One answers in two parts: first he answers 「現見法」—“the Dharma directly seen,” then in one passage he answers the remaining five names together.

The form of the verse: Discourse 217 has one verse of eight phrases, five characters to a phrase, standing in the base text as four lines of two phrases each, from 「大海巨濤波，惡蟲羅剎怖」—“The great ocean has huge surging waves, and the terror of fierce creatures and rākṣasas”〔T02 0054c14〕 to 「永之般涅槃，不復還放逸」—“one goes forever to final nirvāṇa, and does not return to heedlessness”〔T02 0054c17〕; the first two phrases carry on the ocean, the surging waves, the fierce creatures, and the rākṣasas of the prose; next it speaks of crossing the ocean and of 「集離永無餘」—“arising and escape are ended forever without remainder”〔T02 0054c15〕; it ends with final nirvāṇa and not returning to heedlessness. Of Discourse 205, 「說一切優陀那偈已」—“having finished speaking all the udāna verses”〔T02 0052b10〕, the base text does not record the verses; the plain rendering records the words as they stand and does not supply them.

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 0800c13〕〔T30n1579 0800c14〕〔T30n1579 0800c16〕〔T30n1579 0800c21〕〔T30n1579 0801a05〕〔T30n1579 0801a06〕〔T30n1579 0801a11〕〔T30n1579 0801a13〕〔T30n1579 0801a20〕〔T30n1579 0801a26〕〔T30n1579 0801a29〕〔T30n1579 0801b02〕〔T30n1579 0802a13〕〔T30n1579 0802a20〕〔T30n1579 0802b04〕〔T30n1579 0802b09〕〔T30n1579 0802b17〕〔T30n1579 0803b03〕〔T30n1579 0803b13〕〔T30n1579 0803b21〕〔T30n1579 0803b22〕〔T30n1579 0803c25〕〔T30n1579 0804a07〕〔T30n1579 0804a11〕〔T30n1579 0807a26〕〔T30n1579 0807b04〕〔T30n1579 0807b07〕〔T30n1579 0807b10〕〔T30n1579 0809b01〕〔T30n1579 0809b02〕〔T30n1579 0809b08〕〔T30n1579 0809b14〕〔T30n1579 0809b16〕〔T30n1579 0809b21〕〔T30n1579 0809b24〕〔T30n1579 0809b25〕〔T30n1579 0809b29〕〔T30n1579 0809c02〕〔T30n1579 0809c04〕〔T30n1579 0809c13〕〔T30n1579 0809c20〕〔T30n1579 0809c23〕〔T30n1579 0810a06〕〔T30n1579 0810b13〕〔T30n1579 0810b15〕〔T30n1579 0810b23〕〔T30n1579 0810c01〕〔T30n1579 0810c06〕〔T30n1579 0810c10〕〔T30n1579 0810c16〕〔T30n1579 0810c21〕〔T30n1579 0810c28〕〔T30n1579 0811a04〕〔T30n1579 0811a05〕〔T30n1579 0811a06〕〔T30n1579 0811a08〕〔T30n1579 0811a09〕〔T30n1579 0811a11〕〔T30n1579 0811a13〕〔T30n1579 0811a22〕〔T30n1579 0811b03〕〔T30n1579 0811b14〕〔T30n1579 0811b22〕〔T30n1579 0811c02〕〔T30n1579 0811c05〕〔T30n1579 0811c06〕〔T30n1579 0811c08〕〔T30n1579 0811c11〕〔T30n1579 0811c13〕〔T30n1579 0811c14〕〔T30n1579 0811c23〕〔T30n1579 0811c26〕〔T30n1579 0811c28〕.
• The carrying forward of the uddānas—the treatise selects and gathers the discourses of this fascicle beginning with the general uddāna 「初安立等、智、同等、最後當知離欲等」—“First, setting forth and the rest; knowledge; the same and the rest; last, it should be known, freedom from desire and the rest”〔T30n1579 0800c09〕, beneath which its particular uddānas divide the passages (first topic); this fascicle has no summary verse, and no outline of this fascicle is set up on the basis of the treatise’s uddānas.
• Carrying forward within the fascicle—Discourses 195 and 196 both begin their teaching with 「一切無常。云何一切無常？」—“All is impermanent. How is all impermanent?”〔T02 0050a12〕, and the end of Discourse 196 reads 「皆如上二經廣說」—“all taught at length as in the two discourses above”〔T02 0050b13〕; what the World-Honored One finally teaches Rāhula in Discourse 200 the base text carries on from the pattern of Discourse 195 with 「如上無常廣說」—“taught at length as the teaching on impermanence above”〔T02 0051c03〕. The teachings that Rāhula expounds for others in Discourse 200 come in the order of the five aggregates of clinging, the six sense bases, and the nidāna teaching (「汝以授人五受陰未？」—“Have you yet taught others the five aggregates of clinging?”〔T02 0051a24〕 「汝為人說六入處未？」—“Have you taught others the six sense bases?”〔T02 0051b04〕 「汝已為人說尼陀那法未？」—“Have you yet taught others the nidāna teaching?”〔T02 0051b13〕); the order is recorded, without explanation. Discourses 198 and 199 are both questions of Rāhula’s, one asked of the Buddha and one asked by the Buddha; Discourses 201 and 202 both ask, with 「云何知、云何見」—“How must one know, how must one see,” about cutting off in due order; Discourses 206 and 207 share a pattern, and Discourse 207 abbreviates it with 「如是廣說，乃至」—“taught at length in this way, up to”〔T02 0052c04〕; Discourses 213 and 214 share a pattern, and Discourse 214 abbreviates it with 「如是廣說，乃至」—“taught at length in this way, up to”〔T02 0054a25〕; Discourses 216 and 217 both begin their teaching with the ocean of which fools speak; the dependent sequence of Discourse 218 is carried on in Discourse 228 with 「廣說乃至」—“taught at length … up to”〔T02 0055c29〕; Discourses 222–225 form two pairs—things to be known and to be cognized with not knowing and not cognizing, things of desire to be cut off with not knowing and not cutting off; Discourses 226 and 227 both teach not reckoning. Discourse 211 is a discourse cited within a discourse: what Ānanda explains at length is the World-Honored One’s brief 「當覺六入處」—“Be mindful of the six sense bases”〔T02 0053b14〕.
• Beyond this fascicle—the discourses pointed to by Discourse 216, 「如五根三經，六根三經，亦如是說」—“As with the three discourses on the five faculties, so the three discourses on the six faculties are likewise taught”〔T02 0054c04〕, and by Discourse 228, 「如增長、損減，如是起法、處變易法、集法、滅法，亦如上說」—“As it is taught of increase and decrease, so it is likewise taught, as above, of things that arise, things that change in their base, things of arising, and things of cessation”〔T02 0056a06〕, are not in this fascicle; they are recorded, without adjudication.

IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to sixty variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【磧乙-CB】【麗-CB】【磧-CB】【北藏-CB】【中華-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. 002, 005, 006, 012, 023, 025, 026, 029, 031, 040, 050, 052, 053, and 054, fourteen in all, are rows of revision by the current collated text, not original Taishō notes):

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

1. The chapter title at the head of the fascicle—at the head of Discourse 188 the Taishō note records 「如是前行＋（誦六入處品第二）七字【元】【明】」—“before the line ‘Thus’ + (Recitation, Chapter Two on the Six Sense Bases), seven characters, 【元】【明】” (0049b07), and the revision note of the current collated text reads, verbatim, 「如是前行【大】，如是前行誦六入處品第二【元】【明】」—“before the line ‘Thus,’ 【大】; before the line ‘Thus,’ Recitation, Chapter Two on the Six Sense Bases, 【元】【明】”; that is, 【元】【明】 have here a chapter title of seven characters, which 【大】 lacks; the current transcription and the plain rendering follow 【大】. Recorded together.
2. Readings in Discourses 188–193 (nos. 1–4)—in 「生厭故離喜」—“because weariness arises, one leaves delight”, the 「生」—“arises” (0049b10) the three editions lack; in 「於眼若識」—“if one knows the eye”, the 「眼」—“eye” (0049c08): 【大】 reads 色 (forms), and the current reading changes it to 眼 (eye) (a row of revision by the current collated text, not an original Taishō note); in 「若於眼不離」—“if one is not free … with regard to the eye”, the 「若」—“if” (0049c14) the three editions lack; at the place of 「若於眼離欲」—“if one is free from desire for the eye” in Discourse 192 (0049c17), 【大】 has one character 「色」—“forms,” which the current reading, following 【磧乙-CB】 and the three editions, lacks.
3. Readings in Discourses 195 and 196 (nos. 5–11)—on the line of 「一切無常」—“all is impermanent” in Discourse 196 (0050a26), 【大】 lacks the two characters 「無常」—“impermanent”, and the current reading supplies them; on the line of 「意觸因緣」—“with mind-contact as condition” (0050a28), 【大】 has one extra character 「識」—“consciousness”, which the current reading lacks (both are rows of revision by the current collated text, not original Taishō notes); 「意觸」—“mind-contact” (0050a28, 0050b03) and 「眼觸」—“eye-contact” (0050b01) the three editions lack; 「彼解脫」—“he is liberated” (0050b05): 【大】 reads 彼 (he), and the current reading follows 【磧乙-CB】 and the three editions; 「惱、苦」—“distress, and suffering” the three editions read 苦惱 (suffering and distress). Recorded together.
4. 「轉結」—“turned away the bonds” in Discourse 198 (no. 12)—in 「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”〔T02 0050c18〕, the 「轉結」—“turned away the bonds” (0050c19): 【大】 reads 濁見 (turbid view), and the current collated text revises it to 轉結 (turned away the bonds) on the basis of sentences of the same pattern within this discourse (a row of revision by the current collated text, not an original Taishō note); the other works cited in its remark are not recorded here. The plain rendering follows the current reading.
5. 「越」—“goes beyond” in Discourse 199, and what follows 「結」—“bonds” (no. 13)—in 「越於二」—“goes beyond the two”, the 「越」—“goes beyond” (0051a09) the three editions read 超越 (transcends). The current collated text has a further remark, that after in 「斷諸愛欲，轉去諸結，究竟苦邊」—“has cut off all craving and desire, turned away all the bonds, and reached the utter end of suffering”, the 「結」—“bonds”〔T02 0051a10〕 a phrase may have dropped out (0051a11); its doubt is recorded here, not what it rests on, and no text is supplied. The plain rendering follows the current reading.
6. Readings in Discourse 200 (nos. 14–18)—in 「正信非家」—“out of right faith, leaving home”, the 「信」—“faith” (0051a20) the three editions read 住 (dwelling); in 「演說六入處，說六入處已」—“expounded the six sense bases; when he had taught the six sense bases”, the 「演」—“expound” and 「說」—“teach” (0051b07) the three editions read 廣 (at length) and 廣說 (teach at length); in 「白佛言」—“said to the Buddha”, the 「白」—“said” (0051b17) the three editions read 而白 (and said); in 「心善解脫」—“his mind well liberated”, the 「心」—“mind” (0051c09) the three editions read 已 (already). Recorded together.
7. Readings in Discourse 201 (nos. 19–22)—in 「次第盡一切結」—“to exhaust all bonds in due order”, the 「盡」—“exhaust” (0051c22) the three editions read 盡盡 (exhaust, exhaust); in 「斷諸軛」—“cut off the yokes”, the 「軛」—“yokes” (0051c23): 【宋】 reads 厄 and 【元】【明】 read 扼 (both variant forms); in 「斷諸纏」—“cut off the entanglements”, the 「纏」—“entanglements” (0051c24) the three editions read 受 (feelings); in 「如是觀眼無常」—“contemplating the eye in this way as impermanent”, the 「觀」—“contemplating” (0051c26) the three editions read 觀察 (contemplating, observing). Recorded together.
8. 「無我」—“not self” in Discourse 202 (no. 23)—in 「於眼正觀無我」—“contemplate the eye rightly as not self”, the 「無我」—“not self” (0052a03): 【大】 reads 無常 (impermanent), and the current collated text revises it to 無我 (not self) on the basis of the words 「無我見」—“the view of not self” and 「無我」—“not self” within this discourse (a row of revision by the current collated text, not an original Taishō note). The plain rendering follows the current reading.
9. Readings in Discourses 203 and 204 (nos. 24 and 25)—in 「從坐起」—“rose from his seat”, the 「坐」—“seat” (0052a19) the three editions read 座 (seat, a variant form); at the place of 「若眼、色」—“the eye, forms” in Discourse 204 (0052a29), 【大】 has one extra character 「眼」—“eye,” which the current reading lacks (a row of revision by the current collated text, not an original Taishō note).
10. Readings in Discourse 209 (nos. 26–29)—in 「從坐起」—“rose from his seat”, the 「坐」—“seat” (0052c23): 【北藏-CB】 reads 座 (seat, a variant form); the current collated text remarks besides that the Taishō edition may here have omitted the asterisk of a collation note (a row of revision by the current collated text, not an original Taishō note); in 「心得解脫」—“his mind is liberated”, the 「心」—“mind” (0053a06): 【大】 reads 以 (by), and the current reading follows 【磧乙-CB】 and the three editions in reading 心 (mind); in 「六觸入處」—“six sense bases of contact”, the 「入」—“bases” (0053a07) 【元】 reads 八 (eight); in 「永不復生」—“never to arise again”, the 「永」—“never” (0053a08): 【大】 reads 欲 (desire), and the current reading changes it to 永 (forever) (a row of revision by the current collated text, not an original Taishō note).
11. Readings in Discourses 210 and 211 (nos. 30–33)—in 「見善非不善」—“what they see is wholesome and not unwholesome”, the 「見」—“see” in Discourse 210 (0053a24) the three editions lack; in 「過去五欲」—“the five sense pleasures of the past”, the 「五」—“five” in Discourse 211 (0053b02): 【大】 reads 正 (right), and the current reading follows 【麗-CB】 in reading 五 (five) (a row of revision by the current collated text, not an original Taishō note); in 「作此論議」—“held this discussion”, the 「議」—“discussion” (0053b15) the three editions read 義 (meaning); in 「有餘之說」—“a teaching with a remainder”, the 「之」—“of” (0053c02): 【大】 reads 當 (should), 【宋】 reads 定 (fixed), 【元】【明】 read 之 (of), and the current reading follows 【元】【明】. The plain rendering follows the current reading. Recorded together.
12. Readings in Discourses 212 and 213 (nos. 34–38)—in 「彼諸尊者」—“those venerable ones”, the 「尊者」—“venerable ones” (0053c15) the three editions and 【中華-CB】【磧-CB】【北藏-CB】 read 尊 (venerable); in 「終不退滅」—“never falls back”, the 「滅」—“fall away” (0053c27) the three editions read 減 (decrease); in 「問已不知」—“when asked, he does not know”, the 「問」—“asked” (0054a07): 【大】 reads 聞 (heard), and the current reading follows 【磧乙-CB】 and the three editions in reading 問 (asked); in 「種殖」—“sow and plant”, the 「殖」—“plant” (0054a12) the three editions read 植 (plant, a variant form); in 「純大苦聚」—“the whole great mass of suffering”, the 「聚」—“mass” (0054a13): 【大】 reads 集 (arising), and the current reading follows 【磧乙-CB】【元】【明】 in reading 聚 (mass). Recorded together.
13. Readings in Discourse 215 (nos. 39–41)—in 「當為汝說」—“I will teach it for you”, the 「說」—“teach” (0054b08) the three editions read 說此 (teach this); in 「我無有內眼識色貪」—“within me there is no craving for forms in eye-consciousness”, the 「無」—“no” (0054b15): 【大】 lacks this character, that is, 【大】 reads 『我有內眼識色貪』 (within me there is craving for forms in eye-consciousness), and the current reading supplies 無 (no) (a row of revision by the current collated text, not an original Taishō note); in 「眼見色已」—“having seen forms with the eye”, the 「色」—“forms” (0054b17): 【大】 reads 已 (having), and the current reading follows 【磧乙-CB】 and the three editions in reading 色 (forms). The plain rendering follows the current reading. Recorded together.
14. Readings in Discourses 216 and 217 (nos. 42–49)—in 「佛在」—“the Buddha was at”, the 「在」—“was at” (0054b22) 【明】 reads 住 (was staying); in 「大海」—“great ocean”, the 「大」—“great” (0054b24) 【宋】【明】 read 大海 (great ocean); in 「深著」—“clings to them deeply”, the 「深」—“deeply” (0054b25) the three editions read 染 (stained); in 「狗肚」—“a dog’s belly”, the 「肚」—“belly” (0054b27) the three editions read 壯 (strong); in 「海大小水耳」—“the ocean is only great and small waters”, the 「海大」—“ocean, great” in Discourse 217 (0054c07): 【元】【明】 read 大海 (great ocean), the original wording of the Taishō note being 「海人＝大海」—“‘ocean, person’ = ‘great ocean’”; 「堪忍」—“endure” (0054c08): 【大】 reads 堪 (able), and the current reading follows 【磧乙-CB】 and the three editions; in 「迴澓」—“whirling waters,”, the 「迴」—“whirling” in two places (0054c09, 0054c12), the three editions read 洄 (whirling, a variant form). Recorded together.
15. Readings in Discourse 218 (nos. 50 and 51)—of 「如是純大苦聚集」—“in this way the whole great mass of suffering arises”〔T02 0054c24〕, the five characters 「純大苦聚集」—“the whole great mass of suffering arises”: 【大】 lacks them, and the current reading supplies them (a row of revision by the current collated text, not an original Taishō note); 「惱、苦」—“distress, and suffering” (0054c28) the three editions read 苦惱 (suffering and distress). The plain rendering follows the current reading.
16. Readings in Discourses 223, 226, and 227 (nos. 52–54)—in 「不知不識」—“without knowing and cognizing”, the 「識」—“cognizing” in Discourse 223 (0055b12): 【大】 reads 見 (seeing); in 「不計樂相屬」—“not to reckon pleasure as belonging together”, the 「屬」—“belonging” in Discourse 226 (0055c07): 【大】 reads 樂 (pleasure); in 「則無所取」—“then he takes hold of nothing”, the 「則」—“then” in Discourse 227 (0055c21): 【大】 reads 眼 (eye), and the current reading follows 【麗-CB】 (all three are rows of revision by the current collated text, not original Taishō notes). The plain rendering follows the current reading.
17. Readings in Discourses 228 and 229 (nos. 55–60)—「損減」—“decrease,” in two places (0055c28, 0056a02): 【大】 reads 滅 (cessation), the three editions read 損滅 (diminish and cease), and the current reading has 損減 (decrease); 「觸緣」—“contact as condition” (0055c29) the three editions read 緣觸 (conditioned by contact); in 「損減」—“decrease,”, the 「減」—“decrease” in two places (0056a04, 0056a06), the three editions read 滅 (cessation); in 「若法」—“whatever thing”, the 「若」—“whatever” in Discourse 229 (0056a14) the three editions lack. Recorded together.

Gaiji: the present transcription of this fascicle has one character of the private-use area, 「󰨤」, which occurs four times, all in Discourse 200, and in each case is the first character of 「󰨤首」—“[bowed] the head” (0051a28, 0051b07, 0051b16, 0051b25); it is recorded as it stands, and the character is not corrected. In Discourse 216 the same phrase occurs twice with differing character forms: 「此世、他世絞結纏鎖」—“the entanglements, knots, and chains of this world and the other world”〔T02 0054b28〕 has 鎖 (chains), and 「此世、他世絞結纏鏁」—“the entanglements, knots, and chains of this world and the other world”〔T02 0054b29〕 has 鏁 (chains, a variant form); both are recorded as they stand, and the characters are not corrected. 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 217 stands in the base text as four lines of ten characters each (two phrases to a line), from 0054c14 to 0054c17; 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):

There are thirty-six Taishō notes; of the forty-two discourses, thirty-seven have coordinates (Discourses 190 and 191 share one note), and the five Discourses 203, 204, 205, 221, and 228 have none; the notes to Discourses 198 and 199 read 「S. 18.」, the rest 「S. 35.」; the notes to Discourses 200 and 201 are prefixed with 「cf.」; Discourses 213 and 214 both come from 「Dvayaṃ」, and Discourses 222 and 223, 224 and 225, and 226 and 227 each share, two by two, one numbered section. The Taishō notes are recorded as they stand, and nothing else is proposed.

The Taishō notes also give notes of corresponding sounds for names within the discourses; they are recorded verbatim for reference: 「伽…沙 Gayāsīsa.」 (0050b14; the current collated text reads 「迦闍尸利沙 Gayāsīsa.」—“Gayāśīrṣa: Gayāsīsa”); 「富留那 Puṇṇa.」 (0054b03).

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