雜阿含經 卷第九Saṃyukta Āgama · Fascicle 9

Placement of the passage as a whole. This unit is the whole of Fascicle 9 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第九」—“Saṃyukta Āgama, Fascicle 9”; 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”; twenty-six discourses (discourse numbers 230 to 255); verses in ten places (Discourses 234, 246, 252, 254, and 255); one passage of the words and phrases of the protective spell (Discourse 252); no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第九」—“Saṃyukta Āgama, Fascicle 9.” The whole fascicle comes to ten thousand six hundred and ninety-four Chinese characters. There are six dwelling places of the Buddha: Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 230–236 and 249); Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond (Discourses 237–244); the Kuru country, the village of the tamed mottled cattle (Discourse 245); Rājagṛha, on Vulture Peak (Discourses 246 and 247); Pāṭaliputra, in the Cock Grove (Discourse 248); and Rājagṛha, in the Kalandaka Bamboo Grove (Discourses 250–252 and 254). Discourse 253 is the venerable Udāyin wandering in the Kośala country and staying in the mango grove at the village of Jupancha, and Discourse 255 is the venerable Mahākātyāyana staying in the Avanti country, in the forest cave of the Monkey Cell; neither of these two discourses begins at a dwelling place of the Buddha. The speakers: in Discourses 230–233 and 235–247, the World-Honored One; in the latter part of Discourse 252, the verse, the spell, and the words to Śāriputra are the World-Honored One’s; the first and last parts of Discourse 254 are the World-Honored One’s; the latter part of Discourse 234 is the venerable Ānanda’s; Discourses 248–251 are questions and answers among the great disciples, with no words of the Buddha in the whole discourse; Discourse 253 is the venerable Udāyin with the brāhmaṇa woman, and Discourse 255 the venerable Mahākātyāyana with the brāhmaṇa Luxizhe, both with no words of the Buddha; the latter part of Discourse 254 is Śroṇa Koṭīkarṇa’s own declaration, and the last part is the World-Honored One addressing the bhikṣus. 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 ninety to ninety-one of the treatise). The Taishō collation notes give seventy-nine variant readings (seven of them rows of revision by the current collated text), given in the ninth topic; the Taishō notes record twenty-six coordinates (twenty-two marked 「S.」, four not marked 「S.」), given in the tenth topic.

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I. Doctrinal-Outline Placement

The place of Fascicle 9—the head of the fascicle in the base text:

「雜阿含經卷第九」—“Saṃyukta Āgama, Fascicle 9”〔T02 0056a21〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0056a23〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第九」—“Saṃyukta Āgama, Fascicle 9”〔T02 0064b16〕. The sequence of discourses begins at (230): 「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 0056a24〕. This fascicle is the second fascicle of the Connected Discourses on the Six Sense Bases, carrying on from Fascicle 8.

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 0056a24〕: Discourses 230–236 and 249.
• 「佛住毘舍離獼猴池側重閣講堂」—“the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond”〔T02 0057b28〕: Discourses 237–244.
• 「佛住拘留搜調伏駮牛聚落」—“the Buddha was staying in the Kuru country, at the village of the tamed mottled cattle”〔T02 0058c17〕: Discourse 245.
• 「佛住王舍城耆闍崛山」—“the Buddha was staying at Rājagṛha, on Vulture Peak”〔T02 0059a03〕: Discourses 246 and 247.
• 「佛住波吒利弗多羅國雞林園」—“the Buddha was staying at Pāṭaliputra, in the Cock Grove”〔T02 0059b17〕: Discourse 248.
• 「佛住王舍城迦蘭陀竹園」—“the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T02 0060a22〕: Discourses 250–252 and 254; in Discourses 250 and 251 the two venerables 「俱在耆闍崛山」—“were staying together on Vulture Peak”〔T02 0060a23〕.
• Discourse 253—「尊者優陀夷往拘薩羅國人間遊行，至拘磐茶聚落」—“the venerable Udāyin went to the Kośala country, wandering among the people, and reached the village of Jupancha”〔T02 0061b29〕, staying in 「毘紐迦旃延氏婆羅門尼菴羅園」—“the mango grove of the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan”〔T02 0061c01〕.
• Discourse 255—「尊者摩訶迦旃延住阿磐提國濕摩陀江側，獼猴室阿練若窟」—“the venerable Mahākātyāyana was staying in the Avanti country, on the bank of the Shimotuo River, in the forest cave of the Monkey Cell”〔T02 0063b19〕.

The types of the twenty-six 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 230–232—Sanmiliti’s three questions: the world, fragile and liable to break and perish, the world is empty.
2. Discourses 233–234—the origin of the world, the cessation of the world, and the path leading to the cessation of the world; walking to the end of the world (Ānanda’s full explanation).
3. Discourses 235–236—attendant disciples; the Pure Alms-Food Dwelling.
4. Discourses 237–238—final nirvāṇa in this very life; the causes and conditions of eye-consciousness.
5. Discourses 239–240—the things bound by the bonds; the things clung to.
6. Discourse 241—the copper skewer heated by fire.
7. Discourse 242—knowing, cognizing, cutting off, and being free from desire for the eye.
8. Discourses 243–247—Māra: Māra’s hand and Māra’s snare, the six hooks of Māra, the Discourse on the Four Kinds of Dharma, Māra in a transformed shape seeking oxen (with verses), keeping close and following Māra.
9. Discourses 248–251—questions and answers among the great disciples: consciousness is not self, the six sense bases of contact exhausted, the bond between the eye and forms, ignorance and knowledge.
10. Discourse 252—Upasena poisoned (with verses and a spell).
11. Discourse 253—Udāyin teaches that suffering and happiness arise from causes and conditions.
12. Discourse 254—Śroṇa Koṭīkarṇa: the simile of playing the lute, liberation in six respects (with a verse).
13. Discourse 255—Mahākātyāyana teaches the guarding of the doors (with a verse).

The speakers—in Discourses 230–233, 235–245, and 247 the speaker is in every case the World-Honored One. In Discourse 234, the first part, up to 「入室坐禪」—“entered his room and sat in meditation”〔T02 0056c15〕, is the Buddha’s words; from 「世尊向者略說法言」—“The World-Honored One just now taught the Dharma in brief”〔T02 0056c16〕 on is the discussion of the many bhikṣus, within which 『我不說有人行到世界邊者……』—‘I do not say that anyone can walk and reach the end of the world …’ is the many bhikṣus restating the Buddha’s words; 「唯有尊者阿難，聰慧總持」—“Only the venerable Ānanda is wise and able to retain all”〔T02 0056c22〕 is the words of the many bhikṣus; from 「諦聽，善思，今當為說」—“Listen closely and reflect well; I will now teach it for you”〔T02 0056c27〕 on, through the verse and 「我今為汝分別廣說」—“I have now explained it at length for you, distinguishing its parts”〔T02 0057a14〕, all is Ānanda’s words. In Discourse 236 the World-Honored One asks and Śāriputra answers, 「從林中晝日坐禪來」—“I have come from sitting in meditation for the day in the forest”〔T02 0057b09〕 and 「我今於林中入空三昧禪住」—“Just now in the forest I entered the meditative dwelling of the samādhi of emptiness”〔T02 0057b10〕; after that comes the Buddha’s words; within the Buddha’s words is the training introduced by 「當如是學」—“they should train in this way”〔T02 0057b13〕, and within the training is the reflection introduced by 「當作是思惟」—“they should reflect thus”〔T02 0057b14〕—three layers in all. In Discourse 237 the householder Ugra asks; in Discourse 238 a certain bhikṣu asks, and the discourse ends 「時，彼比丘聞佛所說，歡喜隨喜，作禮而去」—“Then that bhikṣu, having heard what the Buddha said, rejoiced and rejoiced in it with appreciation, paid homage, and departed”〔T02 0057c22〕. In Discourse 241, within the Buddha’s words is the training introduced by 「彼多聞聖弟子作如是學」—“That learned noble disciple trains in this way”〔T02 0058a29〕, and within the training is the reflection introduced by 「我從今日當正思惟」—“From today on I should reflect rightly”〔T02 0058b02〕—also three layers. In Discourse 246, 「天魔波旬作是念」—“the heavenly Māra Pāpīyas thought”〔T02 0059a05〕, 「世尊作是念」—“the World-Honored One thought”〔T02 0059a09〕, and 「魔作是念」—“Māra thought”〔T02 0059a11〕 are in all three places thoughts in the mind; the speakers of the verses are, in order, Māra, the Buddha, Māra, the Buddha, Māra; the six lines of Māra’s last verse, beginning 「有石似段肉」—“There is a stone like a lump of flesh”〔T02 0059b02〕, all belong to Māra’s verse, and 「即彼沒不現」—“vanishing right there, seen no more”〔T02 0059b07〕 is within the verse. Discourse 248 (Ānanda and Cunda), Discourse 249 (Ānanda and Śāriputra), and Discourses 250 and 251 (Mahākauṣṭhila and Śāriputra) have no words of the Buddha in the whole discourse; in Discourse 249, 「此則佛說」—“this is what the Buddha teaches”〔T02 0060a20〕 is Śāriputra’s words; in Discourse 250, 「世尊不教人建立梵行」—“the World-Honored One would not teach people to establish pure conduct”〔T02 0060b14〕 and 「世尊眼見色若好、若惡，不起欲貪」—“When the World-Honored One sees forms with the eye, whether fine or ugly, desire and craving do not arise”〔T02 0060b17〕 are both reported by Śāriputra. In Discourse 252 the first part is narration and the questions and answers of Upasena and Śāriputra; Śāriputra’s verse 「久殖諸梵行」—“Long having planted all pure conduct”〔T02 0061a11〕 is Śāriputra’s words; the twenty lines from 「佛即為舍利弗而說偈言」—“Then the Buddha spoke a verse for Śāriputra”〔T02 0061a26〕 on are spoken by the Buddha, and the 「我」—“I” within the verse〔T02 0061b11〕 is kept as it stands; 「故說是呪術章句，所謂」—“Thereupon these words and phrases of the protective spell were spoken, namely”〔T02 0061b18〕 is the narrator’s words; what follows, 「舍利弗！優波先那善男子爾時說此偈」—“Śāriputra! If the son of good family Upasena had at that time spoken this verse”〔T02 0061b23〕, is the Buddha’s words. Discourse 253 has no words of the Buddha in the whole discourse; 「阿羅訶說」—“the Arhat says”〔T02 0062a21〕 is reported by Udāyin. In Discourse 254, 「而作是念」—“gave rise to this thought”〔T02 0062b25〕 is Śroṇa Koṭīkarṇa’s thought in his mind; in the World-Honored One’s words to Śroṇa Koṭīkarṇa, his thought is cited with 「作是念」—“gave rise to this thought”〔T02 0062c05〕; 「世尊已知我心」—“The World-Honored One already knows my mind”〔T02 0062c08〕 is also a thought in the mind; from 「世尊！於世尊法中得阿羅漢」—“World-Honored One! One who has attained arhatship in the World-Honored One’s Dharma”〔T02 0062c26〕 on, through the verse, is Śroṇa Koṭīkarṇa’s words; 「善心解脫者，應如是記說」—“One whose mind is well liberated should declare in this way”〔T02 0063b15〕 is the Buddha addressing the bhikṣus. Discourse 255 has no words of the Buddha in the whole discourse.

Verses in ten places · one spell:

• Discourse 234—「爾時，尊者阿難復說偈言」—“Then the venerable Ānanda spoke further in verse”〔T02 0057a05〕; a verse of six lines, from 「非是遊步者，能到世界邊」—“It is not one who goes about on foot who can reach the end of the world”〔T02 0057a07〕 to 「覺慧達世間，故說度彼岸」—“with awakened wisdom he penetrates the world, and so he is said to have crossed to the other shore”〔T02 0057a12〕.
• Discourse 246, five verses—「爾時，天魔波旬即說偈言」—“Then the heavenly Māra Pāpīyas spoke in verse”〔T02 0059a16〕, two lines, beginning 「若常有我者，彼悉是我所」—“If there is always a self, then all of it is what is mine”〔T02 0059a18〕; 「爾時，世尊說偈答言」—“Then the World-Honored One answered in verse”〔T02 0059a20〕, two lines, beginning 「若言有我者，彼說我則非」—“If one says there is a self, the self he speaks of does not stand”〔T02 0059a21〕; 「魔復說偈言」—“Māra spoke again in verse”〔T02 0059a23〕, two lines, beginning 「若說言知道，安隱向涅槃」—“If you say you know the way, going safely toward nirvāṇa”〔T02 0059a24〕; 「世尊復說偈答言」—“The World-Honored One answered again in verse”〔T02 0059a26〕, three lines, beginning 「若有離魔者，問度彼岸道」—“If there are those who leave Māra and come to ask the way to cross to the other shore”〔T02 0059a27〕; 「魔復說偈言」—“Māra spoke again in verse”〔T02 0059b01〕, six lines, beginning 「有石似段肉，餓烏來欲食」—“There is a stone like a lump of flesh; a hungry crow flies up wishing to eat it”〔T02 0059b02〕.
• Discourse 252, two verses—「時，舍利弗即說偈言」—“Then Śāriputra spoke in verse”〔T02 0061a09〕, nine lines, beginning 「久殖諸梵行，善修八聖道」—“Long having planted all pure conduct, having well cultivated the eightfold noble path”〔T02 0061a11〕; 「佛即為舍利弗而說偈言」—“Then the Buddha spoke a verse for Śāriputra”〔T02 0061a26〕, twenty lines, beginning 「常慈念於彼，堅固賴吒羅」—“Always with a mind of loving-kindness, keeping in mind that firm Laizhaluo”〔T02 0061a27〕 and ending 「佛破一切毒，汝蛇毒今破」—“the Buddha breaks all poisons—this snake venom of yours is now broken”〔T02 0061b17〕.
• Discourse 252, the spell—「故說是呪術章句，所謂」—“Thereupon these words and phrases of the protective spell were spoken, namely”〔T02 0061b18〕; the spell begins with 「塢躭婆隷」〔T02 0061b19〕, runs across three lines, and ends with 「悉波呵」〔T02 0061b22〕; its sounds are recorded as they stand, neither translated nor annotated, and not counted among the lines of verse.
• Discourse 254—「爾時，二十億耳重說偈言」—“Then Śroṇa Koṭīkarṇa restated it in verse”〔T02 0063a27〕; ten lines, from 「離欲心解脫，無恚脫亦然」—“Free from desire, the mind is liberated; liberation free of hatred is likewise so”〔T02 0063a29〕 to 「心常住堅固，諦觀法生滅」—“the mind constantly abides, firm, closely contemplating the arising and ceasing of all dharmas”〔T02 0063b09〕.
• Discourse 255—「爾時，尊者摩訶迦旃延即說偈言」—“Then the venerable Mahākātyāyana spoke in verse”〔T02 0063c04〕; thirteen lines, from 「古昔婆羅門，修習勝妙戒」—“The brahmins of ancient times cultivated excellent and sublime precepts”〔T02 0063c06〕 to 「不惱於眾生，是道婆羅門」—“not harming beings—this is the brahmin who has the path”〔T02 0063c18〕.

In all, seventy-three lines of verse. 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 continues on from the last uddāna of Fascicle 8; they are 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):

「道、師不同分、王國、二世間、」—“dissimilarity of path and of teacher, the royal realm, the two worlds,”〔T30n1579 0811b28〕 「有為、遮身行、堅執、三空性」—“the conditioned, the denial of bodily going, firm holding, the three kinds of emptiness”〔T30n1579 0811b29〕

「離欲未離欲、問、因緣、染路、」—“free from desire and not free from desire, questions, causes and conditions, the road of defilement,”〔T30n1579 0814a24〕 「保命、著處、等皆廣說應知」—“preserving life, the places of attachment, and the rest—all should be known as taught at length”〔T30n1579 0814a25〕

「因同分、思、縛、解脫、相、觸遍、」—“consciousness of the same class as its cause, reflection, bondage, liberation, signs, contact pervading,”〔T30n1579 0815a06〕 「勝解、護根門、教愛、相為後」—“resolve, guarding the sense doors, teaching and craving, with signs as the last”〔T30n1579 0815a07〕

The 「道、師不同分」—“dissimilarity of path and of teacher” of the first of these has already been seen in Fascicle 8 (Discourses 218–229); for 「教愛、相為後」—“teaching and craving, with signs as the last” at the end of the third, 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.

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II. Collation with the Alternate Translations

For the twenty-six 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 bracketed items 「No. 125」 and 「No. 26」 that the Taishō notes attach to Discourses 236, 251, and 254 are all recorded as they stand in part ② of the tenth topic; they are not the Alternate Translation, and no further parallel is proposed. No parallel is constructed here.

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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 world · Māra (Discourse 230 · the royal realm)

• Sūtra: 「所謂世間者，云何名世間？」—“What is called the world—how is it called the world?”〔T02 0056a26〕; 「如世間。如是眾生、如是魔，亦如是說」—“As it is taught of the world, so it is taught of beings, so of Māra—likewise taught in the same way”〔T02 0056b10〕
• Treatise: 「復次，於欲界中，諸器世間當知譬如王所王國，有情世間譬如臣民，彼惡天魔譬如君主」—“Further, within the desire realm, the receptacle worlds, it should be known, are like the realm a king rules, the world of beings is like his subjects, and that evil heavenly Māra is like the sovereign”〔T30n1579 0812a03〕

The shared words are 「世間」—“world” and 「魔」—“Māra”; where the sūtra has 「眾生」—“beings,” the treatise has 「有情」—“beings”; the words differ; the treatise’s division into the receptacle world and the world of beings is not found in the sūtra.

The two worlds · perishing (Discourse 231 · the two worlds)

• Sūtra: 「危脆敗壞，是名世間」—“Fragile, liable to break and perish: this is called the world”〔T02 0056b14〕
• Treatise: 「復次，有二世間。一、有情世間，二、器世間」—“Further, there are two worlds: first, the world of beings; second, the receptacle world”〔T30n1579 0812a06〕; 「為火災等之所壞滅」—“is destroyed by the calamity of fire and the rest”〔T30n1579 0812a07〕; 「剎那剎那各各內身任運壞滅」—“moment by moment each one’s inner body perishes of itself”〔T30n1579 0812a07〕

The shared words are 「世間」—“world” and 「壞」—“perish”; the sūtra has 「危脆敗壞」—“fragile, liable to break and perish,” the treatise 「壞滅」—“perish and be destroyed.”

Empty · the conditioned (Discourse 232 · the conditioned)

• Sūtra: 「眼空，常、恒、不變易法空，我所空」—“The eye is empty—what is permanent, constant, and not subject to change is empty, what is mine is empty”〔T02 0056b24〕; 「此性自爾」—“Such is its nature”〔T02 0056b25〕
• Treatise: 「復次，空有二種。一者、有為，二者、無為」—“Further, emptiness is of two kinds: first, the conditioned; second, the unconditioned”〔T30n1579 0812a09〕; 「此中有為，空無常、恒、久久安住、不變易法，及我、我所」—“Here the conditioned is empty of what is permanent, constant, long abiding, and not subject to change, and of self and what is mine”〔T30n1579 0812a09〕; 「法爾道理為所依趣」—“takes the principle of things being so by nature as its basis”〔T30n1579 0812a12〕

The shared words are 「空」—“empty,” 「常」—“permanent,” 「恒」—“constant,” 「不變易法」—“not subject to change,” and 「我所」—“what is mine”; where the sūtra has 「此性自爾」—“such is its nature,” the treatise has 「法爾道理」—“the principle of things being so by nature”; the words differ. The punctuation of the treatise’s 「空無常、恒」 is recorded, without adjudication.

The denial of bodily going · the limit of the world (Discourse 234 · the denial of bodily going)

• Sūtra: 「我不說有人行到世界邊者」—“I do not say that anyone can walk and reach the end of the world”〔T02 0056c13〕; 「若世間、世間名、世間覺、世間言辭、世間語說，此等皆入世間數」—“Whatever is the world, the name of the world, the thought of the world, the words of the world, the speech of the world—all these are counted as the world”〔T02 0056c28〕; 「多聞聖弟子於六入處集、滅、味、患、離如實知，是名聖弟子到世界邊、知世間、世間所重、度世間」—“The learned noble disciple who knows as it really is the arising, the cessation, the gratification, the danger, and the escape of the six sense bases—this is called the noble disciple reaching the end of the world, knowing the world, being what the world values, and crossing beyond the world”〔T02 0057a03〕
• Treatise: 「復次，如來不遮能得一切世間邊際，唯遮身行隨往能得世間邊際」—“Further, the Tathāgata does not deny that one can reach the limit of all the world; he denies only that one can reach the limit of the world by going after it with the body”〔T30n1579 0812a15〕; 「若想、若智增上力故，於諸世間廣起言說」—“by the dominant power of perception and of knowledge, one gives rise at large to speech about the worlds”〔T30n1579 0812a20〕; 「於六觸處。由其五轉起如實智，名得世間邊際方便」—“with regard to the six bases of contact: giving rise to knowledge as it really is by their five turnings is called the means of reaching the limit of the world”〔T30n1579 0812a21〕; 「名為能到世間邊際」—“is called being able to reach the limit of the world”〔T30n1579 0812a23〕; 「名世間解」—“is called the Knower of the World”〔T30n1579 0812a24〕

The shared words are 「世間」—“world,” 「邊」—“end,” 「言」—“speech,” 「如實」—“as it really is,” and 「到」—“reach”; where the sūtra has 「世界邊」—“the end of the world,” the treatise has 「世間邊際」—“the limit of the world”; the sūtra 「行到」—“walk and reach,” the treatise 「身行隨往」—“going after it with the body”; the sūtra 「六入處」—“six sense bases,” the treatise 「六觸處」—“six bases of contact”; the sūtra’s five—arising, cessation, gratification, danger, and escape—the treatise gives as 「五轉」—“five turnings”; the sūtra 「知世間」—“knowing the world,” the treatise 「世間解」—“the Knower of the World”; the words differ.

Firm holding (Discourse 235 · firm holding)

• Sūtra: 「緣眼、色，生惡不善覺，貪、恚、癡俱」—“Conditioned by the eye and forms, evil and unwholesome thoughts arise, accompanied by greed, hatred, and delusion”〔T02 0057a19〕; 「若於此邊住者，是名近住弟子」—“if he dwells by their side, this is called being an attendant disciple”〔T02 0057a21〕; 「我說彼得梵行福」—“I say that he attains the merit of pure conduct”〔T02 0057a28〕
• Treatise: 「隨有一惡不善尋思未生生時，一向能為梵行障礙，如彼生已堅執不捨」—“whenever any one evil and unwholesome thought, not yet arisen, arises, it can wholly obstruct pure conduct, as when, having arisen, it is held firmly and not relinquished”〔T30n1579 0812a29〕; 「不應為作居住依止」—“one should not make for it a dwelling and support”〔T30n1579 0812b03〕

The shared words are 「惡不善」—“evil and unwholesome,” 「梵行」—“pure conduct,” and 「住」—“dwell”; where the sūtra has 「覺」—“thought,” the treatise has 「尋思」—“thought”; the sūtra 「近住」—“attendant,” the treatise 「居住依止」—“a dwelling and support”; the words differ. As to the sūtra’s 「師」—“teacher” and 「近住弟子」—“attendant disciples,” the name is not found in the treatise.

Dwelling in emptiness (Discourse 236 · the three kinds of emptiness)

• Sūtra: 「我今於林中入空三昧禪住」—“Just now in the forest I entered the meditative dwelling of the samādhi of emptiness”〔T02 0057b10〕; 「汝今入上座禪住而坐禪」—“You have now entered the dwelling in meditation of the elders, and sat in meditation”〔T02 0057b12〕; 「日夜精勤，繫念修習」—“to be diligent day and night and cultivate binding mindfulness”〔T02 0057b24〕
• Treatise: 「復次，當知略有二種空住。一者、尊勝空住，二者、引彼空住」—“Further, it should be known that in brief there are two kinds of dwelling in emptiness: first, the honoured and excellent dwelling in emptiness; second, the dwelling in emptiness that leads to it”〔T30n1579 0812b06〕; 「若行、若住如實了知煩惱有無」—“whether walking or standing, one knows fully as it really is whether defilements are present or not”〔T30n1579 0812b11〕; 「晝夜隨學，曾無懈廢」—“training accordingly day and night, never slackening”〔T30n1579 0812b15〕

The shared words are 「空」—“emptiness,” 「住」—“dwelling,” and 「行」—“walking”; where the sūtra has 「上座禪住」—“the dwelling in meditation of the elders,” the treatise has 「尊勝空住」—“the honoured and excellent dwelling in emptiness”; the sūtra 「日夜」—“day and night,” the treatise 「晝夜」—“day and night”; the words differ. The treatise’s passage from 「正見圓滿已見諦跡諸聖弟子」—“the noble disciples whose right view is complete and who have seen the traces of the truths”〔T30n1579 0812b18〕 on shares no words with the discourses of this fascicle, and it is not listed.

Free from desire and not free from desire · questions (Discourse 237 · free from desire and not free from desire · questions)

• Sūtra: 「若有比丘眼識於色，愛念染著，以愛念染著故，常依於識」—“If a bhikṣu’s eye-consciousness has fondness and defiled attachment toward forms, then because of fondness and defiled attachment he constantly relies on consciousness”〔T02 0057c03〕; 「為彼縛故，若彼取故，不得見法般涅槃」—“because he is bound by that, because he has that clinging, he does not attain final nirvāṇa in this very life”〔T02 0057c04〕; 「如長者所問經，如是阿難所問經及佛自為諸比丘所說經，亦如上說」—“As with the discourse asked by the householder, so the discourse asked by Ānanda and the discourse the Buddha himself spoke for the bhikṣus are also taught as above”〔T02 0057c12〕
• Treatise: 「若有苾芻，於其欲界或已離欲、或未離欲」—“If there is a bhikṣu who, with regard to the desire realm, is either already free from desire or not yet free from desire”〔T30n1579 0814a26〕; 「於現法中不任趣證究竟涅槃」—“is not able, in the present life, to go on to realize ultimate nirvāṇa”〔T30n1579 0814a28〕; 「由過去世依彼取識」—“because in the past he relied on that clinging consciousness”〔T30n1579 0814a29〕; 「於現法中堪能趣證究竟涅槃」—“is able, in the present life, to go on to realize ultimate nirvāṇa”〔T30n1579 0814b04〕; 「於聖教中，當知有四如理問者。一、有淨信，若諸長者、若長者子；二、具聰慧多聞苾芻；三、是大師親承侍者；四、即大師」—“In the noble teaching, it should be known, there are four who ask in accordance with principle: first, those with pure faith, householders or sons of householders; second, bhikṣus endowed with intelligence and learning; third, the one who personally attends on the great teacher; fourth, the great teacher himself”〔T30n1579 0814b05〕

The shared words are 「依」—“rely on,” 「取」—“clinging,” 「識」—“consciousness,” 「涅槃」—“nirvāṇa,” 「長者」—“householder,” and 「問」—“ask”; where the sūtra has 「比丘」—“bhikṣu,” the treatise has 「苾芻」—“bhikṣu”; the sūtra 「見法」—“in this very life,” the treatise 「現法」—“in the present life”; the words differ. The sūtra’s 「阿難所問」—“asked by Ānanda” with the treatise’s 「大師親承侍者」—“the one who personally attends on the great teacher,” and the sūtra’s 「佛自為諸比丘所說」—“the Buddha himself spoke for the bhikṣus” with the treatise’s 「即大師」—“the great teacher himself,” are in neither case the same words, verbatim; this is a reading.

Causes and conditions (Discourse 238 · causes and conditions)

• Sūtra: 「眼因緣色，眼識生」—“With the eye and forms as cause and condition, eye-consciousness arises”〔T02 0057c18〕; 「諸所有意識，彼一切皆意法因緣生故」—“Whatever mind-consciousness there is, all of it arises with the mind and mental objects as cause and condition”〔T02 0057c20〕
• Treatise: 「由二因緣，說六識身以內六處為因，以外六處為緣」—“By two causes and conditions: the six classes of consciousness are said to have the six internal bases as cause and the six external bases as condition”〔T30n1579 0814b11〕

The shared words are 「因」—“cause,” 「緣」—“condition,” and 「識」—“consciousness”; the sūtra’s eye and forms, mind and mental objects, the treatise gives as 「內六處」—“the six internal bases” and 「外六處」—“the six external bases”; the words differ.

The road of defilement (Discourses 239 and 240 · the road of defilement)

• Sūtra: 「云何結所繫法？眼色、耳聲、鼻香、舌味、身觸、意法，是名結所繫法」—“What are the things bound by the bonds? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects—these are called the things bound by the bonds”〔T02 0057c26〕; 「謂欲貪，是名結法」—“It is desire and craving; this is called the bonds”〔T02 0057c28〕; 「云何所取法？眼色、耳聲、鼻香、舌味、身觸、意法，是名所取法」—“What are the things clung to? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects—these are called the things clung to”〔T02 0058a03〕; 「謂欲貪，是名取法」—“It is desire and craving; this is called the clinging”〔T02 0058a05〕
• Treatise: 「由二種相，當總了知一切雜染」—“By two aspects, all defilement should be known as a whole”〔T30n1579 0814b15〕; 「言自性者，所謂欲貪，與諸雜染為根本故」—“As for its own nature: it is desire and craving, because it is the root of all defilements”〔T30n1579 0814b17〕; 「言行路者，謂內外處，能取、所取有差別故」—“As for its road of activity: it is the internal and external bases, because there is the distinction of what clings and what is clung to”〔T30n1579 0814b18〕

The shared words are 「欲貪」—“desire and craving,” 「所取」—“what is clung to,” and 「取」—“cling”; where the sūtra has 「結」—“bonds,” the treatise has 「雜染」—“defilement”; the words differ.

Preserving life (Discourse 241 · preserving life)

• Sūtra: 「寧以火燒熱銅籌以燒其目，令其熾然，不以眼識取於色相、取隨形好」—“would rather burn his eyes with a copper skewer heated by fire, making them blaze and burn, than with eye-consciousness grasp at the signs of forms and grasp at their secondary features”〔T02 0058a09〕; 「墮惡趣中如沈鐵丸」—“falls into the evil destinies, like a sinking iron ball”〔T02 0058a11〕; 「睡眠者是愚癡活、是癡命」—“Sleep is the life of the foolish, the livelihood of the deluded”〔T02 0058a25〕
• Treatise: 「謂我寧遭種種楚撻損害於己諸處之身，勿復令我不善心殞，生諸惡趣」—“namely: I would rather suffer all kinds of beating and injury to the body of my own sense bases than let my mind perish in unwholesomeness and be born in the evil destinies”〔T30n1579 0814b25〕; 「與喜樂俱如實觀察，為欲對治現行不善，懇勵修習諸行無常」—“together with joy and happiness one observes as it really is, and in order to counter the unwholesome now active, one earnestly cultivates the impermanence of all formations”〔T30n1579 0814b27〕; 「於諸境界執取諸相、執取隨好所有雜染令心解脫」—“one frees the mind from all the defilement of grasping at the signs and grasping at the secondary features of objects”〔T30n1579 0814b28〕; 「遠離住時，於諸不善種種尋思所有雜染令心解脫」—“when dwelling in seclusion, one frees the mind from all the defilement of the various unwholesome thoughts”〔T30n1579 0814c01〕

The shared words are 「寧」—“would rather,” 「惡趣」—“evil destinies,” 「相」—“signs,” 「隨好」—“secondary features,” 「無常」—“impermanent,” and 「解脫」—“liberated”; where the sūtra has 「取於色相、取隨形好」—“grasp at the signs of forms and grasp at their secondary features,” the treatise has 「執取諸相、執取隨好」—“grasping at the signs and grasping at the secondary features”; the sūtra 「覺想」—“thoughts,” the treatise 「尋思」—“thoughts”; the words differ.

The places of attachment (Discourses 243 and 244 · the places of attachment)

• Sūtra: 「於眼味者，當知是沙門、婆羅門不得自在脫於魔手，魔縛所縛，入於魔繫」—“As for those who relish the eye, know that these ascetics and brahmins are not free, cannot escape from Māra’s hand, are bound by Māra’s bondage, and enter into Māra’s snare”〔T02 0058b29〕; 「眼味著色，是則魔鈎」—“The eye greedily relishes and is attached to forms: this is Māra’s hook”〔T02 0058c11〕
• Treatise: 「復有眾多魔所歸向所有雜染著安足處」—“Again there are many places on which defilement and attachment rest, to which Māra turns”〔T30n1579 0814c08〕; 「繫屬定生喜樂諸處所有愛味著安足處」—“the places of joy and happiness born of concentration to which one is bound—places on which relishing and attachment rest”〔T30n1579 0814c09〕

The shared words are 「魔」—“Māra,” 「味」—“relish,” 「著」—“attachment,” and 「繫」—“bound”; as to the sūtra’s 「魔鈎」—“Māra’s hook,” the name is not found in the treatise.

Lovely · not lovely (Discourse 245)

• Sūtra: 「有眼識色可愛、可念、可樂、可著」—“There are forms cognized by the eye that are lovely, pleasing to the mind, delightful, and to be attached to”〔T02 0058c21〕; 「有眼識色不可愛、不可念、不可樂著、苦厭」—“There are forms cognized by the eye that are not lovely, not pleasing to the mind, not delightful to be attached to, painful and loathsome”〔T02 0058c23〕
• Treatise: 「當知此中，可欣、可樂、可愛、可意諸句差別」—“It should be known that here the phrases ‘gladdening,’ ‘delightful,’ ‘lovely,’ and ‘agreeable’ differ”〔T30n1579 0814c15〕; 「不可愛者，於諸境界不可樂故」—“‘Not lovely’: because the objects are not delightful”〔T30n1579 0814c18〕; 「又言苦者，即於境界不可樂故」—“And ‘painful’: because the objects are not delightful”〔T30n1579 0814c19〕

The shared words are 「可樂」—“delightful,” 「可愛」—“lovely,” 「不可愛」—“not lovely,” and 「苦」—“painful”; the sūtra’s 「可念」—“pleasing to the mind” and 「可著」—“to be attached to” are not found in the treatise, and the treatise’s 「可欣」—“gladdening” and 「可意」—“agreeable” are not found in the sūtra. This passage of the treatise stands under the uddāna item 「著處」—“the places of attachment”; this is recorded.

The two defilements · Māra (Discourse 246)

• Sūtra: 「眼觸入處，是我所乘」—“The sense base of eye-contact is what I ride”〔T02 0059a12〕; 「若彼無眼觸入處，無耳、鼻、舌、身、意觸入處，汝所不到，我往到彼」—“Where there is no sense base of eye-contact, no sense bases of ear-, nose-, tongue-, body-, or mind-contact, where you cannot reach—there I go”〔T02 0059a15〕
• Treatise: 「復次，有二雜染。一者、外境雜染，二者、內受雜染」—“Further, there are two defilements: first, the defilement of external objects; second, the defilement of inner feeling”〔T30n1579 0814c23〕; 「諸觸為依，貪著內受，名內受雜染」—“With contacts as support, greedy attachment to inner feeling is called the defilement of inner feeling”〔T30n1579 0814c25〕; 「非諸魔怨所能遊履」—“where no Māra-foe can tread”〔T30n1579 0814c26〕

The shared words are 「觸」—“contact” and 「魔」—“Māra”; where the sūtra has 「汝所不到」—“where you cannot reach,” the treatise has 「非諸魔怨所能遊履」—“where no Māra-foe can tread”; the words differ.

Consciousness of the same class as its cause (Discourse 248 · consciousness of the same class as its cause)

• Sūtra: 「說四大造色，施設顯露，此四大色非我」—“teaches that form made of the four great elements, designated and made manifest—that this form of the four great elements is not self”〔T02 0059b23〕; 「如來、應、等正覺所知所見，亦復說識非我耶？」—“does the Tathāgata, the Worthy One, the Perfectly Awakened One, with what he knows and sees, also teach that consciousness is not self?”〔T02 0059b24〕; 「說識亦無常」—“teaches that consciousness too is impermanent”〔T02 0059c18〕; 「都無可取，無可取故，無所著」—“there is nothing at all to take hold of; because there is nothing to take hold of, he is attached to nothing”〔T02 0059c22〕
• Treatise: 「諸聖弟子，因同分識隨入無我」—“The noble disciples, by consciousness of the same class as its cause, follow on into not self”〔T30n1579 0815a08〕; 「謂由現見五有色處四大種身」—“namely, by directly seeing the body of the four great elements, the five bases that have form”〔T30n1579 0815a10〕; 「於緣彼識隨入無常，無常則苦，苦則無我」—“with regard to the consciousness conditioned by them, one follows on into impermanence; what is impermanent is suffering; what is suffering is not self”〔T30n1579 0815a11〕; 「如剎那量安住堅實尚不可得」—“even a firm core abiding for the measure of a moment cannot be found”〔T30n1579 0815a17〕

The shared words are 「聖弟子」—“noble disciple,” 「識」—“consciousness,” 「四大」—“four great elements,” 「無常」—“impermanent,” and 「堅實」—“firm core”; where the sūtra has 「非我」—“not self,” the treatise has 「無我」—“not self”; the sūtra 「四大造色」—“form made of the four great elements,” the treatise 「四大種身」—“the body of the four great elements”; the words differ. The 「求其堅實」—“seeking its firm core”〔T02 0059c20〕 of the sūtra’s simile of the plantain shares the word 「堅實」—“firm core” with the treatise.

Reflection · conceptual elaboration (Discourse 249 · reflection)

• Sūtra: 「六觸入處盡，離欲、滅、息、沒已，更有餘不？」—“When the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, is there still something remaining?”〔T02 0060a02〕; 「有亦不應說，無亦不應說，有無亦不應說，非有非無亦不應說」—“to say there is, is not fitting; to say there is not, is not fitting; to say there both is and is not, is not fitting; to say there neither is nor is not, is not fitting”〔T02 0060a14〕; 「離諸虛偽，得般涅槃」—“free of all falsity, one attains final nirvāṇa”〔T02 0060a20〕
• Treatise: 「復次，於六處滅究竟寂靜無戲論中」—“Further, in the ultimate stillness of the cessation of the six bases, where there is no conceptual elaboration”〔T30n1579 0815a19〕; 「由戲論俱四種行相不應思惟、不應分別、不應詰問」—“one should not reflect, should not discriminate, should not interrogate by way of the four aspects that go with conceptual elaboration”〔T30n1579 0815a19〕; 「謂或有無，或異不異」—“namely, either existence or non-existence, or difference or non-difference”〔T30n1579 0815a22〕

The shared words are 「滅」—“cease,” 「有」—“there is,” 「無」—“there is not,” and 「不應」—“not fitting”; where the sūtra has 「六觸入處」—“six sense bases of contact,” the treatise has 「六處」—“six bases”; the sūtra 「虛言」—“empty talk” and 「虛偽」—“falsity,” the treatise 「戲論」—“conceptual elaboration”; the words differ. The sūtra’s four phrases are: something remaining, nothing remaining, both something and nothing remaining, neither something nor nothing remaining; the treatise’s four aspects are existence, non-existence, difference, non-difference; this is recorded, without adjudication.

Bondage · liberation (Discourse 250 · bondage · liberation)

• Sūtra: 「於其中間，若彼欲貪，是其繫也」—“Between them, if there is desire and craving, that is the bond”〔T02 0060b04〕; 「當斷欲貪，則心解脫」—“one should cut off desire and craving, and then the mind is liberated”〔T02 0060b19〕
• Treatise: 「復次，於內外處若有欲貪，境界現前、或不現前，而其諸根不能棄捨，故名為縛」—“Further, if there is desire and craving toward the internal and external bases, then whether the objects are present or not present, the faculties cannot let them go; therefore it is called bondage”〔T30n1579 0815b02〕; 「若無欲貪，設有境界正現在前，諸根於彼尚能棄捨，況不現前，故名解脫」—“If there is no desire and craving, then even if objects are right before them the faculties can still let them go—how much more when they are not present; therefore it is called liberation”〔T30n1579 0815b03〕

The shared words are 「欲貪」—“desire and craving” and 「解脫」—“liberation”; where the sūtra has 「繫」—“bond,” the treatise has 「縛」—“bondage”; the words differ.

Ignorance · knowledge (Discourse 251)

• Sūtra: 「所謂無知，無知者是為無明」—“What is called not knowing—not knowing is ignorance”〔T02 0060b29〕; 「所謂為知，知者是明」—“What is called knowing—knowing is knowledge”〔T02 0060c07〕
• Treatise: in the passage of the Compendium of Topics set against this fascicle (fascicle ninety-one of the treatise), no explanation with the same words is found. Fascicle ninety of the treatise has 「若諸邪見、若諸我見、若即無明」—“whether wrong views, or views of self, or ignorance itself”〔T30n1579 0809b01〕, but that passage, in the treatise’s order, belongs to Discourse 203 of Fascicle 8; since the order does not correspond, it is not listed as the mātṛkā of this discourse.

Signs · like grass and trees (Discourse 252 · signs)

• Sūtra: 「我今不爾，眼非我、我所；乃至識陰非我、我所，是故面色諸根無有變異」—“I now am not so: the eye is not self, not mine, and so on up to, the aggregate of consciousness is not self, not mine; therefore my complexion and faculties do not change”〔T02 0061a02〕; 「久殖諸梵行，善修八聖道」—“Long having planted all pure conduct, having well cultivated the eightfold noble path”〔T02 0061a11〕; 「以慧觀世間，猶如穢草木」—“with wisdom he contemplates the world as like filthy grass and trees”〔T02 0061a18〕
• Treatise: 「善修梵行，於諸蘊處我、我所見已永斷者，若為損身乃至奪命苦受所觸，終無色變、心變可得」—“one who has well cultivated pure conduct and has forever cut off the view of self and what is mine with regard to the aggregates and bases, even if touched by painful feeling that harms the body or even takes life, in the end no change of complexion or change of mind is to be found in him”〔T30n1579 0815b06〕; 「與世所見草木相似」—“like the grass and trees seen in the world”〔T30n1579 0815b13〕; 「是故說名無上明持」—“therefore it is called the unsurpassed knowledge-spell”〔T30n1579 0815b20〕

The shared words are 「梵行」—“pure conduct,” 「善修」—“well cultivated,” 「我、我所」—“self, what is mine,” 「色」—“complexion,” 「變」—“change,” and 「草木」—“grass and trees”; where the sūtra has 「陰」—“aggregate,” the treatise has 「蘊」—“aggregate”; the words differ. The treatise’s 「無上明持」—“the unsurpassed knowledge-spell” and the sūtra’s 「呪術章句」—“the words and phrases of the protective spell”〔T02 0061b18〕 are not the same words, verbatim; this is recorded, without adjudication.

Contact pervading (Discourse 253 · contact pervading)

• Sūtra: 「有沙門、婆羅門說苦樂自作，復有說言苦樂他作，復有說言苦樂自他作，復有說言苦樂非自非他作」—“There are ascetics and brahmins who say that suffering and happiness are made by oneself; others say that suffering and happiness are made by another; others say that suffering and happiness are made by oneself and by another; others say that suffering and happiness are made neither by oneself nor by another”〔T02 0062a18〕; 「從其因緣，生諸苦樂」—“from their causes and conditions, suffering and happiness arise”〔T02 0062a23〕
• Treatise: 「建立四種苦樂邪論」—“set up four kinds of wrong doctrine about suffering and happiness”〔T30n1579 0815b25〕; 「立諸苦樂一向自作」—“hold that suffering and happiness are wholly made by oneself”〔T30n1579 0815b26〕; 「立諸苦樂一向他作」—“hold that suffering and happiness are wholly made by another”〔T30n1579 0815b27〕; 「立諸苦樂自作、他作」—“hold that suffering and happiness are made by oneself and by another”〔T30n1579 0815b29〕; 「立諸苦樂非自、非他所作因生」—“hold that suffering and happiness arise without a cause, made neither by oneself nor by another”〔T30n1579 0815c01〕; 「唯即於此三事和合，假立自他。是故當知，唯有其觸遍行一切，為苦樂因」—“only upon this meeting of the three are self and other provisionally set up. Therefore it should be known that only contact, pervading all, is the cause of suffering and happiness”〔T30n1579 0815c10〕

The shared words are 「苦樂」—“suffering and happiness,” 「自作」—“made by oneself,” 「他作」—“made by another,” 「非自」—“not by oneself,” and 「因」—“cause”; where the sūtra has 「非自非他作」—“made neither by oneself nor by another,” the treatise has 「非自、非他所作因生」—“arise without a cause, made neither by oneself nor by another”; the sūtra 「因緣」—“causes and conditions,” the treatise 「三事和合」—“the meeting of the three” and 「觸」—“contact”; the words differ. The sūtra’s four views and the treatise’s four doctrines are in the same order.

Resolve (Discourse 254 · resolve)

• Sūtra: 「精進太急，增其掉悔，精進太緩，令人懈怠，是故汝當平等修習攝受」—“Energy too intense increases restlessness and regret; energy too slack makes one lazy. Therefore you should cultivate evenly and hold it in”〔T02 0062c16〕; 「當於爾時解脫六處。云何為六？離欲解脫、離恚解脫、遠離解脫、愛盡解脫、諸取解脫、心不忘念解脫」—“at that very time, he is liberated in six respects. What six? Liberation through freedom from desire, liberation through freedom from ill will, liberation through seclusion, liberation through the exhaustion of craving, liberation from all clinging, liberation through unforgetting mindfulness”〔T02 0062c28〕; 「譬如嬰童愚小仰臥」—“Suppose an infant, foolish and small, lies on its back”〔T02 0063a14〕; 「亦不自舉，亦不下他」—“neither exalting himself nor belittling others”〔T02 0063b16〕
• Treatise: 「由四種相正發精進」—“By four aspects one rightly rouses energy”〔T30n1579 0815c12〕; 「不極掉舉發勤精進」—“one rouses diligent energy without excessive restlessness”〔T30n1579 0815c14〕; 「亦不極下發起精進」—“nor does one rouse energy too low”〔T30n1579 0815c15〕; 「又於精進平等之相能善攝受」—“and one can well take hold of the even mark of energy”〔T30n1579 0815c19〕; 「唯阿羅漢六處勝解能正記別」—“only the arhat can rightly declare the resolve in six respects”〔T30n1579 0815c23〕; 「一、出離勝解，二、無惱勝解，三、遠離勝解，四、愛盡勝解，五、取盡勝解，六、心無忘失勝解」—“first, the resolve of renunciation; second, the resolve of non-harming; third, the resolve of seclusion; fourth, the resolve of the exhaustion of craving; fifth, the resolve of the exhaustion of clinging; sixth, the resolve of the mind without forgetting”〔T30n1579 0815c25〕; 「然似幼童」—“yet is like a young child”〔T30n1579 0816a18〕; 「亦無自高記別所解」—“nor does he exalt himself in declaring what he has understood”〔T30n1579 0816b01〕

The shared words are 「精進」—“energy,” 「掉」—“restlessness,” 「平等」—“even,” 「攝受」—“hold,” 「六處」—“six respects,” 「遠離」—“seclusion,” 「愛盡」—“the exhaustion of craving,” and 「阿羅漢」—“arhat”; where the sūtra has 「解脫」—“liberation,” the treatise has 「勝解」—“resolve”; the sūtra 「離欲」—“free from desire,” the treatise 「出離」—“renunciation”; the sūtra 「離恚」—“freedom from ill will,” the treatise 「無惱」—“non-harming”; the sūtra 「諸取」—“all clinging,” the treatise 「取盡」—“the exhaustion of clinging”; the sūtra 「心不忘念」—“unforgetting mindfulness,” the treatise 「心無忘失」—“the mind without forgetting”; the sūtra 「嬰童」—“infant,” the treatise 「幼童」—“young child”; the sūtra 「不自舉」—“not exalting himself,” the treatise 「無自高」—“does not exalt himself”; the sūtra 「記說」—“declare,” the treatise 「記別」—“declare”; the words differ. The order of the six respects is the same in sūtra and treatise.

Guarding the sense doors (Discourse 255 · guarding the sense doors)

• Sūtra: 「於可念色而起緣著，不可念色而起瞋恚」—“gives rise to grasping and attachment toward pleasing forms, and gives rise to hatred toward unpleasing forms”〔T02 0064a17〕; 「於心解脫、慧解脫無如實知」—“does not know the liberation of mind and the liberation by wisdom as they really are”〔T02 0064a18〕; 「於其根門則不調伏、不守護、不修習」—“his sense doors are untamed, unguarded, uncultivated”〔T02 0064a22〕; 「常攝其心住身念處」—“constantly holding his mind, he abides in mindfulness of the body”〔T02 0064b02〕
• Treatise: 「一者、不能密護根門，二者、善能密護根門」—“first, those who cannot closely guard the sense doors; second, those who can well and closely guard the sense doors”〔T30n1579 0816b07〕; 「於可愛色，為貪欲纏之所纏縛，於不愛色，為瞋恚纏之所纏縛」—“toward lovely forms one is bound by the entanglement of desire; toward unlovely forms one is bound by the entanglement of hatred”〔T30n1579 0816b10〕; 「於上無學心、慧解脫不如實知」—“does not know as it really is the higher liberation of mind and liberation by wisdom of one beyond training”〔T30n1579 0816b15〕

The shared words are 「根門」—“sense doors,” 「護」—“guard,” 「色」—“forms,” 「瞋恚」—“hatred,” 「慧解脫」—“liberation by wisdom,” and 「如實知」—“know as it really is”; where the sūtra has 「可念」—“pleasing,” the treatise has 「可愛」—“lovely”; the sūtra 「守護」—“guard,” the treatise 「密護」—“closely guard”; the words differ.

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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. The royal realm—the receptacle world · the world of beings · the heavenly Māra (shares with Discourse 230 the words 「世間」—“world” and 「魔」—“Māra”)

「復次，於欲界中，諸器世間當知譬如王所王國，有情世間譬如臣民，彼惡天魔譬如君主」—“Further, within the desire realm, the receptacle worlds, it should be known, are like the realm a king rules, the world of beings is like his subjects, and that evil heavenly Māra is like the sovereign”〔T30n1579 0812a03〕

2. The two worlds—perishing and destruction (shares with Discourse 231 the words 「世間」—“world” and 「壞」—“perish”)

「復次，有二世間。一、有情世間，二、器世間」—“Further, there are two worlds: first, the world of beings; second, the receptacle world”〔T30n1579 0812a06〕 「為火災等之所壞滅」—“is destroyed by the calamity of fire and the rest”〔T30n1579 0812a07〕

3. The conditioned—the two kinds of emptiness (shares with Discourse 232 the words 「空」—“empty,” 「恒」—“constant,” 「不變易法」—“not subject to change,” and 「我所」—“what is mine”)

「復次，空有二種。一者、有為，二者、無為」—“Further, emptiness is of two kinds: first, the conditioned; second, the unconditioned”〔T30n1579 0812a09〕 「此中有為，空無常、恒、久久安住、不變易法，及我、我所」—“Here the conditioned is empty of what is permanent, constant, long abiding, and not subject to change, and of self and what is mine”〔T30n1579 0812a09〕 「法爾道理為所依趣」—“takes the principle of things being so by nature as its basis”〔T30n1579 0812a12〕

4. The denial of bodily going—the limit of the world (shares with Discourse 234 the words 「世間」—“world,” 「邊」—“end,” 「言」—“speech,” 「如實」—“as it really is,” and 「到」—“reach”)

「復次，如來不遮能得一切世間邊際，唯遮身行隨往能得世間邊際」—“Further, the Tathāgata does not deny that one can reach the limit of all the world; he denies only that one can reach the limit of the world by going after it with the body”〔T30n1579 0812a15〕 「若想、若智增上力故，於諸世間廣起言說」—“by the dominant power of perception and of knowledge, one gives rise at large to speech about the worlds”〔T30n1579 0812a20〕 「於六觸處。由其五轉起如實智，名得世間邊際方便」—“with regard to the six bases of contact: giving rise to knowledge as it really is by their five turnings is called the means of reaching the limit of the world”〔T30n1579 0812a21〕 「名為能到世間邊際」—“is called being able to reach the limit of the world”〔T30n1579 0812a23〕 「名世間解」—“is called the Knower of the World”〔T30n1579 0812a24〕

5. Firm holding—evil and unwholesome thought (shares with Discourse 235 the words 「惡不善」—“evil and unwholesome,” 「梵行」—“pure conduct,” and 「住」—“dwell”)

「隨有一惡不善尋思未生生時，一向能為梵行障礙，如彼生已堅執不捨」—“whenever any one evil and unwholesome thought, not yet arisen, arises, it can wholly obstruct pure conduct, as when, having arisen, it is held firmly and not relinquished”〔T30n1579 0812a29〕 「不應為作居住依止」—“one should not make for it a dwelling and support”〔T30n1579 0812b03〕

6. The three kinds of emptiness—the honoured and excellent dwelling in emptiness · the dwelling in emptiness that leads to it (shares with Discourse 236 the words 「空」—“emptiness,” 「住」—“dwelling,” and 「行」—“walking”)

「復次，當知略有二種空住。一者、尊勝空住，二者、引彼空住」—“Further, it should be known that in brief there are two kinds of dwelling in emptiness: first, the honoured and excellent dwelling in emptiness; second, the dwelling in emptiness that leads to it”〔T30n1579 0812b06〕 「若行、若住如實了知煩惱有無」—“whether walking or standing, one knows fully as it really is whether defilements are present or not”〔T30n1579 0812b11〕 「晝夜隨學，曾無懈廢」—“training accordingly day and night, never slackening”〔T30n1579 0812b15〕

7. Free from desire and not free from desire—nirvāṇa in the present life (shares with Discourse 237 the words 「依」—“rely on,” 「取」—“clinging,” 「識」—“consciousness,” and 「涅槃」—“nirvāṇa”)

「若有苾芻，於其欲界或已離欲、或未離欲」—“If there is a bhikṣu who, with regard to the desire realm, is either already free from desire or not yet free from desire”〔T30n1579 0814a26〕 「於現法中不任趣證究竟涅槃」—“is not able, in the present life, to go on to realize ultimate nirvāṇa”〔T30n1579 0814a28〕 「由過去世依彼取識」—“because in the past he relied on that clinging consciousness”〔T30n1579 0814a29〕 「於現法中堪能趣證究竟涅槃」—“is able, in the present life, to go on to realize ultimate nirvāṇa”〔T30n1579 0814b04〕

8. Questions—the four who ask in accordance with principle (shares with the abbreviated passage of Discourse 237 the words 「長者」—“householder” and 「問」—“ask”)

「於聖教中，當知有四如理問者。一、有淨信，若諸長者、若長者子；二、具聰慧多聞苾芻；三、是大師親承侍者；四、即大師」—“In the noble teaching, it should be known, there are four who ask in accordance with principle: first, those with pure faith, householders or sons of householders; second, bhikṣus endowed with intelligence and learning; third, the one who personally attends on the great teacher; fourth, the great teacher himself”〔T30n1579 0814b05〕

9. Causes and conditions—the six internal bases as cause · the six external bases as condition (shares with Discourse 238 the words 「因」—“cause,” 「緣」—“condition,” and 「識」—“consciousness”)

「由二因緣，說六識身以內六處為因，以外六處為緣」—“By two causes and conditions: the six classes of consciousness are said to have the six internal bases as cause and the six external bases as condition”〔T30n1579 0814b11〕

10. The road of defilement—own nature · road of activity (shares with Discourses 239 and 240 the words 「欲貪」—“desire and craving,” 「所取」—“what is clung to,” and 「取」—“cling”)

「由二種相，當總了知一切雜染」—“By two aspects, all defilement should be known as a whole”〔T30n1579 0814b15〕 「言自性者，所謂欲貪，與諸雜染為根本故」—“As for its own nature: it is desire and craving, because it is the root of all defilements”〔T30n1579 0814b17〕 「言行路者，謂內外處，能取、所取有差別故」—“As for its road of activity: it is the internal and external bases, because there is the distinction of what clings and what is clung to”〔T30n1579 0814b18〕

11. Preserving life—rather suffer beating (shares with Discourse 241 the words 「寧」—“would rather,” 「惡趣」—“evil destinies,” 「相」—“signs,” 「隨好」—“secondary features,” and 「無常」—“impermanent”)

「謂我寧遭種種楚撻損害於己諸處之身，勿復令我不善心殞，生諸惡趣」—“namely: I would rather suffer all kinds of beating and injury to the body of my own sense bases than let my mind perish in unwholesomeness and be born in the evil destinies”〔T30n1579 0814b25〕 「與喜樂俱如實觀察，為欲對治現行不善，懇勵修習諸行無常」—“together with joy and happiness one observes as it really is, and in order to counter the unwholesome now active, one earnestly cultivates the impermanence of all formations”〔T30n1579 0814b27〕 「於諸境界執取諸相、執取隨好所有雜染令心解脫」—“one frees the mind from all the defilement of grasping at the signs and grasping at the secondary features of objects”〔T30n1579 0814b28〕 「遠離住時，於諸不善種種尋思所有雜染令心解脫」—“when dwelling in seclusion, one frees the mind from all the defilement of the various unwholesome thoughts”〔T30n1579 0814c01〕

12. The places of attachment—where Māra turns (shares with Discourses 243 and 244 the words 「魔」—“Māra,” 「味」—“relish,” 「著」—“attachment,” and 「繫」—“bound”; shares with Discourse 245 the words 「可樂」—“delightful,” 「可愛」—“lovely,” and 「苦」—“painful”)

「復有眾多魔所歸向所有雜染著安足處」—“Again there are many places on which defilement and attachment rest, to which Māra turns”〔T30n1579 0814c08〕 「繫屬定生喜樂諸處所有愛味著安足處」—“the places of joy and happiness born of concentration to which one is bound—places on which relishing and attachment rest”〔T30n1579 0814c09〕 「當知此中，可欣、可樂、可愛、可意諸句差別」—“It should be known that here the phrases ‘gladdening,’ ‘delightful,’ ‘lovely,’ and ‘agreeable’ differ”〔T30n1579 0814c15〕 「不可愛者，於諸境界不可樂故」—“‘Not lovely’: because the objects are not delightful”〔T30n1579 0814c18〕 「又言苦者，即於境界不可樂故」—“And ‘painful’: because the objects are not delightful”〔T30n1579 0814c19〕

13. The two defilements—external objects · inner feeling (shares with Discourse 246 the words 「觸」—“contact” and 「魔」—“Māra”)

「復次，有二雜染。一者、外境雜染，二者、內受雜染」—“Further, there are two defilements: first, the defilement of external objects; second, the defilement of inner feeling”〔T30n1579 0814c23〕 「諸觸為依，貪著內受，名內受雜染」—“With contacts as support, greedy attachment to inner feeling is called the defilement of inner feeling”〔T30n1579 0814c25〕 「非諸魔怨所能遊履」—“where no Māra-foe can tread”〔T30n1579 0814c26〕

14. Consciousness of the same class as its cause—consciousness follows on into not self (shares with Discourse 248 the words 「聖弟子」—“noble disciple,” 「識」—“consciousness,” 「四大」—“four great elements,” 「無常」—“impermanent,” and 「堅實」—“firm core”)

「諸聖弟子，因同分識隨入無我」—“The noble disciples, by consciousness of the same class as its cause, follow on into not self”〔T30n1579 0815a08〕 「謂由現見五有色處四大種身」—“namely, by directly seeing the body of the four great elements, the five bases that have form”〔T30n1579 0815a10〕 「於緣彼識隨入無常，無常則苦，苦則無我」—“with regard to the consciousness conditioned by them, one follows on into impermanence; what is impermanent is suffering; what is suffering is not self”〔T30n1579 0815a11〕 「如剎那量安住堅實尚不可得」—“even a firm core abiding for the measure of a moment cannot be found”〔T30n1579 0815a17〕

15. Reflection—the cessation of the six bases, without conceptual elaboration (shares with Discourse 249 the words 「滅」—“cease,” 「有」—“there is,” 「無」—“there is not,” and 「不應」—“not fitting”)

「復次，於六處滅究竟寂靜無戲論中」—“Further, in the ultimate stillness of the cessation of the six bases, where there is no conceptual elaboration”〔T30n1579 0815a19〕 「由戲論俱四種行相不應思惟、不應分別、不應詰問」—“one should not reflect, should not discriminate, should not interrogate by way of the four aspects that go with conceptual elaboration”〔T30n1579 0815a19〕 「謂或有無，或異不異」—“namely, either existence or non-existence, or difference or non-difference”〔T30n1579 0815a22〕

16. Bondage · liberation (shares with Discourse 250 the words 「欲貪」—“desire and craving” and 「解脫」—“liberation”)

「復次，於內外處若有欲貪，境界現前、或不現前，而其諸根不能棄捨，故名為縛」—“Further, if there is desire and craving toward the internal and external bases, then whether the objects are present or not present, the faculties cannot let them go; therefore it is called bondage”〔T30n1579 0815b02〕 「若無欲貪，設有境界正現在前，諸根於彼尚能棄捨，況不現前，故名解脫」—“If there is no desire and craving, then even if objects are right before them the faculties can still let them go—how much more when they are not present; therefore it is called liberation”〔T30n1579 0815b03〕

17. Signs—the coarse sign of good guarding of the faculties · like grass and trees (shares with Discourse 252 the words 「梵行」—“pure conduct,” 「我、我所」—“self, what is mine,” 「色」—“complexion,” 「變」—“change,” and 「草木」—“grass and trees”)

「復次，善修梵行，於諸蘊處我、我所見已永斷者，若為損身乃至奪命苦受所觸，終無色變、心變可得」—“Further, one who has well cultivated pure conduct and has forever cut off the view of self and what is mine with regard to the aggregates and bases, even if touched by painful feeling that harms the body or even takes life, in the end no change of complexion or change of mind is to be found in him”〔T30n1579 0815b06〕 「與世所見草木相似」—“like the grass and trees seen in the world”〔T30n1579 0815b13〕 「是故說名無上明持」—“therefore it is called the unsurpassed knowledge-spell”〔T30n1579 0815b20〕

18. Contact pervading—the four kinds of wrong doctrine about suffering and happiness (shares with Discourse 253 the words 「苦樂」—“suffering and happiness,” 「自作」—“made by oneself,” 「他作」—“made by another,” and 「因」—“cause”)

「建立四種苦樂邪論」—“set up four kinds of wrong doctrine about suffering and happiness”〔T30n1579 0815b25〕 「立諸苦樂一向自作」—“hold that suffering and happiness are wholly made by oneself”〔T30n1579 0815b26〕 「立諸苦樂一向他作」—“hold that suffering and happiness are wholly made by another”〔T30n1579 0815b27〕 「立諸苦樂自作、他作」—“hold that suffering and happiness are made by oneself and by another”〔T30n1579 0815b29〕 「立諸苦樂非自、非他所作因生」—“hold that suffering and happiness arise without a cause, made neither by oneself nor by another”〔T30n1579 0815c01〕 「唯即於此三事和合，假立自他。是故當知，唯有其觸遍行一切，為苦樂因」—“only upon this meeting of the three are self and other provisionally set up. Therefore it should be known that only contact, pervading all, is the cause of suffering and happiness”〔T30n1579 0815c10〕

19. Resolve—energy by four aspects · the resolve in six respects (shares with Discourse 254 the words 「精進」—“energy,” 「平等」—“even,” 「攝受」—“hold,” 「六處」—“six respects,” 「遠離」—“seclusion,” 「愛盡」—“the exhaustion of craving,” and 「阿羅漢」—“arhat”)

「由四種相正發精進」—“By four aspects one rightly rouses energy”〔T30n1579 0815c12〕 「不極掉舉發勤精進」—“one rouses diligent energy without excessive restlessness”〔T30n1579 0815c14〕 「亦不極下發起精進」—“nor does one rouse energy too low”〔T30n1579 0815c15〕 「又於精進平等之相能善攝受」—“and one can well take hold of the even mark of energy”〔T30n1579 0815c19〕 「永盡諸漏，成阿羅漢」—“forever exhausts the outflows and becomes an arhat”〔T30n1579 0815c21〕 「唯阿羅漢六處勝解能正記別」—“only the arhat can rightly declare the resolve in six respects”〔T30n1579 0815c23〕 「一、出離勝解，二、無惱勝解，三、遠離勝解，四、愛盡勝解，五、取盡勝解，六、心無忘失勝解」—“first, the resolve of renunciation; second, the resolve of non-harming; third, the resolve of seclusion; fourth, the resolve of the exhaustion of craving; fifth, the resolve of the exhaustion of clinging; sixth, the resolve of the mind without forgetting”〔T30n1579 0815c25〕 「然似幼童」—“yet is like a young child”〔T30n1579 0816a18〕 「而勤生起學心解脫及慧解脫」—“and diligently gives rise to the liberation of mind and liberation by wisdom of one in training”〔T30n1579 0816a22〕 「亦無自高記別所解」—“nor does he exalt himself in declaring what he has understood”〔T30n1579 0816b01〕

20. Guarding the sense doors—unable to closely guard · well able to closely guard (shares with Discourse 255 the words 「根門」—“sense doors,” 「護」—“guard,” 「色」—“forms,” 「瞋恚」—“hatred,” 「慧解脫」—“liberation by wisdom,” and 「如實知」—“know as it really is”)

「復次，略有二種補特伽羅。一者、不能密護根門，二者、善能密護根門」—“Further, in brief there are two kinds of persons: first, those who cannot closely guard the sense doors; second, those who can well and closely guard the sense doors”〔T30n1579 0816b07〕 「於可愛色，為貪欲纏之所纏縛，於不愛色，為瞋恚纏之所纏縛」—“toward lovely forms one is bound by the entanglement of desire; toward unlovely forms one is bound by the entanglement of hatred”〔T30n1579 0816b10〕 「於上無學心、慧解脫不如實知」—“does not know as it really is the higher liberation of mind and liberation by wisdom of one beyond training”〔T30n1579 0816b15〕

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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.

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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: pure conduct · arhat · Māra · the pure Dharma-eye (carried over from Fascicle 1); the six sense bases · the six sense bases of contact · eye-contact · form made of the four great elements · the end of suffering · the exhaustion of the outflows · final nirvāṇa · liberation of mind · liberation by wisdom (carried over from Fascicle 2); the samādhi of emptiness · the palmyra tree · with a remainder · right knowledge · the meeting of the three · Māra’s hand · the eightfold noble path · the Tathāgata, the Worthy One, the Perfectly Awakened One (carried over from Fascicle 3); declaring · unbroken comprehension · son of good family (carried over from Fascicle 5); final nirvāṇa in this very life · restlessness and regret (carried over from Fascicle 7); the feeling arisen with eye-contact as condition · rightly ending suffering · the internal sense bases · the external sense bases · arisen from the mind as condition · the stage of training · the fetter of conceit (carried over from Fascicle 8); ignorance · knowledge · the five strands of sense pleasure · the origin of the world (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.

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VII. Similes and Rhetoric

The discourses’ similes:

1. Head and clothes on fire (Discourse 236)—「譬如有人，火燒頭衣」—“Suppose a man’s head and clothes are on fire”〔T02 0057b18〕, applied to the bhikṣu who 「當起增上勤欲方便，繫念修學」—“should rouse heightened diligence, will, and skilful means, and train binding mindfulness”〔T02 0057b20〕.
2. The copper skewer · the iron awl · the sharp knife · the sharp spear · the sinking iron ball (Discourse 241)—「寧以火燒熱銅籌以燒其目」—“would rather burn his eyes with a copper skewer heated by fire”〔T02 0058a09〕; 「寧燒鐵錐以鑽其耳」—“would rather pierce his ears with a heated iron awl”〔T02 0058a12〕; 「寧以利刀斷截其鼻」—“would rather cut off his nose with a sharp knife”〔T02 0058a16〕; 「寧以剛鐵利槍以刺其身」—“would rather stab his body with a sharp spear of hard iron”〔T02 0058a22〕; the one who falls 「墮惡趣中如沈鐵丸」—“falls into the evil destinies, like a sinking iron ball”〔T02 0058a11〕.
3. Māra’s hook catching the throat (Discourse 244)—「魔鈎鈎其咽」—“have been caught by Māra’s hook in the throat”〔T02 0058c15〕.
4. A stone like a lump of flesh · the hungry crow breaking its beak (Discourse 246)—Māra’s last verse, 「有石似段肉，餓烏來欲食」—“There is a stone like a lump of flesh; a hungry crow flies up wishing to eat it”〔T02 0059b02〕; he applies it to himself with 「我今猶如烏，瞿曇如石生」—“I am now like that crow, and Gautama is like that stone”〔T02 0059b05〕. The last two phrases, 「內心懷愁毒，即彼沒不現」—“with sorrow in the heart, vanishing right there, seen no more”〔T02 0059b07〕, lie within the verse boundary in the base text; their wording resembles narration; they are translated as verse, without adjudication.
5. The plantain tree (Discourse 248)—「譬如士夫持斧入山，見芭蕉樹」—“Suppose a man takes an axe and goes into the mountains, and sees a plantain tree”〔T02 0059c19〕, 「剝至於盡，都無堅處」—“peeling to the very end, there is nowhere any firm core”〔T02 0059c21〕, applied to the learned noble disciple’s right contemplation of the six consciousnesses.
6. The black and white oxen · the yoke and harness (Discourse 250)—「譬如二牛，一黑一白，共一軛鞅縛繫」—“Suppose there are two oxen, one black and one white, bound together by one yoke and harness”〔T02 0060b06〕, applied with 「中間欲貪，是其繫也」—“the desire and craving in between is the bond”〔T02 0060b12〕.
7. A heap of chaff · the palmyra tree cut off at the crown · the skewer for treating the eyes (Discourse 252)—「如糠糟聚」—“like a heap of chaff”〔T02 0060c21〕; 「如截多羅樹頭」—“like a palmyra tree cut off at the crown”〔T02 0061a06〕; 「如治眼籌」—“the size of a skewer for treating the eyes”〔T02 0061a22〕; in Śāriputra’s verse, 「猶如棄毒鉢」—“as one throws away a bowl full of poison”〔T02 0061a12〕, 「如人重病愈」—“as when a person’s grave illness is healed”〔T02 0061a14〕, 「如出火燒宅」—“as one coming out of a house on fire”〔T02 0061a16〕, and 「猶如穢草木」—“as like filthy grass and trees”〔T02 0061a18〕.
8. Playing the lute · the infant · the great rocky mountain (Discourse 254)—「若急其絃，得作微妙和雅音不？」—“if you tuned the strings too tight, could it produce a subtle, harmonious, and refined sound?”〔T02 0062c12〕; 「譬如嬰童愚小仰臥」—“Suppose an infant, foolish and small, lies on its back”〔T02 0063a14〕; 「譬如村邑近大石山」—“Suppose a village is near a great rocky mountain”〔T02 0063a22〕; restated in the verse, 「猶如大石山，四風不能動」—“Like a great rocky mountain, which the winds of the four directions cannot shake”〔T02 0063b06〕.
9. Treasure gained in a dream · the poisonous herb · the deathless · the rain of the Dharma (Discourse 255)—in the verse, 「猶如夢得寶」—“just like gaining treasure in a dream”〔T02 0063c13〕; 「譬如士夫求毒藥草反得甘露」—“Suppose a man seeking poisonous herbs instead found the deathless”〔T02 0064b09〕; 「以大法雨，雨我身中，如雨甘露」—“with the great rain of the Dharma, has rained into my body, like a rain of the deathless”〔T02 0064b11〕.

Set formulas:

The question-and-answer type: in Discourses 230–232 Sanmiliti asks each time with 「云何名」—“how is it called,” and the World-Honored One answers each once. Discourse 234 is a discourse cited within a discourse: the World-Honored One teaches in brief, 「我不說有人行到世界邊者」—“I do not say that anyone can walk and reach the end of the world”〔T02 0056c13〕, and enters his room; the many bhikṣus restate his words, discuss, and request Ānanda, and Ānanda explains at length and concludes with a verse; this is the same type as Discourse 211 of Fascicle 8. In Discourse 236 the World-Honored One asks twice and Śāriputra answers twice (the 「我今眼見色，頗起欲、恩愛、愛念著不？」—“Just now, as my eye saw forms, did desire, affection, or fond attachment arise?” is the self-questioning the Buddha teaches the bhikṣu, not an answer by Śāriputra), after which the World-Honored One praises him and teaches him the training. In Discourse 248 Ānanda first asks, 「亦復說識非我耶？」—“does he also teach that consciousness is not self?”〔T02 0059b25〕; Cunda does not answer but requests, and Ānanda then by questions put back leads Cunda to answer for himself (two rounds, on the eye and on the mind, five questions to a round), finally teaching in his own words with the simile of the plantain. In Discourse 249 Ānanda asks three times—about something remaining, nothing remaining, and both something and nothing remaining · neither something nor nothing remaining—and Śāriputra answers three times of the kind of 「莫作此問」—“Do not ask such a question”; Ānanda asks a fourth time about its meaning, and Śāriputra then says of all four phrases 「此則虛言」—“This is empty talk”〔T02 0060a17〕. In Discourse 250 Śāriputra, in his answer, puts the question of the black and white oxen back to Kauṣṭhila; Kauṣṭhila answers, and Śāriputra applies it. In Discourse 253 the brāhmaṇa woman three times sits on a high seat to ask, and Udāyin three times answers 「非時」—“It is not the time”; only when she 「脫革屣，整衣服，更坐卑床」—“took off her leather shoes, arranged her robe, moved to a low seat”〔T02 0062a15〕 does he teach; within the teaching Udāyin by questions put back leads her to answer for herself. In Discourse 254 the World-Honored One asks four questions about playing the lute, and Śroṇa Koṭīkarṇa answers four times. In Discourse 255 the brāhmaṇa Luxizhe asks three questions—about the 「門」—“door,” 「不守護門」—“not guarding the doors,” and 「善守護門」—“well guarding the doors”—and Kātyāyana three times says 「善哉！善哉！」—“Good, good!” and answers.

The form of the verse: the verses of this fascicle, in ten places and seventy-three lines, have ten characters to a line (two phrases, five characters to a phrase); Māra’s last verse, 「我今猶如烏，瞿曇如石生」—“I am now like that crow, and Gautama is like that stone”〔T02 0059b05〕, is likewise. In Discourse 246 Māra and the Buddha answer each other in five verses; the first four have two to three lines each, the last six lines. In Discourse 252 Śāriputra’s verse has nine lines, the first four rounds beginning with 「久殖諸梵行，善修八聖道」—“Long having planted all pure conduct, having well cultivated the eightfold noble path”〔T02 0061a11〕, the fourth round extended to three lines; the Buddha’s verse has twenty lines, the first four listing the names of the nāgas, next speaking of loving-kindness and compassion, the words of truth, the three poisons, and the Three Jewels, and ending with 「汝蛇毒今破」—“this snake venom of yours is now broken”〔T02 0061b17〕. In Discourse 254 the verse of ten lines restates liberation in six respects and the simile of the great rocky mountain. In Discourse 255 the verse of thirteen lines is in three parts: the brahmins of ancient times, the brahmins of today in feigned form, and the brahmin who has the path. The spell of Discourse 252 is not a verse; its sounds are recorded as they stand (ninth topic).

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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 0812a03〕〔T30n1579 0812a06〕〔T30n1579 0812a07〕〔T30n1579 0812a09〕〔T30n1579 0812a12〕〔T30n1579 0812a15〕〔T30n1579 0812a20〕〔T30n1579 0812a21〕〔T30n1579 0812a23〕〔T30n1579 0812a24〕〔T30n1579 0812a29〕〔T30n1579 0812b03〕〔T30n1579 0812b06〕〔T30n1579 0812b11〕〔T30n1579 0812b15〕〔T30n1579 0814a26〕〔T30n1579 0814a28〕〔T30n1579 0814a29〕〔T30n1579 0814b04〕〔T30n1579 0814b05〕〔T30n1579 0814b11〕〔T30n1579 0814b15〕〔T30n1579 0814b17〕〔T30n1579 0814b18〕〔T30n1579 0814b25〕〔T30n1579 0814b27〕〔T30n1579 0814b28〕〔T30n1579 0814c01〕〔T30n1579 0814c08〕〔T30n1579 0814c09〕〔T30n1579 0814c15〕〔T30n1579 0814c18〕〔T30n1579 0814c19〕〔T30n1579 0814c23〕〔T30n1579 0814c25〕〔T30n1579 0814c26〕〔T30n1579 0815a08〕〔T30n1579 0815a10〕〔T30n1579 0815a11〕〔T30n1579 0815a17〕〔T30n1579 0815a19〕〔T30n1579 0815a22〕〔T30n1579 0815b02〕〔T30n1579 0815b03〕〔T30n1579 0815b06〕〔T30n1579 0815b13〕〔T30n1579 0815b20〕〔T30n1579 0815b25〕〔T30n1579 0815b26〕〔T30n1579 0815b27〕〔T30n1579 0815b29〕〔T30n1579 0815c01〕〔T30n1579 0815c10〕〔T30n1579 0815c12〕〔T30n1579 0815c14〕〔T30n1579 0815c15〕〔T30n1579 0815c19〕〔T30n1579 0815c21〕〔T30n1579 0815c23〕〔T30n1579 0815c25〕〔T30n1579 0816a18〕〔T30n1579 0816a22〕〔T30n1579 0816b01〕〔T30n1579 0816b07〕〔T30n1579 0816b10〕〔T30n1579 0816b15〕.
• The carrying forward of the uddānas—of the uddāna in fascicle ninety of the treatise, 「道、師不同分、王國、二世間、」—“dissimilarity of path and of teacher, the royal realm, the two worlds,”〔T30n1579 0811b28〕, the first two items select and gather the last part of Fascicle 8 (Discourses 218–229), and the latter six items select and gather Discourses 230–236 of this fascicle; the uddāna in fascicle ninety-one of the treatise beginning 「離欲未離欲」—“free from desire and not free from desire”〔T30n1579 0814a24〕 selects and gathers Discourses 237–246; the uddāna beginning 「因同分、思、縛、解脫」—“consciousness of the same class as its cause, reflection, bondage, liberation”〔T30n1579 0815a06〕 selects and gathers Discourses 248–255, its last two items not being in this fascicle. 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 230, 231, and 232 are all Sanmiliti’s questions; Discourse 230 abbreviates the sequence of dependent arising with 「六入處集則觸集，如是乃至純大苦聚集」—“When the six sense bases arise, contact arises; in this way, and so on up to, the whole great mass of suffering arises”〔T02 0056b02〕, and Discourse 233 teaches the origin of the world with 「謂當來有愛，喜、貪俱，彼彼集著」—“It is craving for future existence, arising together with delight and craving, which gathers in attachment to this object and that”〔T02 0056c06〕. Discourse 234 has 「多聞聖弟子於六入處集、滅、味、患、離如實知」—“The learned noble disciple knows as it really is the arising, the cessation, the gratification, the danger, and the escape of the six sense bases”〔T02 0057a03〕. Discourses 239 and 240 share a pattern, one teaching the bonds and one teaching clinging. Discourses 243, 244, 245, and 247 all teach Māra’s mastery and Māra’s snare, and in Discourse 246 Māra calls himself the rider: 「眼觸入處，是我所乘」—“The sense base of eye-contact is what I ride”〔T02 0059a12〕. Discourses 248–251 are all questions and answers between two great disciples, and Discourses 250 and 251 are both Mahākauṣṭhila asking Śāriputra. In Discourse 252 Śāriputra twice enters into question and answer, with Upasena and with the Buddha. Discourse 241 and Discourse 255 both begin their teaching on the danger of not guarding with 「愚癡無聞凡夫」—“the foolish, unlearned ordinary person”〔T02 0058a08〕〔T02 0064a16〕. At the end of Discourse 254 the World-Honored One carries on Śroṇa Koṭīkarṇa’s own declaration with 「如二十億耳以智記說」—“as Śroṇa Koṭīkarṇa declared by wisdom”〔T02 0063b15〕.
• Beyond this fascicle—the discourses pointed to by Discourse 237, 「阿難所問經及佛自為諸比丘所說經」—“the discourse asked by Ānanda and the discourse the Buddha himself spoke for the bhikṣus”〔T02 0057c12〕, and the full pattern pointed to by Discourse 254, 「如上所說」—“as said above”〔T02 0062c22〕, are not in this fascicle; they are recorded, without adjudication.

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IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to seventy-nine 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】【宮-CB】【思溪-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. 004, 006, 013, 015, 021, 068, and 070, seven 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. 「世間」—“the world” in Discourse 233 (no. 1)—of 「我今當說世間、世間集」—“I will now teach the world, the origin of the world”〔T02 0056c03〕, the two characters 「世間」—“the world” at the head of the next line (0056c04) the three editions lack; that is, the three editions read 『世間集、世間滅、世間滅道跡』—‘the origin of the world, the cessation of the world, the path leading to the cessation of the world.’ The plain rendering follows the current reading.
2. Readings in Discourses 234 and 235 (nos. 2–4)—in the verse’s 「非是遊步者」—“It is not one who goes about on foot,” the 「遊」—“go about” (0057a07): 【宋】 reads 旋 (turn); in Discourse 235’s 「常樂獨住」—“constantly dwells alone in happiness,” the 「住」—“dwell” (0057a24): 【元】 reads 往 (go); in 「究竟苦邊」—“the utter end of suffering,” the 「邊」—“end” (0057b01): 【大】 reads 集 (gather), and the current collated text revises it to 邊 (end) on the sense of the words of this discourse, 「能正盡苦，究竟苦邊」—“is able rightly to end suffering and reach the utter end of suffering” (a row of revision by the current collated text, not an original Taishō note); the statistics cited in its remark are not recorded here. The plain rendering follows the current reading.
3. Readings in Discourse 236 (nos. 5 and 6)—in 「尼師檀」—“sitting cloth”, the 「檀」 (0057b06) the three editions read 壇 (a variant form); in 「上座禪住」—“the dwelling in meditation of the elders,” the 「座」 (0057b12): 【大】 reads 坐 (sit), and the current reading follows 【麗-CB】 (a row of revision by the current collated text, not an original Taishō note).
4. 「身觸因緣」—“the body and tangibles as cause and condition” in Discourse 238 (no. 7)—in 「舌味因緣、身觸因緣、意法因緣意識生」—“the tongue and tastes as cause and condition, the body and tangibles as cause and condition, the mind and mental objects as cause and condition, mind-consciousness arises”〔T02 0057c19〕, the 「身觸因緣」—“the body and tangibles as cause and condition” (0057c20): 【大】 lacks it; that is, 【大】 reads 『舌味因緣、意法因緣』—‘the tongue and tastes as cause and condition, the mind and mental objects as cause and condition’; the current reading follows 【磧乙-CB】【元】【明】 in supplying it. The plain rendering follows the current reading.
5. Readings in Discourse 241 (nos. 8–12)—in 「令其熾然」—“making them blaze and burn,” the 「熾」—“blaze” (0058a10): the three editions read 燒 (burn); in 「惡趣」—“evil destinies,” the 「趣」—“destinies” (0058a18): 【明】 reads 道 (paths); in 「癡命」—“the livelihood of the deluded”, the 「癡」—“deluded” in two places (0058a26, 0058b12): the three editions read 癖 (obsession); in 「身觸、身觸因緣生受」—“body-contact, and feeling arisen with body-contact as condition”, the 「觸、身」—“contact, body” (0058b09): the three editions lack. Recorded together.
6. Readings in Discourses 243, 244, and 245 (nos. 13–15)—in 「沙門、婆羅門」—“ascetics and brahmins”, the 「婆」 (0058c03): 【大】 reads 波 (a variant transcription character), and the current reading follows 【麗-CB】; in Discourse 244’s 「穢說淨說，廣說如上」—“The defiled side taught and the pure side taught are both taught at length as above”, the 「廣」—“at length”〔T02 0058c16〕: the three editions read 魔 (Māra); that is, the three editions read 『魔說如上』—‘Māra taught as above’; in Discourse 245’s 「調伏駮牛聚落」—“the village of the tamed mottled cattle”, the 「駮」—“mottled” (0058c17): 【大】 reads 駁 (a variant form), and the current reading follows 【麗-CB】 (nos. 13 and 15 are rows of revision by the current collated text, not original Taishō notes). The plain rendering follows the current reading.
7. 「知喜」—“knows they are pleasing” in Discourse 245—of 「比丘見已，知喜不讚歎」—“a bhikṣu, having seen them, knows they are pleasing yet does not praise them”〔T02 0058c27〕, the 「知」—“knows”: the current collated text has a separate remark saying that 「知」—“knows” is perhaps to be read 「不」—“not”; its doubt is recorded here, its grounds are not recorded, and the text is not changed. The plain rendering follows the current reading.
8. Readings in Discourses 246 and 247 (nos. 16 and 17)—in 「御車象類」—“the appearance of a cart-driver”, the 「象」—“likeness” (0059a07): 【元】【明】 read 像 (likeness, a variant form); in Discourse 247’s 「則隨魔所自在」—“they follow Māra and are under Māra’s mastery”, the 「隨」—“follow” (0059b10): the three editions read 為 (be). Recorded together.
9. Readings in Discourse 248 (nos. 18–21)—in 「見答與不」—“would you answer me or not”, the 「與」 (0059b21): 【元】【明】 read 以 (a variant particle); in 「若眼及色生眼識」—“if the eye and forms give rise to eye-consciousness”, the 「若」—“if” (0059c02): the three editions read 緣 (conditioned by); in the simile of the plantain, 「截葉、斫枝」—“cuts off its leaves, chops off its branches” (0059c20): 【大】 reads 「斫󰪑葉」, the three editions read 「葉斫杖」—“leaves, chops the staff,” and the current reading follows 【宮-CB】【思溪-CB】【磧乙-CB】; in 「彼二正士」—“these two venerables”, the 「二」—“two” (0059c25): 【大】 reads 一 (one), and the current reading follows 【麗-CB】 (a row of revision by the current collated text, not an original Taishō note). The plain rendering follows the current reading.
10. Readings in Discourses 250 and 251 (nos. 22–25)—in 「見答已不」—“would you answer me or not”, the 「已」 in two places (0060a27, 0060b27): 【元】【明】 read 以 (a variant particle); in Discourse 250’s 「世尊眼見色」—“when the World-Honored One’s eye sees forms”, the 「尊」—“Honored” (0060b17): the three editions read 尊說 (Honored … taught); in Discourse 251’s 「愚闇」—“foolishness and darkness”, the 「闇」—“darkness” (0060c05): the three editions read 癡 (delusion). Recorded together.
11. Readings in Discourse 252 (nos. 26–45)—in 「糠糟」—“chaff”, the 「糟」—“dregs” in six places in all (0060c21, 0060c25, 0061a09, 0061a23, 0061a25, 0061b25, and others): the three editions read 糩 (husks); in the verse’s 「久殖」—“long having planted”, the 「殖」—“planted” in four places (0061a11, 0061a13, 0061a15, 0061a17): the three editions read 植 (planted, a variant form); in 「難徒」—“Nantu”, the 「徒」 (0061b01): 【元】【明】 read 陀 (a variant transcription character); in 「有量及無量」—“the measured and the measureless”, the 「量」—“measure” in two places (0061b05): the three editions read 畏 (fear); in 「無能害我身」—“none can harm my body”, the 「無」—“none” (0061b12): the three editions read 不 (not); 「毒惡」—“poisonous and evil” (0061b14): the three editions read 惡毒 (evil and poisonous); in the spell, 「𮎃」 and 「波」 (0061b19): the three editions read 躭 and 婆; 「抧」 (0061b20): the three editions read 枳; 「呵」 (0061b22): the three editions read 訶; in 「優波先那」—“Upasena”, the 「波」 (0061b25): 【大】 reads 婆, the three editions 波. The plain rendering records the sounds of the spell as in the current reading, and does not change characters on the basis of the variant readings.
12. Readings in Discourse 253 (nos. 46–66)—in 「從坐起」—“rose from his seat”, the 「坐」—“seat” in two places (0062b17, 0062b21): the three editions and 【磧-CB】【北藏-CB】 read 座 (seat, a variant form); 「拘磐茶」—“Jupancha” (0061c01): the three editions read 拘槃荼 (a variant transcription); in 「和上」—“preceptor”, the 「上」 in thirteen places in all (from 0061c11 to 0062a15): 【明】 reads 尚 (a variant form); in 「澡嗽」—“rinsed his mouth”, the 「嗽」—“rinse” (0061c27): the three editions read 漱 (rinse, a variant form); in 「見答與不」—“would you answer me or not”, the 「與」 in two places (0062a02, 0062a17): 【元】【明】 read 以 (a variant particle); in 「三返」—“three times back and forth”, the 「返」 (0062a06): the three editions read 反 (a variant form); in 「意觸因緣」—“mind-contact as condition”, the 「觸」—“contact” (0062a28): the three editions read 觸意觸 (contact, mind-contact). Recorded together.
13. Readings in Discourse 254 (nos. 67–68)—in 「我今寧可還受五欲」—“I would rather return to enjoy the five sense pleasures”, the 「我」—“I” (0062b27): 【元】【明】 lack it; in 「離恚解脫」—“liberation through freedom from ill will”, the 「離恚」—“freedom from ill will” (0063a05): 【大】 lacks it; that is, 【大】 reads 『是名真實解脫』—‘this is called true liberation’; the current reading supplies it (a row of revision by the current collated text, not an original Taishō note). The plain rendering follows the current reading.
14. Readings in Discourse 255 (nos. 69–79)—in 「阿磐提」—“Avanti”, the 「磐」 (0063b20): the three editions read 盤 (a variant form); 「年少」—“young men” (0063b29): 【大】 reads 少年 (the two characters reversed), and the current reading follows 【麗-CB】 (a row of revision by the current collated text, not an original Taishō note); in the verse’s 「三浴」—“bathe three times”, the 「浴」—“bathe” (0063c12): 【大】 reads 洛 (a graphically similar character), the three editions 浴 (bathe); in 「執杖」—“holding a staff”, the 「杖」—“staff” (0063c15): 【元】 reads 林 (grove); in 「和上」—“preceptor”, the 「上」 in two places (0063c22, 0063c26): 【明】 reads 尚 (a variant form); before 「汝能問我」—“you are able to ask me”, the 「言」—“said” (0064a27): the three editions lack it; in 「善哉」—“good”, the 「哉」 (0064a28): the three editions read 哉言 (… said); in 「守護門義」—“the meaning of guarding the doors”, the 「門」—“door” (0064b08): 【大】 reads 問 (ask), and the current reading follows 【磧乙-CB】 and the three editions; in 「反得甘露」—“instead found the deathless”, the 「反」—“instead” (0064b10): the three editions read 乃 (then); in 「從坐起去」—“rose from his seat and departed”, the 「坐」—“seat” (0064b15): the three editions and 【磧-CB】【北藏-CB】 read 座 (seat, a variant form). Recorded together.

Gaiji: the present transcription of this fascicle has no character of the private-use area. There are two rare characters: 「𮎃」, which occurs once (0061b19), and 「㮈」, which occurs twice (0061b19, 0061b20), both in the spell of Discourse 252; they are recorded as they stand, and the characters are not corrected. Of the 【大】 reading 「斫󰪑葉」 recorded in collation note no. 20, the middle character is a specially made character; it is recorded in the collation note and does not enter the transcription. In 「寒林中塜間」—“among the tombs in the Cold Forest”, the 「塜」—“tomb” in Discourse 252〔T02 0060c16〕 and in 「自餓居塚間」—“they starve themselves and dwell among the tombs”, the 「塚」—“tomb” in the verse of Discourse 255〔T02 0063c12〕 differ in character form; both are recorded as they stand, and the characters are not corrected. Interlinear notes: none in this fascicle. The line form of the verse: the verses of this fascicle, in ten places, stand in the base text at ten characters (two phrases) to a line: Discourse 234, six lines (0057a07–0057a12); Discourse 246, two lines (0059a18–0059a19), two lines (0059a21–0059a22), two lines (0059a24–0059a25), three lines (0059a27–0059a29), and six lines (0059b02–0059b07); Discourse 252, nine lines (0061a11–0061a19) and twenty lines (0061a27–0061b17); Discourse 254, ten lines (0063a29–0063b09); Discourse 255, thirteen lines (0063c06–0063c18). The spell runs three lines (0061b19–0061b21), its groups of characters separated by full-width spaces, with 「悉波呵」 beginning a separate line (0061b22); the Taishō notes here record separately 「施下三本俱不間空」—“below 施, the three editions all have no spaces” (0061b21), that is, in the three editions the spell is not separated by spaces; the present transcription records each line as it stands, without adding or removing a character.

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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 twenty-six Taishō notes: twenty-two marked 「S.」 and four not marked 「S.」 (Discourse 236 reads 「M.」; Discourses 249 and 251 read 「A.」; Discourse 251 also has 「M.」; Discourse 254 has 「～」 prefixed to 「A.」); of the twenty-six discourses, twenty-five have coordinates; Discourse 230 has two notes (one at the head of the discourse, one at the abbreviated passage, 0056b10), and Discourse 247 has none. Of the twenty-two notes marked 「S.」, Discourse 246 reads 「S. 4.」, and all the rest 「S. 35.」. The three bracketed items 「No. 125」 and 「No. 26」 (Discourses 236, 251, and 254) are recorded as they stand in the Taishō notes; they are not the Alternate Translation (second topic). There are three places where the form recorded by the current collated text differs from the original Taishō note: for Discourse 245, 「Bālisaka.」 the current text reads 「Bālisiko.」; for Discourse 246, 「S. 4. 3. 4.」 the current text reads 「S. 4. 24.」; for Discourse 255, 「S. 35. 1 2.」 the current text reads 「S. 35. 132.」—“S. 35. 132.”; the table follows the original Taishō notes. 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: 「世間 Loka.」 (0056a27); 「郁瞿婁 Ugga.」 (0057b29); 「天魔波旬 Māra pāpimant.」 (0059a05); 「摩訶拘絺羅 Mahākoṭṭhika.」 (0060a23); 「～Udāyī.」 (0061b29); 「拘磐茶＝拘槃荼【三】～Kāmaṇḍāya.」 (0061c01); 「阿羅訶 Arahanta.」 (0062a21); 「二十億耳 Soṇa.」 (0062b23); 「Mahā-kaccāna.」 (0063b19); 「阿磐提 Avantī.」, 「獼猴室 Makkarakaṭe.」, and 「阿練若 Arañña.」 (0063b20); 「Lohicca.」 (0063b21).

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