雜阿含經 卷第十一Saṃyukta Āgama · Fascicle 11

Placement of the passage as a whole. This unit is the whole of Fascicle 11 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第十一」—“Saṃyukta Āgama, Fascicle 11”; 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”; ten discourses (discourse numbers 273 to 282); verses in two places (Discourses 275 and 279); no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第十一」—“Saṃyukta Āgama, Fascicle 11.” There are 8,985 Chinese characters in the fascicle. There are four dwelling places of the Buddha: Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 273–279); wandering among the people in the Kośala country and reaching the Śiṃśapā Grove north of the town of Pintou (Discourse 280); Rājagṛha, in the Kalandaka Bamboo Grove (Discourse 281); and the Jiaweiqieluo Mouzhenlintuo Grove (Discourse 282). The speakers: in Discourse 273 a certain bhikṣu reflects alone and speaks to the Buddha, and the Buddha answers; in Discourses 274, 277, 278, and 279 the World-Honored One addresses the bhikṣus; in Discourse 275 the World-Honored One addresses the bhikṣus, and the closing verse is spoken by a certain bhikṣu; in Discourse 276 the first and last parts are the World-Honored One’s words, and the middle part is the venerable Nanda’s teaching of the Dharma for the bhikṣuṇīs, with their questions and answers; in Discourse 280 the World-Honored One addresses the brāhmaṇas and householders of the town of Pintou, and the end is their words of praise for the Buddha; Discourse 281 is the questions and answers of the World-Honored One and the matted-hair Maudgalyāyana; Discourse 282 is the questions and answers of the World-Honored One, Uttara, and the venerable Ānanda. 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 (from the end of fascicle ninety-one to fascicle ninety-two of the treatise). The Taishō collation notes give seventy-nine variant readings (fourteen of them rows of revision by the current collated text), given in the ninth topic; the Taishō notes record seven coordinates (three marked 「S.」, four not marked 「S.」), given in the tenth topic.

---

I. Doctrinal-Outline Placement

The place of Fascicle 11—the head of the fascicle in the base text:

「雜阿含經卷第十一」—“Saṃyukta Āgama, Fascicle 11”〔T02 0072b17〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0072b19〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第十一」—“Saṃyukta Āgama, Fascicle 11”〔T02 0079a19〕. The sequence of discourses begins at (273): 「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 0072b20〕. This fascicle is the third 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 0072b20〕: Discourses 273–279; Discourse 276 has in addition 「有如是像類大聲聞尼眾住舍衛國王園中」—“a great assembly of bhikṣuṇī disciples of such a kind was staying in the King’s Park at Śrāvastī”〔T02 0073c10〕.
• Discourse 280—「世尊在拘薩羅國人間遊行，到頻頭城北申恕林中」—“the World-Honored One was wandering among the people in the Kośala country, and reached the Śiṃśapā Grove north of the town of Pintou”〔T02 0076c03〕.
• Discourse 281—「佛住王舍城迦蘭陀竹園」—“the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T02 0077a29〕.
• Discourse 282—「佛住迦微伽羅牟真隣陀林中」—“the Buddha was staying in the Jiaweiqieluo Mouzhenlintuo Grove”〔T02 0078a22〕.

The types of the ten 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 273–274—self and what is mine: the two things and the simile of the clapping hands; what is not yours should be abandoned.
2. Discourses 275–276—Nanda: praise of the four practices of closing the doors of the senses and the rest (with a verse); instructing the bhikṣuṇīs.
3. Discourses 277–279—restraint and the faculties: non-restraint and restraint; the thing that leads to decline, the thing that does not, and the six bases of mastery; the taming and untaming of the six faculties (with a verse).
4. Discourse 280—the ascetics and brahmins who should and should not be honoured.
5. Discourse 281—the sequence from the restraint of the six sense bases of contact up to knowledge and liberation.
6. Discourse 282—the unsurpassed cultivation of the faculties in the noble Dharma and Discipline.

The speakers—in Discourse 273, 「時，有異比丘獨靜思惟」—“At that time a certain bhikṣu, alone and quiet, reflected”〔T02 0072b21〕 is a thought in the mind, and in his words to the Buddha afterward that thought is restated with 「作是思惟」—“reflected thus”〔T02 0072b24〕; from 「佛告比丘」—“The Buddha said to the bhikṣu”〔T02 0072b25〕 on is the Buddha’s words, and within the Buddha’s words 「沙門瞿曇所說二法，此非為二，我今捨此，更立二法」—“the two things the ascetic Gautama teaches are not two; I now set these aside and establish two other things”〔T02 0072b28〕 is the words of another person set out by the Buddha; after the three questions and three answers, from 「耳、鼻、舌、身、意亦復如是」—“So it is likewise with the ear, nose, tongue, body, and mind”〔T02 0072c24〕 on is still the Buddha’s words; the discourse ends with the bhikṣu who 「成阿羅漢」—“became an arhat”〔T02 0073a01〕, and the base text has no 「佛說此經已」—“When the Buddha had spoken this discourse.” In Discourses 274, 277, 278, and 279 the speaker is in every case the World-Honored One; the verse of Discourse 279, introduced by 「即說偈言」—“Then he spoke in verse”〔T02 0076b09〕, follows on from the Buddha’s words and is the Buddha’s verse. In Discourse 275 the whole discourse is the Buddha’s words up to 「亦當持是為其餘人說」—“you should also hold to it and teach it to others”〔T02 0073c03〕; the three lines from 「時，有異比丘而說偈言」—“Then a certain bhikṣu spoke in verse”〔T02 0073c04〕 on are that bhikṣu’s verse; within the Buddha’s words, the consideration cited with 「於食繫數」—“binds his mindfulness to food and considers it”〔T02 0073b05〕 is Nanda’s consideration. In Discourse 276 the World-Honored One teaches the Dharma for the bhikṣuṇī Mahāprajāpatī, but what he teaches is not recorded; only 「示、教、照、喜」—“showing, instructing, illumining, and gladdening”〔T02 0073c19〕 is narrated; 「比丘尼！應時宜去」—“Bhikṣuṇī! You should go when it is time”〔T02 0073c20〕 is the Buddha’s words; 「我年已老邁」—“I am now old and aged”〔T02 0073c24〕 is the Buddha addressing the bhikṣus; the Buddha asks Ānanda, and Ānanda answers; 「汝當教授諸比丘尼」—“You should instruct the bhikṣuṇīs”〔T02 0074a06〕 is the Buddha addressing Nanda; from 「諸姊妹！汝等當問我」—“Sisters! You should question me”〔T02 0074a15〕 to 「諸姊妹！當如是學」—“Sisters! You should train thus”〔T02 0075b21〕 is the questions and answers of the venerable Nanda and the bhikṣuṇīs—the eight questions and eight answers, the simile of the lamp, the simile of the tree, the simile of the butcher of cattle and its application, and the training cited with 「當如是學」—“you should train thus” are all Nanda’s words, not the Buddha’s teaching; within the bhikṣuṇīs’ answer, Nanda’s instruction is restated: 「汝等若未解者，今悉當問」—“if you have anything not yet understood, you should now ask it all”〔T02 0074a21〕. After that, the two addresses 「譬如明月十四日夜」—“Suppose the bright moon on the night of the fourteenth day”〔T02 0075b27〕 and 「譬如明月十五日夜」—“Suppose the bright moon on the night of the fifteenth day”〔T02 0075c11〕, and 「更為諸比丘尼說法」—“Teach the Dharma again for the bhikṣuṇīs”〔T02 0075c04〕, are the Buddha’s words; 「是為世尊為五百比丘尼受第一果記」—“This was the World-Honored One declaring the first fruit for the five hundred bhikṣuṇīs”〔T02 0075c15〕 is the narrator’s words. In Discourse 280 the five set questions and the five taught answers are all within the Buddha’s words: the Buddha teaches the brāhmaṇas and householders how to answer others; in the fourth answer the base text’s quotation mark closes early at 「耳、鼻、舌、身、意法亦復如是。』」—“so it is likewise with the ear, nose, tongue, body, and mind and mental objects.’”〔T02 0077a04〕, and the text below it, from 「斯等像類沙門、婆羅門」—“These ascetics and brahmins of these kinds”〔T02 0077a05〕 to 「所應恭敬、尊重、禮事、供養」—“are to be honoured, respected, venerated, and supported”〔T02 0077a09〕, still belongs in sense to this answer; from 「時，諸沙門、婆羅門長者白佛言」—“Then the ascetics, brahmins, and householders said to the Buddha”〔T02 0077a20〕 on is their words of praise for the Buddha; the base text has no 「佛說此經已」—“When the Buddha had spoken this discourse.” Discourse 281 is the questions and answers of the matted-hair Maudgalyāyana and the World-Honored One; the World-Honored One’s three 「云何」—“how” passages, asked and answered by himself, are all the Buddha’s words; at the end of the discourse, from 「汝今已得於正法、律出家」—“You have now been able to go forth in the true Dharma and Discipline”〔T02 0078a19〕 to 「乃至成阿羅漢」—“and so on up to, become an arhat”〔T02 0078a20〕 is the Buddha’s words; the base text has no 「佛說此經已」—“When the Buddha had spoken this discourse,” and the discourse ends with the Buddha permitting him to go forth. In Discourse 282, 「如波羅奢那所說，聾者是修根不？」—“If it is as Boluoshena says, does a deaf man cultivate the faculties?”〔T02 0078b04〕 is the venerable Ānanda’s words; 「云何為聖法、律學見跡？」—“What is the trainee who has seen the traces in the noble Dharma and Discipline?”〔T02 0079a08〕 has no subject in the base text; before and after it the sequence is Ānanda asking and the Buddha answering, and the plain rendering makes it Ānanda’s question; from 「阿難！我為諸聲聞所作」—“Ānanda! What I had to do for the śrāvakas”〔T02 0079a15〕 on is the Buddha’s words, and 「廣說如篋毒蛇經」—“taught at length as in the Discourse on the Basket of Venomous Snakes”〔T02 0079a16〕 is an abbreviating phrase.

Verses in two places:

• Discourse 275—「時，有異比丘而說偈言」—“Then a certain bhikṣu spoke in verse”〔T02 0073c04〕; a verse of three lines, from 「善關閉根門，正念攝心住」—“Closing well the doors of the senses, gathering the mind with right mindfulness, he dwells”〔T02 0073c05〕 to 「善男子難陀，世尊之所歎」—“the son of good family Nanda is praised by the World-Honored One”〔T02 0073c07〕.
• Discourse 279—「即說偈言」—“Then he spoke in verse”〔T02 0076b09〕; a verse of twenty lines, from 「於六觸入處，住於不律儀」—“In the six sense bases of contact, abiding in non-restraint”〔T02 0076b11〕 to 「摧伏眾魔怨，度生死彼岸」—“crushing the hosts of Māra, he crosses birth and death to the other shore”〔T02 0076c01〕.

In all, twenty-three lines of verse. This fascicle has no summary verse.

The abbreviating phrases (the base text passes over text of the same discourse or points to another 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 abbreviations with 「乃至」—“and so on up to” within the discourses (as in Discourse 276, 「乃至聞法」—“and so on up to, having heard the Dharma”〔T02 0074a01〕) all refer to the earlier text of the same discourse, and are not listed.

The Compendium of Topics’ own uddānas—the passages of the treatise that select and gather the discourses of this fascicle 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):

「唯緣、尋思、願、一切種律儀、」—“condition only, reflection, aspiration, restraint of every kind,”〔T30n1579 0816c22〕 「入聖教不護、勝資糧善備、」—“entering the noble teaching without guarding, the excellent provisions well prepared,”〔T30n1579 0816c23〕 「捨所學、著處、不善義、隨流、」—“abandoning the training, the places of attachment, the unwholesome meaning, following the stream,”〔T30n1579 0816c24〕 「菩薩勝餘乘、論施設最後。」—“the bodhisattva surpassing the other vehicles, with the designation of doctrines last.”〔T30n1579 0816c25〕

「上貪、教授、及苦住、觀察、引發、不應供、」—“intense greed, instruction, and dwelling in suffering, observation, bringing forth, not to be supported,”〔T30n1579 0821a17〕 「明解脫、修、無我論、定、法見、苦最為後。」—“knowledge and liberation, cultivation, the doctrine of not self, concentration, the vision of the Dharma, with suffering last.”〔T30n1579 0821a18〕

The passage of the last item of the first uddāna, 「論施設」—“the designation of doctrines,” shares the same words in the same order with Discourse 273 (third topic); the passages of the eleven items before it share only isolated single words with the discourses of this fascicle, and are not listed as the mātṛkā (see the eighth topic). The passages of the first eight items of the second uddāna, from 「上貪」—“intense greed” to 「修」—“cultivation,” share words in order with Discourses 275–282 (third topic · part ① of the tenth topic); the passages of the four items 「無我論、定、法見、苦」—“the doctrine of not self, concentration, the vision of the Dharma, suffering” do not come to shared words with the discourses of this fascicle, and are not listed. Discourse 274 has no corresponding item in either uddāna. 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 ten 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 item 「[No. 107]」 that the Taishō notes attach to Discourse 277 is recorded as it stands in part ② of the tenth topic; it is not the Alternate Translation, 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 self · the four doctrines that seek the self (Discourse 273 · the designation of doctrines)

• Sūtra: 「云何為我？我何所為？何等是我？我何所住？」—“What is the self? What does the self do? Which is the self? Where does the self dwell?”〔T02 0072b21〕; 「此等諸法非我、非常，是無常之我」—“These things are not self, not permanent; they are an impermanent self”〔T02 0072c10〕; 「謂生、老、死、沒、受生之法」—“namely, things of birth, old age, death, passing away, and taking up rebirth”〔T02 0072c12〕; 「諸行如幻、如炎，剎那時頃盡朽，不實來實去」—“All formations are like an illusion, like a mirage; in the space of a moment they are exhausted and decay; they do not truly come, nor truly go”〔T02 0072c12〕; 「於空諸行當知、當喜、當念」—“With regard to the empty formations, you should know, you should rejoice, you should keep in mind”〔T02 0072c13〕
• Treatise: 「一者、尋求我我用何以為自性？」—“first, seeking: what does the self take as its own nature?”〔T30n1579 0820c11〕; 「四者、尋求我所有我住在何處？」—“fourth, seeking: where does the self that is had dwell?”〔T30n1579 0820c13〕; 「謂即施設十二種處所生六識，并受、想思以為其我」—“namely, the six consciousnesses born of the twelve kinds of bases, together with feeling, perception, and volition, are designated as that self”〔T30n1579 0820c19〕; 「由有生故、老故、死故」—“because there is birth, old age, and death”〔T30n1579 0820c21〕; 「說如幻事」—“it is said to be like an illusion”〔T30n1579 0820c23〕; 「說如陽焰」—“it is said to be like a mirage”〔T30n1579 0820c23〕; 「剎那性故，名曰暫時」—“because of its momentary nature, it is called brief”〔T30n1579 0820c24〕; 「來無所從，往無所至」—“coming, it comes from nowhere; going, it goes nowhere”〔T30n1579 0820c26〕; 「是故一向於空立空」—“therefore emptiness is wholly established in the empty”〔T30n1579 0821a04〕; 「應當歡喜、應當等喜、應當遍喜」—“one should rejoice, should rejoice evenly, should rejoice pervasively”〔T30n1579 0821a06〕

The shared words are 「我」—“self,” 「住」—“dwell,” 「生」—“birth,” 「老」—“old age,” 「死」—“death,” 「諸行」—“formations,” 「剎那」—“moment,” 「空」—“empty,” and 「喜」—“rejoice”; the sūtra’s four questions and the treatise’s four kinds of seeking are in the same order; the sūtra has 「我何所住」—“where does the self dwell,” the treatise 「我所有我住在何處」—“where does the self that is had dwell”; the sūtra 「如幻、如炎」—“like an illusion, like a mirage,” the treatise 「如幻事」—“like an illusion” and 「如陽焰」—“like a mirage”; the sūtra 「不實來實去」—“they do not truly come, nor truly go,” the treatise 「來無所從，往無所至」—“coming, it comes from nowhere; going, it goes nowhere”; the sūtra 「當知、當喜、當念」—“you should know, you should rejoice, you should keep in mind,” the treatise 「應當歡喜、應當等喜、應當遍喜」—“one should rejoice, should rejoice evenly, should rejoice pervasively”; the words differ. The sūtra’s two things, four elements, and simile of the clapping hands are not found in this passage of the treatise.

The sense doors · knowing the measure · right mindfulness and clear comprehension (Discourse 275 · intense greed)

• Sūtra: 「其有說言大力者」—“If one were to say who is of great strength”〔T02 0073a23〕; 「其有說言最端政者」—“If one were to say who is the most handsome”〔T02 0073a24〕; 「其有說言愛欲重者」—“If one were to say whose desire is the heaviest”〔T02 0073a25〕; 「難陀關閉根門，飲食知量，初夜、後夜精勤修習，正智成就」—“Nanda closes the doors of the senses, knows the measure in food, practises diligently in the first and last watches of the night, and is accomplished in right knowledge”〔T02 0073a27〕; 「覺諸受起，覺諸受住，覺諸受滅」—“aware of the arising of feelings, aware of the abiding of feelings, aware of the ceasing of feelings”〔T02 0073b24〕
• Treatise: 「一者、康強，非羸劣；二者、端嚴，非醜陋，三者、習貪，非捨貪」—“first, robust, not feeble; second, handsome, not ugly; third, habituated to greed, not having relinquished greed”〔T30n1579 0821a20〕; 「一者、密護根門為所依止」—“first, closely guarding the sense doors as support”〔T30n1579 0821a25〕; 「二者、於食知量、初夜後夜減省睡眠為所依止」—“second, knowing the measure in food and reducing sleep in the first and last watches of the night as support”〔T30n1579 0821a26〕; 「三者、最勝正念正知為所依止」—“third, supreme right mindfulness and clear comprehension as support”〔T30n1579 0821a27〕; 「若不取相及與隨好，如實了知受生住滅」—“not grasping at the signs and the secondary features, knowing fully as it really is the arising, abiding, and ceasing of feelings”〔T30n1579 0821b01〕; 「如實了知想生住滅」—“knowing fully as it really is the arising, abiding, and ceasing of perceptions”〔T30n1579 0821b02〕; 「彼因尋思生住與滅」—“the arising, abiding, and ceasing of thoughts that have that as cause”〔T30n1579 0821b03〕

The shared words are 「根門」—“sense doors,” 「知量」—“knowing the measure,” 「初夜後夜」—“the first and last watches of the night,” 「正知」—“clear comprehension,” 「受」—“feelings,” 「想」—“perceptions,” 「住」—“abiding,” and 「滅」—“ceasing”; the sūtra’s great strength, handsomeness, and heavy desire and the treatise’s robustness, handsomeness, and habituation to greed are in the same order; the sūtra has 「大力」—“great strength,” the treatise 「康強」—“robust”; the sūtra 「端政」—“handsome,” the treatise 「端嚴」—“handsome”; the sūtra 「愛欲重」—“heavy desire,” the treatise 「習貪」—“habituated to greed”; the sūtra 「關閉根門」—“closes the doors of the senses,” the treatise 「密護根門」—“closely guarding the sense doors”; the sūtra 「勝念正知」—“superior mindfulness and clear comprehension,” the treatise 「最勝正念正知」—“supreme right mindfulness and clear comprehension”; the sūtra 「覺」—“thoughts,” the treatise 「尋思」—“thoughts”; the sūtra 「起」—“arising,” the treatise 「生」—“arising”; the words differ.

Instruction · analysing the bases · the lamp and the shadow (Discourse 276 · instruction)

• Sūtra: 「我年已老邁，不復堪能為諸比丘尼說法」—“I am now old and aged, and no longer able to teach the Dharma for the bhikṣuṇīs”〔T02 0073c24〕; 「今日諸宿德上座，當教授諸比丘尼」—“the senior elders of today should instruct the bhikṣuṇīs”〔T02 0073c25〕; 「於眼內入處觀察，是我、異我、相在不？」—“Observing the internal sense base of the eye—is it self, something other than self, or the two within one another?”〔T02 0074a25〕; 「譬因膏油、因炷，燈明得然」—“Suppose that because of oil and because of a wick the light of a lamp can burn”〔T02 0074c28〕; 「譬如大樹根、莖、枝、葉」—“Suppose there is a great tree with roots, trunk, branches, and leaves”〔T02 0075a14〕; 「利刀者謂利智慧」—“the sharp knife speaks of sharp wisdom”〔T02 0075b12〕; 「以智慧利刀斷截一切結、縛、使、煩惱、上煩惱、纏」—“with the sharp knife of wisdom, cuts through all bonds, bindings, fetters, defilements, upper defilements, and entanglements”〔T02 0075b13〕; 「於四念處，當善繫心。住七覺分」—“on the four foundations of mindfulness, you should bind the mind well. Abiding in the seven factors of awakening”〔T02 0075b18〕
• Treatise: 「如來自言其年衰暮」—“the Tathāgata himself says that he is old and declining in years”〔T30n1579 0821b22〕; 「又由四相，名能隨順教授教誡」—“Again, by four aspects, one is called able to instruct and admonish in accordance”〔T30n1579 0821c03〕; 「此中分析內外諸處、識、觸、受、想、思、愛眾別，顯示無我」—“Here, by analysing the internal and external bases, consciousness, contact, feeling, perception, volition, and craving into their several groups, not self is shown”〔T30n1579 0821c08〕; 「如明依燈，如影依樹，彼非有故，此亦非有」—“As light depends on the lamp, as the shadow depends on the tree: because that is not, this too is not”〔T30n1579 0821c10〕; 「以智慧刀，能永斷滅一切煩惱」—“with the knife of wisdom, one can forever cut off and destroy all defilements”〔T30n1579 0821c14〕; 「不起貪欲、不起瞋恚、不起愚癡」—“does not give rise to greed, does not give rise to hatred, does not give rise to delusion”〔T30n1579 0821c17〕; 「於其念住善住其心」—“settles the mind well in the foundations of mindfulness”〔T30n1579 0821c18〕; 「修諸覺分」—“cultivates the factors of awakening”〔T30n1579 0821c19〕

The shared words are 「教授」—“instruct,” 「識」—“consciousness,” 「觸」—“contact,” 「受」—“feeling,” 「想」—“perception,” 「思」—“volition,” 「愛」—“craving,” 「無我」—“not self,” 「燈」—“lamp,” 「樹」—“tree,” 「智慧」—“wisdom,” 「刀」—“knife,” 「煩惱」—“defilements,” and 「覺分」—“factors of awakening”; the order of Nanda’s questions in the sūtra—the internal sense bases, the external sense bases, consciousness, contact, feeling, perception, volition, craving—is the same as the treatise’s 「內外諸處、識、觸、受、想、思、愛」—“the internal and external bases, consciousness, contact, feeling, perception, volition, and craving.” The sūtra has 「我年已老邁」—“I am now old and aged,” the treatise 「其年衰暮」—“old and declining in years”; the sūtra 「入處」—“sense bases,” the treatise 「處」—“bases”; the sūtra 「樹根、莖、枝、葉」—“the tree’s roots, trunk, branches, and leaves” and 「所依樹影」—“the shadow of the tree that depends on them”〔T02 0075a20〕, the treatise 「如影依樹」—“as the shadow depends on the tree”; the sūtra 「念處」—“foundations of mindfulness,” the treatise 「念住」—“foundations of mindfulness”; the sūtra 「斷除貪」「斷除瞋」「斷除癡」—“cutting off greed,” “cutting off hatred,” “cutting off delusion”〔T02 0075b16〕, the treatise 「不起貪欲、不起瞋恚、不起愚癡」—“does not give rise to greed, does not give rise to hatred, does not give rise to delusion”; the words differ. The sūtra’s simile of the butcher of cattle and simile of the moon are not found in this passage of the treatise.

Dwelling in suffering · doubt (Discourse 277 · dwelling in suffering)

• Sūtra: 「眼根不律儀所攝護」—“The eye faculty is not protected by restraint”〔T02 0075c20〕; 「不得如實知見；不得如實知見故，不離疑惑」—“he does not attain knowledge and vision as it really is; because he does not attain knowledge and vision as it really is, he is not free of doubt”〔T02 0075c22〕; 「由他所誤，而常苦住」—“he is led astray by others, and constantly dwells in suffering”〔T02 0075c24〕; 「離諸疑惑已，不由他誤，常安樂住」—“being far from all doubt, he is not led astray by others, and constantly dwells in ease”〔T02 0075c29〕
• Treatise: 「有諸苾芻不守根住」—“there are bhikṣus who dwell without guarding the faculties”〔T30n1579 0821c22〕; 「一者、麁重所作苦，二者、於諸法中疑惑所作苦」—“first, suffering produced by grossness; second, suffering produced by doubt about things”〔T30n1579 0821c23〕; 「應如實知不如實知，多生疑惑」—“not knowing as it really is what should be known as it really is, much doubt arises”〔T30n1579 0821c29〕; 「不安隱住」—“dwells not at ease”〔T30n1579 0822a03〕; 「與此相違，當知即是守護根者所有功德」—“the opposite of this, it should be known, is the merit of one who guards the faculties”〔T30n1579 0822a04〕

The shared words are 「疑惑」—“doubt,” 「苦」—“suffering,” 「住」—“dwell,” and 「如實知」—“know as it really is”; the sūtra has 「不律儀所攝護」—“not protected by restraint,” the treatise 「不守根」—“without guarding the faculties”; the sūtra 「常苦住」—“constantly dwells in suffering,” the treatise 「不安隱住」—“dwells not at ease”; the words differ.

Decline · mastery (Discourse 278 · observation)

• Sūtra: 「有退、不退法、六勝入處」—“There is the thing that leads to decline, the thing that does not lead to decline, and the six bases of mastery”〔T02 0076a04〕; 「當知是比丘退諸善法」—“know that this bhikṣu declines from wholesome things”〔T02 0076a07〕; 「不生欲覺、結染著，當知是比丘勝彼入處」—“no defiled attachment of thoughts of desire and bonds arises; know that this bhikṣu has mastered that base”〔T02 0076a13〕; 「譬如王者，摧敵勝怨，名曰勝王」—“As a king who crushes his enemies and defeats his foes is called a conquering king”〔T02 0076a17〕
• Treatise: 「於先所得少三摩地尚還退失」—“even the slight samādhi obtained before is lost again”〔T30n1579 0822a14〕; 「由整攝故，能不退失」—“because of gathering oneself in order, one can avoid loss”〔T30n1579 0822a15〕; 「我於諸處已能勝伏」—“I have already been able to master the bases”〔T30n1579 0822a21〕; 「猶如大王，能隨己心自在而轉，降伏一切魔羅聚落」—“like a great king who can turn freely according to his own mind, subduing all the villages of Māra”〔T30n1579 0822a23〕

The shared words are 「退」—“decline,” 「不退」—“not decline,” 「處」—“bases,” 「勝」—“master,” and 「王」—“king”; the sūtra has 「勝彼入處」—“has mastered that base,” the treatise 「於諸處已能勝伏」—“already been able to master the bases”; the sūtra 「摧敵勝怨」—“crushes his enemies and defeats his foes,” the treatise 「降伏一切魔羅聚落」—“subduing all the villages of Māra”; the words differ.

The six faculties · painful fruit (Discourse 279 · bringing forth)

• Sūtra: 「於此六根不調伏、不關閉、不守護、不執持、不修習，於未來世必受苦報」—“If these six faculties are not tamed, not closed, not guarded, not held, not cultivated, in a future life one will surely undergo a painful result”〔T02 0076a21〕; 「於未來世必受樂報」—“in a future life will surely undergo a pleasant result”〔T02 0076b03〕; in the verse, 「是等諸比丘，長夜受大苦」—“these bhikṣus undergo great suffering through the long night”〔T02 0076b12〕
• Treatise: 「復次，於其六根，如前所說五寂靜相，不寂靜故，當知攝受三種苦果」—“Further, with regard to the six faculties, because they are not still in the five aspects of stillness spoken of before, it should be known that one takes on three kinds of painful fruit”〔T30n1579 0822a25〕; 「又受當來生老病死種種諸苦」—“and one undergoes in the future the various sufferings of birth, old age, sickness, and death”〔T30n1579 0822a29〕; 「於其六根，由有五種寂靜相故，當知攝受三苦滅果」—“with regard to the six faculties, because they have the five aspects of stillness, it should be known that one takes on the fruit of the cessation of the three sufferings”〔T30n1579 0822b03〕

The shared words are 「六根」—“six faculties” and 「苦」—“suffering”; the sūtra’s five 「不」—“not”s and the treatise’s 「五寂靜相，不寂靜」—“not still in the five aspects of stillness” agree in number; the sūtra has 「未來世」—“a future life,” the treatise 「當來」—“the future”; the sūtra 「苦報」—“painful result,” the treatise 「苦果」—“painful fruit”; the words differ.

Not to be supported · no difference (Discourse 280 · not to be supported)

• Sūtra: 「何等像類沙門、婆羅門不應恭敬、尊重、禮事、供養？」—“What kind of ascetics and brahmins should not be honoured, respected, venerated, or supported?”〔T02 0076c09〕; 「內心不寂靜，所行非法」—“their minds inwardly not still, what they practise is unrighteous”〔T02 0076c12〕; 「我於斯等求其差別，不見差別之行」—“I seek among them for a difference and see no conduct that differs”〔T02 0076c22〕; 「見差別故」—“because we see a difference”〔T02 0077a08〕
• Treatise: 「復次，略有二種世俗梵志，實非福田」—“Further, in brief there are two kinds of worldly brahmins who are in truth not fields of merit”〔T30n1579 0822b05〕; 「不應供養」—“should not be supported”〔T30n1579 0822b07〕; 「諸根饕餮，為性躁擾」—“their faculties gluttonous, by nature restless”〔T30n1579 0822b08〕; 「當知彼與一切愚夫異生之類無有差別」—“it should be known that they are no different from all the class of foolish ordinary beings”〔T30n1579 0822b13〕; 「當知是名勝義梵志」—“it should be known that this is called a brahmin in the ultimate sense”〔T30n1579 0822b14〕

The shared words are 「不應」—“should not,” 「供養」—“support,” and 「差別」—“difference”; the sūtra has 「沙門、婆羅門」—“ascetics and brahmins,” the treatise 「梵志」—“brahmins”; the sūtra 「內心不寂靜」—“their minds inwardly not still,” the treatise 「為性躁擾」—“by nature restless”; the words differ. In the sūtra 「我等」—“we” are no different from them; the treatise has 「與一切愚夫異生之類無有差別」—“no different from all the class of foolish ordinary beings.”

Knowledge and liberation · based on seclusion · good conduct (Discourse 281 · knowledge and liberation)

• Sūtra: 「我試聽其競勝論義福利，聽其相違反論議福利故」—“I went to try hearing the benefit of their contending in debate, and to hear the benefit of their debating against one another”〔T02 0077b08〕; 「明、解脫果報福利」—“The benefit of the fruit of knowledge and liberation”〔T02 0077b15〕; 「有三妙行，修習多修習，能令四念處滿足」—“There are the three good conducts; cultivated and much cultivated, they can fulfil the four foundations of mindfulness”〔T02 0077b25〕; 「有六觸入處律儀，修習多修習，令三妙行滿足」—“There is the restraint of the six sense bases of contact; cultivated and much cultivated, it fulfils the three good conducts”〔T02 0077b28〕; 「此身惡行，現世、後世必得惡報」—“this bad bodily conduct will surely bring a bad result in this life and the next”〔T02 0077c12〕; 「除身惡行，修身妙行」—“removes bad bodily conduct and cultivates good bodily conduct”〔T02 0077c17〕; 「依遠離、依離欲、依滅捨，於進趣修念覺分」—“based on seclusion, based on dispassion, based on cessation and relinquishment, cultivating the awakening factor of mindfulness in going forward”〔T02 0078a09〕
• Treatise: 「多分為求詰責勝利」—“for the most part seeking the advantage of challenge and rebuke”〔T30n1579 0822b17〕; 「唯為證得明及解脫二果勝利」—“only for the advantage of realizing the two fruits, knowledge and liberation”〔T30n1579 0822b20〕; 「謂修根故，能正修身；修身所引善行修故，能正修戒；修戒所引念住、覺支無倒修故，能修心慧」—“namely, by cultivating the faculties one can rightly cultivate the body; by cultivating the wholesome conduct brought forth by cultivating the body, one can rightly cultivate precepts; by cultivating without inversion the foundations of mindfulness and factors of awakening brought forth by cultivating precepts, one can cultivate mind and wisdom”〔T30n1579 0822b26〕; 「隨觀現法所有過患，隨觀當來所有過患，是故遠離，修習妙行」—“contemplating the dangers in the present life and contemplating the dangers in the future, therefore he keeps far from them and cultivates good conduct”〔T30n1579 0822c26〕; 「名依遠離」—“is called based on seclusion”〔T30n1579 0823a07〕; 「名依離欲」—“is called based on dispassion”〔T30n1579 0823a08〕; 「名依於滅」—“is called based on cessation”〔T30n1579 0823a09〕; 「名棄捨迴向」—“is called relinquishing and turning toward”〔T30n1579 0823a10〕; 「恥於惡行，修習妙行」—“ashamed of bad conduct, he cultivates good conduct”〔T30n1579 0823a11〕; 「明及解脫皆悉圓滿」—“knowledge and liberation are all complete”〔T30n1579 0823a14〕

The shared words are 「明」—“knowledge,” 「解脫」—“liberation,” 「惡行」—“bad conduct,” 「妙行」—“good conduct,” 「依遠離」—“based on seclusion,” 「依離欲」—“based on dispassion,” and 「覺分」—“factors of awakening”; the sūtra has 「福利」—“benefit,” the treatise 「勝利」—“advantage”; the sūtra 「競勝論義」—“contending in debate,” the treatise 「詰責」—“challenge and rebuke”; the sūtra 「六觸入處律儀」—“the restraint of the six sense bases of contact,” the treatise 「修根」—“cultivating the faculties”; the sūtra 「四念處」—“the four foundations of mindfulness,” the treatise 「念住」—“foundations of mindfulness”; the sūtra 「現世、後世」—“this life and the next,” the treatise 「現法」—“the present life” and 「當來」—“the future”; the sūtra 「依滅捨」—“based on cessation and relinquishment,” the treatise 「依於滅」—“based on cessation” and 「棄捨迴向」—“relinquishing and turning toward”; the words differ. The sūtra’s sequence—the restraint of the six sense bases of contact → the three good conducts → the four foundations of mindfulness → the seven factors of awakening → knowledge and liberation—and the treatise’s sequence—cultivating the faculties → cultivating the body (wholesome conduct) → cultivating precepts → the foundations of mindfulness and factors of awakening → mind and wisdom—are not wholly the same either in number or in name; this is recorded, without adjudication.

Cultivating the faculties · unsurpassed · equanimity (Discourse 282 · cultivation)

• Sūtra: 「眼不見色，耳不聽聲，是名修根」—“the eye does not see forms, the ear does not hear sounds; this is called the cultivation of the faculties”〔T02 0078a28〕; 「若如汝波羅奢那說，盲者是修根不？」—“If it is as your Boluoshena says, does a blind man cultivate the faculties?”〔T02 0078b01〕; 「異於賢聖法、律無上修諸根」—“the unsurpassed cultivation of the faculties in the noble Dharma and Discipline is different from this”〔T02 0078b06〕; 「欲修如來厭、不厭俱離捨心住正念正智」—“one wishes to cultivate the Tathāgata’s right mindfulness and right knowledge, free of both weariness and non-weariness, dwelling with a mind of equanimity”〔T02 0078b16〕; 「若有於此五句」—“If with regard to these five phrases”〔T02 0078b17〕; 「此則寂滅，此則勝妙，所謂俱捨」—“this is quiescence, this is sublime, that is, equanimity toward both”〔T02 0078b25〕; 「彼聖弟子慚恥厭惡」—“that noble disciple is ashamed and repelled”〔T02 0079a10〕
• Treatise: 「見唯棄背所有境界，名護諸根」—“holding the view that merely turning one’s back on all objects is called guarding the faculties”〔T30n1579 0823a17〕; 「非唯一向背諸境界」—“it is not merely turning one’s back on objects altogether”〔T30n1579 0823a28〕; 「而名無上善修諸根」—“and it is called the unsurpassed good cultivation of the faculties”〔T30n1579 0823b04〕; 「當知亦有五轉差別」—“it should be known that there are also five turnings that differ”〔T30n1579 0823b05〕; 「說名五轉無上修根」—“it is called the unsurpassed cultivation of the faculties in five turnings”〔T30n1579 0823b23〕; 「安住於捨」—“abides in equanimity”〔T30n1579 0823c04〕; 「則能方便住厭逆想及過患想」—“can then with skilful means dwell in the perception of repulsion and the perception of danger”〔T30n1579 0823c09〕

The shared words are 「修根」—“cultivation of the faculties,” 「無上」—“unsurpassed,” 「諸根」—“faculties,” 「捨」—“equanimity,” and 「厭」—“weariness”; the sūtra has 「眼不見色，耳不聽聲」—“the eye does not see forms, the ear does not hear sounds,” the treatise 「棄背所有境界」—“turning one’s back on all objects”; the sūtra 「五句」—“five phrases,” the treatise 「五轉」—“five turnings”; the sūtra 「慚恥厭惡」—“ashamed and repelled,” the treatise 「厭逆想及過患想」—“the perception of repulsion and the perception of danger”; the words differ. The treatise’s passage on 「明解脫」—“knowledge and liberation” also has 「此中修根，復有三種。一、世間修，二、有學修，三、無學修」—“Here the cultivation of the faculties is again of three kinds: first, mundane cultivation; second, the cultivation of one in training; third, the cultivation of one beyond training”〔T30n1579 0822b28〕, 「或生適意，或不適意，或兼二意」—“either the agreeable arises, or the disagreeable, or both together”〔T30n1579 0822c04〕, and 「於諸可意、不可意等」—“toward the agreeable, the disagreeable, and the rest”〔T30n1579 0822c08〕, which share the words 「可意、不可意」—“agreeable, disagreeable” with this discourse; this is recorded.

---

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 designation of doctrines—the four doctrines that seek the self (shares with Discourse 273 the words 「我」—“self,” 「住」—“dwell,” 「生」—“birth,” 「老」—“old age,” 「死」—“death,” 「諸行」—“formations,” 「剎那」—“moment,” 「空」—“empty,” and 「喜」—“rejoice”)

「復次，略有四種尋求我論」—“Further, in brief there are four doctrines that seek the self”〔T30n1579 0820c09〕 「一者、尋求我我用何以為自性？」—“first, seeking: what does the self take as its own nature?”〔T30n1579 0820c11〕 「四者、尋求我所有我住在何處？」—“fourth, seeking: where does the self that is had dwell?”〔T30n1579 0820c13〕 「謂即施設十二種處所生六識，并受、想思以為其我」—“namely, the six consciousnesses born of the twelve kinds of bases, together with feeling, perception, and volition, are designated as that self”〔T30n1579 0820c19〕 「由有生故、老故、死故」—“because there is birth, old age, and death”〔T30n1579 0820c21〕 「說如幻事」—“it is said to be like an illusion”〔T30n1579 0820c23〕 「說如陽焰」—“it is said to be like a mirage”〔T30n1579 0820c23〕 「剎那性故，名曰暫時」—“because of its momentary nature, it is called brief”〔T30n1579 0820c24〕 「來無所從，往無所至」—“coming, it comes from nowhere; going, it goes nowhere”〔T30n1579 0820c26〕 「是故一向於空立空」—“therefore emptiness is wholly established in the empty”〔T30n1579 0821a04〕 「應當歡喜、應當等喜、應當遍喜」—“one should rejoice, should rejoice evenly, should rejoice pervasively”〔T30n1579 0821a06〕

2. Intense greed—three causes · three counteragents (shares with Discourse 275 the words 「根門」—“sense doors,” 「知量」—“knowing the measure,” 「初夜後夜」—“the first and last watches of the night,” 「正知」—“clear comprehension,” 「受」—“feelings,” and 「想」—“perceptions”)

「三因緣故，補特伽羅於所緣境上品貪行」—“For three reasons a person proceeds with intense greed toward objects”〔T30n1579 0821a19〕 「一者、康強，非羸劣；二者、端嚴，非醜陋，三者、習貪，非捨貪」—“first, robust, not feeble; second, handsome, not ugly; third, habituated to greed, not having relinquished greed”〔T30n1579 0821a20〕 「一者、密護根門為所依止」—“first, closely guarding the sense doors as support”〔T30n1579 0821a25〕 「二者、於食知量、初夜後夜減省睡眠為所依止」—“second, knowing the measure in food and reducing sleep in the first and last watches of the night as support”〔T30n1579 0821a26〕 「三者、最勝正念正知為所依止」—“third, supreme right mindfulness and clear comprehension as support”〔T30n1579 0821a27〕 「若不取相及與隨好，如實了知受生住滅」—“not grasping at the signs and the secondary features, knowing fully as it really is the arising, abiding, and ceasing of feelings”〔T30n1579 0821b01〕 「如實了知想生住滅」—“knowing fully as it really is the arising, abiding, and ceasing of perceptions”〔T30n1579 0821b02〕

3. Instruction—old and declining in years · four aspects (shares with Discourse 276 the words 「教授」—“instruct,” 「識」—“consciousness,” 「觸」—“contact,” 「受」—“feeling,” 「想」—“perception,” 「思」—“volition,” 「愛」—“craving,” 「無我」—“not self,” 「燈」—“lamp,” 「樹」—“tree,” 「智慧」—“wisdom,” and 「刀」—“knife”)

「如來自言其年衰暮」—“the Tathāgata himself says that he is old and declining in years”〔T30n1579 0821b22〕 「又由四相，名能隨順教授教誡」—“Again, by four aspects, one is called able to instruct and admonish in accordance”〔T30n1579 0821c03〕 「此中分析內外諸處、識、觸、受、想、思、愛眾別，顯示無我」—“Here, by analysing the internal and external bases, consciousness, contact, feeling, perception, volition, and craving into their several groups, not self is shown”〔T30n1579 0821c08〕 「如明依燈，如影依樹，彼非有故，此亦非有」—“As light depends on the lamp, as the shadow depends on the tree: because that is not, this too is not”〔T30n1579 0821c10〕 「以智慧刀，能永斷滅一切煩惱」—“with the knife of wisdom, one can forever cut off and destroy all defilements”〔T30n1579 0821c14〕 「不起貪欲、不起瞋恚、不起愚癡」—“does not give rise to greed, does not give rise to hatred, does not give rise to delusion”〔T30n1579 0821c17〕 「修諸覺分」—“cultivates the factors of awakening”〔T30n1579 0821c19〕

4. Dwelling in suffering—dwelling without guarding the faculties · the two sufferings (shares with Discourse 277 the words 「疑惑」—“doubt,” 「苦」—“suffering,” 「住」—“dwell,” and 「如實知」—“know as it really is”)

「有諸苾芻不守根住」—“there are bhikṣus who dwell without guarding the faculties”〔T30n1579 0821c22〕 「一者、麁重所作苦，二者、於諸法中疑惑所作苦」—“first, suffering produced by grossness; second, suffering produced by doubt about things”〔T30n1579 0821c23〕 「應如實知不如實知，多生疑惑」—“not knowing as it really is what should be known as it really is, much doubt arises”〔T30n1579 0821c29〕 「不安隱住」—“dwells not at ease”〔T30n1579 0822a03〕

5. Observation—mastering the bases (shares with Discourse 278 the words 「退」—“decline,” 「不退」—“not decline,” 「處」—“bases,” 「勝」—“master,” and 「王」—“king”)

「於先所得少三摩地尚還退失」—“even the slight samādhi obtained before is lost again”〔T30n1579 0822a14〕 「由整攝故，能不退失」—“because of gathering oneself in order, one can avoid loss”〔T30n1579 0822a15〕 「我於諸處已能勝伏」—“I have already been able to master the bases”〔T30n1579 0822a21〕 「猶如大王，能隨己心自在而轉，降伏一切魔羅聚落」—“like a great king who can turn freely according to his own mind, subduing all the villages of Māra”〔T30n1579 0822a23〕

6. Bringing forth—the five aspects of stillness (shares with Discourse 279 the words 「六根」—“six faculties” and 「苦」—“suffering”)

「復次，於其六根，如前所說五寂靜相，不寂靜故，當知攝受三種苦果」—“Further, with regard to the six faculties, because they are not still in the five aspects of stillness spoken of before, it should be known that one takes on three kinds of painful fruit”〔T30n1579 0822a25〕 「於其六根，由有五種寂靜相故，當知攝受三苦滅果」—“with regard to the six faculties, because they have the five aspects of stillness, it should be known that one takes on the fruit of the cessation of the three sufferings”〔T30n1579 0822b03〕

7. Not to be supported—worldly brahmins (shares with Discourse 280 the words 「不應」—“should not,” 「供養」—“support,” and 「差別」—“difference”)

「復次，略有二種世俗梵志，實非福田」—“Further, in brief there are two kinds of worldly brahmins who are in truth not fields of merit”〔T30n1579 0822b05〕 「不應供養」—“should not be supported”〔T30n1579 0822b07〕 「當知彼與一切愚夫異生之類無有差別」—“it should be known that they are no different from all the class of foolish ordinary beings”〔T30n1579 0822b13〕 「當知是名勝義梵志」—“it should be known that this is called a brahmin in the ultimate sense”〔T30n1579 0822b14〕

8. Knowledge and liberation—four kinds of cultivating the path · based on seclusion (shares with Discourse 281 the words 「明」—“knowledge,” 「解脫」—“liberation,” 「惡行」—“bad conduct,” 「妙行」—“good conduct,” 「依遠離」—“based on seclusion,” 「依離欲」—“based on dispassion,” and 「覺分」—“factors of awakening”; the passages on the three kinds of cultivating the faculties and on the agreeable and the rest share with Discourse 282 the words 「修根」—“cultivation of the faculties,” 「可意」—“agreeable,” and 「不可意」—“disagreeable”)

「多分為求詰責勝利」—“for the most part seeking the advantage of challenge and rebuke”〔T30n1579 0822b17〕 「唯為證得明及解脫二果勝利」—“only for the advantage of realizing the two fruits, knowledge and liberation”〔T30n1579 0822b20〕 「謂修根故，能正修身；修身所引善行修故，能正修戒；修戒所引念住、覺支無倒修故，能修心慧」—“namely, by cultivating the faculties one can rightly cultivate the body; by cultivating the wholesome conduct brought forth by cultivating the body, one can rightly cultivate precepts; by cultivating without inversion the foundations of mindfulness and factors of awakening brought forth by cultivating precepts, one can cultivate mind and wisdom”〔T30n1579 0822b26〕 「此中修根，復有三種。一、世間修，二、有學修，三、無學修」—“Here the cultivation of the faculties is again of three kinds: first, mundane cultivation; second, the cultivation of one in training; third, the cultivation of one beyond training”〔T30n1579 0822b28〕 「隨觀現法所有過患，隨觀當來所有過患，是故遠離，修習妙行」—“contemplating the dangers in the present life and contemplating the dangers in the future, therefore he keeps far from them and cultivates good conduct”〔T30n1579 0822c26〕 「名依遠離」—“is called based on seclusion”〔T30n1579 0823a07〕 「名依離欲」—“is called based on dispassion”〔T30n1579 0823a08〕 「名依於滅」—“is called based on cessation”〔T30n1579 0823a09〕 「名棄捨迴向」—“is called relinquishing and turning toward”〔T30n1579 0823a10〕 「恥於惡行，修習妙行」—“ashamed of bad conduct, he cultivates good conduct”〔T30n1579 0823a11〕 「明及解脫皆悉圓滿」—“knowledge and liberation are all complete”〔T30n1579 0823a14〕

9. Cultivation—the unsurpassed cultivation of the faculties in five turnings (shares with Discourse 282 the words 「修根」—“cultivation of the faculties,” 「無上」—“unsurpassed,” 「諸根」—“faculties,” 「捨」—“equanimity,” and 「厭」—“weariness”)

「見唯棄背所有境界，名護諸根」—“holding the view that merely turning one’s back on all objects is called guarding the faculties”〔T30n1579 0823a17〕 「非唯一向背諸境界」—“it is not merely turning one’s back on objects altogether”〔T30n1579 0823a28〕 「而名無上善修諸根」—“and it is called the unsurpassed good cultivation of the faculties”〔T30n1579 0823b04〕 「說名五轉無上修根」—“it is called the unsurpassed cultivation of the faculties in five turnings”〔T30n1579 0823b23〕 「安住於捨」—“abides in equanimity”〔T30n1579 0823c04〕 「則能方便住厭逆想及過患想」—“can then with skilful means dwell in the perception of repulsion and the perception of danger”〔T30n1579 0823c09〕

---

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: pure conduct · arhat · the pure Dharma-eye · weariness · the five aggregates of clinging (carried over from Fascicle 1); the six sense bases · the six sense bases of contact · the end of suffering · with outflows · the four foundations of mindfulness · the seven factors of awakening (carried over from Fascicle 2); the meeting of the three · right knowledge (carried over from Fascicle 3); a fair statement · showing, instructing, illumining, and gladdening (carried over from Fascicle 5); the awakening factor of mindfulness … the awakening factor of equanimity (carried over from Fascicle 7); the learned noble disciple · the internal sense bases · the external sense bases (carried over from Fascicle 8); secondary features · mindfulness of the body · the sense doors · guarding the doors (carried over from Fascicle 9); guarding the sense doors · knowing the measure in food · the first and last watches of the night (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. Making a sound with the hands brought together (Discourse 273)—「譬如兩手和合相對作聲」—“Suppose two hands are brought together, facing each other, and make a sound”〔T02 0072c08〕, applied with 「如是緣眼、色，生眼識，三事和合觸」—“In the same way, conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact”〔T02 0072c09〕; at the end of the discourse it is called 「合手聲譬」—“the simile of the clapping hands”〔T02 0072c28〕.
2. A man with clear eyes holding a lamp enters an empty room (Discourse 273)—「譬如明目士夫，手執明燈，入於空室」—“Suppose a man with clear eyes, holding a bright lamp in his hand, enters an empty room”〔T02 0072c15〕, applied with 「於一切空行，心觀察歡喜」—“With regard to all empty formations, the mind observes and rejoices”〔T02 0072c16〕.
3. The grasses and trees of the Jeta Grove (Discourse 274)—「於此祇桓中，諸草木枝葉，有人持去」—“Here in the Jeta Grove, if someone took away the grasses and trees, branches and leaves”〔T02 0073a05〕, applied with 「彼亦非我、非我所故，汝諸比丘亦復如是」—“because they too are not self and not what is mine. So it is likewise with you bhikṣus”〔T02 0073a07〕.
4. Greasing a cart · dressing a sore (Discourse 275)—「如人乘車，塗以膏油」—“As a man riding a cart greases it with oil”〔T02 0073b09〕; 「又如塗瘡，不貪其味，為息苦故」—“and again as one dresses a sore, not craving the taste, for the sake of relieving the pain”〔T02 0073b11〕; applied to Nanda eating knowing the measure.
5. The lamp · the shadow of the tree · the butcher of cattle (Discourse 276, all Nanda’s words)—「譬因膏油、因炷，燈明得然」—“Suppose that because of oil and because of a wick the light of a lamp can burn”〔T02 0074c28〕, applied with 「此六內入處無常」—“These six internal sense bases are impermanent”〔T02 0075a06〕; 「譬如大樹根、莖、枝、葉」—“Suppose there is a great tree with roots, trunk, branches, and leaves”〔T02 0075a14〕, applied to the six external sense bases with 「所依樹影，一切悉無」—“the shadow of the tree that depends on them is altogether gone”〔T02 0075a20〕; 「譬如善屠牛師、屠牛弟子手執利刀」—“Suppose a skilled butcher of cattle, or a butcher’s apprentice, holding a sharp knife”〔T02 0075b01〕, applied by Nanda himself with 「肉者謂內六入處，外皮者謂外六入處」—“The flesh speaks of the six internal sense bases; the outer hide speaks of the six external sense bases”〔T02 0075b10〕 and 「利刀者謂利智慧」—“the sharp knife speaks of sharp wisdom”〔T02 0075b12〕. The simile of the butcher of cattle begins with 「夫智者因譬得解」—“the wise come to understand through similes”〔T02 0075b01〕.
6. The moon of the fourteenth day · the moon of the fifteenth day (Discourse 276, the Buddha’s words)—「譬如明月十四日夜」—“Suppose the bright moon on the night of the fourteenth day”〔T02 0075b27〕, applied with 「於其解脫猶未究竟」—“with regard to liberation they are not yet ultimate”〔T02 0075c01〕; 「譬如明月十五日夜」—“Suppose the bright moon on the night of the fifteenth day”〔T02 0075c11〕, applied with 「究竟解脫」—“ultimately liberated”〔T02 0075c14〕.
7. A king crushing his enemies (Discourse 278)—「譬如王者，摧敵勝怨，名曰勝王」—“As a king who crushes his enemies and defeats his foes is called a conquering king”〔T02 0076a17〕.
8. Rescuing the drowning · lighting a lamp in a dark place (Discourse 280, words of praise for the Buddha)—「譬如士夫，溺者能救，閉者能開，迷者示路，闇處然燈」—“Suppose there were a man who could rescue the drowning, open what is shut, show the way to the lost, and light a lamp in a dark place”〔T02 0077a23〕.
9. This shore · the other shore (Discourse 281)—「法法相依，從此岸而到彼岸」—“dharma depends on dharma, and from this shore one reaches the other shore”〔T02 0078a13〕; the end of the verse of Discourse 279, 「度生死彼岸」—“he crosses birth and death to the other shore”〔T02 0076c01〕, shares the word.
10. The blind man · the deaf man (Discourse 282)—the Buddha: 「盲者是修根不？」—“does a blind man cultivate the faculties?”〔T02 0078b01〕; Ānanda: 「聾者是修根不？」—“does a deaf man cultivate the faculties?”〔T02 0078b04〕.
11. Six similes for the six faculties (Discourse 282)—the eye: 「譬如力士頃」—“Like the instant of a strong man”〔T02 0078b26〕; the ear: 「譬如大力士夫彈指，發聲即滅」—“Like a man of great strength snapping his fingers: the sound arises and at once ceases”〔T02 0078c03〕; the nose: 「譬如蓮荷，水所不染」—“Like a lotus, not stained by water”〔T02 0078c11〕; the tongue: 「譬如力士舌端唾沫，盡唾令滅」—“Like a strong man with spittle on the tip of his tongue, spitting it all out so that it is gone”〔T02 0078c18〕; the body: 「譬如鐵丸燒令極熱，小渧水灑，尋即消滅」—“Like an iron ball heated until extremely hot: a few drops of water sprinkled on it at once vanish”〔T02 0078c25〕; the mind: 「譬如力士斷多羅樹頭」—“Like a strong man cutting off the crown of a palmyra tree”〔T02 0079a04〕.

Set formulas:

The question-and-answer type: in Discourse 273 the bhikṣu speaks to the Buddha with four questions; the Buddha does not answer them one by one, but teaches by the two things, the four elements, and the simile of the clapping hands, ending with three questions—whether the eye is permanent or impermanent, whether it is suffering, whether it is seen as self—and the bhikṣu’s three answers. In Discourse 274 the Buddha asks one question about the grasses and trees of the Jeta Grove, and the bhikṣus answer once; after that come three questions and three answers on whether the eye is permanent or impermanent, and the rest. In Discourse 276 the venerable Nanda first has the bhikṣuṇīs 「解者，當說言解；若不解者，當說不解」—“What you understand, you should say you understand; what you do not understand, you should say you do not understand”〔T02 0074a16〕; the bhikṣuṇīs restate his words, and then Nanda asks eight questions, by the internal sense bases, the external sense bases, consciousness, contact, feeling, perception, volition, and craving, and the bhikṣuṇīs answer eight times 「不也，尊者難陀」—“No, venerable Nanda,” each answer carrying the reason 『我已曾如實觀察無我』—‘I have already observed it as not self, as it really is’; after the eight answers, each of the three similes of the lamp, the tree, and the butcher of cattle is put as a question with 「為等說不？」—“is this a fair statement?”, and the bhikṣuṇīs each answer and give the reason. Discourse 280 is set questions and taught answers: the World-Honored One sets out four questions of another person and one further question, and teaches the brāhmaṇas and householders how to answer; the second and fourth answers compare 「我等」—“we” with them and seek the difference. In Discourse 281 the matted-hair Maudgalyāyana asks back toward the causes, and the World-Honored One answers back—knowledge and liberation ← the seven factors of awakening ← the four foundations of mindfulness ← the three good conducts ← the restraint of the six sense bases of contact—after which the World-Honored One himself sets out, in forward order, three 「云何」—“how” passages. In Discourse 282 Uttara states his teacher’s teaching, and the Buddha and Ānanda each turn the question back with the blind man and the deaf man; after that Ānanda requests the teaching, asks about the noble cultivation of the faculties, and asks about the trainee who has seen the traces, and the Buddha answers three times.

The form of the verse: the verses of this fascicle, in two places and twenty-three lines, have ten characters to a line (two phrases, five characters to a phrase). The verse of Discourse 275 has three lines, speaking of Nanda’s closing the doors of the senses, right mindfulness, knowing the measure in food, and awareness of the marks of the mind, ending with the phrase 「世尊之所歎」—“is praised by the World-Honored One.” The verse of Discourse 279 has twenty lines: the first four speak of the suffering of non-restraint and the cultivation of restraint; the next ten speak, in the order of eye, ear, nose, tongue, and body, of the mind toward the agreeable, the disagreeable, and the rest; the next four speak of the signs observed by the mind and intellect and of freedom from desire; the last two, 「善攝此六根，六境觸不動，摧伏眾魔怨，度生死彼岸」—“Well gathering these six faculties, the contact of the six objects cannot shake him; crushing the hosts of Māra, he crosses birth and death to the other shore”〔T02 0076b29〕, conclude it.

---

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, fourth, and sixth topics and in part ① of the tenth topic; here only the anchors are listed: 〔T30n1579 0820c09〕〔T30n1579 0820c11〕〔T30n1579 0820c13〕〔T30n1579 0820c19〕〔T30n1579 0820c21〕〔T30n1579 0820c23〕〔T30n1579 0820c24〕〔T30n1579 0820c26〕〔T30n1579 0821a04〕〔T30n1579 0821a06〕〔T30n1579 0821a19〕〔T30n1579 0821a20〕〔T30n1579 0821a25〕〔T30n1579 0821a26〕〔T30n1579 0821a27〕〔T30n1579 0821b01〕〔T30n1579 0821b02〕〔T30n1579 0821b03〕〔T30n1579 0821b04〕〔T30n1579 0821b22〕〔T30n1579 0821c03〕〔T30n1579 0821c08〕〔T30n1579 0821c10〕〔T30n1579 0821c14〕〔T30n1579 0821c17〕〔T30n1579 0821c18〕〔T30n1579 0821c19〕〔T30n1579 0821c22〕〔T30n1579 0821c23〕〔T30n1579 0821c29〕〔T30n1579 0822a03〕〔T30n1579 0822a04〕〔T30n1579 0822a14〕〔T30n1579 0822a15〕〔T30n1579 0822a21〕〔T30n1579 0822a23〕〔T30n1579 0822a25〕〔T30n1579 0822a26〕〔T30n1579 0822a29〕〔T30n1579 0822b03〕〔T30n1579 0822b04〕〔T30n1579 0822b05〕〔T30n1579 0822b06〕〔T30n1579 0822b07〕〔T30n1579 0822b08〕〔T30n1579 0822b13〕〔T30n1579 0822b14〕〔T30n1579 0822b17〕〔T30n1579 0822b20〕〔T30n1579 0822b22〕〔T30n1579 0822b26〕〔T30n1579 0822b27〕〔T30n1579 0822b28〕〔T30n1579 0822b29〕〔T30n1579 0822c04〕〔T30n1579 0822c08〕〔T30n1579 0822c26〕〔T30n1579 0823a06〕〔T30n1579 0823a07〕〔T30n1579 0823a08〕〔T30n1579 0823a09〕〔T30n1579 0823a10〕〔T30n1579 0823a11〕〔T30n1579 0823a14〕〔T30n1579 0823a17〕〔T30n1579 0823a28〕〔T30n1579 0823b04〕〔T30n1579 0823b05〕〔T30n1579 0823b23〕〔T30n1579 0823c03〕〔T30n1579 0823c04〕〔T30n1579 0823c05〕〔T30n1579 0823c06〕〔T30n1579 0823c09〕.
• The carrying forward of the uddānas—of the uddāna in fascicle ninety-one of the treatise, 「唯緣、尋思、願、一切種律儀、」—“condition only, reflection, aspiration, restraint of every kind,”〔T30n1579 0816c22〕, the last item, 「論施設」—“the designation of doctrines,” selects and gathers Discourse 273; among the passages of the eleven items before it, some share isolated single words with the discourses of this fascicle—under 「唯緣」—“condition only,” 「手唯能作助取受緣」—“the hand can only serve as an aiding condition for taking hold”〔T30n1579 0816c28〕 shares the word 「手」—“hand” with the simile of the clapping hands of Discourse 273; under 「一切種律儀」—“restraint of every kind,” 「云何律儀？」—“What is restraint?”〔T30n1579 0817b02〕 shares the word 「律儀」—“restraint” with Discourse 277; under 「入聖教不護」—“entering the noble teaching without guarding,” 「不護諸根」—“does not guard the faculties”〔T30n1579 0817c21〕 and 「妄執諸相、隨好邪想」—“falsely grasping the signs, wrong perceptions of the secondary features”〔T30n1579 0818a13〕 share the words 「根」—“faculties” and 「相」—“signs” with Discourse 279; under 「勝資糧善備」—“the excellent provisions well prepared,” 「如入空室，現觀內外六處皆空」—“as if entering an empty room, directly seeing that the six internal and external bases are all empty”〔T30n1579 0818b16〕 shares the words 「空室」—“empty room” with Discourse 273, 「譬如草木枝條莖葉正法門慧」—“the wisdom of the gates of the true Dharma, like the branches, twigs, stems, and leaves of grasses and trees”〔T30n1579 0818b22〕 shares the words 「草木」—“grasses and trees,” 「枝」—“branches,” and 「葉」—“leaves” with Discourse 274, and 「到於彼岸」—“reaches the other shore”〔T30n1579 0818b27〕 shares the words 「彼岸」—“the other shore” with Discourse 281; under 「捨所學」—“abandoning the training,” 「復還退捨正所修學」—“again turns back and abandons the very training being cultivated”〔T30n1579 0818b29〕 shares the word 「退」—“decline” with Discourse 278—all of these are only single words, and the order of their passages does not correspond to the sequence of the discourses of this fascicle; they are recorded, and not listed as the mātṛkā. The uddāna in fascicle ninety-two of the treatise beginning 「上貪、教授、及苦住」—“intense greed, instruction, and dwelling in suffering”〔T30n1579 0821a17〕 selects and gathers Discourses 275–282 in order with its first eight items; its last four items are not 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 273, 274, and 276 all ask with 「我、異我、相在」—“self, other than self, within one another”; Discourse 273’s 「此等諸法非我、非常」—“These things are not self, not permanent”〔T02 0072c10〕 and Nanda’s 「六識身如實無我」—“the six classes of consciousness, as they really are, are not self”〔T02 0074b15〕 in Discourse 276 alike teach not self. Discourse 275 and Discourse 279 share the words 「不取色相，不取隨形好」—“does not grasp at the signs of forms, does not grasp at the secondary features”〔T02 0073b01〕〔T02 0076b04〕, and alike teach 「世間貪、愛、惡不善法不漏其心」—“the greed, craving, and evil and unwholesome things of the world do not flow into his mind”〔T02 0073b02〕〔T02 0076b06〕. Discourses 277, 279, and 281 alike teach restraint: Discourse 277, 「眼根律儀所攝護」—“The eye faculty is protected by restraint”〔T02 0075c25〕; Discourse 279, 「常住律儀」—“constantly dwells in restraint”〔T02 0076b05〕; Discourse 281, 「六觸入處律儀」—“the restraint of the six sense bases of contact”〔T02 0077b28〕. Discourse 279’s 「六根善調伏、善關閉、善守護、善執持、善修習」—“the six faculties, well tamed, well closed, well guarded, well held, well cultivated”〔T02 0076b02〕 and Discourse 282’s 「心善調伏、善關閉、善守護、善攝持、善修習」—“the mind is well tamed, well closed, well guarded, well gathered, well cultivated”〔T02 0078b17〕 are of the same pattern, differing in one character, 「執持」—“held” and 「攝持」—“gathered.” Discourse 276’s 「屠牛者謂學見跡」—“the butcher speaks of the trainee who has seen the traces”〔T02 0075b11〕 and Discourse 282’s 「是名賢聖法、律學見跡」—“This is called the trainee who has seen the traces of the noble Dharma and Discipline”〔T02 0079a13〕 share the words; Discourses 276 and 282 both point to the 「篋毒蛇經」—“Discourse on the Basket of Venomous Snakes”〔T02 0075b10〕〔T02 0079a16〕. The verse of Discourse 279, 「度生死彼岸」—“he crosses birth and death to the other shore”〔T02 0076c01〕, and Discourse 281’s 「從此岸而到彼岸」—“from this shore one reaches the other shore”〔T02 0078a13〕 share the word 「彼岸」—“the other shore.” Discourses 275 and 276 both speak of Nanda.
• Beyond this fascicle—the 「篋毒蛇經」—“Discourse on the Basket of Venomous Snakes” pointed to by Discourses 276 and 282 is not included in this fascicle; it is recorded, without adjudication.

---

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】【房山-CB】 are recorded by the current collated text; current reading = the character adopted in the current transcription; 「（無）」—“(none)” = the current transcription lacks the character; recorded together, without adjudication; nos. 006, 013, 015, 022, 026, 042, 043, 053, 061, 069, 070, 077, 078, and 079, fourteen in all, are rows of revision by the current collated text, not original Taishō notes):

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

1. Readings in Discourse 273 (nos. 1–3)—in 「時，有異比丘」—“At that time a certain bhikṣu,” the 「異」 (0072b21): 【明】 lacks it; in 「是內」—“what is internal,” the 「內」—“internal” (0072c03): the three editions read 肉 (flesh); that is, the three editions read 『是肉形、是肉』—‘what is fleshy form, what is flesh’; in line 0072c17 【大】 has one more character, 「空」—“empty,” which the current reading, following 【磧乙-CB】 and the three editions, lacks. The plain rendering follows the current reading.
2. Readings in Discourse 274 (nos. 4–6)—in 「當棄捨」—“you should abandon,” the 「當」—“should” (0073a03): the three editions read 當盡 (should … entirely); in line 0073a09 the character 「棄」—“abandon” the three editions lack; in 「自知不受後有」—“I know of myself that I will undergo no further existence,” the 「後」—“further” (0073a20): 【大】 reads 彼 (that), and the current reading follows 【麗-CB】 (a row of revision by the current collated text, not an original Taishō note).
3. Readings in Discourse 275 (nos. 7–20)—in 「佛住」—“the Buddha was staying,” the 「住」—“stay” (0073a22): the three editions read 在 (be at); in 「大力」—“great strength,” the 「大」—“great” (0073a23): 【元】【明】 read 有大 (there is great); in 「端政」—“handsome,” the 「政」 (0073a25): the three editions read 正 (a variant form); in 「世間貪、愛」—“the greed, craving … of the world,” the 「愛」—“craving” in two places (0073b02, 0073b23): 【房山-CB】【磧乙-CB】 and the three editions (in the latter place 【元】【明】) read 憂 (sorrow); in 「令息滅」—“causes to cease,” the 「滅」—“cease” (0073b08): the three editions read 滅故 (cease, for the sake of); in 「無罪觸住」—“dwelling in blameless contact,” the 「罪」—“fault” in two places (0073b09, 0073b12): 【大】 reads 聞 (hear), the three editions 間 (between), and the 「觸」—“contact” in two places: 【大】 reads 獨 (alone) (nos. 13 and 15 are rows of revision by the current collated text, not original Taishō notes); in 「係念」—“binding his mindfulness,” the 「係」—“bind” (0073b17): 【元】【明】 read 繫 (a variant form); in 「明相」—“the perception of light,” the 「相」 (0073b18): 【大】 reads 想 (perception); in 「精勤修習」—“practises diligently,” the 「習」—“practise” (0073b19): 【大】 reads 集 (gather); in 「正念而住」—“dwells in right mindfulness,” the 「而」—“and” (0073b27): 【大】 reads 心 (mind)—in these three the current reading follows 【磧乙-CB】 and the three editions. The plain rendering follows the current reading.
4. Readings in Discourse 276 (nos. 21–39)—in 「阿羅毘迦」—“Aluopijia,” the 「阿」 (0073c13): 【大】 reads 陀 (a variant transcription character), the three editions 阿; in 「吉離舍瞿曇彌」—“Jilishe Qutanmi,” the 「吉離」 (0073c14): 【大】 reads 告難 (a graphically similar pair) (a row of revision by the current collated text, not an original Taishō note); in 「老邁」—“old and aged,” the 「邁」—“aged” (0073c24): the three editions read 遂 (then); in 「僧伽梨」—“outer robe,” the 「梨」 (0074a12): 【明】 reads 黎 (a variant transcription character); in 「請令就坐」—“invited him to sit,” the 「坐」—“sit” (0074a13): the three editions read 座 (seat); in 「生眼識，三事和合觸」—“eye-consciousness arises; the meeting of the three gives rise to contact,” the 「識」—“consciousness” (0074b25): 【大】 reads 觸 (contact) (a row of revision by the current collated text, not an original Taishō note); the 「亦」—“also” in line 0075a10, the 「法」—“thing” in two places in line 0075a13, and the 「處」—“base” in line 0075a21: the three editions lack them; the 「莖」—“trunk” in three places (0075a15, 0075a16): the three editions read 「莖󰜏」, the latter character being a specially made character, recorded in the collation note and not entering the transcription; in 「喜樂，常、恒」—“joy and pleasure … permanent, constant,” the 「樂，常」 (0075a22): 【大】 reads 樂 (pleasure), the three editions 樂常 (pleasure, permanent), and the current reading follows 【房山-CB】【磧乙-CB】; 「法緣」—“thing … condition” (0075a25): the three editions read 緣法 (the two characters reversed); in 「枝節」—“limbs and joints,” the 「枝」 in two places (0075b03, 0075b07) is read 肢 (limb) (in the former place by 【元】【明】, in the latter by the three editions); in 「往詣佛所」—“went to where the Buddha was,” the 「往」—“go” (0075c09): 【明】 reads 住 (stay); in 「受第一果記」—“declaring the first fruit,” the 「受」—“receive” (0075c16): 【明】 reads 授 (bestow). The plain rendering follows the current reading.
5. Readings in Discourse 277 (nos. 40 and 41)—in 「眼識識色」—“eye-consciousness cognizes forms,” one 「識」 (0075c26): the three editions lack it; in 「常樂更住」—“constantly delights in dwelling further,” the 「更」—“further” (0075c27): 【元】【明】 read 受 (receive); that is, 【元】【明】 read 『常樂受住』—‘constantly delights in receiving and dwelling.’ The plain rendering follows the current reading.
6. Readings in Discourse 278 (nos. 42–44)—in 「六勝入處」—“the six bases of mastery,” the 「勝」—“mastery” (0076a05): 【大】 reads 觸 (contact); that is, 【大】 reads 『六觸入處』—‘the six sense bases of contact’; in line 0076a09 【大】 has one more character, 「不」—“not,” which the current reading lacks (nos. 42 and 43 are rows of revision by the current collated text, not original Taishō notes); 「瞋恚」—“hatred” (0076a16): the three editions read 恚瞋 (the two characters reversed). The plain rendering follows the current reading.
7. Readings in Discourse 279 (nos. 45–48)—in 「世間貪、愛」—“the greed, craving … of the world,” the 「愛」—“craving” in two places (0076a27, 0076b06): 【磧乙-CB】 and the three editions read 憂 (sorrow); the character 「根」—“faculty” in line 0076a29 the three editions lack; in 「如是六根善調伏」—“In this way, the six faculties, well tamed,” the 「如是」—“in this way” (0076b08): the three editions read 是名 (this is called). Recorded together.
8. Readings in Discourse 280 (nos. 49–54)—the character 「所」—“what” in line 0076c12: 【元】【明】 read 行 (practise); in 「不應恭敬」—“should not be honoured,” the 「應」—“should” (0076c23): the three editions lack it; in 「不踈澁行」—“do not practise coarse and harsh conduct,” the 「不」—“not” (0076c27): 【元】【明】 read 不行 (does not practise); in 「我等眼見色」—“we see forms with the eye,” the 「眼」—“eye” (0077a02): the three editions lack it; in 「有何行」—“what conduct do they have,” the 「行」—“conduct” (0077a11): 【大】 reads 門 (door), and the current reading follows 【麗-CB】 (a row of revision by the current collated text, not an original Taishō note); in 「在空閑處」—“in secluded places,” the 「在」—“be in” (0077a14): 【元】【明】 read 住 (dwell). The plain rendering follows the current reading.
9. Readings in Discourse 281 (nos. 55–62)—in 「我試聽」—“I went to try hearing,” the 「試」—“try” (0077b08): 【明】 reads 拭 (wipe); in 「迭相破壞」—“mutual destruction,” the 「迭」—“mutually” (0077b11): the three editions read 遞 (in turn); in 「能來比挍」—“can come to compare,” the 「來」—“come” (0077b15): 【宋】 reads 求 (seek); in 「目揵連」—“Maudgalyāyana,” the 「揵」 (0077b15): 【大】 lacks it, and the current reading, following 【磧乙-CB】 and the three editions, supplies it; in 「攝念安住」—“gathers his mindfulness and abides,” the 「攝」—“gather” (0077c21): the three editions read 繫 (bind); in 「修習定覺分」—“cultivates the awakening factor of concentration,” the 「習」—“cultivate” (0078a04): 【明】 reads 息 (calm); in 「內心行捨」—“inwardly the mind practises equanimity,” the 「心」—“mind” (0078a05): 【大】 reads 身 (body), and the current reading follows 【麗-CB】【磧乙-CB】 (a row of revision by the current collated text, not an original Taishō note); in 「法法相依」—“dharma depends on dharma,” the 「依」—“depend” (0078a13): 【大】 reads 律 (discipline), and the current reading follows 【磧乙-CB】【元】【明】. In the base text 「目揵連」 and 「目犍連」 (0077b20) are both found; they are recorded as they stand, and the characters are not corrected. The plain rendering follows the current reading.
10. Readings in Discourse 282 (nos. 63–70)—in 「迦微伽羅」—“Jiaweiqieluo,” the 「微」 (0078a22): the three editions read 徵 (a graphically similar character); in 「佛告欝多羅」—“The Buddha said to Uttara,” the 「告」—“said to” (0078a27): the three editions read 言 (said); in 「是名修根」—“this is called the cultivation of the faculties,” the 「名」—“called” (0078a29): the three editions read 為 (is); in 「如唯盲者」—“as it is precisely the blind man,” the 「如」—“as” (0078b02): 【房山-CB】【磧乙-CB】 and the three editions lack it; in 「爾時」—“then,” the 「時」 (0078b02): 【明】 reads 等 (and others); in 「欝多羅」—“Uttara,” the 「多羅」 (0078b04): 【大】 reads 多 (one character only), and the current reading follows 【磧乙-CB】 and the three editions; in 「如唯聾者」—“as it is precisely the deaf man,” the 「如」—“as” (0078b05): 【房山-CB】【磧乙-CB】 lack it (a row of revision by the current collated text, not an original Taishō note); the current collated text has a separate remark here, which is not recorded; in 「欲修如來不厭離」—“one wishes to cultivate the Tathāgata’s non-weariness,” the 「欲」—“wish” (0078b11): 【大】 reads 故 (therefore) (a row of revision by the current collated text, not an original Taishō note). The plain rendering follows the current reading.
11. 「力士頃」—“the instant of a strong man” in Discourse 282 (nos. 71 and 72)—in 「譬如力士頃」—“Like the instant of a strong man”〔T02 0078b26〕, the 「士」 and the 「頃」: 【磧乙-CB】 and the three editions read 「士彈指」—“man snapping his fingers” and 「頃滅」—“instant, ceases”; that is, they read 『譬如力士彈指頃滅』—‘like a strong man snapping his fingers: in an instant it ceases’; the current collated text has a separate remark here, which is not recorded. The plain rendering follows the current reading, rendering it ‘Like the instant of a strong man.’
12. The remaining readings in Discourse 282 (nos. 73–79)—in 「蓮荷」—“lotus,” the 「荷」 (0078c11): the three editions read 華 (flower); in 「唾沫」—“spittle,” the 「沫」 (0078c18): 【元】【明】 read 味 (taste); in 「如鐵丸」—“like an iron ball,” the 「如」—“like” (0078c26): 【明】 reads 令 (make); in 「小渧」—“a few drops,” the 「渧」—“drop” (0078c26): the three editions read 滴 (a variant form); in 「學見跡」—“the trainee who has seen the traces,” the 「學」—“training” in three places (0079a09, 0079a13, 0079a15): 【大】 reads 覺 (awakening), and the current reading follows 【房山-CB】 (rows of revision by the current collated text, not original Taishō notes). The plain rendering follows the current reading.

Punctuation in two places: in the fourth answer of Discourse 280, the quotation mark of the current transcription closes early at 「耳、鼻、舌、身、意法亦復如是。』」—“so it is likewise with the ear, nose, tongue, body, and mind and mental objects.’”〔T02 0077a04〕; the text after it, up to 「供養」—“supported”〔T02 0077a09〕, still belongs in sense to this answer, and the plain rendering reads it continuously; in Discourse 282, 「云何為聖法、律學見跡？」—“What is the trainee who has seen the traces in the noble Dharma and Discipline?”〔T02 0079a08〕 has no subject in the base text, and the plain rendering makes it Ānanda’s question (the speakers in the first topic).

Gaiji: the present transcription of this fascicle has no character of the private-use area. Of the three editions’ 「莖󰜏」 recorded in collation notes nos. 30–32, the latter character is a specially made character; it is recorded in the collation note and does not enter the transcription. In the verse of Discourse 279, 「鼻根之所嚊」—“What the nose faculty smells”〔T02 0076b19〕, the 「嚊」—“smell” is recorded as it stands, and the character is not corrected. Interlinear notes: none in this fascicle. The line form of the verse: the verses of this fascicle, in two places, stand in the base text at ten characters (two phrases) to a line: Discourse 275, three lines (0073c05–0073c07); Discourse 279, twenty lines (0076b11–0076c01).

---

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 seven Taishō notes: three marked 「S.」 (Discourses 277, 278, and 279, all 「S. 35.」) and four not marked 「S.」 (Discourse 275 reads 「A.」; Discourses 276, 280, and 282 read 「M.」); of the ten discourses, seven have coordinates, and Discourses 273, 274, and 281 have none. The bracketed item 「[No. 107]」 of Discourse 277 is recorded as it stands in the Taishō note; it is not the Alternate Translation (second topic). There are two places where the form recorded by the current collated text differs from the original Taishō note: for Discourse 277, 「Pamādavihāri [No. 107]」 the current text reads 「Pamādavihāri，[No. 107]」—“Pamādavihāri, [No. 107]” with a full-width comma; for Discourse 278, 「Parihāna. （退）」 the current text reads 「Parihāna.（退）」—“Parihāna. (decline)” without the space; 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: 「Mahāpajāpatī.」 (0073c15); 「難陀 Nandaka.」 (0073c27); 「Kosala.」 (0076c03); 「頻頭城 Nagaravinda.」 (0076c04); 「迦微伽羅牟真隣陀 Kajaṅgala Mukhelu.」 (0078a22); 「Uttara.」 (0078a23); 「波羅奢那 Pārāsariya.」 (0078a23).

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