雜阿含經 卷第四十三Saṃyukta Āgama · Fascicle 43

Placement of the passage as a whole. This unit is the whole of Fascicle 43 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第四十三」—“Saṃyukta Āgama, Fascicle 43”; 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”; fourteen discourses (discourse numbers 1164 to 1177); verses in two places (Discourses 1164 and 1167); no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第四十三」—“Saṃyukta Āgama, Fascicle 43.” There are 9,595 Chinese characters in the fascicle. There are five dwelling places: Vārāṇasī, the Deer Park at the Sages’ Dwelling (Discourse 1164); Kauśāmbī, Ghoṣila’s Park (Discourses 1165–1173; in Discourse 1165 it is where the venerable Piṇḍola is staying); Apizhe, on the bank of the Ganges (Discourse 1174); Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 1175 and 1177); and Kapilavastu, Nyagrodha Park (Discourse 1176, reached by the World-Honored One in his wandering). The speakers: in Discourses 1166–1173 and 1177 the World-Honored One addresses the bhikṣus (in Discourses 1168, 1169, and 1173 the Buddha asks within them, and the bhikṣus answer); in Discourse 1164 many bhikṣus gather and debate, giving five explanations, and then speak to the Buddha, and the Buddha answers; in Discourse 1165 the venerable Piṇḍola answers Udayana, king of Vatsa—the only discourse in this fascicle not spoken by the Buddha himself; in Discourse 1174 a bhikṣu requests the Dharma and the Buddha answers, and afterward the going forth of the cowherd Nantu is recorded; in Discourse 1175 a bhikṣu asks the bhikṣus three times and then speaks to the Buddha, and the Buddha speaks two similes; in Discourse 1176 the venerable Mahāmaudgalyāyana teaches at the Buddha’s bidding, and the Buddha praises him and then gives his charge. 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-one of the treatise). The Taishō collation notes give one hundred and seventy-three variant readings (nine of them revisions in the current edition, not original Taishō notes), and in addition there is one remark of the current collated text, given in the ninth topic; the Taishō notes record fifteen coordinates, given in the tenth topic.

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I. Doctrinal-Outline Placement

The place of Fascicle 43—the head of the fascicle in the base text:

「雜阿含經卷第四十三」—“Saṃyukta Āgama, Fascicle 43”〔T02 0310b17〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0310b19〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第四十三」—“Saṃyukta Āgama, Fascicle 43”〔T02 0317b17〕. The sequence of discourses begins at (1164): 「佛住波羅㮈國仙」—“the Buddha was staying at Vārāṇasī, at the Sages’…”〔T02 0310b20〕. This fascicle is the fifth fascicle of the Connected Discourses on the Six Sense Bases.

Dwelling places (all verbatim from the base text):

• Vārāṇasī, the Deer Park at the Sages’ Dwelling—「佛住波羅㮈國仙」—“the Buddha was staying at Vārāṇasī, at the Sages’…”〔T02 0310b20〕: Discourse 1164.
• Kauśāmbī, Ghoṣila’s Park—「尊者賓頭盧住拘」—“the venerable Piṇḍola was staying at Kau…”〔T02 0311a03〕: Discourse 1165 (where the venerable Piṇḍola is staying); 「佛住拘睒彌國瞿師」—“the Buddha was staying at Kauśāmbī, at Ghoṣi…”〔T02 0311b26〕: Discourses 1166–1173.
• Apizhe, on the bank of the Ganges—「佛住阿毘闍恒水邊」—“the Buddha was staying at Apizhe, on the bank of the Ganges”〔T02 0314c07〕: Discourse 1174.
• Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park—「佛住舍衛國祇樹給」—“the Buddha was staying at Śrāvastī, in the Jeta Grove, Anātha…”〔T02 0315b07〕: Discourse 1175; 「佛住舍衛國祇樹給孤」—“the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍa…”〔T02 0316c23〕: Discourse 1177.
• Kapilavastu, Nyagrodha Park—「世尊釋氏人間遊行」—“the World-Honored One was wandering among the people of the Śākyans”〔T02 0316a09〕, 「至迦毘羅衛國，住尼拘婁陀園」—“came to Kapilavastu, staying in Nyagrodha Park”〔T02 0316a10〕: Discourse 1176.

The types of the fourteen 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 1164—the two extremes, the middle, and the seam: the bhikṣus’ five explanations, all approved by the Buddha as well said, and his own teaching of contact and the arising of contact.
2. Discourse 1165—the three causes and conditions for young bhikṣus’ dwelling at ease: the thought of a mother, a sister, a daughter; the contemplation of the body’s impurity; guarding the sense doors.
3. Discourse 1166—the six faculties like hands and feet: because there is the eye, there is feeling arisen with eye-contact as condition.
4. Discourse 1167—the tortoise withdraws its six: keeping the restraint of the six faculties, Māra does not get his chance (with a verse).
5. Discourse 1168—the grain beaten by six and beaten again by a seventh; wavering and craving; the five bonds of the asura king, and Māra’s bond subtler still.
6. Discourse 1169—guarding the field from the pen cattle; the king hears the sound of the lute, and splits the lute and throws it away.
7. Discourse 1170—the leper entering the reeds and rushes; restraint and non-restraint.
8. Discourse 1171—the six kinds of creatures tied to a firm post: the six faculties and mindfulness of the body.
9. Discourse 1172—the four venomous snakes in one basket: the five enemies with drawn swords, the six inner thieves, the band of thieves of the empty village, the torrent, the raft, and the explanation of the simile.
10. Discourse 1173—seeing the five desires as a pit of fire; the thorns of the mango grove; the iron ball and a little water; the Ganges flowing east, not giving up the precepts and falling back.
11. Discourse 1174—the great tree in the Ganges, eight questions and six explanations; the going forth of the cowherd Nantu.
12. Discourse 1175—how one knows and sees to attain purity of vision: the four views of the kiṃśuka tree; the nine items of the border city.
13. Discourse 1176—the Discourse on Things with Outflows and Things without Outflows: taught by the venerable Mahāmaudgalyāyana, praised by the Buddha, who charges that it be received and kept.
14. Discourse 1177—the river of ashes: the explanation of the simile in twenty-four items.

The speakers—in Discourses 1166, 1170–1172, and 1177 the whole discourse is the World-Honored One addressing the bhikṣus; the verse of Discourse 1167, introduced by 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke a verse”〔T02 0311c22〕, follows on from the Buddha’s words and is the Buddha’s verse. Discourse 1164 begins with the discussion of many bhikṣus; the verse recited after 「如世尊說波羅延低」—“as the World-Honored One said in the Pārāyaṇa, Ti…”〔T02 0310b22〕 is the verse the bhikṣus cite from the World-Honored One’s teaching; after it, the five places 「有一答言」—“One answered”〔T02 0310b29〕, 「復有說言」—“Another said”〔T02 0310c07〕, and the like are all the bhikṣus’ explanations; from 「佛告諸比丘」—“The Buddha said to the bhikṣus”〔T02 0310c24〕 on is the Buddha’s words, and 「觸是一邊」—“contact is one extreme” is the Buddha’s own teaching. In Discourse 1165 nothing in the whole discourse comes from the World-Honored One’s own mouth: the king of Vatsa asks three times, and the venerable Piṇḍola answers three times—the first answer 「尊者賓頭盧答言」—“The venerable Piṇḍola answered”〔T02 0311a13〕, 「如佛所說」—“It is as the Buddha said”〔T02 0311a13〕; the second answer 「更有因緣，如世」—“There is a further cause and condition, as the World…”〔T02 0311a25〕; the third answer 「大王！有因有」—“Great king! There is a cause, there is…”〔T02 0311b07〕—all citing the World-Honored One’s teaching to the bhikṣus; after this, 「我亦如是，有時不守護身」—“So it is with me as well: at times I do not guard my body”〔T02 0311b16〕 is the king telling of himself; it ends with 「歡喜隨喜，從坐起去」—“rejoiced, rejoiced in accord, rose from his seat, and departed”〔T02 0311b25〕, with no words of taking refuge and no 「佛說此經已」—“When the Buddha had spoken this discourse.” In Discourse 1168, 「諸比丘白佛言」—“The bhikṣus said to the Buddha”〔T02 0312a03〕 is the bhikṣus’ answer. In Discourse 1169, after the Buddha’s question, 「不也，世尊！所以者何？憶先入田遭捶杖」—“No, World-Honored One! Why is that? Because it remembers the stick it suffered when it entered the field before”〔T02 0312c03〕 has no subject in the base text and is read as the bhikṣus’ answer. In Discourse 1172, within the explanation of the simile, 「善男子！觀察眼」—“Good man! Observe the eye”〔T02 0313c15〕 is still the Buddha’s words. In Discourse 1173, after the Buddha’s questions, the two answers 「答曰」—“They answered”〔T02 0314b18〕 and 「不能。世尊！所以」—“They cannot, World-Honored One! Why…”〔T02 0314c01〕 have no subject in the base text and are read as the bhikṣus’ answers. In Discourse 1174, 「比丘白佛」—“The bhikṣu said to the Buddha”〔T02 0314c19〕 is that bhikṣu’s answer; after the bhikṣu’s eight questions and the Buddha’s six answers, from 「時，有」「牧牛人，名難屠」—“At that time there was” “a cowherd named Nantu”〔T02 0315a12〕 on, Nantu and the Buddha ask and answer; from 「時，尊者舍利弗在此會中」—“At that time the venerable Śāriputra was in that assembly”〔T02 0315a23〕 on, Śāriputra asks and the Buddha answers; the final 「成阿羅漢」—“He became an arhat”〔T02 0315b06〕 is the narrator’s words, and this discourse has no 「佛說此經已」—“When the Buddha had spoken this discourse.” In Discourse 1175, the bhikṣu’s three questions are answered in all three places by bhikṣus; within the Buddha’s words, the address in 「如是，諸比丘！若於」—“In just this way, bhikṣus! If…”〔T02 0315c16〕 is plural, as in the base text; in the simile of the kiṃśuka tree, the four who answer are people described by the Buddha; the final 「成阿羅漢」—“became an arhat”〔T02 0316a08〕 is the narrator’s words, and this discourse has no 「佛說此經已」—“When the Buddha had spoken this discourse.” In Discourse 1176, after the Buddha has taught the Śākyans, 「瞿曇！初夜已過，於時可還」—“Gautama! The first watch of the night has passed; now you may go back”〔T02 0316b04〕 is the Buddha’s form of address to the Śākyans, as in the base text; from 「爾時，大目揵連語諸比丘」—“At that time Mahāmaudgalyāyana said to the bhikṣus”〔T02 0316b11〕 to 「是名無漏法經」—“this is called the Discourse on Things without Outflows”〔T02 0316c13〕 is Mahāmaudgalyāyana’s words, and 「諸尊！我從世」—“Venerable ones! From the World…”〔T02 0316b26〕 within it is also his; from 「知大目揵連說法竟」—“knowing that Mahāmaudgalyāyana had finished teaching the Dharma”〔T02 0316c14〕 on is the Buddha’s praise and the Buddha’s charge. In Discourse 1177, within the Buddha’s words, the question cited after 「彼有人問」—“There some ask”〔T02 0317b05〕, 「諸賢正士何處去？何處出」—“Worthy and upright ones, where do you go? From where do you get out?”, is the Buddha restating the question of the simile, with words that differ (seventh topic).

Verses in two places:

• Discourse 1164—「如世尊說波羅延低」—“as the World-Honored One said in the Pārāyaṇa, Ti…”〔T02 0310b22〕; a verse of three lines, from 「若知二邊者，於中永無著」—“One who knows the two extremes, and in the middle is forever without attachment”〔T02 0310b24〕 to 「無有煩惱鏁，超出縫紩憂」—“without the fetter of defilement, he passes beyond the sorrow of the seam”〔T02 0310b26〕; the verse the bhikṣus cite from the World-Honored One’s teaching.
• Discourse 1167—「爾時，世尊即說偈言」—“At that time the World-Honored One spoke a verse”〔T02 0311c22〕; a verse of three lines, from 「龜蟲畏野干，藏六於殼內」—“The tortoise, fearing the jackal, withdraws its six into its shell”〔T02 0311c23〕 to 「不依不怖彼，覆心勿言說」—“Not relying on it, not fearing it, he guards his mind and does not speak”〔T02 0311c25〕; the Buddha’s verse.

In all, six lines of verse (twelve phrases). 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、意亦復如是」—“So it is likewise with 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 that refer to the earlier text of the same discourse or to stock phrases 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):

「因同分、思、縛、解脫、相、觸遍、」—“the same class of cause, volition, bond, liberation, mark, the pervasion of contact,”〔T30n1579 0815a06〕 「勝解、護根門、教愛、相為後。」—“resolve, guarding the sense doors, teaching and affection, and the marks come after.”〔T30n1579 0815a07〕

「唯緣、尋思、願、一切種律儀、」—“only a condition, thought, wish, restraint of every kind,”〔T30n1579 0816c22〕 「入聖教不護、勝資糧善備、」—“entering the holy teaching without guarding, excellent provisions well prepared,”〔T30n1579 0816c23〕 「捨所學、著處、不善義、隨流、」—“abandoning the training, points of attachment, unskilled in the meaning, going with the stream,”〔T30n1579 0816c24〕 「菩薩勝餘乘、論施設最後。」—“the bodhisattva surpasses the other vehicles, and the treatise’s designation comes last.”〔T30n1579 0816c25〕

The passages of the last two items of the first uddāna (a separate uddāna), 「教愛」—“Teaching and Affection” and 「相為後」—“The Marks Come After,” stand in order in the place of Discourses 1164 and 1165: the passage of 「相為後」—“The Marks Come After” shares words with Discourse 1165 (third topic); the passage of 「教愛」—“Teaching and Affection” does not share enough words with Discourse 1164; this is recorded, and it is not listed as the mātṛkā. Of the passages of the twelve items of the second uddāna, 「唯緣」—“Only a Condition” shares words with Discourse 1166, 「尋思」—“Thought” with Discourse 1167, 「願」—“Wish” with Discourse 1168, 「一切種律儀」—“Restraint of Every Kind” with Discourse 1169, 「入聖教不護」—“Entering the Holy Teaching without Guarding” with Discourses 1170 and 1171 (the same passage also gathering the three causes and conditions of restraint), 「勝資糧善備」—“Excellent Provisions Well Prepared” with Discourse 1172, 「捨所學」—“Abandoning the Training” with Discourse 1173, 「著處」—“Points of Attachment” with Discourse 1174, 「不善義」—“Unskilled in the Meaning” with Discourse 1175, 「隨流」—“Going with the Stream” with Discourse 1176, and 「菩薩勝餘乘」—“The Bodhisattva Surpasses the Other Vehicles” with Discourse 1177; the passage of the last item, 「論施設」—“the treatise’s designation,” has already been listed in an earlier fascicle of this section, and nothing in the discourses of this fascicle corresponds to it. 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 fourteen 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. This fascicle has no notes of collation against the Alternate Translation. No parallel is constructed here.

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

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

The two extremes · well said (Discourse 1164 · teaching and affection)

• Sūtra: 「云何邊？云何二邊？云何為」—“What is an extreme? What are the two extremes? What is…”〔T02 0310b27〕; 「六內入處是一邊，六外入處是二邊，受是其」—“The six internal sense bases are one extreme, the six external sense bases are the second extreme, feeling is the…”〔T02 0310c01〕; 「皆是善說」—“is all well said”〔T02 0310c25〕; 「是一邊，觸集是二邊，受是其中，愛為縫紩」—“is one extreme, the arising of contact is the second extreme, feeling is the middle, and craving is the seam”〔T02 0310c27〕
• Treatise: 「諸聖弟子於其大師所說」—“the noble disciples, with regard to what their great teacher has taught”〔T30n1579 0816b25〕; 「法教，能正記別、能善宣說」—“…the teaching of the Dharma, can rightly declare and can well proclaim”〔T30n1579 0816b26〕; 「如來以無量門廣宣聖教」—“the Tathāgata by immeasurable doors proclaims the holy teaching widely”〔T30n1579 0816b29〕; 「補特伽羅種種辯說，於此法教不違法性」—“…[the Tathāgata] explains it in various ways for persons [of countless kinds], and in this teaching of the Dharma does not go against the nature of the Dharma”〔T30n1579 0816c01〕

The shared word is 「說」—“say, teach”; the sūtra has 「皆是善說」—“is all well said,” the treatise 「能善宣說」—“can well proclaim”; the sūtra’s bhikṣus explaining differently and the Buddha approving all of them is close in sense to the treatise’s 「種種辯說，於此法教不違法性」—“explain it in various ways, and in this teaching of the Dharma they do not go against the nature of the Dharma,” but the words differ. The sūtra’s two extremes, middle, and seam are not found in this passage of the treatise. The shared words are not enough, and it is not listed as the mātṛkā (part ① of the tenth topic).

Young bhikṣus · impurity · guarding the sense doors (Discourse 1165 · the marks come after)

• Sūtra: 「何因何緣，新」—“By what cause, by what condition, do newly…”〔T02 0311a09〕; 「諸根欣悅，顏貌清淨，膚色鮮白」—“their faculties glad, their faces clear, their complexions fresh and bright”〔T02 0311a11〕; 「若見宿人，當作母想」—“If you see one who is older, you should regard her with the thought of a mother”〔T02 0311a15〕; 「此身從足至頂，骨幹肉塗」—“This body, from the feet to the crown of the head, has bones for its frame, is plastered over with flesh”〔T02 0311a27〕; 「汝等應當守護根門，善攝其心」—“You should guard the sense doors and restrain the mind well”〔T02 0311b09〕; 「其身，善攝諸根，專一其念」—“…my body, restrain my faculties well, keep my mindfulness one-pointed”〔T02 0311b20〕
• Treatise: 「於佛善說法毘奈耶深心愛樂新學苾」—“newly trained bhi[kṣus], who with a deep mind love and delight in the well-taught Dharma and Vinaya of the Buddha”〔T30n1579 0816c03〕; 「面貌熙怡極鮮潔故，膚體充實不羸損」—“because their faces are bright and extremely fresh and clean, their skin and bodies full and not wasted”〔T30n1579 0816c06〕; 「諸根適悅而寂靜故」—“because their faculties are pleased and still”〔T30n1579 0816c07〕; 「一者、思惟不應行想，二者、思惟極不淨想」—“first, reflecting on the thought of what should not be approached; second, reflecting on the thought of utter impurity”〔T30n1579 0816c11〕; 「三者、密護一切根門」—“third, closely guarding all the sense doors”〔T30n1579 0816c12〕; 「不令母邑摩觸身故，名善護身」—“because one does not let women touch the body, this is called guarding the body well”〔T30n1579 0816c14〕; 「善護其身、善守諸根、善住正念」—“guards his body well, keeps his faculties well, dwells well in right mindfulness”〔T30n1579 0816c18〕

The shared words are 「新學」—“newly trained,” 「諸根」—“the faculties,” 「不淨」—“impure,” 「根門」—“sense doors,” 「母」—“mother,” and 「善護其身」—“guards his body well”; the sūtra’s three causes and conditions (the thought of mother, sister, and daughter · the contemplation of the body’s impurity · guarding the sense doors) stand in the same order as the treatise’s three remedies for sexual lust (the thought of what should not be approached · the thought of utter impurity · closely guarding all the sense doors); the sūtra has 「欣悅」—“glad,” the treatise 「適悅」—“pleased”; the sūtra 「顏貌清淨」—“their faces clear,” the treatise 「面貌熙怡極鮮潔」—“their faces bright and extremely fresh and clean”; the sūtra 「膚色鮮白」—“their complexions fresh and bright,” the treatise 「膚體充實」—“their skin and bodies full”; the sūtra 「母想」—“the thought of a mother,” the treatise 「思惟不應行想」—“reflecting on the thought of what should not be approached”; the sūtra 「守護根門」—“guard the sense doors,” the treatise 「密護一切根門」—“closely guarding all the sense doors”; the sūtra 「善攝諸根」—“restrain the faculties well,” the treatise 「善守諸根」—“keeps his faculties well”; the sūtra 「專一其念」—“keep mindfulness one-pointed,” the treatise 「善住正念」—“dwells well in right mindfulness”; the words differ.

Because there are hands, taking is known · the six bases of contact (Discourse 1166 · only a condition)

• Sūtra: 「有手故知有取」—“Because there are hands, taking … is known”〔T02 0311b27〕; 「觸因緣生受，內覺若苦、若樂、不苦不樂」—“…contact as condition, there is feeling, felt within as painful, or pleasant, or neither painful nor pleasant”〔T02 0311c01〕; 「若無眼則無眼觸因緣生受」—“If there were no eye, there would be no feeling arisen with eye-contact as condition”〔T02 0311c05〕
• Treatise: 「受生起，其六觸處唯為作緣」—“…feeling arises, the six bases of contact only act as its condition”〔T30n1579 0816c27〕; 「手唯能作助取受緣」—“the hand can only act as a condition that helps in taking and receiving”〔T30n1579 0816c28〕

The shared words are 「手」—“hand,” 「取」—“take,” 「受」—“feeling, receive,” 「緣」—“condition,” and 「觸」—“contact”; the sūtra has 「眼觸因緣生受」—“feeling arisen with eye-contact as condition,” the treatise 「六觸處唯為作緣」—“the six bases of contact only act as its condition”; the sūtra 「取捨」—“taking and letting go,” the treatise 「取受」—“taking and receiving”; the words differ.

The tortoise withdraws its six · Māra · restraining the mind (Discourse 1167 · thought)

• Sūtra: 「有龜於中住止」—“a tortoise was dwelling there”〔T02 0311c11〕; 「知魔波旬常伺」—“Know that Māra Pāpīyas ever watches”〔T02 0311c15〕; 「比丘善攝心，密藏諸覺想」—“the bhikṣu, restraining his mind well, hides away his thoughts and perceptions”〔T02 0311c24〕
• Treatise: 「勝妙境相來現於心，當知是魔品類所作」—“when the marks of excellent objects come and appear in the mind, know that this is the work of the class of Māra”〔T30n1579 0817a02〕; 「相應尋思攝心令住」—“…[from] the thought that accords with [objects], he gathers the mind and makes it abide”〔T30n1579 0817a04〕

The shared words are 「魔」—“Māra” and 「攝心」—“restrain the mind”; the sūtra has 「覺想」—“thoughts and perceptions,” the treatise 「尋思」—“thought”; the sūtra 「魔波旬」—“Māra Pāpīyas,” the treatise 「魔品類」—“the class of Māra”; the words differ. The simile of the tortoise and the jackal is not found in this passage of the treatise.

The seventh man · the five bonds · a bond so subtle (Discourse 1168 · wish)

• Sūtra: 「猶復念求當來世有」—“still longs for and seeks existence in the world to come”〔T02 0312a07〕; 「第七人重打令碎」—“as when the seventh man beats again and crushes it”〔T02 0312a08〕; 「以種種天五欲樂而娛樂之」—“they entertained him with the various pleasures of the five desires of heaven”〔T02 0312b03〕; 「即自見身被五繫縛」—“he saw himself bound with five bonds”〔T02 0312b06〕; 「王乃至有如是微細之縛，魔波旬縛轉細」—“…king, has even a bond so subtle as this; the bond of Māra Pāpīyas is subtler still”〔T02 0312b11〕; 「心動搖時，魔即隨縛；心不動搖，魔即隨解」—“When the mind wavers, Māra binds it accordingly; when the mind does not waver, Māra looses it accordingly”〔T02 0312b12〕
• Treatise: 「若有苾芻為求後有，自發誓願」—“If a bhikṣu, seeking later existence, makes a vow of his own”〔T30n1579 0817a14〕; 「修行梵行，彼於爾時，令其第七後有苦因」—“and cultivates pure conduct, then at that time he makes the seventh, the cause of the suffering of later existence”〔T30n1579 0817a15〕; 「此後有願，當知於彼微細縛中，最極微」—“this wish for later existence, know, among those subtle bonds, is the subtlest of all”〔T30n1579 0817a18〕; 「如彼三十三天宮中，有一囹圄」—“as in the palace of the gods of the Thirty-Three there is a prison”〔T30n1579 0817a19〕; 「以天妙欲遊戲而住」—“he dwells at play with the wondrous desires of heaven”〔T30n1579 0817a21〕; 「此心若起，便失妙欲，還見自身為縛所縛」—“if this mind arises, he loses the wondrous desires and sees himself again bound by the bonds”〔T30n1579 0817a22〕; 「此心若起，便即被縛」—“if this mind arises, he is at once bound”〔T30n1579 0817a26〕

The shared words are 「第七」—“seventh,” 「微細」—“subtle,” 「縛」—“bond,” 「三十三天」—“the gods of the Thirty-Three,” 「天」—“heaven,” and 「見自身」—“sees himself”; the sūtra’s seventh man beating again after the six men have beaten stands in the same order as the treatise’s 「第七後有苦因」—“the seventh, the cause of the suffering of later existence,” after the six bases of contact; the sūtra has 「念求當來世有」—“longs for and seeks existence in the world to come,” the treatise 「為求後有」—“seeking later existence”; the sūtra 「五繫」—“five bonds,” the treatise 「囹圄」—“a prison”; the sūtra 「天五欲樂」—“the pleasures of the five desires of heaven,” the treatise 「天妙欲」—“the wondrous desires of heaven”; the sūtra 「心動搖時」—“when the mind wavers,” the treatise 「此心若起」—“if this mind arises”; the words differ. The sūtra’s two paragraphs on wavering and on craving are not found in this passage of the treatise.

Guarding the field · the pen cattle · the lute (Discourse 1169 · restraint of every kind)

• Sūtra: 「於彼諸心善自防護」—“let them guard themselves well against those minds”〔T02 0312b19〕; 「譬如田夫有好田苗，其守田」—“Suppose a farmer has fine crops, and the field-[keeper]…”〔T02 0312b22〕; 「者懶惰放逸，欄牛噉食」—“…is lazy and heedless; the pen cattle eat them”〔T02 0312b23〕; 「復當如前過食田苗不」—“will it still go and eat the crops as before?”〔T02 0312c02〕; 「世間琴者是虛偽物」—“the lute of the world is a false thing”〔T02 0312c17〕; 「知此諸法無常、有為、心因緣生」—“one knows that these things are impermanent, conditioned, arisen with the mind as cause and condition”〔T02 0312c20〕
• Treatise: 「精勤加行守護諸根，於其律」—“with diligent effort one guards the faculties, and in their restraint…”〔T30n1579 0817a29〕; 「律儀？謂一苾芻，如營農者」—“…restraint? It is a bhikṣu who, like one who works the fields”〔T30n1579 0817b05〕; 「生起善根苗稼」—“makes the crops of wholesome roots grow”〔T30n1579 0817b07〕; 「放縱非理作意相應心牛，入境界田，損壞所」—“lets loose the ox of the mind that accords with improper attention, which enters the field of objects and ruins what…”〔T30n1579 0817b12〕; 「今得增上，猶如大王」—“now gains the upper hand, like a great king”〔T30n1579 0817b21〕; 「便使如臣、聽聞正法增上所」—“then sends, like a minister, what is strengthened by hearing the true Dharma…”〔T30n1579 0817b23〕; 「察彼所生受性是緣生；緣生性故，體是無」—“observes that the nature of the feeling so arisen is conditionally arisen; because its nature is conditionally arisen, its substance is im[permanent]…”〔T30n1579 0817b25〕

The shared words are 「守」—“guard,” 「苗」—“crops,” 「牛」—“ox, cattle,” 「田」—“field,” 「大王」—“great king,” 「臣」—“minister,” and 「緣生」—“conditionally arisen”; the sūtra has 「善自防護」—“guard themselves well,” the treatise 「守護諸根」—“guards the faculties”; the sūtra 「田夫」—“farmer,” the treatise 「營農者」—“one who works the fields”; the sūtra 「欄牛」—“the pen cattle,” the treatise 「心牛」—“the ox of the mind”; the sūtra 「心因緣生」—“arisen with the mind as cause and condition,” the treatise 「緣生性」—“nature of being conditionally arisen”; the words differ. The name of the sūtra’s lute is not found in this passage of the treatise; the sūtra’s king and ministers are used by the treatise as likenesses, 「大王」—“great king” and 「臣」—“minister.”

The leper · restraint and non-restraint (Discourse 1170 · entering the holy teaching without guarding)

• Sūtra: 「如癩病人，四體」—“like a leper, his four limbs…”〔T02 0312c25〕; 「入茅荻中，為諸刺葉針刺所傷」—“enters the reeds and rushes, is wounded by the various thorny leaves and needles”〔T02 0312c26〕; 「當說律儀、不律儀」—“I will now teach restraint and non-restraint”〔T02 0313a03〕; 「眾多覺想相續，不見過患」—“many thoughts and perceptions arise one after another, and he does not see the danger”〔T02 0313a06〕
• Treatise: 「復次，若諸苾芻已入聖教，不護諸根，彼便」—“Further, if bhikṣus who have entered the holy teaching do not guard the faculties, they then…”〔T30n1579 0817c21〕; 「如是不護根者，如癩病人入蘆荻叢」—“one who does not guard the faculties in this way is like a leper entering a thicket of reeds and rushes”〔T30n1579 0817c23〕; 「如其葉可愛境界破裂其身」—“like its leaves, lovely objects tear his body”〔T30n1579 0817c24〕; 「如菅茅」—“like the sedge and reeds”〔T30n1579 0817c28〕; 「此中云何名非律儀」—“Here, what is called non-restraint?”〔T30n1579 0818a11〕; 「理妄執諸相、隨好邪想；邪想為先，於其住」—“…improperly grasps falsely at the signs and wrong perceptions of the particulars; with wrong perception first, in its abiding…”〔T30n1579 0818a13〕; 「說一切過失如實觀見」—“…[he is unable to] observe and see as they really are all the faults taught [before]”〔T30n1579 0818a15〕; 「當知即是律儀行相」—“know that this is the mode of restraint”〔T30n1579 0818a20〕

The shared words are 「癩病人」—“leper,” 「荻」—“rushes,” 「茅」—“reeds,” 「葉」—“leaves,” 「律儀」—“restraint,” and 「想」—“perception”; the sūtra has 「茅荻」—“reeds and rushes,” the treatise 「蘆荻叢」—“a thicket of reeds and rushes” and 「菅茅」—“sedge and reeds”; the sūtra 「刺葉」—“thorny leaves,” the treatise 「其葉」—“its leaves”; the sūtra 「不律儀」—“non-restraint,” the treatise 「非律儀」—“non-restraint” (another form); the sūtra 「覺想相續」—“thoughts and perceptions arise one after another,” the treatise 「邪想為先」—“with wrong perception first”; the sūtra 「過患」—“danger,” the treatise 「過失」—“fault”; the words differ.

The six kinds of creatures · the firm post (Discourse 1171 · the three causes and conditions of entering the holy teaching without guarding)

• Sūtra: 「得六種眾生」—“obtains six kinds of creatures”〔T02 0313a16〕; 「各各嗜欲到所」—“each longs to go to the place…”〔T02 0313a22〕; 「往反疲極，以繩繫故，終依於柱」—“going back and forth until exhausted; because they are tied with a rope, in the end they stay by the post”〔T02 0313b06〕; 「堅柱者，譬身念處」—“the firm post is a likeness for mindfulness of the body”〔T02 0313b08〕
• Treatise: 「用神力相應聞慧，攝持蟲獸相似六根」—“with wisdom from hearing that accords with spiritual power, one restrains and holds the six faculties, which resemble creatures and beasts”〔T30n1579 0818a23〕; 「中間繫縛」—“bound in between”〔T30n1579 0818a25〕; 「各各馳散別別境界，然其不能究竟」—“each runs off scattered to its separate objects, yet they cannot in the end…”〔T30n1579 0818a28〕; 「逃竄」—“flee”〔T30n1579 0818a29〕; 「勤修循身正念」—“diligently cultivates right mindfulness following the body”〔T30n1579 0818b03〕; 「復能各各馳散別別境界」—“…[they are no longer] able each to run off scattered to their separate objects”〔T30n1579 0818b04〕

The shared words are 「六根」—“the six faculties,” 「各各」—“each,” 「繫縛」—“bound,” and 「境界」—“objects”; the sūtra has 「六種眾生」—“six kinds of creatures,” the treatise 「蟲獸相似六根」—“the six faculties, which resemble creatures and beasts”; the sūtra 「堅柱」—“the firm post” and 「身念處」—“mindfulness of the body,” the treatise 「循身正念」—“right mindfulness following the body”; the sūtra 「嗜欲到所安處」—“longs to go to the place where it is at ease,” the treatise 「馳散別別境界」—“runs off scattered to its separate objects”; the words differ.

The basket of venomous snakes · the empty village · the raft (Discourse 1172 · excellent provisions well prepared)

• Sūtra: 「盛一篋中」—“kept in one basket”〔T02 0313b16〕; 「我取諸草木，縛束成栰」—“I will gather various grasses and branches and bind them into a raft”〔T02 0313c04〕; 「渡至彼岸」—“cross to the far shore”〔T02 0313c05〕; 「空村者，譬六內入」—“The empty village is a likeness for the six internal sense bases”〔T02 0313c15〕; 「彼岸清涼安樂者，譬無餘涅」—“The far shore, cool and happy, is a likeness for nirvāṇa without re[mainder]”〔T02 0313c22〕; 「栰者，譬八正道」—“The raft is a likeness for the eightfold noble path”〔T02 0313c23〕
• Treatise: 「種互違為所依止一切疾病」—“…[great] elements at odds with one another are the support of all illnesses”〔T30n1579 0818b09〕; 「由善淨無我真智，如入空室，現觀內外六」—“by the well-purified true knowledge of not self, as though entering an empty room, one directly realizes that the internal and external six…”〔T30n1579 0818b16〕; 「處皆空」—“…bases are all empty”〔T30n1579 0818b17〕; 「次後復證無有餘依般涅槃界」—“after this one further realizes the element of final nirvāṇa without remainder of support”〔T30n1579 0818b22〕; 「如草木枝條莖葉正法門慧，積集聖道法」—“like grass and wood, branches, stalks, and leaves, the wisdom of the doors of the true Dharma—[having first cultivated it, he] gathers the dharmas of the noble path”〔T30n1579 0818b23〕; 「隨法行為所依筏」—“practice in accordance with the Dharma is the raft relied on”〔T30n1579 0818b24〕; 「眾苦，到於彼岸」—“…the many sufferings, reaching the far shore”〔T30n1579 0818b27〕

The shared words are 「草木」—“grass and wood,” 「空」—“empty,” 「彼岸」—“the far shore,” and 「涅槃」—“nirvāṇa”; the sūtra has 「空村」—“empty village,” the treatise 「空室」—“empty room”; the sūtra 「無餘涅槃」—“nirvāṇa without remainder,” the treatise 「無有餘依般涅槃界」—“the element of final nirvāṇa without remainder of support”; the sūtra 「栰」—“raft,” the treatise 「筏」—“raft” (another form); the sūtra 「八正道」—“noble eightfold path,” the treatise 「聖道法」—“the dharmas of the noble path”; the sūtra 「地界若諍」—“if the earth element is in strife,” the treatise 「大種互違」—“the great elements at odds with one another”; the words differ. The sūtra’s names of the four venomous snakes, the five enemies with drawn swords, and the six inner thieves are not found in this passage of the treatise.

The pit of fire · where it goes and where it dwells · giving up the precepts and falling back (Discourse 1173 · abandoning the training)

• Sūtra: 「欲念、欲著不永覆心，知其欲心行處、住處」—“sensual longing and sensual attachment do not forever cover his mind; he knows where his desiring mind goes and where it dwells”〔T02 0314a06〕; 「云何多聞聖弟子見五欲如火坑」—“How does the learned noble disciple see the five desires as a pit of fire?”〔T02 0314a13〕; 「聞聖弟子鈍根生念，尋滅如是」—“…the thought born of the learned noble disciple’s dull faculties at once ceases; so it is”〔T02 0314b12〕; 「若王、大臣若親往詣其所」—“Suppose a king or a minister, or his kin, goes to where he is”〔T02 0314b13〕; 「彼當還戒退減」—“will he give up the precepts and fall back?”〔T02 0314b17〕; 「於有漏處，寂滅清涼」—“with regard to the places of outflows, it is stilled and cool”〔T02 0314b26〕
• Treatise: 「已，復還退捨正所修學」—“…having done so, he turns back again and abandons the training he was rightly pursuing”〔T30n1579 0818b29〕; 「欲，不能上品觀其過患」—“…desire, he cannot observe its danger at the highest grade”〔T30n1579 0818c03〕; 「又於行時及於住」—“further, when going and when dwel[ling]…”〔T30n1579 0818c03〕; 「思。又無無畏，若王、若餘因事呼逼」—“…thought. Further, he is without fearlessness, if a king or another, on some matter, calls and presses him”〔T30n1579 0818c06〕; 「復有親愛，於諸親屬有所顧」—“further, there is affection, and he has some regard for his kin”〔T30n1579 0818c07〕; 「所緣境，名順漏法」—“…the objects taken, called the things conducive to outflows”〔T30n1579 0818c19〕; 「妙慧正通達故，說名於此順漏法中其心」—“because of rightly penetrating with excellent wisdom, it is said that among these things conducive to outflows his mind…”〔T30n1579 0818c21〕; 「寂靜；猶有失念增上所生微劣纏故，未名」—“…is still; because there are still faint and weak entanglements born under the power of lost mindfulness, it is not yet called…”〔T30n1579 0818c22〕; 「清涼、未名宴默」—“…cool, not yet called at rest in silence”〔T30n1579 0818c23〕; 「諸漏皆永斷故，亦名清涼」—“because all the outflows are forever cut off, it is also called cool”〔T30n1579 0818c24〕

The shared words are 「還」—“turn back,” 「退」—“fall back,” 「行」—“go,” 「住」—“dwell,” 「若王」—“if a king,” 「親」—“kin,” 「漏」—“outflows,” and 「清涼」—“cool”; the sūtra has 「還戒退減」—“give up the precepts and fall back,” the treatise 「還退捨正所修學」—“turns back and abandons the training he was rightly pursuing”; the sūtra 「行處、住處」—“where it goes and where it dwells,” the treatise 「行時及於住」—“when going and when dwelling”; the sūtra 「若王、大臣若親」—“a king or a minister, or his kin,” the treatise 「若王、若餘」—“if a king or another” and 「親屬」—“kin”; the sūtra 「有漏處」—“the places of outflows,” the treatise 「順漏法」—“the things conducive to outflows”; the sūtra 「寂滅清涼」—“stilled and cool,” the treatise 「寂靜」—“still” and 「清涼」—“cool”; the sūtra 「生於正念」—“as right mindfulness arises”〔T02 0314b08〕, the treatise 「失念」—“lost mindfulness”; the words differ (the character 「生」—“arise” is read 「失」—“lose” in the three editions; see the ninth topic). The sūtra’s similes of the pit of fire, the mango grove, the iron ball, and the Ganges are not found in this passage of the treatise.

The great tree in the Ganges · being taken by humans, being taken by non-humans · rotting (Discourse 1174 · points of attachment)

• Sūtra: 「見恒水中有一大樹，隨流而下」—“saw a great tree in the Ganges, coming down with the current”〔T02 0314c14〕; 「此岸者，謂六入處」—“This shore means the six sense bases”〔T02 0314c28〕; 「人取者，猶如有一習近俗人及出」—“Being taken by humans: it is as when a person draws near to lay people and to those gone [forth]…”〔T02 0314c29〕; 「非人取者，猶如有」—“Being taken by non-humans: it is as when…”〔T02 0315a02〕; 「人願修梵行」—“a person wishes to cultivate pure conduct”〔T02 0315a03〕; 「一還戒退轉」—“…one gives up the precepts and turns back”〔T02 0315a05〕; 「腐敗者，犯戒行惡不善法」—“Rotting is breaking the precepts and doing evil unwholesome things”〔T02 0315a05〕; 「寡聞，猶莠稗、吹貝之聲」—“…of little learning, like weeds and tares, like the sound of a blown conch”〔T02 0315a06〕
• Treatise: 「何等名為四種著處？謂有苾芻，於內」—“What are called the four kinds of points of attachment? There is a bhikṣu who, with regard to the internal…”〔T30n1579 0819a03〕; 「外處有貪愛故」—“…and external bases, because there is greedy craving”〔T30n1579 0819a04〕; 「家及出家眾共相雜住」—“…lay people and those gone forth, dwelling mixed together with them”〔T30n1579 0819a15〕; 「發起邪願行於梵行」—“gives rise to a wrong wish and practices pure conduct”〔T30n1579 0819a17〕; 「能令退捨正所修」—“can make one turn back and abandon what one was rightly cultivating”〔T30n1579 0819a19〕; 「羅，廣說乃至螺音狗行」—“…, taught at length up to: the sound of a conch, the conduct of a dog”〔T30n1579 0819a23〕; 「公然犯戒」—“openly breaks the precepts”〔T30n1579 0819a24〕

The shared words are 「出家」—“gone forth,” 「願」—“wish,” 「梵行」—“pure conduct,” 「退」—“turn back,” and 「犯戒」—“break the precepts”; the sūtra has 「此岸」—“this shore” and 「彼岸」—“the far shore,” the treatise 「於內」—“with regard to the internal” and 「外處」—“external bases”; the sūtra 「人取」—“being taken by humans,” the treatise 「家及出家眾共相雜住」—“dwelling mixed together with lay people and those gone forth”; the sūtra 「非人取」—“being taken by non-humans,” the treatise 「發起邪願行於梵行」—“gives rise to a wrong wish and practices pure conduct”; the sūtra 「還戒退轉」—“gives up the precepts and turns back,” the treatise 「退捨正所修」—“turn back and abandon what one was rightly cultivating”; the sūtra 「吹貝之聲」—“the sound of a blown conch,” the treatise 「螺音狗行」—“the sound of a conch, the conduct of a dog”; the words differ. The sūtra’s sinking and islet are not found in this passage of the treatise; the account of Nantu in the latter half of the sūtra is not found in this passage of the treatise.

The kiṃśuka tree · the border city · purity of vision (Discourse 1175 · unskilled in the meaning)

• Sūtra: 「比丘云何知、云何見，得見清淨？」—“How does a bhikṣu know, how does he see, to attain purity of vision?”〔T02 0315b09〕; 「記說，心不歡喜」—“…declaration, was not glad at heart”〔T02 0315b14〕; 「於六界集、滅、味、患、離如實正知」—“one knows rightly, as it really is, the arising, cessation, gratification, danger, and escape of the six elements”〔T02 0315b16〕; 「於五受陰觀察，如病、如癰、如刺、如」—“one observes the five aggregates of clinging as a disease, as a boil, as a thorn, as a…”〔T02 0315b20〕; 「見，而為記說，是故不同」—“…seen, they made their declaration, and therefore they differed”〔T02 0315c16〕; 「識住。四守門者，謂四念處」—“…stations of consciousness. The four gatekeepers means the four foundations of mindfulness”〔T02 0316a03〕; 「使者，謂止、觀」—“The messengers means calm and insight”〔T02 0316a04〕
• Treatise: 「復次，有諸苾芻於義不善，從他所聞種種」—“Further, there are bhikṣus unskilled in the meaning who, hearing from others various…”〔T30n1579 0819a26〕; 「文字一義言說，便懷猶豫，不生歡喜」—“…words and expressions of one meaning, then harbour doubt and are not glad”〔T30n1579 0819a27〕; 「文有差別，義無差別」—“the wording differs, the meaning does not differ”〔T30n1579 0819b06〕; 「緣內外處四種識住」—“the four kinds of stations of consciousness that take the internal and external bases as object”〔T30n1579 0819b12〕; 「修循身念，勝奢摩他、毘鉢舍那之所攝受」—“cultivates mindfulness following the body, upheld by excellent śamatha and vipaśyanā”〔T30n1579 0819b13〕; 「隣逼現觀止觀雙行」—“close to direct realization, calm and insight proceed together”〔T30n1579 0819b15〕; 「能得一切諸漏永盡」—“can attain the forever ending of all the outflows”〔T30n1579 0819b17〕

The shared words are 「歡喜」—“glad,” 「識住」—“stations of consciousness,” 「止觀」—“calm and insight,” and 「漏」—“outflows”; the sūtra has 「心不歡喜」—“was not glad at heart,” the treatise 「不生歡喜」—“are not glad”; the sūtra 「是故不同」—“therefore they differed,” the treatise 「文有差別，義無差別」—“the wording differs, the meaning does not differ”; the sūtra 「四識住」—“the four stations of consciousness,” the treatise 「四種識住」—“the four kinds of stations of consciousness”; the sūtra 「四念處」—“the four foundations of mindfulness,” the treatise 「循身念」—“mindfulness following the body”; the sūtra 「止、觀」—“calm and insight,” the treatise 「止觀雙行」—“calm and insight proceed together”; the sūtra 「所因思惟法不起」—“because of the things one reflects on … do not arise”〔T02 0315c17〕 and 「諸漏」—“the outflows,” the treatise 「諸漏永盡」—“the forever ending of all the outflows”; the words differ. The names of the sūtra’s kiṃśuka tree and border city are not found in this passage of the treatise.

Things with outflows and things without outflows · Māra of the heavens · dry grass (Discourse 1176 · going with the stream)

• Sūtra: 「汝當為諸比丘說法，我今背疾」—“You should teach the Dharma to the bhikṣus; I now have a backache”〔T02 0316b07〕; 「我今當說漏、不漏法」—“I will now teach things with outflows and things without outflows”〔T02 0316b13〕; 「天魔波旬」—“Māra Pāpīyas of the heavens”〔T02 0316b18〕; 「伺其虛短，於其眼色，即得其闕」—“watches for his weak points, and in his eye and forms finds a gap”〔T02 0316b19〕; 「譬如枯乾草積，四方火起，尋時即燒」—“It is like a heap of dry grass: when fire starts on its four sides, it at once burns”〔T02 0316b21〕; 「是名有漏法經」—“this is called the Discourse on Things with Outflows”〔T02 0316b27〕; 「是名無漏法經」—“this is called the Discourse on Things without Outflows”〔T02 0316c13〕
• Treatise: 「復次，如先所說不護根門補特伽羅」—“Further, the person who, as said before, does not guard the sense doors”〔T30n1579 0819b19〕; 「知性堅執已，便往其所，以諸境界而媚惑」—“…having known that his nature holds firmly, then goes to where he is and beguiles him with objects”〔T30n1579 0819b22〕; 「羅而得其便」—“…and gets his chance”〔T30n1579 0819b24〕; 「涅槃欲樂劣故、親愛劣故，譬如乾朽葦草」—“because his desire and delight for nirvāṇa is weak, because his affection is weak, he is like dry, rotten reeds and grass”〔T30n1579 0819b26〕; 「舍宅，魔便於彼積集可愛境界炬火而焚」—“…a house, and Māra then heaps up there the torch-fire of lovely objects and burns it”〔T30n1579 0819b27〕; 「與此相違所有白品，當知是名非順流」—“all the white class opposed to this, know, is called not going with the stream”〔T30n1579 0819c05〕

The shared words are 「魔」—“Māra,” 「其所」—“where he is,” 「乾」—“dry,” 「草」—“grass,” and 「火」—“fire”; the sūtra has 「往詣其所」—“goes to where he is,” the treatise 「便往其所」—“then goes to where he is”; the sūtra 「得其闕」—“finds a gap,” the treatise 「得其便」—“gets his chance”; the sūtra 「枯乾草積」—“a heap of dry grass,” the treatise 「乾朽葦草」—“dry, rotten reeds and grass”; the sūtra 「不住身念處」—“does not dwell in mindfulness of the body,” the treatise 「不護根門」—“does not guard the sense doors”; the sūtra 「無漏法」—“things without outflows,” the treatise 「非順流」—“not going with the stream”; the words differ.

The river of ashes · the bodhisattva mahāsattva · the acceptance of the Dharma (Discourse 1177 · the bodhisattva surpasses the other vehicles)

• Sūtra: 「譬如灰河，兩岸」—“Suppose there is a river of ashes, both banks…”〔T02 0316c24〕; 「復見清涼八分之水」—“Again he sees cool water of eight qualities”〔T02 0317a04〕; 「愛——欲愛、色愛、無色愛。兩岸極熱者，謂內、外」—“…cravings—craving for sensual pleasure, craving for form, craving for the formless. Both banks scorching hot means the internal and external…”〔T02 0317a22〕; 「多諸利刺者，謂五欲功德」—“Full of sharp thorns means the five strands of sense pleasure”〔T02 0317a23〕; 「中有一人不愚不癡者，謂」—“Among them one man not foolish, not deluded, means…”〔T02 0317a25〕; 「菩薩摩訶薩」—“the bodhisattva mahāsattva”〔T02 0317a26〕; 「微見小明者，謂得法忍」—“Faintly seeing a little light means attaining the acceptance of the Dharma”〔T02 0317a27〕; 「正見。八分水者，謂八聖道」—“…right view. The water of eight qualities means the eightfold noble path”〔T02 0317a29〕; 「正身坐者，謂無餘涅槃」—“Sitting with the body upright means nirvāṇa without remainder”〔T02 0317b02〕; 「四方風吹者，謂四增心見法」—“The wind blowing from the four sides means the four higher states of mind … in the Dharma seen”〔T02 0317b04〕; 「舉聲唱喚者，謂轉法輪」—“Raising his voice and calling out means turning the wheel of the Dharma”〔T02 0317b05〕
• Treatise: 「當知總攝後有菩薩諸正行」—“know that it gathers in all the right practices of the bodhisattva in his last existence”〔T30n1579 0819c07〕; 「勝聲聞乘，為無有上」—“surpasses the vehicle of the śrāvakas, and is unsurpassed”〔T30n1579 0819c08〕; 「諦察法忍性現前」—“the nature of the acceptance that examines the Dharma closely becomes present”〔T30n1579 0819c09〕; 「修世間正見現在前故」—“because worldly right view, cultivated, becomes present”〔T30n1579 0819c11〕; 「見諸愚夫墮貪愛河，順流漂溺」—“sees the fools fallen into the river of greedy craving, swept along and drowning with the current”〔T30n1579 0819c16〕; 「見彼內外六處三毒火」—“sees the fire of the three poisons in their internal and external six bases”〔T30n1579 0819c19〕; 「住於兩岸」—“dwelling on both banks”〔T30n1579 0819c20〕; 「憂苦、種種災橫、諸惡毒刺遍布其下」—“…sorrow and suffering, all kinds of calamities, evil poisonous thorns spread everywhere beneath it”〔T30n1579 0819c21〕; 「冥處在其中」—“…a dark place, within it”〔T30n1579 0819c23〕; 「自然受持禁戒」—“naturally takes up and keeps the precepts”〔T30n1579 0820a08〕; 「至最後八聖支道」—“up to the last, the path of eight noble factors”〔T30n1579 0820b02〕; 「所謂修習無上覺支」—“namely, cultivating the unsurpassed factors of awakening”〔T30n1579 0820b10〕; 「證得四種現法樂住」—“realizes the four kinds of dwelling happily in the Dharma seen”〔T30n1579 0820b14〕; 「世間靜慮、解脫、等持、等至」—“the worldly meditations, liberations, concentrations, and attainments”〔T30n1579 0820b15〕; 「大王，所謂法王」—“…great king, namely the king of the Dharma”〔T30n1579 0820b25〕; 「得受安樂諸坐臥具自在」—“obtains at will the furnishings for sitting and lying in ease”〔T30n1579 0820b28〕

The shared words are 「菩薩」—“bodhisattva,” 「法忍」—“acceptance of the Dharma,” 「正見」—“right view,” 「愛」—“craving,” 「河」—“river,” 「兩岸」—“both banks,” 「刺」—“thorn,” 「冥」—“dark,” 「解脫」—“liberation,” and 「坐臥」—“sitting and lying”; the sūtra’s items—the river of ashes, both banks, the sharp thorns, the darkness, the effort of hands and feet, the level ground, the water of eight qualities, the seven kinds of flowers, the four-tiered hall, sitting with the body upright, the scattered flowers, sitting and lying at ease—follow in broadly the same sequence as the treatise’s river of greedy craving, the fire of the three poisons in the internal and external six bases, both banks, the poisonous thorns, the dark place, the precepts, the path of eight noble factors, the factors of awakening, dwelling happily in the Dharma seen, the meditations and liberations, and the furnishings for sitting and lying; the sūtra has 「灰河」—“river of ashes,” the treatise 「貪愛河」—“river of greedy craving”; the sūtra 「兩岸極熱」—“both banks scorching hot,” the treatise 「內外六處三毒火」—“the fire of the three poisons in the internal and external six bases”; the sūtra 「利刺」—“sharp thorns,” the treatise 「毒刺」—“poisonous thorns”; the sūtra 「得平地者，謂」—“Reaching level ground means”〔T02 0317a27〕 「持戒」—“keeping the precepts,” the treatise 「受持禁戒」—“takes up and keeps the precepts”; the sūtra 「八聖道」—“the eightfold noble path,” the treatise 「八聖支道」—“the path of eight noble factors”; the sūtra 「七覺分」—“the seven factors of awakening,” the treatise 「覺支」—“factors of awakening”; the sūtra 「四增心見法安樂住」—“the four higher states of mind, dwelling at ease in the Dharma seen,” the treatise 「四種現法樂住」—“the four kinds of dwelling happily in the Dharma seen”; the sūtra 「諸禪、解脫、三昧、正受」—“the meditations, liberations, concentrations, and attainments,” the treatise 「靜慮、解脫、等持、等至」—“meditations, liberations, concentrations, and attainments” (other words); the sūtra 「自恣坐臥者，謂」—“Sitting and lying at ease as he pleases means”〔T02 0317b03〕 「如來」—“the Tathāgata,” the treatise 「法王」—“the king of the Dharma” and 「坐臥具」—“the furnishings for sitting and lying”; the words differ.

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IV. Essentials of the Commentary on This Passage

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

1. Teaching and Affection—right declaration of the two kinds of mark (shares with Discourse 1164 the word 「說」—“say, teach”; the shared words are not enough; recorded)

「諸聖弟子於其大師所說」—“the noble disciples, with regard to what their great teacher has taught”〔T30n1579 0816b25〕 「法教，能正記別、能善宣說」—“…the teaching of the Dharma, can rightly declare and can well proclaim”〔T30n1579 0816b26〕 「如來以無量門廣宣聖教」—“the Tathāgata by immeasurable doors proclaims the holy teaching widely”〔T30n1579 0816b29〕 「補特伽羅種種辯說，於此法教不違法性」—“…[the Tathāgata] explains it in various ways for persons [of countless kinds], and in this teaching of the Dharma does not go against the nature of the Dharma”〔T30n1579 0816c01〕

2. The Marks Come After—the marks of body and mind of newly trained bhikṣus · the three remedies for sexual lust (shares with Discourse 1165 the words 「新學」—“newly trained,” 「諸根」—“the faculties,” 「不淨」—“impure,” 「根門」—“sense doors,” 「母」—“mother,” and 「善護其身」—“guards his body well”)

「於佛善說法毘奈耶深心愛樂新學苾」—“newly trained bhi[kṣus], who with a deep mind love and delight in the well-taught Dharma and Vinaya of the Buddha”〔T30n1579 0816c03〕 「面貌熙怡極鮮潔故，膚體充實不羸損」—“because their faces are bright and extremely fresh and clean, their skin and bodies full and not wasted”〔T30n1579 0816c06〕 「諸根適悅而寂靜故」—“because their faculties are pleased and still”〔T30n1579 0816c07〕 「一者、思惟不應行想，二者、思惟極不淨想」—“first, reflecting on the thought of what should not be approached; second, reflecting on the thought of utter impurity”〔T30n1579 0816c11〕 「三者、密護一切根門」—“third, closely guarding all the sense doors”〔T30n1579 0816c12〕 「不令母邑摩觸身故，名善護身」—“because one does not let women touch the body, this is called guarding the body well”〔T30n1579 0816c14〕 「善護其身、善守諸根、善住正念」—“guards his body well, keeps his faculties well, dwells well in right mindfulness”〔T30n1579 0816c18〕

3. Only a Condition—the six bases of contact only act as its condition (shares with Discourse 1166 the words 「手」—“hand,” 「取」—“take,” 「受」—“feeling, receive,” 「緣」—“condition,” and 「觸」—“contact”)

「受生起，其六觸處唯為作緣」—“…feeling arises, the six bases of contact only act as its condition”〔T30n1579 0816c27〕 「手唯能作助取受緣」—“the hand can only act as a condition that helps in taking and receiving”〔T30n1579 0816c28〕

4. Thought—the work of the class of Māra · restraining the mind and making it abide (shares with Discourse 1167 the words 「魔」—“Māra” and 「攝心」—“restrain the mind”)

「勝妙境相來現於心，當知是魔品類所作」—“when the marks of excellent objects come and appear in the mind, know that this is the work of the class of Māra”〔T30n1579 0817a02〕 「相應尋思攝心令住」—“…[from] the thought that accords with [objects], he gathers the mind and makes it abide”〔T30n1579 0817a04〕

5. Wish—the seventh, the cause of the suffering of later existence · the subtle bond (shares with Discourse 1168 the words 「第七」—“seventh,” 「微細」—“subtle,” 「縛」—“bond,” 「三十三天」—“the gods of the Thirty-Three,” and 「見自身」—“sees himself”)

「若有苾芻為求後有，自發誓願」—“If a bhikṣu, seeking later existence, makes a vow of his own”〔T30n1579 0817a14〕 「修行梵行，彼於爾時，令其第七後有苦因」—“and cultivates pure conduct, then at that time he makes the seventh, the cause of the suffering of later existence”〔T30n1579 0817a15〕 「此後有願，當知於彼微細縛中，最極微」—“this wish for later existence, know, among those subtle bonds, is the subtlest of all”〔T30n1579 0817a18〕 「如彼三十三天宮中，有一囹圄」—“as in the palace of the gods of the Thirty-Three there is a prison”〔T30n1579 0817a19〕 「以天妙欲遊戲而住」—“he dwells at play with the wondrous desires of heaven”〔T30n1579 0817a21〕 「此心若起，便失妙欲，還見自身為縛所縛」—“if this mind arises, he loses the wondrous desires and sees himself again bound by the bonds”〔T30n1579 0817a22〕 「此心若起，便即被縛」—“if this mind arises, he is at once bound”〔T30n1579 0817a26〕

6. Restraint of Every Kind—one who works the fields · the ox of the mind · the great king and the minister (shares with Discourse 1169 the words 「守」—“guard,” 「苗」—“crops,” 「牛」—“ox, cattle,” 「田」—“field,” 「大王」—“great king,” 「臣」—“minister,” and 「緣生」—“conditionally arisen”)

「精勤加行守護諸根，於其律」—“with diligent effort one guards the faculties, and in their restraint…”〔T30n1579 0817a29〕 「律儀？謂一苾芻，如營農者」—“…restraint? It is a bhikṣu who, like one who works the fields”〔T30n1579 0817b05〕 「生起善根苗稼」—“makes the crops of wholesome roots grow”〔T30n1579 0817b07〕 「放縱非理作意相應心牛，入境界田，損壞所」—“lets loose the ox of the mind that accords with improper attention, which enters the field of objects and ruins what…”〔T30n1579 0817b12〕 「今得增上，猶如大王」—“now gains the upper hand, like a great king”〔T30n1579 0817b21〕 「便使如臣、聽聞正法增上所」—“then sends, like a minister, what is strengthened by hearing the true Dharma…”〔T30n1579 0817b23〕 「察彼所生受性是緣生；緣生性故，體是無」—“observes that the nature of the feeling so arisen is conditionally arisen; because its nature is conditionally arisen, its substance is im[permanent]…”〔T30n1579 0817b25〕

7. Entering the Holy Teaching without Guarding—the leper entering a thicket of reeds and rushes · non-restraint and restraint (shares with Discourse 1170 the words 「癩病人」—“leper,” 「荻」—“rushes,” 「茅」—“reeds,” 「葉」—“leaves,” 「律儀」—“restraint,” and 「想」—“perception”)

「復次，若諸苾芻已入聖教，不護諸根，彼便」—“Further, if bhikṣus who have entered the holy teaching do not guard the faculties, they then…”〔T30n1579 0817c21〕 「如是不護根者，如癩病人入蘆荻叢」—“one who does not guard the faculties in this way is like a leper entering a thicket of reeds and rushes”〔T30n1579 0817c23〕 「如其葉可愛境界破裂其身」—“like its leaves, lovely objects tear his body”〔T30n1579 0817c24〕 「如菅茅」—“like the sedge and reeds”〔T30n1579 0817c28〕 「此中云何名非律儀」—“Here, what is called non-restraint?”〔T30n1579 0818a11〕 「理妄執諸相、隨好邪想；邪想為先，於其住」—“…improperly grasps falsely at the signs and wrong perceptions of the particulars; with wrong perception first, in its abiding…”〔T30n1579 0818a13〕 「說一切過失如實觀見」—“…[he is unable to] observe and see as they really are all the faults taught [before]”〔T30n1579 0818a15〕 「當知即是律儀行相」—“know that this is the mode of restraint”〔T30n1579 0818a20〕

8. Entering the Holy Teaching without Guarding (continued)—the three causes and conditions of restraint · restraining and holding the six faculties, which resemble creatures and beasts (shares with Discourse 1171 the words 「六根」—“the six faculties,” 「各各」—“each,” 「繫縛」—“bound,” and 「境界」—“objects”)

「用神力相應聞慧，攝持蟲獸相似六根」—“with wisdom from hearing that accords with spiritual power, one restrains and holds the six faculties, which resemble creatures and beasts”〔T30n1579 0818a23〕 「中間繫縛」—“bound in between”〔T30n1579 0818a25〕 「各各馳散別別境界，然其不能究竟」—“each runs off scattered to its separate objects, yet they cannot in the end…”〔T30n1579 0818a28〕 「逃竄」—“flee”〔T30n1579 0818a29〕 「勤修循身正念」—“diligently cultivates right mindfulness following the body”〔T30n1579 0818b03〕 「復能各各馳散別別境界」—“…[they are no longer] able each to run off scattered to their separate objects”〔T30n1579 0818b04〕

9. Excellent Provisions Well Prepared—three kinds of danger · the empty room · the raft relied on (shares with Discourse 1172 the words 「草木」—“grass and wood,” 「空」—“empty,” 「彼岸」—“the far shore,” and 「涅槃」—“nirvāṇa”)

「種互違為所依止一切疾病」—“…[great] elements at odds with one another are the support of all illnesses”〔T30n1579 0818b09〕 「由善淨無我真智，如入空室，現觀內外六」—“by the well-purified true knowledge of not self, as though entering an empty room, one directly realizes that the internal and external six…”〔T30n1579 0818b16〕 「處皆空」—“…bases are all empty”〔T30n1579 0818b17〕 「次後復證無有餘依般涅槃界」—“after this one further realizes the element of final nirvāṇa without remainder of support”〔T30n1579 0818b22〕 「如草木枝條莖葉正法門慧，積集聖道法」—“like grass and wood, branches, stalks, and leaves, the wisdom of the doors of the true Dharma—[having first cultivated it, he] gathers the dharmas of the noble path”〔T30n1579 0818b23〕 「隨法行為所依筏」—“practice in accordance with the Dharma is the raft relied on”〔T30n1579 0818b24〕 「眾苦，到於彼岸」—“…the many sufferings, reaching the far shore”〔T30n1579 0818b27〕

10. Abandoning the Training—turning back and abandoning by seven causes and conditions · the things conducive to outflows · lost mindfulness (shares with Discourse 1173 the words 「還」—“turn back,” 「退」—“fall back,” 「行」—“go,” 「住」—“dwell,” 「若王」—“if a king,” 「親」—“kin,” 「漏」—“outflows,” and 「清涼」—“cool”)

「已，復還退捨正所修學」—“…having done so, he turns back again and abandons the training he was rightly pursuing”〔T30n1579 0818b29〕 「欲，不能上品觀其過患」—“…desire, he cannot observe its danger at the highest grade”〔T30n1579 0818c03〕 「又於行時及於住」—“further, when going and when dwel[ling]…”〔T30n1579 0818c03〕 「思。又無無畏，若王、若餘因事呼逼」—“…thought. Further, he is without fearlessness, if a king or another, on some matter, calls and presses him”〔T30n1579 0818c06〕 「復有親愛，於諸親屬有所顧」—“further, there is affection, and he has some regard for his kin”〔T30n1579 0818c07〕 「所緣境，名順漏法」—“…the objects taken, called the things conducive to outflows”〔T30n1579 0818c19〕 「妙慧正通達故，說名於此順漏法中其心」—“because of rightly penetrating with excellent wisdom, it is said that among these things conducive to outflows his mind…”〔T30n1579 0818c21〕 「寂靜；猶有失念增上所生微劣纏故，未名」—“…is still; because there are still faint and weak entanglements born under the power of lost mindfulness, it is not yet called…”〔T30n1579 0818c22〕 「清涼、未名宴默」—“…cool, not yet called at rest in silence”〔T30n1579 0818c23〕 「諸漏皆永斷故，亦名清涼」—“because all the outflows are forever cut off, it is also called cool”〔T30n1579 0818c24〕

11. Points of Attachment—the four kinds of points of attachment (shares with Discourse 1174 the words 「出家」—“gone forth,” 「願」—“wish,” 「梵行」—“pure conduct,” 「退」—“turn back,” and 「犯戒」—“break the precepts”)

「何等名為四種著處？謂有苾芻，於內」—“What are called the four kinds of points of attachment? There is a bhikṣu who, with regard to the internal…”〔T30n1579 0819a03〕 「外處有貪愛故」—“…and external bases, because there is greedy craving”〔T30n1579 0819a04〕 「家及出家眾共相雜住」—“…lay people and those gone forth, dwelling mixed together with them”〔T30n1579 0819a15〕 「發起邪願行於梵行」—“gives rise to a wrong wish and practices pure conduct”〔T30n1579 0819a17〕 「能令退捨正所修」—“can make one turn back and abandon what one was rightly cultivating”〔T30n1579 0819a19〕 「羅，廣說乃至螺音狗行」—“…, taught at length up to: the sound of a conch, the conduct of a dog”〔T30n1579 0819a23〕 「公然犯戒」—“openly breaks the precepts”〔T30n1579 0819a24〕

12. Unskilled in the Meaning—the wording differs, the meaning does not differ (shares with Discourse 1175 the words 「歡喜」—“glad,” 「識住」—“stations of consciousness,” 「止觀」—“calm and insight,” and 「漏」—“outflows”)

「復次，有諸苾芻於義不善，從他所聞種種」—“Further, there are bhikṣus unskilled in the meaning who, hearing from others various…”〔T30n1579 0819a26〕 「文字一義言說，便懷猶豫，不生歡喜」—“…words and expressions of one meaning, then harbour doubt and are not glad”〔T30n1579 0819a27〕 「文有差別，義無差別」—“the wording differs, the meaning does not differ”〔T30n1579 0819b06〕 「緣內外處四種識住」—“the four kinds of stations of consciousness that take the internal and external bases as object”〔T30n1579 0819b12〕 「修循身念，勝奢摩他、毘鉢舍那之所攝受」—“cultivates mindfulness following the body, upheld by excellent śamatha and vipaśyanā”〔T30n1579 0819b13〕 「隣逼現觀止觀雙行」—“close to direct realization, calm and insight proceed together”〔T30n1579 0819b15〕 「能得一切諸漏永盡」—“can attain the forever ending of all the outflows”〔T30n1579 0819b17〕

13. Going with the Stream—not guarding the sense doors · dry, rotten reeds and grass · not going with the stream (shares with Discourse 1176 the words 「魔」—“Māra,” 「其所」—“where he is,” 「乾」—“dry,” 「草」—“grass,” and 「火」—“fire”)

「復次，如先所說不護根門補特伽羅」—“Further, the person who, as said before, does not guard the sense doors”〔T30n1579 0819b19〕 「知性堅執已，便往其所，以諸境界而媚惑」—“…having known that his nature holds firmly, then goes to where he is and beguiles him with objects”〔T30n1579 0819b22〕 「羅而得其便」—“…and gets his chance”〔T30n1579 0819b24〕 「涅槃欲樂劣故、親愛劣故，譬如乾朽葦草」—“because his desire and delight for nirvāṇa is weak, because his affection is weak, he is like dry, rotten reeds and grass”〔T30n1579 0819b26〕 「舍宅，魔便於彼積集可愛境界炬火而焚」—“…a house, and Māra then heaps up there the torch-fire of lovely objects and burns it”〔T30n1579 0819b27〕 「與此相違所有白品，當知是名非順流」—“all the white class opposed to this, know, is called not going with the stream”〔T30n1579 0819c05〕

14. The Bodhisattva Surpasses the Other Vehicles—eight kinds of mark · the river of greedy craving · six kinds of perfection (shares with Discourse 1177 the words 「菩薩」—“bodhisattva,” 「法忍」—“acceptance of the Dharma,” 「正見」—“right view,” 「愛」—“craving,” 「河」—“river,” 「兩岸」—“both banks,” 「刺」—“thorn,” 「冥」—“dark,” 「解脫」—“liberation,” and 「坐臥」—“sitting and lying”)

「當知總攝後有菩薩諸正行」—“know that it gathers in all the right practices of the bodhisattva in his last existence”〔T30n1579 0819c07〕 「勝聲聞乘，為無有上」—“surpasses the vehicle of the śrāvakas, and is unsurpassed”〔T30n1579 0819c08〕 「諦察法忍性現前」—“the nature of the acceptance that examines the Dharma closely becomes present”〔T30n1579 0819c09〕 「自內發起觀諦行」—“from within he gives rise to the practice of contemplating the truths”〔T30n1579 0819c10〕 「修世間正見現在前故」—“because worldly right view, cultivated, becomes present”〔T30n1579 0819c11〕 「見諸愚夫墮貪愛河，順流漂溺」—“sees the fools fallen into the river of greedy craving, swept along and drowning with the current”〔T30n1579 0819c16〕 「見彼墮貪愛河，不正尋思不可愛」—“sees them fallen into the river of greedy craving, improper thoughts, unlovely…”〔T30n1579 0819c18〕 「見彼內外六處三毒火」—“sees the fire of the three poisons in their internal and external six bases”〔T30n1579 0819c19〕 「住於兩岸」—“dwelling on both banks”〔T30n1579 0819c20〕 「憂苦、種種災橫、諸惡毒刺遍布其下」—“…sorrow and suffering, all kinds of calamities, evil poisonous thorns spread everywhere beneath it”〔T30n1579 0819c21〕 「冥處在其中」—“…a dark place, within it”〔T30n1579 0819c23〕 「自然受持禁戒」—“naturally takes up and keeps the precepts”〔T30n1579 0820a08〕 「便證無漏四念住等，乃」—“then realizes the four foundations of mindfulness without outflows and the rest, up…”〔T30n1579 0820b01〕 「至最後八聖支道」—“…to the last, the path of eight noble factors”〔T30n1579 0820b02〕 「清涼」—“cool”〔T30n1579 0820b05〕 「名離熱惱」—“is called free of fevered distress”〔T30n1579 0820b08〕 「所謂修習無上覺支」—“namely, cultivating the unsurpassed factors of awakening”〔T30n1579 0820b10〕 「二者、修淨五」—“second, cultivating the pure five…”〔T30n1579 0820b12〕 「證得四種現法樂住」—“realizes the four kinds of dwelling happily in the Dharma seen”〔T30n1579 0820b14〕 「世間靜慮、解脫、等持、等至」—“the worldly meditations, liberations, concentrations, and attainments”〔T30n1579 0820b15〕 「所欲、得無艱難宣說正法究竟圓滿」—“…as he wishes, obtains without difficulty the ultimate perfection of proclaiming the true Dharma”〔T30n1579 0820b17〕 「大王，所謂法王」—“…great king, namely the king of the Dharma”〔T30n1579 0820b25〕 「得受安樂諸坐臥具自在」—“obtains at will the furnishings for sitting and lying in ease”〔T30n1579 0820b28〕

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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: gratification · danger · escape · arhat · the five aggregates of clinging (carried over from Fascicle 1); the four stations of consciousness · the four foundations of mindfulness · the eightfold noble path · liberation of mind · liberation by wisdom · outflows · without outflows · the six sense bases of contact · the four bases of supernormal power · the five faculties · the seven factors of awakening · the end of suffering (carried over from Fascicle 2); Māra · the existing body · purity of vision · the Tathāgata, the Worthy One, the Perfectly Awakened One (carried over from Fascicle 3); the four truths · clansman · the upper robe · the blue lotus · the red lotus · the white water-lily · the white lotus · dwelling happily in the Dharma seen (carried over from Fascicle 5); calm · insight · the thought of sensual desire · the thought of hatred · the thought of harming · asura · the five faculties of faith and the rest · burning (carried over from Fascicle 7); the teaching with more to be said · the internal sense bases · the external sense bases (carried over from Fascicle 8); particulars · mindfulness of the body · the sense doors · false · the six internal sense bases (carried over from Fascicle 9); the two extremes · the middle way · guarding the sense doors · craving for sensual pleasure · craving for form · craving for the formless · the five strands of sense pleasure · Śakra, lord of the gods · dwelling happily in the Dharma seen (carried over from Fascicle 10); restraint · non-restraint · the perception of light · the perception of rising · wholly pure and complete · ease through the long night · a bhikṣu’s portion (carried over from Fascicle 11); nirvāṇa without remainder · Śāriputra (carried over from Fascicle 13). Only the terms that first appear in this fascicle are listed below.

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

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VII. Similes and Rhetoric

The discourses’ similes (the number of items in each explanation of a simile follows the base text’s own count):

1. Hands, feet, joints, belly (Discourse 1166)—「有手故知有取」—“Because there are hands, taking … is known”〔T02 0311b27〕, applied with 「有眼故眼」—“because there is the eye, eye-…”〔T02 0311b29〕; four likenesses and one application, in two passages, forward and reverse.
2. The tortoise and the jackal (Discourse 1167)—「有龜於中住止」—“a tortoise was dwelling there”〔T02 0311c11〕, applied with 「知魔波旬常伺」—“Know that Māra Pāpīyas ever watches”〔T02 0311c15〕; the verse restates it: 「龜蟲畏野干，藏六於殼內」—“The tortoise, fearing the jackal, withdraws its six into its shell”〔T02 0311c23〕.
3. The grain beaten by six and beaten again by a seventh (Discourse 1168)—「譬如䵃麥著四」—“Suppose grain is set at the four…”〔T02 0311c28〕, applied with the beating by the six sense bases of contact and 「第七人重打令碎」—“as when the seventh man beats again and crushes it”〔T02 0312a08〕.
4. The five bonds of the asura king (Discourse 1168)—「即自見身被五繫縛」—“he saw himself bound with five bonds”〔T02 0312b06〕, applied with 「王乃至有如是微細之縛，魔波旬縛轉細」—“…king, has even a bond so subtle as this; the bond of Māra Pāpīyas is subtler still”〔T02 0312b11〕.
5. Guarding the field from the pen cattle (Discourse 1169)—in three layers: the keeper heedless, the mind not heedless, taking the nose and beating—「手牽鼻，右手執杖，遍身搥打」—“…hand he takes hold of its nose, with his right hand he holds a stick, beats it all over its body”〔T02 0312b29〕; applied with the sense of 「多聞聖弟子於六觸入處極生厭離」—“the learned noble disciple gives rise in the extreme to weariness with the six sense bases of contact” (the base text has 「於六觸入處極生厭離、恐怖」—“with regard to the six sense bases of contact, gives rise in the extreme to weariness and fear”〔T02 0312c05〕).
6. The king seeking the sound of the lute (Discourse 1169)—「取其先聞可愛樂聲來」—“fetch me the lovely, delightful sound I heard before”〔T02 0312c11〕; 「片片析破，棄於十方」—“split it piece by piece, and throw it away in the ten directions”〔T02 0312c18〕; applied with 「知此諸法無常、有為、心因緣生」—“one knows that these things are impermanent, conditioned, arisen with the mind as cause and condition”〔T02 0312c20〕.
7. The leper entering the reeds and rushes (Discourse 1170)—「入茅荻中，為諸刺葉針刺所傷」—“enters the reeds and rushes, is wounded by the various thorny leaves and needles”〔T02 0312c26〕, applied with 「愚癡無聞凡夫心如癩瘡」—“the mind of the foolish, unlearned ordinary person is like a leper’s sore”〔T02 0313a02〕.
8. The six kinds of creatures tied to a firm post (Discourse 1171)—the explanation of the simile in two items: 「生者，譬猶六根；堅柱者，譬身念處」—“…creatures are a likeness for the six faculties; the firm post is a likeness for mindfulness of the body”〔T02 0313b08〕.
9. The four venomous snakes in one basket (Discourse 1172)—the explanation of the simile in thirteen items: the basket, the venomous snakes, the five enemies with drawn swords, the six inner thieves, the empty village, the band of thieves of the empty village, the torrent, the river, this shore, the far shore, the raft, cutting across the current by the effort of hands and feet, and the brāhmaṇa’s dwelling; beneath the explanation of 「空村」—“the empty village” is inserted the passage 「善男子！觀察眼」—“Good man! Observe the eye”〔T02 0313c15〕. Of these, for the item 「婆羅門住處者，譬如」—“The brāhmaṇa’s dwelling is a likeness for…”〔T02 0313c24〕, no brāhmaṇa’s dwelling is found in the text of the simile; this is recorded together, and not explained.
10. The pit of fire (Discourse 1173)—「邊有深坑，滿中盛火」—“beside it there is a deep pit filled with fire”〔T02 0314a15〕, applied with the five desires.
11. The thorns of the mango grove (Discourse 1173)—「聚落邊有㮈林」—“beside a village there is a mango grove”〔T02 0314a22〕, applied with 「利刺傷聖法、律」—“the sharp thorns harm the noble Dharma and Discipline”〔T02 0314b01〕, namely forms that are agreeable, lovely, and longed for, the five strands of sense pleasure.
12. The iron ball and a little water (Discourse 1173)—「丸，燒令極熱，以少水灑」—“…ball is heated until it is extremely hot, and a little water is sprinkled on it”〔T02 0314b11〕, applied with 「聞聖弟子鈍根生念，尋滅如是」—“…the thought born of the learned noble disciple’s dull faculties at once ceases; so it is”〔T02 0314b12〕.
13. The Ganges flowing east (Discourse 1173, the Buddha asks, the bhikṣus answer)—「譬如恒河，長夜臨趣、流」—“Suppose the Ganges has through the long night slanted, slo…”〔T02 0314b28〕, applied with the learned noble disciple’s not giving up the precepts and falling back.
14. The great tree in the Ganges (Discourse 1174)—the bhikṣu’s eight questions (this shore, the far shore, sinking, the islet, the whirlpool, being taken by humans, being taken by non-humans, rotting), and the Buddha’s explanation of six items (this shore, the far shore, being taken by humans, being taken by non-humans, the whirlpool, rotting); the two items sinking and the islet are not explained in the base text; this is recorded together, and nothing is supplied.
15. The kiṃśuka tree (Discourse 1175)—four men with four accounts: black like a burned post; red and open in bloom like a lump of flesh; 「𣯶𣯶下垂，如尸利沙」—“hanging down in clusters, like the śirīṣa”〔T02 0315c10〕; leaves like the nyagrodha tree; applied with 「見，而為記說，是故不同」—“…seen, they made their declaration, and therefore they differed”〔T02 0315c16〕.
16. The border city (Discourse 1175)—the explanation of the simile in nine items: the city, making the city walls well, the crossroads level and straight, the four gates, the four gatekeepers, the lord of the city, the messengers, the true word, and returning by the road they came. For the item 「如實言者，謂四真諦」—“The true word means the four truths”〔T02 0316a04〕, no 「如實言」—“true word” is found in the text of the simile; the gatekeepers’ answer to the messengers within the simile may correspond to it; this is recorded together, and not explained; the simile’s 「門下堅固」—“the base of the gates firm” and 「安置床榻」—“a couch is set up” have no item of explanation.
17. The heap of dry grass · the tower (Discourse 1176, taught by Mahāmaudgalyāyana)—「譬如枯乾草積，四方火起，尋時即燒」—“It is like a heap of dry grass: when fire starts on its four sides, it at once burns”〔T02 0316b21〕; 「樓閣，墻壁牢固」—“…a tower whose walls are firm”〔T02 0316c06〕; things with outflows and things without outflows, one negative, one positive.
18. The river of ashes (Discourse 1177)—the explanation of the simile in twenty-four items: the ashes, the river, both banks scorching hot, full of sharp thorns, the place of darkness, the many people, the current, the one man among them, going upstream against the current by the effort of hands and feet, faintly seeing a little light, reaching level ground, looking out in the four directions, the great rocky mountain, the water of eight qualities, the seven kinds of flowers, the four-tiered hall, the canopy on five posts, sitting with the body upright, flowers scattered all around, sitting and lying at ease, the wind blowing from the four sides, raising his voice and calling out, there some ask, and among them someone says. The words of the simile and of its explanation differ: the simile’s 「漸見小明」—“gradually he sees a faint light”〔T02 0317a01〕 is explained as 「微見小明者」—“faintly seeing a little light”〔T02 0317a27〕; the simile’s 「四層階堂」—“a four-tiered terraced hall”〔T02 0317a10〕 is explained as 「四層堂者」—“the four-tiered hall”; the simile’s 「五柱帳」—“a canopy on five posts”〔T02 0317a10〕 is explained as 「五柱悵者」—“the canopy on five posts” (with another character)〔T02 0317b01〕; the simile’s 「斂身正坐」—“draws in his body and sits upright”〔T02 0317a11〕 is explained as 「正身坐者」—“sitting with the body upright”〔T02 0317b02〕; the simile’s 「涼風四湊」—“a cool wind gathers from the four sides”〔T02 0317a12〕 is explained as 「四方風吹者」—“the wind blowing from the four sides”〔T02 0317b04〕; the simile’s 「高聲唱言」—“calls out in a loud voice”〔T02 0317a13〕 is explained as 「舉聲唱喚者」—“raising his voice and calling out”〔T02 0317b05〕; the question within the river in the simile, 「何方得出？從何處出？」—“From which direction can one get out? From where does one get out?”〔T02 0317a16〕, is cited in the explanation as 「諸賢正士何處去？何處出」—“Worthy and upright ones, where do you go? From where do you get out?”〔T02 0317b06〕. The simile’s 「坐高林下」—“sitting under the tall grove”〔T02 0317a13〕 has no item of explanation (「林」—“grove” is read 「臨」—“near” in the three editions; see the ninth topic). For the water of eight qualities, the simile lists 「冷、美、輕、軟、香、淨」—“cool, sweet, light, soft, fragrant, clean”〔T02 0317a05〕, followed by 「飲時不噎，咽中不閡」—“not choking when drunk, not catching in the throat”; this is recorded together, and not counted.

Set formulas:

The question-and-answer type: In Discourse 1164 the many bhikṣus cite a verse and ask its meaning (what is the meaning of this · what is an extreme · what are the two extremes · what is the middle · what is the seam · reflecting in what way); five explanations each differ, and the sixth gathers them up, saying 「我等一切所說不同」—“what all of us have said differs”; they speak to the Buddha, and the Buddha approves all of them as well said, and himself teaches contact and the arising of contact. In Discourse 1165 the king of Vatsa asks three times and Piṇḍola answers three times, each answer citing the World-Honored One’s teaching; after each of the first two answers the king asks again for a more excellent cause and condition, and Piṇḍola answers with the next one; after the third answer the king praises it and himself tells of his experience of guarding and not guarding the faculties, and asks no more; the three answers progress: the thought of mother, sister, and daughter → the contemplation of the body’s impurity → guarding the sense doors. In Discourses 1168, 1169, and 1173 the Buddha first sets out a simile and asks, the bhikṣus answer 「如是」—“So it is” or 「不也」—“No,” and the Buddha then applies it to the Dharma. In Discourse 1174 the bhikṣu asks eight questions and the Buddha answers six. In Discourse 1175 a bhikṣu asks in three places in turn, the three answers each differ, and the Buddha reconciles them with the simile of the kiṃśuka tree, and then teaches the meaning with the simile of the border city. In Discourse 1176 the Buddha does not teach himself, but bids Mahāmaudgalyāyana teach the Discourse on Things with Outflows and Things without Outflows; when it is finished, the Buddha praises it and gives his charge.

Repeated sentence patterns: In Discourse 1165 the three questions and three answers have the same form, and the phrase 「出家未久，安隱樂住，乃至純一滿淨」—“not long gone forth, dwell secure and at ease, and so on up to: wholly pure and complete” is seen three times; Discourse 1166 sets against each other, forward and reverse, the four likenesses of having hands, feet, joints, and a belly and the four likenesses of having no hands, no feet, no joints, and no belly; in Discourse 1168 the nine sentences on wavering and the nine sentences on craving have the same form, changing only 「動搖」—“wavering” to 「愛」—“craving”; Discourse 1170 sets non-restraint against restraint, and Discourse 1176 things with outflows against things without outflows, pair by pair; in Discourse 1171 the six sentences on each faculty seeking what it delights in have the same form; in Discourse 1175 the question about the kiṃśuka tree is asked four times in the same form; in Discourse 1177 the twenty-four items of the explanation of the simile follow one another, each with 「者，謂」—“… means.”

The form of the verse: The verses of this fascicle are in two places, six lines, each line of ten characters (two phrases of five characters each). The verse of Discourse 1164, of three lines, teaches knowing the two extremes and not being attached, not longing for the five desires, being without the fetter of defilement, and passing beyond the seam; it is the root of what the bhikṣus debate. The verse of Discourse 1167, of three lines, restates the simile of the tortoise withdrawing its six, and closes with 「不依不怖彼，覆心勿言說」—“Not relying on it, not fearing it, he guards his mind and does not speak”〔T02 0311c25〕.

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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 0816b25〕〔T30n1579 0816b26〕〔T30n1579 0816b29〕〔T30n1579 0816c01〕〔T30n1579 0816c03〕〔T30n1579 0816c06〕〔T30n1579 0816c07〕〔T30n1579 0816c11〕〔T30n1579 0816c12〕〔T30n1579 0816c14〕〔T30n1579 0816c18〕〔T30n1579 0816c27〕〔T30n1579 0816c28〕〔T30n1579 0817a02〕〔T30n1579 0817a04〕〔T30n1579 0817a14〕〔T30n1579 0817a15〕〔T30n1579 0817a18〕〔T30n1579 0817a19〕〔T30n1579 0817a21〕〔T30n1579 0817a22〕〔T30n1579 0817a26〕〔T30n1579 0817a29〕〔T30n1579 0817b05〕〔T30n1579 0817b07〕〔T30n1579 0817b12〕〔T30n1579 0817b21〕〔T30n1579 0817b23〕〔T30n1579 0817b25〕〔T30n1579 0817c21〕〔T30n1579 0817c23〕〔T30n1579 0817c24〕〔T30n1579 0817c28〕〔T30n1579 0818a11〕〔T30n1579 0818a13〕〔T30n1579 0818a15〕〔T30n1579 0818a20〕〔T30n1579 0818a23〕〔T30n1579 0818a25〕〔T30n1579 0818a28〕〔T30n1579 0818a29〕〔T30n1579 0818b03〕〔T30n1579 0818b04〕〔T30n1579 0818b09〕〔T30n1579 0818b16〕〔T30n1579 0818b17〕〔T30n1579 0818b22〕〔T30n1579 0818b23〕〔T30n1579 0818b24〕〔T30n1579 0818b27〕〔T30n1579 0818b29〕〔T30n1579 0818c03〕〔T30n1579 0818c06〕〔T30n1579 0818c07〕〔T30n1579 0818c19〕〔T30n1579 0818c21〕〔T30n1579 0818c22〕〔T30n1579 0818c23〕〔T30n1579 0818c24〕〔T30n1579 0819a03〕〔T30n1579 0819a04〕〔T30n1579 0819a15〕〔T30n1579 0819a17〕〔T30n1579 0819a19〕〔T30n1579 0819a23〕〔T30n1579 0819a24〕〔T30n1579 0819a26〕〔T30n1579 0819a27〕〔T30n1579 0819b06〕〔T30n1579 0819b12〕〔T30n1579 0819b13〕〔T30n1579 0819b15〕〔T30n1579 0819b17〕〔T30n1579 0819b19〕〔T30n1579 0819b22〕〔T30n1579 0819b24〕〔T30n1579 0819b26〕〔T30n1579 0819b27〕〔T30n1579 0819c05〕〔T30n1579 0819c07〕〔T30n1579 0819c08〕〔T30n1579 0819c09〕〔T30n1579 0819c10〕〔T30n1579 0819c11〕〔T30n1579 0819c16〕〔T30n1579 0819c18〕〔T30n1579 0819c19〕〔T30n1579 0819c20〕〔T30n1579 0819c21〕〔T30n1579 0819c23〕〔T30n1579 0820a08〕〔T30n1579 0820b01〕〔T30n1579 0820b02〕〔T30n1579 0820b05〕〔T30n1579 0820b08〕〔T30n1579 0820b10〕〔T30n1579 0820b12〕〔T30n1579 0820b14〕〔T30n1579 0820b15〕〔T30n1579 0820b17〕〔T30n1579 0820b25〕〔T30n1579 0820b28〕.
• The carrying forward of the uddānas—of the separate uddāna in fascicle ninety-one of the treatise, 「因同分、思、縛、解脫、相、觸遍、」—“the same class of cause, volition, bond, liberation, mark, the pervasion of contact,”〔T30n1579 0815a06〕, the passages of the last two items, 「教愛、相為後」—“teaching and affection, and the marks come after”〔T30n1579 0815a07〕, stand in the place of Discourses 1164 and 1165 (with Discourse 1164 the shared words are not enough, and this is recorded; the shared words with Discourse 1165 are given in the third topic); the passage of 「護根門」—“guarding the sense doors” before them has already been listed in an earlier fascicle of this section. Next, the uddāna 「唯緣、尋思、願、一切種律儀、」—“only a condition, thought, wish, restraint of every kind,”〔T30n1579 0816c22〕, of twelve items: the passages of the first eleven items share words in order with Discourses 1166 to 1177 (the one passage of 「入聖教不護」—“entering the holy teaching without guarding” also gathering Discourses 1170 and 1171); the passage of the last item, 「論施設最後」—“and the treatise’s designation comes last”〔T30n1579 0816c25〕, has already been listed in an earlier fascicle of this section.
• Carrying forward within the fascicle—「如篋毒蛇譬經說」—“as taught in the Discourse on the Simile of the Basket of Venomous Snakes”〔T02 0316a01〕, seen twice in Discourse 1175, and 「如前篋毒蛇說」—“as taught before in the Basket of Venomous Snakes”〔T02 0317b15〕, seen once in Discourse 1177, all point back to Discourse 1172 of this fascicle: Discourse 1172’s 「篋者，譬此身色麁四大」—“The basket is a likeness for this bodily form, the coarse four great elements”〔T02 0313c10〕 and Discourse 1175’s 「所謂城者，以譬人身麁」—“What is called the city is a likeness for the coarse … of the human body”〔T02 0315c29〕 both take the coarse form of the body as the ground of the simile; Discourse 1172’s 「河者，譬三愛」—“The river is a likeness for the three cravings”〔T02 0313c21〕 and Discourse 1177’s 「惡不善覺。云何三？欲覺、恚覺、害覺。河者，謂三」—“…evil unwholesome thoughts. What are the three? The thought of sensual desire, the thought of hatred, the thought of harming. The river means the three…”〔T02 0317a21〕 both liken the river to the three cravings; Discourse 1172’s 「手足方便截流渡者」—“Cutting across the current by the effort of hands and feet”〔T02 0313c23〕 and Discourse 1177’s 「手足方便，逆流上者」—“Going upstream against the current by the effort of hands and feet”〔T02 0317a26〕 both take the effort of hands and feet; Discourse 1172’s 「彼岸清涼安樂者，譬無餘涅」—“The far shore, cool and happy, is a likeness for nirvāṇa without re[mainder]”〔T02 0313c22〕 and Discourse 1177’s 「正身坐者，謂無餘涅槃」—“Sitting with the body upright means nirvāṇa without remainder”〔T02 0317b02〕 both come back to nirvāṇa without remainder; what the Teacher has done and what the disciples must do, at the end of Discourse 1172, is carried on by both Discourse 1175 and Discourse 1177. In Discourse 1172 this shore is a likeness for the existing body; in Discourse 1174, 「此岸者，謂六入處」—“This shore means the six sense bases”〔T02 0314c28〕; what this shore stands for differs in the two discourses; this is recorded together, without adjudication. Discourse 1167’s 「知魔波旬常伺」—“Know that Māra Pāpīyas ever watches”〔T02 0311c15〕, Discourse 1168’s 「魔波旬縛轉細」—“the bond of Māra Pāpīyas is subtler still,” and Discourse 1176’s 「天魔波旬」—“Māra Pāpīyas of the heavens”〔T02 0316b18〕—three discourses alike speak of Māra watching the six faculties; this is only recorded, not explained.
• Beyond this fascicle—the simile of the basket of venomous snakes in Discourse 1172 also has text pointing back to it in an earlier fascicle of this section; this is only recorded, not explained. For the 「二邊」—“two extremes” of Discourse 1164, the treatise’s passage on the two perfections of teacher and disciples in fascicle ninety-two has the text 「為諸弟子最初施設遠離二邊中道」—“for the disciples he first designates the middle way that keeps far from the two extremes”〔T30n1579 0827a14〕; it shares only the term, and is only recorded, not set in correspondence; that passage begins at 「復次，於善說法毘奈耶中，應知大師及弟子」—“Further, in the well-taught Dharma and Vinaya, know that the great teacher and the disciples…”〔T30n1579 0826c23〕 and ends at 「圓滿。如是大師及弟子眾之所攝受諸佛聖」—“…perfect. Thus the holy … of the buddhas upheld by the great teacher and the assembly of disciples”〔T30n1579 0827b13〕; only the anchors are recorded. The listing together, in Discourse 1177, of the seven factors of awakening, the eightfold noble path, the four bases of supernormal power, and the five faculties of faith and the rest, and its listing together with the names of the factors of the path, are only recorded, not explained.

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IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to one hundred and seventy-three variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【聖】 = the Shōgozō edition; 【磧-CB】【磧乙-CB】【宮-CB】【麗-CB】 are recorded by the current collated text; current reading = the character adopted in the current transcription; 「無」—“lacks it” = that edition lacks the character; recorded together, without adjudication; nos. 031, 109, 136, 149, 151, 159, 161, 163, and 169, nine in all, are revision in the current edition, not original Taishō notes):

One remark of the current collated text (a row of revision by the current collated text, not an original Taishō note; only the characters discussed and the basis are recorded, and no character is changed on its basis):

There are in addition two Taishō notes not entered in the table above: the note on the character 「修」 in line 0312a23, where the Taishō note says that the three editions and 【聖】 read 「脩」 (a variant form), and adds 「以下省略」—“omitted below”; and the note at the end of the fascicle in line 0317b16, where the Taishō note records that the 【聖】 edition has in addition, after this, 「光明皇后願文」—“the Empress Kōmyō’s votive text,” which the current transcription does not record.

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 1164 (nos. 1–8)—in 「波羅㮈國」—“the country of Vārāṇasī,” the 「㮈」: the three editions read 柰 (a variant form); 「智」—“knowledge” (0310b28, 0310c04, 0310c29): 【宋】 or the three editions read 知 (know); in 「愛為縫紩」—“craving is the seam,” the 「愛」—“craving” (0310c02, 0310c06): 【宋】 reads 受 (feeling); that is, 【宋】 reads 『受為縫紩』—‘feeling is the seam’; in 「身漸轉增長」—“the body gradually grows,” the 「轉」—“turn” (0310c03): the three editions read 漸 (gradually); in 「乃至脫苦」—“and so on up to: escape suffering,” the 「脫」—“escape” (0310c10): 【大】 reads 作 (make), and the current reading follows 【磧乙-CB】 and the three editions. The plain rendering follows the current reading.
2. Readings in Discourse 1165 (nos. 9–33 · one remark)—in 「婆蹉」—“Vatsa”, the 「蹉」: 【聖】, or 【宋】【元】, read 磋 (a character of the same sound) (eight places); in 「閑暇」—“at leisure”, the 「暇」—“leisure” (0311a07): 【大】 reads 睱 (a variant form), and the current reading follows the three editions and others; in 「見答已不」—“will you answer me or not”, the 「已」 (0311a07): the three editions and 【聖】 read 與 (a particle); 「等正覺」—“perfectly awakened” (0311a14): the three editions read 正等覺 (the two characters reversed); in 「見中間者」—“when one sees those in the middle”, the 「間」—“middle” (0311a15): the three editions read 年 (years); that is, the three editions read 『見中年者』—‘when one sees those of middle years,’ the same as 「見中年者，作姊妹想」—“when one sees those of middle years, think of them as sisters”〔T02 0311a22〕 later in the same discourse; in 「堪能盡壽」—“able for the rest of their lives”, the 「堪」—“able” (0311a19): the three editions lack it; in 「要當更有勝因緣不」—“is there yet some more excellent cause and condition?”, the 「不」 (0311a24): 【聖】 lacks it; in 「流唌」—“drooling spittle”, the 「唌」—“spittle”: the three editions read 涎 (a variant form); in 「生藏」—“the stomach” and 「熟藏」—“the lower intestines”, the 「藏」—“organ”: 【明】 reads 臟 (a variant form); 「沫」—“froth” (0311b01): the current collated text records that 【大】【磧-CB】 read 沫 (froth) and 【麗-CB】 reads 沬 (a character of similar form), while the original Taishō note reads 「沬＝沫【宋】【元】」; the two records do not agree on the character of 【大】, and both are recorded; 「痰、癊」—“phlegm, mucus”: 【聖】 reads 淡陰 (characters of the same sound); in 「屎、溺」—“excrement, urine”, the 「溺」—“urine”: the three editions read 尿 (urine, another character); in 「世間貪、愛」—“worldly greed and craving”, the 「愛」—“craving” (0311b11): the three editions read 憂 (sorrow), and 【聖】 reads 憂貪 (sorrow, greed); that is, the three editions read 『世間貪、憂、惡不善法』—‘worldly greed, sorrow, and evil unwholesome states,’ the same form as Discourse 1173’s 「處，世間貪、憂、惡不善法不漏其心」—“…, worldly greed, sorrow, and evil unwholesome states do not flow into one’s mind”〔T02 0314a08〕; in 「是故汝等」—“therefore you”, the 「汝」—“you” (0311b12): 【大】 reads 此 (this); the four characters 「瞋恚燒燃、」—“hatred burns” (0311b18): 【大】 lacks them, and the current collated text supplies them from the sentence pattern before and after (see the remark above); in 「從坐起去」—“rose from his seat and departed”, the 「坐」—“seat”: the three editions read 座 (seat, another character). The plain rendering follows the current reading.
3. Readings in Discourse 1167 (nos. 34–36)—in 「身覺觸」—“the body feels touches”, the 「覺」—“feel” (0311c17): the three editions read 著 (attach); in the verse, in 「藏六於殼內」—“withdraws its six into its shell”, the 「殼」—“shell”: 【明】 reads 㲉 (a variant form), 【聖】 reads 敞 (open); in the verse, in 「不依不怖彼」—“not relying on it, not fearing it”, the 「彼」—“it” (0311c25): 【聖】 reads 畏 (fear); that is, 【聖】 reads 『不依不怖畏』—‘not relying, not afraid.’ The plain rendering follows the current reading.
4. Readings in Discourse 1168 (nos. 37–55)—the character 「打」—“beat,” in eight places: 【聖】 reads 朾 (a character of similar form) throughout; the character 「搥」—“pound,” in four places: the three editions read 椎 (cudgel); in 「有行因愛」—“existence-activity has craving as its cause”, the 「愛」—“craving” (0312a16): the three editions and 【聖】 read 受 (feeling); that is, they read 『有行因受』—‘existence-activity has feeling as its cause’; in 「正智」—“right knowledge”, the 「智」—“knowledge” (0312a22, 0312b13): read 知 (know); in 「過去世時」—“in times past”, the 「過」—“past” (0312a22): 【聖】 reads 近過 (in the near past); in 「阿修羅」—“asura”, the 「修」 (0312a23): the three editions and 【聖】 read 脩 (a variant form), and the Taishō note says it is omitted below; in 「苦戰」—“a bitter battle”, the 「苦」—“bitter” (0312a24): the three editions read 共 (together); that is, the three editions read 『共戰』—‘fought together’; in 「阿修羅雖善」—“though the asura is good”, the 「阿」 (0312b08): the three editions read 諸阿 (the asuras). The plain rendering follows the current reading.
5. Readings in Discourse 1169 (nos. 56–74)—in 「眼色識」—“eye, form, and consciousness”, the 「色識」—“form, consciousness”: the three editions and 【聖】 read 識色 (the two characters reversed); in 「有礙」—“obstructed”, the 「礙」—“obstruction”: 【聖】 reads 閡 (a variant form); in 「懶惰」—“lazy”, the 「懶」—“lazy”: 【聖】 reads 瀨 (rapids); in 「欄牛」—“pen cattle,”, the 「欄」—“pen” in three places: 【聖】 reads 闌 (a variant form); above 「乃至放逸」—“and so on up to: heedless”, the 「苗」—“sprouts” (0312b24): 【聖】 reads 園 (garden); in 「欄牛不暴」—“the pen cattle do not run wild”, the 「暴」—“run wild” (0312b25): the three editions read 食 (eat); that is, the three editions read 『欄牛不食』—‘the pen cattle do not eat’; in 「若心」—“if the mind”, the 「心」—“mind” (0312b27): 【宋】 reads 止 (stop), 【元】【明】 read 上 (above), 【聖】 reads 正 (right); in 「搥打」—“beats”, the 「搥」—“pound” (0312b29): the three editions read 椎 (cudgel); in 「耽湎染著」—“indulging and defiled with attachment,”, the 「染」—“defiled” in two places (0312c07, 0312c17): read 深 (deep); in 「語大臣」—“said to his ministers”, the 「語」—“speak” (0312c09): the three editions read 王語 (the king speaks); in 「有絃」—“there are strings”, the 「絃」—“strings”: 【聖】 reads 戾 (perverse); in 「有皮」—“there is a skin”, the 「皮」—“skin” (0312c13): the three editions read 技 (skill); in 「作是念言」—“had this thought and said”, the 「是念」—“this thought” (0312c16): read 如是 (thus); 「析」—“split,” in two places: 【聖】 reads 折 (break); in 「棄於處處」—“throws it away everywhere”, the 「處」—“place” (0312c19): 【聖】 lacks the one character. The plain rendering follows the current reading.
6. Readings in Discourses 1170 and 1171 (nos. 75–77)—in 「如是愚癡凡夫」—“just so the foolish ordinary person”, the 「愚」—“foolish” (0312c29): 【聖】 reads 膿 (pus); in 「各用其力」—“each uses its strength”, the 「各」—“each” (0313a23): the three editions read 各各 (each and every); in 「各各自求所樂」—“each seeks what it delights in”, the 「樂」—“delight” (0313a25): 【聖】 reads 能 (be able). The plain rendering follows the current reading.
7. Readings in Discourse 1172 (nos. 78–87)—in 「蚖蛇」—“vipers”, the 「蚖」—“viper”: the three editions and 【聖】 read 虺 (viper, another character); 「五拔刀怨」—“five enemies with drawn swords” (0313b23): 【聖】 reads 五怨拔刀 (five enemies, drawing swords); in 「當有群賊」—“there will be a band of thieves”, the 「群」—“band” (0313b28): 【聖】 reads 六 (six); in 「奄害」—“suddenly harm,” the 「奄」—“suddenly”: 【元】【明】 read 掩 (a character of the same sound), and the 「害」—“harm”: the three editions read 虐 (cruelty); the character 「渡」—“cross,” in five places: the three editions and 【聖】 read 度 (a variant form). The plain rendering follows the current reading.
8. Readings in Discourse 1173 (nos. 88–97)—in 「我若墮中」—“if I fall into it”, the 「若」—“if” (0314a17): 【聖】 reads 復 (again); in 「㮈林」—“mango grove”, the 「㮈」—“mango”: the three editions read 柰 (a variant form), 【聖】 reads 榛 (hazel); in 「有所營作」—“there is some work to do”, the 「有所」—“there is something”: 【明】 reads 所有 (the two characters reversed); in 「莫令利刺」—“do not let the sharp thorns”, the 「令」—“let” (0314a29): 【聖】 reads 大 (great); in 「不善法以」—“unwholesome states by”, the 「法」—“states” (0314b07): 【聖】 reads 不法 (wrongful states); in 「生於正念」—“gives rise to right mindfulness”, the 「生」—“give rise” (0314b08): the three editions read 失 (lose); that is, the three editions read 『或時多聞聖弟子失於正念』—‘at times the learned noble disciple loses right mindfulness,’ which shares the word “loss of mindfulness” with the treatise’s passage on abandoning the training in the Compendium of Topics, 「寂靜；猶有失念增上所生微劣纏故，未名」—“…stilled; because there are still slight entanglements born of the predominance of loss of mindfulness, it is not yet called…”〔T30n1579 0818c22〕, sharing the word 「失念」—“loss of mindfulness”; the current reading is 「生」—“give rise,” and the plain rendering follows the current reading; in 「浚輸」—“inclines”, the 「輸」: 【聖】 reads 輪 (wheel) (three places in this discourse); in 「向於遠離」—“toward seclusion”, the 「向」—“toward” (0314b25): 【聖】 reads 欲 (desire).
9. Readings in Discourse 1174 (nos. 98–118)—in 「退住一面」—“withdrew and stood to one side”, the 「住」—“stand” (0314c08): 【明】 reads 坐 (sit); in 「觀察水」—“observe the water”, the 「察」—“observe”: the three editions read 察恒 (observe the Ganges); that is, they read 『觀察恒水』—‘observe the water of the Ganges’; in 「大樹流不」—“does the great tree flow…?”, the 「流」—“flow” (0314c15): 【聖】 reads 與 (and); 「洄澓」—“whirlpool,” in five places (including one row of revision by the current collated text): 【聖】 reads 迴復 (characters of the same sound); in 「浚輸」—“inclines”, the 「輸」: 【聖】 reads 輪 (wheel) (three places); in 「浚輸大海」—“inclines to the great ocean”, the 「大」—“great” (0314c19): read 至大 (to the great); in 「如是」—“so it is”, the 「如」—“like” (0314c19): 【聖】 reads 言如 (said, like); in 「又不腐敗」—“and does not rot”, the 「敗」—“rot” (0314c22): the three editions read 敗當隨水流 (rot, it will follow the flow of the water); in 「臨趣」—“slants”, the 「臨」 (0314c22): 【聖】 lacks it; in 「此岸者，謂六入處」—“This shore means the six sense bases”, the 「謂」—“means” (0314c28): 【元】【明】 read 謂內 (means the inner); that is, they read 『謂內六入處』—‘means the six inner sense bases’; in 「腐敗者」—“rotting”, the 「腐」—“rot” (0315a05): 【宋】【聖】 read 內 (inside); in 「汝今已受食人」—“you have now already received the food of others,” the 「今」—“now”: the three editions and 【聖】 lack it, and the 「食」—“food”: the three editions lack it; in 「歡喜隨喜」—“rejoiced, rejoiced in accord”, the 「隨喜」—“rejoiced in accord” (0315a22): the three editions and 【聖】 lack it; in 「在此會中」—“in this assembly”, the 「會」—“assembly” (0315a23): the three editions and 【聖】 read 舍 (house). The plain rendering follows the current reading.
10. Readings in Discourse 1175 (nos. 119–136)—in 「得見清淨」—“attains the seeing that is pure”, the 「得見」—“attain the seeing” (0315b09): 【聖】 lacks it; 「集滅、味」—“arising, cessation, gratification” (0315b12): 【大】 reads 集滅 (arising, cessation), and the current reading follows the three editions in reading 滅、味 (cessation, gratification); that is, the current reading reads 『集、滅、味、患、離』—‘arising, cessation, gratification, danger, and escape’; below 「如殺」—“like a killer” (0315b21), the 「作」—“act”: 【聖】 reads 住 (dwell); in 「答言」—“answered,”, the 「言」—“said” in two places: the three editions read 曰 (said, another character); the two characters 「𣯶𣯶」—“in clusters”: 【聖】 reads 參 (a character of the same sound) in both; 「尼拘婁陀」—“nyagrodha”: 【聖】 reads 尼拘毒陀 (another transliteration); 「記說」—“declaration”: 【聖】 reads 說記 (the two characters reversed); in 「邊國王」—“the king of a border country”, the 「王」—“king” (0315c20): 【明】 reads 土 (land); that is, 【明】 reads 『邊國土』—‘the land of a border country’; in 「善治」—“governs well”, the 「治」—“govern”: 【聖】 reads 法 (law); in 「交道」—“crossroads,”, the 「交」 in four places: the three editions read 郊 (outskirts); in 「彼使聞已」—“when the messengers had heard”, the 「聞」—“hear” (0315c25): the three editions read 問 (ask); in 「彼使聞已」—“when the messengers had heard”, the 「使」—“messenger” (0315c27): the three editions read 彼 (they); in 「使者，謂止、觀」—“The messengers mean calm and insight”, the 「止」—“calm” (0316a04): 【大】【磧乙-CB】 read 正 (right); that is, they read 『謂正觀』—‘means right insight’ (a row of revision by the current collated text). The plain rendering follows the current reading.
11. Readings in Discourse 1176 (nos. 137–148)—in 「然復我等」—“yet again we”, the 「復」—“again” (0316a16): 【明】【聖】 read 後 (after); that is, they read 『然後我等』—‘afterwards we,’ the same as 「然後我等當」—“afterwards we shall”〔T02 0316a22〕 later in the same discourse; in 「車輿」—“carriages”, the 「輿」—“carriage”: 【聖】 reads 與 (and); in 「稽首白言」—“bowed his head and said”, the 「白」—“said”: the three editions read 白佛 (said to the Buddha); in 「惟聖知時」—“may the Holy One only know the time”, the 「惟」—“only”: the three editions read 唯 (a variant form); 「要法」—“essential Dharma” (0316b03): the three editions read 法要 (the two characters reversed); below 「語諸釋氏」—“said to the Śākyans” (0316b05), the 「諸」—“the many”: 【聖】 lacks it; in 「四褻」—“folded in four”, the 「褻」—“fold”: 【宋】【聖】 read 𨅖 (a variant form); in 「屈膝累足」—“bent his knees and set one foot on the other”, the 「累」—“set one on another”: 【宋】【元】 read 壘 (pile up); in 「明相」—“the mark of light”, the 「相」—“mark” (0316b10): the three editions and 【聖】 read 想 (perception); in 「作起想」—“making the perception of rising”, the 「起」—“rising” (0316b11): the three editions read 起相 (the mark of rising), 【聖】 reads 起想 (the perception of rising); in 「不可念色」—“forms that are not agreeable”, the 「可」—“agreeable” (0316b14): 【聖】 lacks it; in 「草積」—“heap of grass”, the 「積」—“heap” (0316b21): the three editions read 𧂐 (a variant form). The plain rendering follows the current reading.
12. Readings in Discourse 1177 (nos. 149–173)—in 「兩岸」—“both banks,”, the 「兩」—“both” in six places: 【大】【磧乙-CB】 read 南 (south) (rows of revision by the current collated text); in 「漂沒」—“swept away and drowned”, the 「漂」—“swept away”: 【宋】【元】【聖】 read 飄 (blown away); in 「疾強見」—“with effort he quickly sees”, the 「強」—“with effort” (0317a01): the three editions and 【聖】 read 殆 (barely); in 「咽中不閡」—“does not catch in the throat”, the 「閡」—“catch”: the three editions read 礙 (a variant form); in 「離諸惱熱」—“free of all vexation and heat”, the 「惱熱」—“vexation and heat”: the three editions read 煩惱 (defilement); in 「復進」—“advanced further”, the 「進」—“advance”: 【元】【明】 read 進登 (advance and climb); in 「四層階堂」—“a four-tiered terraced hall”, the 「堂」—“hall”: the three editions read 堂樓閣 (hall, tower); in the simile’s 「五柱帳」—“a canopy on five posts” (0317a10), the 「帳」—“canopy”: 【聖】 reads 悵 (a character of similar form), and in the explanation’s 「五柱悵」—“the canopy on five posts” (0317b01), the 「悵」: the three editions read 帳 (canopy)—the current reading has 帳 in the simile and 悵 in the explanation, and both are recorded; in 「坐高林下」—“sitting under the tall grove”, the 「林」—“grove” (0317a13): the three editions read 臨 (near); that is, the three editions read 『坐高臨下』—‘sitting high, overlooking what is below’; in 「乘聲問言」—“following the voice, asked”, the 「乘」—“follow” (0317a15): the three editions read 尋 (at once); in 「今當說義」—“now I shall explain the meaning”, the 「義」—“meaning”: 【聖】 reads 以義 (by the meaning); in 「三昧」—“samādhi”, the 「三」 (0317b03): 【聖】 reads 應三 (should, sa-); in 「何處去？何處出」—“where do you go? From where do you get out?”, the 「去？何處」—“go? From where” (0317b06): 【聖】 lacks it; in 「諸賢坐比丘」—“the worthy seated bhikṣus”, the 「坐」—“seated” (0317b07): the three editions read 聖 (noble); that is, the three editions read 『諸賢聖比丘』—‘the worthy and noble bhikṣus’; in 「汝何所問」—“what are you asking?”, the 「何」—“what” (0317b07): the three editions lack it; among the names of the six teachers, in 「散闍耶」—“Saṃjayin”, the 「散」 (0317b11): the three editions read 𨅖 (a variant form), and for 【聖】 the collation note has no character; in 「毘羅胝子」—“Vairaṭīputra”, the 「胝」: 【宋】【聖】 read 低 (a character of similar form); in 「迦氈延」—“Kātyāyana”, the 「氈」 (0317b12): 【聖】 reads 亶 (a character of the same sound), and the three editions read 亶 (the current collated text marks the current reading as the three characters 「羅迦氈」, while the three editions’ variant is a single character; both are recorded). The plain rendering follows the current reading.

Punctuation in five places: in Discourse 1164, the verse cited by the bhikṣus, 「若知二邊者，於中永無著」—“One who can know the two extremes, and in the middle is forever without attachment”〔T02 0310b24〕, stands within inner quotation marks inside the bhikṣus’ words, and the plain rendering flattens it into the sentence; in Discourse 1172, the sentence 「忽有五怨，拔刀隨逐，要」—“Suddenly five enemies with drawn swords come chasing after him, seeking…”〔T02 0313b21〕 stands in the base text within inner quotation marks without the name of a speaker; continuing from above, it is the words of the man speaking to the person, and the plain rendering records it as it stands and does not supply a speaker; in Discourse 1176, 「瞿曇！初夜已過，於時可還」—“Gautama! The first watch of the night has passed; now you may go back”〔T02 0316b04〕 is the form of address in the Buddha’s words to the Śākyans, and the plain rendering records it as it stands; in Discourse 1176, from the Śākyans’ deliberation 「此堂新成，未有住者」—“This hall is newly built, and no one has yet stayed in it”〔T02 0316a14〕 onward there are no quotation marks, and the plain rendering adds none; in Discourse 1177, 「諸賢正士何處去？何處出」—“Worthy and upright ones, where do you go? From where do you get out?”〔T02 0317b06〕, cited in the explanation of the simile, stands within inner quotation marks, and the plain rendering flattens it into the sentence.

Gaiji: the present transcription of this fascicle uses characters of the private-use area in four places: U+F002A 「󰀪」 in two places (Discourse 1167, 「干守伺，󰀪出頭足」—“…jackal kept watch, waiting for it to put out its head and feet”〔T02 0311c13〕, and 「汝便，󰀪汝眼著於色」—“…your chance, waiting for your eye to be attached to forms”〔T02 0311c16〕), and U+F0255 「䵃」 in two places (Discourse 1168, 「譬如䵃麥著四」—“Suppose grain is set at the four…”〔T02 0311c28〕, and 「䵃麥聚，六人共打」—“…heap of grain, six men beat it together”〔T02 0312a02〕); they are recorded at the base text’s code points, the Chinese plain rendering likewise records the code points, and no standard character is proposed in their place. The 「𣯶𣯶下垂」—“hanging down in clusters” of Discourse 1175〔T02 0315c10〕 and the character of 「聰明𭶑慧」—“intelligent and wise” in Discourse 1173〔T02 0314a16〕 are recorded as they stand. In 「波羅㮈國」—“the country of Vārāṇasī”〔T02 0310b20〕 and 「㮈林」—“mango grove”, the 「㮈」 is recorded as it stands. The 「𨅖」 (nos. 143 and 170), 「𧂐」 (no. 148), and 「㲉」 (no. 035) of the collation notes are recorded in the collation notes and do not enter the transcription. 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 1164, three lines (0310b24–0310b26); Discourse 1167, three lines (0311c23–0311c25).

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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):

The Taishō notes come to fifteen: twelve marked 「S.」 (Discourses 1165–1176, all 「S. 35.」; Discourses 1170 and 1171 both record 「S. 35. 206.」 but record its sections separately), and three not marked 「S.」 (for Discourse 1164, one marked 「A.」 and two marked 「Sn.」). Of the fourteen discourses, thirteen have coordinates; Discourse 1177 has none recorded.

The Taishō notes also give notes of corresponding sounds for names in the discourses; they are recorded verbatim here for reference: 「波羅…野苑 Bārāṇasī Isipatana Migadāya.，㮈＝柰【三】」 (0310b20); 「賓頭盧 Piṇḍola.」 (0311a03); 「拘睒彌國瞿師羅園 Kosambī ghositārāma.」 (0311a03); 「優陀延那 Udena.」 (0311a04); 「任他而活野獸 Samannāgatā paṭhamena vayasā anikili-tāvino....(?)」 (0311a12); 「毗摩質多羅 Vepacitti.」 (0312a29); 「失收摩羅 Suṃsumāra.」 (0313a18); 「難屠 Nanda.」 (0315a12); 「緊獸 Kiṃsuka.」 (0315b29); 「尸利沙 Sirīsa.」 (0315c10); 「尼拘婁陀 Nigrodha，婁＝毒【聖】」 (0315c14); 「Kapilavatthu.」 (0316a10); 「Nigrodha.」 (0316a10); 「欝多羅僧 Uṭṭharāsaṅga.」 (0316b09); 「僧伽梨 Saṅghāṭī.」 (0316b09).

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