雜阿含經 卷第十四Saṃyukta Āgama · Fascicle 14

Placement of the passage as a whole. This unit is the whole of Fascicle 14 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第十四」—“Saṃyukta Āgama, Fascicle 14”; 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-two discourses (discourse numbers 343 to 364); one verse (Discourse 345, the Pārāyaṇa, the Questions of Ajita, quoted by the World-Honored One); no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第十四」—“Saṃyukta Āgama, Fascicle 14.” There are 10,121 Chinese characters in the fascicle. There are three dwelling places: Rājagṛha, in the Kalandaka Bamboo Grove (Discourses 343–350; in Discourse 343 the venerable Bhūmija is on Vulture Peak, in Discourse 344 the venerable Śāriputra and the venerable Mahākauṣṭhila are on Vulture Peak, and in Discourse 347 a great many of the heterodox gather in the Hall of the Unprecedented); Śrāvastī, by the Elephant-Ear Pond (Discourse 351, where four venerables dwell, the Buddha not being present); and Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 352–364). Speakers: in Discourses 346, 348–350, and 352–361 the World-Honored One addresses the bhikṣus (direct teaching); in Discourses 362–364 the World-Honored One first puts a question, the bhikṣus request the teaching, and the Buddha then teaches it; in Discourse 343 a great many wanderers of another sect ask and the venerable Bhūmija answers, Bhūmija goes to the venerable Śāriputra, Śāriputra approves and teaches at length, the venerable Ānanda tells the Buddha, the Buddha approves and tells of his own former times, and Ānanda states the conclusion; in Discourse 344 the venerable Mahākauṣṭhila asks six times and the venerable Śāriputra answers six times; in Discourse 345 the World-Honored One asks, the venerable Śāriputra is silent three times and then answers, Śāriputra speaks to the bhikṣus, a bhikṣu tells the Buddha, and the Buddha answers; in Discourse 347 a great many of the heterodox request Suśīma, Suśīma asks the bhikṣus and a bhikṣu answers, Suśīma tells the Buddha and the Buddha answers, and Suśīma confesses his fault; in Discourse 351 the venerable Nārada asks, the venerable Musīla answers and then is silent, the venerable Shusheng answers in his place and gives a simile, and the venerable Ānanda questions Nārada; Discourses 344 and 351 do not, in the whole of either discourse, come from the mouth of the World-Honored One. The mirror set against it is the selection and gathering on dependent arising, nutriment, the truths, and the elements, in the topics of the sūtras, in the Compendium of Topics of the Yogācārabhūmi (Fascicle 94 of the treatise). The Taishō collation notes give forty-five variant readings (eight of them rows of revision in the current edition), see the ninth topic; the coordinates carried in the Taishō notes number twenty, see the tenth topic.

I. Doctrinal-Outline Placement

The place of Fascicle 14—the head of the fascicle in the base text:

「雜阿含經卷第十四」—“Saṃyukta Āgama, Fascicle 14”〔T02 0093b22〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0093b24〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第十四」—“Saṃyukta Āgama, Fascicle 14”〔T02 0100c25〕. The sequence of discourses begins at (343): 「如是我聞：一時，佛住王舍城迦蘭陀竹園」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T02 0093b25〕. This fascicle is the second fascicle of the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements, carrying on from Fascicle 12.

Dwelling places (all verbatim from the base text):

• Rājagṛha, in the Kalandaka Bamboo Grove—「如是我聞：一時，佛住王舍城迦蘭陀竹園」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T02 0093b25〕: Discourse 343; the same phrase is also found at〔T02 0094b02〕〔T02 0095b10〕〔T02 0095c17〕〔T02 0096b25〕〔T02 0098a13〕〔T02 0098b06〕〔T02 0098b22〕: Discourses 344–350.
• Vulture Peak—「爾時，尊者浮彌比丘住耆闍崛山。」—“At that time the venerable bhikṣu Bhūmija was staying on Vulture Peak.”〔T02 0093b26〕: where Bhūmija of Discourse 343 was; 「爾時，尊者舍利弗、尊者摩訶拘絺羅住耆闍崛山」—“At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were staying on Vulture Peak”〔T02 0094b03〕: where the two venerables of Discourse 344 were.
• The Hall of the Unprecedented—「眾多異道聚會未曾講堂，作如是論：」—“a great many of the heterodox gathered in the Hall of the Unprecedented and held this discussion:”〔T02 0096b29〕: where the great many of the heterodox of Discourse 347 gathered.
• Śrāvastī, by the Elephant-Ear Pond—「如是我聞：一時，尊者那羅、尊者茂師羅、尊者殊勝、尊者阿難住舍衛國象耳池側」—“Thus have I heard. At one time the venerable Nārada, the venerable Musīla, the venerable Shusheng, and the venerable Ānanda were staying at Śrāvastī, by the Elephant-Ear Pond”〔T02 0098c01〕: Discourse 351; this discourse does not record where the Buddha was staying.
• Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park—「如是我聞：一時，佛住舍衛國祇樹給孤獨園」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0099a06〕: Discourse 352; the same phrase is also found at〔T02 0099b02〕〔T02 0099b19〕〔T02 0099c04〕〔T02 0099c19〕〔T02 0099c27〕〔T02 0100a12〕〔T02 0100a23〕〔T02 0100b02〕〔T02 0100b11〕〔T02 0100b22〕〔T02 0100c04〕〔T02 0100c15〕: Discourses 353–364.

The types of the twenty-two 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):

How the discourses group together (by the discourses’ own form; only shared form is recorded, and no judgement is made on their meaning):

1. Discourses 343 and 344—both are questions and answers among disciples on Vulture Peak, and Śāriputra is present in both; in Discourse 343 the wanderers of another sect ask whether suffering and happiness are made by oneself or made by another, and in Discourse 344 Kauṣṭhila asks about perfection of view.
2. Discourse 345—Śāriputra alone answers the World-Honored One’s question.
3. Discourse 346—the not abandoning and the abandoning of three things in ten tiers (old age, sickness, and death, and nine tiers of their causes).
4. Discourse 347—the matter of Suśīma’s going forth secretly as a thief.
5. Discourses 348 and 349—the merit of the Tathāgata’s appearing in the world, and that the bhikṣus should exert themselves; the closing phrase of the two discourses, 「自利、利他、自他俱利」—“one’s own good, the good of others, the good of both,” is the same.
6. Discourse 350—the noble disciple does not think thus.
7. Discourse 351—questions and answers among four venerables: the difference between the knowledge and vision that the cessation of existence is nirvāṇa and the ending of the outflows.
8. Discourses 352–354—ascetics and brāhmaṇas knowing as it really is and not knowing as it really is; three discourses in one form, changing step by step.
9. Discourses 355–357—fully knowing, the forty-four kinds of knowledge, the seventy-seven kinds of knowledge; three discourses in one form, increasing step by step.
10. Discourse 358—the dharma of increase and the dharma of decrease.
11. Discourses 359–361—reflecting and false imagining, and so there is the fetter, and consciousness abides grasping at an object; three discourses in one form, increasing step by step.
12. Discourses 362–364—the learned bhikṣu, the bhikṣu who teaches the Dharma, practice in accordance with the Dharma; three discourses in one form.

Speakers: the speakers of Discourse 343 are, in order, the wanderers of another sect, the venerable Bhūmija, the venerable Śāriputra, the venerable Ānanda, and the Buddha; within the Buddha’s account of his own former times there are, again, questions and answers between the Buddha and wanderers of another sect. The whole of Discourse 344 is the questions and answers of two persons, the venerable Mahākauṣṭhila and the venerable Śāriputra; the World-Honored One is not among them. Discourse 345 is questions and answers between the Buddha and Śāriputra; after the Buddha leaves, Śāriputra speaks to the bhikṣus, and a bhikṣu reports Śāriputra’s words to the Buddha. Discourse 347 has the most speakers: the great many of the heterodox, one among them (「有一年少，名曰須深，」—“There is a young man named Suśīma,”〔T02 0096c09〕), Suśīma, the great many bhikṣus, a bhikṣu, and the Buddha; within the Buddha’s simile there are also the words of the patrol, of the king, and of his minister. The whole of Discourse 351 is the questions and answers of four venerables; the World-Honored One is not among them. In the remaining seventeen discourses the World-Honored One addresses the bhikṣus throughout; in Discourses 362–364 the words with which the bhikṣus request the teaching are one and the same.

Verse: one, in Discourse 345, of four lines, five characters to the line, the verse of 「波羅延那阿逸多所問」—“the Pārāyaṇa, the Questions of Ajita” quoted by the World-Honored One (see the seventh topic). This fascicle has no summary verse.

Abbreviated passages:

The uddānas of the Compendium of Topics (Fascicle 94 of the treatise, three verses; only their order is recorded; for their correspondence with this fascicle see the tenth topic, ①):

「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, the Place of Birth, and so on, come after.”〔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, and Coming and Going, the Buddha’s Forward and Reverse, come after.”〔T30n1579 0837b04〕 「安立、與因緣、觀察於食義、」—“Establishing, together with Causes and Conditions, Examining the Meaning of Nutriment,”〔T30n1579 0838c04〕 「極多諸過患、雜染等為後。」—“the Very Many Dangers, Defilement, and so on, come after.”〔T30n1579 0838c05〕

The fourteen items of the first two verses correspond, in order, to the positions of Discourses 343–361 of this fascicle (Discourse 347 corresponds at once to the three items 「解」—“Understanding,” 「法住智」—“Knowledge of the Abiding of the Dharma,” and 「佛順逆」—“the Buddha’s Forward and Reverse”); the five items of the third verse are the selection and gathering on nutriment, and in this fascicle only the four nutriments of Discourse 344 share words with it (the third topic); the rest belong to later fascicles.

II. Collation with the Alternate Translations

For the twenty-two 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; there is only one cross-reference note marked 「cf.」—“cf.,” at Discourse 364, and what it points to is a coordinate, not the Alternate Translation (「cf. S. 12. 16. Dhammakathika.」—“cf. S. 12. 16. Dhammakathika.,” 0100c15, see the tenth topic, ②). This fascicle has no collation notes against the Alternate Translation. No parallel is constructed here.

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

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

Suffering and happiness arise from the condition of contact (Discourse 343 · the Condition of Contact)

• Sūtra: 「苦樂自作耶」—“Are suffering and happiness made by oneself?”〔T02 0093c02〕; 「苦樂自他作耶？」—“Are suffering and happiness made by both self and another?”〔T02 0093c06〕; 「世尊說苦樂從緣起生」—“The World-Honored One says that suffering and happiness arise from conditions”〔T02 0093c14〕; 「婆羅門所說苦樂自作者，亦緣觸生；若言不從觸生者」—“brāhmaṇas speak of, the suffering and happiness made by oneself, also arise conditioned by contact; to say that they do not arise from contact”〔T02 0094a01〕; 「非自非他無因作者，彼亦緣觸生，若言不緣觸生者」—“made neither by self nor by another, without cause—these too arise conditioned by contact; to say that they do not arise conditioned by contact”〔T02 0094a03〕
• Treatise: 「於一切觸緣受有中，若諸沙門、或婆羅門，」—“Among all that is, feeling conditioned by contact, if ascetics or brāhmaṇas,”〔T30n1579 0834a13〕; 「於彼所問無差別記，謂諸苦樂皆從緣生，」—“to what they ask, a declaration without distinction: namely, all suffering and happiness arise from conditions,”〔T30n1579 0834a18〕; 「若於彼問作如是記：諸計苦樂自作、他作、俱作、俱非無因而生」—“If to their question one makes such a declaration: those who reckon suffering and happiness made by oneself, made by another, made by both, or arisen from neither, without cause”〔T30n1579 0834a19〕; 「俱非無因而生，於一切處由觸生受，何用妄計自他作等」—“arisen from neither, without cause—in every case feeling arises through contact; what use is it falsely to reckon them made by oneself, by another, and so on?”〔T30n1579 0834a20〕

The shared words are 「苦樂」—“suffering and happiness,” 「自作」—“made by oneself,” 「他作」—“made by another,” 「無因」—“without cause,” 「沙門」—“ascetic,” 「婆羅門」—“brāhmaṇa,” and 「觸」—“contact”; the sūtra has 「從緣起生」—“arise from conditions,” the treatise 「皆從緣生」—“all arise from conditions”; the sūtra 「緣觸生」—“arise conditioned by contact,” the treatise 「由觸生受」—“feeling arises through contact”; the sūtra 「自他作」—“made by both self and another,” the treatise 「俱作」—“made by both”; the sūtra 「非自非他無因作」—“made neither by self nor by another, without cause,” the treatise 「俱非無因而生」—“arisen from neither, without cause”; the sūtra 「此是無記」—“this is undeclared,” the treatise 「無差別記」—“a declaration without distinction”; the words differ.

Perfection of view · accomplished in straight view · unbreakable purity (Discourse 344 · Perfection of View)

• Sūtra: 「多聞聖弟子於此法、律，成就何法，名為見具足，直見成就，」—“accomplished in what dharma is a learned noble disciple in this Dharma and Discipline called one of perfection of view, accomplished in straight view,”〔T02 0094b09〕; 「成就於佛不壞淨，來入正法，得此正法，悟此正法」—“accomplished in unbreakable purity in the Buddha, one who has come into the right Dharma, attained this right Dharma, awakened to this right Dharma”〔T02 0094b11〕; 「多聞聖弟子於不善法如實知、不善根如實知」—“the learned noble disciple knows unwholesome things as they really are, knows the unwholesome roots as they really are”〔T02 0094b12〕; 「一者麁摶食，二者細觸食，三者意思食」—“first, coarse morsel food; second, subtle contact; third, mental intention”〔T02 0094c01〕; 「若聖弟子斷除無明而生明，何須更求」—“If the noble disciple has cut off ignorance and knowledge has arisen, what need is there to seek further”〔T02 0095b08〕
• Treatise: 「復次，若有棄捨無因、惡因，於因生法五種因中獲得正見，名見圓滿。於此正法及毘奈耶不可轉故」—“Further, if one has cast off no-cause and wrong cause, and has gained right view regarding the five kinds of cause among the things that arise from causes, this is called perfection of view. Because in this right Dharma and Vinaya one cannot be turned away”〔T30n1579 0834b14〕; 「於此正法及毘奈耶不可轉故，亦得名為成正直見。」—“because in this right Dharma and Vinaya one cannot be turned away, one is also called accomplished in right and straight view.”〔T30n1579 0834b15〕; 「由於涅槃意樂淨故，亦名成就於佛證淨，於所知境智清淨故」—“because the inclination toward nirvāṇa is pure, one is also called accomplished in the purity of realization in the Buddha; because knowledge of the objects to be known is pure”〔T30n1579 0834b16〕; 「云何名為從因生法五種因耶？一、惡趣因，謂諸不善及不善根」—“What are called the five kinds of cause of the things that arise from causes? First, the cause of the bad destinies, namely the unwholesome things and the unwholesome roots”〔T30n1579 0834b19〕; 「二、善趣因，謂一切善及諸善根。」—“second, the cause of the good destinies, namely all that is wholesome and the wholesome roots.”〔T30n1579 0834b21〕; 「於識住令識住因，謂四種食。四現法、後法雜染因」—“the cause that makes consciousness abide in the stations of consciousness, namely the four kinds of nutriment. Fourth, the cause of defilement in this life and later lives”〔T30n1579 0834b21〕; 「後法雜染因，謂一切漏。五、清淨因，謂諦緣起。」—“the cause of defilement in later lives, namely all the outflows. Fifth, the cause of purification, namely the truths and dependent arising.”〔T30n1579 0834b22〕; 「如實了知真實是道；名見圓滿。觀緣生事，乃至無明為邊際故」—“knows clearly as it really is that this is truly the path; this is called perfection of view. Because one contemplates the things arisen from conditions, up to ignorance as their limit”〔T30n1579 0834b26〕; 「乃至無明為邊際故。過此更無緣生因觀，唯由此觀」—“up to ignorance as their limit. Beyond this there is no further contemplation of the causes of what arises from conditions; only through this contemplation”〔T30n1579 0834b27〕

The shared words are 「正見」—“right view,” 「正法」—“right Dharma,” 「不善」—“unwholesome,” 「善根」—“wholesome roots,” 「食」—“nutriment,” 「無明」—“ignorance,” and 「邊際」—“limit”; the sūtra has 「見具足」—“perfection of view,” the treatise 「見圓滿」—“perfection of view”; the sūtra 「直見成就」—“accomplished in straight view,” the treatise 「成正直見」—“accomplished in right and straight view”; the sūtra 「成就於佛不壞淨」—“accomplished in unbreakable purity in the Buddha,” the treatise 「成就於佛證淨」—“accomplished in the purity of realization in the Buddha”; the sūtra 「來入正法，得此正法，悟此正法」—“has come into the right Dharma, attained this right Dharma, awakened to this right Dharma,” the treatise 「於正法趣向、親近及與正證」—“toward the right Dharma, heading toward it, drawing near to it, and rightly realizing it” (「名於正法趣向、親近及與正證。云何名為從因生法五種因耶」—“is called heading toward, drawing near to, and rightly realizing the right Dharma. What are called the five kinds of cause of the things that arise from causes”〔T30n1579 0834b18〕); the sūtra 「四食」—“the four nutriments,” the treatise 「四種食」—“the four kinds of nutriment”; the sūtra 「三病」—“the three illnesses,” the treatise 「一切漏」—“all the outflows”; the words differ. The sūtra’s order is unwholesome things · wholesome things, nutriment, illness, suffering, old age and death up to formations; the treatise’s five kinds of cause are the cause of the bad destinies · the cause of the good destinies, the cause that makes consciousness abide (the four kinds of nutriment), the cause of defilement (all the outflows), and the cause of purification (the truths and dependent arising); only the two orders are recorded, and no judgement is made on whether they match.

The names of the four nutriments (Discourse 344 · together with the selection and gathering on nutriment)

• Sūtra: 「一者麁摶食，二者細觸食，三者意思食」—“first, coarse morsel food; second, subtle contact; third, mental intention”〔T02 0094c01〕; 「三者意思食，四者識食，是名為食，如是食如實知。」—“third, mental intention; fourth, consciousness—these are called nutriment; thus one knows nutriment as it really is.”〔T02 0094c01〕; 「云何食集如實知？謂當來有愛，喜、貪俱，彼彼樂著」—“What is knowing the arising of nutriment as it really is? Namely craving for future existence, together with delight and craving, delighting in and attached to this place and that”〔T02 0094c03〕
• Treatise: 「一者、段，二者、順樂受觸，三者、有漏意會思」—“first, morsel; second, contact conducive to pleasant feeling; third, mental volition with the outflows”〔T30n1579 0838c11〕; 「有漏意會思，四者、能執諸根大種識。當知此中，段與現法氣力為食」—“mental volition with the outflows; fourth, the consciousness that holds the faculties and the great elements. Know that here, morsel food is nutriment for the strength of this present life”〔T30n1579 0838c11〕; 「正見生故，能斷無明，能生於明。」—“because right view arises, one can cut off ignorance and can give rise to knowledge.”〔T30n1579 0839a27〕; 「復次，若不如實觀此四食，便為憙、貪之所染污」—“Further, if one does not contemplate these four nutriments as they really are, one is then defiled by delight and craving”〔T30n1579 0840a12〕

The shared words are 「食」—“nutriment,” 「觸」—“contact,” 「思」—“intention,” 「識」—“consciousness,” 「四食」—“the four nutriments,” 「貪」—“craving,” 「無明」—“ignorance,” and 「明」—“knowledge”; the sūtra has 「麁摶食」—“coarse morsel food,” the treatise 「段」—“morsel”; the sūtra 「細觸食」—“subtle contact,” the treatise 「順樂受觸」—“contact conducive to pleasant feeling”; the sūtra 「意思食」—“mental intention,” the treatise 「有漏意會思」—“mental volition with the outflows”; the sūtra 「識食」—“consciousness,” the treatise 「能執諸根大種識」—“the consciousness that holds the faculties and the great elements”; the sūtra 「喜、貪俱」—“together with delight and craving,” the treatise 「憙、貪之所染污」—“defiled by delight and craving”; the sūtra 「斷除無明而生明」—“cut off ignorance and knowledge has arisen,” the treatise 「能斷無明，能生於明」—“can cut off ignorance and can give rise to knowledge”; the words differ.

Training · the reckoning of dharmas · entering well into the realm of the Dharma (Discourse 345 · the Real)

• Sūtra: 「舍利弗！何等為學？何等為法數？」—“Śāriputra! What is training? What is the reckoning of dharmas?”〔T02 0095b15〕; 「比丘真實者，厭、離欲、滅盡向。食集生，彼比丘以食故」—“a bhikṣu, toward what is real, weariness, dispassion, heading toward complete cessation. It is born of the arising of nutriment; that bhikṣu, because of nutriment”〔T02 0095b18〕; 「正使世尊一日一夜，乃至七夜，異句異味問斯義者，我亦悉能」—“Even if the World-Honored One were to ask about this meaning for a day and a night, and so on up to seven nights, with different phrasing and different flavor, I could still”〔T02 0095c02〕; 「舍利弗比丘善入法界故。」—“because the bhikṣu Śāriputra has entered well into the realm of the Dharma.”〔T02 0095c14〕
• Treatise: 「復次，略有三種於現法中真實寂滅，乃至壽量未永止息」—“Further, in brief there are three kinds of real quiescence in this present life, while the life span has not yet forever ceased”〔T30n1579 0834c01〕; 「於彼有學正修行時，施設學性。於彼無學作是思惟」—“when those still in training are rightly practicing, the nature of training is designated. Those beyond training reflect thus”〔T30n1579 0834c02〕; 「無生智所思擇故，名思擇法。云何為三？一、六處，二、六處緣觸」—“because it is what the knowledge of non-arising discerns, it is called the dharma of discernment. What are the three? First, the six bases; second, contact conditioned by the six bases”〔T30n1579 0834c04〕; 「又即於彼厭離欲滅勤修正行。又能如實了知彼受觸所引生」—“and toward them, too, diligently practicing rightly in weariness, dispassion, and cessation. And able to know clearly as it really is that feeling is brought about by contact”〔T30n1579 0834c07〕; 「等說一切事法增上名句文身，名為法界。諸有獲得無礙解故，」—“the collections of names, phrases, and syllables that predominate over the dharmas of all things spoken of are called the realm of the Dharma. Because those who have gained unobstructed understanding,”〔T30n1579 0834c19〕; 「名句文身隨欲自在，是故說名善達法界。」—“are free as they wish in the collections of names, phrases, and syllables, they are therefore called well versed in the realm of the Dharma.”〔T30n1579 0834c21〕; 「乃至能於七日七夜，或過彼量，辭辯無竭。復以如是差別種類」—“up to being able, for seven days and seven nights, or beyond that measure, to speak with eloquence that is never exhausted. Again, with such distinct kinds”〔T30n1579 0834c23〕

The shared words are 「真實」—“real,” 「學」—“training,” 「厭」—“weariness,” 「離欲」—“dispassion,” 「滅」—“cessation,” 「法界」—“the realm of the Dharma,” and 「七夜」—“seven nights” (the treatise has 「七日七夜」—“seven days and seven nights”); the sūtra has 「法數」—“the reckoning of dharmas” and 「數法」—“the dharma of reckoning,” the treatise 「思擇法」—“the dharma of discernment”; the sūtra 「善入法界」—“has entered well into the realm of the Dharma,” the treatise 「善達法界」—“well versed in the realm of the Dharma”; the sūtra 「異句異味」—“with different phrasing and different flavor,” the treatise 「更以餘名，隨其所樂差別宣說」—“again with other names, proclaiming it with distinctions as one pleases”; the words differ. The sūtra teaches by 「食集生」—“it is born of the arising of nutriment” whence the real comes about; the treatise teaches it by three real things, ‘the six bases, contact conditioned by the six bases, and feeling conditioned by contact’; only the two teachings are recorded.

Old age, sickness, and death · the not abandoning and the abandoning of three things (Discourse 346 · Not Delighting)

• Sūtra: 「有三法，世間所不愛」—“There are three things that the world does not love”〔T02 0095c18〕; 「世間所不愛、不念、不可意。何等為三？謂老、病、死。」—“unloved, unwished for, and disagreeable to the world. What are the three? Namely old age, sickness, and death.”〔T02 0095c18〕; 「以三法不斷故，」—“Because three things are not abandoned,”〔T02 0095c25〕; 「謂身見、戒取、疑，復有三法不斷故，不堪能離身見」—“namely the view of the body, clinging to precepts, and doubt. Again, because three things are not abandoned, one is unable to be free of the view of the body”〔T02 0095c28〕
• Treatise: 「復次，有三種法，是諸世間所愛所樂，依內而說」—“Further, there are three kinds of things that the world loves and delights in, spoken of with regard to what is inward”〔T30n1579 0835a23〕; 「能引所治不可愛樂三種別法：一者、疾病，二者、衰老，三者、夭沒。」—“three distinct things, unloved and undelightful, that bring about what is to be counteracted: first, sickness; second, aging; third, untimely death.”〔T30n1579 0835a25〕; 「若於三學起邪行時，便不堪任超越疾病、衰老、夭沒」—“If one gives rise to wrong practice in the three trainings, one is then unable to pass beyond sickness, aging, and untimely death”〔T30n1579 0835a26〕; 「無有堪能超異生地，無倒趣入正性離生，永斷三結」—“is unable to pass beyond the stage of ordinary beings, to enter without inversion the rightness that is free of rebirth, and forever cut off the three bonds”〔T30n1579 0835c11〕; 「由不永斷三種結故，無有堪能依止修道得阿羅漢」—“because one has not forever cut off the three kinds of bond, one is unable, relying on the path of cultivation, to attain arhatship”〔T30n1579 0835c13〕; 「於現法中無餘永斷貪瞋癡等一切煩惱，超越當來疾病、衰老及以夭沒」—“in this present life to cut off forever, without remainder, all the afflictions, greed, hatred, delusion, and the rest, and pass beyond future sickness, aging, and untimely death”〔T30n1579 0835c14〕

The shared words are 「三法」—“three things” (the treatise has 「三種法」—“three kinds of things”), 「世間」—“the world,” 「愛」—“love,” 「不堪」—“unable,” and 「斷」—“abandon”; the sūtra has 「世間所不愛」—“what the world does not love,” the treatise 「世間所愛所樂」—“what the world loves and delights in” (the treatise takes strength, fine form, and life span as what is loved, and sickness, aging, and untimely death as what harms them); the sūtra 「老、病、死」—“old age, sickness, and death,” the treatise 「疾病、衰老、夭沒」—“sickness, aging, and untimely death”; the sūtra 「貪、恚、癡」—“greed, hatred, and delusion,” the treatise 「貪瞋癡」—“greed, hatred, and delusion”; the sūtra 「身見、戒取、疑」—“the view of the body, clinging to precepts, and doubt,” the treatise 「三結」—“the three bonds”; the words differ.

First knowing the abiding of the Dharma · then knowing nirvāṇa · liberation by wisdom (Discourse 347 · Knowledge of the Abiding of the Dharma · Understanding)

• Sūtra: 「我是慧解脫也。」—“I am one liberated by wisdom.”〔T02 0097a21〕; 「彼先知法住，後知涅槃。彼諸善男子獨一靜處」—“They first know the abiding of the Dharma, then know nirvāṇa. Those sons of good family, alone in a quiet place”〔T02 0097b06〕; 「唯願世尊為我說法，令我得知法住智，得見法住智。」—“I only wish that the World-Honored One would teach me the Dharma, so that I may come to know the knowledge of the abiding of the Dharma, and come to see the knowledge of the abiding of the Dharma.”〔T02 0097b14〕; 「有生故有老死，不離生有老死耶？」—“Because there is birth, there are old age and death; it is not that apart from birth there are old age and death—is it not so?”〔T02 0097b17〕
• Treatise: 「增上慧學增上力故，得法住智及涅槃智。用此二智以為依止」—“through the predominant power of the training in higher wisdom, one gains the knowledge of the abiding of the Dharma and the knowledge of nirvāṇa. Using these two knowledges as support”〔T30n1579 0835c21〕; 「令心解脫一切煩惱，得阿羅漢，成慧解脫。」—“one makes the mind liberated from all afflictions, attains arhatship, and becomes one liberated by wisdom.”〔T30n1579 0835c23〕; 「此中云何名法住智？謂如有一，聽聞隨順緣性緣起無倒教已」—“Here, what is called the knowledge of the abiding of the Dharma? It is as when someone, having heard the uninverted teaching that accords with conditionality and dependent arising”〔T30n1579 0835c24〕; 「如其因果安立法中所有妙智，名法住智。」—“the excellent knowledge there is regarding the dharmas established as cause and effect is called the knowledge of the abiding of the Dharma.”〔T30n1579 0835c29〕; 「又復云何名涅槃智？謂彼法爾若於苦集滅道，以其妙慧悟入信解是真苦集滅道諦時」—“And again, what is called the knowledge of nirvāṇa? It is that, by the nature of things, when with excellent wisdom one enters into and resolves in faith that suffering, arising, cessation, and the path are the true truths of suffering, arising, cessation, and the path”〔T30n1579 0836a01〕; 「便於涅槃能以妙慧悟入信解為寂靜等。如是妙智名涅槃智。」—“one is then able, with excellent wisdom, to enter into and resolve in faith that nirvāṇa is peace and so on. Such excellent knowledge is called the knowledge of nirvāṇa.”〔T30n1579 0836a07〕

The shared words are 「法住智」—“the knowledge of the abiding of the Dharma,” 「涅槃」—“nirvāṇa,” 「慧解脫」—“liberation by wisdom,” and 「阿羅漢」—“arhat”; the sūtra has 「先知法住，後知涅槃」—“first knowing the abiding of the Dharma, then knowing nirvāṇa,” the treatise 「法住智及涅槃智」—“the knowledge of the abiding of the Dharma and the knowledge of nirvāṇa,” and the treatise further gives the order as entering nirvāṇa after 「依止彼法住智」—“relying on that knowledge of the abiding of the Dharma” (「如是依止彼法住智，及因於苦、若苦因緣住厭逆想」—“thus relying on that knowledge of the abiding of the Dharma, and, because of suffering and the causes and conditions of suffering, dwelling in the perception of weariness and turning away”〔T30n1579 0836a06〕), while the sūtra teaches it with 「先」—“first” and 「後」—“then”; the words differ.

Declaring · my birth is ended (Discourse 347 · Understanding)

• Sūtra: 「梵行已立，所作已作，自知不受後有。」—“pure conduct has been established, what was to be done has been done; we know for ourselves that we shall not receive a later existence.”〔T02 0097a05〕; 「世尊！彼眾多比丘於我面前記說：」—“World-Honored One! Those great many bhikṣus declared before me:”〔T02 0097a26〕
• Treatise: 「復次，當知具解諸阿羅漢，略有六種記別所解」—“Further, know that the arhats who are complete in understanding have, in brief, six kinds of declaring what they have understood”〔T30n1579 0834c27〕; 「謂作是記：我生已盡，乃至廣說。智記別者，謂有問言」—“namely, they make this declaration: ‘My birth is ended,’ and so on, taught at length. As to the declaration of knowledge, it is when someone asks”〔T30n1579 0835a03〕

The shared words are 「我生已盡」—“my birth is ended” and 「阿羅漢」—“arhat”; the sūtra has 「記說」—“declare,” the treatise 「記別」—“declaration”; the words differ.

Questioning in forward and reverse order (Discourse 347 · the Buddha’s Forward and Reverse)

• Sūtra: 「有生故有老死，不離生有老死」—“Because there is birth, there are old age and death; it is not that apart from birth there are old age and death”〔T02 0097b18〕; 「無生故無老死，不離生滅而老死滅耶？」—“Because there is no birth, there are no old age and death; it is not that apart from the cessation of birth old age and death cease—is it not so?”〔T02 0097b22〕
• Treatise: 「如過去佛得菩提已，即於緣起作意攀緣順逆道理」—“As the Buddhas of the past, having attained awakening, at once attended to and took as object the principle of dependent arising in forward and reverse order”〔T30n1579 0838a11〕

The treatise teaches that the Buddhas contemplate dependent arising in forward and reverse order; the sūtra is the Buddha questioning Suśīma in forward and reverse order; the only shared element is the meaning of 「緣起」—“dependent arising,” and the treatise has no phrase 「有生故有老死」—“because there is birth, there are old age and death”; it is only recorded.

Three hundred spears · three hundred lances (Discourse 347 · the selection and gathering on nutriment)

• Sūtra: 「彼王治罪，劖以三百矛，彼罪人身寧有完處如手掌不」—“That king, in punishing him, pierced him with three hundred spears; is there on that offender’s body still an unbroken place as big as the palm of a hand?”〔T02 0098a04〕
• Treatise: 「生如所說依識內苦，是故苾芻當觀識食如三百鉾之所鑽刺」—“there arises, as was said, the inner suffering that depends on consciousness; therefore a bhikṣu should contemplate the nutriment of consciousness as being pierced by three hundred lances”〔T30n1579 0840a01〕

The shared word is 「三百」—“three hundred”; the sūtra has 「矛」—“spear,” the treatise 「鉾」—“lance”; the sūtra uses it as a simile for the retribution of going forth secretly as a thief, the treatise uses it to contemplate the nutriment of consciousness; the simile is the same but what it illustrates differs; it is only recorded.

The ten powers of the Tathāgata · the four fearlessnesses · the lion’s roar · diligence (Discourse 348 · Diligence)

• Sūtra: 「如來成就十種力，得四無畏，知先佛住處，能轉梵輪，於大眾中震師子吼言」—“The Tathāgata has accomplished the ten powers, gained the four fearlessnesses, knows the abode of former Buddhas, can turn the Brahmā wheel, and in the midst of the great assembly roars the lion’s roar, saying”〔T02 0098a14〕; 「於大眾中震師子吼言：」—“in the midst of the great assembly roars the lion’s roar, saying:”〔T02 0098a15〕; 「方便修習，不放逸住，於正法、律精勤苦行，皮筋骨立」—“practice with skillful means, dwell heedfully, and in the right Dharma and Discipline strive in ascetic practice, until skin, sinew, and bone remain”〔T02 0098a20〕; 「不捨慇懃精進，方便堅固堪能。所以者何？」—“he does not give up earnest diligence, with skillful means firm and capable. Why is that?”〔T02 0098a22〕; 「當觀自利、利他、自他俱利」—“you should contemplate one’s own good, the good of others, the good of both”〔T02 0098b01〕; 「自他俱利，精勤修學，我今出家，不愚不惑，有果有樂」—“the good of both, and train diligently: ‘My going forth now is not foolish and not deluded; it has fruit and it has happiness’”〔T02 0098b01〕
• Treatise: 「云何名為大師圓備？謂諸如來成就十力、四無所畏」—“What is called the completeness of the great teacher? Namely that the Tathāgatas have accomplished the ten powers and the four fearlessnesses”〔T30n1579 0836a14〕; 「如是等名大師圓備。云何名為聖教圓備」—“these and the like are called the completeness of the great teacher. What is called the completeness of the holy teaching”〔T30n1579 0836a15〕; 「能轉梵輪，於大眾中正師子吼，開示一切順逆緣起」—“can turn the Brahmā wheel, and in the midst of the great assembly rightly roars the lion’s roar, opening and showing all of dependent arising in forward and reverse order”〔T30n1579 0836a16〕; 「若有安住懈怠心者，當知希求二種過患。一者、」—“if there is one who dwells settled in a slack mind, know that he seeks two kinds of danger. First,”〔T30n1579 0836b08〕; 「無退失時，能辦自義、他義、俱義。云何名為能辦自義」—“when there is no falling away, he can accomplish his own good, the good of others, and the good of both. What is called being able to accomplish his own good”〔T30n1579 0836b14〕; 「謂出家已，由其二相說名有果。一者、證得煩惱離繫究竟涅槃」—“namely, having gone forth, by two marks it is said to have fruit. First, realizing the final nirvāṇa that is free from the bonds of the afflictions”〔T30n1579 0836b16〕

The shared words are 「如來成就」—“the Tathāgata has accomplished,” 「轉梵輪」—“turn the Brahmā wheel,” 「於大眾中」—“in the midst of the great assembly,” 「師子吼」—“the lion’s roar,” 「懈怠」—“slack,” 「出家」—“going forth,” and 「有果」—“has fruit”; the sūtra has 「十種力」—“the ten powers,” the treatise 「十力」—“the ten powers”; the sūtra 「四無畏」—“the four fearlessnesses,” the treatise 「四無所畏」—“the four fearlessnesses”; the sūtra 「震師子吼」—“roars the lion’s roar,” the treatise 「正師子吼」—“rightly roars the lion’s roar”; the sūtra 「自利、利他、自他俱利」—“one’s own good, the good of others, the good of both,” the treatise 「自義、他義、俱義」—“his own good, the good of others, and the good of both”; the sūtra 「精勤」—“diligently” and 「精進」—“diligence,” the treatise 「勤精進」—“diligent effort” (「正觀六種圓備現前，足能發起勤精進住。」—“rightly contemplating the six kinds of completeness before one, one is fully able to arouse and dwell in diligent effort.”〔T30n1579 0836a09〕); the words differ.

Welcome · born in a holy place · no need for sign language (Discourse 349 · the Place of Birth)

• Sūtra: 「善來比丘！善出家、善得己利」—“Welcome, bhikṣus! You have well gone forth, well gained your own good”〔T02 0098b07〕; 「善得己利，曠世時時得生聖處，諸根具足，不愚不癡」—“well gained your own good; through long ages, from time to time, you have been born in a holy place, your faculties complete, not foolish and not deluded”〔T02 0098b07〕; 「不愚不癡，不須手語，好說、惡說堪能解義。」—“not foolish and not deluded, with no need for sign language, able to understand the meaning of what is well spoken and what is ill spoken.”〔T02 0098b08〕
• Treatise: 「復次，具四圓滿，能生聖處。若隨有一成此圓滿」—“Further, complete in four perfections, one can be born in a holy place. If one who has accomplished these perfections”〔T30n1579 0836c05〕; 「名曰善來、善出家者。云何名為四種圓滿？」—“one is called welcome, one who has well gone forth. What are called the four kinds of perfection?”〔T30n1579 0836c06〕; 「無有中品愚癡障故；非手代言，無有上品愚癡障故」—“because there is no obstruction of delusion of the middle grade; not using the hands in place of speech, because there is no obstruction of delusion of the highest grade”〔T30n1579 0836c17〕; 「有力能解善說、惡說所有法義。即於聖處有佛出世得值圓滿者」—“having the strength to understand the meaning of the Dharma in all that is well spoken and ill spoken. The perfection of meeting a Buddha appearing in the world in that holy place”〔T30n1579 0836c19〕

The shared words are 「善來」—“welcome,” 「善出家」—“well gone forth,” 「聖處」—“holy place,” 「愚癡」—“delusion” (the sūtra has 「不愚不癡」—“not foolish and not deluded”), 「惡說」—“ill spoken,” and 「義」—“meaning”; the sūtra has 「諸根具足」—“your faculties complete,” the treatise 「根圓滿」—“perfection of the faculties”; the sūtra 「不須手語」—“no need for sign language,” the treatise 「非手代言」—“not using the hands in place of speech”; the sūtra 「好說、惡說堪能解義」—“able to understand the meaning of what is well spoken and what is ill spoken,” the treatise 「有力能解善說、惡說所有法義」—“having the strength to understand the meaning of the Dharma in all that is well spoken and ill spoken”; the sūtra 「我今於此世作佛」—“I now in this world am a Buddha,” the treatise 「即於聖處有佛出世」—“a Buddha appearing in the world in that holy place”; the words differ.

The learned noble disciple does not think thus (Discourse 350 · after the Place of Birth)

• Sūtra: 「何所有故此有？何所起故此起？」—“What existing, does this exist? What arising, does this arise?”〔T02 0098b24〕; 「然彼多聞聖弟子知所謂此有故彼有，此起故彼起，謂緣無明行」—“Yet that learned noble disciple knows: when this exists, that exists; when this arises, that arises; namely, conditioned by ignorance there are formations”〔T02 0098b25〕
• Treatise: 「復次，其於緣生諸行流轉修觀行者，略有二種作猶豫法」—“Further, for one who cultivates contemplation of the course of the formations arisen from conditions, there are in brief two kinds of things that make for hesitation”〔T30n1579 0836c28〕; 「有諸法轉？若有多聞諸聖弟子，遠離二種非真實論」—“do the dharmas proceed? If there are learned noble disciples who keep far from the two kinds of unreal doctrine”〔T30n1579 0837a05〕; 「無有疑惑，內證真實。若於是處說有多聞諸聖弟子」—“they have no doubt, and inwardly realize what is real. If in this place it is said that there are learned noble disciples”〔T30n1579 0837a07〕

The shared words are 「多聞」—“learned” and 「聖弟子」—“noble disciple”; the treatise teaches keeping far from the two kinds of hesitation, the doctrine of no cause and the doctrine of wrong cause; the sūtra teaches not thinking 「何所有故此有」—“What existing, does this exist?” and knowing 「此有故彼有」—“when this exists, that exists”; the meaning is close, but the treatise lacks the sūtra’s phrases: 〔not found: 「此有故彼有」—“when this exists, that exists” and 「何所有」—“what existing,” searched for in the transcription of fascicles ninety-three to ninety-six of the treatise, with zero occurrences for both〕. Only the closeness of meaning is recorded, and no judgement is made on whether they match.

The cessation of existence · quiescence, nirvāṇa · the simile of the well water (Discourse 351 · the Cessation of Existence)

• Sūtra: 「乃至異忍，得自覺知見生，所謂有滅、寂滅、涅槃耶？」—“and so on up to apart from acceptance, a knowledge and vision of one’s own that arises thus: the cessation of existence is quiescence, nirvāṇa?”〔T02 0098c09〕; 「夫智者以譬得解，如曠野路邊有井，無繩無罐，」—“the wise understand by means of a simile. It is like a well by the roadside in the wilderness, with no rope and no bucket,”〔T02 0098c26〕; 「得取其水。時，有行人，熱渴所逼，繞井求覓」—“to draw its water. Then a traveler, oppressed by heat and thirst, goes around the well searching”〔T02 0098c28〕; 「繞井求覓，無繩無罐，諦觀井水，如實知見，而不觸身」—“goes around the well searching, and there is no rope and no bucket; he looks closely at the well water, knows and sees it as it is, yet does not touch it with the body”〔T02 0098c28〕
• Treatise: 「諸學見迹，雖於有滅寂靜涅槃，不隨他信」—“Those in training who have seen the track, though regarding the cessation of existence, peace, nirvāṇa, not following faith in another”〔T30n1579 0837b05〕; 「不隨他信，內聖慧眼自能觀見，然猶未能以身觸證」—“not following faith in another, can see it themselves with the inner eye of noble wisdom, yet are still unable to touch and realize it with the body”〔T30n1579 0837b05〕; 「譬如有人熱渴所逼，馳詣深井，雖以肉眼現見井中離諸塵穢清冷美水」—“It is like a man oppressed by heat and thirst who hurries to a deep well; though with the fleshly eye he sees directly in the well the clear, cool, sweet water free of all dust and dirt”〔T30n1579 0837b07〕; 「并給水器，而於此水身未觸證。如是有學，雖聖慧眼現見所求後煩惱斷最極寂靜」—“and a vessel for the water, yet his body has not touched and realized this water. Just so, one in training, though with the eye of noble wisdom he sees directly the utmost peace that he seeks, the abandoning of the later afflictions”〔T30n1579 0837b08〕

The shared words are 「有滅」—“the cessation of existence,” 「涅槃」—“nirvāṇa,” 「熱渴所逼」—“oppressed by heat and thirst,” 「井」—“well,” 「水」—“water,” 「觸」—“touch,” and 「身」—“body”; the sūtra has 「寂滅、涅槃」—“quiescence, nirvāṇa,” the treatise 「寂靜涅槃」—“peace, nirvāṇa”; the sūtra 「異信」—“apart from faith,” the treatise 「不隨他信」—“not following faith in another”; the sūtra 「如實知見」—“knows and sees it as it is,” the treatise 「內聖慧眼自能觀見」—“can see it themselves with the inner eye of noble wisdom”; the sūtra 「曠野路邊有井，無繩無罐」—“a well by the roadside in the wilderness, with no rope and no bucket,” the treatise 「馳詣深井」—“hurries to a deep well” and 「并給水器」—“and a vessel for the water”; the sūtra 「而不觸身」—“yet does not touch it with the body,” the treatise 「身未觸證」—“his body has not touched and realized it”; the sūtra 「自不得漏盡阿羅漢」—“I myself have not attained arhatship with the outflows ended,” the treatise 「如是有學」—“just so, one in training”; the words differ.

The meaning of an ascetic · the meaning of a brāhmaṇa · crossing beyond (Discourses 352–354 · If Śramaṇas or Brāhmaṇas)

• Sūtra: 「婆羅門於法不如實知，法集、法滅、法滅道跡不如實知」—“brāhmaṇas do not know the dharma as it really is, and do not know the arising of the dharma, the cessation of the dharma, and the path leading to the cessation of the dharma as they really are”〔T02 0099a07〕; 「婆羅門數，彼亦非沙門義、婆羅門義，見法自知作證」—“counted among brāhmaṇas; nor can they, by the meaning of an ascetic and the meaning of a brāhmaṇa, see the Dharma, know it for themselves, and realize it”〔T02 0099a09〕; 「謂六入處法不如實知，六入處集、六入處滅」—“namely, not knowing the dharma of the six sense bases as it really is, the arising of the six sense bases, the cessation of the six sense bases”〔T02 0099b10〕; 「而欲超度觸者，無有是處，觸集、觸滅、觸滅道跡超度者」—“and yet wish to cross beyond contact—there is no such possibility; to cross beyond the arising of contact, the cessation of contact, and the path leading to the cessation of contact”〔T02 0099b22〕
• Treatise: 「復次，有諸沙門、若婆羅門，於貪瞋癡無餘斷滅真沙門義」—“Further, there are ascetics or brāhmaṇas who, as to the true meaning of an ascetic, the cessation of greed, hatred, and delusion without remainder”〔T30n1579 0837b12〕; 「於貪瞋癡無餘斷滅真沙門義、婆羅門義全未證得，而諸世間起沙門想」—“the true meaning of an ascetic and the meaning of a brāhmaṇa, the cessation of greed, hatred, and delusion without remainder, have not realized it at all, and yet the world forms the perception of them as ascetics”〔T30n1579 0837b12〕; 「皆不忍許彼為沙門及婆羅門。所以者何？由彼不能如實了知諸雜染法」—“none accept them as ascetics and brāhmaṇas. Why is that? Because they cannot know clearly as they really are the defiled dharmas”〔T30n1579 0837b17〕; 「由彼不能如實了知諸雜染法、雜染法因，亦不如實了知彼滅、」—“because they cannot know clearly as they really are the defiled dharmas and the causes of the defiled dharmas, nor know clearly as they really are their cessation,”〔T30n1579 0837b18〕; 「趣彼滅行。雜染法者，謂老死支所攝眾苦及以生支」—“and the practice that leads to their cessation. The defiled dharmas are the many sufferings included in the link of old age and death, and the link of birth”〔T30n1579 0837b20〕; 「若無明觸及無明界所隨六處。業所作者，謂由緣起逆次道理」—“or the contact with ignorance and the six bases followed by the element of ignorance. As to what is made by action, it is by the principle of dependent arising in reverse order”〔T30n1579 0837b23〕; 「況當如彼諦現觀時能遍了知，或如修道未遍了知如無學地，未能超越」—“how much less, at the time of the direct realization of the truths, could they fully know them, or, as in the path of cultivation, not yet fully knowing them as in the stage beyond training, they are not yet able to pass beyond”〔T30n1579 0837b26〕; 「未能超越。」—“not yet able to pass beyond.”〔T30n1579 0837b27〕

The shared words are 「沙門」—“ascetic,” 「婆羅門」—“brāhmaṇa,” 「沙門義、婆羅門義」—“the meaning of an ascetic and the meaning of a brāhmaṇa,” 「如實」—“as it really is,” 「滅」—“cessation,” 「老死」—“old age and death,” and 「六處」—“the six bases” (the sūtra has 「六入處」—“the six sense bases”); the sūtra has 「不如實知」—“do not know as it really is,” the treatise 「不能如實了知」—“cannot know clearly as they really are”; the sūtra 「法集」—“the arising of the dharma,” the treatise 「雜染法因」—“the causes of the defiled dharmas”; the sūtra 「法滅道跡」—“the path leading to the cessation of the dharma,” the treatise 「趣彼滅行」—“the practice that leads to their cessation”; the sūtra 「超度」—“cross beyond,” the treatise 「超越」—“pass beyond”; the sūtra 「非沙門、沙門數」—“not ascetics, not counted among ascetics,” the treatise 「非第一義」—“not in the ultimate sense” (「然彼但是世俗沙門及婆羅門，非第一義。若第一義諸有沙門及婆羅門」—“yet they are only conventional ascetics and brāhmaṇas, not in the ultimate sense. If there are ascetics and brāhmaṇas in the ultimate sense”〔T30n1579 0837b15〕); the words differ.

Fully knowing · the forty-four kinds of knowledge · the seventy-seven kinds of knowledge (Discourses 355–357 · Knowledge of Feeling)

• Sūtra: 「當覺知老死，」—“One should fully know old age and death,”〔T02 0099c05〕; 「有四十四種智」—“There are forty-four kinds of knowledge”〔T02 0099c20〕; 「謂老死智、老死集智、老死滅智、老死滅道跡智」—“namely the knowledge of old age and death, the knowledge of the arising of old age and death, the knowledge of the cessation of old age and death, the knowledge of the path leading to the cessation of old age and death”〔T02 0099c22〕; 「有七十七種智」—“There are seventy-seven kinds of knowledge”〔T02 0099c28〕; 「生緣老死智，非餘生緣老死智；過去生緣老死智」—“the knowledge that birth conditions old age and death; the knowledge that nothing else but birth conditions old age and death; the knowledge that in the past birth conditioned old age and death”〔T02 0100a01〕; 「未來生緣老死智，非餘未來生緣老死智；及法住智，無常、有為」—“the knowledge that in the future birth will condition old age and death; the knowledge that in the future nothing else but birth will condition old age and death; and the knowledge of the abiding of the Dharma, impermanent, conditioned”〔T02 0100a02〕
• Treatise: 「由簡擇所緣為性明觸生慧。當知此中，於十一支安立四諦」—“the wisdom born of the contact with knowledge, whose nature is to discern its object. Know that here, in the eleven links the four truths are established”〔T30n1579 0837c02〕; 「於十一支安立四諦，依此一一支諦建立四十四事。」—“in the eleven links the four truths are established; on the truths of each of these links, forty-four matters are set up.”〔T30n1579 0837c03〕; 「即依明觸所生諸受，宣說如是四十四種受事差別」—“on the feelings born of the contact with knowledge, these distinctions of forty-four kinds of matters of feeling are proclaimed”〔T30n1579 0837c05〕; 「宣說如是四十四種受事差別。即依明觸所生諸慧，宣說如是四十四種智事差別」—“these distinctions of forty-four kinds of matters of feeling are proclaimed. On the wisdoms born of the contact with knowledge, these distinctions of forty-four kinds of matters of knowledge are proclaimed”〔T30n1579 0837c05〕; 「宣說如是四十四種智事差別。此中後際所作老死，」—“these distinctions of forty-four kinds of matters of knowledge are proclaimed. Here the old age and death made in the later limit,”〔T30n1579 0837c06〕; 「其餘有支，亦因亦果。三時遍智有差別故，」—“the remaining links of existence are both cause and effect. Because there are distinctions of full knowledge in the three times,”〔T30n1579 0837c09〕; 「如前所說決定遍智有差別故，由法住智所攝能取智無常性有差別故」—“because there are distinctions of decisive full knowledge as said before, because there are distinctions of the impermanence of the grasping knowledge included in the knowledge of the abiding of the Dharma”〔T30n1579 0837c10〕; 「由法住智所攝能取智無常性有差別故，當知建立七十七種智事差別」—“because there are distinctions of the impermanence of the grasping knowledge included in the knowledge of the abiding of the Dharma, know that the distinctions of seventy-seven kinds of matters of knowledge are set up”〔T30n1579 0837c10〕; 「當知建立七十七種智事差別。如是顯示歷觀諸諦一切行相」—“know that the distinctions of seventy-seven kinds of matters of knowledge are set up. This shows all the aspects of contemplating the truths one by one”〔T30n1579 0837c11〕

The shared words are 「四十四種」—“forty-four kinds,” 「智」—“knowledge,” 「七十七種」—“seventy-seven kinds,” 「法住智」—“the knowledge of the abiding of the Dharma,” 「老死」—“old age and death,” and 「無常」—“impermanent”; the sūtra’s eleven links (old age and death to formations) the treatise calls 「十一支」—“the eleven links”; the sūtra’s four knowledges the treatise calls 「四諦」—“the four truths”; the sūtra 「過去」—“in the past” and 「未來」—“in the future,” the treatise 「三時遍智」—“full knowledge in the three times”; the sūtra 「非餘」—“nothing else but,” the treatise 「決定遍智」—“decisive full knowledge”; the sūtra 「及法住智，無常」—“and the knowledge of the abiding of the Dharma, impermanent,” the treatise 「由法住智所攝能取智無常性」—“the impermanence of the grasping knowledge included in the knowledge of the abiding of the Dharma”; the words differ. The treatise teaches separately 「四十四種受事」—“forty-four kinds of matters of feeling” and 「四十四種智事」—“forty-four kinds of matters of knowledge”; the pairing of the 「覺知」—“fully know” of Discourse 355 with the 「受事」—“matters of feeling,” and of the 「智」—“knowledge” of Discourse 356 with the 「智事」—“matters of knowledge,” is a reading by the treatise’s order; it is only recorded.

The dharma of increase · the dharma of decrease (Discourse 358 · Transmigration)

• Sūtra: 「有增法、減法。」—“There are the dharma of increase and the dharma of decrease.”〔T02 0100a13〕; 「如增法、減法。如是生法、變易法、集法、滅法如上說」—“As with the dharma of increase and the dharma of decrease, so the dharma of arising, the dharma of change, the dharma of coming together, and the dharma of cessation are as said above”〔T02 0100a20〕
• Treatise: 「何等為三？一、因增益故，二、果生起故；」—“What are the three? First, because the cause increases; second, because the effect arises;”〔T30n1579 0837c16〕; 「總名諸法若增、若生、若集。依因果滅，如其所應，當知說名若減」—“together these are called the dharmas’ increase, arising, and coming together. With regard to the cessation of cause and effect, as is fitting, know that it is called decrease”〔T30n1579 0837c17〕; 「當知說名若減、若滅、若沒。如是意趣差別道理不違法性」—“know that it is called decrease, cessation, and vanishing. Such a principle of distinct intentions does not go against the nature of the Dharma”〔T30n1579 0837c18〕

The shared words are 「增」—“increase,” 「減」—“decrease,” 「生」—“arising,” 「集」—“coming together,” and 「滅」—“cessation”; the sūtra has 「增法、減法」—“the dharma of increase and the dharma of decrease,” the treatise 「若增」—“increase” and 「若減」—“decrease”; for the sūtra’s 「變易法」—“the dharma of change” the treatise has no such word (the treatise has 「若沒」—“vanishing”); the words differ.

Reflecting · false imagining · consciousness abides grasping at an object · coming and going (Discourses 359–361 · and Coming and Going)

• Sūtra: 「若思量、若妄想生」—“If there arise reflecting and false imagining”〔T02 0100a24〕; 「若妄想生，彼使攀緣識住；有攀緣識住故，有未來世生」—“if false imagining arises, that fetter makes consciousness abide grasping at an object; because consciousness abides grasping at an object, there are in the future birth”〔T02 0100a24〕; 「若妄想者，則有使攀緣識住；有攀緣識住故，入於名色」—“if one falsely imagines, then there is the fetter, and consciousness abides grasping at an object; because consciousness abides grasping at an object, it enters into name and form”〔T02 0100b03〕; 「入於名色；入名色故，則有往來；」—“it enters into name and form; because it enters into name and form, then there is coming and going;”〔T02 0100b14〕
• Treatise: 「應知此中，業愛雜染所造作故，名思所作」—“Know that here, because it is made by the defilement of action and craving, it is called what is made by volition”〔T30n1579 0837c25〕; 「妄見雜染邪計起故，名計所執。」—“because it arises from the wrong reckoning of the defilement of false views, it is called what is held by reckoning.”〔T30n1579 0837c26〕; 「由諸纏故及隨眠故。因彼所緣，於四識住令心生起諸雜染已」—“because of the entanglements and because of the latent tendencies. Because of that object, having made the mind give rise to the defilements in the four stations of consciousness”〔T30n1579 0837c27〕; 「於四識住令心生起諸雜染已，招集後有，循環往來不得解脫」—“having made the mind give rise to the defilements in the four stations of consciousness, one brings about later existence, and circles coming and going without attaining liberation”〔T30n1579 0837c28〕; 「唯有隨眠依附相續能為雜染。因彼所緣，於諸識住雜染其心」—“only the latent tendencies, clinging to the continuum, can make defilement. Because of that object, they defile the mind in the stations of consciousness”〔T30n1579 0838a03〕

The shared words are 「識住」—“stations of consciousness,” 「往來」—“coming and going,” and 「緣」—“object”; the sūtra has 「思量」—“reflecting,” the treatise 「思所作」—“what is made by volition”; the sūtra 「妄想」—“false imagining,” the treatise 「計所執」—“what is held by reckoning”; the sūtra 「使」—“the fetter,” the treatise 「隨眠」—“the latent tendencies”; the sūtra 「攀緣識住」—“consciousness abides grasping at an object,” the treatise 「因彼所緣，於四識住」—“because of that object, in the four stations of consciousness”; the sūtra 「有未來世生」—“there are in the future birth,” the treatise 「招集後有」—“brings about later existence”; the sūtra 「往來」—“coming and going,” the treatise 「循環往來」—“circles coming and going”; the words differ. For the 「入於名色」—“enters into name and form” of Discourses 360 and 361, the treatise’s selection and gathering on nutriment has 「如是由識入母胎故，得有名色；名色為緣，便有六處；由無明界所隨六處以為緣故」—“thus, because consciousness enters the mother’s womb, there comes to be name and form; with name and form as condition, there are the six bases; because the six bases followed by the element of ignorance are the condition”〔T30n1579 0839b26〕; the shared words are 「識」—“consciousness” and 「名色」—“name and form”; the sūtra has 「入於名色」—“enters into name and form,” the treatise 「由識入母胎故，得有名色」—“because consciousness enters the mother’s womb, there comes to be name and form”; the words differ.

The learned bhikṣu · the bhikṣu who teaches the Dharma · practice in accordance with the Dharma (Discourses 362–364 · the further meaning of the Real)

• Sūtra: 「有多聞比丘。」—“There is the learned bhikṣu.”〔T02 0100b23〕; 「生厭、離欲、滅盡法，是名多聞比丘。如是生、有、取、」—“gives rise to the dharma of weariness, dispassion, and complete cessation, this is called a learned bhikṣu. Thus, toward birth, existence, clinging,”〔T02 0100b27〕; 「所謂說法比丘」—“what is called the bhikṣu who teaches the Dharma”〔T02 0100c05〕; 「謂法次法向。」—“namely practice in accordance with the Dharma.”〔T02 0100c16〕
• Treatise: 「六處緣觸，三、觸緣受。當知此中，所有多聞諸聖弟子」—“contact conditioned by the six bases; third, feeling conditioned by contact. Know that here, all the learned noble disciples”〔T30n1579 0834c05〕; 「所有多聞諸聖弟子，隨所領受，即於彼受如實遍知。」—“all the learned noble disciples, according to what they experience, fully know that feeling as it really is.”〔T30n1579 0834c06〕; 「又即於彼厭離欲滅勤修正行。又能如實了知彼受觸所引生」—“and toward them, too, diligently practicing rightly in weariness, dispassion, and cessation. And able to know clearly as it really is that feeling is brought about by contact”〔T30n1579 0834c07〕

The shared words are 「多聞」—“learned,” 「厭」—“weariness,” 「離欲」—“dispassion,” and 「滅」—“cessation”; the sūtra has 「厭、離欲、滅盡」—“weariness, dispassion, and complete cessation,” the treatise 「厭離欲滅」—“weariness, dispassion, and cessation”; the words differ. For the 「法次法向」—“practice in accordance with the Dharma” of Discourse 364 the treatise has no such word; what is close to it in meaning is 「於正法趣向」—“heading toward the right Dharma” in the passage on perfection of view (〔T30n1579 0834b19〕, see Discourse 344): 〔not found: 「法次法向」—“practice in accordance with the Dharma,” searched for in the transcription of fascicles ninety-three to ninety-six of the treatise, with zero occurrences〕. The treatise likewise has no word 「說法比丘」—“the bhikṣu who teaches the Dharma”: 〔not found: 「說法比丘」—“the bhikṣu who teaches the Dharma” and 「多聞比丘」—“the learned bhikṣu,” searched for in the transcription of fascicles ninety-three to ninety-six of the treatise, with zero occurrences for both〕.

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 「於一切觸緣受有中」—“Among all that is, feeling conditioned by contact”〔T30n1579 0834a13〕 to the selection and gathering on nutriment in fascicle ninety-four 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. the Condition of Contact—three kinds of uninverted declaration (shares with Discourse 343 the words 「苦樂」—“suffering and happiness,” 「自作」—“made by oneself,” 「他作」—“made by another,” 「無因」—“without cause,” and 「觸」—“contact”)

「於一切觸緣受有中，若諸沙門、或婆羅門，」—“Among all that is, feeling conditioned by contact, if ascetics or brāhmaṇas,”〔T30n1579 0834a13〕 「略有三種無倒記別。一、開自宗記，二、伏他宗記」—“in brief there are three kinds of uninverted declaration. First, the declaration that opens one’s own position; second, the declaration that subdues the positions of others”〔T30n1579 0834a16〕 「於彼所問無差別記，謂諸苦樂皆從緣生，」—“to what they ask, a declaration without distinction: namely, all suffering and happiness arise from conditions,”〔T30n1579 0834a18〕 「若於彼問作如是記：諸計苦樂自作、他作、俱作、俱非無因而生」—“If to their question one makes such a declaration: those who reckon suffering and happiness made by oneself, made by another, made by both, or arisen from neither, without cause”〔T30n1579 0834a19〕 「俱非無因而生，於一切處由觸生受，何用妄計自他作等」—“arisen from neither, without cause—in every case feeling arises through contact; what use is it falsely to reckon them made by oneself, by another, and so on?”〔T30n1579 0834a20〕

The treatise distinguishes three kinds: the declaration that opens one’s own position, the declaration that subdues the positions of others, and the declaration on defilement and purification with and without grasping; Śāriputra’s answer in Discourse 343 first teaches 「從緣起生」—“arise from conditions” and then 「緣觸生」—“arise conditioned by contact,” following in sequence the words of the treatise’s first two declarations; it is only recorded.

2. Perfection of View—the five kinds of cause (shares with Discourse 344 the words 「正見」—“right view,” 「不善」—“unwholesome,” 「善根」—“wholesome roots,” 「食」—“nutriment,” 「無明」—“ignorance,” and 「邊際」—“limit”)

「於因生法五種因中獲得正見，名見圓滿。於此正法及毘奈耶不可轉故」—“has gained right view regarding the five kinds of cause among the things that arise from causes, this is called perfection of view. Because in this right Dharma and Vinaya one cannot be turned away”〔T30n1579 0834b14〕 「於此正法及毘奈耶不可轉故，亦得名為成正直見。」—“because in this right Dharma and Vinaya one cannot be turned away, one is also called accomplished in right and straight view.”〔T30n1579 0834b15〕 「由於涅槃意樂淨故，亦名成就於佛證淨，於所知境智清淨故」—“because the inclination toward nirvāṇa is pure, one is also called accomplished in the purity of realization in the Buddha; because knowledge of the objects to be known is pure”〔T30n1579 0834b16〕 「名於正法趣向、親近及與正證。云何名為從因生法五種因耶」—“is called heading toward, drawing near to, and rightly realizing the right Dharma. What are called the five kinds of cause of the things that arise from causes”〔T30n1579 0834b18〕 「於識住令識住因，謂四種食。四現法、後法雜染因」—“the cause that makes consciousness abide in the stations of consciousness, namely the four kinds of nutriment. Fourth, the cause of defilement in this life and later lives”〔T30n1579 0834b21〕 「乃至無明為邊際故。過此更無緣生因觀，唯由此觀」—“up to ignorance as their limit. Beyond this there is no further contemplation of the causes of what arises from conditions; only through this contemplation”〔T30n1579 0834b27〕

The word 「邊際」—“limit” in the last phrase shares its words with Śāriputra’s words stopping Kauṣṭhila in Discourse 344, 「汝終不能究竟諸論，得其邊際」—“You will never exhaust these discussions and reach their limit” (「汝何為逐，汝終不能究竟諸論，得其邊際。若聖弟子斷除無明而生明，何須更求」—“Why do you keep chasing? You will never exhaust these discussions and reach their limit. If the noble disciple has cut off ignorance and knowledge has arisen, what need is there to seek further”〔T02 0095b07〕).

3. the Real—three real things · training and the dharma of discernment · well versed in the realm of the Dharma (shares with Discourse 345 the words 「真實」—“real,” 「學」—“training,” 「法界」—“the realm of the Dharma,” and 「七夜」—“seven nights”; shares with Discourses 362–364 the words 「多聞」—“learned” and 「厭離欲滅」—“weariness, dispassion, and cessation”)

「復次，略有三種於現法中真實寂滅，乃至壽量未永止息」—“Further, in brief there are three kinds of real quiescence in this present life, while the life span has not yet forever ceased”〔T30n1579 0834c01〕 「於彼有學正修行時，施設學性。於彼無學作是思惟」—“when those still in training are rightly practicing, the nature of training is designated. Those beyond training reflect thus”〔T30n1579 0834c02〕 「無生智所思擇故，名思擇法。云何為三？一、六處，二、六處緣觸」—“because it is what the knowledge of non-arising discerns, it is called the dharma of discernment. What are the three? First, the six bases; second, contact conditioned by the six bases”〔T30n1579 0834c04〕 「六處緣觸，三、觸緣受。當知此中，所有多聞諸聖弟子」—“contact conditioned by the six bases; third, feeling conditioned by contact. Know that here, all the learned noble disciples”〔T30n1579 0834c05〕 「等說一切事法增上名句文身，名為法界。諸有獲得無礙解故，」—“the collections of names, phrases, and syllables that predominate over the dharmas of all things spoken of are called the realm of the Dharma. Because those who have gained unobstructed understanding,”〔T30n1579 0834c19〕 「名句文身隨欲自在，是故說名善達法界。」—“are free as they wish in the collections of names, phrases, and syllables, they are therefore called well versed in the realm of the Dharma.”〔T30n1579 0834c21〕 「乃至能於七日七夜，或過彼量，辭辯無竭。復以如是差別種類」—“up to being able, for seven days and seven nights, or beyond that measure, to speak with eloquence that is never exhausted. Again, with such distinct kinds”〔T30n1579 0834c23〕

The 「學」—“training” and 「法數」—“the reckoning of dharmas” of Discourse 345 the treatise renders as 「施設學性」—“the nature of training is designated” and 「名思擇法」—“it is called the dharma of discernment”; for the sūtra’s 「善入法界」—“has entered well into the realm of the Dharma,” the treatise first explains 「法界」—“the realm of the Dharma” as 「一切事法增上名句文身」—“the collections of names, phrases, and syllables that predominate over the dharmas of all things,” next teaches 「善達法界」—“well versed in the realm of the Dharma,” and then ‘for seven days and seven nights … eloquence that is never exhausted,’ in the same sequence as Śāriputra’s own account in the sūtra, 「乃至七夜，以異句異味而解說之」—“up to seven nights, explain it with different phrasing and different flavor.”

4. Understanding—six kinds of declaration (shares with Discourse 347 the words 「我生已盡」—“my birth is ended” and 「阿羅漢」—“arhat”)

「復次，當知具解諸阿羅漢，略有六種記別所解」—“Further, know that the arhats who are complete in understanding have, in brief, six kinds of declaring what they have understood”〔T30n1579 0834c27〕 「謂作是記：我生已盡，乃至廣說。智記別者，謂有問言」—“namely, they make this declaration: ‘My birth is ended,’ and so on, taught at length. As to the declaration of knowledge, it is when someone asks”〔T30n1579 0835a03〕

In Discourse 347 the great many bhikṣus 「記說」—“declare” 「我生已盡」—“my birth is ended,” and Suśīma questions them on the ground that they 「不得正受，而復記說」—“have not attained an attainment, and yet declare”; the treatise teaches the six kinds of declaration of the arhats complete in understanding; only the shared words are recorded.

5. Not Delighting—what harms the three things (shares with Discourse 346 the words 「三法」—“three things,” 「世間」—“the world,” 「愛」—“love,” and 「不堪」—“unable”)

「復次，有三種法，是諸世間所愛所樂，依內而說」—“Further, there are three kinds of things that the world loves and delights in, spoken of with regard to what is inward”〔T30n1579 0835a23〕 「能引所治不可愛樂三種別法：一者、疾病，二者、衰老，三者、夭沒。」—“three distinct things, unloved and undelightful, that bring about what is to be counteracted: first, sickness; second, aging; third, untimely death.”〔T30n1579 0835a25〕 「若於三學起邪行時，便不堪任超越疾病、衰老、夭沒」—“If one gives rise to wrong practice in the three trainings, one is then unable to pass beyond sickness, aging, and untimely death”〔T30n1579 0835a26〕 「由不永斷三種結故，無有堪能依止修道得阿羅漢」—“because one has not forever cut off the three kinds of bond, one is unable, relying on the path of cultivation, to attain arhatship”〔T30n1579 0835c13〕 「於現法中無餘永斷貪瞋癡等一切煩惱，超越當來疾病、衰老及以夭沒」—“in this present life to cut off forever, without remainder, all the afflictions, greed, hatred, delusion, and the rest, and pass beyond future sickness, aging, and untimely death”〔T30n1579 0835c14〕

The treatise teaches it by wrong practice and right practice in the three trainings; Discourse 346 teaches it by the not abandoning and the abandoning of three things in ten tiers; the two orders differ; it is only recorded.

6. Knowledge of the Abiding of the Dharma—the knowledge of the abiding of the Dharma and the knowledge of nirvāṇa (shares with Discourse 347 the words 「法住智」—“the knowledge of the abiding of the Dharma,” 「涅槃」—“nirvāṇa,” and 「慧解脫」—“liberation by wisdom”)

「增上慧學增上力故，得法住智及涅槃智。用此二智以為依止」—“through the predominant power of the training in higher wisdom, one gains the knowledge of the abiding of the Dharma and the knowledge of nirvāṇa. Using these two knowledges as support”〔T30n1579 0835c21〕 「令心解脫一切煩惱，得阿羅漢，成慧解脫。」—“one makes the mind liberated from all afflictions, attains arhatship, and becomes one liberated by wisdom.”〔T30n1579 0835c23〕 「此中云何名法住智？謂如有一，聽聞隨順緣性緣起無倒教已」—“Here, what is called the knowledge of the abiding of the Dharma? It is as when someone, having heard the uninverted teaching that accords with conditionality and dependent arising”〔T30n1579 0835c24〕 「如其因果安立法中所有妙智，名法住智。」—“the excellent knowledge there is regarding the dharmas established as cause and effect is called the knowledge of the abiding of the Dharma.”〔T30n1579 0835c29〕 「又復云何名涅槃智？謂彼法爾若於苦集滅道，以其妙慧悟入信解是真苦集滅道諦時」—“And again, what is called the knowledge of nirvāṇa? It is that, by the nature of things, when with excellent wisdom one enters into and resolves in faith that suffering, arising, cessation, and the path are the true truths of suffering, arising, cessation, and the path”〔T30n1579 0836a01〕 「便於涅槃能以妙慧悟入信解為寂靜等。如是妙智名涅槃智。」—“one is then able, with excellent wisdom, to enter into and resolve in faith that nirvāṇa is peace and so on. Such excellent knowledge is called the knowledge of nirvāṇa.”〔T30n1579 0836a07〕

7. Diligence—the six kinds of completeness (shares with Discourse 348 the words 「如來成就」—“the Tathāgata has accomplished,” 「轉梵輪」—“turn the Brahmā wheel,” 「師子吼」—“the lion’s roar,” 「懈怠」—“slack,” and 「有果」—“has fruit”)

「正觀六種圓備現前，足能發起勤精進住。」—“rightly contemplating the six kinds of completeness before one, one is fully able to arouse and dwell in diligent effort.”〔T30n1579 0836a09〕 「云何名為大師圓備？謂諸如來成就十力、四無所畏」—“What is called the completeness of the great teacher? Namely that the Tathāgatas have accomplished the ten powers and the four fearlessnesses”〔T30n1579 0836a14〕 「如是等名大師圓備。云何名為聖教圓備」—“these and the like are called the completeness of the great teacher. What is called the completeness of the holy teaching”〔T30n1579 0836a15〕 「能轉梵輪，於大眾中正師子吼，開示一切順逆緣起」—“can turn the Brahmā wheel, and in the midst of the great assembly rightly roars the lion’s roar, opening and showing all of dependent arising in forward and reverse order”〔T30n1579 0836a16〕 「若有安住懈怠心者，當知希求二種過患。一者、」—“if there is one who dwells settled in a slack mind, know that he seeks two kinds of danger. First,”〔T30n1579 0836b08〕 「無退失時，能辦自義、他義、俱義。云何名為能辦自義」—“when there is no falling away, he can accomplish his own good, the good of others, and the good of both. What is called being able to accomplish his own good”〔T30n1579 0836b14〕 「謂出家已，由其二相說名有果。一者、證得煩惱離繫究竟涅槃」—“namely, having gone forth, by two marks it is said to have fruit. First, realizing the final nirvāṇa that is free from the bonds of the afflictions”〔T30n1579 0836b16〕

8. the Place of Birth—the four kinds of perfection (shares with Discourse 349 the words 「善來」—“welcome,” 「善出家」—“well gone forth,” 「聖處」—“holy place,” and 「惡說」—“ill spoken”)

「復次，具四圓滿，能生聖處。若隨有一成此圓滿」—“Further, complete in four perfections, one can be born in a holy place. If one who has accomplished these perfections”〔T30n1579 0836c05〕 「名曰善來、善出家者。云何名為四種圓滿？」—“one is called welcome, one who has well gone forth. What are called the four kinds of perfection?”〔T30n1579 0836c06〕 「無有中品愚癡障故；非手代言，無有上品愚癡障故」—“because there is no obstruction of delusion of the middle grade; not using the hands in place of speech, because there is no obstruction of delusion of the highest grade”〔T30n1579 0836c17〕 「有力能解善說、惡說所有法義。即於聖處有佛出世得值圓滿者」—“having the strength to understand the meaning of the Dharma in all that is well spoken and ill spoken. The perfection of meeting a Buddha appearing in the world in that holy place”〔T30n1579 0836c19〕

The next passage teaches the learned noble disciples who keep far from the two kinds of hesitation (「有諸法轉？若有多聞諸聖弟子，遠離二種非真實論」—“do the dharmas proceed? If there are learned noble disciples who keep far from the two kinds of unreal doctrine”〔T30n1579 0837a05〕); it shares with Discourse 350, 「多聞聖弟子不作是念」—“the learned noble disciple does not think thus,” the words 「多聞」—“learned” and 「聖弟子」—“noble disciple,” and the treatise lacks the sūtra’s phrases (third topic).

9. the Cessation of Existence—those in training see it but have not touched it (shares with Discourse 351 the words 「有滅」—“the cessation of existence,” 「涅槃」—“nirvāṇa,” 「熱渴所逼」—“oppressed by heat and thirst,” 「井」—“well,” and 「觸」—“touch”)

「諸學見迹，雖於有滅寂靜涅槃，不隨他信」—“Those in training who have seen the track, though regarding the cessation of existence, peace, nirvāṇa, not following faith in another”〔T30n1579 0837b05〕 「譬如有人熱渴所逼，馳詣深井，雖以肉眼現見井中離諸塵穢清冷美水」—“It is like a man oppressed by heat and thirst who hurries to a deep well; though with the fleshly eye he sees directly in the well the clear, cool, sweet water free of all dust and dirt”〔T30n1579 0837b07〕 「并給水器，而於此水身未觸證。如是有學，雖聖慧眼現見所求後煩惱斷最極寂靜」—“and a vessel for the water, yet his body has not touched and realized this water. Just so, one in training, though with the eye of noble wisdom he sees directly the utmost peace that he seeks, the abandoning of the later afflictions”〔T30n1579 0837b08〕

10. If Śramaṇas or Brāhmaṇas—conventional ascetics and the ultimate sense (shares with Discourses 352–354 the words 「沙門義、婆羅門義」—“the meaning of an ascetic and the meaning of a brāhmaṇa,” 「如實」—“as it really is,” and ‘pass beyond／cross beyond’)

「於貪瞋癡無餘斷滅真沙門義、婆羅門義全未證得，而諸世間起沙門想」—“the true meaning of an ascetic and the meaning of a brāhmaṇa, the cessation of greed, hatred, and delusion without remainder, have not realized it at all, and yet the world forms the perception of them as ascetics”〔T30n1579 0837b12〕 「然彼但是世俗沙門及婆羅門，非第一義。若第一義諸有沙門及婆羅門」—“yet they are only conventional ascetics and brāhmaṇas, not in the ultimate sense. If there are ascetics and brāhmaṇas in the ultimate sense”〔T30n1579 0837b15〕 「由彼不能如實了知諸雜染法、雜染法因，亦不如實了知彼滅、」—“because they cannot know clearly as they really are the defiled dharmas and the causes of the defiled dharmas, nor know clearly as they really are their cessation,”〔T30n1579 0837b18〕 「未能超越。」—“not yet able to pass beyond.”〔T30n1579 0837b27〕

11. Knowledge of Feeling—the forty-four matters · the seventy-seven kinds of matters of knowledge (shares with Discourses 355–357 the words 「四十四種」—“forty-four kinds,” 「七十七種」—“seventy-seven kinds,” 「智」—“knowledge,” and 「法住智」—“the knowledge of the abiding of the Dharma”)

「於十一支安立四諦，依此一一支諦建立四十四事。」—“in the eleven links the four truths are established; on the truths of each of these links, forty-four matters are set up.”〔T30n1579 0837c03〕 「即依明觸所生諸受，宣說如是四十四種受事差別」—“on the feelings born of the contact with knowledge, these distinctions of forty-four kinds of matters of feeling are proclaimed”〔T30n1579 0837c05〕 「宣說如是四十四種智事差別。此中後際所作老死，」—“these distinctions of forty-four kinds of matters of knowledge are proclaimed. Here the old age and death made in the later limit,”〔T30n1579 0837c06〕 「如前所說決定遍智有差別故，由法住智所攝能取智無常性有差別故」—“because there are distinctions of decisive full knowledge as said before, because there are distinctions of the impermanence of the grasping knowledge included in the knowledge of the abiding of the Dharma”〔T30n1579 0837c10〕 「當知建立七十七種智事差別。如是顯示歷觀諸諦一切行相」—“know that the distinctions of seventy-seven kinds of matters of knowledge are set up. This shows all the aspects of contemplating the truths one by one”〔T30n1579 0837c11〕

12. Transmigration—increase · arising · coming together, and decrease · cessation · vanishing (shares with Discourse 358 the words 「增」—“increase,” 「減」—“decrease,” 「生」—“arising,” 「集」—“coming together,” and 「滅」—“cessation”)

「總名諸法若增、若生、若集。依因果滅，如其所應，當知說名若減」—“together these are called the dharmas’ increase, arising, and coming together. With regard to the cessation of cause and effect, as is fitting, know that it is called decrease”〔T30n1579 0837c17〕 「當知說名若減、若滅、若沒。如是意趣差別道理不違法性」—“know that it is called decrease, cessation, and vanishing. Such a principle of distinct intentions does not go against the nature of the Dharma”〔T30n1579 0837c18〕

13. and Coming and Going—two kinds of defilement · the four stations of consciousness · circling coming and going (shares with Discourses 359–361 the words 「識住」—“stations of consciousness” and 「往來」—“coming and going”)

「由諸纏故及隨眠故。因彼所緣，於四識住令心生起諸雜染已」—“because of the entanglements and because of the latent tendencies. Because of that object, having made the mind give rise to the defilements in the four stations of consciousness”〔T30n1579 0837c27〕 「於四識住令心生起諸雜染已，招集後有，循環往來不得解脫」—“having made the mind give rise to the defilements in the four stations of consciousness, one brings about later existence, and circles coming and going without attaining liberation”〔T30n1579 0837c28〕

14. the Buddha’s Forward and Reverse—the Buddhas of the past and the present Buddha on dependent arising in forward and reverse order (close in form to the Buddha’s questioning of Suśīma in forward and reverse order in Discourse 347; the only shared word is 「緣起」—“dependent arising”)

「如過去佛得菩提已，即於緣起作意攀緣順逆道理」—“As the Buddhas of the past, having attained awakening, at once attended to and took as object the principle of dependent arising in forward and reverse order”〔T30n1579 0838a11〕

15. The selection and gathering on nutriment (shares words with the four nutriments of Discourse 344, the three hundred spears of Discourse 347, and the entering into name and form of Discourses 360 and 361)

「一者、段，二者、順樂受觸，三者、有漏意會思」—“first, morsel; second, contact conducive to pleasant feeling; third, mental volition with the outflows”〔T30n1579 0838c11〕 「有漏意會思，四者、能執諸根大種識。當知此中，段與現法氣力為食」—“mental volition with the outflows; fourth, the consciousness that holds the faculties and the great elements. Know that here, morsel food is nutriment for the strength of this present life”〔T30n1579 0838c11〕 「正見生故，能斷無明，能生於明。」—“because right view arises, one can cut off ignorance and can give rise to knowledge.”〔T30n1579 0839a27〕 「得有名色；名色為緣，便有六處；由無明界所隨六處以為緣故」—“there comes to be name and form; with name and form as condition, there are the six bases; because the six bases followed by the element of ignorance are the condition”〔T30n1579 0839b27〕 「生如所說依識內苦，是故苾芻當觀識食如三百鉾之所鑽刺」—“there arises, as was said, the inner suffering that depends on consciousness; therefore a bhikṣu should contemplate the nutriment of consciousness as being pierced by three hundred lances”〔T30n1579 0840a01〕 「復次，若不如實觀此四食，便為憙、貪之所染污」—“Further, if one does not contemplate these four nutriments as they really are, one is then defiled by delight and craving”〔T30n1579 0840a12〕

This passage belongs to the treatise’s third uddāna, and what it chiefly concerns are the discourses on nutriment in later fascicles; for what touches this fascicle, only the shared words are recorded.

V. Divergent Readings of the Commentators

This fascicle has no divergent readings of the ancient masters. The Saṃyukta Āgama has no old line-by-line commentary; the Compendium of Topics is the only mirror, the teaching of a single school, with nothing to set in separate columns.

VI. Terms (first occurrences — glosses drawn only from the Compendium of Topics, verbatim)

The terms already established in earlier fascicles are not repeated in this fascicle; among them, those that bear on the text of the discourses of this fascicle are: practice in accordance with the Dharma · far from dust and free of stain, the pure Dharma-eye · arhat · nirvāṇa · free from desire · knowing as it really is (carried over from Fascicle 1); the eightfold noble path · Ānanda · the ending of the outflows · conditioned (carried over from Fascicle 2); the root of the Dharma · the eye of the Dharma · the support of the Dharma · other sects · the Tathāgata, the Worthy One, the Perfectly Awakened One · clinging to precepts · without cause and without condition (carried over from Fascicle 3); undeclared · the deathless (carried over from Fascicle 5); made by oneself and made by another · the eight factors from right view to right concentration (carried over from Fascicle 7); the path leading to the arising of suffering · the path leading to the cessation of suffering (carried over from Fascicle 8); venerables · suffering and happiness made by oneself and made by another (carried over from Fascicle 9); when this exists, that exists · seeing the Dharma, attaining the Dharma, knowing the Dharma (carried over from Fascicle 10); Śāriputra · cutting off, casting out, exhausting, freedom from desire, cessation, rest, and vanishing (carried over from Fascicle 13); Mahākauṣṭhila · made neither by self nor by another, without cause · crossing beyond doubt · the abiding of the Dharma · the realm of the Dharma · the three formations · the teaching by the Dharma and the teaching by its meaning (carried over from Fascicle 12); liberation by wisdom (carried over from the preceding fascicle).

The ‘first occurrence’ of this table is measured against the transcription of the earlier fascicles: what is listed is either a word not seen in earlier fascicles, or a word already seen in earlier fascicles that forms a new combination for the first time in this fascicle (thus of ‘shamelessness · lack of scruple,’ 「無愧」—“lack of scruple” is seen before in Fascicle 7〔T02 0049a10〕, and 「善根」—“wholesome roots” is seen before in Fascicle 9〔T02 0057b23〕; what is new here lies in the causal context of the three things in ten tiers in this fascicle and in the gloss of the Compendium of Topics, not in the pairing of the words; Fascicle 7 has 「無慙」—“shamelessness”〔T02 0049a10〕, the form of the character also differing from this fascicle). Arising conditioned by contact · the cessation of existence · apart from faith · consciousness abides grasping at an object · reflecting · false imagining · coming and going · the learned bhikṣu have been seen in earlier fascicles and are not listed.

VII. Similes and Rhetoric

Two similes:

1. The king’s law punishing a robber · pierced with a hundred spears, up to three hundred spears (Discourse 347)—the Buddha teaches Suśīma: 「以譬得解。譬如國王有防邏者，捉捕盜賊」—“understand by means of a simile. It is like a king whose patrol has seized a robber”〔T02 0097c24〕; 「然後將出城外刑罪人處，遍身四體，劖以百矛。」—“then take him out of the city to the place where offenders are punished, and pierce him all over his body and four limbs with a hundred spears.”〔T02 0097c27〕; 「彼典刑者受王教令，送彼罪人」—“The executioner, having received the king’s command, takes the offender”〔T02 0097c28〕; 「彼王治罪，劖以三百矛，彼罪人身寧有完處如手掌不」—“That king, in punishing him, pierced him with three hundred spears; is there on that offender’s body still an unbroken place as big as the palm of a hand?”〔T02 0098a04〕; the application to the Dharma: 「此尚可耳，若於正法、律盜密出家，盜受持法」—“That can still be borne; if one goes forth secretly as a thief in the right Dharma and Discipline, receives and holds the Dharma as a thief”〔T02 0098a09〕. The order of the simile: seized → bound and sent → hands bound behind and proclaimed → pierced with a hundred spears at the place of punishment → pierced again at midday → pierced again in the late afternoon → asked whether any unbroken place remains → asked whether the suffering is severe → applied to the suffering of going forth secretly as a thief, 「倍過於彼」—“many times greater than that man’s.” The treatise uses 「三百鉾」—“three hundred lances” to contemplate the nutriment of consciousness (third topic); what it illustrates differs.
2. The well water in the wilderness · no rope and no bucket (Discourse 351)—the venerable Shusheng teaches the venerable Nārada: 「夫智者以譬得解，如曠野路邊有井，無繩無罐，」—“the wise understand by means of a simile. It is like a well by the roadside in the wilderness, with no rope and no bucket,”〔T02 0098c26〕; 「得取其水。時，有行人，熱渴所逼，繞井求覓」—“to draw its water. Then a traveler, oppressed by heat and thirst, goes around the well searching”〔T02 0098c28〕; 「繞井求覓，無繩無罐，諦觀井水，如實知見，而不觸身」—“goes around the well searching, and there is no rope and no bucket; he looks closely at the well water, knows and sees it as it is, yet does not touch it with the body”〔T02 0098c28〕; the application to the Dharma: 「如是，我說有滅則寂滅、涅槃，而自不得漏盡阿羅漢」—“Just so, I say that with the cessation of existence there is quiescence, nirvāṇa, and yet I myself have not attained arhatship with the outflows ended”〔T02 0099a01〕. Both similes of this fascicle begin with 「今當說譬」—“Now I shall give a simile” (see the table below); the simile of Discourse 351 is spoken by a disciple, not by the Buddha himself. The treatise likewise uses the simile of heat and thirst and a deep well to teach those in training (third topic).

Verse (Discourse 345)—quoted by the World-Honored One, 「波羅延那阿逸多所問」—“the Pārāyaṇa, the Questions of Ajita,” one verse of four lines, five characters to the line:

「若得諸法數，若復種種學，」—“Those who have attained the reckoning of dharmas, and those who train in the various trainings,”〔T02 0095b13〕 「具威儀及行，為我分別說。」—“their deportment and conduct complete—explain them for me, one by one.”〔T02 0095b14〕

The World-Honored One’s question after the verse asks separately by the verse’s two words 「法數」—“the reckoning of dharmas” and 「學」—“training” (「舍利弗！何等為學？何等為法數？」—“Śāriputra! What is training? What is the reckoning of dharmas?”〔T02 0095b15〕); Śāriputra’s answer gives first 「學」—“training” and then 「數法」—“the dharma of reckoning,” the reverse of the verse’s order; it is only recorded.

Fixed formulas:

The forms of question and answer—the questions and answers of this fascicle are of three forms: first, exchanges back and forth among disciples (Discourses 343, 344, and 351); in Discourse 344 the first question is what dharma one is accomplished in, and it is followed by pressing five times with 「更有餘耶」—“is there more?”, six questions back and forth in all, the one answering advancing in order, until at the sixth question he stops it with 「汝終不能究竟諸論，得其邊際」—“You will never exhaust these discussions and reach their limit”; second, the Buddha asks and the disciple is silent and then answers (Discourse 345); the silence three times is of the same form as Musīla’s silence three times in Discourse 351, but in the one, after the silence, understanding opens, and in the other, after the silence, another answers in his place; third, the Buddha puts a question, the bhikṣus request the teaching, and the Buddha teaches it (Discourses 362–364), the words of request being one and the same. In Discourse 347 Suśīma questions the bhikṣu five times and the bhikṣu answers five times 「不也」—“No”; it is the longest exchange of this fascicle.

Repeated sentence patterns—in Discourse 346 the not abandoning of three things in ten tiers (old age, sickness, and death, and nine tiers of their causes) is pushed in reverse order as far as shamelessness, lack of scruple, and heedlessness, and then, with 「所以者何」—“Why is that?”, pushed in forward order to old age, sickness, and death; the side of abandoning follows the same order with the opposite sense, and at the end of the discourse it is again pushed in forward order with 「所以者何」—“Why is that?”: four passes back and forth. Discourses 352–354 are one form in three changes: knowing as it really is and not knowing as it really is (352), whether there is such a possibility for the six sense bases and for contact onward (353), and crossing beyond (354). Discourses 355–357 are one form increasing step by step: fully knowing in four items (355), the forty-four kinds of knowledge (356), the seventy-seven kinds of knowledge (357). Discourses 359–361 are one form increasing step by step: consciousness abides grasping at an object (359), adding entering into name and form (360), and further adding coming and going · birth and death (361).

The form of the verse—the verse of Discourse 345 has four lines of five characters, with one rhyme to each two lines; the verse stands within the World-Honored One’s words, as something quoted, not something spoken. This fascicle has no summary verse.

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 0834a13〕〔T30n1579 0834a16〕〔T30n1579 0834a18〕〔T30n1579 0834a19〕〔T30n1579 0834a20〕〔T30n1579 0834b14〕〔T30n1579 0834b15〕〔T30n1579 0834b16〕〔T30n1579 0834b18〕〔T30n1579 0834b19〕〔T30n1579 0834b21〕〔T30n1579 0834b22〕〔T30n1579 0834b23〕〔T30n1579 0834b26〕〔T30n1579 0834b27〕〔T30n1579 0834c01〕〔T30n1579 0834c02〕〔T30n1579 0834c04〕〔T30n1579 0834c05〕〔T30n1579 0834c06〕〔T30n1579 0834c07〕〔T30n1579 0834c19〕〔T30n1579 0834c21〕〔T30n1579 0834c23〕〔T30n1579 0834c27〕〔T30n1579 0835a03〕〔T30n1579 0835a23〕〔T30n1579 0835a25〕〔T30n1579 0835a26〕〔T30n1579 0835c11〕〔T30n1579 0835c13〕〔T30n1579 0835c14〕〔T30n1579 0835c21〕〔T30n1579 0835c23〕〔T30n1579 0835c24〕〔T30n1579 0835c29〕〔T30n1579 0836a01〕〔T30n1579 0836a06〕〔T30n1579 0836a07〕〔T30n1579 0836a09〕〔T30n1579 0836a14〕〔T30n1579 0836a15〕〔T30n1579 0836a16〕〔T30n1579 0836b08〕〔T30n1579 0836b14〕〔T30n1579 0836b16〕〔T30n1579 0836c05〕〔T30n1579 0836c06〕〔T30n1579 0836c17〕〔T30n1579 0836c19〕〔T30n1579 0836c28〕〔T30n1579 0837a05〕〔T30n1579 0837a07〕〔T30n1579 0837b05〕〔T30n1579 0837b07〕〔T30n1579 0837b08〕〔T30n1579 0837b12〕〔T30n1579 0837b15〕〔T30n1579 0837b17〕〔T30n1579 0837b18〕〔T30n1579 0837b20〕〔T30n1579 0837b23〕〔T30n1579 0837b26〕〔T30n1579 0837b27〕〔T30n1579 0837c02〕〔T30n1579 0837c03〕〔T30n1579 0837c05〕〔T30n1579 0837c06〕〔T30n1579 0837c09〕〔T30n1579 0837c10〕〔T30n1579 0837c11〕〔T30n1579 0837c16〕〔T30n1579 0837c17〕〔T30n1579 0837c18〕〔T30n1579 0837c25〕〔T30n1579 0837c26〕〔T30n1579 0837c27〕〔T30n1579 0837c28〕〔T30n1579 0838a03〕〔T30n1579 0838a11〕〔T30n1579 0838c11〕〔T30n1579 0839a27〕〔T30n1579 0839b26〕〔T30n1579 0839b27〕〔T30n1579 0840a01〕〔T30n1579 0840a12〕.
• Carrying forward the uddānas—the section of the one verse of eight items of fascicle ninety-four of the treatise, 「觸緣、見圓滿、實、解、不愛樂、法住智、精進、生處等為後。」—“the Condition of Contact, Perfection of View, the Real, Understanding, Not Delighting, Knowledge of the Abiding of the Dharma, Diligence, the Place of Birth, and so on, come after.”〔T30n1579 0834a11〕, corresponds in position to Discourses 343–350 of this fascicle; the section of the one verse of six items, 「有滅、若沙門婆羅門、受智、流轉、與來往、佛順逆為後。」—“the Cessation of Existence, If Śramaṇas or Brāhmaṇas, Knowledge of Feeling, Transmigration, and Coming and Going, the Buddha’s Forward and Reverse, come after.”〔T30n1579 0837b03〕, corresponds in position to Discourses 351–361 of this fascicle, and its last item, 「佛順逆」—“the Buddha’s Forward and Reverse,” is close to the questioning in forward and reverse order of Discourse 347 (fourth topic); the one verse 「安立、與因緣、觀察於食義、」—“Establishing, together with Causes and Conditions, Examining the Meaning of Nutriment,”〔T30n1579 0838c04〕 belongs to the selection and gathering on nutriment, and in this fascicle only the four nutriments of Discourse 344 share words with it (third topic). The two verses already set against Fascicle 12 (the general uddāna of fascicle ninety-three of the treatise and the separate uddāna of 「二諦等」—“the two truths and the rest”) are not listed again in this fascicle.
• Carrying forward within the fascicle—the three Discourses 352–354 are of the same form: Discourse 352 teaches knowing the dharma as it really is, Discourse 353 teaches whether there is such a possibility of knowing as it really is for the six sense bases and for contact onward, and Discourse 354’s 「如上說。差別者」—“as said above. The difference is”〔T02 0099b20〕 points back to Discourse 353 and changes it to teach crossing beyond. The three Discourses 355–357 are of the same form, increasing their number step by step. The three Discourses 359–361 are of the same form, increasing their links step by step: Discourse 360 adds 「入於名色」—“enters into name and form,” and Discourse 361 further adds 「往來」—“coming and going” and 「生死」—“birth and death.” The three Discourses 362–364 are of the same form: the words with which the bhikṣus request the teaching are one and the same, and what is taught, 「生厭、離欲、滅盡」—“gives rise to weariness, dispassion, and complete cessation,” is one and the same; only the names designated differ (the learned bhikṣu · the bhikṣu who teaches the Dharma · practice in accordance with the Dharma). In Discourse 343 Śāriputra teaches 「緣觸生」—“arise conditioned by contact,” in Discourse 344 Śāriputra teaches the nutriment of contact among the four nutriments, and in Discourse 345 Śāriputra teaches 「食集生」—“it is born of the arising of nutriment”; the three discourses alike belong to Śāriputra’s teaching; recorded only, without explanation. Suśīma’s words in questioning the bhikṣu in Discourse 347, 「云何不得禪定而復記說」—“Why, not having attained dhyāna, do you yet make a declaration,” and Nārada’s words in questioning Shusheng in Discourse 351, 「而復言非漏盡阿羅漢耶」—“and yet you say you are not an arhat whose outflows are ended?”, both challenge with 「所說不同，前後相違」—“What is said is not consistent; the earlier and the later contradict each other” (seventh topic); recorded only, without explanation.
• Beyond this fascicle—what Discourse 344’s 「如前分別經說」—“as said in the discourse of analysis before” (「如前分別經說。云何老死集如實知？」—“as said in the discourse of analysis before. What is knowing the arising of old age and death as it really is?”〔T02 0095a18〕) points back to lies in the discourses that expound the meaning in the preceding fascicle of this collection; the fascicle and the discourse number are not specified; recorded only. Discourse 364’s 「法次法向」—“practice in accordance with the Dharma” has been seen in the earlier collection; recorded only, without explanation.

IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to forty-five variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【宮-CB】【思溪-CB】【磧-CB】【麗-CB】 are recorded by the current collated text; current reading = the character adopted in the current transcription; 「無」—“lacks it” = that edition lacks the character; recorded together, without adjudication; nos. 002, 003, 018, 019, 022, 030, 032, and 037, eight in all, are rows of revision in the current edition, not original Taishō notes):

The original Taishō note for no. 008 reads 「〔律〕－【明】，律＋（者）【明】」—“〔律〕 minus 【明】, 律 plus (者) 【明】,” recording two readings at once; the current listing records it as 【明】者 (a nominalizing particle), and it is copied as it stands without adjudication.

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

1. Readings in Discourse 343 (nos. 001–004)—in 「寧有閑暇見答與不」—“would you have the leisure to answer us or not,” the 「與」—“or” (0093b29): 【元】【明】 read 以 (a different particle); in Śāriputra’s words, above 「無有是處」—“there is no such possibility,” the two characters 「非」—“not” and 「因」—“cause” (0093c28 · 0093c29): 【大】 reads 亦 (also) and 緣 (condition), and the current reading follows 【麗-CB】 (both revisions in the current edition), that is, 【大】 reads of the kind of ‘also made by both self and another’ and ‘also made from conditions’; in 「而生苦樂」—“and suffering and happiness arise,” the 「苦樂」—“suffering and happiness” (0094a23): 【大】 reads 苦 (suffering), and the current reading follows 【宮-CB】【思溪-CB】【磧-CB】 and the three editions. The plain rendering follows the current reading.
2. Readings in Discourse 344 (nos. 005–017)—in 「從禪定起」—“rose from meditation,” the 「定」—“meditation” (0094b04): the three editions lack it; in 「寧有閑暇見答與不」—“would you have the leisure to answer me or not,” the 「與」—“or” (0094b07): 【元】【明】 read 以 (a different particle), as in Discourse 343; in 「仁者但問」—“Kind sir, just ask,” the 「但」—“just” (0094b08): the three editions read 且 (for now); in 「於此法、律」—“in this Dharma and Discipline,” the 「律」—“Discipline” (0094b10): 【明】 reads 者 (a nominalizing particle), and the Taishō note records at once the two readings of 【明】, lacking 律 and having 者 below 律; in 「麁摶食」—“coarse morsel food,” the 「摶」—“morsel” (0094c01): 【宋】【元】 read 摧 (crush); 「是」—“thus” (0094c09): the three editions read 實知 (knows as it really is); in 「舍利弗言」—“Śāriputra said,” the 「言」—“said” (0094c16): the three editions read 語 (spoke); in 「復更有餘」—“there is more again,” the 「復」—“again” (0094c16): the three editions lack it; in 「彼彼集著」—“gathering attachment to this place and that,” the 「集」—“gathering” (0095a05): the three editions read 染 (defiled); in 「來入正道」—“has come into the right path,” the 「道」—“path” (0095a13): the three editions read 法 (Dharma); in 「更有餘」—“there is more,” the 「更」—“more” (0095a15): the three editions read 亦更 (also more); in 「老死」—“old age and death,” the 「死」—“death” (0095a16): the three editions read 死老死 (death, old age and death); below 「悟此正法」—“awakened to this right Dharma,” the character 「者」—“a nominalizing particle” (0095b05): 【元】 reads 老 (old age). The plain rendering follows the current reading; for the phrase 「來入正道」—“has come into the right path,” the plain rendering follows the current reading, 「來入正道」—“has come into the right path.”
3. Readings in Discourse 345 (nos. 018–022)—in 「波羅延那」—“Pārāyaṇa,” the 「那」—“-na” (0095b12): 【大】 reads 耶 (-ya); in the first line of the verse, 「若得諸法數」—“Those who have attained the reckoning of dharmas,” the 「數」—“reckoning” (0095b13): 【大】 reads 教 (teaching), that is, 【大】 reads ‘Those who have attained the teaching of dharmas’; in 「何等為法數」—“What is the reckoning of dharmas,” the 「數」—“reckoning” (0095b15): 【元】【明】 read 故 (therefore); in 「正使世尊」—“Even if the World-Honored One,” the 「正」—“even” (0095c02): 【宋】 reads 政 (a variant form); 「乃至七夜異句異味」—“and so on up to seven nights, with different phrasing and different flavor” (0095c13): 【大】 reads 「異句異味，七夜」—“with different phrasing and different flavor, seven nights,” the two in reversed order. Nos. 018, 019, and 022 are all revisions in the current edition. The plain rendering follows the current reading.
4. Readings in Discourse 346 (nos. 023–025)—in 「不出於世間」—“would not appear in the world,” the 「世間」—“the world” (0095c21): the three editions lack it; in 「應、等正覺」—“the Worthy One, the Perfectly Awakened One,” the 「應」—“the Worthy One” (0095c24): the three editions lack it; in 「復三法斷故」—“again, because three things are abandoned,” the 「復」—“again” (0096a26): the three editions read 復有 (again there are). The plain rendering follows the current reading.
5. Readings in Discourse 347 (nos. 026–033)—in 「誰有智慧、大力」—“who has wisdom and great strength,” the 「力」—“strength” (0096c05): the three editions read 士 (man), that is, the three editions read ‘a great man’; in 「欲求於正法中出家」—“wishes to request going forth in the right Dharma,” the 「欲」—“wish” (0096c29): the three editions lack it; in 「不也，須深」—“No, Suśīma,” the 「須深」—“Suśīma” (0097a19): 【明】 lacks it; in 「不放逸住」—“dwelling heedfully,” the 「住」—“dwell” in two places (0097b07 · 0097b10): 【大】 reads 法 (dharma), that is, 【大】 reads ‘the dharma of heedfulness,’ and the current reading follows 【磧-CB】 and 【元】【明】 (0097b10 is a revision in the current edition); in 「唯願世尊」—“I only wish that the World-Honored One,” the 「唯」—“only” (0097c17): the three editions read 惟 (a variant form); in 「惡聲宣令」—“proclaim it with harsh cries,” the 「宣」—“proclaim” (0097c26): 【大】 reads 宜 (fitting) (a revision in the current edition); in 「無也，世尊」—“There is not, World-Honored One,” the 「無」—“there is not” (0098a05): the three editions read 不 (not). The plain rendering follows the current reading.
6. Readings in Discourse 348 (nos. 034–036)—in 「血肉枯竭」—“flesh and blood dry up,” the 「血」—“blood” (0098a22): the three editions read 而 (and); in 「增長生、老」—“increase birth, old age,” the 「老」—“old age” (0098a27): 【宋】 reads 者 (a nominalizing particle); in 「自他俱利」—“the good of both self and other,” the 「自他」—“self and other” (0098b01): the three editions lack it, that is, the three editions read ‘one’s own good, the good of others, the good of both together.’ The plain rendering follows the current reading.
7. Readings in Discourses 358 and 360 (nos. 037 · 038)—in 「云何減法」—“What is the dharma of decrease,” the 「減」—“decrease” (0100a16): 【大】 reads 滅 (cessation), that is, 【大】 reads ‘What is the dharma of cessation,’ which does not agree with 「增法、減法」—“the dharma of increase and the dharma of decrease” above, whose 「減」—“decrease” it alters; the current reading follows 【麗-CB】 (a revision in the current edition). In Discourse 360, in 「如是純大苦聚集」—“just so, the whole great mass of suffering comes together,” the 「集」—“comes together” (0100b06): the three editions lack it. The plain rendering follows the current reading.
8. Readings in Discourse 364 and the closing title (nos. 039–045)—in 「法次法向」—“practice in accordance with the Dharma,” the 「次」—“in accordance” in five places (0100c16 · 0100c17 · 0100c21 · 0100c22 · 0100c23): 【宋】 reads 以 (by) in every case, that is, 【宋】 reads ‘heading toward the Dharma by the Dharma’; in 「唯願為說」—“We only wish that you would explain,” the 「唯」—“only” (0100c18): the three editions read 惟 (a variant form); in the closing title 「雜阿含經卷第十四」—“Saṃyukta Āgama, Fascicle 14,” the 「第」—“the ordinal” (0100c25): 【明】 lacks it. The plain rendering follows the current reading.

Punctuation in two places: in the words of the lion’s roar in Discourse 348, the base text reads 「此有故彼有，此起故彼起，謂緣無明行……」—“when this exists, that exists; when this arises, that arises; namely, conditioned by ignorance there are formations…”〔T02 0098a16〕, followed by 「廣說乃至」—“taught at length, up to”〔T02 0098a17〕, and then joined to 「純大苦聚集，純大苦聚滅。」—“The whole great mass of suffering comes together, the whole great mass of suffering ceases.”〔T02 0098a17〕; the base text marks the abbreviation with 「……」—“…” and 「廣說乃至」—“taught at length, up to,” and the plain rendering records the abbreviation as it is without supplying what is passed over; Discourse 354 in the base text reads 「爾時，世尊告諸比丘……如上說。差別者」—“At that time the World-Honored One said to the bhikṣus… as said above. The difference is”〔T02 0099b20〕; the base text marks the abbreviation with 「……」—“…,” and the plain rendering records it as it is. Further, the Buddha’s account of his own former times in Discourse 343 and Śāriputra’s answers in Discourse 344 open each paragraph in the base text with an opening quotation mark that is not closed, and the plain rendering closes it paragraph by paragraph; the questions and answers with the wanderers of another sect quoted by the Buddha in Discourse 343, the words of the bhikṣus and of the heterodox reported by Suśīma in Discourse 347, and the 「多聞比丘」—“learned bhikṣu” and 「說法比丘」—“bhikṣu who teaches the Dharma” with which the bhikṣus request the teaching in Discourses 362 and 363, all stand within inner quotation marks, and the plain rendering levels them into the sentence.

Gaiji: the present transcription of this fascicle has no character of the private-use area, nor any character of the extension B area. Interlinear notes: none in this fascicle. The line form of the verse: the one verse of Discourse 345 occupies two lines in the base text, each line of two phrases (0095b13 · 0095b14); at the head of the first line stand the quotation mark of the World-Honored One’s words and the inner quotation mark of the verse, and at the end of the last line stands the inner closing mark of the verse; the verse stands within the inner layer of the World-Honored One’s words; the plain rendering records it in verse form in two lines, each line of two phrases.

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).

Of the fourteen items of the first two uddāna verses of fascicle ninety-four, those that correspond to the discourses of this fascicle are listed in the table above, and not one item is left empty. The one item 「受智」—“Knowledge of Feeling” carries the two senses of 「受事」—“matters of feeling” and 「智事」—“matters of knowledge,” and its pairing with the three Discourses 355–357 is a reading by the treatise’s order.

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

The Taishō notes number twenty (two each for Discourses 354 and 358, and one, for Discourse 364, a cross-reference marked 「cf.」—“cf.”), all of them 「S. 12.」—“S. 12.”; four discourses, Discourses 344, 346, 349, and 362, have none recorded. Of the twenty-two discourses, eighteen have coordinates. For the one note of Discourse 357, the current collated text lists separately 「S. 12. 34. Ñānassa vatthūni.(2)」, which differs from what the original Taishō note records; the two are recorded together without adjudication. The difference of form between 「Avijjāpaccayā」 of Discourse 357 and 「Avijjāpaccāya」 of Discourse 358 is copied as originally recorded.

The Taishō notes also carry notes of transcription for names within the discourses, recorded verbatim here for reference: 「Pārāyana, Ajitapañha. [Sn. V. 2.].」 (0095b12, 波羅延那阿逸多所問—the Pārāyaṇa, the Questions of Ajita); 「偈文 Sn. 1038.」 (0095b13); 「那羅 Nārada.」「茂師羅 Musīla.」 (0098c01); 「殊勝 Saviṭṭha.」「Ānanda.」 (0098c02).

③ Variants of the Alternate Translation: no parallel discourse is found in the Alternate Translation (see the second topic).