雜阿含經 卷第十三Saṃyukta Āgama · Fascicle 13

Placement of the passage as a whole. This unit is the whole of Fascicle 13 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第十三」—“Saṃyukta Āgama, Fascicle 13”; 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”; thirty-nine discourses (discourse numbers 304 to 342); verses in five places (Discourses 307, 308, and 312); no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第十三」—“Saṃyukta Āgama, Fascicle 13.” There are 8,617 Chinese characters in the fascicle. There are three dwelling places of the Buddha: the Kuru country, the village of the cowherds (Discourses 304, 305, 334, and 335); beside the Jieqie Pond in the land of Zhanpo (Discourses 309 and 310); and Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (the other thirty-three discourses). The speakers: in Discourses 304, 305, 308, 313–318, and 323–342 the World-Honored One addresses the bhikṣus (in Discourse 313 the Buddha asks within it, and the bhikṣus answer); in Discourses 306 and 307 a certain bhikṣu reflects alone and speaks to the Buddha, and the Buddha answers, and the closing verse of Discourse 307 is recited by that bhikṣu; in Discourses 309 and 310 the venerable Luniu asks and the Buddha answers; in Discourse 311 the venerable Pūrṇa requests the Dharma, the Buddha teaches in brief and then asks four times, Pūrṇa answers four times, and the end is the narrator’s words; in Discourse 312 Moluojiajiu requests three times, and there are the Buddha’s question and answer, the Buddha’s verse, and Moluojiajiu’s verse; in Discourses 319–321 the brāhmaṇa Shengwen asks and the Buddha answers; in Discourse 322 a certain bhikṣu asks six times and the Buddha answers six times. 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 (fascicle ninety-two of the treatise). The Taishō collation notes give sixty variant readings (eight of them revisions in the current edition, not original Taishō notes), and in addition there are five remarks of the current collated text, given in the ninth topic; the Taishō notes record eight coordinates (six marked 「S.」, two not marked 「S.」), given in the tenth topic.

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I. Doctrinal-Outline Placement

The place of Fascicle 13—the head of the fascicle in the base text:

「雜阿含經卷第十三」—“Saṃyukta Āgama, Fascicle 13”〔T02 0086c20〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0086c22〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第十三」—“Saṃyukta Āgama, Fascicle 13”〔T02 0093b19〕. The sequence of discourses begins at (304): 「佛住拘留搜調牛聚落」—“the Buddha was staying in the Kuru country, at the village of the cowherds”〔T02 0086c23〕. This fascicle is the fourth fascicle of the Connected Discourses on the Six Sense Bases.

Dwelling places (all verbatim from the base text):

• The Kuru country, the village of the cowherds—「佛住拘留搜調牛聚落」—“the Buddha was staying in the Kuru country, at the village of the cowherds”〔T02 0086c23〕: Discourses 304, 305, 334, and 335.
• The land of Zhanpo—「佛住瞻婆國揭伽池側」—“the Buddha was staying in the land of Zhanpo, beside the Jieqie Pond”〔T02 0088c18〕: Discourses 309 and 310.
• 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 0087c18〕: Discourses 306–308, 311–333, and 336–342.

The types of the thirty-nine 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. Discourse 304—the six sets of six.
2. Discourse 305—the six analyses of the six sense bases.
3. Discourses 306–307—the two discourses on seeing the Dharma: how one knows and how one sees so as to see the Dharma; how one knows and how one sees so that it is called seeing the Dharma (with a verse).
4. Discourse 308—the attachment of gods and humans of the world, and the Tathāgata’s dwelling in happiness (with a verse).
5. Discourses 309–310—the two discourses of the venerable Luniu: dwelling with a second and dwelling alone; the arising of delight and the arising of suffering.
6. Discourse 311—the venerable Pūrṇa: far from nirvāṇa and gradually drawing near to nirvāṇa; Shuluna in the west.
7. Discourse 312—Moluojiajiu: the instruction taught in brief; in the seen, only the seen as its measure (with verses).
8. Discourse 313—a teaching of the discourses: apart from faith, apart from inclination, apart from hearing, apart from reasoned reflection, apart from acceptance of a view after pondering, one knows rightly and declares.
9. Discourses 314–318—abandoning desire; the arising, persisting, and coming forth of the eye; the three discourses on the eye as impermanent, suffering, and not self.
10. Discourses 319–321—the three discourses of the brāhmaṇa Shengwen on the all: the all, all that exists, all dharmas.
11. Discourse 322—the analysis of the internal and external sense bases.
12. Discourses 323–330—the eight discourses on the six internal sense bases, the six external sense bases, the six classes of consciousness, the six classes of contact, the six classes of feeling, the six classes of perception, the six classes of volition, and the six classes of craving.
13. Discourses 331–332—the six longings, the six coverings.
14. Discourse 333—the eye of the three times is impermanent.
15. Discourse 334—the Discourse on Things with a Cause, a Condition, and a Bond.
16. Discourse 335—the Discourse on Emptiness in the Ultimate Sense.
17. Discourses 336–338—the three discourses on the six courses of joy, the six courses of sorrow, and the six courses of equanimity.
18. Discourses 339–342—the four discourses on the six constant abidings.

The speakers—in Discourses 304, 305, 308, 314–318, and 323–342 the whole discourse is the World-Honored One addressing the bhikṣus; the verse of Discourse 308, introduced by 「爾時，世尊而說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0088c03〕, follows on from the Buddha’s words and is the Buddha’s verse. In Discourse 306, 「時，有異比丘獨一靜處，專精思惟」—“At that time a certain bhikṣu, alone in a quiet place, reflected single-mindedly”〔T02 0087c19〕 is a thought in the mind, and in his words to the Buddha afterward that thought is restated with 「作是念」—“had this thought”〔T02 0087c23〕; from 「爾時，世尊告彼比丘」—“At that time the World-Honored One said to that bhikṣu”〔T02 0087c23〕 on is the Buddha’s words, and within the Buddha’s words the three places 「如是廣說，乃至」—“taught at length in this way, up to”〔T02 0087c25〕, 「如上說，乃至」—“as said above, up to”〔T02 0088a14〕, and 「如上廣說，乃至」—“as taught at length above, up to”〔T02 0088a16〕 are the base text’s own abbreviations, and what comes before and after them is still the Buddha’s words; within the Buddha’s words, 「我眼見色，我耳聞聲」—“I see forms with the eye, I hear sounds with the ear”〔T02 0088a01〕 is the speech of people of the world cited by the Buddha. Discourse 307 begins in the same way; from 「佛告比丘」—“The Buddha said to the bhikṣu”〔T02 0088a27〕 on is the Buddha’s words, abbreviated at 「如上廣說」—“as taught at length above”〔T02 0088a28〕; the following 「尊者！如所說偈」—“Venerable One! As the verse says”〔T02 0088a28〕 has no subject in the base text and uses the address 「尊者」—“Venerable One”; the Buddha does not address a bhikṣu as Venerable One, and it is now read as the verse recited to the Buddha by that bhikṣu; the close of the verse, 「無上佛眼說」—“this is what the unsurpassed Buddha-eye has spoken”〔T02 0088b13〕, also accords with a disciple reciting what the Buddha taught (see the punctuation in the ninth topic). Discourses 309 and 310 are the venerable Luniu asking and the Buddha answering; at the end of Discourse 310, from 「爾時，尊者鹿紐聞佛說法教誡已」—“At that time the venerable Luniu, having heard the Buddha’s teaching of the Dharma and his instruction”〔T02 0089a27〕 on is the narrator’s words. In Discourse 311, after the Buddha’s words, beginning from 「佛告富樓那：「我已略說法教，汝欲何所住？」」—“The Buddha said to Pūrṇa: ‘I have taught you the teaching in brief; where do you wish to dwell?’”〔T02 0089b17〕, the Buddha asks four times and Pūrṇa answers four times; within Pūrṇa’s four answers, the thoughts cited, such as 「彼西方輸盧那人賢善智慧」—“those people of Shuluna in the west are good and wise”〔T02 0089b24〕, are all Pūrṇa’s words; 「善哉！富樓那！汝善學忍辱」—“Good, Pūrṇa! You have learned patient endurance well”〔T02 0089c13〕 is the Buddha’s words; from 「爾時，尊者富樓那夜過晨朝」—“At that time, when the night had passed, at early morning the venerable Pūrṇa”〔T02 0089c18〕 to 「入無餘涅槃」—“entered nirvāṇa without remainder”〔T02 0089c23〕 is the narrator’s words. In Discourse 312 Moluojiajiu requests three times, and the Buddha says 「汝今且止」—“Stop for now”〔T02 0090a07〕; from 「我今問汝，隨意答我」—“I will now ask you; answer me as you see fit”〔T02 0090a08〕 on, the Buddha asks once and Moluojiajiu answers once; 「耳聲、鼻香、舌味、身觸、意法亦如是說」—“So it is likewise taught of the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects”〔T02 0090a11〕 is still the Buddha’s words; 「而說偈言」—“Then he spoke in verse”〔T02 0090a14〕 follows on from 「佛告摩羅迦舅」—“The Buddha said to Moluojiajiu”〔T02 0090a11〕, and the two lines of verse are the Buddha’s verse; the twenty-six lines from 「爾時，摩羅迦舅說偈白佛言」—“At that time Moluojiajiu spoke in verse to the Buddha”〔T02 0090a19〕 on are Moluojiajiu’s verse; 「是名世尊略說法中廣解其義」—“This is called understanding at length the meaning of the Dharma that the World-Honored One taught in brief”〔T02 0090b17〕 is the narrator’s words; from 「佛告摩羅迦舅」—“The Buddha said to Moluojiajiu”〔T02 0090b17〕 on is the Buddha’s words; the two lines cited with 「如汝所說偈」—“As in the verse you spoke”〔T02 0090b19〕 are the Buddha quoting again the head of Moluojiajiu’s verse, and 「如前廣說」—“as taught at length before”〔T02 0090b22〕 is an abbreviation; the two paragraphs after it are the narrator’s words. In Discourse 313 the Buddha first asks, and with 「諸比丘白佛言」—“The bhikṣus said to the Buddha”〔T02 0090c02〕 they request the teaching; within the Buddha’s teaching there are two questions, and 「答言：「不也，世尊！」」—“They answered: ‘No, World-Honored One!’”〔T02 0090c11〕 and 「答言：「如是，世尊！」」—“They answered: ‘Yes, World-Honored One!’”〔T02 0090c12〕 are both the bhikṣus’ answers; within the Buddha’s words, 「我先眼識於色有貪，而今眼識於色無貪」—“formerly in my eye-consciousness there was lust for forms, and now in my eye-consciousness there is no lust for forms”〔T02 0090c06〕 is what the bhikṣu is aware of. At the end of Discourse 318, 「如內六入處三經，外六入處三經，亦如是說」—“As with the three discourses on the internal six sense bases, so the three discourses on the external six sense bases are likewise taught”〔T02 0091a23〕; at the end of Discourse 321, from 「如生聞婆羅門所問三經」—“As with the three discourses asked by the brāhmaṇa Shengwen”〔T02 0091b27〕 on; and at the end of Discourse 333, from 「如無常。如是苦、空、非我，亦如是說」—“As with impermanence, so suffering, emptiness, and not self are likewise taught”〔T02 0092b18〕 on—all of these are the words of the compilers; Discourse 333 has no 「佛說此經已」—“When the Buddha had spoken this discourse” in the base text. In Discourses 319 and 321 the brāhmaṇa Shengwen asks and the Buddha answers; within the Buddha’s words, what is cited with 「此非一切」—“This is not the all”〔T02 0091a29〕 and 「此非一切法」—“These are not all dharmas”〔T02 0091b22〕 is the speech of another person set out by the Buddha. In Discourse 320 the Buddha asks three times, and 「是有，沙門瞿曇」—“It exists, ascetic Gautama”〔T02 0091b09〕 and 「有，沙門瞿曇」—“There are, ascetic Gautama”〔T02 0091b11〕 are all the brāhmaṇa’s answers. In Discourse 322 a certain bhikṣu asks six times and the Buddha answers six times; the questioner speaks either with 「復白佛言」—“He said further to the Buddha”〔T02 0091c06〕 or with 「復問」—“He asked further”〔T02 0091c10〕.

Verses in five places:

• Discourse 307—「尊者！如所說偈」—“Venerable One! As the verse says”〔T02 0088a28〕; a verse of thirteen lines, from 「眼色二種緣，生於心心法」—“The eye and forms, these two, are the condition from which mind and mental states arise”〔T02 0088b01〕 to 「愛盡眾苦息，無上佛眼說」—“with craving exhausted the many sufferings are stilled: this is what the unsurpassed Buddha-eye has spoken”〔T02 0088b13〕; the speaker is read as that bhikṣu.
• Discourse 308—「爾時，世尊而說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0088c03〕; a verse of thirteen lines, from 「於色聲香味，觸法六境界」—“Toward forms, sounds, odours, and tastes, tangibles and mental objects, these six objects”〔T02 0088c04〕 to 「不還受身者，深達諦明了」—“One who does not come back to take on a body penetrates them deeply, truly and clearly”〔T02 0088c16〕; the Buddha’s verse.
• Discourse 312, the first—「而說偈言」—“Then he spoke in verse”〔T02 0090a14〕; a verse of two lines, 「若汝非於彼，彼亦復非此，亦非兩中間，是則為苦邊」—“If you are not in that, and that too is not in this, nor in the middle between the two: this is the end of suffering”〔T02 0090a15〕; the Buddha’s verse.
• Discourse 312, the second—「爾時，摩羅迦舅說偈白佛言」—“At that time Moluojiajiu spoke in verse to the Buddha”〔T02 0090a19〕; a verse of twenty-six lines, from 「若眼已見色，而失於正念」—“If the eye has seen forms and right mindfulness is lost”〔T02 0090a20〕 to 「愛盡般涅槃，世尊之所說」—“with craving exhausted one attains final nirvāṇa: this is what the World-Honored One has taught”〔T02 0090b16〕; Moluojiajiu’s verse.
• Discourse 312, the third—「如汝所說偈」—“As in the verse you spoke”〔T02 0090b19〕; a verse of two lines, 「若眼見眾色，忘失於正念，則於所見色，而取愛念相」—“If the eye sees the many forms and right mindfulness is forgotten, then toward the forms that are seen one takes up the sign of fond regard”〔T02 0090b20〕; the Buddha quoting the head of Moluojiajiu’s verse, followed by 「如前廣說」—“as taught at length before”〔T02 0090b22〕.

In all, fifty-six 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):

Phrases of the kind 「耳、鼻、舌、身、意亦如是說」—“So it is likewise taught of the ear, nose, tongue, body, and mind,” which extend the teaching to the six faculties, are abbreviations within the discourses and are seen again and again throughout the fascicle; they are not listed. The abbreviations with 「乃至」—“and so on up to” within the discourses (as in Discourse 310, 「乃至自知不受後有」—“and so on up to, know of myself that I will undergo no further existence”〔T02 0089a15〕) all refer to the earlier text of the same discourse or to stock phrases, 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):

「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 seeing of dharmas, and suffering last of all.”〔T30n1579 0821a18〕

「一住、遠涅槃、略說、內所證、」—“dwelling alone, far from nirvāṇa, teaching in brief, what is realized inwardly,”〔T30n1579 0825a20〕 「辯一切、智相、捨所學、業、等、」—“analysing the all, the marks of knowledge, abandoning the training, action, the equal,”〔T30n1579 0825a21〕 「空、隨行、恒住、師弟二圓滿。」—“emptiness, coursing along, constant abiding, and the two perfections of teacher and disciples.”〔T30n1579 0825a22〕

The passages of the last four items of the first uddāna—「無我論」—“the doctrine of not self,” 「定」—“concentration,” 「法見」—“the seeing of dharmas,” and 「苦最為後」—“suffering last of all”—share words, in order, with Discourses 304, 305, 306–307, and 308 (the third topic; part ① of the tenth topic). Of the passages of the thirteen items of the second uddāna, 「一住」—“dwelling alone” shares words with Discourse 309 (and shares with Discourse 310 the words 「集」—“arising” and 「苦」—“suffering”), 「遠涅槃」—“far from nirvāṇa” with Discourse 311, 「略說」—“teaching in brief” with Discourse 312, 「內所證」—“what is realized inwardly” with Discourse 313, 「辯一切」—“analysing the all” with Discourses 319–321, 「智相」—“the marks of knowledge” with Discourse 322, 「捨所學」—“abandoning the training” with Discourses 331 and 332, 「業」—“action” with Discourse 334, 「空」—“emptiness” with Discourse 335, 「隨行」—“coursing along” with Discourses 336–338, and 「恒住」—“constant abiding” with Discourses 339–342; the passage of 「等」—“the equal” shares with Discourse 334 the words 「業」—“action” and 「愛」—“craving,” and the passage of 「師弟二圓滿」—“the two perfections of teacher and disciples” does not attain shared words with the text of the discourses of this fascicle; both are recorded, and not listed as the mātṛkā. Discourses 314–318, 323–330, and 333 have 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.

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II. Collation with the Alternate Translations

For the thirty-nine 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. 108 滿願子]」—“[No. 108, Manyuanzi]” that the Taishō notes attach to Discourse 311 is recorded as it stands in part ② of the tenth topic; it is not the Alternate Translation, no further parallel is proposed, and its text is not cited. 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.

Not self · arising and ceasing (Discourse 304 · the doctrine of not self)

• Sūtra: 「若有說言眼是我，是則不然」—“If someone says the eye is the self, that is not so”〔T02 0087a08〕; 「眼生滅故，若眼是我者，我應受生死」—“Because the eye arises and ceases; if the eye were the self, the self would have to undergo birth and death”〔T02 0087a09〕; 「是故眼觸生受非我」—“and so the feeling born of eye-contact is not self”〔T02 0087a14〕; 「當如實知眼所作、智所作、寂滅所作，開發神通，正向涅槃」—“one should know as it really is what is done by the eye, what is done by knowledge, what is done by quiescence, open up the supernormal powers, and head rightly toward nirvāṇa”〔T02 0087a18〕
• Treatise: 「復次，無我論師略有三種正所作事」—“Further, the teacher of the doctrine of not self has, in brief, three kinds of proper task”〔T30n1579 0823c13〕; 「安立無我」—“establishing not self”〔T30n1579 0823c15〕; 「開示生滅相似性故，顯了共相」—“because it discloses the nature of resemblance in arising and ceasing, it makes the common mark plain”〔T30n1579 0823c16〕; 「是故不能作苦邊際」—“therefore one cannot make an end of suffering”〔T30n1579 0823c22〕; 「此無我見能令清淨」—“this view of not self can bring purity”〔T30n1579 0824a01〕

The shared words are 「我」—“self” and 「生滅」—“arising and ceasing”; the sūtra has 「非我」—“not self,” the treatise 「無我」—“not self” (literally ‘no self’); the words differ. The sūtra’s list of the six sets of six, one by one, is not found in this passage of the treatise.

To be known · to be abandoned · to be realized · to be cultivated (Discourse 305 · concentration)

• Sūtra: 「若法應知、應了者，悉知、悉了」—“Whatever things are to be known and to be understood are all known and all understood”〔T02 0087c05〕; 「何等法應知、應了，悉知、悉了？所謂名色」—“What things are to be known and to be understood, all known and all understood? They are name and form”〔T02 0087c08〕; 「所謂無明及有愛」—“They are ignorance and the craving for existence”〔T02 0087c09〕; 「所謂明、解脫」—“They are knowledge and liberation”〔T02 0087c10〕; 「所謂止、觀」—“They are calm and insight”〔T02 0087c11〕; 「長養五受陰」—“he nourishes the five aggregates of clinging”〔T02 0087b10〕; 「身心壞燒然」—“body and mind are ruined and burning”〔T02 0087b11〕
• Treatise: 「應遍知者能正遍知，應永斷者能正永斷，應作證者能正作證，應修習者能正修習」—“what is to be fully known one can rightly know fully; what is to be abandoned forever one can rightly abandon forever; what is to be realized one can rightly realize; what is to be cultivated one can rightly cultivate”〔T30n1579 0824b23〕; 「於所依色及能依名」—“with regard to form, which is the support, and name, which is supported”〔T30n1579 0824b26〕; 「於所依無明及能依有愛」—“with regard to ignorance, which is the support, and the craving for existence, which is supported”〔T30n1579 0824b27〕; 「於所依明淨智及能依解脫煩惱斷」—“with regard to clear, pure knowledge, which is the support, and liberation, the cutting off of the afflictions, which is supported”〔T30n1579 0824b28〕; 「於所依奢摩他及能依毘鉢舍那」—“with regard to śamatha, which is the support, and vipaśyanā, which is supported”〔T30n1579 0824b29〕; 「由此增益後有諸蘊」—“by this the aggregates of later existence are increased”〔T30n1579 0824a24〕; 「便自燒然」—“then burns of itself”〔T30n1579 0824a28〕

The shared words are 「應知」—“to be known,” 「斷」—“abandon,” 「證」—“realize,” 「修」—“cultivate,” 「無明」—“ignorance,” 「有愛」—“the craving for existence,” 「解脫」—“liberation,” and 「燒然」—“burning”; the sūtra’s four 「應」—“to be” and the treatise’s four 「應」—“to be” are in the same order; the sūtra has 「應知、應了」—“to be known, to be understood,” the treatise 「應遍知」—“to be fully known”; the sūtra 「名色」—“name and form,” the treatise 「所依色及能依名」—“form, which is the support, and name, which is supported”; the sūtra 「明」—“knowledge,” the treatise 「明淨智」—“clear, pure knowledge”; the sūtra 「止、觀」—“calm and insight,” the treatise 「奢摩他及能依毘鉢舍那」—“śamatha, and vipaśyanā, which is supported”; the sūtra 「五受陰」—“the five aggregates of clinging,” the treatise 「後有諸蘊」—“the aggregates of later existence”; the words differ. The sūtra’s fulfilment of the cultivation of the eightfold noble path, the four foundations of mindfulness, and the rest is not found in this passage of the treatise.

Seeing the Dharma · designation · verbal expression (Discourses 306 and 307 · the seeing of dharmas)

• Sūtra: 「比丘云何知、云何見而得見法？」—“How does a bhikṣu know, how does he see, so as to see the Dharma?”〔T02 0087c20〕; 「此等法名為人，於斯等法作人想、眾生」—“these things are called a person; with regard to these things one forms the notion of a person, of a being”〔T02 0087c28〕; 「我眼見色，我耳聞聲，我鼻嗅香，我舌甞味，我身覺觸，我意識法」—“I see forms with the eye, I hear sounds with the ear, I smell odours with the nose, I taste flavours with the tongue, I feel tangibles with the body, I cognize mental objects with the mind”〔T02 0088a01〕; 「是尊者如是名、如是生、如是姓」—“this venerable one has such a name, such a birth, such a clan”〔T02 0088a03〕; 「是則為想，是則為誌，是則言說」—“This is a notion, this is a designation, this is a verbal expression”〔T02 0088a05〕; 「此諸法皆悉無常、有為、思願緣生」—“these things are all impermanent, conditioned, arisen from conditions by volition and wish”〔T02 0088a06〕; 「是則寂滅，是則勝妙」—“this is quiescence, this is the sublime”〔T02 0088a10〕; 「云何知、云何見，名為見法？」—“How does one know, how does one see, so that it is called seeing the Dharma?”〔T02 0088a23〕
• Treatise: 「復次，有二法見。一、有為法見，二、無為法見」—“Further, there are two seeings of dharmas: first, the seeing of conditioned dharmas; second, the seeing of unconditioned dharmas”〔T30n1579 0824c02〕; 「謂名色，及人天等有情數物」—“namely, name and form, and the things reckoned as sentient beings, such as humans and gods”〔T30n1579 0824c04〕; 「假想安立我或有情，乃至命者及生者等」—“by provisional notion one establishes a self or a sentient being, and so on up to a living one and one who is born”〔T30n1579 0824c06〕; 「我眼見色，乃至我意知法」—“I see forms with the eye, and so on up to, I know mental objects with the mind”〔T30n1579 0824c08〕; 「謂如是名，乃至如是壽量邊際」—“namely, such a name, and so on up to, such a limit to the measure of life”〔T30n1579 0824c09〕; 「唯有假想、唯假自稱、唯假言說」—“there is only provisional notion, only provisional self-naming, only provisional verbal expression”〔T30n1579 0824c10〕; 「有無常性，廣說乃至有緣生性」—“it has the nature of impermanence, and, taught at length, up to, the nature of arising from conditions”〔T30n1579 0824c12〕; 「一切依等盡涅槃深見寂靜」—“nirvāṇa, the exhaustion of all supports and the rest, is deeply seen as peace”〔T30n1579 0824c20〕

The shared words are 「見」—“see,” 「法」—“dharma,” 「我眼見色」—“I see forms with the eye,” 「如是名」—“such a name,” 「想」—“notion,” 「言說」—“verbal expression,” 「無常」—“impermanent,” and 「寂」—“quiet”; the sūtra’s sequence from seeing forms with the eye to cognizing mental objects with the mind is in the same order as the treatise’s 「我眼見色，乃至我意知法」—“I see forms with the eye, and so on up to, I know mental objects with the mind”; the sūtra has 「見法」—“to see the Dharma,” the treatise 「法見」—“the seeing of dharmas”; the sūtra 「眾生」—“a being,” the treatise 「有情」—“a sentient being”; the sūtra 「識法」—“cognize mental objects,” the treatise 「知法」—“know mental objects”; the sūtra 「壽分齊」—“a limit to his life span,” the treatise 「壽量邊際」—“a limit to the measure of life”; the sūtra 「誌」—“designation,” the treatise 「自稱」—“self-naming”; the sūtra 「思願緣生」—“arisen from conditions by volition and wish,” the treatise 「緣生性」—“the nature of arising from conditions”; the sūtra 「寂滅」—“quiescence,” the treatise 「寂靜」—“peace”; the words differ. The verse of Discourse 307 is not found in this passage of the treatise.

Attachment · dwelling in happiness · unsurpassed security (Discourse 308 · suffering last of all)

• Sūtra: 「諸天、世人於色染著愛樂住」—“Gods and humans of the world dwell attached to forms, delighting and enjoying them”〔T02 0088b16〕; 「彼諸天、人則生大苦」—“those gods and humans give rise to great suffering”〔T02 0088b17〕; 「則生樂住」—“he gives rise to dwelling in happiness”〔T02 0088b22〕; 「名無上安隱涅槃」—“is called the unsurpassed, secure nirvāṇa”〔T02 0088b28〕
• Treatise: 「謂於人天，住境界愛」—“namely, among humans and gods, dwelling in craving for objects”〔T30n1579 0825a01〕; 「一切自體於終沒時皆滅壞故，有滅壞苦」—“because every individual existence is destroyed at the time of its ending, there is the suffering of destruction”〔T30n1579 0825a09〕; 「此中如來超過如是二種過患，住一向樂」—“here the Tathāgata has passed beyond these two kinds of fault and dwells in happiness that is wholly so”〔T30n1579 0825a11〕; 「無上安隱，即有餘依般涅槃界」—“the unsurpassed security is the element of final nirvāṇa with remainder of support”〔T30n1579 0825a14〕

The shared words are 「人天」—“humans and gods,” 「住」—“dwell,” 「愛」—“craving,” 「樂」—“happiness,” 「苦」—“suffering,” 「無上安隱」—“unsurpassed security,” and 「涅槃」—“nirvāṇa”; the sūtra has 「諸天、世人」—“gods and humans of the world,” the treatise 「人天」—“humans and gods”; the sūtra 「樂住」—“dwelling in happiness,” the treatise 「住一向樂」—“dwells in happiness that is wholly so”; the sūtra 「滅盡」—“cease,” the treatise 「滅壞」—“destruction”; the words differ. The verse of the sūtra is not found in this passage of the treatise.

Dwelling with a second · dwelling alone (Discourse 309 · dwelling alone)

• Sūtra: 「有第二住，有一一住」—“there is dwelling with a second, and there is dwelling alone”〔T02 0088c20〕; 「彼比丘見已，喜樂，讚歎，繫著住」—“that bhikṣu, having seen them, takes pleasure in them, praises them, and dwells bound and attached”〔T02 0088c24〕; 「心轉歡喜」—“his mind turns to delight”〔T02 0088c25〕; 「歡喜、深樂、貪愛、阨礙者，是名第二住」—“Delight, deep enjoyment, craving, and obstruction: this is called dwelling with a second”〔T02 0088c26〕; 「愛喜不斷不滅故」—“Because craving-and-delight is not cut off and has not ceased”〔T02 0088c29〕
• Treatise: 「由二因緣，當知名為有第二住」—“By two causes and conditions, know that it is called dwelling with a second”〔T30n1579 0825a23〕; 「名有憙樂」—“this is called having pleasure”〔T30n1579 0825a27〕; 「名有歡喜」—“this is called having delight”〔T30n1579 0825a29〕; 「於受用時，多生貪愛，名有染著」—“at the time of enjoying them, much craving arises; this is called having attachment”〔T30n1579 0825b01〕; 「與此相違，當知是名無第二住」—“the opposite of this, know, is called dwelling without a second”〔T30n1579 0825b07〕

The shared words are 「第二住」—“dwelling with a second,” 「歡喜」—“delight,” and 「貪愛」—“craving”; the sūtra’s taking pleasure, delight, and craving and the treatise’s pleasure, delight, and craving are in the same order; the sūtra has 「喜樂」—“takes pleasure,” the treatise 「憙樂」—“pleasure”; the sūtra 「繫著」—“bound and attached,” the treatise 「染著」—“attachment”; the sūtra 「一一住」—“dwelling alone,” the treatise 「無第二住」—“dwelling without a second”; the words differ.

The arising of delight · the arising of suffering (Discourse 310 · dwelling alone)

• Sūtra: 「則歡喜集；歡喜集已，則苦集」—“delight arises; when delight has arisen, suffering arises”〔T02 0089a20〕; 「不歡喜集故，則苦滅」—“because delight does not arise, suffering ceases”〔T02 0089a24〕
• Treatise: 「謂憙樂等為集因故，於當來世生老為根眾苦生起」—“namely, because pleasure and the rest are the cause of arising, in the world to come the many sufferings rooted in birth and old age arise”〔T30n1579 0825b06〕

The shared words are 「集」—“arising” and 「苦」—“suffering”; the sūtra has 「歡喜」—“delight,” the treatise 「憙樂」—“pleasure”; the sūtra 「苦集」—“the arising of suffering,” the treatise 「眾苦生起」—“the many sufferings arise”; the words differ. Shared words between the treatise’s passage on 「遠涅槃」—“far from nirvāṇa” and Discourse 310 are not found; this is recorded.

Far from nirvāṇa · patient endurance (Discourse 311 · far from nirvāṇa)

• Sūtra: 「去涅槃遠」—“far from nirvāṇa”〔T02 0089b10〕; 「漸近涅槃」—“gradually draws near to nirvāṇa”〔T02 0089b16〕; 「西方輸盧那人兇惡、輕躁、弊暴、好罵」—“The people of Shuluna in the west are fierce, rash, violent, and given to abuse”〔T02 0089b20〕; 「汝善學忍辱」—“You have learned patient endurance well”〔T02 0089c13〕; 「汝今宜去度於未度，安於未安，未涅槃者令得涅槃」—“it is now fitting for you to go, to carry across those not yet carried across, to settle those not yet settled, and to let those who have not attained nirvāṇa attain nirvāṇa”〔T02 0089c15〕
• Treatise: 「若於後有隨順轉時，當知說名去涅槃遠」—“when one proceeds in accord with later existence, know that this is called far from nirvāṇa”〔T30n1579 0825b11〕; 「復有六種鄙碎士夫補特伽羅鄙碎行相」—“Further, there are six kinds of mean and petty conduct of mean and petty men, pudgalas”〔T30n1579 0825b12〕; 「一者、性多忿恚」—“first, by nature much given to anger”〔T30n1579 0825b13〕; 「若苦所觸，便發不實麁惡語言」—“when touched by pain, they utter untrue and harsh words”〔T30n1579 0825b14〕; 「一者、忍辱，二者、柔和」—“first, patient endurance; second, gentleness”〔T30n1579 0825b19〕; 「言忍辱者，謂於他怨終無返報」—“patient endurance means never retaliating against the enmity of others”〔T30n1579 0825b20〕; 「諸未信者令生淨信，其已信者倍令增長」—“those who have no faith are made to give rise to pure faith, and those who already have faith are made to increase it twofold”〔T30n1579 0825b18〕

The shared words are 「去涅槃遠」—“far from nirvāṇa” and 「忍辱」—“patient endurance”; the sūtra has 「兇惡」—“fierce,” the treatise 「忿恚」—“anger”; the sūtra 「好罵」—“given to abuse,” the treatise 「麁惡語言」—“harsh words”; the words differ. The sūtra’s 「漸近涅槃」—“gradually draws near to nirvāṇa,” Pūrṇa’s four answers, and what followed are not found in this passage of the treatise.

Teaching in brief · the end of suffering (Discourse 312 · teaching in brief)

• Sūtra: 「而欲聞我略說教誡」—“wishing to hear my instruction taught in brief”〔T02 0090a01〕; 「諸年少聰明利根」—“Those who are young, intelligent, and of sharp faculties”〔T02 0089c28〕; 「若汝非於彼，彼亦復非此，亦非兩中間，是則為苦邊」—“If you are not in that, and that too is not in this, nor in the middle between the two: this is the end of suffering”〔T02 0090a15〕; 「離愛般涅槃」—“free of craving, one attains final nirvāṇa”〔T02 0090b02〕
• Treatise: 「復次，以要言之，如來略依二種處所，說無界教」—“Further, to put it in essentials, the Tathāgata, in brief, based on two kinds of place, teaches the teaching on the element of non-existence”〔T30n1579 0825b22〕; 「一者、說有餘依涅槃界教，二者、說無餘依涅槃界教」—“first, he teaches the teaching of the nirvāṇa element with remainder of support; second, he teaches the teaching of the nirvāṇa element without remainder of support”〔T30n1579 0825b23〕; 「不住此身、不住餘身、不住中有」—“not abiding in this body, not abiding in another body, not abiding in the intermediate existence”〔T30n1579 0825b29〕; 「證得一切眾苦邊際」—“realizes the limit of all the many sufferings”〔T30n1579 0825b29〕; 「略有三種念力強因。一、由其年少壯」—“In brief there are three causes of strength in the power of mindfulness. First, because one is young and vigorous”〔T30n1579 0825c02〕

The shared words are 「略」—“brief,” 「說」—“teach,” 「苦邊」—“the end of suffering,” 「年少」—“young,” and 「涅槃」—“nirvāṇa”; the sūtra has 「苦邊」—“the end of suffering,” the treatise 「眾苦邊際」—“the limit of the many sufferings”; the sūtra has ‘not in that … not in this … nor in the middle between the two,’ the treatise 「不住此身、不住餘身、不住中有」—“not abiding in this body, not abiding in another body, not abiding in the intermediate existence”; the words differ. The sūtra’s four phrases of 「見以見為量」—“in the seen, only the seen as its measure” and Moluojiajiu’s verse are not found in this passage of the treatise.

Apart from faith, apart from inclination · knowing as it really is (Discourse 313 · what is realized inwardly)

• Sūtra: 「而於經法異信、異欲、異聞、異行思惟、異見審諦忍，正知而說」—“within that teaching, apart from faith, apart from inclination, apart from hearing, apart from reasoned reflection, apart from acceptance of a view after pondering, know rightly and declare”〔T02 0090b29〕; 「『我先眼識於色有貪，而今眼識於色無貪』如實知」—“‘formerly in my eye-consciousness there was lust for forms, and now in my eye-consciousness there is no lust for forms’—this he knows as it really is”〔T02 0090c06〕
• Treatise: 「由五種相，當知涅槃是內證法」—“By five aspects, know that nirvāṇa is a dharma realized inwardly”〔T30n1579 0825c04〕; 「謂離信故，乃至離見審察忍故」—“namely, because it is free of faith, and so on up to, because it is free of acceptance of a view after examination”〔T30n1579 0825c04〕; 「於內各別內外增上所生雜染，如實了知有及非有」—“with regard to the defilements born, within each one, under the dominance of the internal and the external, one fully knows as it really is their existence and non-existence”〔T30n1579 0825c06〕

The shared words are 「信」—“faith,” 「見」—“view,” 「忍」—“acceptance,” and 「如實」—“as it really is”; the sūtra’s five 「異」—“apart from” and the treatise’s 「離信」—“free of faith” … 「乃至離見審察忍」—“and so on up to free of acceptance of a view after examination” are in the same order; the sūtra has 「異」—“apart from,” the treatise 「離」—“free of”; the sūtra 「審諦忍」—“acceptance after pondering,” the treatise 「審察忍」—“acceptance after examination”; the sūtra 「有貪」—“there was lust” and 「無貪」—“there is no lust,” the treatise 「有及非有」—“existence and non-existence”; the sūtra 「如實知」—“knows as it really is,” the treatise 「如實了知」—“fully knows as it really is”; the words differ.

The all · all that exists · all dharmas (Discourses 319–321 · analysing the all)

• Sūtra: 「所謂一切者，云何名一切？」—“What is called the all—what is it that is called the all?”〔T02 0091a26〕; 「所謂一切有，云何一切有？」—“What is called all that exists—how is it all that exists?”〔T02 0091b06〕; 「所謂一切法，云何為一切法？」—“What is called all dharmas—what are all dharmas?”〔T02 0091b17〕
• Treatise: 「由三因緣，顯示諸佛無上菩提」—“By three causes and conditions the unsurpassed awakening of the Buddhas is shown”〔T30n1579 0825c08〕; 「覺了一切境故」—“because it awakens fully to all objects”〔T30n1579 0825c09〕; 「覺了有及非有如實事故」—“because it awakens fully to existence and non-existence, the matter as it really is”〔T30n1579 0825c09〕; 「覺了染淨二品一切法故」—“because it awakens fully to all dharmas of the two classes, defiled and pure”〔T30n1579 0825c10〕; 「他於如是三處，請問世尊」—“others ask the World-Honored One about these three points”〔T30n1579 0825c11〕

The shared words are 「一切」—“all,” 「有」—“exist,” and 「一切法」—“all dharmas”; the sūtra’s three questions and the treatise’s three causes and conditions are in the same order; the sūtra has 「一切」—“the all,” the treatise 「一切境」—“all objects”; the sūtra 「一切有」—“all that exists,” the treatise 「有及非有如實事」—“existence and non-existence, the matter as it really is”; the words differ. The sūtra’s 「十二入處」—“twelve sense bases,” 「言說」—“words,” and 「言數」—“verbal reckoning” are not found in this passage of the treatise.

Analysis · sense bases (Discourse 322 · the marks of knowledge)

• Sūtra: 「世尊略說，不廣分別」—“the World-Honored One taught it only in brief and did not analyse it at length”〔T02 0091c04〕; 「眼是內入處，四大所造淨色，不可見，有對」—“The eye is an internal sense base: subtle matter made of the four great elements, invisible, resistant”〔T02 0091c05〕
• Treatise: 「諸有為法俱有轉時，令心迷亂，能令於相邪取分別」—“when conditioned dharmas proceed together, they confuse the mind and can cause their marks to be wrongly grasped and analysed”〔T30n1579 0825c12〕; 「為諸弟子分別開示，令於彼相決定悟入」—“for the disciples he analyses and discloses them, so that they enter with certainty into understanding of those marks”〔T30n1579 0825c13〕

The shared word is 「分別」—“analyse”; the sūtra has 「廣分別」—“analyse at length,” the treatise 「分別開示」—“analyses and discloses”; the words differ. The items of the sūtra’s six questions and six answers on the internal and external sense bases are not found in this passage of the treatise.

Longing · covering (Discourses 331 and 332 · abandoning the training)

• Sūtra: 「有六顧念」—“There are six longings”〔T02 0092b05〕; 「謂色有漏、是取，心覆藏」—“Namely, forms are with outflows and are clinging, and the mind covers them over”〔T02 0092b11〕
• Treatise: 「安立顧戀境界」—“establishing the objects of longing attachment”〔T30n1579 0825c18〕; 「心株覆事」—“the stumps of the mind, and the matters of covering”〔T30n1579 0825c19〕; 「內懷隱匿所造眾惡，故生其覆」—“inwardly harbouring and concealing the many evils one has done, one gives rise to covering”〔T30n1579 0825c24〕

The shared words are 「顧」—“look back,” 「心」—“mind,” and 「覆」—“cover”; the sūtra has 「顧念」—“longing,” the treatise 「顧戀」—“longing attachment”; the sūtra 「覆藏」—“covers over,” the treatise 「隱匿」—“conceals” and 「覆事」—“matters of covering”; the words differ.

Cause, condition, bond · action, craving, ignorance (Discourse 334 · action)

• Sūtra: 「謂眼，業因、業緣、業縛」—“It is that the eye has action as cause, action as condition, action as bond”〔T02 0092b26〕; 「謂業，愛因」—“It is that action has craving as cause”〔T02 0092b27〕; 「謂愛，無明因」—“It is that craving has ignorance as cause”〔T02 0092b29〕; 「謂無明，不正思惟因」—“It is that ignorance has wrong reflection as cause”〔T02 0092c02〕; 「彼癡者是無明」—“That delusion is ignorance”〔T02 0092c06〕; 「不正思惟因無明，無明因愛，愛因為業，業因為眼」—“wrong reflection is the cause of ignorance, ignorance is the cause of craving, craving is the cause of action, action is the cause of the eye”〔T02 0092c07〕
• Treatise: 「便生無明觸所生起染污作意」—“then there arises defiled attention produced by contact with ignorance”〔T30n1579 0825c28〕; 「謂彼六處以業為因，業愛為因，愛復用彼無明為因，無明復用不如正理作意為因，不正作意復用無明觸為其因」—“namely, those six bases have action as cause; action has craving as cause; craving in turn has that ignorance as cause; ignorance in turn has attention not in accord with principle as cause; wrong attention in turn has contact with ignorance as its cause”〔T30n1579 0826a04〕

The shared words are 「業」—“action,” 「愛」—“craving,” 「無明」—“ignorance,” and 「因」—“cause”; the sūtra’s eye ← action ← craving ← ignorance ← wrong reflection and the treatise’s six bases ← action ← craving ← ignorance ← attention not in accord with principle ← contact with ignorance are in the same order; the sūtra has 「眼」—“eye,” the treatise 「六處」—“six bases”; the sūtra 「不正思惟」—“wrong reflection,” the treatise 「不如正理作意」—“attention not in accord with principle” and 「不正作意」—“wrong attention”; the words differ. The 「無明觸」—“contact with ignorance” at the end of the treatise is not found in the sūtra. The passage of the treatise on 「等」—“the equal,” 「由二因緣，後有生起。一、後有業，二、後有愛」—“By two causes and conditions later existence arises: first, action for later existence; second, craving for later existence”〔T30n1579 0826a11〕, shares with Discourse 334 the words 「業」—“action” and 「愛」—“craving”; this is recorded.

Emptiness in the ultimate sense · conventional reckoning (Discourse 335 · emptiness)

• Sūtra: 「所謂第一義空經」—“namely, the Discourse on Emptiness in the Ultimate Sense”〔T02 0092c15〕; 「眼生時無有來處，滅時無有去處」—“When the eye arises, there is no place it comes from; when it ceases, there is no place it goes to”〔T02 0092c16〕; 「有業報而無作者」—“there is the result of action, but no agent”〔T02 0092c18〕; 「此陰滅已，異陰相續，除俗數法」—“when this aggregate has ceased, another aggregate continues—apart from conventional reckoning”〔T02 0092c18〕; 「謂此有故彼有，此起故彼起」—“because this exists, that exists; because this arises, that arises”〔T02 0092c20〕
• Treatise: 「唯有因果，都無受者及與作者」—“there is only cause and result; there is no experiencer at all, nor any agent”〔T30n1579 0826b09〕; 「當知是名勝義諦空」—“know that this is called emptiness in the sense of the ultimate truth”〔T30n1579 0826b09〕; 「應知此空，復有七種」—“know that this emptiness is further of seven kinds”〔T30n1579 0826b10〕; 「諸行生時無所從來，本無今有」—“when formations arise they come from nowhere; formerly absent, now they exist”〔T30n1579 0826b16〕; 「都無所往積集而住」—“they go nowhere at all to abide accumulated”〔T30n1579 0826b22〕; 「於中都無捨前生者、取後生者」—“within it there is no one at all who abandons the former birth and takes up the later birth”〔T30n1579 0826c01〕; 「此有故彼有，此生故彼生」—“because this exists, that exists; because this is born, that is born”〔T30n1579 0826c04〕; 「依世俗諦，假立作用」—“based on conventional truth, functions are provisionally established”〔T30n1579 0826c05〕

The shared words are 「空」—“emptiness,” 「作者」—“agent,” 「此有故彼有」—“because this exists, that exists,” and 「生」—“arise, be born”; the sūtra has 「第一義空」—“emptiness in the ultimate sense,” the treatise 「勝義諦空」—“emptiness in the sense of the ultimate truth”; the sūtra 「無有來處」—“no place it comes from,” the treatise 「無所從來」—“come from nowhere”; the sūtra 「無有去處」—“no place it goes to,” the treatise 「都無所往」—“go nowhere at all”; the sūtra 「俗數法」—“conventional reckoning,” the treatise 「世俗諦」—“conventional truth”; the sūtra 「此起故彼起」—“because this arises, that arises,” the treatise 「此生故彼生」—“because this is born, that is born”; the words differ.

The courses of joy · of sorrow · of equanimity (Discourses 336–338 · coursing along)

• Sūtra: 「若眼見色喜，於彼色處行」—“If the eye sees forms and is joyful, it courses there, in that place of forms”〔T02 0092c29〕; 「若眼見色憂，於彼色處行」—“If the eye sees forms and is sorrowful, it courses there, in that place of forms”〔T02 0093a06〕; 「謂眼見色捨，於彼色處行」—“Namely, when the eye sees forms and is equanimous, it courses there, in that place of forms”〔T02 0093a12〕
• Treatise: 「由五種相，於能順喜所緣境界隨順而行」—“By five aspects, one courses along in accord with objects that are conducive to joy”〔T30n1579 0826c07〕; 「順憂、順捨所緣境界」—“objects that are conducive to sorrow and conducive to equanimity”〔T30n1579 0826c10〕

The shared words are 「喜」—“joy,” 「憂」—“sorrow,” 「捨」—“equanimity,” and 「行」—“course”; the sūtra’s three discourses on joy, sorrow, and equanimity and the treatise’s conducive to joy, conducive to sorrow, and conducive to equanimity are in the same order; the sūtra has 「色處行」—“courses in the place of forms,” the treatise 「所緣境界隨順而行」—“courses along in accord with objects”; the words differ.

Constant abidings · rare · field of merit (Discourses 339–342 · constant abiding)

• Sūtra: 「有六常行」—“There are six constant abidings”〔T02 0093a17〕; 「不苦、不樂，捨心住正念正智」—“is neither pained nor pleased, and dwells with a mind of equanimity, with right mindfulness and right knowledge”〔T02 0093a19〕; 「世間難得」—“rare in the world”〔T02 0093a27〕; 「所應承事、恭敬、供養，則為世間無上福田」—“should be attended upon, honoured, and supported; he is the unsurpassed field of merit in the world”〔T02 0093b05〕
• Treatise: 「是故恒住無雜染住」—“therefore he constantly abides in an abiding free of defilement”〔T30n1579 0826c17〕; 「彼隨行品若喜、若憂、若欣、若慼，諸阿羅漢皆無所有」—“of that class of coursing along—whether joy, sorrow, gladness, or grief—the arhats have none at all”〔T30n1579 0826c18〕; 「能成就者極難得故，說名第一真實福田」—“because one who can accomplish it is extremely rare, he is called the foremost true field of merit”〔T30n1579 0826c20〕

The shared words are 「住」—“abide,” 「成就」—“accomplish,” 「難得」—“rare,” and 「福田」—“field of merit”; the sūtra has 「常行」—“constant abidings,” the treatise 「恒住」—“constant abiding”; the sūtra 「不苦、不樂」—“neither pained nor pleased,” the treatise ‘whether joy, sorrow … none at all’; the sūtra 「無上福田」—“the unsurpassed field of merit,” the treatise 「第一真實福田」—“the foremost true field of merit”; the words differ. The treatise’s passage on 「師弟二圓滿」—“the two perfections of teacher and disciples,” 「於善說法毘奈耶中，應知大師及弟子眾各由二相，其德圓滿」—“in the well-taught Dharma and Vinaya, know that the great teacher and the assembly of disciples are each perfect in virtue by two aspects”〔T30n1579 0826c23〕, does not attain shared words with Discourse 342’s 「舍利弗等」—“one like Śāriputra”〔T02 0093b13〕; this is recorded.

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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 doctrine of not self—three kinds of proper task (shares with Discourse 304 the words 「我」—“self” and 「生滅」—“arising and ceasing”)

「復次，無我論師略有三種正所作事」—“Further, the teacher of the doctrine of not self has, in brief, three kinds of proper task”〔T30n1579 0823c13〕 「安立無我」—“establishing not self”〔T30n1579 0823c15〕 「開示生滅相似性故，顯了共相」—“because it discloses the nature of resemblance in arising and ceasing, it makes the common mark plain”〔T30n1579 0823c16〕 「是故不能作苦邊際」—“therefore one cannot make an end of suffering”〔T30n1579 0823c22〕 「此無我見能令清淨」—“this view of not self can bring purity”〔T30n1579 0824a01〕

2. Concentration—five kinds of excellence (shares with Discourse 305 the words 「應知」—“to be known,” 「斷」—“abandon,” 「證」—“realize,” 「修」—“cultivate,” 「無明」—“ignorance,” 「有愛」—“the craving for existence,” 「解脫」—“liberation,” and 「燒然」—“burning”)

「當知略有五種殊勝正加行果稱讚利益」—“know that in brief there are five kinds of excellent benefit, praised as the fruit of right application”〔T30n1579 0824a06〕 「不如實知」—“does not know as it really is”〔T30n1579 0824a13〕 「由此增益後有諸蘊」—“by this the aggregates of later existence are increased”〔T30n1579 0824a24〕 「謂後有愛及資財愛」—“namely, the craving for later existence and the craving for wealth”〔T30n1579 0824a25〕 「便自燒然」—“then burns of itself”〔T30n1579 0824a28〕 「止觀二種平等雙轉」—“calm and insight, the two, proceed evenly as a pair”〔T30n1579 0824b17〕 「應遍知者能正遍知，應永斷者能正永斷，應作證者能正作證，應修習者能正修習」—“what is to be fully known one can rightly know fully; what is to be abandoned forever one can rightly abandon forever; what is to be realized one can rightly realize; what is to be cultivated one can rightly cultivate”〔T30n1579 0824b23〕 「於所依色及能依名」—“with regard to form, which is the support, and name, which is supported”〔T30n1579 0824b26〕 「於所依無明及能依有愛」—“with regard to ignorance, which is the support, and the craving for existence, which is supported”〔T30n1579 0824b27〕 「於所依明淨智及能依解脫煩惱斷」—“with regard to clear, pure knowledge, which is the support, and liberation, the cutting off of the afflictions, which is supported”〔T30n1579 0824b28〕 「於所依奢摩他及能依毘鉢舍那」—“with regard to śamatha, which is the support, and vipaśyanā, which is supported”〔T30n1579 0824b29〕

3. The seeing of dharmas—the seeing of conditioned dharmas · the seeing of unconditioned dharmas (shares with Discourses 306 and 307 the words 「見」—“see,” 「法」—“dharma,” 「我眼見色」—“I see forms with the eye,” 「如是名」—“such a name,” 「想」—“notion,” 「言說」—“verbal expression,” 「無常」—“impermanent,” and 「寂」—“quiet”)

「復次，有二法見。一、有為法見，二、無為法見」—“Further, there are two seeings of dharmas: first, the seeing of conditioned dharmas; second, the seeing of unconditioned dharmas”〔T30n1579 0824c02〕 「謂名色，及人天等有情數物」—“namely, name and form, and the things reckoned as sentient beings, such as humans and gods”〔T30n1579 0824c04〕 「假想安立我或有情，乃至命者及生者等」—“by provisional notion one establishes a self or a sentient being, and so on up to a living one and one who is born”〔T30n1579 0824c06〕 「我眼見色，乃至我意知法」—“I see forms with the eye, and so on up to, I know mental objects with the mind”〔T30n1579 0824c08〕 「謂如是名，乃至如是壽量邊際」—“namely, such a name, and so on up to, such a limit to the measure of life”〔T30n1579 0824c09〕 「唯有假想、唯假自稱、唯假言說」—“there is only provisional notion, only provisional self-naming, only provisional verbal expression”〔T30n1579 0824c10〕 「有無常性，廣說乃至有緣生性」—“it has the nature of impermanence, and, taught at length, up to, the nature of arising from conditions”〔T30n1579 0824c12〕 「一切依等盡涅槃深見寂靜」—“nirvāṇa, the exhaustion of all supports and the rest, is deeply seen as peace”〔T30n1579 0824c20〕

4. Suffering last of all—the two kinds of fault of humans and gods · the Tathāgata’s happiness that is wholly so (shares with Discourse 308 the words 「人天」—“humans and gods,” 「住」—“dwell,” 「愛」—“craving,” 「樂」—“happiness,” 「苦」—“suffering,” 「無上安隱」—“unsurpassed security,” and 「涅槃」—“nirvāṇa”)

「謂於人天，住境界愛」—“namely, among humans and gods, dwelling in craving for objects”〔T30n1579 0825a01〕 「一切自體於終沒時皆滅壞故，有滅壞苦」—“because every individual existence is destroyed at the time of its ending, there is the suffering of destruction”〔T30n1579 0825a09〕 「此中如來超過如是二種過患，住一向樂」—“here the Tathāgata has passed beyond these two kinds of fault and dwells in happiness that is wholly so”〔T30n1579 0825a11〕 「無上安隱，即有餘依般涅槃界」—“the unsurpassed security is the element of final nirvāṇa with remainder of support”〔T30n1579 0825a14〕

5. Dwelling alone—dwelling with a second · dwelling without a second (shares with Discourse 309 the words 「第二住」—“dwelling with a second,” 「歡喜」—“delight,” and 「貪愛」—“craving”; shares with Discourse 310 the words 「集」—“arising” and 「苦」—“suffering”)

「由二因緣，當知名為有第二住」—“By two causes and conditions, know that it is called dwelling with a second”〔T30n1579 0825a23〕 「名有憙樂」—“this is called having pleasure”〔T30n1579 0825a27〕 「名有歡喜」—“this is called having delight”〔T30n1579 0825a29〕 「於受用時，多生貪愛，名有染著」—“at the time of enjoying them, much craving arises; this is called having attachment”〔T30n1579 0825b01〕 「謂憙樂等為集因故，於當來世生老為根眾苦生起」—“namely, because pleasure and the rest are the cause of arising, in the world to come the many sufferings rooted in birth and old age arise”〔T30n1579 0825b06〕 「與此相違，當知是名無第二住」—“the opposite of this, know, is called dwelling without a second”〔T30n1579 0825b07〕

6. Far from nirvāṇa—six kinds of mean and petty conduct · patient endurance and gentleness (shares with Discourse 311 the words 「去涅槃遠」—“far from nirvāṇa” and 「忍辱」—“patient endurance”)

「若於後有隨順轉時，當知說名去涅槃遠」—“when one proceeds in accord with later existence, know that this is called far from nirvāṇa”〔T30n1579 0825b11〕 「復有六種鄙碎士夫補特伽羅鄙碎行相」—“Further, there are six kinds of mean and petty conduct of mean and petty men, pudgalas”〔T30n1579 0825b12〕 「一者、性多忿恚」—“first, by nature much given to anger”〔T30n1579 0825b13〕 「若苦所觸，便發不實麁惡語言」—“when touched by pain, they utter untrue and harsh words”〔T30n1579 0825b14〕 「諸未信者令生淨信，其已信者倍令增長」—“those who have no faith are made to give rise to pure faith, and those who already have faith are made to increase it twofold”〔T30n1579 0825b18〕 「一者、忍辱，二者、柔和」—“first, patient endurance; second, gentleness”〔T30n1579 0825b19〕 「言忍辱者，謂於他怨終無返報」—“patient endurance means never retaliating against the enmity of others”〔T30n1579 0825b20〕

7. Teaching in brief—the teaching of the two kinds of nirvāṇa element · three causes of strength in the power of mindfulness (shares with Discourse 312 the words 「略」—“brief,” 「說」—“teach,” 「苦邊」—“the end of suffering,” 「年少」—“young,” and 「涅槃」—“nirvāṇa”)

「復次，以要言之，如來略依二種處所，說無界教」—“Further, to put it in essentials, the Tathāgata, in brief, based on two kinds of place, teaches the teaching on the element of non-existence”〔T30n1579 0825b22〕 「一者、說有餘依涅槃界教，二者、說無餘依涅槃界教」—“first, he teaches the teaching of the nirvāṇa element with remainder of support; second, he teaches the teaching of the nirvāṇa element without remainder of support”〔T30n1579 0825b23〕 「不住此身、不住餘身、不住中有」—“not abiding in this body, not abiding in another body, not abiding in the intermediate existence”〔T30n1579 0825b29〕 「證得一切眾苦邊際」—“realizes the limit of all the many sufferings”〔T30n1579 0825b29〕 「略有三種念力強因。一、由其年少壯」—“In brief there are three causes of strength in the power of mindfulness. First, because one is young and vigorous”〔T30n1579 0825c02〕

8. What is realized inwardly—nirvāṇa is a dharma realized inwardly (shares with Discourse 313 the words 「信」—“faith,” 「見」—“view,” 「忍」—“acceptance,” and 「如實」—“as it really is”)

「由五種相，當知涅槃是內證法」—“By five aspects, know that nirvāṇa is a dharma realized inwardly”〔T30n1579 0825c04〕 「謂離信故，乃至離見審察忍故」—“namely, because it is free of faith, and so on up to, because it is free of acceptance of a view after examination”〔T30n1579 0825c04〕 「於內各別內外增上所生雜染，如實了知有及非有」—“with regard to the defilements born, within each one, under the dominance of the internal and the external, one fully knows as it really is their existence and non-existence”〔T30n1579 0825c06〕

9. Analysing the all—three causes and conditions that show the unsurpassed awakening (shares with Discourses 319–321 the words 「一切」—“all,” 「有」—“exist,” and 「一切法」—“all dharmas”)

「由三因緣，顯示諸佛無上菩提」—“By three causes and conditions the unsurpassed awakening of the Buddhas is shown”〔T30n1579 0825c08〕 「覺了一切境故」—“because it awakens fully to all objects”〔T30n1579 0825c09〕 「覺了有及非有如實事故」—“because it awakens fully to existence and non-existence, the matter as it really is”〔T30n1579 0825c09〕 「覺了染淨二品一切法故」—“because it awakens fully to all dharmas of the two classes, defiled and pure”〔T30n1579 0825c10〕 「他於如是三處，請問世尊」—“others ask the World-Honored One about these three points”〔T30n1579 0825c11〕

10. The marks of knowledge—analysing and disclosing (shares with Discourse 322 the word 「分別」—“analyse”)

「諸有為法俱有轉時，令心迷亂，能令於相邪取分別」—“when conditioned dharmas proceed together, they confuse the mind and can cause their marks to be wrongly grasped and analysed”〔T30n1579 0825c12〕 「為諸弟子分別開示，令於彼相決定悟入」—“for the disciples he analyses and discloses them, so that they enter with certainty into understanding of those marks”〔T30n1579 0825c13〕

11. Abandoning the training—longing attachment · the stumps of the mind and the matters of covering (shares with Discourses 331 and 332 the words 「顧」—“look back,” 「心」—“mind,” and 「覆」—“cover”)

「安立顧戀境界」—“establishing the objects of longing attachment”〔T30n1579 0825c18〕 「心株覆事」—“the stumps of the mind, and the matters of covering”〔T30n1579 0825c19〕 「內懷隱匿所造眾惡，故生其覆」—“inwardly harbouring and concealing the many evils one has done, one gives rise to covering”〔T30n1579 0825c24〕

12. Action—forward order · reverse order (shares with Discourse 334 the words 「業」—“action,” 「愛」—“craving,” 「無明」—“ignorance,” and 「因」—“cause”)

「便生無明觸所生起染污作意」—“then there arises defiled attention produced by contact with ignorance”〔T30n1579 0825c28〕 「謂彼六處以業為因，業愛為因，愛復用彼無明為因，無明復用不如正理作意為因，不正作意復用無明觸為其因」—“namely, those six bases have action as cause; action has craving as cause; craving in turn has that ignorance as cause; ignorance in turn has attention not in accord with principle as cause; wrong attention in turn has contact with ignorance as its cause”〔T30n1579 0826a04〕

13. The equal—coursing according to action (shares with Discourse 334 the words 「業」—“action” and 「愛」—“craving”; recorded)

「由二因緣，後有生起。一、後有業，二、後有愛」—“By two causes and conditions later existence arises: first, action for later existence; second, craving for later existence”〔T30n1579 0826a11〕 「而但說言諸有情類隨業而行，不言隨愛」—“yet it is only said that the classes of sentient beings course according to action, not that they course according to craving”〔T30n1579 0826a12〕

14. Emptiness—emptiness in the sense of the ultimate truth · seven kinds of emptiness (shares with Discourse 335 the words 「空」—“emptiness,” 「作者」—“agent,” 「此有故彼有」—“because this exists, that exists,” and 「生」—“arise, be born”)

「如是名為世俗諦空，非勝義空」—“this is called emptiness in the sense of conventional truth, not ultimate emptiness”〔T30n1579 0826b07〕 「唯有因果，都無受者及與作者」—“there is only cause and result; there is no experiencer at all, nor any agent”〔T30n1579 0826b09〕 「當知是名勝義諦空」—“know that this is called emptiness in the sense of the ultimate truth”〔T30n1579 0826b09〕 「應知此空，復有七種」—“know that this emptiness is further of seven kinds”〔T30n1579 0826b10〕 「六、受者空，七、作者空」—“sixth, the emptiness of an experiencer; seventh, the emptiness of an agent”〔T30n1579 0826b12〕 「諸行生時無所從來，本無今有」—“when formations arise they come from nowhere; formerly absent, now they exist”〔T30n1579 0826b16〕 「都無所往積集而住」—“they go nowhere at all to abide accumulated”〔T30n1579 0826b22〕 「果性諸行空無受者，因性業行空無作者」—“formations that are by nature results are empty of an experiencer; the formations of action that are by nature causes are empty of an agent”〔T30n1579 0826b26〕 「於中都無捨前生者、取後生者」—“within it there is no one at all who abandons the former birth and takes up the later birth”〔T30n1579 0826c01〕 「此有故彼有，此生故彼生」—“because this exists, that exists; because this is born, that is born”〔T30n1579 0826c04〕 「依世俗諦，假立作用」—“based on conventional truth, functions are provisionally established”〔T30n1579 0826c05〕

15. Coursing along—conducive to joy · conducive to sorrow · conducive to equanimity (shares with Discourses 336–338 the words 「喜」—“joy,” 「憂」—“sorrow,” 「捨」—“equanimity,” and 「行」—“course”)

「由五種相，於能順喜所緣境界隨順而行」—“By five aspects, one courses along in accord with objects that are conducive to joy”〔T30n1579 0826c07〕 「順憂、順捨所緣境界」—“objects that are conducive to sorrow and conducive to equanimity”〔T30n1579 0826c10〕 「深心厭惡，發生瞋恚」—“with deep loathing in the mind, hatred arises”〔T30n1579 0826c12〕 「深心愚昧，發生愚癡」—“with deep dullness in the mind, delusion arises”〔T30n1579 0826c13〕

16. Constant abiding—abiding free of defilement · the foremost true field of merit (shares with Discourses 339–342 the words 「住」—“abide,” 「成就」—“accomplish,” 「難得」—“rare,” and 「福田」—“field of merit”)

「有諸苾芻證阿羅漢，諸漏永盡，於一切境隨順而行」—“there are bhikṣus who have realized arhatship, their outflows exhausted forever, who course along in accord with all objects”〔T30n1579 0826c15〕 「是故恒住無雜染住」—“therefore he constantly abides in an abiding free of defilement”〔T30n1579 0826c17〕 「彼隨行品若喜、若憂、若欣、若慼，諸阿羅漢皆無所有」—“of that class of coursing along—whether joy, sorrow, gladness, or grief—the arhats have none at all”〔T30n1579 0826c18〕 「能成就者極難得故，說名第一真實福田」—“because one who can accomplish it is extremely rare, he is called the foremost true field of merit”〔T30n1579 0826c20〕

17. The two perfections of teacher and disciples (does not attain shared words with the text of the discourses of this fascicle; recorded)

「於善說法毘奈耶中，應知大師及弟子眾各由二相，其德圓滿」—“in the well-taught Dharma and Vinaya, know that the great teacher and the assembly of disciples are each perfect in virtue by two aspects”〔T30n1579 0826c23〕 「謂諸弟子，最初忍受大師所見，謂諸法中空無我見」—“namely, the disciples first accept the great teacher’s view, the view of emptiness and not self within all dharmas”〔T30n1579 0827b04〕

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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 · impermanent · suffering · empty · not self · weariness · free from desire · gratification · danger · escape · subject to change · arhat · the mind well liberated · nirvāṇa · undergoing no further existence (carried over from Fascicle 1); mind · thought · consciousness · the six classes of consciousness · the six classes of feeling · the six classes of perception · the six classes of volition · name and form · the end of suffering · the eightfold noble path · the four foundations of mindfulness · the four right efforts · the four bases of supernormal power · the five faculties · the five powers · the seven factors of awakening · conditioned · final nirvāṇa · the four great elements · form made of the four great elements (carried over from Fascicle 2); the meeting of the three · craving for future existence · person · the root of the Dharma · the eye of the Dharma · the support of the Dharma (carried over from Fascicle 3); designation · palmyra tree · upāsaka (carried over from Fascicle 5); calm · insight (carried over from Fascicle 7); the feeling arisen with eye-contact as condition · the internal sense bases · the external sense bases · right and unbroken comprehension (carried over from Fascicle 8); the six internal sense bases (carried over from Fascicle 9); seeing the Dharma · because this exists, that exists · this body of the aggregates of suffering · the bond of craving (carried over from Fascicle 10); the two things · verbal reckoning · the six classes of craving · knowledge and liberation · honoured, respected, venerated, and supported (carried over from Fascicle 11). 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. Cutting off a palmyra tree at the crown (Discourse 314)—「如截多羅樹頭，於未來世永不復生」—“like a palmyra tree cut off at the crown, never to arise again in future”〔T02 0090c21〕, applied with 「斷眼欲已，眼則已斷、已知，斷其根本」—“When desire for the eye has been abandoned, the eye is then abandoned and fully known, cut off at its root”〔T02 0090c20〕.
2. Alone in a secluded place · a lofty tower of many storeys (Discourse 309)—「正使空閑獨處，猶名第二住」—“even if he is alone in a secluded place, it is still called dwelling with a second”〔T02 0088c28〕; 「正使處於高樓重閣，猶是一一住者」—“even if he dwells in a lofty tower of many storeys, he is still one who dwells alone”〔T02 0089a07〕; by the quiet or the bustle of the dwelling place, it shows in reverse that dwelling with a second or dwelling alone lies in whether craving-and-delight is cut off or not.
3. Abuse · hands and stones · knives and staves · killing (Discourse 311, the Buddha asks, Pūrṇa answers)—「猶尚不以手、石而見打擲」—“they still have not struck and pelted me with hands and stones”〔T02 0089b26〕; 「而不用刀杖」—“and have not used knives and staves”〔T02 0089c02〕; 「而不見殺」—“and have not killed me”〔T02 0089c07〕; 「於我朽敗之身，以少作方便，便得解脫」—“with little effort, I will be liberated from this rotten, decaying body of mine”〔T02 0089c12〕; four stages, each heavier than the last.
4. The great darkness · the great light (the verse of Discourse 308, the Buddha’s verse)—「大闇所昏沒，盲冥無所見」—“sunk in the great darkness, blind and in gloom, they see nothing”〔T02 0088c13〕; 「唯有智慧者，發朦開大明」—“Only one who has wisdom dispels the dimness and opens the great light”〔T02 0088c14〕.

Set formulas:

The question-and-answer type: In Discourses 306 and 307 a bhikṣu puts to the Buddha the question he has been pondering, and the Buddha answers with the two things, with abbreviated text in between. In Discourse 309 Luniu asks two questions, on dwelling with a second and dwelling alone; the Buddha first praises him, then answers in two passages, forward and reverse. In Discourse 310 Luniu asks for the Dharma, and the Buddha, without waiting for a question, teaches it in two passages, forward and reverse, on the arising of delight and the arising of suffering. In Discourse 311 the Buddha first teaches in brief, then puts four questions to Pūrṇa—abuse, hands and stones, knives and staves, killing—and Pūrṇa begins each answer with ‘those people of Shuluna in the west are good and wise’; the Buddha approves him with 「汝善學忍辱」—“You have learned patient endurance well.” In Discourse 312 Moluojiajiu asks three times and the Buddha holds him back—the base text has 「如是再三，亦不為說」—“so it was a second and a third time, and still he did not teach him”—then asks a single question about forms not yet seen; Moluojiajiu answers 「不也，世尊」—“No, World-Honored One”; the Buddha teaches the four measures of the seen, the heard, the sensed, and the cognized, and a verse of two lines; Moluojiajiu explains it at length in a verse of twenty-six lines, and the Buddha quotes the opening of his verse and approves him. In Discourse 313 the Buddha first asks himself, the bhikṣus ask him to teach, and the Buddha puts two questions with 「於意云何」—“What do you think?”, which the bhikṣus answer twice. In Discourse 320 the Buddha questions the brāhmaṇa in return three times, on the eye, forms, and feeling, and the brāhmaṇa answers three times, 「是有」—“It exists” and 「有」—“They exist.” In Discourse 322 a bhikṣu asks six questions in the order eye, mind, forms, sounds, tangibles, mental objects, and the Buddha gives six answers, with odours and flavours appended at the end of the answer on sounds.

Repeated sentence patterns: Discourse 304 names the six sets of six one by one, and again teaches not self one by one; Discourse 305 sets in pairs not knowing and seeing as it really is against knowing and seeing as it really is, and attachment against non-attachment; Discourses 309–311 teach in forward order the chain of delight, deep enjoyment (enjoyment and attachment), craving, and obstruction, and in reverse order the chain from non-delight up to non-obstruction; Discourses 314–318 each speak only of the eye and extend it with 「耳、鼻、舌、身、意亦如是說」—“So it is likewise taught of the ear, nose, tongue, body, and mind”; Discourses 316–318, three discourses of the same form, change only impermanent, suffering, and not self; Discourses 323–330, eight discourses of the same form, change only the internal sense bases, the external sense bases, consciousness, contact, feeling, perception, volition, and craving; Discourses 331 and 332 are two discourses of the same form; Discourses 336–338, three discourses of the same form, change only joy, sorrow, and equanimity; Discourses 339–342 begin alike, and the last three each add 「世間難得」—“rare in the world,” 「無上福田」—“the unsurpassed field of merit,” and 「舍利弗等」—“one like Śāriputra.” For the groups of abbreviated sentences, see the first topic.

The form of the verse: The verses of this fascicle are in five places, fifty-six lines, each line of ten characters (two phrases of five characters each). The verse of Discourse 307, of thirteen lines, teaches mind and mental states born of the two conditions of eye and forms, not self and not what is mine, and the notion of a being that is designated, ending with 「無上佛眼說」—“taught by the unsurpassed Buddha-eye.” The verse of Discourse 308, of thirteen lines, teaches that gods and humans of the world take the six objects as happiness while the wise and noble see cessation as happiness, the views of suffering and happiness being opposed; its last two lines are 「如是甚深句，非聖孰能知，不還受身者，深達諦明了」—“words so profound in meaning—who but a noble one can know them? One who does not come back to take on a body penetrates them deeply, truly and clearly”〔T02 0088c15〕. The Buddha’s verse in Discourse 312, of two lines, teaches the end of suffering with the three phrases 「非於彼」—“not in that,” 「非此」—“not in this,” and 「非兩中間」—“nor in the middle between the two.” Moluojiajiu’s verse in Discourse 312, of twenty-six lines: the first twelve lines, based on the eye, teach the grasping and the non-grasping of signs; the next fourteen lines take in the nose, tongue, body, and mind under the ear, and likewise teach the grasping and the non-grasping of signs; both parts set 「永離於涅槃」—“forever far from nirvāṇa” against 「漸次近涅槃」—“step by step draws near to nirvāṇa” and 「漸近般涅槃」—“gradually draws near to final nirvāṇa.” The two lines the Buddha quotes in Discourse 312 differ slightly in wording from the first two lines of Moluojiajiu’s verse: 「已見色」—“has seen forms” becomes 「見眾色」—“sees many forms,” and 「而失於」—“and loses” becomes 「忘失於」—“forgets.”

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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, fourth, and sixth topics and in part ① of the tenth topic; here only the anchors are listed: 〔T30n1579 0823c13〕〔T30n1579 0823c15〕〔T30n1579 0823c16〕〔T30n1579 0823c22〕〔T30n1579 0824a01〕〔T30n1579 0824a06〕〔T30n1579 0824a13〕〔T30n1579 0824a21〕〔T30n1579 0824a24〕〔T30n1579 0824a25〕〔T30n1579 0824a28〕〔T30n1579 0824b17〕〔T30n1579 0824b23〕〔T30n1579 0824b26〕〔T30n1579 0824b27〕〔T30n1579 0824b28〕〔T30n1579 0824b29〕〔T30n1579 0824c02〕〔T30n1579 0824c04〕〔T30n1579 0824c06〕〔T30n1579 0824c08〕〔T30n1579 0824c09〕〔T30n1579 0824c10〕〔T30n1579 0824c12〕〔T30n1579 0824c20〕〔T30n1579 0825a01〕〔T30n1579 0825a09〕〔T30n1579 0825a11〕〔T30n1579 0825a14〕〔T30n1579 0825a23〕〔T30n1579 0825a27〕〔T30n1579 0825a29〕〔T30n1579 0825b01〕〔T30n1579 0825b06〕〔T30n1579 0825b07〕〔T30n1579 0825b11〕〔T30n1579 0825b12〕〔T30n1579 0825b13〕〔T30n1579 0825b14〕〔T30n1579 0825b18〕〔T30n1579 0825b19〕〔T30n1579 0825b20〕〔T30n1579 0825b22〕〔T30n1579 0825b23〕〔T30n1579 0825b29〕〔T30n1579 0825c02〕〔T30n1579 0825c04〕〔T30n1579 0825c06〕〔T30n1579 0825c08〕〔T30n1579 0825c09〕〔T30n1579 0825c10〕〔T30n1579 0825c11〕〔T30n1579 0825c12〕〔T30n1579 0825c13〕〔T30n1579 0825c18〕〔T30n1579 0825c19〕〔T30n1579 0825c24〕〔T30n1579 0825c28〕〔T30n1579 0826a04〕〔T30n1579 0826a11〕〔T30n1579 0826a12〕〔T30n1579 0826b07〕〔T30n1579 0826b09〕〔T30n1579 0826b10〕〔T30n1579 0826b12〕〔T30n1579 0826b16〕〔T30n1579 0826b22〕〔T30n1579 0826b26〕〔T30n1579 0826c01〕〔T30n1579 0826c04〕〔T30n1579 0826c05〕〔T30n1579 0826c07〕〔T30n1579 0826c10〕〔T30n1579 0826c12〕〔T30n1579 0826c13〕〔T30n1579 0826c15〕〔T30n1579 0826c17〕〔T30n1579 0826c18〕〔T30n1579 0826c20〕〔T30n1579 0826c21〕〔T30n1579 0826c23〕〔T30n1579 0827b04〕.
• The carrying forward of the uddānas—of the uddāna in fascicle ninety-two of the treatise, 「上貪、教授、及苦住」—“higher lust, instruction, and dwelling in suffering”〔T30n1579 0821a17〕, the passages of the first eight items select and gather the preceding fascicles of this section; the passages of the last four items, 「無我論、定、法見、苦最為後」—“the doctrine of not self, concentration, the seeing of dharmas, suffering last of all”〔T30n1579 0821a18〕, share words in order with Discourses 304, 305, 306–307, and 308. Next, the uddāna 「一住、遠涅槃、略說、內所證、」—“dwelling alone, far from nirvāṇa, teaching in brief, what is realized inwardly,”〔T30n1579 0825a20〕, of thirteen items, shares words in order with the discourses from Discourse 309 to Discourse 342 (first topic); the two items 「等」—“the equal” and 「師弟二圓滿」—“the two perfections of teacher and disciples” do not share enough words, and are recorded but not listed as mātṛkā. This fascicle has no summary verse, and the treatise’s uddānas are not relied on to set up the outline of this fascicle.
• Carrying forward within the fascicle—Discourses 304, 305, 334, and 335 all begin with 「初、中、後善，善義善味，純一滿淨，梵行清白」—“good in the beginning, the middle, and the end, good in meaning and good in flavour, wholly pure and complete, the pure conduct clear and white”〔T02 0086c25〕, and all four are set in the Kuru country, at the village of the cowherds. The six sets of six of Discourse 304, 「六內入處、六外入處、六識身、六觸身、六受身、六愛身」—“the six internal sense bases, the six external sense bases, the six classes of consciousness, the six classes of contact, the six classes of feeling, the six classes of craving”〔T02 0086c27〕, are the same names as those listed in the eight Discourses 323–330 (Discourses 323–330 add 「六想身」—“the six classes of perception” and 「六思身」—“the six classes of volition”). Discourse 305’s 「無明及有愛」—“ignorance and the craving for existence”〔T02 0087c09〕 and Discourse 334’s 「愛，無明因」—“craving has ignorance as cause”〔T02 0092b29〕 share the words 「無明」—“ignorance” and 「愛」—“craving.” Discourses 306 and 307 ask alike about seeing the Dharma and teach alike the two things; the verse of Discourse 307, 「異說二法者。彼但有言說，聞已增癡惑」—“As for one who teaches the two things otherwise—that is merely verbal expression; having heard it, he increases delusion and confusion”〔T02 0088b10〕, and Discourse 319’s 「彼但有言說，問已不知，增其疑惑」—“that is merely verbal expression; when questioned, he does not know, and his doubt and confusion increase”〔T02 0091b01〕 share the word 「言說」—“verbal expression.” Discourse 308’s 「阨礙盡已，名無上安隱涅槃」—“when obstruction is exhausted, this is called the unsurpassed, secure nirvāṇa”〔T02 0088b27〕 and Discourses 309–311’s 「貪愛已，阨礙」—“having craved, there is obstruction”〔T02 0088c26〕〔T02 0089b09〕 share the word 「阨礙」—“obstruction.” Discourses 309, 310, and 311 all begin with forms that are 「可愛、樂、念、可意」—“lovely, delightful, dear, and agreeable,” and the forward and reverse chains carry on from one to the next: Discourse 309 arrives at 「第二住」—“dwelling with a second” and 「一一住」—“dwelling alone,” Discourse 310 at 「苦集」—“the arising of suffering” and 「苦滅」—“the ceasing of suffering,” Discourse 311 at 「去涅槃遠」—“far from nirvāṇa” and 「漸近涅槃」—“gradually draws near to nirvāṇa.” Discourse 311’s 「我已略說法教」—“I have taught the teaching in brief”〔T02 0089b17〕 and Discourse 312’s 「略說教誡」—“the instruction taught in brief”〔T02 0090a02〕 share the word 「略說」—“in brief”; Discourses 311 and 312 both begin with a request for the Dharma and end with an accomplishment. The verse of Discourse 312, 「是則為苦邊」—“this is the end of suffering”〔T02 0090a16〕, and Discourse 305’s 「究竟苦邊」—“the final end of suffering”〔T02 0087c15〕 share the word 「苦邊」—“the end of suffering.” Discourse 313’s 「世尊是法根、法眼、法依」—“the World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma”〔T02 0090c03〕 and, at the end of Discourse 321, 「世尊法眼法根法依三經」—“the three discourses, ‘the World-Honored One is the eye of the Dharma, the root of the Dharma, the support of the Dharma’”〔T02 0091b28〕 share the words. Discourses 316–318 and Discourse 333 teach alike impermanence, suffering, and not self. Discourses 319–321 all end with 「非其境界故」—“because it is not within their range,” and the abbreviated text of Discourses 306 and 320 also stops at this sentence. Discourse 334’s 「業因為眼」—“action is the cause of the eye”〔T02 0092c08〕 and Discourse 335’s 「有業報而無作者」—“there is the result of action, but no agent”〔T02 0092c18〕 share the word 「業」—“action.” The three courses of joy, sorrow, and equanimity of Discourses 336–338 and the constant abidings of Discourses 339–342, 「不苦、不樂，捨心住」—“neither pained nor pleased, he dwells with a mind of equanimity”〔T02 0093a19〕, share the word 「捨」—“equanimity.”
• Beyond this fascicle—the list in Discourse 304 from the six internal sense bases to the six classes of craving and the same list, in the preceding fascicles of this section, of the six internal sense bases, the six external sense bases, the six classes of consciousness, the six classes of contact, the six classes of feeling, the six classes of perception, the six classes of volition, and the six classes of craving are recorded, not explained; the teaching in Discourse 335 on emptiness in the ultimate sense, 「有業報而無作者」—“there is the result of action, but no agent,” bears on the contemplation of not self in the Connected Discourses on the Five Aggregates of Clinging, and is recorded, not explained. The discourses pointed to by the abbreviated texts of Discourses 306, 307, and 335 are not included 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 sixty variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【思溪-CB】【磧-CB】【北藏-CB】【洪武-CB】【嘉興乙-CB】【麗-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. 004, 006, 015, 041, 042, 051, 053, and 055, eight in all, are revision in the current edition, not original Taishō notes):

Five remarks of the current collated text (rows of revision by the current collated text, not original Taishō notes; only the characters discussed and the basis are recorded; the texts of other editions cited in the remarks are not recorded, and no character is changed on their basis; the current transcription has changed none of them):

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 305 (nos. 1–4 · the first three remarks)—in 「當來有愛」—“craving for future existence,” the 「愛」—“craving” (0087b11): 【大】 reads 受 (feeling), 【元】【明】 read 愛 (craving); that is, 【大】 reads 『當來有受』—‘feeling for future existence’; in 「身心壞燒然」—“body and mind are ruined and burning,” the 「壞」—“ruined” (0087b12): 【北藏-CB】【洪武-CB】【元】【明】 lack it; in 「明、解脫」—“knowledge and liberation,” the 「明」—“knowledge” (0087c10): 【大】 reads 眼 (eye); in 「止、觀」—“calm and insight,” the 「止」—“calm” (0087c11): 【大】 reads 正 (right) (a row of revision by the current collated text, not an original Taishō note). Of the three remarks, one suggests text has dropped out after 「貪喜」—“lust and delight,” and two suggest in 「身生苦覺」—“the body gives rise to the feeling of pain”, the 「生」—“arise” is 「心」—“mind”; the current reading has changed none of them. The plain rendering follows the current reading.
2. Readings in Discourse 306 (nos. 5–8)—in 「三事和合觸」—“the meeting of the three is contact,” the 「觸」—“contact” (0087c27): the three editions lack it; in 「士夫」—“person,” the 「夫」 (0087c29): 【大】 reads 其 (his), and the current reading follows 【麗-CB】 (a row of revision by the current collated text, not an original Taishō note); 「離欲」—“free from desire” (0088a09): the three editions read 欲離 (the two characters reversed); in 「無有我」—“there is no self,” the 「無有」—“there is no” (0088a18): the three editions read 有無 (the two characters reversed). The plain rendering follows the current reading.
3. Readings in Discourse 307 (nos. 9 and 10)—in 「唯願解說」—“we only pray that you explain it,” the 「唯」—“only” (0088a26): the three editions read 惟 (a variant form); in the verse, 「無上佛眼說」—“taught by the unsurpassed Buddha-eye,” the 「眼」—“eye” (0088b13): 【元】【明】 read 明 (light); that is, they read 『無上佛明說』—‘taught by the unsurpassed Buddha-light.’ The plain rendering follows the current reading.
4. Readings in Discourse 308 (nos. 11–14)—in 「此三受集」—“the arising of these three feelings,” the 「三」—“three” (0088b26): the three editions lack it; in 「此受滅」—“this feeling ceases,” the 「滅」—“cease” (0088b26): 【明】 reads 滅此受味 (cease, this gratification in feeling); that is, 【明】 has three more characters, 「此受味」—“this gratification in feeling”; in the verse, 「世間疑惑生」—“gives rise to doubt in the world,” the 「疑」—“doubt” (0088c12): the three editions read 𪪧 (a variant form); in the verse, 「唯有智慧者」—“Only one who has wisdom,” the 「唯」—“only” (0088c14): the three editions read 惟 (a variant form). The plain rendering follows the current reading.
5. Readings in Discourse 309 (no. 15 · one remark)—in 「貪愛已」—“having craved,” the 「貪」—“greed” (0088c26): 【大】 reads 貧 (poverty), and the current reading follows 【麗-CB】 (a row of revision by the current collated text, not an original Taishō note); in line 0089a02, in 「彼比丘見已」—“that bhikṣu, having seen them,”, the 「彼比丘」—“that bhikṣu” the remark suspects to be an interpolation; the current reading has not deleted it. The plain rendering follows the current reading.
6. Readings in Discourse 310 (nos. 16–18 · one remark)—in 「長養於欲之色」—“forms fostering desire,” the 「於」—“toward” (0089a22): the three editions lack it; in 「說法教誡」—“teach the Dharma and instruct,” the 「誡」—“instruction” (0089a27): the three editions read 戒 (precept); in 「不放逸住」—“dwell in heedfulness,” the 「住」—“dwell” (0089a28): the three editions read 法 (dharma); in line 0089a19, in 「見已，彼說讚歎」—“having seen them, he speaks of them, praises them,”, the 「彼說」—“he speaks of” the remark suggests reading as 「欣悅」—“is glad,” and records that the Korean, Stone-Carved, Sixi, and Qisha editions all read 「彼說」—“he speaks of”; the current reading has not changed it. The plain rendering follows the current reading, rendering it ‘he speaks of them, praises them.’
7. Readings in Discourse 311 (nos. 19–22)—the character 「可」—“agreeable” in line 0089b07 and the character 「之」 in line 0089b08: the three editions lack them; in 「略說教誡」—“instruction taught in brief,” the 「誡」—“instruction” (0089b19): the three editions read 戒 (precept); in 「弊暴、罵」—“violent, abusive,” the 「暴」—“violent” (0089b25): 【思溪-CB】【磧-CB】 and the three editions read 暴好 (violent, given to); that is, they read 『弊暴、好罵』—‘violent, and given to abuse.’ The plain rendering follows the current reading.
8. Readings in Discourse 312 (nos. 23–40)—in 「摩羅迦舅」—“Moluojiajiu”, the 「摩」 in thirteen places (0089c25 to 0090b24): the three editions all read 磨 (a character of the same sound); in 「教誡」—“instruction”, the 「誡」—“instruction” in three places (0090a02, 0090a04): the three editions read 戒 (precept); in the verse, in 「退滅壞其心」—“falls away, ceases, and ruins his mind”, the 「滅」—“cease” (0090b09), and in 「眾苦隨損滅」—“the many sufferings accordingly diminish and cease,” the 「滅」—“cease” (0090b15): the three editions read 減 (diminish); that is, they read 『退減壞其心』—‘falls away, diminishes, and ruins his mind’ and 『眾苦隨損減』—‘the many sufferings accordingly diminish and lessen.’ The plain rendering follows the current reading.
9. Readings in Discourse 313 (nos. 41 and 42)—in 「有見審諦忍不」—“is there acceptance of a view after pondering?,” the 「見」—“view” (0090c11): 【大】 lacks it, and the current reading follows 【思溪-CB】; the bhikṣus’ first answer, 「不也」—“No” (0090c11): 【大】 reads 如是 (So it is); that is, 【大】 reads 『如是，世尊』—‘So it is, World-Honored One’—both are revision in the current edition, not original Taishō notes; the current collated text has a separate remark here, which is not recorded. The plain rendering follows the current reading.
10. Readings in Discourses 319–323 (nos. 43–47)—in Discourse 319, in 「歡喜隨喜奉行」—“rejoiced, rejoiced in accord, and practiced accordingly”, the 「奉行」—“practiced accordingly” (0091b03): the three editions read 從座起去 (rose from his seat and departed); in Discourses 320 and 321, in 「從坐起去」—“rose from his seat and departed”, the 「坐」—“sit” (0091b14, 0091b26): 【明】 reads 座 (seat); in Discourse 322, 「別。云何法外入處」—“analysis. What is the external sense base of mental objects?” (0091c19): 【大】 has only 別 (analysis), without the six characters 「云何法外入處」—“What is the external sense base of mental objects?”, and the current reading supplies them following 【北藏-CB】【嘉興乙-CB】 and 【明】; in Discourse 323, after 「有六內入處」—“there are six internal sense bases” (0091c24), 【明】 has four more characters, 「云何為六」—“what are the six?” The plain rendering follows the current reading.
11. Readings in Discourses 327, 333, and 334 (nos. 48–54)—in Discourse 327, in 「云何為六」—“what are the six?”, the 「六」—“six” (0092a15): 【北藏-CB】【思溪-CB】 read 六謂 (six, namely), the three editions 六請 (six, I ask); in 「眼觸生受」—“the feeling born of eye-contact”, the 「觸」—“contact” (0092a15): 【宋】 lacks it; in Discourse 333, in 「亦如是說」—“it is likewise taught thus”, the 「是」—“thus” (0092b20): the three editions read 上 (above); that is, they read 『亦如上說』—‘it is likewise taught as above’; in Discourse 334, before 「謂業，愛因」—“It is that action has craving as cause” (0092b27), 【大】 has one more character, 「業」—“action,” which the current reading lacks; in 「何等為愛因」—“what is the cause of craving?”, the 「為」—“is” (0092b28): 【宋】 lacks it; after 「不正思惟因無明」—“wrong reflection is the cause of ignorance” (0092c08), 【大】 has the two characters 「為愛」—“is craving,” which the current reading lacks; in 「有因、有緣」—“having a cause, having a condition”, the 「因、有」—“cause, having” (0092c09): 【大】 reads 因 (cause), and the current reading follows 【思溪-CB】【洪武-CB】【北藏-CB】 and the three editions. Nos. 051 and 053 are revision in the current edition, not original Taishō notes. The plain rendering follows the current reading.
12. Readings in Discourses 336–342 (nos. 55–60)—in Discourse 336, in 「若眼見色喜」—“If the eye sees forms and is joyful”, the 「眼」—“eye” (0092c29): 【大】 reads 現 (appear), and the current reading follows 【麗-CB】 (a row of revision by the current collated text, not an original Taishō note); in Discourse 337, in 「於彼法處行」—“courses there, in that place of mental objects”, the 「法處」—“the place of mental objects” (0093a07): 【宋】【元】 read 處法 (the two characters reversed); in Discourse 339, in 「如是我聞」—“Thus have I heard”, the 「是我」 (0093a16): 【元】 reads 我是 (the two characters reversed); in Discourse 339, in 「云何為六」—“what are the six?”, the 「為」—“is” (0093a18): 【宋】【元】 lack it; in Discourse 339, the preceding sentence 「正念正智捨心住」—“dwells with a mind of equanimity, with right mindfulness and right knowledge” (0093a18): 【明】 reads 捨心住正念正智 (the same words in another order); that is, 【明】 has the same order as the following sentence and as Discourses 340–342; in Discourse 342, in 「成就此六常行」—“accomplishes these six constant abidings”, the 「成就」—“accomplishes” (0093b16): the three editions read 來說 (comes and speaks). The plain rendering follows the current reading.

Punctuation in four places: in Discourse 307, 「尊者！如所說偈」—“Venerable One! As the verse says”〔T02 0088a28〕 has no subject in the base text, and the form of address is 「尊者」—“Venerable One”; it is now read as the verse that bhikṣu recites to the Buddha (the speakers in the first topic), and the plain rendering keeps the base text’s form of address, rendering it ‘Venerable One! As the verse says’; in Discourse 312, 「是名世尊略說法中廣解其義」—“This is called understanding at length the meaning of the Dharma that the World-Honored One taught in brief”〔T02 0090b17〕 stands outside the quotation marks and is the narrator’s words; in Discourse 313, within the Buddha’s words, 「我先眼識於色有貪，而今眼識於色無貪」—“formerly in my eye-consciousness there was lust for forms, and now in my eye-consciousness there is no lust for forms”〔T02 0090c06〕 is an inner quotation, and the plain rendering flattens it into the sentence; in Discourse 320, 「「耳、鼻、舌、身、意亦如是說」」—“‘So it is likewise taught of the ear, nose, tongue, body, and mind’”〔T02 0091b12〕 is given quotation marks of its own in the current transcription, followed by 「如是廣說，乃至」—“taught at length thus, up to”; in sense it still belongs to the Buddha’s words, and the plain rendering reads it continuously.

Gaiji: the present transcription of this fascicle has no character of the private-use area. In 「摩㝹闍」—“manuja” in Discourse 306〔T02 0087c29〕 and 「摩㝹闍」 in the verse of Discourse 307, the 「㝹」 is recorded as it stands; in 「我舌甞味」—“I taste tastes with the tongue” in Discourse 306〔T02 0088a01〕 and 「舌甞味」—“the tongue tastes tastes” in the verse of Discourse 312, the 「甞」—“taste” is recorded as it stands, and the character is not corrected. The 「𪪧」 of the three editions recorded in collation note no. 013 is recorded in the collation note and does not enter the transcription. Interlinear notes: none in this fascicle. The line form of the verse: the verses of this fascicle, in five places, stand in the base text at ten characters (two phrases) to a line: Discourse 307, thirteen lines (0088b01–0088b13); Discourse 308, thirteen lines (0088c04–0088c16); the Buddha’s verse in Discourse 312, two lines (0090a15–0090a16); Moluojiajiu’s verse in Discourse 312, twenty-six lines (0090a20–0090b16); the Buddha’s quotation in Discourse 312, two lines (0090b20–0090b21). Further, in Discourse 322 the line 0091c19 of the current transcription contains the six characters 「云何法外入處」—“What is the external sense base of mental objects?” supplied by the collated text, and so is longer than the other lines (no. 046).

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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 eight Taishō notes: six marked 「S.」 (Discourses 308, 309, 310, 311, 312, and 333, all 「S. 35.」) and two not marked 「S.」 (Discourses 304 and 305 read 「M.」); the note for Discourse 311 also records 「M. 145. Puṇṇa vāda.」 and the bracketed 「[No. 108 滿願子]」—“[No. 108, Manyuanzi]”. Of the thirty-nine discourses, eight have coordinates, and the remaining thirty-one have none. The bracketed item 「[No. 108 滿願子]」—“[No. 108, Manyuanzi]” of Discourse 311 is recorded as it stands in the Taishō note; it is not the Alternate Translation (second topic). There is one place where the form recorded by the current collated text differs from the original Taishō note: for Discourse 311, 「Puṇṇa vāda. [No. 108 滿願子]」 the current text reads 「Puṇṇa vāda.，[No. 108 滿願子]」—“Puṇṇa vāda., [No. 108, Manyuanzi]” with a full-width comma; the table follows the original Taishō note. 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: 「富樓那 Puṇṇa.」 (0089b02); 「西方輸盧那 Sunāparantaka.」 (0089b19); 「摩＝磨【三】＊Mālukya.」 (0089c25). The 「（鹿紐）」—“(Luniu)” attached to the coordinate of Discourse 309 is already given in the table above.

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