雜阿含經 卷第十二Saṃyukta Āgama · Fascicle 12

Placement of the passage as a whole. This unit is the whole of Fascicle 12 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第十二」—“Saṃyukta Āgama, Fascicle 12”; the translator’s attribution 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”; twenty-one discourses (discourse numbers 283 to 303); no verses; no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第十二」—“Saṃyukta Āgama, Fascicle 12.” There are 10,435 Chinese characters in the fascicle. There are five dwelling places: Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 283–287); Rājagṛha, in the Kalandaka Bamboo Grove (Discourses 288–296; in Discourse 288 the venerable Śāriputra and the venerable Mahākauṣṭhila are on Vulture Peak); the Kuru country, the village of the cowherds (Discourses 297–300); the village of Nali, in the guest hall in the deep forest (Discourse 301); and Rājagṛha, on Vulture Peak (Discourses 302 and 303). The speakers: in Discourses 283–287, 289, 290, 292, and 294–298 the World-Honored One addresses the bhikṣus (in Discourses 283–286 the Buddha asks within them and the bhikṣus answer; at the end of Discourse 292 the Buddha asks and a single bhikṣu answers; in Discourse 294 the bhikṣus request the teaching); Discourse 288 is the venerable Śāriputra asking and the venerable Mahākauṣṭhila answering, the only discourse in this fascicle not spoken by the Buddha himself; in Discourse 291 the Buddha asks, a single bhikṣu declares his own understanding, the Buddha addresses Ānanda, Ānanda requests the teaching, and the Buddha teaches for Ānanda; Discourse 293 is the World-Honored One addressing a single bhikṣu; Discourse 299 is a bhikṣu asking and the Buddha answering; Discourse 300 is a brāhmaṇa asking and the Buddha answering; Discourse 301 is the venerable Saṃdha Kātyāyana asking and the Buddha answering; Discourse 302 is Acela Kāśyapa requesting three times and asking four times, and the Buddha answering; Discourse 303 is the wanderer of another sect Dianmouliu requesting three times and asking four times, and the Buddha answering. The mirror against which it is set is the Selection on Dependent Arising, Nutriment, the Truths, and the Elements in the Topics of the Sūtras of the Compendium of Topics of the Yogācārabhūmi (fascicles ninety-three to ninety-four of the treatise). The Taishō collation notes give fifty-eight variant readings (twelve of them revisions in the current edition, not original Taishō notes), and in addition there are two remarks of the current collated text, given in the ninth topic; the Taishō notes record eighteen coordinates, given in the tenth topic.

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I. Doctrinal-Outline Placement

The place of Fascicle 12—the head of the fascicle in the base text:

「雜阿含經卷第十二」—“Saṃyukta Āgama, Fascicle 12”〔T02 0079a22〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0079a24〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第十二」—“Saṃyukta Āgama, Fascicle 12”〔T02 0086c16〕. The sequence of discourses begins at (283): 「如是我聞：一時，佛住舍衛國祇樹給」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anātha-”〔T02 0079a25〕. This fascicle is the first fascicle of the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements.

Dwelling places (all verbatim from the base text):

• Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park—「如是我聞：一時，佛住舍衛國祇樹給」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anātha-”〔T02 0079a25〕: Discourse 283; the same phrase is also found at〔T02 0079b23〕〔T02 0080b08〕: Discourses 284 and 286; 「如是我聞：一時，佛住舍衛國祇樹給孤」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇ-”〔T02 0079c27〕〔T02 0080b24〕: Discourses 285 and 287.
• Rājagṛha, in the Kalandaka Bamboo Grove—「如是我聞：一時，佛住王舍城迦蘭陀竹」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo”〔T02 0081a09〕: Discourse 288; 「爾時，尊者舍利弗、尊者摩訶拘絺羅在」—“At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were on”〔T02 0081a10〕「耆闍崛山」—“Vulture Peak”〔T02 0081a11〕: where the two venerables of Discourse 288 were; 「如是我聞：一時，佛住王舍城迦蘭陀」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka”〔T02 0081c04〕: Discourse 289; the same phrase is also found at〔T02 0082a01〕〔T02 0082a28〕〔T02 0082c18〕〔T02 0083c23〕〔T02 0084a23〕〔T02 0084b12〕: Discourses 290, 291, 292, 294, 295, and 296; 「如是我聞：一時，佛住王舍城迦蘭陀竹」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo”〔T02 0083c01〕: Discourse 293.
• The Kuru country, the village of the cowherds—「如是我聞：一時，佛住拘留搜調牛聚落。」—“Thus have I heard. At one time the Buddha was staying at the Kuru country, the village of the cowherds.”〔T02 0084c11〕: Discourse 297; the same phrase is also found at〔T02 0085b21〕: Discourse 299; 「如是我聞：一時，佛住拘留搜調牛聚」—“Thus have I heard. At one time the Buddha was staying at the Kuru country, the village of the cow-”〔T02 0085a11〕〔T02 0085c03〕: Discourses 298 and 300.
• The village of Nali, in the guest hall in the deep forest—「如是我聞：一時，佛住那梨聚落深林」—“Thus have I heard. At one time the Buddha was staying at the village of Nali, in the deep forest”〔T02 0085c17〕「中待賓舍」—“in the guest hall”〔T02 0085c18〕: Discourse 301.
• Rājagṛha, on Vulture Peak—「如是我聞：一時，佛住王舍城耆闍崛山。」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, on Vulture Peak.”〔T02 0086a04〕: Discourse 302; 「如是我聞：一時，佛住王舍城耆闍崛」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, on Vulture”〔T02 0086b24〕: Discourse 303.

The types of the twenty-one 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 283—things bound by the bonds: the planting of a tree, cherished, and its roots cut and burned; with delight, craving conditions clinging and so on up to the coming together of the mass of suffering; with the contemplation of impermanence and the rest, craving ceases and so on up to the cessation of the mass of suffering.
2. Discourse 284—things clung to: the great tree with deep roots, and its roots cut; consciousness runs off and pursues name and form; taught forward and in reverse up to name and form and the six sense bases.
3. Discourse 285—the former time before right awakening: questioning himself link by link on birth, existence, and clinging, with delight in things clung to, craving grows; the lamp of oil and wick.
4. Discourse 286—the opening the same as the previous discourse, and abbreviated; firewood in ten bundles and up to a hundred thousand bundles, fuel added to the mass of fire.
5. Discourse 287—the former time before right awakening: contemplating in reverse up to consciousness, turning back at consciousness, contemplating cessation up to ignorance; the path of the ancient sages, the old road in the wilderness and the old city seen; the eightfold noble path.
6. Discourse 288—the venerable Śāriputra asks and the venerable Mahākauṣṭhila answers: old age and death and so on up to consciousness are not made by oneself and not made by another; the three reeds leaning on one another; the teacher of the Dharma; the two venerables praise each other.
7. Discourse 289—the body of the four great elements and mind, mentation, and consciousness: the ordinary person would do better to bind the body of the four great elements to himself as a self; the monkey catching hold of branches; from pleasant contact to neutral contact, the feeling ceases, is stilled, becomes cool, rests, and vanishes.
8. Discourse 290—the same sense as the previous discourse; two sticks rubbed together; when contact arises, feeling arises.
9. Discourse 291—the inner way of contact: upadhi, the acquisitions, as the cause of suffering, craving as the cause of upadhi, where craving arises; the cool pool beside the road with poison in it, twice.
10. Discourse 292—reflecting and examining so as rightly to end suffering: link by link through clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, formations, and ignorance; meritorious formations, demeritorious formations, imperturbable formations; the freshly fired clay vessel.
11. Discourse 293—taught for a certain bhikṣu: the Dharma of the noble ones, beyond the world, connected with emptiness, in accord with dependent arising; dependent arising is profound, and the leaving behind of all clinging, the ending of craving, dispassion, quiescence, nirvāṇa doubly profound; the conditioned and the unconditioned.
12. Discourse 294—the fool and the wise: both alike obtain this conscious body; the difference between practising pure conduct and not practising it.
13. Discourse 295—this body is not yours, nor is it anyone else’s; from the six classes of consciousness up to the six classes of volition; the arising of the world and the cessation of the world.
14. Discourse 296—the Dharma of causes and conditions and dependently arisen things: the Dharma abides, the Dharma is empty, the Dharma is thus, the Dharma is so; not seeking the former limit or the later limit; the palmyra tree cut off at the crown.
15. Discourse 297—the Discourse on the Dharma of Great Emptiness: whose is old age and death, to whom does old age and death belong; the life principle is the body, the life principle is different from the body; leaving the two extremes, going rightly toward the middle way.
16. Discourse 298—the teaching of the Dharma of dependent arising by the Dharma and by its meaning: link by link through ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, existence, birth, and old age and death.
17. Discourse 299—the Dharma of dependent arising is not made by the Buddha, nor made by anyone else; the realm of the Dharma abides forever.
18. Discourse 300—a brāhmaṇa asks whether it is made by oneself and experienced by oneself, or made by another and experienced by another: undeclared; the view of permanence, the view of annihilation; leaving the two extremes, standing in the middle way.
19. Discourse 301—the venerable Saṃdha Kātyāyana asks about right view: the world relies on two things; leaving the two extremes and teaching the middle way.
20. Discourse 302—Acela Kāśyapa asks whether suffering is made by oneself or made by another: undeclared; it is not that there is no such suffering; the middle way taught; he attains the pure Dharma-eye, dies, and is given the foremost declaration.
21. Discourse 303—the wanderer of another sect Dianmouliu asks whether suffering and happiness are made by oneself or made by another: undeclared; the rest as in the previous discourse.

The speakers—in Discourses 283 and 284, within the Buddha’s words, from 「比丘！於意云何？非為彼樹斷截」—“Bhikṣus! What do you think? Is it not that that tree, cut off”〔T02 0079b14〕 on is the Buddha’s question, and 「答言」—“answered”〔T02 0079b16〕 is the bhikṣus’ answer. Discourses 285–287 are all the Buddha telling of 「我憶宿命未成」—“I recall a former time, when I had not yet attained”〔T02 0079c28〕, and within them the words of his own thoughts and his own questions are the Buddha’s thoughts of that former time; in Discourse 285, the answer with which they answered, 「如是，世尊！」—“Yes, World-Honored One!” (〔T02 0080a14〕) and 「比丘白」—“the bhikṣus said”〔T02 0080b02〕 are the bhikṣus’ answers; in Discourse 286, 「比丘白」—“the bhikṣus said”〔T02 0080b14〕 and 「答言」—“answered”〔T02 0080b19〕 are also the bhikṣus’ answers. In Discourse 287, within the simile, the words of 「彼作是念」—“he has this thought”〔T02 0080c21〕 and 「即往白王」—“then he goes and tells the king”〔T02 0080c22〕 are the speech of the man in the simile told by the Buddha. The whole of Discourse 288 does not come from the mouth of the World-Honored One: 「尊者舍利」—“the venerable Śāri-”〔T02 0081a15〕「弗問尊者摩訶拘絺羅」—“-putra asked the venerable Mahākauṣṭhila”〔T02 0081a16〕 is Śāriputra’s question; before it, 「欲有所問，寧」—“I wish to ask something; would”〔T02 0081a13〕 is Śāriputra’s request to ask; from 「答言」—“answered”〔T02 0081a17〕 on is all Kauṣṭhila’s answering; the venerable Mahākauṣṭhila’s answer, 「今當說譬，如」—“Now I will give a simile, as”, giving the simile, is at〔T02 0081b04〕; the venerable Śāriputra’s words, 「善哉！善哉！尊者摩訶拘絺羅！」—“Excellent! Excellent! Venerable Mahākauṣṭhila!”, are at〔T02 0081b09〕, and are Śāriputra’s praise; the venerable Mahākauṣṭhila’s words, 「老死厭患、離欲、滅盡，是」—“Weariness of old age and death, freedom from desire for it, and its cessation—this”, are at〔T02 0081b18〕, and the teacher of the Dharma is Kauṣṭhila’s speech; after that, from 「尊者摩訶拘絺羅語尊者舍利」—“The venerable Mahākauṣṭhila said to the venerable Śāri-”〔T02 0081b25〕 on is Kauṣṭhila praising Śāriputra; the closing 「時，二正士更相隨喜，各還所住。」—“At that time the two venerables rejoiced in each other, and each returned to where he dwelt.”〔T02 0081c03〕 is the narrator’s words, and this discourse has no 「佛說此經已」—“When the Buddha had spoken this discourse.” In Discourse 289, within the Buddha’s words, the thought told with 「彼如是思惟」—“He reflects thus”〔T02 0081c23〕 and the words told with 「解脫知見」—“being liberated there is the knowledge and vision”〔T02 0081c27〕 are both the noble disciple’s thoughts told by the Buddha. In Discourse 291, from 「時，有異比丘從座起，整衣服，稽」—“At that time a certain bhikṣu rose from his seat, arranged his robe, bowed”〔T02 0082b01〕 on is the single bhikṣu declaring his own understanding; 「說。如是如是世尊不悅」—“-ared. At such and such the World-Honored One was displeased”〔T02 0082b04〕 is the narrator’s words; 「佛告阿難」—“the Buddha said to Ānanda”〔T02 0082b05〕, 「阿難白佛」—“Ānanda said to the Buddha”〔T02 0082b06〕; the Buddha’s words to Ānanda, 「善哉！諦」—“Good! Listen”, are at〔T02 0082b08〕, and what is taught below them is all addressed to Ānanda, ending with 「是故，阿難！於此法如是」—“Therefore, Ānanda! Toward this Dharma, thus”〔T02 0082c14〕; in the two rounds of the poisoned pool, 「有人語言」—“someone says to them”〔T02 0082b24〕〔T02 0082c08〕 and the thirsty people’s 「彼則念言」—“then they think thus”〔T02 0082c09〕 are the speech of the people in the simile told by the Buddha. In Discourse 292, the 「比丘」—“bhikṣu” addressed in the Buddha’s words is singular, following the base text; at the end, the Buddha’s words to the bhikṣu, 「於」—“toward”, at〔T02 0083b12〕 are the Buddha’s question, the bhikṣu’s words to the Buddha, 「不」—“No”, at〔T02 0083b14〕 are the bhikṣu’s answer, and the Buddha’s words, 「善哉！善哉！比丘！我亦如是說，」—“Good! Good! Bhikṣu! I too teach it thus,” at〔T02 0083b18〕 are the Buddha’s praise. In Discourse 293, 「爾時，世尊告異比丘」—“At that time the World-Honored One said to a certain bhikṣu”〔T02 0083c02〕—the hearer is one person; in 「為彼比丘說賢聖」—“teach that bhikṣu the Dharma of the noble ones”, the 「彼比丘」—“that bhikṣu”〔T02 0083c04〕 is another person to whom the Buddha points; the closing reads 「諸比丘聞佛」—“the bhikṣus, having heard the Buddha”〔T02 0083c21〕, following the base text. In Discourse 294, 「比丘白佛言」—“the bhikṣus said to the Buddha”〔T02 0084a04〕 is the bhikṣus’ request, and from 「爾時，世尊告諸比」—“At that time the World-Honored One said to the bhi-”〔T02 0084a06〕 on the Buddha addresses them again. In Discourse 297, 「若有問言」—“if someone asks” and 「彼則答言」—“he then answers” (〔T02 0084c17〕〔T02 0084c18〕), 「若復問言」—“if someone further asks” and 「彼則答言」—“he then answers” (〔T02 0084c25〕〔T02 0084c26〕) are questions and answers set up by the Buddha, not the Buddha asking and the bhikṣus answering. In Discourse 298, the questions link by link from 「云何義說」—“What is the teaching by its meaning?”〔T02 0085a16〕 on, such as 「云何為行」—“What are formations?”〔T02 0085a25〕, are all the Buddha asking and answering himself. In Discourse 299, 「時，有異比丘來詣佛所」—“At that time a certain bhikṣu came to where the Buddha was”〔T02 0085b22〕, 「佛告比丘」—“the Buddha said to the bhikṣu”〔T02 0085b24〕; the closing reads 「時，彼比丘聞佛所說」—“At that time that bhikṣu, having heard what the Buddha said”〔T02 0085c01〕. In Discourse 300, 「時，有異婆羅門來詣佛所」—“At that time a certain brāhmaṇa came to where the Buddha was”〔T02 0085c04〕; the brāhmaṇa calls the Buddha 「瞿」—“Gau-”〔T02 0085c05〕「曇」—“-tama”〔T02 0085c06〕, following the base text; the closing reads 「彼婆羅門歡」—“that brāhmaṇa re-”〔T02 0085c15〕「喜隨喜，從座起去。」—“-joiced and rejoiced in accord, rose from his seat, and departed.”〔T02 0085c16〕. In Discourse 301, 「爾時，尊者𨅖陀迦旃延詣佛所，」—“At that time the venerable Saṃdha Kātyāyana came to where the Buddha was,”〔T02 0085c18〕, and the Buddha calls him 「𨅖陀迦旃延」—“Saṃdha Kātyāyana”〔T02 0085c21〕; the closing reads 「心得解脫，成阿羅漢」—“his mind was liberated, and he became an arhat”〔T02 0086a03〕. In Discourse 302 Kāśyapa requests three times, and the request of 「第二」—“the second time”〔T02 0086a10〕 is an abbreviation; the four answers from 「佛告迦葉」—“the Buddha said to Kāśyapa”〔T02 0086a14〕 on are all the Buddha’s words; from 「合掌白佛言」—“joining his palms, he said to the Buddha”〔T02 0086b06〕 on are Kāśyapa’s words of going for refuge; from 「時，阿支羅迦葉辭」—“At that time Acela Kāśyapa took leave”〔T02 0086b09〕 on, the death is the narrator’s words; the words passed on by 「聞有」—“heard that there was”〔T02 0086b12〕「傳說」—“a report”〔T02 0086b13〕 are what others passed on; from 「白佛言」—“said to the Buddha”〔T02 0086b16〕 on are the bhikṣus speaking to the Buddha; from 「佛告諸比丘」—“the Buddha said to the bhikṣus”〔T02 0086b20〕 on is the Buddha’s answer; the closing 「爾時，世尊為阿支羅迦」—“At that time the World-Honored One gave Acela Kā-”〔T02 0086b22〕「葉受第一記」—“-śyapa the foremost declaration”〔T02 0086b23〕 is the narrator’s words. In Discourse 303 the wanderer requests three times, and the request of 「第二說亦如是」—“the second saying was likewise”〔T02 0086c02〕 is an abbreviation; after the four answers, 「廣說如上」—“taught at length as above”〔T02 0086c13〕 is an abbreviation, and this discourse has no 「佛說此經已」—“When the Buddha had spoken this discourse.”

This fascicle has no verses and no summary verse.

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

The abbreviations with 「乃至」—“and so on up to” within the discourses that point to earlier text of the same discourse or to set phrases, such as 「乃至純大苦聚集」—“and so on up to: the whole great mass of suffering comes together” and 「乃至純大苦聚滅」—“and so on up to: the whole great mass of suffering ceases,” are found again and again throughout the fascicle and are not listed; in Discourse 292, 「乃至生、老、病、死、憂、悲、惱、苦滅」—“and so on up to: birth, old age, sickness, death, sorrow, lamentation, distress, and suffering cease”〔T02 0083b17〕 in the bhikṣu’s answer is also a set phrase and is 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):

「立等、二諦等、以觸為緣等、」—“Establishing and the rest, the two truths and the rest, with contact as condition and the rest,”〔T30n1579 0827b27〕 「有滅等、食等、最後如理等。」—“the cessation of existence and the rest, nutriment and the rest, and lastly the reasoned and the rest.”〔T30n1579 0827b28〕

(The above is the general uddāna.)

「立、苦聚、諦觀、攝聖教、微智、」—“Establishing, the Mass of Suffering, Contemplation of the Truths, Gathering the Holy Teaching, Subtle Knowledge,”〔T30n1579 0827c01〕 「思量際、觀察、上慢、後甚深。」—“the Limit of Reflection, Examination, Overestimation, the Later Profundity.”〔T30n1579 0827c02〕

「異、世俗勝義、法爾、此作等、」—“Difference, the Conventional and the Ultimate, So of Itself, This One Makes, and the Rest,”〔T30n1579 0832b27〕 「大空、與分別、自作為其後。」—“Great Emptiness, Together with Analysis, with Self-Making as what follows.”〔T30n1579 0832b28〕

「觸緣、見圓滿、實、解、不愛樂、」—“the Condition of Contact, Perfection of View, the Real, Understanding, Not Delighting,”〔T30n1579 0834a11〕 「法住智、精進、生處等為後。」—“Knowledge of the Abiding of the Dharma, Diligence, with the Place of Birth and the rest as what follows.”〔T30n1579 0834a12〕

「有滅、若沙門婆羅門、受智、」—“the Cessation of Existence, If Śramaṇas or Brāhmaṇas, Knowledge of Feeling,”〔T30n1579 0837b03〕 「流轉、與來往、佛順逆為後。」—“Transmigration, Coming and Going, with the Buddha’s Forward and Reverse as what follows.”〔T30n1579 0837b04〕

The passages of the nine items of the first specific uddāna correspond in their order, for the most part, to the order of Discourses 283–293 of this fascicle: 「立」—“Establishing” is the general teaching that establishes dependent arising by three marks, and has no discourse of its own; 「苦聚」—“the Mass of Suffering” shares words with Discourses 283 and 284, 「諦觀」—“Contemplation of the Truths” with Discourses 285–287, 「攝聖教」—“Gathering the Holy Teaching” with Discourse 288, 「思量際」—“the Limit of Reflection” and 「觀察」—“Examination” with Discourse 292, and 「上慢」—“Overestimation” and 「後甚深」—“the Later Profundity” with Discourse 293; the passage of 「微智」—“Subtle Knowledge” shares words with Discourses 289 and 290 but has no shared simile (third topic). The passages of the seven items of the second: 「法爾」—“So of Itself” shares words with Discourse 296, 「大空」—“Great Emptiness” with Discourse 297, 「與分別」—“Together with Analysis” with Discourse 298, and 「自作為其後」—“with Self-Making as what follows” with Discourse 302; the three passages 「異」—“Difference,” 「世俗勝義」—“the Conventional and the Ultimate,” and 「此作等」—“This One Makes, and the Rest” are close in sense to Discourses 294, 295, and 300 (third topic). Of the items of the third and fourth, only the passage of 「法住智」—“Knowledge of the Abiding of the Dharma” shares words with Discourse 296; the passage of 「有滅」—“the Cessation of Existence” is close in sense to Discourse 293, but the discourse lacks the two characters 「有滅」—“the cessation of existence”; for the other items only their places in the sequence are recorded (tenth topic ①). The names of the uddāna items appended under the headings of the third topic, the fourth topic, and the tenth topic ① are all readings.

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II. Collation with the Alternate Translations

For the twenty-one 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, nor is there any cross-reference note marked 「cf.」; the Taishō collation notes mark no parallel in the Alternate Translation. This fascicle has no collation notes 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 treatise’s passage that teaches in general how dependent arising is established by three marks—「略由三相，應知建立緣起差別。一、從前際、」—“In brief, by three marks, know that the distinctions of dependent arising are established. First, from the former limit,”〔T30n1579 0827c03〕, and 「言：識緣名色，名色緣識。於現在世，猶如束」—“it says: consciousness conditions name and form, name and form condition consciousness. In the present life, like a bundle”〔T30n1579 0827c23〕—is the general outline of this fascicle and has no discourse of its own; its 「識緣名色，名色緣識」—“consciousness conditions name and form, name and form condition consciousness” shares words with Discourse 288, and its simile of 「束」—“bundle” and 「蘆」—“reed” is close to the three reeds of Discourse 288 (see Discourse 288).

Planting a tree · cherishing it and cutting it down (Discourse 283 · the Mass of Suffering)

• Sūtra: 「如人種樹，初小軟弱，愛」—“As when a man plants a tree, at first small and tender, cher-”〔T02 0079a29〕; 「結所繫法味著將養，則生恩愛，愛緣取，」—“delighting in things bound by the bonds and nourishing them, affection arises; craving conditions clinging,”〔T02 0079b03〕; 「常觀，住生滅觀、無欲觀、滅觀、捨觀，不生」—“-permanence, dwells in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, the contemplation of relinquishment, gives rise to no”〔T02 0079b06〕; 「斷根、截枝，段段斬截，分分解析，風飄日炙，」—“cuts its roots, lops its branches, chops it piece by piece, splits it part by part, leaves it to the wind and the sun,”〔T02 0079b12〕
• Treatise: 「復次，安立九相後有苦樹，能生當有。謂」—“Further, the tree of suffering of later existence is established in nine aspects, able to produce future existence. Namely”〔T30n1579 0828c12〕; 「小苦樹。若彼世間非聰慧者，於能隨順諸」—“a small tree of suffering. If those in the world who are not wise, toward what accords with the”〔T30n1579 0828c14〕; 「漏處所，依現在世隨觀愛味，依過去世深」—“places of the outflows, in the present life contemplate delight accordingly, in the past life deeply”〔T30n1579 0828c15〕; 「生顧戀，依未來世專心繫著。如是住已，先」—“give rise to longing, in the future life are single-mindedly bound and attached; having dwelt thus, the former”〔T30n1579 0828c16〕; 「加滋茂，以貪愛水而恒溉灌，令如前說能」—“adds to its growth, constantly waters it with the water of craving, so that, as said before, it can”〔T30n1579 0828c19〕; 「於能順煩惱諸行，無倒隨觀生滅法性；於」—“toward the formations that accord with the afflictions, contemplates without inversion the nature of things that arise and cease; toward”〔T30n1579 0828c22〕; 「斷、無欲及以滅界，無倒隨觀是寂靜性；損減」—“the elements of abandoning, of desirelessness, and of cessation, contemplates without inversion that this is the nature of peace; diminishing”〔T30n1579 0828c23〕; 「慧者，不欲滋榮後有小樹，便斷其愛、愛緣」—“the wise one, not wishing the small tree of later existence to flourish, then cuts off its craving and the condition of craving”〔T30n1579 0828c25〕

The shared words are 「樹」—“tree,” 「小」—“small,” 「愛」—“craving,” 「溉灌」—“water,” 「生滅」—“arising and ceasing,” 「無欲」—“desirelessness,” 「滅」—“cessation,” 「斷」—“cut off,” and 「愛緣取」—“craving conditions clinging”; the sūtra has 「初小軟弱」—“at first small and tender,” the treatise 「小苦樹」—“a small tree of suffering” and 「後有小樹」—“the small tree of later existence”; the sūtra 「味著」—“delight” and 「顧念」—“longing,” the treatise 「隨觀愛味」—“contemplate delight accordingly” and 「深生顧戀」—“deeply give rise to longing”; the sūtra 「隨時溉灌」—“waters it in season,” the treatise 「以貪愛水而恒溉灌」—“constantly waters it with the water of craving”; the sūtra 「無常觀，住生滅觀、無欲觀、滅觀、捨觀」—“the contemplation of impermanence, dwelling in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, the contemplation of relinquishment,” the treatise 「無倒隨觀生滅法性」—“contemplates without inversion the nature of things that arise and cease” and 「斷、無欲及以滅」—“abandoning, desirelessness, and cessation”; the words differ.

A great tree · deep roots and name and form (Discourse 284 · the Mass of Suffering)

• Sūtra: 「隨生味著、顧念、縛心，其心驅馳，追逐名色，」—“delight and longing arise accordingly, binding the mind, and that mind runs off and pursues name and form,”〔T02 0079b25〕; 「譬大樹根」—“like the roots of a great tree”〔T02 0079b28〕; 「幹、枝條、柯葉、華果，下根深固，壅以糞土，溉灌」—“trunk, branches, boughs and leaves, flowers and fruit; its roots below deep and firm, banked with manure and soil, watered”〔T02 0079b29〕; 「以水，彼樹堅固，永世不朽。如是，比丘！」—“with water, that tree is firm and does not decay for ages. Just so, bhikṣus!”〔T02 0079c01〕
• Treatise: 「所造順後受業，總攝為一，說名後有如大」—“the actions made that are to be experienced later, gathered together as one, are called later existence, like a great”〔T30n1579 0829a01〕; 「苦樹。若於能順諸煩惱法，如前乃至專心」—“tree of suffering. If toward the things that accord with the afflictions, as before, up to, single-mindedly”〔T30n1579 0829a02〕; 「繫著。如是住已，彼先所造順後受業如直」—“bound and attached; having dwelt thus, the actions formerly made that are to be experienced later are like the straight”〔T30n1579 0829a03〕; 「下根，令樹欝茂。於現法中，彼愛煩惱如傍」—“downward root, making the tree flourish. In the present life, that affliction of craving is like the side”〔T30n1579 0829a04〕; 「切種子識，於當來世正續生時，住於名色。」—“-ness holding all seeds, at the time of rebirth in the age to come, abides in name and form.”〔T30n1579 0829a06〕; 「如是苦樹長時安立。當知如是補特伽羅，」—“thus the tree of suffering stands for a long time. Know that such a person,”〔T30n1579 0829a07〕

The shared words are 「大」—“great,” 「樹」—“tree,” 「根」—“root,” 「名色」—“name and form,” and 「愛」—“craving”; the sūtra has 「大樹」—“a great tree,” the treatise 「如大苦樹」—“like a great tree of suffering”; the sūtra 「下根深固」—“its roots below deep and firm,” the treatise 「如直下根」—“like the straight downward root”; the sūtra 「彼樹堅固，永世不朽」—“that tree is firm and does not decay for ages,” the treatise 「苦樹長時安立」—“the tree of suffering stands for a long time”; the sūtra 「其心驅馳，追逐名色」—“that mind runs off and pursues name and form,” the treatise 「識，於當來世正續生時，住於名色」—“consciousness, at the time of rebirth in the age to come, abides in name and form”; the words differ.

The former time before right awakening · oil and wick (Discourse 285 · Contemplation of the Truths)

• Sūtra: 「我憶宿命未成」—“I recall a former time, when I had not yet attained”〔T02 0079c28〕; 「譬如緣膏油及」—“It is like depending on oil and”〔T02 0080a12〕; 「炷，燈明得燒，數增油、炷，彼燈明得久住不？」—“wick, the lamp burns; if oil and wick are added again and again, can that lamp abide for long?”〔T02 0080a13〕; 「丘！於意云何？譬如油、炷然燈，若不增油治」—“-kṣus! What do you think? It is like lighting a lamp with oil and wick: if no oil is added and [the wick] is not trimmed”〔T02 0080b01〕
• Treatise: 「復次，世尊在昔為菩薩時，棄前所得諸世」—“Further, when the World-Honored One of old was a bodhisattva, he cast away the worldly [paths] he had gained before”〔T30n1579 0829a10〕; 「緣起逆歷觀察。當知此中，由三種相，於其」—“examined dependent arising passing through it in reverse. Know that here, by three marks, toward its”〔T30n1579 0829a14〕; 「知此中，順集諦法，猶如燈炷；即此集諦，如」—“know that here, the things that accord with the truth of arising are like the wick of a lamp; this truth of arising itself is like”〔T30n1579 0829a25〕; 「膏油等；苦諦類燈；諸非聰慧補特伽羅，譬」—“the oil and the rest; the truth of suffering is like the lamp; persons who are not wise are like”〔T30n1579 0829a26〕; 「於灌油并集炷者；如是苦燈燒然長世。當」—“one who pours oil and gathers wicks; thus the lamp of suffering burns for a long age. Know”〔T30n1579 0829a27〕

The shared words are 「膏油」—“oil,” 「炷」—“wick,” 「燈」—“lamp,” and 「油」—“oil”; the sūtra has 「宿命未成正覺時」—“in a former time, when I had not yet attained right awakening,” the treatise 「在昔為菩薩時」—“when of old he was a bodhisattva”; the sūtra 「數增油、炷」—“oil and wick are added again and again,” the treatise 「灌油并集炷」—“pours oil and gathers wicks”; the sūtra 「燈明得久住」—“the lamp can abide for long,” the treatise 「苦燈燒然長世」—“the lamp of suffering burns for a long age”; the words differ.

Carrying firewood · the mass of fire (Discourse 286 · Contemplation of the Truths)

• Sūtra: 「譬如載樵十束、二十束、三十束、四」—“It is like carrying firewood in ten bundles, twenty bundles, thirty bundles, for-”〔T02 0080b11〕; 「大火聚，若復有人增其乾草樵薪，諸比丘！」—“a great mass of fire; and if someone further adds dry grass and firewood—bhikṣus!”〔T02 0080b13〕; 「於意云何？此火相續長夜熾然不？」—“What do you think? Does this fire go on, blazing through the long night?”〔T02 0080b14〕
• Treatise: 「量大眾非利益行。為然自他大苦火聚，」—“-less great multitude, conduct that is not beneficial. In order to kindle the great mass of the fire of suffering of self and others,”〔T30n1579 0829b03〕; 「如積集乾薪、乾草及乾牛糞。由是因緣，令」—“like heaping up dry firewood, dry grass, and dry cow dung. By these causes and conditions, it makes”〔T30n1579 0829b05〕; 「苦火聚長時熾然，無有斷絕。」—“the mass of the fire of suffering blaze for a long time, without a break.”〔T30n1579 0829b06〕

The shared words are 「火聚」—“mass of fire,” 「乾草」—“dry grass,” and 「熾然」—“blaze”; the sūtra has 「樵薪」—“firewood,” the treatise 「乾薪」—“dry firewood”; the sūtra 「長夜」—“the long night,” the treatise 「長時」—“a long time”; the words differ.

Turning back at consciousness · the path of the ancient sages (Discourse 287 · Contemplation of the Truths)

• Sūtra: 「思惟時，齊識而還不能過彼，謂緣識名」—“reflected, I turned back at consciousness and could not go beyond it—namely, conditioned by consciousness, name”〔T02 0080c03〕; 「我得古仙人道、古」—“I have found the path of the ancient sages, the ancient”〔T02 0080c17〕; 「仙人逕、古仙人道跡，古仙人從此跡去，我」—“sages’ trail, the ancient sages’ track; the ancient sages went by this track, I”〔T02 0080c18〕; 「八聖道，正見、正志、正語、正業、正命、正方便、正念、」—“the eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness,”〔T02 0080c29〕
• Treatise: 「復次，世尊在昔為菩薩時，處菩提座，依緣」—“Further, when the World-Honored One of old was a bodhisattva, seated at the seat of awakening, by way of the gate of depen-”〔T30n1579 0829b07〕; 「起門逆次而入。先緣後際，如理思惟老死」—“-dent arising he entered in reverse order. First, taking the later limit as object, he reflected as reason requires on old age and death”〔T30n1579 0829b08〕; 「有苦、集，觀現在苦乃至作意相應心識，而復」—“there are suffering and arising; he contemplated present suffering up to the mind and consciousness associated with attention, and then”〔T30n1579 0829b17〕; 「轉還。又為漸次觀彼後際集諦依處，後際苦」—“turned back. Further, in order to contemplate step by step the basis of the truth of arising of the later limit, the suffering of the later limit”〔T30n1579 0829b18〕; 「者令現在前。作是思惟：我今證得先舊正」—“he made present. He reflected thus: I have now realized the former, old right”〔T30n1579 0829b27〕; 「道，古昔諸仙同所遊履。如是但以世間作」—“path, trodden alike by the sages of old. Thus only with worldly”〔T30n1579 0829b28〕

The shared words are 「識」—“consciousness,” 「還」—“turn back,” 「道」—“path,” 「古」—“ancient,” 「仙」—“sage,” and 「思惟」—“reflect”; the sūtra has 「齊識而還不能過彼」—“turned back at consciousness and could not go beyond it,” the treatise 「乃至作意相應心識，而復轉還」—“up to the mind and consciousness associated with attention, and then turned back”; the sūtra 「古仙人道、古仙人逕、古仙人道跡」—“the path of the ancient sages, the ancient sages’ trail, the ancient sages’ track,” the treatise 「先舊正道，古昔諸仙同所遊履」—“the former, old right path, trodden alike by the sages of old”; the words differ. The sūtra’s simile of the old road in the wilderness and the old city is not found in this passage of the treatise.

Old age and death not made by oneself · the three reeds (Discourse 288 · Gathering the Holy Teaching)

• Sūtra: 「云何？老死自作耶？為他作」—“How is it? Is old age and death made by oneself? Is it made by another”〔T02 0081a18〕; 「智者因譬得解。譬如三蘆立於空地，展轉」—“the wise come to understand by similes. It is like three reeds standing on open ground, one”〔T02 0081b05〕; 「識緣名色亦復如是。展轉相依，而得生長。」—“consciousness and name and form, as conditions, are also like this. Leaning on one another, they come to grow.”〔T02 0081b08〕; 「世尊聲聞中，智慧明達，善調無畏，見甘露」—“among the World-Honored One’s disciples who hear his voice, one whose wisdom is clear and penetrating, well tamed and without fear, who has seen the deathless”〔T02 0081b10〕; 「法，以甘露法具足身作證者，謂尊者摩訶拘」—“Dharma, and with the Dharma of the deathless complete has realized it in his own person, is the venerable Mahākau-”〔T02 0081b11〕
• Treatise: 「復次，佛世尊教三處所攝。何等為三？一、善」—“Further, the teaching of the Buddha, the World-Honored One, is gathered in three places. What are the three? First, well”〔T30n1579 0829c07〕; 「法前際苦、集，名色緣識，識緣名色，譬如束」—“the suffering and arising of the former limit of things; name and form condition consciousness, consciousness conditions name and form, like a bundle”〔T30n1579 0829c11〕; 「蘆展轉相依而得住立。於其中間，諸緣生」—“of reeds leaning on one another and so standing. In between, the dependently arisen”〔T30n1579 0829c12〕; 「法皆非自作，亦非他作，非自他作，非無因」—“things are all not made by oneself, nor made by another, not made by self and another, not without cause”〔T30n1579 0829c13〕; 「名善調伏；不由他緣，自覺法故，名無所」—“is called well tamed; because he awakens to the Dharma himself, not through another as condition, he is called without”〔T30n1579 0829c25〕; 「畏；緣於涅槃，如實覺故，名見甘露；盡、無」—“fear; because, taking nirvāṇa as object, he awakens to it as it really is, he is called one who has seen the deathless; exhaustion, non-”〔T30n1579 0829c26〕; 「證得妙甘露界具足安住。」—“realizes the wondrous element of the deathless and dwells in it complete.”〔T30n1579 0829c28〕

The shared words are 「自作」—“made by oneself,” 「他作」—“made by another,” 「名色」—“name and form,” 「識」—“consciousness,” 「蘆」—“reed,” 「展轉相依」—“leaning on one another,” 「調」—“tamed,” 「無畏」—“without fear,” 「甘露」—“the deathless,” and 「具足」—“complete”; the sūtra has 「三蘆」—“three reeds,” the treatise 「束蘆」—“a bundle of reeds”; the sūtra 「竪立」—“stand upright,” the treatise 「住立」—“stand”; the sūtra 「善調無畏」—“well tamed and without fear,” the treatise 「善調伏」—“well tamed” and 「無所畏」—“without fear”; the sūtra 「見甘露法，以甘露法具足身作證」—“has seen the Dharma of the deathless, and with the Dharma of the deathless complete has realized it in his own person,” the treatise 「見甘露」—“one who has seen the deathless” and 「身證得妙甘露界具足安住」—“in his own person realizes the wondrous element of the deathless and dwells in it complete”; the words differ.

The body of the four great elements and mind, mentation, and consciousness · the monkey (Discourse 289 · Subtle Knowledge)

• Sūtra: 「於四大身厭患、離欲、背捨而非識」—“toward the body of the four great elements feels weariness, is free from desire, turns away, but not toward consciousness”〔T02 0081c06〕; 「何？見四大身有增、有減、有取、有捨，而於心、」—“Why? He sees that the body of the four great elements increases, decreases, is taken up, is laid down; but toward mind,”〔T02 0081c07〕; 「識日夜時刻，須臾轉變，異生、異滅。猶如獼」—“consciousness, day and night, moment by moment, changes in an instant, arises at one time and ceases at another. Like a mon-”〔T02 0081c15〕; 「弟子於諸緣起善思惟觀察，所謂樂觸緣」—“disciple reflects on and examines well the many forms of dependent arising—namely, conditioned by pleasant contact”〔T02 0081c18〕
• Treatise: 「復次，有諸愚夫外道種類，雖能觀見四大種」—“Further, there are fools of the kinds of other sects who, though they can contemplate and see that the body of the four great”〔T30n1579 0829c29〕; 「減，死時、生時有捨取故。便於其身能厭、能」—“decreases, because at the time of death and the time of birth it is laid down and taken up, then toward that body can feel weariness, can”〔T30n1579 0830a02〕; 「相麁顯可得，剎那剎那所緣易脫，其相轉變，」—“its mark is coarse, plain, and graspable; moment by moment its object easily slips away, its mark changes,”〔T30n1579 0830a12〕; 「是慧眼所見境故。四大種身有增、有減、有」—“because it is an object seen by the eye of wisdom. The body of the four great elements increases, decreases, is”〔T30n1579 0830a16〕; 「捨、有取，其無常性尚為非理肉眼境界，況」—“laid down, is taken up; its impermanence is still an object for the unreasoning fleshly eye—how much more”〔T30n1579 0830a17〕; 「分別墮自相續觸所生起諸受分位差別」—“analyses the differences in the phases of the feelings arising from contact that fall within one’s own continuum”〔T30n1579 0830a20〕

The shared words are 「四大」—“the four great elements,” 「身」—“body,” 「有增、有減」—“increases, decreases,” 「有捨、有取」—“is laid down, is taken up,” 「厭」—“weariness,” 「識」—“consciousness,” 「轉變」—“change,” 「緣起」—“dependent arising,” 「觸」—“contact,” and 「受」—“feeling”; the sūtra has 「愚癡無聞凡夫」—“the foolish, unlearned ordinary person,” the treatise 「愚夫外道種類」—“fools of the kinds of other sects”; the sūtra 「四大身」—“the body of the four great elements,” the treatise 「四大種身」—“the body of the four great elements” (literally ‘the four great seeds’); the sūtra 「須臾轉變」—“changes in an instant,” the treatise 「剎那剎那」—“moment by moment” and 「其相轉變」—“its mark changes”; the words differ. The sūtra’s simile of the monkey catching hold of branches is not found in this passage of the treatise; since the simile differs, it is listed for reference in the manner of correspondence (tenth topic ①).

The material body of the four great elements · two sticks rubbed together (Discourse 290 · Subtle Knowledge)

• Sūtra: 「於四大色身生厭、離欲、背捨，但非識」—“gives rise to weariness toward the material body of the four great elements, freedom from desire, turning away, only not toward consciousness”〔T02 0082a03〕; 「者何？四大色身現有增減、有取、有捨，若心、」—“Why? The material body of the four great elements plainly increases and decreases, is taken up and laid down; as for mind,”〔T02 0082a04〕; 「如兩木相磨，和合生火；若兩木離散，火亦」—“like two sticks rubbed together, which in their meeting give rise to fire; if the two sticks are separated, the fire too”〔T02 0082a21〕; 「隨滅。如是諸受緣觸集，觸生觸集，若彼彼」—“goes out accordingly. In this way the various feelings are conditioned by the arising of contact, born of contact, arising from contact; if the various”〔T02 0082a22〕; 「者，於色解脫，於受、想、行、識解脫，於生、老、病、」—“is liberated from form, liberated from feeling, perception, formations, and consciousness, from birth, old age, sickness,”〔T02 0082a25〕
• Treatise: As above; further, 「智見，漸次於受所依止身所因諸觸，及餘」—“knowledge and vision, step by step, toward the contacts that cause the body on which feeling depends, and the remaining”〔T30n1579 0830a22〕; 「一切名所攝行，皆能厭離，生於勝解，亦得解」—“formations gathered under name, can feel weariness toward them all, give rise to resolve, and also attain libera-”〔T30n1579 0830a23〕

The shared words are as above, and further 「觸」—“contact,” 「受」—“feeling,” and 「解脫」—“liberation”; the sūtra has 「諸受緣觸集」—“the various feelings are conditioned by the arising of contact,” the treatise 「受所依止身所因諸觸」—“the contacts that cause the body on which feeling depends”; the words differ. The sūtra’s simile of two sticks rubbed together is not found in this passage of the treatise; it is listed for reference in the manner of correspondence.

The inner way of contact · the poisoned pool (Discourse 291)

• Sūtra: 「我說內觸法，汝」—“The inner way of contact of which I speak—you”〔T02 0082a29〕; 「時，彼比丘於佛前如是如是自記」—“At that time that bhikṣu, before the Buddha, declared his own understanding in such and such a way”〔T02 0082b03〕; 「集、何生、何觸？』作如是取時，當知此苦億波」—“its arising, from what is it born, what is its contact?’ When one grasps it thus, one should know that this suffering, upa-”〔T02 0082b11〕; 「涼池水，香味具足，有人以毒著中，陽春之」—“cool pool, complete in fragrance and flavour, into which someone has put poison; in the spring”〔T02 0082b23〕; 「月，諸行路者風熱渴逼，競來欲飲。有人語」—“months, many travellers, pressed by the wind, the heat, and thirst, come crowding to drink. Someone says”〔T02 0082b24〕
• Treatise (the passage of Overestimation, for reference): 「雜亂。由是因緣，彼於未得生已得想，於」—“confused. By these causes and conditions, he, not having attained, gives rise to the notion of having attained; toward”〔T30n1579 0831a03〕; 「未防護生已護想，便告於他。又於無學」—“not having guarded, gives rise to the notion of having guarded, and then tells others. Further, toward the one beyond training”〔T30n1579 0831a04〕
• Treatise (the passage of the Limit of Reflection, recorded only): 「以故？如前說故。此二種依，用攝受愛以為」—“Why? Because of what was said before. These two kinds of support take the craving that appropriates as”〔T30n1579 0830b06〕; 「在境界，貪瞋癡火熱惱為因，令生燋渴，由」—“-sent objects, the burning distress of the fires of lust, hatred, and delusion as cause, making a parching thirst arise, by”〔T30n1579 0830b10〕; 「是遂飲譬如雜毒可樂妙色所緣境界甘」—“which one then drinks the sweet”〔T30n1579 0830b11〕; 「美之飲，不能棄捨，轉增渴愛；由渴愛故，」—“drink—like the delightful, wondrous objects of form mixed with poison—cannot cast it away, and thirst and craving grow still more; because of thirst and craving,”〔T30n1579 0830b12〕; 「有當來依；當來依故，便有眾苦。如是當知」—“there is the future support; because of the future support, there are the many sufferings. Know thus”〔T30n1579 0830b13〕

The single bhikṣu’s declaration of his own understanding before the Buddha in the sūtra is close in sense, but different in words, to the treatise’s passage of Overestimation, 「於未得生已得想」—“not having attained, gives rise to the notion of having attained” and 「便告於他」—“and then tells others”; it is listed for reference. The treatise’s passage of the Limit of Reflection shares 「雜毒」—“mixed with poison,” 「飲」—“drink,” 「渴」—“thirst,” and 「愛」—“craving” with the sūtra’s poisoned pool and its 「渴」—“thirst,” 「飲」—“drink,” and 「愛」—“craving,” but this passage, in the treatise’s order, stands in the place of Discourse 292, and is recorded only, without being set in correspondence; the sūtra has 「億波提」—“upadhi,” the treatise 「當來依」—“the future support”; the words are not the same, and it is not cited as a correspondence.

Reflecting and examining to rightly end suffering · the clay vessel (Discourse 292 · the Limit of Reflection · Examination)

• Sūtra: 「云何思量觀察」—“How does one reflect and examine”〔T02 0082c19〕; 「正盡苦，究竟苦邊？時，思量眾生所有眾苦，種」—“rightly to end suffering, to reach the end of suffering? At that time one reflects on the many sufferings that beings have, of many”〔T02 0082c20〕; 「彼所乘苦滅道跡如實知，修行彼向次法，」—“knows as it really is the path leading to the cessation of suffering, and practises the graded way that goes toward it,”〔T02 0082c23〕; 「因、行集、行生、行觸，作諸福行，善識生，作諸」—“as cause, formations as arising, born from formations, formations as contact: when one performs meritorious formations, wholesome consciousness arises; when one performs”〔T02 0083a28〕; 「汝亦知此。於彼彼法起彼彼法，生彼彼法，」—“and you too know this. Upon various things various things arise, various things are born,”〔T02 0083b19〕; 「無明離欲而生明，身分齊受所覺，身分齊受」—“is free from desire for ignorance and knowledge arises, the feeling that has the body as its limit, as it is felt, the feeling that has the body as its limit”〔T02 0083b21〕; 「一切所覺滅盡無餘。譬如力士取新熟瓦」—“all that is felt ceases without remainder. It is like a strong man who takes up a freshly fired clay”〔T02 0083b24〕; 「器，乘熱置地，須臾散壞，熱勢悉滅。如是，比」—“vessel, while still hot sets it on the ground; in a moment it breaks apart, and its heat is wholly gone. Just so, bhi-”〔T02 0083b25〕
• Treatise (the Limit of Reflection): 「復次，於緣起法善巧苾芻，由三種相，於其」—“Further, the bhikṣu skilled in the Dharma of dependent arising, by three marks, toward its”〔T30n1579 0830a26〕; 「三際能正思量，正能盡苦。云何三相？一、苦依」—“three limits can rightly reflect, and can rightly end suffering. What are the three marks? First, the basis of suffering”〔T30n1579 0830a27〕; 「處，二、苦因緣，三、苦因緣依處，是名三相。云」—“; second, the cause and condition of suffering; third, the basis of the cause and condition of suffering—these are called the three marks.”〔T30n1579 0830a28〕
• Treatise (Examination): 「復次，由五種相，正勤方便觀察緣起，能盡」—“Further, by five marks, with right diligence and effort examining dependent arising, one can end”〔T30n1579 0830b20〕; 「眾苦，能作苦邊。何等為五？一者、觀察諸緣」—“the many sufferings, can make an end of suffering. What are the five? First, examining the conditions”〔T30n1579 0830b21〕; 「法中無明為緣，福及非福、不動新業因法有」—“in things, with ignorance as condition, the meritorious, the non-meritorious, and the unmoving new actions, things of cause, exist”〔T30n1579 0830c01〕; 「聖道、道果涅槃。彼於爾時，譬如陶師，舉」—“the noble path, and nirvāṇa, the fruit of the path. At that time he is like a potter who lifts”〔T30n1579 0830c06〕; 「煩惱火隨眠烝熱，隨有識身熟烝熱瓮，置」—“the latent tendencies of the fire of the afflictions, steaming hot, the conscious body, like a fired, steaming-hot jar, and sets it”〔T30n1579 0830c07〕; 「令如瓦有識身攝依得清涼。應知如前領」—“making the supports gathered in the conscious body, like the clay, become cool. Know that, as before, the”〔T30n1579 0830c09〕; 「受所有身邊際受，乃至廣說。未捨命來，常」—“feeling of all feelings that have the body as their limit, and so on, taught at length. Until he gives up his life, always”〔T30n1579 0830c10〕; 「依勝義諦，無流轉者、無涅槃者。唯有彼彼」—“according to the ultimate truth, there is no one who transmigrates and no one who attains nirvāṇa. There are only various”〔T30n1579 0830c14〕; 「法生故，令彼彼法生；彼彼法滅故，令彼彼」—“things: because various things arise, they make various things arise; because various things cease, they make various”〔T30n1579 0830c15〕

The shared words are 「思量」—“reflect,” 「觀察」—“examine,” 「盡苦」—“end suffering,” 「苦邊」—“the end of suffering,” 「福」—“meritorious,” 「非福」—“non-meritorious,” 「無明」—“ignorance,” 「彼彼法」—“various things,” 「瓦」—“clay,” 「熱」—“heat,” and 「受」—“feeling”; the sūtra has 「思量觀察正盡苦」—“reflects and examines so as rightly to end suffering,” the treatise 「正思量，正能盡苦」—“can rightly reflect, and can rightly end suffering” and 「觀察緣起，能盡眾苦，能作苦邊」—“examining dependent arising, one can end the many sufferings, can make an end of suffering”; the sūtra 「無所有行」—“imperturbable formations,” the treatise 「不動新業」—“imperturbable new actions”; the sūtra 「修行彼向次法」—“practises the graded way that goes toward it,” the treatise 「修行法隨法行」—“practises the Dharma in accordance with the Dharma” (「行；四者、修行法隨」—“practice; fourth, practising the Dharma in accordance”〔T30n1579 0830b23〕); the sūtra 「力士取新熟瓦器，乘熱置地」—“a strong man takes up a freshly fired clay vessel and, while still hot, sets it on the ground,” the treatise 「陶師」—“a potter” and 「熟烝熱瓮，置極清涼涅槃岸上」—“a fired, steaming-hot jar, set on the utterly cool shore of nirvāṇa”; the sūtra 「身分齊受」—“the feeling that has the body as its limit” and 「壽分齊受」—“the feeling that has life as its limit,” the treatise 「身邊際受」—“the feeling that has the body as its limit”; the words differ.

Crossing beyond doubt · the two profound things (Discourse 293 · Overestimation · the Later Profundity)

• Sūtra: 「我已度疑，離於猶」—“I have crossed beyond doubt, left hesi-”〔T02 0083c02〕; 「豫，拔邪見刺，不復退轉。心無所著故，何處」—“-tation behind, drawn out the thorn of wrong views; I shall not turn back again. Because the mind clings to nothing, where”〔T02 0083c03〕; 「出世空相應緣起隨順法，所謂有是故是」—“beyond the world, connected with emptiness, in accord with dependent arising—namely, this being present, this”〔T02 0083c05〕; 「法，而彼比丘猶有疑惑猶豫，先不得得想、」—“the Dharma, and yet that bhikṣu still has doubt and hesitation: earlier, not having attained, the notion of having attained,”〔T02 0083c11〕; 「緣起，倍復甚深難見，所謂一切取離、愛盡、無」—“dependent arising; and doubly profound and hard to see, namely the leaving behind of all clinging, the ending of craving, dis-”〔T02 0083c14〕; 「欲、寂滅、涅槃；如此二法，謂有為、無為，有為」—“-passion, quiescence, nirvāṇa; such are these two things, namely the conditioned and the unconditioned; the conditioned”〔T02 0083c15〕; 「續滅，是名苦邊。比丘！彼何所滅？謂有餘」—“continuity is extinguished; this is called the end of suffering. Bhikṣu! What is it that ceases? It is the remaining”〔T02 0083c19〕
• Treatise (Overestimation): 「者，彼告他言：我已渡疑，永斷三結。我於」—“he tells others: I have crossed beyond doubt and forever cut off the three bonds. I, toward”〔T30n1579 0830c19〕; 「所證有學解脫，已離猶豫，已拔毒箭，已能」—“the liberation of one in training that I have realized, have left hesitation behind, have drawn out the poisoned arrow, can already”〔T30n1579 0830c20〕; 「甚深出離世間、空性相應緣性緣起順逆等」—“profound, leaving the world behind, connected with emptiness, conditionality, dependent arising in forward and reverse order, and the rest”〔T30n1579 0830c25〕; 「二種因及緣故，於如實覺發起狐疑；於自」—“because of two kinds of cause and condition, toward awakening as it really is he gives rise to doubt; toward his own”〔T30n1579 0830c27〕; 「雜亂。由是因緣，彼於未得生已得想，於」—“confused. By these causes and conditions, he, not having attained, gives rise to the notion of having attained; toward”〔T30n1579 0831a03〕
• Treatise (the Later Profundity): 「云何如前聖說甚深？謂能開示甚深緣起究」—“What is the profundity spoken of by the Noble One above? It is that he can disclose profound dependent arising, ulti-”〔T30n1579 0831a20〕; 「竟涅槃，三相相應有為、無為體性差別。有為」—“-mate nirvāṇa, and the difference in nature between the conditioned and the unconditioned, connected with three marks. The conditioned”〔T30n1579 0831a21〕; 「無常，無為常住；諸行皆苦，涅槃寂靜。一切有」—“is impermanent, the unconditioned abides forever; all formations are suffering, nirvāṇa is peace. All”〔T30n1579 0831a22〕; 「因所引現在苦依任運而滅，至苦邊際。此」—“the present supports of suffering drawn forth by causes cease of themselves, reaching the limit of suffering. This”〔T30n1579 0831a27〕

The shared words are 「疑」—“doubt,” 「猶豫」—“hesitation,” 「拔」—“draw out,” 「空」—“emptiness,” 「相應」—“connected with,” 「緣起」—“dependent arising,” 「得想」—“the notion of having attained,” 「甚深」—“profound,” 「涅槃」—“nirvāṇa,” 「有為」—“the conditioned,” 「無為」—“the unconditioned,” and 「苦邊」—“the end of suffering”; the sūtra has 「度疑」—“crossed beyond doubt,” the treatise 「渡疑」—“crossed beyond doubt” (the two characters for “cross” are the same word in different writings); the sūtra 「離於猶豫」—“left hesitation behind,” the treatise 「已離猶豫」—“have left hesitation behind”; the sūtra 「拔邪見刺」—“drawn out the thorn of wrong views,” the treatise 「已拔毒箭」—“have drawn out the poisoned arrow”; the sūtra 「賢聖出世空相應緣起隨順法」—“the Dharma of the noble ones, beyond the world, connected with emptiness, in accord with dependent arising,” the treatise 「甚深出離世間、空性相應緣性緣起順逆等事」—“the profound matters of leaving the world behind, connected with emptiness, conditionality, dependent arising in forward and reverse order, and the rest”; the sūtra 「先不得得想」—“earlier, not having attained, the notion of having attained,” the treatise 「於未得生已得想」—“not having attained, gives rise to the notion of having attained”; the sūtra 「苦邊」—“the end of suffering,” the treatise 「苦邊際」—“the limit of suffering”; the words differ.

The fool and the wise (Discourse 294 · Difference)

• Sūtra: 「無明覆、愛緣繫，得此識身。內有此識身，外」—“covered by ignorance, bound by the condition of craving, obtains this conscious body. Within there is this conscious body, without”〔T02 0083c25〕; 「有名色，此二因緣生觸。此六觸入所觸，愚」—“there is name and form; these two, as cause and condition, give rise to contact. Touched by these six sense bases of contact, the fool-”〔T02 0083c26〕; 「智者生苦樂受覺，因起種種。何等為六？眼觸」—“the one with wisdom gives rise to the feeling of feelings of suffering and happiness, and from this various things arise. What are the six? Eye-contact”〔T02 0084a02〕; 「無明不斷，愛緣不盡，身壞命終，還復受身；」—“his ignorance is not cut off and the condition of craving is not ended; when the body breaks up and life ends, he receives a body again;”〔T02 0084a09〕
• Treatise: 「於此正法毘奈耶中，雖復愚智俱從前際」—“In this true Dharma and Vinaya, although the fool and the wise alike, from the former limit”〔T30n1579 0832b29〕; 「至於中際，並由二種根本煩惱集成如是」—“to the middle limit, are both made up, by two kinds of root affliction, into such”〔T30n1579 0832c01〕; 「有識之身，此身為緣，於外所有情非情數名」—“a conscious body, and with this body as condition, toward the name”〔T30n1579 0832c02〕; 「色所攝所緣境界，領納三受。然其智者於」—“and form outside, reckoned as sentient and non-sentient, the objects they take, they receive the three feelings. Yet the wise one, toward”〔T30n1579 0832c03〕; 「二皆斷。斷此二故，於當來世無復有彼識」—“cuts off both. Because these two are cut off, in the age to come there is no longer that body with conscious-”〔T30n1579 0832c07〕; 「為智者，先已尋求智資糧攝諸梵行故。於」—“is the wise one, because he has already sought the practices of pure conduct gathered as the provisions of knowledge. Toward”〔T30n1579 0832c12〕

The shared words are 「智者」—“the wise one,” 「名色」—“name and form,” 「受」—“feeling,” 「梵行」—“pure conduct,” and 「斷」—“cut off”; the sūtra has 「無明覆、愛緣繫」—“covered by ignorance, bound by the condition of craving,” the treatise 「二種根本煩惱」—“two kinds of root affliction”; the sūtra 「得此識身」—“obtains this conscious body,” the treatise 「集成如是有識之身」—“are made up into such a conscious body”; the sūtra 「黠慧」—“the wise,” the treatise 「智者」—“the wise one”; the sūtra 「愚癡無聞凡夫」—“the foolish, unlearned ordinary person,” the treatise 「愚者」—“the fool”; the words differ.

This body is not yours · the arising and cessation of the world (Discourse 295 · the Conventional and the Ultimate)

• Sūtra: 「此身非汝所有」—“This body is not yours”〔T02 0084a24〕; 「亦非餘人所有。謂六觸入處，本修行願，受」—“nor is it anyone else’s. It is the six sense bases of contact: by former practice and aspiration, received”〔T02 0084a25〕; 「有此六識身、六觸身、六受身、六想身、六」—“there are these six classes of consciousness, six classes of contact, six classes of feeling, six classes of perception, six”〔T02 0084a28〕; 「聞聖弟子於世間集、世間滅如實正知，善」—“learned noble disciple knows rightly as it really is the arising of the world and the cessation of the world, well”〔T02 0084b05〕; 「間生滅，成就賢聖出離、實寂、正盡苦，究竟」—“-ld’s arising and ceasing, accomplishes the deliverance of the noble ones, true quiescence, the right ending of suffering, reaching”〔T02 0084b08〕
• Treatise: 「復次，於諸緣起善巧多聞諸聖弟子，如實」—“Further, the learned noble disciples skilled in the forms of dependent arising, as it really is”〔T30n1579 0832c15〕; 「了知世俗、勝義二諦道理。如實知故，於現」—“fully know the principle of the two truths, the conventional and the ultimate. Because they know it as it really is, in the pre-”〔T30n1579 0832c16〕; 「法中有識身等所有諸法了知無我，終不執」—“-sent life, toward all the things such as the conscious body, they fully know that there is no self, and never grasp”〔T30n1579 0832c17〕; 「所祈願、思所建立，由誓願故，即以聞思」—“what is prayed for and wished, what is set up by volition; because of the vow, then with hearing and reflection”〔T30n1579 0832c24〕; 「毘鉢舍那修所成行能隨悟入。又於識、觸、」—“and the practice made by cultivating vipaśyanā, one can accordingly awaken and enter. Further, toward the classes of consciousness, contact,”〔T30n1579 0832c26〕; 「受、想、思身，歷觀為苦。又於愛身差別觀時，」—“feeling, perception, and volition, one contemplates them one by one as suffering. Further, when contemplating the distinctions of the classes of craving,”〔T30n1579 0832c27〕; 「世間集及世間滅，由聞思慧，說名善見，亦」—“the arising of the world and the cessation of the world, by the wisdom of hearing and reflection, are said to be well seen, also”〔T30n1579 0833a03〕; 「切煩惱及諸苦故，名出離慧。最極究竟能通」—“all afflictions and all sufferings, it is called the wisdom of deliverance. Utterly and ultimately it can penetrate”〔T30n1579 0833a12〕

The shared words are 「多聞聖弟子」—“learned noble disciple” (the treatise reads 「多聞諸聖弟子」—“learned noble disciples”), 「緣起」—“dependent arising,” 「識」—“consciousness,” 「觸」—“contact,” 「受」—“feeling,” 「想」—“perception,” 「思身」—“class of volition,” 「願」—“aspiration,” 「世間集」—“the arising of the world,” 「世間滅」—“the cessation of the world,” 「善見」—“well seen,” and 「出離」—“deliverance”; the sūtra has 「此身非汝所有，亦非餘人所有」—“this body is not yours, nor is it anyone else’s,” the treatise 「了知無我，終不執彼為我、我所」—“fully know that there is no self, and never grasp it as self or mine”; the sūtra 「本修行願」—“by former practice and aspiration,” the treatise 「思所祈願」—“what is prayed for and wished by volition” and 「由誓願故」—“because of the vow”; the sūtra 「六識身、六觸身、六受身、六想身、六思身」—“the six classes of consciousness, six classes of contact, six classes of feeling, six classes of perception, six classes of volition,” the treatise 「識、觸、受、想、思身」—“the classes of consciousness, contact, feeling, perception, and volition”; the words differ.

The Dharma of causes and conditions and dependently arisen things · the Dharma abides, the realm of the Dharma (Discourse 296 · So of Itself)

• Sūtra: 「我今當說因緣」—“I will now teach causes and conditions”〔T02 0084b13〕; 「法及緣生法」—“the Dharma, and dependently arisen things”〔T02 0084b14〕; 「未出世，此法常住，法住法界，彼如來自所覺」—“does not appear, this Dharma abides forever, the Dharma abides, the realm of the Dharma; what that Tathāgata himself has awakened to”〔T02 0084b17〕; 「有老、病、死、憂、悲、惱、苦。此等諸法，法住、法空、法」—“there are old age, sickness, death, sorrow, lamentation, distress, and suffering. These things: the Dharma abides, the Dharma is empty, the Dharma”〔T02 0084b22〕; 「如、法爾，法不離如，法不異如，審諦真實、不」—“is thus, the Dharma is so; the Dharma does not depart from thusness, the Dharma does not differ from thusness; examined, true, real, not”〔T02 0084b23〕; 「顛倒。如是隨順緣起，是名緣生法。謂無明、」—“inverted. Thus in accord with dependent arising—these are called dependently arisen things. That is, ignorance,”〔T02 0084b24〕
• Treatise: 「復次，由二因緣，於諸緣起及緣生法，建立」—“Further, by two causes and conditions, with regard to the forms of dependent arising and dependently arisen things, is established”〔T30n1579 0833a18〕; 「因果次第，無始時來展轉安立，名為法性。」—“the sequence of cause and effect, established in succession from beginningless time, is called the nature of the Dharma.”〔T30n1579 0833a22〕; 「由現在世，名為法住；由過去世，名為法定；」—“by the present life, it is called the abiding of the Dharma; by the past life, it is called the fixity of the Dharma;”〔T30n1579 0833a23〕; 「由未來世，名法如性。非無因性，故名如」—“by the future life, it is called the thusness of the Dharma. Because its nature is not without cause, it is called thus-”〔T30n1579 0833a24〕; 「性，故名諦性。所知實性，故名真性；由如實」—“nature, it is called the nature of being examined. Because it is the real nature of what is known, it is called the nature of truth; because it is the”〔T30n1579 0833a26〕; 「智依處性故，名無倒性，非顛倒性。由彼」—“nature of the basis of knowledge as it really is, it is called the nature without inversion, the nature that is not inverted. By that”〔T30n1579 0833a27〕; 「來因果展轉法住法性，由彼相應名句文」—“the abiding of the Dharma and the nature of the Dharma, cause and effect in succession from [beginningless time], and by the names, phrases, and syllables connected with it”〔T30n1579 0833b07〕; 「身，為令解了，隨順建立法住法界種性依」—“in order to bring understanding, accordingly establishes that the Dharma abides, the realm of the Dharma, the lineage, the support”〔T30n1579 0833b08〕

The shared words are 「緣起」—“dependent arising,” 「緣生法」—“dependently arisen things,” 「法住」—“the abiding of the Dharma,” 「法界」—“the realm of the Dharma,” 「如」—“thus,” 「諦」—“examined,” 「真」—“true,” 「顛倒」—“inverted,” and 「隨順」—“in accord with”; the sūtra has 「法住、法空、法如、法爾」—“the Dharma abides, the Dharma is empty, the Dharma is thus, the Dharma is so,” the treatise 「法住」—“the abiding of the Dharma,” 「法定」—“the fixity of the Dharma,” 「法如性」—“the thusness of the Dharma,” and 「法性」—“the nature of the Dharma”; the sūtra 「審諦真實、不顛倒」—“examined, true, real, and not inverted,” the treatise 「諦性」—“the nature of being examined,” 「真性」—“the nature of truth,” and 「無倒性，非顛倒性」—“the nature without inversion, the nature that is not inverted”; the words differ. The name of the treatise’s uddāna item 「法爾」—“So of Itself”〔T30n1579 0832b27〕 shares its words with the sūtra’s 「法爾」—“the Dharma is so.”

The Discourse on the Dharma of Great Emptiness · the life principle and the body, one or different (Discourse 297 · Great Emptiness)

• Sūtra: 「所謂大空法經」—“namely, the Discourse on the Dharma of Great Emptiness”〔T02 0084c14〕; 「彼誰老死？老死屬誰？」—“Whose is that old age and death? To whom does old age and death belong?”〔T02 0084c17〕; 「我。』所言：『命即是身。』或言：『命異身異。』此則一」—“self.’ What he says is: ‘The life principle is the body.’ Or he says: ‘The life principle is different from the body.’ These are one”〔T02 0084c19〕; 「所無有。於此二邊，心所不隨，正向中」—“do not have. Toward these two extremes, the mind does not follow; it goes rightly toward the mid-”〔T02 0084c22〕
• Treatise: 「復次，一切無我無有差別，總名為空。謂補」—“Further, the absence of self in all, without distinction, is called in general emptiness. Namely, the per-”〔T30n1579 0833b15〕; 「名為大空。謂若有離世俗言說，妄見為依，」—“is called great emptiness. Namely, if, apart from conventional verbal expression, taking false views as support,”〔T30n1579 0833b20〕; 「法，或緣生法異彼、屬彼。此依妄見，非住梵」—“things, or that dependently arisen things are different from it or belong to it. This rests on false views, and is not [the view of] one abiding in pure”〔T30n1579 0833b22〕; 「見，立如是論：命即是身，乃至廣說。如是亦」—“view, sets up such a doctrine: the life principle is the body, and so on, taught at length. Thus also”〔T30n1579 0833b26〕; 「是二邪見邊，唯見因果，名中道行。所知真」—“these two extremes of wrong view, seeing only cause and effect, is called the practice of the middle way. What is known, true”〔T30n1579 0833b29〕; 「諸行，假施設有，謂是諸行，諸行屬彼。若依」—“formations, provisionally designated as existing, saying: these are formations, formations belong to that. If relying on”〔T30n1579 0833c02〕

The shared words are 「大空」—“great emptiness,” 「屬」—“belong,” 「命即是身」—“the life principle is the body,” 「梵行」—“pure conduct,” 「邊」—“extreme,” 「中道」—“the middle way,” and 「行」—“formations”; the sūtra has 「於此二邊，心所不隨，正向中道」—“toward these two extremes, the mind does not follow; it goes rightly toward the middle way,” the treatise 「遠離如是二邪見邊，唯見因果，名中道行」—“leaving far behind these two extremes of wrong view, seeing only cause and effect, is called the practice of the middle way”; the sūtra 「老死屬誰」—“to whom does old age and death belong” and 「行屬誰」—“to whom do formations belong,” the treatise 「諸行屬彼」—“formations belong to that”; the words differ.

The Dharma of dependent arising · the teaching by the Dharma and by its meaning (Discourse 298 · Together with Analysis)

• Sūtra: 「我今當說緣起法」—“I will now teach the Dharma of dependent arising”〔T02 0085a12〕; 「法說、義說」—“the teaching by the Dharma and the teaching by its meaning”〔T02 0085a13〕; 「明？若不知前際、不知後際、不知前後際，」—“-rance? Not knowing the former limit, not knowing the later limit, not knowing the former and later limits,”〔T02 0085a17〕; 「罪無罪、習不習、若劣若勝、染污清淨，分別」—“the blameworthy and the blameless, what is to be practised and what is not, the inferior and the superior, the defiled and the pure; the analysis”〔T02 0085a22〕; 「前說老，是名老死。是名緣起義說。」—“the old age spoken of above, is old age and death. This is called the teaching of dependent arising by its meaning.”〔T02 0085b19〕
• Treatise: 「復次，由二因緣，當知施設所有緣起一切種」—“Further, by two causes and conditions, know that all forms of dependent arising are designated in all their”〔T30n1579 0833c06〕; 「相。謂總標舉，或別分別。云何為二？一、如所」—“aspects. Namely, by a general statement, or by specific analysis. What are the two? First, as”〔T30n1579 0833c07〕; 「有性？謂無明等諸緣生行一切種相。如彼無」—“what is the nature of what exists? It is all the aspects of the dependently arisen formations, ignorance and the rest. As that igno-”〔T30n1579 0833c12〕; 「明是前際無智。乃至廣說差別體相。廣分」—“-rance is the lack of knowledge of the former limit. And so on, the distinct natures and marks taught at length. Analysed at”〔T30n1579 0833c13〕; 「標舉，說名為初；後即於此復廣開示，說名」—“statement, is called the first; afterward, disclosing it again at length, is called”〔T30n1579 0833c17〕; 「分別。」—“analysis.”〔T30n1579 0833c18〕

The shared words are 「緣起」—“dependent arising,” 「無明」—“ignorance,” 「前際」—“the former limit,” and 「分別」—“analysis”; the sūtra has 「法說」—“the teaching by the Dharma,” the treatise 「總標舉」—“a general statement”; the sūtra 「義說」—“the teaching by its meaning,” the treatise 「別分別」—“specific analysis”; the sūtra 「不知前際」—“not knowing the former limit,” the treatise 「前際無智」—“the lack of knowledge of the former limit”; the words differ.

Dependent arising is not made by me (Discourse 299)

• Sūtra: 「世尊！謂緣起法為世尊作，為餘」—“World-Honored One! The so-called Dharma of dependent arising—is it made by the World-Honored One, or by some”〔T02 0085b23〕; 「緣起法者，非我所作，」—“The Dharma of dependent arising is not made by me,”〔T02 0085b24〕; 「亦非餘人作。然彼如來出世及未出世，法界」—“nor made by anyone else. Rather, whether that Tathāgata appears in the world or does not appear, the realm of the Dharma”〔T02 0085b25〕
• Treatise (the passage of So of Itself, for reference): 「此流轉實性現等覺已，以微妙智起正言」—“having fully awakened to the real nature of this transmigration, with subtle knowledge he raises right words”〔T30n1579 0833b05〕; 「詞，方便開示非生、非作。當知此中，無始時」—“and skilfully discloses that it is not produced and not made. Know that here, from beginningless time”〔T30n1579 0833b06〕; 「身，為令解了，隨順建立法住法界種性依」—“in order to bring understanding, accordingly establishes that the Dharma abides, the realm of the Dharma, the lineage, the support”〔T30n1579 0833b08〕

The shared words are 「作」—“made” and 「法界」—“the realm of the Dharma”; the sūtra has 「非我所作，亦非餘人作」—“not made by me, nor made by anyone else,” the treatise 「非生、非作」—“not produced and not made”; the sūtra 「如來自覺此法，成等正覺」—“the Tathāgata himself awakens to this Dharma and attains perfect right awakening,” the treatise 「如來於此流轉實性現等覺已」—“the Tathāgata, having fully awakened to the real nature of this transmigration” (「起，無始時來，因果展轉流轉相續。如來於」—“arising, from beginningless time, cause and effect in succession, transmigrating in continuity. The Tathāgata, toward”〔T30n1579 0833b04〕); the words differ. This passage, in the treatise’s order, stands in the place of Discourse 296, and is listed for reference under this discourse.

Made by oneself, experienced by oneself · undeclared (Discourse 300 · This One Makes, and the Rest)

• Sūtra: 「為自作自覺耶？」—“Is it made by oneself and experienced by oneself?”〔T02 0085c06〕; 「無記。自作自覺，此是無記。」—“undeclared. Made by oneself and experienced by oneself—this is undeclared.”〔T02 0085c07〕; 「自作自覺則墮常見，他作他覺則墮」—“Made by oneself and experienced by oneself falls into the view of permanence; made by another and experienced by another falls into”〔T02 0085c11〕; 「斷見。義說、法說，離此二邊，處於中道而」—“the view of annihilation. Teaching according to the meaning, teaching according to the Dharma, leaving these two extremes, standing in the middle way, and”〔T02 0085c12〕
• Treatise: 「復次，由二因緣，此作此受、餘作餘受不應」—“Further, by two causes and conditions, that this one makes and this one experiences, that another makes and another experiences, should not”〔T30n1579 0833b10〕; 「記別。云何為二？一者、因果相屬一故，諸行」—“be declared. What are the two? First, because cause and effect belong to each other as one, formations”〔T30n1579 0833b11〕; 「故。若於此論不受不執，以中道行，如唯」—“because. If one does not accept or grasp this doctrine, and by the practice of the middle way, as only”〔T30n1579 0833b13〕; 「因果而正記別，亦無過失。」—“cause and effect, rightly declares it, there is also no fault.”〔T30n1579 0833b14〕

The shared words are 「作」—“make,” 「記」—“declare,” and 「中道」—“the middle way”; the sūtra has 「自作自覺」—“made by oneself and experienced by oneself” and 「他作他覺」—“made by another and experienced by another,” the treatise 「此作此受、餘作餘受」—“this one makes and this one experiences, another makes and another experiences”; the sūtra 「此是無記」—“this is undeclared,” the treatise 「不應記別」—“should not be declared”; the words differ. It is listed for reference in the manner of correspondence.

The world relies on two things · right view (Discourse 301)

• Sūtra: 「說正見。云何正見？云何世尊施設正見？」—“speaks of right view. What is right view? How does the World-Honored One set forth right view?”〔T02 0085c20〕; 「世間有二種依，若有、若無，」—“The world relies on two things, existence or non-existence,”〔T02 0085c21〕; 「為取所觸；取所觸故，或依有、或依無。若」—“touched by clinging; because touched by clinging, it relies on existence or relies on non-existence. If”〔T02 0085c22〕; 「者無有，是名離於二邊說於中道，所謂此」—“does not occur; this is called leaving the two extremes and teaching the middle way—namely, this”〔T02 0085c28〕
• Treatise (the passage of Perfection of View, for reference): 「復次，若有棄捨無因、惡因，於因生法五種因」—“Further, if one casts away the absence of cause and wrong causes, and toward things born of causes, in the five kinds of cause”〔T30n1579 0834b14〕; 「中獲得正見，名見圓滿。於此正法及毘奈」—“obtains right view, this is called the perfection of view. In this true Dharma and Vina-”〔T30n1579 0834b15〕
• Treatise (the passage of the Limit of Reflection, recorded only): 「以故？如前說故。此二種依，用攝受愛以為」—“Why? Because of what was said before. These two kinds of support take the craving that appropriates as”〔T30n1579 0830b06〕

The shared words are 「正見」—“right view” and 「二種依」—“two kinds of support”; the 「二種依」—“two kinds of support” of the treatise’s Limit of Reflection are the support of suffering in one’s own body and the support of suffering in the appropriation of kin and dependents, while the two things relied on in the sūtra are existence and non-existence; the words are the same but what they point to differs, and it is recorded only, without being set in correspondence.

Suffering made by oneself · the middle way (Discourse 302 · Self-Making and What Follows)

• Sūtra: 「云何，瞿曇！苦自作耶？」—“How is it, Gautama? Is suffering made by oneself?”〔T02 0086a14〕; 「若受即自受者，我應」—“If the one who feels is himself the one who feels, I ought”〔T02 0086a25〕; 「說苦自作。若他受他即受者，是則他作。若」—“to say that suffering is made by oneself. If another feels and another then feels, that would be made by another. If”〔T02 0086a26〕; 「受自受、他受復與苦者，如是者自他作，我」—“feeling is felt by oneself and felt by another, and further gives suffering, being thus made by both self and another, I”〔T02 0086a27〕; 「不說。離此諸邊，說其中道，如來說法，此」—“do not say. Leaving these extremes, he teaches that middle way; the Tathāgata teaches the Dharma: this”〔T02 0086a29〕
• Treatise: 「復次，由二因緣，自作苦樂不可施設、不可」—“Further, by two causes and conditions, that suffering and happiness are made by oneself cannot be designated, cannot”〔T30n1579 0833c19〕; 「記別。如是他作、俱作、俱非所作無因而生，」—“be declared. In the same way, made by another, made by both, made by neither, arising without cause,”〔T30n1579 0833c20〕; 「此中諸行無作用故，此受此領自作苦樂，」—“because here formations have no agency, that this one feels and this one receives the suffering and happiness made by oneself,”〔T30n1579 0833c23〕; 「餘受餘領，不應道理。受所渴愛，攝受他受」—“that another feels and another receives, is not reasonable. That the thirst and craving of feeling appropriates another’s feeling”〔T30n1579 0833c25〕; 「亦不應理。是故遠離前之三種惡因論邊、」—“is also not reasonable. Therefore leaving far behind the former three extremes of the doctrines of wrong cause,”〔T30n1579 0833c27〕; 「後之一種無因論邊，覺了如前中道行教，」—“and the latter one extreme of the doctrine of no cause, awakening to the teaching of the practice of the middle way as before,”〔T30n1579 0833c28〕

The shared words are 「自作」—“made by oneself,” 「他作」—“made by another,” 「受」—“feel,” 「無因」—“without cause,” 「邊」—“extreme,” and 「中道」—“the middle way”; the sūtra has 「此是無記」—“this is undeclared,” the treatise 「不可施設、不可記別」—“cannot be designated, cannot be declared”; the sūtra 「自他作」—“made by both self and another,” the treatise 「俱作」—“made by both”; the sūtra 「離此諸邊」—“leaving these extremes,” the treatise 「遠離前之三種惡因論邊、後之一種無因論邊」—“leaving far behind the former three extremes of the doctrines of wrong cause and the latter one extreme of the doctrine of no cause”; the words differ. The treatise reads 「自作苦樂」—“suffering and happiness made by oneself,” which is close both to the 「苦」—“suffering” of Discourse 302 and to the 「苦樂」—“suffering and happiness” of Discourse 303.

Suffering and happiness made by oneself (Discourse 303)

• Sūtra: 「門瞿曇！苦樂自作耶？」—“-mana Gautama! Are suffering and happiness made by oneself?”〔T02 0086c06〕; 「非自非他無因作者，此是無記……」—“made neither by self nor by another, without cause—this is undeclared . . .”〔T02 0086c13〕
• Treatise (the passage of Self-Making and What Follows, for reference): 「復次，由二因緣，自作苦樂不可施設、不可」—“Further, by two causes and conditions, that suffering and happiness are made by oneself cannot be designated, cannot”〔T30n1579 0833c19〕
• Treatise (the passage of the Condition of Contact, for reference): 「於一切觸緣受有中，若諸沙門、或婆羅門，」—“Among all the existences of feeling conditioned by contact, if śramaṇas or brāhmaṇas”〔T30n1579 0834a13〕; 「作如是記：諸計苦樂自作、他作、俱作、俱非」—“make such a declaration: those who reckon suffering and happiness to be made by oneself, made by another, made by both, made by neither”〔T30n1579 0834a20〕; 「無因而生，於一切處由觸生受，何用妄計」—“arising without cause—everywhere feeling arises from contact; what use is there in falsely reckoning”〔T30n1579 0834a21〕

The shared words are 「苦樂」—“suffering and happiness,” 「自作」—“made by oneself,” 「他作」—“made by another,” 「無因」—“without cause,” and 「記」—“declare”; the 「觸」—“contact” of the treatise’s passage of the Condition of Contact is a character this discourse lacks. The rest of this discourse is abbreviated, pointing to Discourse 302; it is listed for reference in the manner of correspondence.

The remaining gates—of the gates of the uddānas of fascicle ninety-four of the treatise, 「觸緣、見圓滿、實、解、不愛樂、」—“the Condition of Contact, Perfection of View, the Real, Understanding, Not Delighting,”〔T30n1579 0834a11〕「法住智、精進、生處等為後。」—“Knowledge of the Abiding of the Dharma, Diligence, with the Place of Birth and the rest as what follows.”〔T30n1579 0834a12〕 and 「有滅、若沙門婆羅門、受智、」—“the Cessation of Existence, If Śramaṇas or Brāhmaṇas, Knowledge of Feeling,”〔T30n1579 0837b03〕「流轉、與來往、佛順逆為後。」—“Transmigration, Coming and Going, with the Buddha’s Forward and Reverse as what follows.”〔T30n1579 0837b04〕, those that share words with the text of the discourses of this fascicle are: the passage of 「法住智」—“Knowledge of the Abiding of the Dharma,” 「故，得法住智及涅槃智。用此二智以為依」—“therefore one obtains the knowledge of the abiding of the Dharma and the knowledge of nirvāṇa. Taking these two knowledges as support”〔T30n1579 0835c22〕, shares the words 「法住」—“the abiding of the Dharma” with Discourse 296; the passage of 「有滅」—“the Cessation of Existence,” 「諸學見迹，雖於有滅寂靜涅槃，不隨他」—“those in training who have seen the track, although toward the cessation of existence, peaceful nirvāṇa, not following others”〔T30n1579 0837b05〕, is close to 「寂滅、涅槃」—“quiescence, nirvāṇa” of Discourse 293 (Discourse 293 lacks the two characters 「有滅」—“the cessation of existence”). The passage of 「實」—“the Real,” 「動轉羸頓，如病、如癰，乃至廣說。」—“moving and turning, frail and worn, as a sickness, as a boil, and so on, taught at length.”〔T30n1579 0834c26〕, shares the words 「如病、如癰」—“as a sickness, as a boil” with Discourse 291, but what it teaches is different; it is recorded only. The places of the remaining gates, gate by gate, are given in the tenth topic ①.

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IV. Essentials of the Commentary on This Passage

This fascicle has no old line-by-line commentary. The Selection on Dependent Arising, Nutriment, the Truths, and the Elements 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, reading from 「略由三相」—“In brief, by three marks”〔T30n1579 0827c03〕 to the end of fascicle ninety-three of the treatise, 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. Establishing—dependent arising established by three marks (the general outline; shares with Discourse 288 the words 「識緣名色」—“consciousness conditions name and form” and 「名色緣識」—“name and form condition consciousness”)

「略由三相，應知建立緣起差別。一、從前際、」—“In brief, by three marks, know that the distinctions of dependent arising are established. First, from the former limit,”〔T30n1579 0827c03〕 「故。由是說言：名色緣識。俱生五根說名為」—“because. Therefore it is said: name and form condition consciousness. The five faculties arising together are called”〔T30n1579 0827c17〕 「言：識緣名色，名色緣識。於現在世，猶如束」—“it says: consciousness conditions name and form, name and form condition consciousness. In the present life, like a bundle”〔T30n1579 0827c23〕 「應生行識乃至諸受，皆不得生，成不生法。」—“the formations and consciousness, and so on up to the feelings, that would arise, all cannot arise, and become things that do not arise.”〔T30n1579 0828b19〕

The last phrase, 「成不生法」—“become things that do not arise,” shares its words with the 「成不生法」—“become a thing that does not arise” of Discourses 283 and 284 (「其根，乃至焚燒，令其磨滅，於未來世成不」—“its roots, and so on up to its being burned and worn away, in a future age become a thing that does not”〔T02 0079b15〕) and the 「成不生法」—“become a thing that does not arise” of Discourses 296 and 297.

2. The Mass of Suffering—the tree of suffering of later existence in nine aspects (shares with Discourses 283 and 284 the words 「樹」—“tree,” 「愛」—“craving,” 「溉灌」—“water,” 「根」—“root,” and 「名色」—“name and form”)

「復次，安立九相後有苦樹，能生當有。謂」—“Further, the tree of suffering of later existence is established in nine aspects, able to produce future existence. Namely”〔T30n1579 0828c12〕 「漏處所，依現在世隨觀愛味，依過去世深」—“places of the outflows, in the present life contemplate delight accordingly, in the past life deeply”〔T30n1579 0828c15〕 「加滋茂，以貪愛水而恒溉灌，令如前說能」—“adds to its growth, constantly waters it with the water of craving, so that, as said before, it can”〔T30n1579 0828c19〕 「慧者，不欲滋榮後有小樹，便斷其愛、愛緣」—“the wise one, not wishing the small tree of later existence to flourish, then cuts off its craving and the condition of craving”〔T30n1579 0828c25〕 「所造順後受業，總攝為一，說名後有如大」—“the actions made that are to be experienced later, gathered together as one, are called later existence, like a great”〔T30n1579 0829a01〕 「下根，令樹欝茂。於現法中，彼愛煩惱如傍」—“downward root, making the tree flourish. In the present life, that affliction of craving is like the side”〔T30n1579 0829a04〕 「切種子識，於當來世正續生時，住於名色。」—“-ness holding all seeds, at the time of rebirth in the age to come, abides in name and form.”〔T30n1579 0829a06〕

3. Contemplation of the Truths—the bodhisattva’s contemplation in reverse · the lamp and wick · the mass of fire · the path of the ancient sages (shares with Discourses 285, 286, and 287 the words 「膏油」—“oil,” 「炷」—“wick,” 「燈」—“lamp,” 「火聚」—“mass of fire,” 「乾草」—“dry grass,” 「識」—“consciousness,” 「古」—“ancient,” and 「仙」—“sage”)

「復次，世尊在昔為菩薩時，棄前所得諸世」—“Further, when the World-Honored One of old was a bodhisattva, he cast away the worldly [paths] he had gained before”〔T30n1579 0829a10〕 「知此中，順集諦法，猶如燈炷；即此集諦，如」—“know that here, the things that accord with the truth of arising are like the wick of a lamp; this truth of arising itself is like”〔T30n1579 0829a25〕 「膏油等；苦諦類燈；諸非聰慧補特伽羅，譬」—“the oil and the rest; the truth of suffering is like the lamp; persons who are not wise are like”〔T30n1579 0829a26〕 「如積集乾薪、乾草及乾牛糞。由是因緣，令」—“like heaping up dry firewood, dry grass, and dry cow dung. By these causes and conditions, it makes”〔T30n1579 0829b05〕 「苦火聚長時熾然，無有斷絕。」—“the mass of the fire of suffering blaze for a long time, without a break.”〔T30n1579 0829b06〕 「復次，世尊在昔為菩薩時，處菩提座，依緣」—“Further, when the World-Honored One of old was a bodhisattva, seated at the seat of awakening, by way of the gate of depen-”〔T30n1579 0829b07〕 「有苦、集，觀現在苦乃至作意相應心識，而復」—“there are suffering and arising; he contemplated present suffering up to the mind and consciousness associated with attention, and then”〔T30n1579 0829b17〕 「道，古昔諸仙同所遊履。如是但以世間作」—“path, trodden alike by the sages of old. Thus only with worldly”〔T30n1579 0829b28〕

4. Gathering the Holy Teaching—dependently arisen things have no agency · the bundle of reeds (shares with Discourse 288 the words 「自作」—“made by oneself,” 「他作」—“made by another,” 「蘆」—“reed,” 「展轉相依」—“leaning on one another,” and 「甘露」—“the deathless”)

「法前際苦、集，名色緣識，識緣名色，譬如束」—“the suffering and arising of the former limit of things; name and form condition consciousness, consciousness conditions name and form, like a bundle”〔T30n1579 0829c11〕 「蘆展轉相依而得住立。於其中間，諸緣生」—“of reeds leaning on one another and so standing. In between, the dependently arisen”〔T30n1579 0829c12〕 「法皆非自作，亦非他作，非自他作，非無因」—“things are all not made by oneself, nor made by another, not made by self and another, not without cause”〔T30n1579 0829c13〕 「畏；緣於涅槃，如實覺故，名見甘露；盡、無」—“fear; because, taking nirvāṇa as object, he awakens to it as it really is, he is called one who has seen the deathless; exhaustion, non-”〔T30n1579 0829c26〕 「證得妙甘露界具足安住。」—“realizes the wondrous element of the deathless and dwells in it complete.”〔T30n1579 0829c28〕

5. Subtle Knowledge—the body of the four great elements and the impermanence of consciousness (shares with Discourses 289 and 290 the words 「四大」—“the four great elements,” 「有增、有減」—“increases, decreases,” 「有捨、有取」—“is laid down, is taken up,” and 「轉變」—“change”; no shared simile)

「復次，有諸愚夫外道種類，雖能觀見四大種」—“Further, there are fools of the kinds of other sects who, though they can contemplate and see that the body of the four great”〔T30n1579 0829c29〕 「相麁顯可得，剎那剎那所緣易脫，其相轉變，」—“its mark is coarse, plain, and graspable; moment by moment its object easily slips away, its mark changes,”〔T30n1579 0830a12〕 「是慧眼所見境故。四大種身有增、有減、有」—“because it is an object seen by the eye of wisdom. The body of the four great elements increases, decreases, is”〔T30n1579 0830a16〕 「捨、有取，其無常性尚為非理肉眼境界，況」—“laid down, is taken up; its impermanence is still an object for the unreasoning fleshly eye—how much more”〔T30n1579 0830a17〕 「一切名所攝行，皆能厭離，生於勝解，亦得解」—“formations gathered under name, can feel weariness toward them all, give rise to resolve, and also attain libera-”〔T30n1579 0830a23〕

6. The Limit of Reflection—the three marks and the three limits (shares with Discourse 292 the words 「思量」—“reflect” and 「盡苦」—“end suffering”; within the passage, 「雜毒」—“mixed with poison,” 「飲」—“drink,” and 「渴」—“thirst” share words with Discourse 291, recorded only)

「三際能正思量，正能盡苦。云何三相？一、苦依」—“three limits can rightly reflect, and can rightly end suffering. What are the three marks? First, the basis of suffering”〔T30n1579 0830a27〕 「處，二、苦因緣，三、苦因緣依處，是名三相。云」—“; second, the cause and condition of suffering; third, the basis of the cause and condition of suffering—these are called the three marks.”〔T30n1579 0830a28〕 「是遂飲譬如雜毒可樂妙色所緣境界甘」—“by which one then drinks the sweet [drink]—like the delightful, wondrous objects of form mixed with poison”〔T30n1579 0830b11〕

7. Examination—examining by five marks · the potter (shares with Discourse 292 the words 「觀察」—“examine,” 「苦邊」—“the end of suffering,” 「福」—“meritorious,” 「非福」—“non-meritorious,” 「瓦」—“clay,” and 「彼彼法」—“various things”)

「眾苦，能作苦邊。何等為五？一者、觀察諸緣」—“the many sufferings, can make an end of suffering. What are the five? First, examining the conditions”〔T30n1579 0830b21〕 「法中無明為緣，福及非福、不動新業因法有」—“in things, with ignorance as condition, the meritorious, the non-meritorious, and the unmoving new actions, things of cause, exist”〔T30n1579 0830c01〕 「聖道、道果涅槃。彼於爾時，譬如陶師，舉」—“the noble path, and nirvāṇa, the fruit of the path. At that time he is like a potter who lifts”〔T30n1579 0830c06〕 「令如瓦有識身攝依得清涼。應知如前領」—“making the supports gathered in the conscious body, like the clay, become cool. Know that, as before, the”〔T30n1579 0830c09〕 「法生故，令彼彼法生；彼彼法滅故，令彼彼」—“things: because various things arise, they make various things arise; because various things cease, they make various”〔T30n1579 0830c15〕

8. Overestimation—the two kinds of overestimation, of those in training and of those beyond training (shares with Discourse 293 the words 「度疑」—“crossed beyond doubt,” 「猶豫」—“hesitation,” 「拔」—“draw out,” 「空」—“emptiness,” 「相應」—“connected with,” and 「得想」—“the notion of having attained”)

「者，彼告他言：我已渡疑，永斷三結。我於」—“he tells others: I have crossed beyond doubt and forever cut off the three bonds. I, toward”〔T30n1579 0830c19〕 「所證有學解脫，已離猶豫，已拔毒箭，已能」—“the liberation of one in training that I have realized, have left hesitation behind, have drawn out the poisoned arrow, can already”〔T30n1579 0830c20〕 「甚深出離世間、空性相應緣性緣起順逆等」—“profound, leaving the world behind, connected with emptiness, conditionality, dependent arising in forward and reverse order, and the rest”〔T30n1579 0830c25〕 「雜亂。由是因緣，彼於未得生已得想，於」—“confused. By these causes and conditions, he, not having attained, gives rise to the notion of having attained; toward”〔T30n1579 0831a03〕

9. The Later Profundity—profound dependent arising and ultimate nirvāṇa (shares with Discourse 293 the words 「甚深」—“profound,” 「緣起」—“dependent arising,” 「涅槃」—“nirvāṇa,” 「有為」—“the conditioned,” 「無為」—“the unconditioned,” and 「苦邊」—“the end of suffering”)

「云何如前聖說甚深？謂能開示甚深緣起究」—“What is the profundity spoken of by the Noble One above? It is that he can disclose profound dependent arising, ulti-”〔T30n1579 0831a20〕 「竟涅槃，三相相應有為、無為體性差別。有為」—“-mate nirvāṇa, and the difference in nature between the conditioned and the unconditioned, connected with three marks. The conditioned”〔T30n1579 0831a21〕 「無常，無為常住；諸行皆苦，涅槃寂靜。一切有」—“is impermanent, the unconditioned abides forever; all formations are suffering, nirvāṇa is peace. All”〔T30n1579 0831a22〕 「因所引現在苦依任運而滅，至苦邊際。此」—“the present supports of suffering drawn forth by causes cease of themselves, reaching the limit of suffering. This”〔T30n1579 0831a27〕

10. Difference—the distinction between the fool and the wise (shares with Discourse 294 the words 「智者」—“the wise one” and 「梵行」—“pure conduct”; listed for reference in the manner of correspondence)

「於此正法毘奈耶中，雖復愚智俱從前際」—“In this true Dharma and Vinaya, although the fool and the wise alike, from the former limit”〔T30n1579 0832b29〕 「有識之身，此身為緣，於外所有情非情數名」—“a conscious body, and with this body as condition, toward the name”〔T30n1579 0832c02〕 「為智者，先已尋求智資糧攝諸梵行故。於」—“is the wise one, because he has already sought the practices of pure conduct gathered as the provisions of knowledge. Toward”〔T30n1579 0832c12〕

11. The Conventional and the Ultimate—the principle of the two truths (shares with Discourse 295 the words 「世間集」—“the arising of the world,” 「世間滅」—“the cessation of the world,” 「善見」—“well seen,” and 「出離」—“deliverance”; listed for reference in the manner of correspondence)

「了知世俗、勝義二諦道理。如實知故，於現」—“fully know the principle of the two truths, the conventional and the ultimate. Because they know it as it really is, in the pre-”〔T30n1579 0832c16〕 「受、想、思身，歷觀為苦。又於愛身差別觀時，」—“feeling, perception, and volition, one contemplates them one by one as suffering. Further, when contemplating the distinctions of the classes of craving,”〔T30n1579 0832c27〕 「世間集及世間滅，由聞思慧，說名善見，亦」—“the arising of the world and the cessation of the world, by the wisdom of hearing and reflection, are said to be well seen, also”〔T30n1579 0833a03〕 「切煩惱及諸苦故，名出離慧。最極究竟能通」—“all afflictions and all sufferings, it is called the wisdom of deliverance. Utterly and ultimately it can penetrate”〔T30n1579 0833a12〕

12. So of Itself—the two divisions of dependent arising · the abiding of the Dharma and the nature of the Dharma (shares with Discourse 296 the words 「緣生法」—“dependently arisen things,” 「法住」—“the abiding of the Dharma,” 「法界」—“the realm of the Dharma,” and 「顛倒」—“inverted”)

「復次，由二因緣，於諸緣起及緣生法，建立」—“Further, by two causes and conditions, with regard to the forms of dependent arising and dependently arisen things, is established”〔T30n1579 0833a18〕 「由現在世，名為法住；由過去世，名為法定；」—“by the present life, it is called the abiding of the Dharma; by the past life, it is called the fixity of the Dharma;”〔T30n1579 0833a23〕 「智依處性故，名無倒性，非顛倒性。由彼」—“nature of the basis of knowledge as it really is, it is called the nature without inversion, the nature that is not inverted. By that”〔T30n1579 0833a27〕 「身，為令解了，隨順建立法住法界種性依」—“in order to bring understanding, accordingly establishes that the Dharma abides, the realm of the Dharma, the lineage, the support”〔T30n1579 0833b08〕

13. This One Makes, and the Rest—that this one makes and this one experiences should not be declared (shares with Discourse 300 the words 「作」—“make,” 「記」—“declare,” and 「中道」—“the middle way”; listed for reference in the manner of correspondence)

「復次，由二因緣，此作此受、餘作餘受不應」—“Further, by two causes and conditions, that this one makes and this one experiences, that another makes and another experiences, should not”〔T30n1579 0833b10〕 「故。若於此論不受不執，以中道行，如唯」—“because. If one does not accept or grasp this doctrine, and by the practice of the middle way, as only”〔T30n1579 0833b13〕

14. Great Emptiness—the two kinds of absence of self (shares with Discourse 297 the words 「大空」—“great emptiness,” 「命即是身」—“the life principle is the body,” and 「中道」—“the middle way”)

「名為大空。謂若有離世俗言說，妄見為依，」—“is called great emptiness. Namely, if, apart from conventional verbal expression, taking false views as support,”〔T30n1579 0833b20〕 「見，立如是論：命即是身，乃至廣說。如是亦」—“view, sets up such a doctrine: the life principle is the body, and so on, taught at length. Thus also”〔T30n1579 0833b26〕 「是二邪見邊，唯見因果，名中道行。所知真」—“these two extremes of wrong view, seeing only cause and effect, is called the practice of the middle way. What is known, true”〔T30n1579 0833b29〕

15. Together with Analysis—general statement and specific analysis (shares with Discourse 298 the words 「緣起」—“dependent arising,” 「無明」—“ignorance,” 「前際」—“the former limit,” and 「分別」—“analysis”)

「相。謂總標舉，或別分別。云何為二？一、如所」—“aspects. Namely, by a general statement, or by specific analysis. What are the two? First, as”〔T30n1579 0833c07〕 「明是前際無智。乃至廣說差別體相。廣分」—“-rance is the lack of knowledge of the former limit. And so on, the distinct natures and marks taught at length. Analysed at”〔T30n1579 0833c13〕

16. Self-Making and What Follows—that suffering and happiness are made by oneself cannot be declared (shares with Discourse 302 the words 「自作」—“made by oneself,” 「他作」—“made by another,” 「無因」—“without cause,” and 「中道」—“the middle way”; compare Discourse 303)

「復次，由二因緣，自作苦樂不可施設、不可」—“Further, by two causes and conditions, that suffering and happiness are made by oneself cannot be designated, cannot”〔T30n1579 0833c19〕 「記別。如是他作、俱作、俱非所作無因而生，」—“be declared. In the same way, made by another, made by both, made by neither, arising without cause,”〔T30n1579 0833c20〕 「後之一種無因論邊，覺了如前中道行教，」—“and the latter one extreme of the doctrine of no cause, awakening to the teaching of the practice of the middle way as before,”〔T30n1579 0833c28〕

Fascicle ninety-three of the treatise ends here: 「瑜伽師地論卷第九十三」—“Yogācārabhūmi, Fascicle 93”〔T30n1579 0834a01〕.

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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: the class of consciousness · going in order of the Dharma and in accordance with it · different from the self, existing in relation to the self · far removed from dust and stain, the pure Dharma-eye · clinging · arhat · nirvāṇa · free from desire · knowing as it really is · right reflection (carried over from Fascicle 1); mind, mentation, and consciousness · the four clingings · the four great elements and form made of the four great elements · the six classes of feeling · the six classes of perception · the six classes of volition · the six classes of consciousness · name and form · the end of suffering · the eightfold noble path · the six sense bases of contact · knowledge of former lives · arising and ceasing · conditioned · the view of annihilation · the ending of the outflows · Ānanda (carried over from Fascicle 2); the root of the Dharma · the eye of the Dharma · the support of the Dharma · other sects · without cause and without condition · the Tathāgata, the Worthy One, the Perfectly Awakened One · meditative reflection · the former limit and the later limit · clinging to precepts (carried over from Fascicle 3); unbroken comprehension · undeclared · the Dharma of the deathless · upāsaka · palmyra tree · the view of permanence · son of good family (carried over from Fascicle 5); the three feelings · the life principle and the body · made by oneself and made by another · doubt · the eight factors from right view to right concentration (carried over from Fascicle 7); rightly ending suffering · the path leading to the arising of suffering · the path leading to the cessation of suffering · the whole great mass of suffering (carried over from Fascicle 8); things bound by the bonds · things clung to · suffering and happiness made by oneself and made by another · the great obscurity of not knowing · venerables · the six internal sense bases (carried over from Fascicle 9); the two extremes · the middle way · when this exists, that exists · craving for sense desire · craving for form · craving for the formless · seeing the Dharma, attaining the Dharma, knowing the Dharma (carried over from Fascicle 10); not yours · the six classes of consciousness (carried over from Fascicle 11); the Kuru country, the village of the cowherds · the six classes of contact · the formless aggregates · the aggregate of form · Śāriputra · cutting off, casting out, exhausting, freedom from desire, cessation, rest, and vanishing · the whole great mass of the aggregates comes together (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 sound-correspondences that the Taishō notes attach to names in the discourses are given at the end of part ② of the tenth topic; the Compendium of Topics gives no Sanskrit forms in this passage, and none are supplied here.

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VII. Similes and Rhetoric

The discourses’ similes (the items are numbered as the base text itself counts them):

1. Planting a tree (Discourse 283)—the part on arising: 「如人種樹，初小軟弱，愛」—“As when a man plants a tree, at first small and tender, cher-”〔T02 0079a29〕; cherished and guarded, banked with earth, watered, kept in a fit balance of cold and warmth, it grows, and this is applied to the delight in and nourishing of things bound by the bonds; the part on cessation: 「斷根、截枝，段段斬截，分分解析，風飄日炙，」—“cuts the root, lops the branches, hacks it piece by piece, splits it part by part, it is blown by the wind and scorched by the sun,”〔T02 0079b12〕, applied to the contemplation of impermanence and the rest, by which it becomes a thing that does not arise.
2. The great tree (Discourse 284)—the part on arising: 「譬大樹根」—“like the roots of a great tree”〔T02 0079b28〕, 「以水，彼樹堅固，永世不朽。如是，比丘！」—“with water, that tree is firm and never decays through the ages. Just so, bhikṣu!”〔T02 0079c01〕; the part on cessation: the question 「滅，於未來世成不生法耶？」—“ceases, and in a future age becomes a thing that does not arise?” (「何？非為彼樹斷截其根，乃至焚燒，令其磨」—“think? Is it not that the tree, its roots cut off, and so on up to its being burned, is worn”〔T02 0079c17〕).
3. The lamp of oil and wick (Discourse 285)—the part on arising: 「譬如緣膏油及」—“It is like depending on oil and”〔T02 0080a12〕; when oil and wick are added the lamp’s light long endures; the part on cessation: 「丘！於意云何？譬如油、炷然燈，若不增油治」—“-kṣus! What do you think? It is like a lamp burning by oil and wick; if no oil is added and [the wick is not] trimmed”〔T02 0080b01〕.
4. The mass of fire from loads of firewood (Discourse 286)—the part on arising: 「譬如載樵十束、二十束、三十束、四」—“It is like bringing loads of firewood, ten bundles, twenty bundles, thirty bundles, for-”〔T02 0080b11〕; when dry grass and firewood are added the fire continues; the part on cessation: 「增樵草。諸比丘！於意云何？彼火當滅不？」—“adds no firewood or grass. Bhikṣus! What do you think? Will that fire go out or not?”〔T02 0080b18〕.
5. The old road in the wilderness · the old city (Discourse 287)—「譬如有人遊於曠野，披荒覓路，忽」—“It is as if a man wandering in the wilderness, parting the overgrowth in search of a road, sud-” (「今隨去。』譬如有人遊於曠野，披荒覓路，忽」—“now follow it.’ It is as if a man wandering in the wilderness, parting the overgrowth in search of a road, sud-”〔T02 0080c19〕), 「故城邑、故王宮殿、園觀浴池、林木清淨。彼」—“an old city, an old royal palace, parks, pavilions, bathing pools, groves pure and clean. He”〔T02 0080c21〕; he reports to the king and the king goes there to dwell; applied with 「八聖道，正見、正志、正語、正業、正命、正方便、正念、」—“the eightfold noble path, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness,”〔T02 0080c29〕. The simile first has 「林木清淨」—“groves pure and clean,” while his words to the king have 「林流清淨」—“groves and streams pure and clean”〔T02 0080c25〕; the characters differ, and both are recorded.
6. Three reeds (Discourse 288)—「智者因譬得解。譬如三蘆立於空地，展轉」—“the wise come to understand by similes. It is like three reeds standing on open ground, one”〔T02 0081b05〕; take away one and the other two do not stand, take away two and the one does not stand; applied with 「識緣名色亦復如是。展轉相依，而得生長。」—“consciousness conditioning name and form is also like this. Leaning on one another, they come to grow.”〔T02 0081b08〕.
7. The priceless jewel (Discourse 288)—Śāriputra’s praise: 「能答，如無價寶珠，世所頂戴，我今頂戴尊」—“can answer, like a priceless jewel that the world wears upon its head; now I wear upon my head the venerable”〔T02 0081b13〕; Kauṣṭhila’s praise: 「智之問，猶如世間無價寶珠，人皆頂戴，汝今」—“-dom’s question, like a priceless jewel in the world that all wear upon their heads; you now”〔T02 0081b29〕.
8. The monkey roaming the forest (Discourses 289 and 290)—「猶如獼」—“Like a mon-”〔T02 0081c15〕「猴遊林樹間」—“-key roaming among the forest trees”〔T02 0081c16〕, grasping at branches, letting go of one and seizing another; applied to mind, mentation, and consciousness arising at one time and ceasing at another. Discourse 290 has 「譬如獼猴遊林樹間，須臾處處，攀捉枝條，」—“It is like a monkey roaming among the forest trees, in an instant here and there, grasping at branches,”〔T02 0082a13〕.
9. Two sticks rubbed together (Discourse 290)—「如兩木相磨，和合生火；若兩木離散，火亦」—“like two sticks rubbed together, which in their meeting give rise to fire; if the two sticks are separated, the fire too”〔T02 0082a21〕; applied with 「隨滅。如是諸受緣觸集，觸生觸集，若彼彼」—“ceases accordingly. Just so, the feelings arise conditioned by contact, born of contact, arising from contact; if this or that”〔T02 0082a22〕.
10. Poison put into a cool pool beside the road (Discourse 291, in two rounds)—the first round: 「涼池水，香味具足，有人以毒著中，陽春之」—“cool pool water, full of fragrance and flavour, into which someone has put poison; in the late spring”〔T02 0082b23〕; the thirsty man does not believe it and drinks, 「苦。而彼渴者不信而飲，雖得美味，須臾或」—“suffering. And that thirsty man, not believing, drinks; though he gets a fine flavour, in a moment, either”〔T02 0082b27〕, applied to śramaṇas and brāhmaṇas who see the forms held dear and form the notion of permanence and the rest; the second round: the thirsty man believes and does not drink, 「我且忍渴，食乾麨飯，不取水飲。」—“I will rather endure my thirst and eat dried rice, and not take this water to drink.”〔T02 0082c11〕, applied to examining them as a sickness, as a boil, and the rest.
11. The freshly fired clay vessel (Discourse 292)—「一切所覺滅盡無餘。譬如力士取新熟瓦」—“all that is felt ceases without remainder. It is like a strong man who takes up a freshly fired clay”〔T02 0083b24〕, 「器，乘熱置地，須臾散壞，熱勢悉滅。如是，比」—“vessel and, while it is hot, sets it on the ground; in a moment it breaks apart and its heat is wholly gone. Just so, bhi-”〔T02 0083b25〕; applied to all that is felt ceasing wholly without remainder when the body breaks up and life ends.
12. The thorn of wrong views (Discourse 293)—「豫，拔邪見刺，不復退轉。心無所著故，何處」—“-tation behind, drawn out the thorn of wrong views; I shall not turn back again. Because the mind clings to nothing, where”〔T02 0083c03〕.
13. A palmyra tree cut off at the crown (Discourses 296 and 297)—Discourse 296: 「斷、悉知，斷其根本，如截多羅樹頭，於未」—“cut off, all are fully known, their root is cut off, like a palmyra tree cut off at the crown, in a fu-”〔T02 0084c06〕; the two views of Discourse 297: 「老死則斷，則知斷其根本，如截多羅樹」—“old age and death are then cut off, and one knows that their root is cut off, like a palmyra tree”〔T02 0085a03〕, 「屬誰者？行則斷，則知斷其根本，如截多」—“to whom do they belong? Formations are then cut off, and one knows that their root is cut off, like a [palmyra tree] cut”〔T02 0085a06〕.

The trees of Discourses 283 and 284 take cherishing and nourishing as the simile in the part on arising, and cutting and burning as the simile in the part on cessation; the lamp and the fire of Discourses 285 and 286 take the adding of oil and of firewood as the simile in the part on arising, and their not being added as the simile in the part on cessation; within a single discourse, one simile is used in two ways.

Set formulas:

Question and answer: In Discourses 283 and 284 the Buddha first teaches the part on arising, sets out the simile, then teaches the part on cessation and asks 「於意云何」—“What do you think?”; the bhikṣus answer 「如是，世尊」—“Yes, World-Honored One,” and the Buddha then applies it to the Dharma; in Discourses 285 and 286 the part on arising and the part on cessation each have one question and one answer. In Discourses 285 and 287 the Buddha himself tells of his own reflection in former times, asking himself link by link, ‘What being present, is this link present? Conditioned by what, is this link present?’, and answering himself with what he knew in 「即正思惟，如實無間等」—“then I reflected rightly, and with unbroken comprehension as it really is.” In Discourse 288 Śāriputra asks six questions (on old age, on death, on what makes old age and death, on birth and so on up to name and form, on consciousness, and on name and form and consciousness conditioning each other), and Kauṣṭhila gives six answers, the sixth answer drawing them together with the simile of the three reeds. In Discourse 292, after the Buddha himself has taught the reflecting link by link, he asks 「於意云何」—“What do you think?”; the bhikṣu answers 「不也，世尊」—“No, World-Honored One,” and the Buddha praises him: 「我亦如是說」—“I too teach it thus.” In Discourse 294 the Buddha himself sets the question 「有何差別」—“what difference is there,” the bhikṣus ask him to teach it, and the Buddha speaks again. Discourse 297 has two rounds of hypothetical questions and answers set by the Buddha: 「彼誰老死？老死屬誰？」—“Whose are that old age and death? To whom do old age and death belong?” and 「誰是行？行屬誰？」—“Whose are formations? To whom do formations belong?”. Discourse 298 teaches the twelve links by their meaning, each link with one question and one answer. In Discourses 300, 302, and 303 the questioners’ four questions take the same form: made by oneself, made by another, made by self and another, made neither by self nor by another, without cause (Discourse 300 has only two questions); to each the Buddha answers 「無記」—“undeclared”; in Discourse 300 the brāhmaṇa and in Discourse 302 Kāśyapa both press further for its meaning, and the Buddha then teaches the leaving of the two extremes and abiding in the middle way.

Repeated sentence patterns: In Discourses 283 and 284 the part on arising and the part on cessation are set against each other in forward and reverse, the sentence pattern wholly the same, with 「愛生」—“craving arises” changed to 「愛滅」—“craving ceases”; in Discourse 285 the part on arising has three tiers of 「何法有故」—“what being present” (birth, existence, clinging), and the part on cessation four tiers of 「何法無故」—“what being absent” (old age, sickness, and death; birth; existence; clinging), three against four, not evenly matched; in Discourse 287 the reverse contemplation reaches consciousness and the contemplation of cessation reaches ignorance, forward and reverse in the same form; in Discourses 289 and 290 the five sentences on pleasant contact, painful contact, joyful contact, sorrowful contact, and neutral contact take the same form; in Discourse 292 the nine links (clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, formations, ignorance) take the same form, each link ‘reflecting on this link: what is its cause, what is its arising, from what is it born, what is its contact,’ then 「如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊」—“knows as it really is, cultivates the graded way that goes toward it; this is called a bhikṣu going toward the right ending of suffering and reaching the end of suffering”; in Discourse 295 the presence and absence of 「六識身、六觸身、六受身、六想身、六思身」—“the six classes of consciousness, the six classes of contact, the six classes of feeling, the six classes of perception, the six classes of volition” are set against each other; in Discourse 297 the two rounds of questions on old age and death and on formations take the same form; in Discourse 298 the twelve links take the same form, ‘conditioned by this link: what is this link?’; in Discourses 302 and 303 the four questions and four answers take the same form, while Discourse 300 has only two questions (made by oneself and experienced by oneself; made by another and experienced by another) and then presses further for their meaning.

The form of the verses: This fascicle has no verses and no uddāna.

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VIII. Citation and Carrying Forward

• Shared words in the Compendium of Topics—the places where the text of the discourses of this fascicle shares words with the Compendium of Topics have already been listed verbatim in the third, fourth, and sixth topics and in part ① of the tenth topic; here only the anchors are listed: 〔T30n1579 0827c03〕〔T30n1579 0827c17〕〔T30n1579 0827c23〕〔T30n1579 0828b19〕〔T30n1579 0828c12〕〔T30n1579 0828c14〕〔T30n1579 0828c15〕〔T30n1579 0828c16〕〔T30n1579 0828c19〕〔T30n1579 0828c22〕〔T30n1579 0828c23〕〔T30n1579 0828c25〕〔T30n1579 0829a01〕〔T30n1579 0829a02〕〔T30n1579 0829a03〕〔T30n1579 0829a04〕〔T30n1579 0829a06〕〔T30n1579 0829a07〕〔T30n1579 0829a10〕〔T30n1579 0829a14〕〔T30n1579 0829a25〕〔T30n1579 0829a26〕〔T30n1579 0829a27〕〔T30n1579 0829b03〕〔T30n1579 0829b05〕〔T30n1579 0829b06〕〔T30n1579 0829b07〕〔T30n1579 0829b08〕〔T30n1579 0829b17〕〔T30n1579 0829b18〕〔T30n1579 0829b27〕〔T30n1579 0829b28〕〔T30n1579 0829c07〕〔T30n1579 0829c11〕〔T30n1579 0829c12〕〔T30n1579 0829c13〕〔T30n1579 0829c24〕〔T30n1579 0829c25〕〔T30n1579 0829c26〕〔T30n1579 0829c27〕〔T30n1579 0829c28〕〔T30n1579 0829c29〕〔T30n1579 0830a02〕〔T30n1579 0830a06〕〔T30n1579 0830a12〕〔T30n1579 0830a16〕〔T30n1579 0830a17〕〔T30n1579 0830a20〕〔T30n1579 0830a22〕〔T30n1579 0830a23〕〔T30n1579 0830a26〕〔T30n1579 0830a27〕〔T30n1579 0830a28〕〔T30n1579 0830b06〕〔T30n1579 0830b08〕〔T30n1579 0830b10〕〔T30n1579 0830b11〕〔T30n1579 0830b12〕〔T30n1579 0830b13〕〔T30n1579 0830b20〕〔T30n1579 0830b21〕〔T30n1579 0830b23〕〔T30n1579 0830c01〕〔T30n1579 0830c06〕〔T30n1579 0830c07〕〔T30n1579 0830c09〕〔T30n1579 0830c10〕〔T30n1579 0830c14〕〔T30n1579 0830c15〕〔T30n1579 0830c19〕〔T30n1579 0830c20〕〔T30n1579 0830c25〕〔T30n1579 0830c27〕〔T30n1579 0831a03〕〔T30n1579 0831a04〕〔T30n1579 0831a20〕〔T30n1579 0831a21〕〔T30n1579 0831a22〕〔T30n1579 0831a27〕〔T30n1579 0832b29〕〔T30n1579 0832c01〕〔T30n1579 0832c02〕〔T30n1579 0832c03〕〔T30n1579 0832c07〕〔T30n1579 0832c12〕〔T30n1579 0832c15〕〔T30n1579 0832c16〕〔T30n1579 0832c17〕〔T30n1579 0832c24〕〔T30n1579 0832c26〕〔T30n1579 0832c27〕〔T30n1579 0833a03〕〔T30n1579 0833a12〕〔T30n1579 0833a18〕〔T30n1579 0833a22〕〔T30n1579 0833a23〕〔T30n1579 0833a24〕〔T30n1579 0833a26〕〔T30n1579 0833a27〕〔T30n1579 0833b04〕〔T30n1579 0833b05〕〔T30n1579 0833b06〕〔T30n1579 0833b07〕〔T30n1579 0833b08〕〔T30n1579 0833b10〕〔T30n1579 0833b11〕〔T30n1579 0833b13〕〔T30n1579 0833b14〕〔T30n1579 0833b15〕〔T30n1579 0833b20〕〔T30n1579 0833b22〕〔T30n1579 0833b26〕〔T30n1579 0833b29〕〔T30n1579 0833c02〕〔T30n1579 0833c06〕〔T30n1579 0833c07〕〔T30n1579 0833c12〕〔T30n1579 0833c13〕〔T30n1579 0833c17〕〔T30n1579 0833c18〕〔T30n1579 0833c19〕〔T30n1579 0833c20〕〔T30n1579 0833c23〕〔T30n1579 0833c25〕〔T30n1579 0833c27〕〔T30n1579 0833c28〕〔T30n1579 0834a13〕〔T30n1579 0834a20〕〔T30n1579 0834a21〕〔T30n1579 0834b14〕〔T30n1579 0834b15〕〔T30n1579 0834c26〕〔T30n1579 0835c22〕〔T30n1579 0837b05〕.
• Carrying forward the uddānas—the general uddāna of fascicle ninety-three of the treatise, 「立等、二諦等、以觸為緣等、」—“Establishing and the rest, the two truths and the rest, with contact as condition and the rest,”〔T30n1579 0827b27〕, is one verse; the section of the separate uddāna of its first item, 「立等」—“Establishing and the rest,” 「立、苦聚、諦觀、攝聖教、微智、」—“Establishing, the Mass of Suffering, Contemplation of the Truths, Gathering the Holy Teaching, Subtle Knowledge,”〔T30n1579 0827c01〕, nine items, corresponds in position to Discourses 283–293 of this fascicle (first topic); the section of the separate uddāna of its next item, 「二諦等」—“the two truths and the rest,” 「異、世俗勝義、法爾、此作等、」—“Difference, the Conventional and the Ultimate, So of Itself, This One Makes, and the Rest,”〔T30n1579 0832b27〕, seven items, corresponds in position to Discourses 294–302 of this fascicle (first topic). The items of the two verses of fascicle ninety-four of the treatise, 「觸緣、見圓滿、實、解、不愛樂、」—“the Condition of Contact, Perfection of View, the Real, Understanding, Not Delighting,”〔T30n1579 0834a11〕 and 「有滅、若沙門婆羅門、受智、」—“the Cessation of Existence, If Śramaṇas or Brāhmaṇas, Knowledge of Feeling,”〔T30n1579 0837b03〕, are recorded only by their position (part ① of the tenth topic).
• Carrying forward within the fascicle—「如上廣」—“as taught at length above”〔T02 0080b10〕 in Discourse 286 points back to Discourse 285; the two discourses open with the same 「我憶宿命未成」—“I recall that in a former life, before I had attained,” and the simile of the lamp and the simile of the firewood and fire take the same form; Discourse 287 also opens the same way, and its 「齊識而還」—“turning back at consciousness” carries on the link-by-link self-questioning of Discourse 285 and pushes it as far as consciousness. Discourse 290 carries on Discourse 289: the teaching on the body of the four great elements and on mind, mentation, and consciousness is the same, while the simile of two sticks rubbed together takes the place of the teaching on contact and feeling. 「廣說如上」—“taught at length as above”〔T02 0086c13〕 in Discourse 303 points back to 「阿支羅迦葉經」—“the discourse to Acela Kāśyapa,” Discourse 302; the request to ask, the four questions, and the undeclared of the two discourses take the same form; Discourse 302 asks about 「苦」—“suffering,” Discourse 303 asks about 「苦樂」—“suffering and happiness.” The 「自作自覺」—“made by oneself and experienced by oneself” of the brāhmaṇa in Discourse 300, the 「苦自作」—“suffering made by oneself” of Kāśyapa in Discourse 302, and the 「苦樂自作」—“suffering and happiness made by oneself” of the wanderer of another sect in Discourse 303—the questions of the three discourses follow one after another; the 「於此二邊，心所不隨，正向中」—“not following these two extremes with the mind, rightly toward the middle”〔T02 0084c22〕 of Discourse 297, the 「離此二邊，處於中道」—“leaving these two extremes, abiding in the middle way” of Discourse 300, the 「離於二邊說於中道」—“leaving the two extremes, teaching the middle way” of Discourse 301, and the 「離此諸邊，說其中道」—“leaving these extremes, teaching the middle way” of Discourse 302: four discourses teach alike the leaving of the extremes and the middle way, recorded only, without explanation.
• Beyond this fascicle—the listing together of the five aggregates in Discourse 289’s 「於色生厭，於受、想、行、識生厭」—“feels weariness toward form, feels weariness toward feeling, perception, formations, and consciousness” (「聖弟子於色生厭，於受、想、行、識生厭，厭故」—“the noble disciple feels weariness toward form, feels weariness toward feeling, perception, formations, and consciousness; because of weariness”〔T02 0081c26〕) and Discourse 290’s 「於色解脫，於受、想、行、識解脫」—“is liberated from form, is liberated from feeling, perception, formations, and consciousness” stands in the same line as the teaching on the five aggregates in the discourses of the earlier section, recorded only, without explanation; the six sense bases of contact in Discourse 294’s 「此六觸入所觸」—“touched by these six sense bases of contact” and Discourse 295’s 「謂六觸入處」—“namely, the six sense bases of contact” stand in the same line as the teaching on the six sense bases of contact in the discourses of the earlier section, recorded only, without explanation.

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IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to fifty-eight variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【宮-CB】【磧乙-CB】【北藏-CB】【麗-CB】【房山-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; 「（無）」—“(none)” = the current transcription lacks the character; recorded together, without adjudication; nos. 006, 010, 017, 021, 022, 023, 024, 032, 033, 037, 052, and 055, twelve in all, are rows of revision by the current collated text, not original Taishō notes):

Two remarks of the current collated text (rows of revision by the current collated text, not original Taishō notes; only the characters discussed and the basis are recorded; the page numbers of other editions cited in the remarks are not recorded, and no character is changed on their basis):

Nine matters worth recording (recorded together, without adjudication):

1. Readings in Discourses 283 and 284 (nos. 001–004)—in 「初小軟弱」—“at first small and tender,”, the 「軟」—“tender” in two places (0079a29 · 0079b10): 【宋】 reads 漸 (gradually); in Discourse 284, 「縛心」—“binding the mind” (0079b25): 【宮-CB】【磧乙-CB】 and the three editions read 心縛 (the mind bound), in the same order as 「味著、顧念、心縛」—“delight, longing, and the binding of the mind”〔T02 0079a27〕 in Discourse 283; in 「憂、悲、惱、苦」—“sorrow, lamentation, distress, and suffering”, the 「惱、苦」—“distress, suffering” (0079c05): the three editions read 苦惱 (suffering and distress). The plain rendering follows the current reading.
2. Readings in Discourses 284, 285, and 286 (nos. 005–009)—in 「如是」—“thus”, the 「是」—“thus” in the closing sentence of Discourse 284 (0079c25): the three editions read 是如是 (the phrase doubled); in 「歡喜奉行」—“rejoiced and practised accordingly”, the 「喜」—“rejoiced” at the end of Discourse 284 (0079c26): 【大】 reads 善 (good), and the current reading follows 【麗-CB】 (a row of revision by the current collated text); in 「生、老、死上」—“what lies beyond birth, old age, and death”, the 「老」—“old age” in Discourse 285 (0080a02): the three editions read 老病 (old age and sickness); 「生」—“arise” (0080b02): the three editions read 生法 (things that arise); 「佛」—“the Buddha” (0080b03): the three editions read 佛言 (the Buddha said). The plain rendering follows the current reading.
3. Readings in Discourse 287 (no. 010)—in 「故城邑」—“the old city”, the 「故」—“old” (0080c21): 【大】 reads 古 (ancient), and the current reading follows 【麗-CB】 (a row of revision by the current collated text); that is, 【大】 reads ‘the ancient city,’ the same character as in 「古仙人道」—“the path of the ancient sages”, the 「古」—“ancient” above. The plain rendering follows the current reading.
4. Readings in Discourse 288 (nos. 011–017)—in 「共相問訊慶慰已」—“having greeted each other and exchanged courtesies”, the 「慰」—“greet” (0081a12): the three editions read 慰慰 (the character doubled); in 「寧有閑暇見答與不」—“would you have the leisure to answer me or not”, the 「與」—“or” (0081a14): 【元】【明】 read 以 (a different particle); 「自」—“self” and 「然」—“yet” (0081a21): the three editions read 自作 (made by oneself) and 然後 (and then); in 「非他作」—“not made by another”, the 「他作」—“made by another” (0081a29): the three editions read 非他 (not by another), and in the same sentence at 0081b02 【北藏-CB】 also reads 非他 (a row of revision by the current collated text; see also the remark above); in 「然彼識緣名色生」—“yet that consciousness arises conditioned by name and form”, the 「緣」—“condition” (0081a29): 【大】 reads 增 (increase), and the current reading follows 【元】【明】. The plain rendering follows the current reading.
5. Readings in Discourses 289 and 290 (nos. 018–022)—in 「小過」—“a little more”, the 「小」—“small” (0081c14): the three editions read 少 (little); in 「日夜時刻」—“day and night, moment by moment,”, the 「刻」—“moment” in two places (0081c15 · 0082a12): 【大】 reads 尅 (a variant form), and the current reading follows 【磧乙-CB】【元】【明】 (0082a12 is a row of revision by the current collated text); in 「背捨」—“turns away,”, the 「背」—“turn away” in two places (0082a06 · 0082a08): 【大】 reads 習 (practise), and the current reading follows 【宮-CB】【磧乙-CB】 and the three editions (0082a08 is a row of revision by the current collated text); that is, 【大】 reads ‘practising relinquishment.’ The plain rendering follows the current reading.
6. Readings in Discourse 291 (nos. 023–028)—in 「世間所念端正之色」—“the comely forms the world holds dear,”, the 「端」—“comely” in two places (0082b16 · 0082b18): 【大】 reads 諦 (examined) (a row of revision by the current collated text); that is, 【大】 reads ‘examined and right forms’; in 「清涼池」—“clear, cool pool”, the 「涼池」—“cool pool” (0082b25): 【大】 reads 涼 (cool), and the current reading follows 【磧乙-CB】【元】【明】; 「政」—“just,” in two places (0082b29 · 0082c02): the three editions read 正 (just); 「如」—“as” (0082c16): the three editions read 於 (toward). The plain rendering follows the current reading.
7. Readings in Discourse 292 (nos. 029–034)—in 「彼所乘」—“that on which he rides”, the 「乘」—“ride” (0082c23): the three editions lack it; 【大】 has one extra 「欲」—“desire” in three places (0083a13 · 0083a23 · 0083b02), which the current reading does not adopt (0083a13 follows 【宮-CB】【磧乙-CB】 and the three editions; 0083a23 and 0083b02 are rows of revision by the current collated text); 「滅」—“cease” (0083a14): the three editions lack it; 「明」—“knowledge” (0083b07): the three editions read 明無明 (knowledge, ignorance). The plain rendering follows the current reading.
8. Readings in Discourses 293, 294, 295, 296, and 297 (nos. 035–046)—in Discourse 293, 「世」—“world” (0083c05): the three editions read 世坐 (world, seat); 「矇」—“dim” (0083c13): 【宋】【元】 read 朦 (a variant form); above 「有餘苦」—“the suffering that remains,” 【大】 has the character 「滅」—“cease” (0083c19), which the current reading, following 【宮-CB】【房山-CB】, does not adopt (a row of revision by the current collated text); in Discourse 294, 「梵行」—“pure conduct” (0084a04): 【大】 reads 梵 (pure), and the current reading follows 【宮-CB】【磧乙-CB】 and the three editions; 「唯」—“only” (0084a05): the three editions read 惟 (a variant form); 「所」—“that which” (0084a14): 【宋】【元】 lack it; in Discourse 295, in 「如實正知」—“knows rightly as it really is”, the 「知」—“know” (0084b05): the three editions read 智 (knowledge); 「賢聖」—“the noble ones” (0084b08): 【明】 reads 聖賢 (the two characters reversed); 「實寂」—“true quiescence” (0084b08): the three editions read 貫穿 (penetrating), that is, the three editions read ‘the deliverance of the noble ones, penetrating’; in Discourse 296, 「知」—“know” (0084b27): the three editions read 智 (knowledge); in Discourse 297, 「所知」—“what is known” (0085a01) and 「是」—“this” (0085a05): the three editions lack them. The plain rendering follows the current reading.
9. Readings in Discourses 298, 299, 302, and 303 (nos. 047–058)—in 「類一生」—“classes, are born once”, the 「一」—“once” of the link of birth taught by its meaning in Discourse 298 (0085b12): the three editions lack it, and the remark of the current collated text says it is suspected to be an interpolation (see the remark above); 「柱」—“prop” (0085b15): the three editions read 任 (bear); 「奉行」—“practised accordingly” in the closing sentence of Discourse 299 (0085c01): the three editions read 隨喜作禮而去 (rejoiced in accord, paid homage, and departed); in 「寧有閑暇見答與不」—“would you have the leisure to answer me or not”, the 「與」—“or” in Discourse 302 (0086a09): 【元】【明】 read 以 (a different particle); 「他無因作者」—“by another, without cause” (0086a19): 【大】 reads 他 (another), and the current reading follows 【北藏-CB】【明】; below it 【大】 has the four characters 「無因作者」—“without cause” (0086a20), which the current reading does not adopt (a row of revision by the current collated text); 「若」—“if” (0086a26): the three editions read 苦 (suffering); in 「受第一記」—“received the foremost declaration”, the 「受」—“receive” (0086b23): 【明】 reads 授 (confer); in 「少有所營」—“had a small matter to see to”, the 「少」—“little” in Discourse 303 (0086b26): 【大】 reads 小 (small), and the current reading follows 【麗-CB】 (a row of revision by the current collated text); 「問」—“ask” (0086c09): the three editions read 問沙門 (ask the śramaṇa); 「為」—“for” (0086c09): the three editions lack it; 「受」—“receive” (0086c15): 【明】 reads 授 (confer). The plain rendering follows the current reading.

Punctuation in five places: the Buddha’s own account in Discourses 285 and 287 opens each paragraph in the base text with an opening quotation mark that is not closed (of the kind of 「緣、何法有故取有？何法緣故取有？』即正思惟，」—“conditioned: what being present, is clinging present? Conditioned by what, is clinging present?’ Then I reflected rightly,”〔T02 0080a08〕), and the plain rendering closes it paragraph by paragraph; in four places—Discourse 286’s 「專精禪思……」—“single-mindedly in meditative reflection …”〔T02 0080b10〕 and 「著，愛則滅，愛滅則取滅……」—“attachment, craving then ceases; when craving ceases, clinging ceases …”〔T02 0080b21〕, Discourse 287’s 「六入處、名色、識、行……」—“the six sense bases, name and form, consciousness, formations …”〔T02 0080c10〕, and Discourse 303’s 「非自非他無因作者，此是無記……」—“made neither by self nor by another, without cause—this is undeclared …”〔T02 0086c13〕—the base text marks an abbreviated passage with 「……」—“…”, which the plain rendering records as it stands, explaining within the paragraph what is abbreviated; in the two rounds of the simile in Discourse 291, the words of the passer-by and of the thirsty man stand within inner quotation marks, and the plain rendering flattens them into the sentence; the Buddha’s words 「自作自覺」—“made by oneself and experienced by oneself” and 「無記」—“undeclared” that the brāhmaṇa quotes in Discourse 300 stand within inner quotation marks (「云何我問『自作自覺』，說言『無記』」—“How is it that when I ask ‘made by oneself and experienced by oneself,’ you say ‘undeclared’”〔T02 0085c09〕), and the plain rendering flattens them into the sentence; the 「苦自作耶」—“is suffering made by oneself?” and 「無記」—“undeclared” that Kāśyapa quotes in Discourse 302 also stand within inner quotation marks, and the plain rendering does the same.

Gaiji: the present transcription of this fascicle has one character of the private-use area: U+F0253 「麨」 (in Discourse 291, 「我且忍渴，食乾麨飯，不取水飲。」—“I will rather endure my thirst and eat dried rice, and not take this water to drink.”〔T02 0082c11〕), recorded at the code point of the base text; the plain rendering also records the code point, and no standard character is supplied in its place. 「𨅖」 (U+28156, not in the private-use area) appears in three places, in 「𨅖陀迦旃延」—“Saṃdha Kātyāyana” in Discourse 301 (0085c18 · 0085c21 · 0086a02), and is recorded as in the base text. Interlinear notes: none in this fascicle. The line form of the verse: this fascicle has no verses.

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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)—only places where the treatise’s words and the discourse’s words are the same words or the same simile, verbatim, are taken as established, and one sentence of the treatise is cited for each; where the sense is close but the treatise lacks the words, it is passed over with one sentence in present-day language and marked 〔correspondence of meaning; no shared words in the treatise〕; where the treatise and the discourse share words but, by the method of correspondence, it is listed only for reference, it is marked 〔correspondence of meaning; shared terms in the third topic〕. The names of the items of the treatise’s uddānas are appended after the discourse numbers, as readings (first topic). The section of the treatise that teaches in general the establishing of dependent arising by three aspects is the overall outline of this fascicle, with no discourse of its own: 「略由三相，應知建立緣起差別。一、從前際、」—“In brief, by three aspects one should know that the distinctions of dependent arising are established. First, from the former limit,”〔T30n1579 0827c03〕.

As for the gates of the two uddāna verses of fascicle ninety-four, those that correspond to discourses of this fascicle are already listed in the table above; for the rest: the gate of 「不愛樂」—“Not Delighting” 〔not found〕 (「不愛樂」—“not delighting” and 「愛樂」—“delighting” were searched for in the transcription of this fascicle, with zero occurrences each); the gate of 「生處」—“the Place of Birth” 〔not found〕 (「生處」—“place of birth” was searched for in the transcription of this fascicle, with zero occurrences); the gate of 「若沙門婆羅門」—“If Śramaṇas or Brāhmaṇas” is recorded only by its position (「有滅、若沙門婆羅門、受智、」—“the Cessation of Existence, If Śramaṇas or Brāhmaṇas, Knowledge of Feeling,”〔T30n1579 0837b03〕), with no correspondence assigned; the word 「精進」—“diligence” occurs zero times in the transcription of this fascicle, and the correspondence for Discourse 297 in the table above takes only its meaning.

② Saṃyutta coordinates (discourse by discourse · only the original Taishō notes recorded):

There are eighteen Taishō notes, all 「S. 12.」; the one note for Discourse 285 records two coordinates at once; the three Discourses 293, 297, and 299 have none recorded. Of the twenty-one discourses, eighteen have coordinates.

The Taishō notes also give notes of corresponding sounds for names within the discourses; they are recorded verbatim for reference: 「Mahākoṭṭhita.」 (0081a10, Mahākauṣṭhila); 「億波提因…轉 Upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ.」 (0082b11); 「離此二邊處於中道而說法 Ete ubho ante anupagamma majjhena Tathāgato dhammaṃ deseti.」 (0085c12); 「阿…葉 Acela-Kassapa.」 (0086a06).

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