雜阿含經 卷第十五Saṃyukta Āgama · Fascicle 15

Placement of the passage as a whole. This unit is the whole of Fascicle 15 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第十五」—“Saṃyukta Āgama, Fascicle 15”; 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”; forty-two discourses (discourse numbers 365 to 406); four verses (Discourse 369, the verse of the Buddha Vipaśyin; Discourse 392, the verse spoken again; Discourse 403, the verse of the World-Honored One; Discourse 405, the verse of the World-Honored One); no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第十五」—“Saṃyukta Āgama, Fascicle 15.” There are 10,397 Chinese characters in the fascicle. There are six dwelling places: Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 365–369 and 371–378); Uruvilvā, beside the river Nairañjanā, at the great seat of awakening (Discourse 370); Vārāṇasī, the Deer Park, the Sages’ Dwelling (Discourses 379–402; Discourse 379 has 「波羅㮈鹿野苑中仙人住處」—“Vārāṇasī, in the Deer Park, at the Sages’ Dwelling,” Discourses 380–384 and 387 have 「波羅㮈仙人住處鹿野苑中」—“Vārāṇasī, at the Sages’ Dwelling, in the Deer Park,” and Discourses 385, 386, and 388–402 have 「波羅㮈國仙人住處鹿野苑中」—“the country of Vārāṇasī, at the Sages’ Dwelling, in the Deer Park”); the hall of merit in the Bamboo Grove village between Rājagṛha and Pāṭaliputra in the land of Magadha (Discourses 403 and 404; in Discourse 404 the World-Honored One and the great assembly go on to the Śiṃśapā Grove); Vaiśālī, the Two-Storied Lecture Hall beside the Monkey Pond (Discourse 405); and the Two-Storied Lecture Hall beside the Monkey Pond (Discourse 406, where the base text does not record Vaiśālī). Speakers: in Discourses 366–369, 371, 374, 375, 379–390, and 392–403 the World-Honored One addresses the bhikṣus (direct teaching; in Discourse 379 the World-Honored One addresses the five bhikṣus; Discourse 370 is an abbreviated text, and its speaker is not recorded); in Discourse 365 the World-Honored One first puts a question, the bhikṣus request the teaching, and the Buddha then teaches; in Discourse 372 the bhikṣu Phalguna asks six times and the Buddha answers six times; in Discourses 373, 376, 377, 378, and 404 the Buddha asks within the discourse and the bhikṣus answer; in Discourse 379 the World-Honored One twice asks the venerable Kauṇḍinya, and the one who answers is named first 憍陳如 (Kauṇḍinya) and then 拘隣 (Kauṇḍinya); Discourse 391 is an abbreviated text, and only what differs is recorded; in Discourse 405 the venerable Ānanda sees the Licchavi youths shooting through the keyhole of the gate and tells the Buddha, the Buddha asks and Ānanda answers, and the World-Honored One speaks a verse; in Discourse 406 the World-Honored One addresses the bhikṣus, and the one who answers is Ānanda. The first fourteen discourses belong to nutriment and dependent arising, the last twenty-eight to the truths. The mirror set against it is the Compendium of Topics of the Yogācārabhūmi, the sūtra-topics, the selective summary of dependent arising, nutriment, the truths, and the elements (fascicle 94 of the treatise, the selective summary of nutriment; fascicle 95, the selective summary of the truths; the opening of fascicle 96 belongs to the following fascicle). The collation notes of the Taishō record sixty-five variant readings (eleven of them revisions in the current edition), see the ninth topic; the coordinates carried in the Taishō notes number thirty-one, see the tenth topic.

I. Doctrinal-Outline Placement

The place of Fascicle 15—the head of the fascicle in the base text:

「雜阿含經卷第十五」—“Saṃyukta Āgama, Fascicle 15”〔T02 0101a03〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0101a05〕

The closing title at the end of the fascicle likewise reads 「雜阿含經卷第十五」—“Saṃyukta Āgama, Fascicle 15”〔T02 0108c21〕. The sequence of discourses begins at (365): 「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 0101a06〕. This fascicle is the third fascicle of the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements, carrying on from Fascicle 12 and Fascicle 14.

Dwelling places (all verbatim from the base text):

• Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park—「如是我聞：一時，佛住舍衛國祇樹給孤獨園」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0101a06〕: Discourse 365; the same phrase is also found at〔T02 0101a16〕〔T02 0101b24〕: Discourses 366 and 369; 「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 0101b08〕: Discourse 367; the same phrase is also found at〔T02 0101b17〕〔T02 0101c25〕〔T02 0102a12〕〔T02 0102b18〕〔T02 0102c28〕〔T02 0103a13〕〔T02 0103a21〕〔T02 0103b08〕〔T02 0103b24〕: Discourses 368 and 371–378.
• Uruvilvā, beside the river Nairañjanā, at the great seat of awakening—「如是我聞：一時，佛住欝毘羅尼連禪河側大菩提所」—“Thus have I heard. At one time the Buddha was staying at Uruvilvā, beside the river Nairañjanā, at the great seat of awakening”〔T02 0101c21〕: Discourse 370; 「佛住欝毘羅尼連禪河側大菩提所，不久當成正覺，往詣菩提樹下」—“the Buddha was staying at Uruvilvā, beside the river Nairañjanā, at the great seat of awakening, soon to attain right awakening; he went to the foot of the bodhi tree”〔T02 0101c21〕.
• Vārāṇasī, the Deer Park, the Sages’ Dwelling—「如是我聞：一時，佛住波羅㮈鹿野苑中仙人住處」—“Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park, at the Sages’ Dwelling”〔T02 0103c13〕「此苦聖諦，」—“This noble truth of suffering,”〔T02 0103c14〕: Discourse 379; 「如是我聞：一時，佛住波羅㮈仙人住處鹿野苑中」—“Thus have I heard. At one time the Buddha was staying at Vārāṇasī, at the Sages’ Dwelling, in the Deer Park”〔T02 0104b01〕: Discourse 380; the same phrase is also found at〔T02 0104b06〕〔T02 0104b13〕〔T02 0104b20〕〔T02 0104b29〕〔T02 0104c27〕: Discourses 381–384 and 387; 「如是我聞：一時，佛住波羅㮈國仙人住處鹿野苑中」—“Thus have I heard. At one time the Buddha was staying in the country of Vārāṇasī, at the Sages’ Dwelling, in the Deer Park”〔T02 0104c09〕: Discourse 385; the same phrase is also found at〔T02 0104c18〕〔T02 0105a24〕〔T02 0106c18〕: Discourses 386, 389, and 396; 「如是我聞：一時，佛住波羅㮈國仙人住處鹿野苑中」—“Thus have I heard. At one time the Buddha was staying in the country of Vārāṇasī, at the Sages’ Dwelling, in the Deer Park”〔T02 0105a13〕: Discourse 388; the same phrase is also found at〔T02 0105b21〕〔T02 0105c09〕〔T02 0105c15〕〔T02 0106a16〕〔T02 0106b24〕〔T02 0106c02〕〔T02 0107a03〕〔T02 0107a28〕〔T02 0107b16〕〔T02 0107b27〕〔T02 0107c11〕〔T02 0107c25〕: Discourses 390–395 and 397–402. Of the differences among the three forms, Discourses 380–384 and 387 lack the word 「國」—“country,” while Discourses 385, 386, and 388–402 have it; for the editions that read 「國仙」—“country … Sages’,” see the ninth topic.
• The Bamboo Grove village in the land of Magadha—「如是我聞：一時，佛在摩竭國人間遊行」—“Thus have I heard. At one time the Buddha was wandering among the people in the land of Magadha”〔T02 0108a04〕: Discourse 403; 「佛在摩竭國人間遊行，於王舍城波羅利弗是中間竹林聚落，國王於中造福德舍。爾時，世尊與諸大眾於中宿止」—“the Buddha was wandering among the people in the land of Magadha, at the Bamboo Grove village between Rājagṛha and Pāṭaliputra, where the king had built a hall of merit. At that time the World-Honored One and the great assembly stayed there for the night”〔T02 0108a04〕; Discourse 404, 「佛在摩竭國人間遊行，王舍城波羅利弗是中間竹林聚落，大王於中作福德舍。爾時，世尊與諸大眾於中止宿」—“the Buddha was wandering among the people in the land of Magadha, the Bamboo Grove village between Rājagṛha and Pāṭaliputra, where the great king had made a hall of merit. At that time the World-Honored One and the great assembly stayed there for the night”〔T02 0108a24〕, after which the World-Honored One and the great assembly: 「爾時，世尊與諸大眾到申恕林，坐樹下」—“At that time the World-Honored One and the great assembly came to the Śiṃśapā Grove and sat beneath a tree”〔T02 0108a28〕. Discourse 403 has ‘the king … built,’ Discourse 404 has ‘the great king … made’; Discourse 403 has the word 「於」—“at,” and Discourse 404 lacks it; recorded as they stand.
• Vaiśālī, the Two-Storied Lecture Hall beside the Monkey Pond—「如是我聞：一時，佛住毘舍離獼猴池側重閣講堂。爾時，尊者阿難晨朝著衣持鉢」—“Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the venerable Ānanda, early in the morning, put on his robe and took his bowl”〔T02 0108b13〕: Discourse 405.
• The Two-Storied Lecture Hall beside the Monkey Pond—「如是我聞：一時，佛住獼猴池側重閣講堂」—“Thus have I heard. At one time the Buddha was staying in the Two-Storied Lecture Hall beside the Monkey Pond”〔T02 0108c06〕: Discourse 406; the base text of this discourse does not record Vaiśālī; recorded as it stands, not supplied.

The types of the forty-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 forms are recorded, their meaning is not judged):

1. Discourse 365—final nirvāṇa in this very life; the Buddha first poses a question and the bhikṣus request the teaching, and their words of request, 「是法根、法眼、法依」—“is the root of the Dharma, the eye of the Dharma, the support of the Dharma,” are the same as in Discourses 362–364 of the preceding fascicle.
2. Discourses 366 and 369—events from the time before the Buddha Vipaśyin attained right awakening; Discourse 370—events from the time before the present Buddha attained right awakening (the subject is 「佛」—“the Buddha” of this discourse’s own narrative; the abridgement follows 369, but the subject differs); Discourse 366 traces link by link and abbreviates with the simile of the lamp and the simile of the city, Discourse 369 contemplates the twelve links of dependent arising in reverse and in forward order, seated for seven days in one sitting, and speaks a verse, and Discourse 370 records only the sitting beneath the bodhi tree and abbreviates with 「如前廣說」—“as explained at length before.” Discourses 366 and 369 both close with the six Buddhas of the past teaching the same.
3. Discourses 367 and 368—meditative reflection and the measureless samādhi, both teaching 「如實顯現」—“becomes manifest as it really is.”
4. Discourses 371–378—eight discourses all beginning alike with 「有四食資益眾生，令得住世攝受長養」—“There are four nutriments that sustain beings, enabling them to remain in the world, held and nourished”: Discourse 371 teaches the cause, arising, origin, and contact of the four nutriments, Discourse 372 the six questions of Phalguna, Discourse 373 the four similes for the four nutriments, Discourse 374 the growth of the station of consciousness, Discourse 375 sorrow, grief, dust, and defilement, Discourse 376 the mansion and the sunlight, Discourse 377 painting upon empty space, and Discourse 378 painting upon form.
5. Discourse 379—the Discourse on Turning the Wheel of the Dharma.
6. Discourses 380–388—nine discourses all beginning alike with 「有四聖諦」—“There are four noble truths”; from Discourse 381 on, each adds one phrase, from “should cultivate unbroken comprehension,” to “to be known and abandoned,” to the names attained by “has known and abandoned” (cutting off craving and desire · arhat · superior person · the noble banner · the five factors and the six).
7. Discourse 389—the four things of the king of physicians.
8. Discourses 390–392—ascetics and brāhmaṇas who know the four noble truths as they really are and who do not; Discourse 390 teaches the ascetic among ascetics, Discourse 391 being counted among ascetics, and Discourse 392 being freed and not being freed from suffering, together with the compilers’ list of the discourses of the same form.
9. Discourse 393—seven stages from leaving home to unsurpassed right awakening, all of which know the four noble truths.
10. Discourses 394–402—nine discourses that teach the essentials of the four noble truths by a simile or by a phrase (the sign of light at sunrise · sun and moon · the rising sun that breaks the darkness · leaves · the ball of cotton and the Indra pillar · the stone pillar · the head-cloth · three hundred spears · being fully and evenly awakened).
11. Discourses 403 and 404—two discourses at the Bamboo Grove village in the land of Magadha.
12. Discourses 405 and 406—two discourses at the Two-Storied Lecture Hall beside the Monkey Pond, both teaching what is hard.

Speakers: in Discourses 366–369, 371, 374, 375, and 379–403 the speaker is the World-Honored One alone (in Discourse 365 the bhikṣus request the teaching and the Buddha teaches; Discourse 370 is an abbreviated text) (in Discourse 379 he addresses the five bhikṣus, within which the venerable Kauṇḍinya, as 憍陳如 (Kauṇḍinya) and as 拘隣 (Kauṇḍinya), answers twice, and the earth deities and the Brahmā gods proclaim). In Discourse 372 the bhikṣu Phalguna asks while 「住佛後扇佛」—“standing behind the Buddha fanning him,” six questions in all, and the one who answers is in each case the Buddha. In Discourses 373, 376, 377, and 378 the Buddha asks and the bhikṣus answer; in Discourse 404 the World-Honored One asks, holding leaves in his hand, and the bhikṣus answer. In Discourse 405 the venerable Ānanda first relates what he saw and tells the Buddha, the Buddha asks Ānanda, Ānanda answers, and the Buddha speaks a verse. In Discourse 406 the World-Honored One addresses the bhikṣus and poses a simile, and the one who answers is Ānanda (「不能。世尊！所以者何？此盲龜若至海東」—“No, World-Honored One! Why? If this blind turtle reached the eastern side of the ocean”〔T02 0108c11〕; 「南、北四維圍遶亦爾，不必相得。」佛告阿難：「盲龜浮木，雖復差違」—“and likewise going round the south, the north, and the four intermediate directions; they would not necessarily meet.’ The Buddha said to Ānanda: ‘The blind turtle and the floating log, though they go against each other”〔T02 0108c13〕), recorded as it stands without change. The speaker of the verse in Discourse 369 is the Buddha Vipaśyin, quoted within the words of the World-Honored One. The verse of Discourse 392 is the verse spoken again of which the compilers say 「悉繼以偈」—“each followed by a verse.” The question 「有人語言」—“someone says to him” within the simile of Discourse 401 lies in an inner layer of the World-Honored One’s words.

Verses: four in this fascicle (see the seventh topic)—the verse of the Buddha Vipaśyin in Discourse 369, fifteen lines of thirty five-character half-lines; the verse spoken again in Discourse 392, ten lines of twenty five-character half-lines; the verse of the World-Honored One in Discourse 403, four lines of eight five-character half-lines; the verse of the World-Honored One in Discourse 405, two lines of four five-character half-lines. This fascicle has no summary verse.

Abbreviated texts:

The uddāna of the Compendium of Topics (fascicles 94, 95, and 96 of the treatise, four verses, recording only their order; for their correspondence with this fascicle see the tenth topic, ①):

「安立、與因緣、觀察於食義、」—“Establishment, Giving the Causes and Conditions, Examining the Meaning of Nutriment,”〔T30n1579 0838c04〕 「極多諸過患、雜染等為後。」—“The Very Many Faults, and Defilement and the Rest last.”〔T30n1579 0838c05〕 「如理、攝、集諦、得、相、處、業、障、」—“The Reasoned, Inclusion, The Truth of Arising, Attainment, Characteristics, The Basis, Function, Obstacles,”〔T30n1579 0840b24〕 「過、黑異熟等、大義、後難得。」—“Faults, Black Ripening and the Rest, The Great Meaning, Finally, What Is Hard to Obtain.”〔T30n1579 0840b25〕 「總義等、光等、受等最為後。」—“The General Meaning and the rest, Light and the rest, Feeling and the rest last of all.”〔T30n1579 0846c15〕 「總義、自類別、似轉、後三求。」—“The General Meaning, Distinction by Kind, Arising in Kind, Finally, the Three Quests.”〔T30n1579 0846c17〕

The five items of the first verse are the selective summary of nutriment and correspond in order to the place of Discourses 371–378 of this fascicle; the twelve items of the second verse are the selective summary of the truths and correspond to the place of Discourses 379–406 of this fascicle, but the treatise follows the order of its own topics and does not run item by item with the order of the discourses (the tenth topic, ①); the third and fourth verses are the general uddāna and the particular uddāna of fascicle 96 of the treatise, which belong mainly to the following fascicle, and in this fascicle only the single item 「後三求」—“Finally, the Three Quests” offers a comparison in shared words (the tenth topic, ①).

II. Collation with the Alternate Translations

For the forty-two discourses of this fascicle, no corresponding discourse is found in the Alternate Translation of the Saṃyukta Āgama (Taishō vol. 2, no. 100)—among the Taishō notes for this fascicle not one gives a discourse number of the alternate translation; there is only one cross-reference note marked 「cf.」—“cf.,” at Discourse 365, and what it points to is a coordinate, not the alternate translation (「cf. S. 12. 16. Dhammakathika.」—“cf. S. 12. 16. Dhammakathika.,” 0101a06, 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.

The four nutriments that nourish · craving as their cause (Discourse 371 · Establishment · Giving the Causes and Conditions)

• Sūtra: 「有四食資益眾生」—“There are four nutriments that sustain beings”〔T02 0101c26〕; 「有四食資益眾生，令得住世攝受長養。何等為四？謂一、」—“There are four nutriments that sustain beings, enabling them to remain in the world, held and nourished. What are the four? Namely: first,”〔T02 0101c26〕; 「此四食何因、何集、何生、何觸？謂此諸食愛因、愛集、」—“These four nutriments—what is their cause, what their arising, what their origin, what their contact? Namely, these nutriments have craving as their cause, craving as their arising,”〔T02 0101c28〕; 「愛滅則食滅，食滅故於未來世生、老、病、死、憂、」—“when craving ceases, nutriment ceases; because of the cessation of nutriment, in the future world birth, old age, sickness, death, sorrow,”〔T02 0102a09〕
• Treatise: 「有四種法，於現法中最能長養諸根大種。」—“There are four kinds of things that, in this present life, most of all nourish the faculties and the great elements.”〔T30n1579 0838c06〕; 「復次，如上所說諸根大種，由集諦攝先愛而生」—“Further, the faculties and great elements spoken of above arise from prior craving, included in the truth of arising”〔T30n1579 0839a11〕; 「然復藉愛為緣故有。又即此愛，於現法中，由無明觸所生諸受為緣故起」—“yet they exist by relying on craving as condition. And this very craving, in this present life, arises conditioned by the feelings born of contact with ignorance”〔T30n1579 0839a17〕; 「由愛滅故，諸食亦滅。能取後有諸法滅故，」—“Because craving ceases, the nutriments too cease. Because the things that can take up a later existence cease,”〔T30n1579 0839b01〕

The shared words are 「四」—“four,” 「長養」—“nourish,” 「愛」—“craving,” 「食」—“nutriment,” and 「滅」—“cease”; the sūtra has 「愛因、愛集」—“craving as their cause, craving as their arising,” the treatise 「集諦攝先愛」—“prior craving, included in the truth of arising” and 「藉愛為緣」—“relying on craving as condition”; the sūtra 「愛滅則食滅」—“when craving ceases, nutriment ceases,” the treatise 「愛滅故，諸食亦滅」—“because craving ceases, the nutriments too cease”; the words differ.

Who feeds on the nutriment of consciousness · the reasoned and unreasoned question (Discourse 372 · Examining the Meaning of Nutriment)

• Sūtra: 「世尊！誰食此識？」佛告頗求那：「我不言有食識者」—“World-Honored One! Who feeds on this consciousness?’ The Buddha said to Phalguna: ‘I do not say there is one who feeds on consciousness”〔T02 0102a17〕; 「我不言有食識者，我若言有食識者，汝應作是問，我說識是食」—“I do not say there is one who feeds on consciousness. If I said there is one who feeds on consciousness, then you should ask this question. I say consciousness is a nutriment”〔T02 0102a17〕; 「我說識是食。汝應問言：『何因緣故有識食？』我則答言」—“I say consciousness is a nutriment. You should ask: ‘Through what cause and condition is there the nutriment of consciousness?’ Then I would answer”〔T02 0102a18〕
• Treatise: 「復次，無有少法生已安住，亦無有我能食所食」—“Further, there is not the least thing that, once arisen, abides, nor is there a self that eats what is eaten”〔T30n1579 0839b05〕; 「誰食識食？當知此問為非理問。若作是問：誰是能食識食因緣」—“‘Who feeds on the nutriment of consciousness?’ It should be known that this question is an unreasoned question. If one asks thus: ‘What is the cause and condition of feeding on the nutriment of consciousness’”〔T30n1579 0839b16〕; 「誰是能食識食因緣？當知此問為如理問，能令悟入緣起理故」—“‘What is the cause and condition of feeding on the nutriment of consciousness?’ It should be known that this question is a reasoned question, because it can lead one to awaken to and enter the principle of dependent arising”〔T30n1579 0839b17〕; 「都無觸者乃至有者能有所觸，乃至有有。」—“There is no one at all who contacts, and so on up to one who exists, who could have what is contacted, and so on up to have existence.”〔T30n1579 0839c02〕

The shared words are 「誰」—“who,” 「食」—“feed,” 「識食」—“the nutriment of consciousness,” 「因緣」—“cause and condition,” 「觸」—“contact,” and 「有」—“existence”; the sūtra’s ‘I do not say there is one who feeds on consciousness … you should ask: through what cause and condition is there the nutriment of consciousness’ and the treatise’s ‘who feeds on the nutriment of consciousness … an unreasoned question … what is the cause and condition of feeding on the nutriment of consciousness … a reasoned question’: the two questions of the sūtra and the two questions of the treatise correspond in order; the sūtra has 「我不說有有者」—“I do not say there is one who has existence,” the treatise 「都無觸者乃至有者」—“there is no one at all who contacts, and so on up to one who exists”; the words differ.

Four similes for the four nutriments (Discourse 373 · The Very Many Faults)

• Sūtra: 「云何比丘觀察摶食？譬如有夫婦二人，唯有一子」—“How should a bhikṣu contemplate morsel food? Suppose there is a couple, husband and wife, who have only one son”〔T02 0102b21〕; 「彼人夫婦共食子肉，寧取其味，貪嗜美樂與不」—“When that couple together ate their son’s flesh, was it to take its flavour, craving its tastiness and delight, or not”〔T02 0102b27〕; 「云何比丘觀察觸食？譬如有牛，生剝其皮，在在處處，諸蟲唼食」—“How should a bhikṣu contemplate the nutriment of contact? Suppose there is a cow flayed alive: in every place it is, the insects feed on it”〔T02 0102c06〕; 「諸蟲唼食，沙土坌塵，草木針刺，若依於地，地蟲所食」—“the insects feed on it, sand, earth, and dust soil it, grass, wood, and thorns pierce it; if it rests on the ground, it is fed on by the insects of the ground”〔T02 0102c07〕; 「云何比丘觀察意思食？譬如聚落城邑邊有火起，無煙無炎」—“How should a bhikṣu contemplate the nutriment of mental intention? Suppose that beside a village or a town a fire has sprung up, without smoke and without flame”〔T02 0102c13〕; 「以彼因緣，受三百矛苦覺，晝夜苦痛」—“Because of that cause and condition, he undergoes the painful feeling of three hundred spears, in pain day and night”〔T02 0102c23〕
• Treatise: 「是故苾芻當觀段食如子肉想，不應貪著。」—“Therefore a bhikṣu should contemplate morsel food with the perception of a son’s flesh, and should not be attached to it.”〔T30n1579 0839c12〕; 「是故苾芻當觀順彼六種觸處如無皮牛。」—“Therefore a bhikṣu should contemplate what accords with the six bases of contact as a cow without its hide.”〔T30n1579 0839c15〕; 「觸處諸蟲之所唼食，多生眾苦不安隱住。如是觀已」—“fed on by the insects of the bases of contact, much suffering arises and it does not dwell at ease. Having contemplated thus”〔T30n1579 0839c18〕; 「是故苾芻當觀有漏意會思食如一分火。觀察如是所求不允，」—“Therefore a bhikṣu should contemplate the nutriment of mental intention, with outflows, as a portion of fire. Having examined that what is thus sought is not fitting,”〔T30n1579 0839c24〕; 「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, inner suffering dependent on consciousness; therefore a bhikṣu should contemplate the nutriment of consciousness as being pierced by three hundred spears”〔T30n1579 0840a01〕

The shared words are 「子肉」—“son’s flesh,” 「牛」—“cow,” 「蟲」—“insects,” 「唼食」—“feed on,” 「火」—“fire,” 「識食」—“the nutriment of consciousness,” and 「三百」—“three hundred”; the sūtra has 「摶食」—“morsel food,” the treatise 「段食」—“morsel food” (another word); the sūtra 「生剝其皮」—“flayed alive,” the treatise 「無皮牛」—“a cow without its hide”; the sūtra’s fire 「無煙無炎」—“without smoke and without flame,” the treatise 「一分火」—“a portion of fire”; the sūtra 「意思食」—“the nutriment of mental intention,” the treatise 「意會思食」—“the nutriment of mental intention” (another word); the sūtra 「三百矛」—“three hundred spears,” the treatise 「三百鉾」—“three hundred spears” (another character); the words differ.

Delight and craving · the station of consciousness grows · sorrow (Discourses 374 and 375 · Defilement and the Rest)

• Sūtra: 「若比丘於此四食有喜有貪，則識住增長，識住增長故」—“If a bhikṣu has delight and craving toward these four nutriments, the station of consciousness grows; because the station of consciousness grows”〔T02 0103a02〕; 「行增長故，當來有增長，當來有增長故，生、老、病、死、」—“because formations grow, existence in time to come grows; because existence in time to come grows, birth, old age, sickness, death,”〔T02 0103a04〕; 「於此四食有貪有喜，則有憂悲、有塵垢，」—“where there is craving and delight toward these four nutriments, there is sorrow and grief, there is dust and defilement,”〔T02 0103a17〕
• Treatise: 「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 defiled by delight and craving”〔T30n1579 0840a12〕; 「於現法中能染於識，令其安止四種識住，增長當來後有種子」—“in this present life it can defile consciousness, make it settle in the four stations of consciousness, and make grow the seeds of a later existence in time to come”〔T30n1579 0840a17〕; 「於現法中便生悲歎愁憂萎頓懷慼而住。當知是名憙」—“in this present life one then dwells in lamentation, grief, sorrow, dejection, and distress. It should be known that this is called delight”〔T30n1579 0840a22〕

The shared words are 「四食」—“the four nutriments,” 「貪」—“craving,” 「識住」—“station of consciousness,” 「增長」—“grow,” 「當來」—“in time to come,” 「悲」—“grief,” and 「憂」—“sorrow”; the sūtra has 「喜」—“delight,” the treatise 「憙」—“delight” (another character); the sūtra 「有憂悲、有塵垢」—“there is sorrow and grief, there is dust and defilement,” the treatise 「悲歎愁憂萎頓懷慼」—“lamentation, grief, sorrow, dejection, and distress”; the words differ.

The mansion and the sunlight · the painter’s colours · empty space (Discourses 376, 377, and 378 · Defilement and the Rest)

• Sūtra: 「乃至純大苦聚集。譬如樓閣宮殿，北西長廣，東西牕牖」—“and so on up to: the whole great mass of suffering comes together. Suppose there is a mansion, long and broad to the north and west, with windows east and west”〔T02 0103a25〕; 「東西牕牖，日出東方，光照西壁。如是，比丘！於此四食有貪有喜」—“with windows east and west; the sun rises in the east and its light shines upon the western wall. Thus, bhikṣus, where there is craving and delight toward these four nutriments”〔T02 0103a26〕; 「應照虛空，無所攀緣。」「如是，」—“It would shine upon empty space, with nothing to grasp at.’ ‘Thus,”〔T02 0103b04〕; 「乃至如是純大苦聚滅。譬如，比丘！畫師、畫師弟子集種種彩色」—“and so on up to: just so, the whole great mass of suffering ceases. Suppose, bhikṣus, a painter or a painter’s apprentice gathers various colours”〔T02 0103b17〕; 「畫師弟子集種種彩色，欲粧畫虛空，寧能畫不？」—“a painter’s apprentice gathers various colours, wishing to paint pictures upon empty space—could he paint them?”〔T02 0103b18〕; 「若畫師弟子集種種彩，欲粧畫於色，作種種像。諸比丘！於意云何」—“or a painter’s apprentice gathers various colours, wishing to paint pictures upon form, making various images. Bhikṣus! What do you think”〔T02 0103b29〕
• Treatise: 「彼六處攝有識之身，猶如臺觀六處窓牖，能與緣境煩惱日光作入依處」—“That body with consciousness, included in the six bases, is like a tower with windows in six places, which can serve as the place through which the sunlight of the afflictions that take objects enters”〔T30n1579 0840a25〕; 「能與緣境煩惱日光作入依處，是光於此或住上地」—“which can serve as the place through which the sunlight of the afflictions that take objects enters; this light here may rest upon the ground above”〔T30n1579 0840a26〕; 「以其種種猶如彩色可愛」—“by its various kinds, lovely like colours”〔T30n1579 0840b04〕; 「彩畫如是補特伽羅，令其變生種種煩惱相貌顯現」—“paints such a person, making him change and produce the manifest appearances of various afflictions”〔T30n1579 0840b04〕; 「譬如其地，能為種種煩惱彩畫作所依處。」—“like that ground, which can serve as the basis for the painting of various afflictions.”〔T30n1579 0840b07〕; 「當知如是補特伽羅，憙、貪已斷，猶若虛空，」—“It should be known that such a person, in whom delight and craving are abandoned, is like empty space,”〔T30n1579 0840b09〕

The shared words are 「日光」—“sunlight,” 「光」—“light,” 「種種」—“various,” 「彩色」—“colours,” 「畫」—“paint,” and 「虛空」—“empty space”; the sūtra has 「樓閣宮殿」—“mansion,” the treatise 「臺觀」—“tower”; the sūtra 「牕牖」—“windows,” the treatise 「窓牖」—“windows” (another character); the sūtra 「光照西壁」—“its light shines upon the western wall,” the treatise 「是光於此或住上地、或住下地」—“this light here may rest upon the upper ground or rest upon the lower ground”; the sūtra 「畫師、畫師弟子」—“a painter or a painter’s apprentice,” the treatise 「彩畫」—“paints”; the sūtra 「欲粧畫於色」—“wishing to paint pictures upon form,” the treatise 「譬如其地」—“like that ground”; the sūtra 「欲粧畫虛空」—“wishing to paint pictures upon empty space,” the treatise 「猶若虛空」—“is like empty space”; the words differ. The treatise joins these two similes in one passage, while the sūtra divides them among three discourses.

The three turnings and twelve aspects · vision, knowledge, understanding, and awakening · the earth deities pass it on · turning the wheel of the Dharma (Discourse 379 · Attainment)

• Sūtra: 「本所未曾聞法，當正思惟。時，生眼、智、明、覺。」—“a dharma never heard before; it should be rightly reflected upon. At that time there arose vision, knowledge, understanding, and awakening.”〔T02 0103c15〕; 「諸比丘！我於此四聖諦三轉十二行不生眼」—“Bhikṣus! If, with regard to the three turnings and twelve aspects of these four noble truths, vision had not arisen in me”〔T02 0104a02〕; 「尊者拘隣已知法故，是故名阿若拘隣。尊者阿若拘隣知法已」—“Because the venerable Kauṇḍinya had understood the Dharma, he was therefore named Ājñāta Kauṇḍinya. When the venerable Ājñāta Kauṇḍinya had understood the Dharma”〔T02 0104a12〕; 「諸仁者！世尊於波羅㮈國仙人住處鹿野苑中三轉十二行法輪」—“Good sirs! The World-Honored One, in the country of Vārāṇasī, at the Sages’ Dwelling, in the Deer Park, [turned] the wheel of the Dharma in three turnings and twelve aspects”〔T02 0104a14〕; 「他化自在天展轉傳唱，須臾之間，聞于梵天身。梵天乘聲唱言」—“the gods who wield the creations of others passed it on in turn, proclaiming it, and in a moment it was heard as far as the Brahmā world. The Brahmā gods, carrying on the sound, proclaimed”〔T02 0104a20〕; 「世尊於波羅㮈國仙人住處鹿野苑中轉法輪，是故此經名轉法輪經」—“The World-Honored One turned the wheel of the Dharma in the country of Vārāṇasī, at the Sages’ Dwelling, in the Deer Park; therefore this discourse is called the Discourse on Turning the Wheel of the Dharma”〔T02 0104a26〕
• Treatise: 「復次，由五種相轉法輪者，當知名為善轉法輪」—“Further, one who turns the wheel of the Dharma by five characteristics should be known as one who turns the wheel of the Dharma well”〔T30n1579 0843b02〕; 「得方便者，謂即於此四聖諦中，三周正轉十二相智」—“As to the means of attainment: namely, within these very four noble truths, the knowledge of twelve aspects, rightly turned in three rounds”〔T30n1579 0843b09〕; 「三周正轉十二相智。最初轉者，謂昔菩薩入現觀時，」—“the knowledge of twelve aspects, rightly turned in three rounds. The first turning: namely, when formerly the bodhisattva entered realization,”〔T30n1579 0843b09〕; 「有差別故，如其次第，名智、明、覺。第二轉者，謂是有學」—“because there are distinctions, in their order they are called knowledge, understanding, and awakening. The second turning: namely, that of one still in training”〔T30n1579 0843b13〕; 「如來知已，起世間心：阿若憍陳已解我法。地神知已」—“The Tathāgata, having known this, raised a worldly thought: Ājñāta Kauṇḍinya has understood my Dharma. The earth deities, having known this”〔T30n1579 0843b29〕; 「地神知已，舉聲傳告。經於剎那、瞚息、須臾，其聲展轉乃至梵世」—“The earth deities, having known this, raised their voices and passed the word on. In the space of an instant, a blink, a moment, the sound passed on in turn as far as the Brahmā world”〔T30n1579 0843c01〕; 「其聲展轉乃至梵世。當知世尊轉所解法。置於阿若憍陳身中」—“the sound passed on in turn as far as the Brahmā world. It should be known that the World-Honored One turned the Dharma he had understood and placed it in the person of Ājñāta Kauṇḍinya”〔T30n1579 0843c02〕

The shared words are 「轉法輪」—“turn the wheel of the Dharma,” 「四聖諦」—“the four noble truths,” 「智、明、覺」—“knowledge, understanding, and awakening,” 「地神」—“the earth deities,” 「舉聲」—“raise their voices,” 「須臾」—“a moment,” and 「展轉」—“in turn”; the sūtra has 「三轉十二行」—“the three turnings and twelve aspects,” the treatise 「三周正轉十二相智」—“the knowledge of twelve aspects, rightly turned in three rounds”; the sūtra 「阿若拘隣」—“Ājñāta Kauṇḍinya,” the treatise 「阿若憍陳」—“Ājñāta Kauṇḍinya” (another transcription); the sūtra 「梵天」—“the Brahmā world,” the treatise 「梵世」—“the Brahmā world” (another word); the sūtra 「唱言」—“proclaimed,” the treatise 「傳告」—“passed the word on”; the words differ. The sūtra has the four items 「生眼、智、明、覺」—“there arose vision, knowledge, understanding, and awakening,” and the treatise cites the three items 「名智、明、覺」—“called knowledge, understanding, and awakening”; recorded only.

Inclusion in the four noble truths · full knowledge, final abandoning, realization, cultivation (Discourses 380–388 · Inclusion · The Basis)

• Sūtra: 「有四聖諦」—“There are four noble truths”〔T02 0104b02〕; 「若比丘於此四聖諦未無間等者，當修無間等，起增上欲，方便堪能」—“If a bhikṣu has not yet attained unbroken comprehension of these four noble truths, he should cultivate unbroken comprehension, giving rise to heightened desire, with effort and ability”〔T02 0104b09〕; 「於苦滅聖諦已知、已證，於苦滅道跡聖諦已知、已修。如是比丘則斷愛欲」—“has known and realized the noble truth of the cessation of suffering, has known and cultivated the noble truth of the path leading to the cessation of suffering, such a bhikṣu has cut off craving and desire”〔T02 0104b24〕; 「如是比丘名阿羅漢，諸漏已盡，所作已作，離諸重擔」—“such a bhikṣu is called an arhat: the outflows ended, what was to be done has been done, he has laid down the heavy burdens”〔T02 0104c05〕
• Treatise: 「若有說言：此四聖諦唯是境界」—“if someone says: these four noble truths are only objects”〔T30n1579 0841c02〕; 「一切皆歸四聖諦攝。當知諸法略有二種。一、能知智」—“all are included in the four noble truths. It should be known that dharmas are, in brief, of two kinds: first, the knowledge that knows”〔T30n1579 0841c05〕; 「我當於後猶有所作，應當遍知未知苦諦，應當永斷未斷集諦」—“I still have something to do hereafter: I should fully know the truth of suffering not yet known, I should finally abandon the truth of arising not yet abandoned”〔T30n1579 0843b15〕; 「如實解了我已遍知，我已永斷，我已作證，我已修習，名現觀位」—“understanding as it really is: I have fully known, I have finally abandoned, I have realized, I have cultivated—this is called the stage of realization”〔T30n1579 0844a16〕; 「正盡苦者，謂初見諦所斷眾苦。作苦邊者，謂阿羅漢所斷眾苦」—“The complete ending of suffering: namely, the sufferings abandoned on first seeing the truths. Making an end of suffering: namely, the sufferings abandoned by the arhat”〔T30n1579 0844a23〕

The shared words are 「四聖諦」—“the four noble truths,” 「斷」—“abandon,” 「作證」—“realize,” 「修」—“cultivate,” and 「阿羅漢」—“arhat”; the sūtra’s ‘to be known and abandoned, realized, cultivated’ and the treatise’s ‘should fully know … should finally abandon …’; the sūtra has 「已知、已斷、已證、已修」—“has known, has abandoned, has realized, has cultivated,” the treatise 「我已遍知，我已永斷，我已作證，我已修習」—“I have fully known, I have finally abandoned, I have realized, I have cultivated”; the sūtra 「當修無間等」—“should cultivate unbroken comprehension,” the treatise 「現觀」—“realization”; the words differ. 「究竟苦邊」—“the utter end of suffering” in Discourse 383 and 「作苦邊」—“making an end of suffering” in Discourse 396 share words with the treatise’s 「作苦邊者，謂阿羅漢所斷眾苦」—“making an end of suffering: namely, the sufferings abandoned by the arhat.”

The four things of the king of physicians · the four truths like a disease (Discourse 389 · Characteristics)

• Sūtra: 「何等為四？一者善知病，二者善知病源，三者善知病對治」—“What are the four? First, he knows the disease well; second, he knows the source of the disease well; third, he knows the cure for the disease well”〔T02 0105a26〕; 「三者善知病對治，四者善知治病已，當來更不動發」—“third, he knows the cure for the disease well; fourth, he knows well that once the disease is cured it will not break out again in the future”〔T02 0105a27〕; 「如來、應、等正覺為大醫王，」—“The Tathāgata, the Worthy One, the Perfectly Awakened One, as the great king of physicians,”〔T02 0105b10〕
• Treatise: 「復次，苦諦如諸疾病；集諦如起病因」—“Further, the truth of suffering is like the diseases; the truth of arising is like the cause from which disease arises”〔T30n1579 0843c18〕; 「滅諦如病生已，而得除愈；道諦如病除已，令後不生」—“the truth of cessation is like a disease that, having arisen, is cured; the truth of the path is like what, once the disease is removed, keeps it from arising later”〔T30n1579 0843c18〕; 「令後不生。諸有病者，詣良醫所，但應尋求爾所正法」—“keeps it from arising later. Those who are ill go to a good physician and should seek only so many true remedies”〔T30n1579 0843c19〕; 「是故更無第五聖諦。諸佛如來拔大愛箭無上良醫」—“therefore there is no fifth noble truth. The Buddhas, the Tathāgatas, are the unsurpassed good physicians who draw out the great arrow of craving”〔T30n1579 0843c21〕

The shared words are 「病」—“disease,” 「良醫」—“good physician,” and 「如來」—“Tathāgata”; the sūtra has 「善知病源」—“knows the source of the disease well,” the treatise 「起病因」—“the cause from which disease arises”; the sūtra 「更不動發」—“will not break out again,” the treatise 「令後不生」—“keeps it from arising later”; the sūtra 「大醫王」—“the great king of physicians,” the treatise 「無上良醫」—“the unsurpassed good physician”; the words differ. The sūtra matches the four things of the king of physicians with the four virtues of the Tathāgata, the treatise pairs each of the four truths with one stage of a disease and says 「無第五聖諦」—“there is no fifth noble truth”; recorded only.

The ascetic among ascetics · counted among ascetics · the ten faults (Discourses 390, 391, and 392 · The Reasoned · Faults)

• Sūtra: 「此苦滅道跡聖諦不如實知，此非沙門之沙門，」—“do not know this noble truth of the path leading to the cessation of suffering as it really is, they are not ascetics among ascetics,”〔T02 0105b24〕; 「非沙門數、非婆羅門數；於四聖諦如實知者，是沙門數」—“not counted among ascetics, not counted among brāhmaṇas; those who know the four noble truths as they really are are counted among ascetics”〔T02 0105c11〕; 「如於苦不解脫、解脫，如是捨惡趣不解脫、」—“As with not being liberated from suffering and being liberated, so too not being liberated from the evil destinations,”〔T02 0105c25〕; 「解脫；堪能捨戒退減，不捨戒退減；能自說得過人法自證」—“being liberated; able to give up the precepts and fall back, not giving up the precepts and falling back; able to declare for oneself the attainment of superhuman states and to realize them for oneself”〔T02 0105c26〕; 「能自說得過人法自證，不能自說得過人法作證；」—“able to declare for oneself the attainment of superhuman states and to realize them for oneself, not able to declare for oneself the attainment of superhuman states and to realize them;”〔T02 0105c26〕; 「能於此外求良福田，不能於此外求良福田」—“able to seek a good field of merit outside this, not able to seek a good field of merit outside this”〔T02 0105c28〕; 「不能越苦，堪能越苦；不堪能脫苦，堪能脫苦」—“not able to pass beyond suffering, able to pass beyond suffering; not able to be freed from suffering, able to be freed from suffering”〔T02 0106a02〕
• Treatise: 「若於諦智增上如理及不如理不如實知，」—“If, regarding the heightened knowledge of the truths, one does not know as it really is the reasoned and the unreasoned,”〔T30n1579 0840b26〕; 「復次，背聖諦智、不成現觀，諸有沙門、若婆羅門」—“Further, those ascetics or brāhmaṇas who turn their backs on the knowledge of the noble truths and do not accomplish realization”〔T30n1579 0843c24〕; 「謂有勝義諸沙門等，意不許彼為沙門等；言亦不數為沙門等」—“namely, the ascetics and others in the ultimate sense do not in mind allow them to be ascetics and the like, nor in word count them as ascetics and the like”〔T30n1579 0843c25〕; 「於諸惡趣亦未解脫。堪能棄捨正所學處；不堪能證諸出世間過人勝法」—“nor are they yet liberated from the evil destinations. They are able to abandon the points of training they have rightly taken up; they are not able to realize the supramundane superhuman excellent states”〔T30n1579 0843c27〕; 「不堪能證諸出世間過人勝法，所謂聖道、道果涅槃」—“they are not able to realize the supramundane superhuman excellent states, namely the noble path, the fruit of the path, and nirvāṇa”〔T30n1579 0843c28〕; 「堪能尋訪除學無學餘外福田；於超苦苦更不還果，無所堪能；於現法中究竟悟解」—“they are able to seek out other fields of merit besides those in training and those beyond training; for passing beyond the suffering of suffering and for the fruit of not returning again, they have no ability; for final awakening and understanding in this present life”〔T30n1579 0844a01〕; 「復次，若有沙門、或婆羅門，於聖諦智而未相應」—“Further, if there are ascetics or brāhmaṇas who are not yet joined with the knowledge of the noble truths”〔T30n1579 0845b09〕

The shared words are 「沙門」—“ascetic,” 「如實知」—“know as it really is,” 「不如實知」—“not know as it really is,” 「數」—“count,” 「解脫」—“liberated,” 「惡趣」—“evil destinations,” 「堪能」—“able,” 「過人」—“superhuman,” 「福田」—“field of merit,” and 「苦」—“suffering”; the sūtra has 「捨戒退減」—“give up the precepts and fall back,” the treatise 「棄捨正所學處」—“abandon the points of training they have rightly taken up”; the sūtra 「過人法」—“superhuman states,” the treatise 「過人勝法」—“superhuman excellent states”; the sūtra 「越苦」—“pass beyond suffering,” the treatise 「超苦苦」—“passing beyond the suffering of suffering”; the words differ. The seven matters listed by the compilers in Discourse 392 and the ten characteristics of the treatise run broadly in the same order; the treatise lacks the sūtra’s one matter, 「求大師」—“seek a great teacher”; recorded only.

Leaving home in pure faith · the three kinds of awakening (Discourse 393 · The Basis)

• Sūtra: 「若善男子正信非家，出家學道，彼一切所應當知四聖諦法」—“If a son of good family with right faith leaves home for the homeless life to train in the path, all that he should know is the Dharma of the four noble truths”〔T02 0106a17〕; 「彼一切知四聖諦故。何等為四？謂知苦聖諦、知苦集聖諦」—“all of them do so because they know the four noble truths. What are the four? Namely, knowing the noble truth of suffering, knowing the noble truth of the arising of suffering”〔T02 0106b15〕; 「若得無上等正覺，彼一切知四聖諦故。何等為四」—“If one attains unsurpassed right awakening, all of them do so because they know the four noble truths. What are the four”〔T02 0106b18〕
• Treatise: 「復次，趣向諦智樂正覺者，應當了知依四聖諦增上緣力」—“Further, one who heads toward the knowledge of the truths and delights in right awakening should understand that it is by the power of the dominant condition of the four noble truths”〔T30n1579 0844a06〕; 「應知是處，於善說法毘奈耶中淨信出家，名得依處」—“It should be known that this basis—leaving home in pure faith within the well-taught Dharma and Vinaya—is called attaining the basis”〔T30n1579 0844a07〕; 「名得依處。若四沙門果所攝受聲聞菩提、若諸獨覺所有菩提」—“is called attaining the basis. Whether the awakening of the disciples, embraced by the four fruits of the ascetic life, or the awakening of the solitary buddhas”〔T30n1579 0844a08〕; 「若諸獨覺所有菩提、若諸如來無上菩提，如是三種」—“or the awakening of the solitary buddhas, or the unsurpassed awakening of the Tathāgatas—these three kinds”〔T30n1579 0844a09〕

The shared words are 「出家」—“leave home,” 「信」—“faith,” and 「無上」—“unsurpassed”; the sūtra has 「正信非家」—“with right faith leaves home for the homeless life,” the treatise 「淨信出家」—“leaving home in pure faith”; the sūtra’s ‘stream-enterer … arhat’ and the treatise’s 「四沙門果」—“the four fruits of the ascetic life”; the sūtra 「辟支佛道」—“the path of a pratyekabuddha,” the treatise 「獨覺所有菩提」—“the awakening of the solitary buddhas”; the sūtra 「無上等正覺」—“unsurpassed right awakening,” the treatise 「如來無上菩提」—“the unsurpassed awakening of the Tathāgatas”; the words differ.

The sign of light at sunrise · the complete ending of suffering (Discourse 394 · Function)

• Sūtra: 「譬如日出，明相先起。如是正盡苦亦有前相起？謂知四聖諦」—“Just as when the sun rises the sign of light appears first, so too does the complete ending of suffering have a sign that goes before? It is knowing the four noble truths”〔T02 0106b25〕
• Treatise: 「謂此諦智是能永滅眾苦前行，如日將出，先現明相。正盡苦者」—“namely, this knowledge of the truths is what goes before the final cessation of the sufferings, as when the sun is about to rise the sign of light first appears. The complete ending of suffering”〔T30n1579 0844a22〕

The shared words are 「日」—“sun,” 「明相」—“the sign of light,” and 「正盡苦」—“the complete ending of suffering”; the sūtra has 「先起」—“appears first,” the treatise 「先現」—“first appears”; the sūtra 「前相」—“a sign that goes before,” the treatise 「前行」—“what goes before”; the words differ.

The sunlight breaks the darkness · the three bonds · the first dhyāna · seven rebirths (Discourses 395 and 396 · Function · The Great Meaning)

• Sūtra: 「若日月不出世間者，一切眾星亦不出於世間，晝夜」—“If sun and moon did not appear in the world, and all the stars too did not appear in the world, day and night”〔T02 0106c03〕; 「周行空中，壞諸闇冥，光明顯照。如是，聖弟子所有集法」—“travels through the sky, breaking all darkness, its light shining forth. Thus, all the dharmas of arising that the noble disciple has”〔T02 0106c20〕; 「得法眼生，與無間等，俱三結斷。所謂身見、戒取、疑，」—“the Dharma-eye arises, and at the same time as unbroken comprehension three bonds are abandoned together, namely the view of the body, clinging to precepts, and doubt,”〔T02 0106c21〕; 「必定正覺，趣七有天人往生，作苦邊。彼聖弟子中間雖起憂苦」—“certain of right awakening, bound for seven rebirths among gods and humans, making an end of suffering. Though sorrow and suffering may arise in that noble disciple in between”〔T02 0106c23〕; 「惡不善法，有覺有觀，離生喜樂，初禪具足住。不見彼聖弟子有一法不斷」—“evil and unwholesome things, with initial and sustained thought, with joy and happiness born of seclusion, to dwell having fully attained the first dhyāna. I do not see that noble disciple having one thing not yet abandoned”〔T02 0106c25〕
• Treatise: 「如日光明能破世間所有大闇。又如有一，」—“just as the light of the sun can break all the great darkness of the world. And as there is one,”〔T30n1579 0844a26〕; 「已證諦智，永斷三結。從此無間，由失念故，」—“who has realized the knowledge of the truths and finally abandoned the three bonds. Immediately after this, through loss of mindfulness,”〔T30n1579 0844a27〕; 「暫為欲貪、瞋恚所染。彼於爾時，依不放逸入初靜慮」—“is for a while defiled by sensual craving and hatred. At that time, relying on heedfulness, he enters the first dhyāna”〔T30n1579 0844a28〕; 「依不放逸入初靜慮，由觸諦智，得不還果。如是漸次，」—“relying on heedfulness, he enters the first dhyāna and, by touching the knowledge of the truths, attains the fruit of non-returning. Thus by degrees,”〔T30n1579 0844a28〕; 「謂諸有學，最極七生人天苦在，諸惡趣苦皆已越度」—“namely, for those in training, at most the suffering of seven births among humans and gods remains, and the sufferings of the evil destinations have all been passed beyond”〔T30n1579 0846a13〕

The shared words are 「日」—“sun,” 「光明」—“light,” 「闇」—“darkness,” 「三結」—“the three bonds,” 「無間」—“at the same time / immediately,” 「七」—“seven,” 「人天」—“humans and gods,” and 「惡趣」—“evil destinations”; the sūtra has 「壞諸闇冥」—“breaking all darkness,” the treatise 「破世間所有大闇」—“break all the great darkness of the world”; the sūtra 「中間雖起憂苦」—“though sorrow and suffering may arise in between,” the treatise 「由失念故，暫為欲貪、瞋恚所染」—“through loss of mindfulness, is for a while defiled by sensual craving and hatred”; the sūtra 「初禪具足住」—“dwell having fully attained the first dhyāna,” the treatise ‘enters the first dhyāna … attains the fruit of non-returning’; the sūtra 「七有天人往生」—“seven rebirths among gods and humans,” the treatise 「最極七生人天苦在」—“at most the suffering of seven births among humans and gods remains”; the words differ. The three bonds and the first dhyāna of Discourse 396 the treatise treats separately in the passage of 「業」—“Function,” and its teaching of seven births is in 「大義」—“The Great Meaning”; recorded only.

The simile of the leaves · realization in due order (Discourse 397 · Function)

• Sūtra: 「譬如有人言我欲取佉提羅葉，合集作器」—“Suppose someone says: I wish to take khadira leaves, gathering them into a vessel”〔T02 0107a10〕; 「譬如有言我以純曇摩葉、摩樓迦葉，合集盛水持行者，此則善說」—“Suppose someone says: I take only tanmo leaves and maluojia leaves, gathering them to hold water and carry it—this is well said”〔T02 0107a19〕
• Treatise: 「又即一切四聖諦智漸次集成，名諦現觀，非隨闕一。此諦現觀猶如餚饍」—“Further, all the knowledges of the four noble truths, gathered and completed by degrees, are called realization of the truths, not when any one is lacking. This realization of the truths is like a fine meal”〔T30n1579 0844b12〕; 「如受欲者食用餚饍。苦等諦智闕餘三智，如睒彌葉」—“as one who enjoys sense pleasures eats a fine meal. The knowledge of the truth of suffering and the rest, lacking the other three knowledges, is like śamī leaves”〔T30n1579 0844b14〕; 「如睒彌葉。當知餘似娑羅枝葉，四聖諦智漸次集成一切圓滿」—“is like śamī leaves. It should be known that the rest resembles the branches and leaves of the sāla, the knowledges of the four noble truths, gathered and completed by degrees, all fulfilled”〔T30n1579 0844b15〕

The shared words are 「葉」—“leaves” and 「合集」—“gathering,” with the treatise’s 「集成」—“gathered and completed,” whose 「集」—“gather”; the sūtra has 「佉提羅葉」—“khadira leaves,” the treatise 「睒彌葉」—“śamī leaves”; the sūtra 「純曇摩葉、摩樓迦葉」—“only tanmo leaves and maluojia leaves,” the treatise 「娑羅枝葉」—“the branches and leaves of the sāla”; the sūtra 「無間等」—“unbroken comprehension,” the treatise 「現觀」—“realization”; the words differ. Both use leaves to teach the order of the knowledge of the four truths; the names of the leaves differ; recorded only, without adjudication.

Unmoved by fierce winds · not looking to the faces of others (Discourses 398 and 399 · Function)

• Sūtra: 「婆羅門常觀他面，常隨他說，以不如實知故」—“brāhmaṇas always look to the faces of others, always follow what others say, because they do not know as it really is”〔T02 0107b05〕; 「譬如因陀羅柱，銅鐵作之，」—“Suppose there is an Indra pillar, made of copper and iron,”〔T02 0107b07〕; 「於深入地中，四方猛風不能令動。如是」—“set deep in the ground, which fierce winds from the four directions cannot shake. Thus”〔T02 0107b08〕; 「當知是沙門、婆羅門不視他面，不隨他語。是沙門」—“it should be known that these ascetics and brāhmaṇas do not look to the faces of others, do not follow the words of others. These ascetics”〔T02 0107b10〕; 「斯等沙門、婆羅門至諸論處，無能屈。其心解脫」—“wherever these ascetics and brāhmaṇas go to debate, no one can defeat them. Their minds are liberated”〔T02 0107b21〕; 「使智慧不可傾動。是故，比丘！於四聖諦當勤方便」—“which makes their wisdom unshakeable. Therefore, bhikṣus, toward the four noble truths you should strive with skilful means”〔T02 0107b24〕
• Treatise: 「又於諦智已證得者，如大石樓已善雕飾，」—“Further, one who has realized the knowledge of the truths is like a great stone tower, well carved and adorned,”〔T30n1579 0844b07〕; 「八方猛風不能傾動，一切異論不能移轉。」—“which fierce winds from the eight directions cannot shake; no divergent doctrines can move him.”〔T30n1579 0844b08〕; 「所有悟解不假他緣。不視他面，彼將何說我當聽受」—“whatever he awakens to and understands does not depend on other conditions. He does not look to the faces of others, thinking, ‘What will he say, that I may listen and accept it’”〔T30n1579 0844b09〕

The shared words are 「猛風」—“fierce winds,” 「不能」—“cannot,” 「傾動」—“shake,” 「不視他面」—“does not look to the faces of others,” 「論」—“debate / doctrine,” and 「石」—“stone”; the sūtra has 「因陀羅柱」—“an Indra pillar” and 「石柱」—“a stone pillar,” the treatise 「大石樓」—“a great stone tower”; the sūtra 「四方」—“the four directions,” the treatise 「八方」—“the eight directions”; the sūtra 「至諸論處，無能屈」—“wherever they go to debate, no one can defeat them,” the treatise 「一切異論不能移轉」—“no divergent doctrines can move him”; the words differ.

The suffering of the evil destinations · enduring (Discourses 400 and 401 · Function)

• Sūtra: 「所以者何？比丘！長夜熾然，地獄、畜生、餓鬼。諸比丘」—“Why? Bhikṣus, for the long night one blazes, in the hells, among animals, among hungry ghosts. Bhikṣus”〔T02 0107c04〕; 「是比丘當忍苦、樂、憂、悲，於四聖諦勤加精進，方便修習無間等」—“this bhikṣu should endure suffering and happiness, sorrow and lamentation, be diligent toward the four noble truths, and with skilful means cultivate unbroken comprehension”〔T02 0107c07〕; 「當日日三時受苦，晨朝時受百槍苦，日中、晡時亦復如是」—“you must suffer three times each day: in the morning you will suffer the pain of a hundred spears, and at noon and in the evening likewise”〔T02 0107c13〕; 「有時畜生，有時餓鬼，於三惡道空受眾苦，亦不聞法」—“now among animals, now among hungry ghosts, undergoing all sufferings in vain in the three evil destinies, and does not even get to hear the Dharma”〔T02 0107c18〕
• Treatise: 「生那落迦中略有二苦。一、燒燃苦，二、治罰苦。」—“Born in the hells there are, in brief, two sufferings: first, the suffering of burning; second, the suffering of punishment.”〔T30n1579 0844b18〕; 「由闕諦智，獲斯二苦；此無量生猛利大苦」—“through lacking the knowledge of the truths one obtains these two sufferings; this fierce great suffering of countless births”〔T30n1579 0844b20〕; 「於現法中一身滅壞而可得者，應生踊躍歡喜忍受。縱毀百身尚應歡喜」—“if it can be obtained in this present life by the destruction of one body, one should leap with joy and gladly endure it. Even were a hundred bodies destroyed, one should still rejoice”〔T30n1579 0844b22〕; 「縱毀百身尚應歡喜，況乃唯一。」—“Even were a hundred bodies destroyed, one should still rejoice—how much more when it is only one.”〔T30n1579 0844b23〕

The shared words are 「苦」—“suffering,” 「忍」—“endure,” 「受」—“undergo,” and 「百」—“hundred”; the sūtra has 「地獄」—“the hells,” the treatise 「那落迦」—“the hells” (another word); the sūtra 「熾然」—“blazes,” the treatise 「燒燃苦」—“the suffering of burning”; the sūtra 「受百槍苦」—“suffer the pain of a hundred spears,” the treatise 「縱毀百身」—“even were a hundred bodies destroyed”; the words differ.

Fully and evenly awakened · cutting off lack of faith (Discourses 402 and 403 · Obstacles)

• Sūtra: 「於四聖諦平等正覺，名為如來、應、等正覺。何等為四」—“Being fully and evenly awakened to the four noble truths, one is called the Tathāgata, the Worthy One, the Perfectly Awakened One. What are the four”〔T02 0107c26〕; 「我常與汝等，長夜涉生死，」—“I have always been with you, passing through birth and death in the long night;”〔T02 0108a19〕; 「不見聖諦故，大苦日增長。」—“because we did not see the noble truths, great suffering grew day by day.”〔T02 0108a20〕; 「若見四聖諦，斷有大流海，」—“If one sees the four noble truths, one cuts off the great ocean of the flood of existence;”〔T02 0108a21〕; 「生死永已除，不復受後生。」—“birth and death are forever ended, and one receives no later birth.”〔T02 0108a22〕
• Treatise: 「告諸弟子言：我已於四聖諦理得現觀故，證覺無上正等菩提」—“he said to his disciples: Because I have attained realization of the principle of the four noble truths, I have realized unsurpassed, right and perfect awakening”〔T30n1579 0844c01〕; 「證覺無上正等菩提。為欲斷除第二不信，故復說言」—“I have realized unsurpassed, right and perfect awakening. Wishing to cut off the second lack of faith, he therefore further said”〔T30n1579 0844c02〕; 「故復說言：我昔與汝輩，長世久流轉，由未正思惟」—“he therefore further said: Formerly I, with all of you, long wandered on through the ages, because we had not rightly reflected”〔T30n1579 0844c03〕; 「由未正思惟、覺悟於真諦。我今與汝等，由正見通達」—“because we had not rightly reflected and awakened to the true truths. Now I, with you, through right view having penetrated”〔T30n1579 0844c04〕; 「由正見通達；以通達為因，盡生死流轉。彼因緣盡故，」—“through right view having penetrated; with that penetration as cause, the wandering on through birth and death is ended. Because its causes and conditions are ended,”〔T30n1579 0844c05〕; 「自今無後有，唯餘最後身，任持令不滅。」—“from now on there is no later existence; only this last body remains, sustained so that it does not perish.”〔T30n1579 0844c07〕

The shared words are 「四聖諦」—“the four noble truths,” 「正等」—“right and perfect,” 「與汝等」—“with you,” 「生死」—“birth and death,” and 「後有」—“later existence” (in the prose of Discourse 403, 「不受後有」—“do not receive a later existence”); the sūtra has 「平等正覺」—“fully and evenly awakened,” the treatise 「證覺無上正等菩提」—“realized unsurpassed, right and perfect awakening”; the sūtra’s verse 「長夜涉生死」—“passing through birth and death in the long night,” the treatise 「長世久流轉」—“long wandered on through the ages”; the sūtra’s verse 「不見聖諦故」—“because we did not see the noble truths,” the treatise 「由未正思惟、覺悟於真諦」—“because we had not rightly reflected and awakened to the true truths”; the sūtra’s verse 「斷有大流海」—“cuts off the great ocean of the flood of existence,” the treatise 「盡生死流轉」—“the wandering on through birth and death is ended”; the sūtra’s verse 「不復受後生」—“receives no later birth,” the treatise 「自今無後有」—“from now on there is no later existence”; the words differ. The treatise speaks this verse to cut off the second lack of faith; recorded only.

The leaves in the hand (Discourse 404 · Obstacles)

• Sūtra: 「此手中葉為多耶？大林樹葉為多？」比丘白佛：「世尊」—“Are these leaves in my hand many? Or are the leaves of the great forest many?’ The bhikṣus said to the Buddha: ‘World-Honored One”〔T02 0108a29〕; 「世尊！手中樹葉甚少，彼大林中樹葉無量，百千億萬倍」—“World-Honored One! The leaves in your hand are very few; the leaves of that great forest are measureless, more by hundreds of thousands of millions of times”〔T02 0108b01〕; 「如手中樹葉。所以者何？彼法義饒益、法饒益」—“is like the leaves in my hand. Why? Because those dharmas are of benefit in meaning, of benefit in Dharma”〔T02 0108b05〕
• Treatise: 「一類不記？為欲斷除如是不信，故復說言」—“and one kind left undeclared? Wishing to cut off such lack of faith, he therefore further said”〔T30n1579 0844c10〕; 「故復說言：我所覺法無量無邊，譬如大地諸草木葉」—“he therefore further said: The dharmas I have awakened to are measureless and boundless, like the leaves of the grasses and trees of the great earth”〔T30n1579 0844c10〕; 「譬如大地諸草木葉；為他說者少不足言，譬如手中升攝波葉」—“like the leaves of the grasses and trees of the great earth; what I teach to others is too little to mention, like the śiṃśapā leaves in the hand”〔T30n1579 0844c11〕

The shared words are 「手中」—“in the hand,” 「葉」—“leaves,” and 「無量」—“measureless”; the sūtra has 「大林樹葉」—“the leaves of the great forest,” the treatise 「大地諸草木葉」—“the leaves of the grasses and trees of the great earth”; the sūtra 「為人定說者」—“declared definitively for others,” the treatise 「為他說者」—“what I teach to others”; the sūtra’s grove name in 「申恕林」—“the Śiṃśapā Grove” and the treatise’s leaf name 「升攝波」—“śiṃśapā” differ in their characters; recorded only, without adjudication.

The arrow through the keyhole · a hair in a hundred parts (Discourse 405 · Obstacles · Finally, What Is Hard to Obtain)

• Sūtra: 「競射精舍門孔，箭箭皆入門孔。尊者阿難見已，」—“competing to shoot through the keyhole of the monastery gate, every arrow passing through the keyhole. When the venerable Ānanda saw this,”〔T02 0108b16〕; 「此為難耶？破一毛為百分，而射一毛分，箭箭悉中」—“is this hard? Or to split a hair into a hundred parts and shoot one part of the hair, every arrow striking it”〔T02 0108b25〕; 「一毛為百分，射一分甚難，」—“To split a hair into a hundred parts and strike one part of it is very hard;”〔T02 0108c03〕
• Treatise: 「為欲斷除如是上慢，故復說言：如人在遠以箭射箭，筈筈無遺」—“Wishing to cut off such overweening conceit, he therefore further said: as when a man far off shoots an arrow into an arrow, notch upon notch without a miss”〔T30n1579 0844c16〕; 「筈筈無遺，甚為希有。或復一毛析為百分，以毛𥎞毛」—“notch upon notch without a miss, which is very rare; or again a hair split into a hundred parts, striking hair with hair”〔T30n1579 0844c17〕; 「通達聖諦轉難於彼。所以者何？由即以其能取作意」—“penetrating the noble truths is harder still than that. Why? Because, with that very attention that grasps”〔T30n1579 0844c20〕

The shared words are 「箭」—“arrow,” 「一毛」—“a hair,” 「百分」—“a hundred parts,” and 「難」—“hard”; the sūtra has 「破一毛為百分」—“split a hair into a hundred parts,” the treatise 「一毛析為百分」—“a hair split into a hundred parts”; the sūtra 「射精舍門孔」—“shoot through the keyhole of the monastery gate,” the treatise 「以箭射箭」—“shoots an arrow into an arrow”; the sūtra 「未若於苦聖諦生如實知，此則甚難」—“it is not as hard as giving rise to knowledge of the noble truth of suffering as it really is—that is very hard,” the treatise 「通達聖諦轉難於彼」—“penetrating the noble truths is harder still than that”; the words differ. The treatise uses this to cut off overweening conceit; recorded only.

The blind turtle · a human body hard to obtain (Discourse 406 · Obstacles · Finally, What Is Hard to Obtain)

• Sūtra: 「譬如大地悉成大海，有一盲龜壽無量劫，百年一出其頭，海中有浮木」—“Suppose the whole earth became one great ocean, and there is a blind turtle living countless aeons, raising its head once in a hundred years; in the ocean there is a floating log”〔T02 0108c07〕; 「雖復差違，或復相得。愚癡凡夫漂流五趣，暫復人身」—“though they go against each other, might still meet; the foolish ordinary person drifting through the five destinations, regaining a human body for a moment”〔T02 0108c13〕; 「暫復人身，甚難於彼。所以者何？彼諸眾生不行其義」—“regaining a human body for a moment is harder than that. Why? Because those beings do not act for the good”〔T02 0108c14〕
• Treatise: 「為欲斷滅如是待時，故世尊說：無墜人身甚為難得」—“Wishing to put an end to such waiting for a later time, the World-Honored One therefore said: a human body not fallen away is very hard to obtain”〔T30n1579 0844c25〕; 「無墜人身甚為難得。復引盲龜以況其事。云何放逸？」—“a human body not fallen away is very hard to obtain. He further cites the blind turtle to illustrate the matter. What is heedlessness?”〔T30n1579 0844c25〕; 「若住是身入諦現觀，當知此身最為難得。又聖明眼見諦有學轉甚難得」—“If, abiding in this body, one enters realization of the truths, it should be known that this body is hardest of all to obtain. And one in training who has seen the truths with the noble eye of understanding is harder still to obtain”〔T30n1579 0846a15〕

The shared words are 「盲龜」—“blind turtle,” 「人身」—“human body,” and 「難」—“hard”; the sūtra has 「暫復人身，甚難於彼」—“regaining a human body for a moment is harder than that,” the treatise 「無墜人身甚為難得」—“a human body not fallen away is very hard to obtain”; the words differ. The treatise uses this to cut off waiting for a later time; recorded only.

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 「有四種法，於現法中最能長養諸根大種。」—“There are four kinds of things that, in this present life, most of all nourish the faculties and the great elements.”〔T30n1579 0838c06〕 to the end of the selection and gathering on the truths in fascicle ninety-five 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. Establishment—four things that nourish · the four nutriments (shares with Discourses 371–378 the words 「四」—“four,” 「長養」—“nourish,” and 「食」—“nutriment”)

「有四種法，於現法中最能長養諸根大種。」—“There are four kinds of things that, in this present life, most of all nourish the faculties and the great elements.”〔T30n1579 0838c06〕 「當知別用四法為食。一者、段，二者、順樂受觸，三者、有漏意會思」—“It should be known that four things are used separately as nutriment: first, morsels; second, contact conducive to pleasant feeling; third, mental intention with outflows”〔T30n1579 0838c10〕 「如是應知安立四食。」—“Thus should the establishment of the four nutriments be known.”〔T30n1579 0839a09〕

The names of the four nutriments in the sūtra are 「麤摶食」—“coarse morsel food,” 「細觸食」—“subtle contact,” 「意思食」—“mental intention,” and 「識食」—“consciousness”; the treatise has 「段」—“morsels,” 「順樂受觸」—“contact conducive to pleasant feeling,” 「有漏意會思」—“mental intention with outflows,” and 「能執諸根大種識」—“the consciousness that holds the faculties and the great elements”; the words differ.

2. Giving the Causes and Conditions—craving as the condition of nutriment · understanding arises, craving ceases (shares with Discourse 371 the words 「愛」—“craving,” 「食」—“nutriment,” and 「滅」—“cease”)

「復次，如上所說諸根大種，由集諦攝先愛而生」—“Further, the faculties and great elements spoken of above arise from prior craving, included in the truth of arising”〔T30n1579 0839a11〕 「然復藉愛為緣故有。又即此愛，於現法中，由無明觸所生諸受為緣故起」—“yet they exist by relying on craving as condition. And this very craving, in this present life, arises conditioned by the feelings born of contact with ignorance”〔T30n1579 0839a17〕 「正見生起。正見生故，能斷無明，能生於明。彼現法中」—“right view arises. Because right view arises, it can cut off ignorance and can give rise to understanding. In this present life”〔T30n1579 0839a26〕 「由愛滅故，諸食亦滅。能取後有諸法滅故，」—“Because craving ceases, the nutriments too cease. Because the things that can take up a later existence cease,”〔T30n1579 0839b01〕

3. Examining the Meaning of Nutriment—no self that eats · the reasoned and the unreasoned question (shares with Discourse 372 the words 「誰」—“who,” 「食」—“feed,” 「識食」—“the nutriment of consciousness,” 「觸」—“contact,” and 「有」—“existence”)

「復次，無有少法生已安住，亦無有我能食所食」—“Further, there is not the least thing that, once arisen, abides, nor is there a self that eats what is eaten”〔T30n1579 0839b05〕 「誰食識食？當知此問為非理問。若作是問：誰是能食識食因緣」—“‘Who feeds on the nutriment of consciousness?’ It should be known that this question is an unreasoned question. If one asks thus: ‘What is the cause and condition of feeding on the nutriment of consciousness’”〔T30n1579 0839b16〕 「誰是能食識食因緣？當知此問為如理問，能令悟入緣起理故」—“‘What is the cause and condition of feeding on the nutriment of consciousness?’ It should be known that this question is a reasoned question, because it can lead one to awaken to and enter the principle of dependent arising”〔T30n1579 0839b17〕 「都無觸者乃至有者能有所觸，乃至有有。」—“There is no one at all who contacts, and so on up to one who exists, who could have what is contacted, and so on up to have existence.”〔T30n1579 0839c02〕 「從此世間往彼世間，自彼世間還此世間。是故唯法能引法義」—“going from this world to that world, and from that world returning to this world. Therefore only dharmas can bring about the meaning of dharmas”〔T30n1579 0839c06〕

4. The Very Many Faults—the son’s flesh · the cow without its hide · a portion of fire · three hundred spears (shares with Discourse 373 the words 「子肉」—“son’s flesh,” 「牛」—“cow,” 「蟲」—“insects,” 「唼食」—“feed on,” 「火」—“fire,” and 「三百」—“three hundred”)

「是故苾芻當觀段食如子肉想，不應貪著。」—“Therefore a bhikṣu should contemplate morsel food with the perception of a son’s flesh, and should not be attached to it.”〔T30n1579 0839c12〕 「是故苾芻當觀順彼六種觸處如無皮牛。」—“Therefore a bhikṣu should contemplate what accords with the six bases of contact as a cow without its hide.”〔T30n1579 0839c15〕 「觸處諸蟲之所唼食，多生眾苦不安隱住。如是觀已」—“fed on by the insects of the bases of contact, much suffering arises and it does not dwell at ease. Having contemplated thus”〔T30n1579 0839c18〕 「是故苾芻當觀有漏意會思食如一分火。觀察如是所求不允，」—“Therefore a bhikṣu should contemplate the nutriment of mental intention, with outflows, as a portion of fire. Having examined that what is thus sought is not fitting,”〔T30n1579 0839c24〕 「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, inner suffering dependent on consciousness; therefore a bhikṣu should contemplate the nutriment of consciousness as being pierced by three hundred spears”〔T30n1579 0840a01〕

5. Defilement and the Rest—delight and craving · the station of consciousness · the tower and the sunlight · painting and empty space (shares with Discourses 374–378 the words 「貪」—“craving,” 「識住」—“station of consciousness,” 「增長」—“grow,” 「憂」—“sorrow,” 「日光」—“sunlight,” 「彩色」—“colours,” and 「虛空」—“empty space”)

「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 defiled by delight and craving”〔T30n1579 0840a12〕 「於現法中能染於識，令其安止四種識住，增長當來後有種子」—“in this present life it can defile consciousness, make it settle in the four stations of consciousness, and make grow the seeds of a later existence in time to come”〔T30n1579 0840a17〕 「於現法中便生悲歎愁憂萎頓懷慼而住。當知是名憙」—“in this present life one then dwells in lamentation, grief, sorrow, dejection, and distress. It should be known that this is called delight”〔T30n1579 0840a22〕 「彼六處攝有識之身，猶如臺觀六處窓牖，能與緣境煩惱日光作入依處」—“That body with consciousness, included in the six bases, is like a tower with windows in six places, which can serve as the place through which the sunlight of the afflictions that take objects enters”〔T30n1579 0840a25〕 「能與緣境煩惱日光作入依處，是光於此或住上地」—“which can serve as the place through which the sunlight of the afflictions that take objects enters; this light here may rest upon the ground above”〔T30n1579 0840a26〕 「彩畫如是補特伽羅，令其變生種種煩惱相貌顯現」—“paints such a person, making him change and produce the manifest appearances of various afflictions”〔T30n1579 0840b04〕 「譬如其地，能為種種煩惱彩畫作所依處。」—“like that ground, which can serve as the basis for the painting of various afflictions.”〔T30n1579 0840b07〕 「當知如是補特伽羅，憙、貪已斷，猶若虛空，」—“It should be known that such a person, in whom delight and craving are abandoned, is like empty space,”〔T30n1579 0840b09〕

This passage teaches the abiding of consciousness by the tower and the sunlight, and teaches delight and craving not yet abandoned and abandoned by painting upon the ground and upon empty space; the two similes of Discourses 376–378 are here.

6. The Reasoned—knowing as it really is and not knowing as it really is (shares with Discourses 390–392 the words 「如實知」—“know as it really is” and 「不如實知」—“not know as it really is”)

「若於諦智增上如理及不如理不如實知，」—“If, regarding the heightened knowledge of the truths, one does not know as it really is the reasoned and the unreasoned,”〔T30n1579 0840b26〕 「不能盡漏。與此相違，如實知故，能盡諸漏」—“one cannot end the outflows. Contrary to this, because one knows as it really is, one can end the outflows”〔T30n1579 0840b27〕

7. Inclusion—the four noble truths include all wholesome dharmas (shares with Discourse 380 the words 「四聖諦」—“the four noble truths”)

「若有說言：此四聖諦唯是境界」—“if someone says: these four noble truths are only objects”〔T30n1579 0841c02〕 「所以者何？諸有無量世出世間善法生起，一切皆歸四聖諦攝」—“Why? Whatever measureless worldly and supramundane wholesome dharmas arise, all are included in the four noble truths”〔T30n1579 0841c04〕 「一切皆歸四聖諦攝。當知諸法略有二種。一、能知智」—“all are included in the four noble truths. It should be known that dharmas are, in brief, of two kinds: first, the knowledge that knows”〔T30n1579 0841c05〕 「如是一切隨其所應，當知皆入四聖諦攝。」—“Thus all of these, as is fitting, should be known to enter into inclusion in the four noble truths.”〔T30n1579 0842b25〕

8. The Truth of Arising—the hundred and eight courses of craving (no shared words with the text of the discourses of this fascicle)

「復次，由四因緣，應正了知集諦所攝百八愛行」—“Further, by four causes and conditions one should rightly understand the hundred and eight courses of craving included in the truth of arising”〔T30n1579 0842b27〕 「如是名為由四因緣有差別故，愛行合有一百八種。又於此中無差別相」—“This is called: because there are distinctions by four causes and conditions, the courses of craving come to one hundred and eight kinds in all. And within this there is a characteristic without distinction”〔T30n1579 0843a10〕

Discourse 371 of this fascicle teaches that the four nutriments have craving as their cause, but has no number of one hundred and eight; only the place of the treatise is recorded.

9. Attainment—turning the wheel of the Dharma by five characteristics · three rounds and twelve aspects · the earth deities pass it on (shares with Discourse 379 the words 「轉法輪」—“turn the wheel of the Dharma,” 「智、明、覺」—“knowledge, understanding, and awakening,” 「地神」—“the earth deities,” 「須臾」—“a moment,” and 「展轉」—“in turn”)

「復次，由五種相轉法輪者，當知名為善轉法輪」—“Further, one who turns the wheel of the Dharma by five characteristics should be known as one who turns the wheel of the Dharma well”〔T30n1579 0843b02〕 「得方便者，謂即於此四聖諦中，三周正轉十二相智」—“As to the means of attainment: namely, within these very four noble truths, the knowledge of twelve aspects, rightly turned in three rounds”〔T30n1579 0843b09〕 「三周正轉十二相智。最初轉者，謂昔菩薩入現觀時，」—“the knowledge of twelve aspects, rightly turned in three rounds. The first turning: namely, when formerly the bodhisattva entered realization,”〔T30n1579 0843b09〕 「有差別故，如其次第，名智、明、覺。第二轉者，謂是有學」—“because there are distinctions, in their order they are called knowledge, understanding, and awakening. The second turning: namely, that of one still in training”〔T30n1579 0843b13〕 「我當於後猶有所作，應當遍知未知苦諦，應當永斷未斷集諦」—“I still have something to do hereafter: I should fully know the truth of suffering not yet known, I should finally abandon the truth of arising not yet abandoned”〔T30n1579 0843b15〕 「是其無學真聖慧眼。得所得者，謂得無上正等菩提。樹他相續令於自證生信解者」—“this is the true noble eye of wisdom of one beyond training. As to what is attained: namely, attaining unsurpassed, right and perfect awakening. As to establishing others’ continua so that they give rise to faith and understanding in what he has realized for himself”〔T30n1579 0843b22〕 「樹他相續令於自證生信解者，謂如長老阿若憍陳」—“As to establishing others’ continua so that they give rise to faith and understanding in what he has realized for himself: namely, as with the elder Ājñāta Kauṇḍinya”〔T30n1579 0843b23〕 「如來知已，起世間心：阿若憍陳已解我法。地神知已」—“The Tathāgata, having known this, raised a worldly thought: Ājñāta Kauṇḍinya has understood my Dharma. The earth deities, having known this”〔T30n1579 0843b29〕 「地神知已，舉聲傳告。經於剎那、瞚息、須臾，其聲展轉乃至梵世」—“The earth deities, having known this, raised their voices and passed the word on. In the space of an instant, a blink, a moment, the sound passed on in turn as far as the Brahmā world”〔T30n1579 0843c01〕 「其聲展轉乃至梵世。當知世尊轉所解法。置於阿若憍陳身中」—“the sound passed on in turn as far as the Brahmā world. It should be known that the World-Honored One turned the Dharma he had understood and placed it in the person of Ājñāta Kauṇḍinya”〔T30n1579 0843c02〕 「說名為輪。正見等法所成性故，說名法輪。如來、應供是梵增語」—“it is called a wheel. Because its nature is made of right view and the other dharmas, it is called the wheel of the Dharma. Tathāgata and Worthy One are synonyms of Brahmā”〔T30n1579 0843c05〕

10. Characteristics—the four truths like a disease · the ten faults (shares with Discourse 389 the words 「病」—“disease” and 「良醫」—“good physician”; shares with Discourses 390–392 the words 「沙門」—“ascetic,” 「數」—“count,” 「惡趣」—“evil destinations,” 「過人」—“superhuman,” and 「福田」—“field of merit”)

「復次，苦諦如諸疾病；集諦如起病因」—“Further, the truth of suffering is like the diseases; the truth of arising is like the cause from which disease arises”〔T30n1579 0843c18〕 「滅諦如病生已，而得除愈；道諦如病除已，令後不生」—“the truth of cessation is like a disease that, having arisen, is cured; the truth of the path is like what, once the disease is removed, keeps it from arising later”〔T30n1579 0843c18〕 「但應尋求爾所正法。諸有良醫，亦但應授爾所正法。是故更無第五聖諦」—“should seek only so many true remedies. And the good physicians should give only so many true remedies. Therefore there is no fifth noble truth”〔T30n1579 0843c20〕 「是故更無第五聖諦。諸佛如來拔大愛箭無上良醫」—“therefore there is no fifth noble truth. The Buddhas, the Tathāgatas, are the unsurpassed good physicians who draw out the great arrow of craving”〔T30n1579 0843c21〕 「復次，背聖諦智、不成現觀，諸有沙門、若婆羅門」—“Further, those ascetics or brāhmaṇas who turn their backs on the knowledge of the noble truths and do not accomplish realization”〔T30n1579 0843c24〕 「若婆羅門，當知略有十相過患。謂有勝義諸沙門等」—“or brāhmaṇas: it should be known that in brief they have faults of ten characteristics. Namely, the ascetics and others in the ultimate sense”〔T30n1579 0843c24〕 「謂有勝義諸沙門等，意不許彼為沙門等；言亦不數為沙門等」—“namely, the ascetics and others in the ultimate sense do not in mind allow them to be ascetics and the like, nor in word count them as ascetics and the like”〔T30n1579 0843c25〕 「言亦不數為沙門等；於諸後有生等眾苦，皆未解脫；於諸惡趣亦未解脫」—“nor in word count them as ascetics and the like; from the sufferings of birth and the rest in later existences they are none of them yet liberated; nor are they yet liberated from the evil destinations”〔T30n1579 0843c26〕 「於諸惡趣亦未解脫。堪能棄捨正所學處；不堪能證諸出世間過人勝法」—“nor are they yet liberated from the evil destinations. They are able to abandon the points of training they have rightly taken up; they are not able to realize the supramundane superhuman excellent states”〔T30n1579 0843c27〕 「不堪能證諸出世間過人勝法，所謂聖道、道果涅槃」—“they are not able to realize the supramundane superhuman excellent states, namely the noble path, the fruit of the path, and nirvāṇa”〔T30n1579 0843c28〕 「堪能尋訪除學無學餘外福田；於超苦苦更不還果，無所堪能；於現法中究竟悟解」—“they are able to seek out other fields of merit besides those in training and those beyond training; for passing beyond the suffering of suffering and for the fruit of not returning again, they have no ability; for final awakening and understanding in this present life”〔T30n1579 0844a01〕

The passage on the ten faults stands after 「相」—“Characteristics” and before 「處」—“The Basis”; the treatise does not set up a separate uddāna item name for it; only its place is recorded.

11. The Basis—leaving home in pure faith · the three kinds of awakening · rightly turned in three rounds (shares with Discourse 393 the words 「出家」—“leave home” and 「無上」—“unsurpassed”; shares with Discourses 382–388 the words 「遍知」—“fully know,” 「永斷」—“finally abandon,” 「作證」—“realize,” and 「修習」—“cultivate”)

「復次，趣向諦智樂正覺者，應當了知依四聖諦增上緣力」—“Further, one who heads toward the knowledge of the truths and delights in right awakening should understand that it is by the power of the dominant condition of the four noble truths”〔T30n1579 0844a06〕 「應知是處，於善說法毘奈耶中淨信出家，名得依處」—“It should be known that this basis—leaving home in pure faith within the well-taught Dharma and Vinaya—is called attaining the basis”〔T30n1579 0844a07〕 「名得依處。若四沙門果所攝受聲聞菩提、若諸獨覺所有菩提」—“is called attaining the basis. Whether the awakening of the disciples, embraced by the four fruits of the ascetic life, or the awakening of the solitary buddhas”〔T30n1579 0844a08〕 「若諸獨覺所有菩提、若諸如來無上菩提，如是三種」—“or the awakening of the solitary buddhas, or the unsurpassed awakening of the Tathāgatas—these three kinds”〔T30n1579 0844a09〕 「如是三種，當知名得。如前所說三周正轉，隨其次第智」—“these three kinds should be known as what is attained. As with the three rounds rightly turned spoken of before, in their order the knowledge”〔T30n1579 0844a10〕 「如實解了我已遍知，我已永斷，我已作證，我已修習，名現觀位」—“understanding as it really is: I have fully known, I have finally abandoned, I have realized, I have cultivated—this is called the stage of realization”〔T30n1579 0844a16〕

12. Function—the sign of light · breaking the darkness · the stone tower · leaves · the two sufferings · enduring (shares words with Discourses 394–401)

「應知諦智略有六種作業及相。謂此諦智是能永滅眾苦前行」—“It should be known that the knowledge of the truths has, in brief, six kinds of function and characteristic. Namely, this knowledge of the truths is what goes before the final cessation of the sufferings”〔T30n1579 0844a21〕 「謂此諦智是能永滅眾苦前行，如日將出，先現明相。正盡苦者」—“namely, this knowledge of the truths is what goes before the final cessation of the sufferings, as when the sun is about to rise the sign of light first appears. The complete ending of suffering”〔T30n1579 0844a22〕 「正盡苦者，謂初見諦所斷眾苦。作苦邊者，謂阿羅漢所斷眾苦」—“The complete ending of suffering: namely, the sufferings abandoned on first seeing the truths. Making an end of suffering: namely, the sufferings abandoned by the arhat”〔T30n1579 0844a23〕 「如日光明能破世間所有大闇。又如有一，」—“just as the light of the sun can break all the great darkness of the world. And as there is one,”〔T30n1579 0844a26〕 「已證諦智，永斷三結。從此無間，由失念故，」—“who has realized the knowledge of the truths and finally abandoned the three bonds. Immediately after this, through loss of mindfulness,”〔T30n1579 0844a27〕 「依不放逸入初靜慮，由觸諦智，得不還果。如是漸次，」—“relying on heedfulness, he enters the first dhyāna and, by touching the knowledge of the truths, attains the fruit of non-returning. Thus by degrees,”〔T30n1579 0844a28〕 「又於諦智已證得者，如大石樓已善雕飾，」—“Further, one who has realized the knowledge of the truths is like a great stone tower, well carved and adorned,”〔T30n1579 0844b07〕 「八方猛風不能傾動，一切異論不能移轉。」—“which fierce winds from the eight directions cannot shake; no divergent doctrines can move him.”〔T30n1579 0844b08〕 「所有悟解不假他緣。不視他面，彼將何說我當聽受」—“whatever he awakens to and understands does not depend on other conditions. He does not look to the faces of others, thinking, ‘What will he say, that I may listen and accept it’”〔T30n1579 0844b09〕 「又即一切四聖諦智漸次集成，名諦現觀，非隨闕一。此諦現觀猶如餚饍」—“Further, all the knowledges of the four noble truths, gathered and completed by degrees, are called realization of the truths, not when any one is lacking. This realization of the truths is like a fine meal”〔T30n1579 0844b12〕 「如睒彌葉。當知餘似娑羅枝葉，四聖諦智漸次集成一切圓滿」—“is like śamī leaves. It should be known that the rest resembles the branches and leaves of the sāla, the knowledges of the four noble truths, gathered and completed by degrees, all fulfilled”〔T30n1579 0844b15〕 「生那落迦中略有二苦。一、燒燃苦，二、治罰苦。」—“Born in the hells there are, in brief, two sufferings: first, the suffering of burning; second, the suffering of punishment.”〔T30n1579 0844b18〕 「於現法中一身滅壞而可得者，應生踊躍歡喜忍受。縱毀百身尚應歡喜」—“if it can be obtained in this present life by the destruction of one body, one should leap with joy and gladly endure it. Even were a hundred bodies destroyed, one should still rejoice”〔T30n1579 0844b22〕 「縱毀百身尚應歡喜，況乃唯一。」—“Even were a hundred bodies destroyed, one should still rejoice—how much more when it is only one.”〔T30n1579 0844b23〕

In this passage the treatise teaches the knowledge of the truths by six kinds of function, and the similes of Discourses 394–401 of this fascicle are scattered within it in turn: the sign of light (394), breaking the darkness (395 · 396), the three bonds and the first dhyāna (396), the stone tower in fierce winds and not looking to the faces of others (398 · 399), leaves (397), and the two sufferings and enduring (400 · 401). The order of the treatise does not run wholly with the order of the discourses; recorded only.

13. Obstacles—lack of faith · overweening conceit · waiting for a later time · heedlessness (shares words with Discourses 402–406)

「復次，若有為修聖諦現觀，當知略有四種障礙」—“Further, for one who would cultivate realization of the noble truths, it should be known that there are, in brief, four kinds of obstacle”〔T30n1579 0844b25〕 「當知略有四種障礙。何等為四？一者、不信，二者、上慢，三者、」—“it should be known that there are, in brief, four kinds of obstacle. What are the four? First, lack of faith; second, overweening conceit; third,”〔T30n1579 0844b25〕 「告諸弟子言：我已於四聖諦理得現觀故，證覺無上正等菩提」—“he said to his disciples: Because I have attained realization of the principle of the four noble truths, I have realized unsurpassed, right and perfect awakening”〔T30n1579 0844c01〕 「故復說言：我昔與汝輩，長世久流轉，由未正思惟」—“he therefore further said: Formerly I, with all of you, long wandered on through the ages, because we had not rightly reflected”〔T30n1579 0844c03〕 「自今無後有，唯餘最後身，任持令不滅。」—“from now on there is no later existence; only this last body remains, sustained so that it does not perish.”〔T30n1579 0844c07〕 「故復說言：我所覺法無量無邊，譬如大地諸草木葉」—“he therefore further said: The dharmas I have awakened to are measureless and boundless, like the leaves of the grasses and trees of the great earth”〔T30n1579 0844c10〕 「譬如大地諸草木葉；為他說者少不足言，譬如手中升攝波葉」—“like the leaves of the grasses and trees of the great earth; what I teach to others is too little to mention, like the śiṃśapā leaves in the hand”〔T30n1579 0844c11〕 「為欲斷除如是上慢，故復說言：如人在遠以箭射箭，筈筈無遺」—“Wishing to cut off such overweening conceit, he therefore further said: as when a man far off shoots an arrow into an arrow, notch upon notch without a miss”〔T30n1579 0844c16〕 「筈筈無遺，甚為希有。或復一毛析為百分，以毛𥎞毛」—“notch upon notch without a miss, which is very rare; or again a hair split into a hundred parts, striking hair with hair”〔T30n1579 0844c17〕 「為欲斷滅如是待時，故世尊說：無墜人身甚為難得」—“Wishing to put an end to such waiting for a later time, the World-Honored One therefore said: a human body not fallen away is very hard to obtain”〔T30n1579 0844c25〕 「無墜人身甚為難得。復引盲龜以況其事。云何放逸？」—“a human body not fallen away is very hard to obtain. He further cites the blind turtle to illustrate the matter. What is heedlessness?”〔T30n1579 0844c25〕

The treatise pairs its teaching with the four obstacles: to cut off lack of faith it cites being fully and evenly awakened (402), the verse of long wandering on through the ages (403), and the leaves of the grasses and trees and the leaves in the hand (404); to cut off overweening conceit, the arrow shot into an arrow and the hair split into a hundred parts (405); to cut off waiting for a later time, the human body hard to obtain and the blind turtle (406).

14. Faults—four kinds of fault (shares with Discourse 390 the words 「沙門」—“ascetic” and 「婆羅門」—“brāhmaṇa”)

「復次，若有沙門、或婆羅門，於聖諦智而未相應」—“Further, if there are ascetics or brāhmaṇas who are not yet joined with the knowledge of the noble truths”〔T30n1579 0845b09〕 「於聖諦智而未相應，於諸聖諦未成現觀，當知略有四種過患」—“who are not yet joined with the knowledge of the noble truths, who have not accomplished realization of the noble truths, it should be known that they have, in brief, four kinds of fault”〔T30n1579 0845b09〕 「當知略有四種過患。何等為四？謂於能往下分惡趣生本行中」—“it should be known that they have, in brief, four kinds of fault. What are the four? Namely, in the root practices for birth that can lead to the lower evil destinations”〔T30n1579 0845b10〕

15. Black Ripening and the Rest · The Great Meaning · Finally, What Is Hard to Obtain (shares with Discourse 396 the words 「七」—“seven” and 「人天」—“humans and gods”; shares with Discourses 405 and 406 the words 「難得」—“hard to obtain” and 「惡趣」—“evil destinations”)

「由是因緣，應知如實顯示諸諦」—“For these causes and conditions, it should be known that the truths are shown as they really are”〔T30n1579 0845b24〕 「復次，於其四種聖諦智中，初聖諦智能入聖諦漸次現觀」—“Further, among the four kinds of knowledge of the noble truths, the knowledge of the first noble truth can enter the gradual realization of the noble truths”〔T30n1579 0845c14〕 「少苦在故，當知聖諦如實現觀有大義利。」—“because little suffering remains, it should be known that realization of the noble truths as they really are has great meaning and benefit.”〔T30n1579 0846a12〕 「謂諸有學，最極七生人天苦在，諸惡趣苦皆已越度」—“namely, for those in training, at most the suffering of seven births among humans and gods remains, and the sufferings of the evil destinations have all been passed beyond”〔T30n1579 0846a13〕 「若住是身入諦現觀」—“if, abiding in this body, one enters realization of the truths”〔T30n1579 0846a15〕 「若住是身入諦現觀，當知此身最為難得。又聖明眼見諦有學轉甚難得」—“If, abiding in this body, one enters realization of the truths, it should be known that this body is hardest of all to obtain. And one in training who has seen the truths with the noble eye of understanding is harder still to obtain”〔T30n1579 0846a15〕 「於彼相應所有作意正多修習。又諸有情生惡趣已，難可解脫；生善趣已」—“rightly and much cultivating whatever attention is joined with it. And beings, once born in the evil destinations, are hard to liberate; once born in the good destinations”〔T30n1579 0846b24〕

In the passage on 「黑異熟等」—“Black Ripening and the Rest,” the treatise teaches the five destinations by the turning of a wheel, which is close in meaning to 「漂流五趣」—“drifting through the five destinations” of Discourse 406 but differs in words (〔correspondence of meaning; no shared words in the treatise〕).

16. Finally, the Three Quests (fascicle ninety-six of the treatise · shares with Discourses 366 and 372 the words 「愛」—“craving” and 「取」—“clinging”; shares with Discourse 385 the words 「梵行」—“pure conduct”)

「復次，由梵行求增上力故，先說起信；次於尸羅受學而轉」—“Further, through the heightened power of the quest for pure conduct, the arising of faith is spoken of first; next, one proceeds to take up training in morality”〔T30n1579 0847a07〕 「起無明觸所生諸受為緣貪愛；愛為緣故，而有其取；廣說乃至大苦蘊集」—“craving arises conditioned by the feelings born of contact with ignorance; because of craving as condition, there is clinging; explained at length, up to the arising of the great mass of suffering”〔T30n1579 0847a24〕

This passage belongs to the particular uddāna of fascicle ninety-six of the treatise, which belongs mainly to the following fascicle; as to 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: the pure Dharma-eye · nirvāṇa · knowing as it really is (carried over from Fascicle 1); the superior person · the station of consciousness · the Śiṃśapā Grove (carried over from Fascicle 2); stream-entry · the five lower bonds · Licchavi · the Two-Storied Lecture Hall (carried over from Fascicle 3); Vaiśālī · the conceit of self (carried over from Fascicle 5); the measureless samādhi (carried over from Fascicle 8); final nirvāṇa in this very life (carried over from Fascicle 9); once-returner · non-returner · unbroken comprehension (carried over from Fascicle 10); the six parts (carried over from Fascicle 13); morsel food · the nutriment of consciousness · the growth of the station of consciousness (carried over from the previous fascicle).

The ‘first occurrence’ of this table is measured line by line against the transcription of the earlier fascicles: what is listed are words not seen in the transcription of the earlier fascicles; where a word runs across a line, the line-by-line comparison may not see it, and the table lists only what can be seen. The three characters 「四聖諦」—“four noble truths” in sequence are not seen in the transcription of the earlier fascicles, yet the names of the truths of suffering, arising, cessation, and the path have been seen in earlier fascicles; what is new is that in this fascicle the four noble truths are the main subject of the latter half of these Connected Discourses. The Bamboo Grove village · the hall of merit · kapok · maluojia · tanmo first occur in this fascicle but are not explained in the treatise, and are not entered in the table.

VII. Similes and Rhetoric

Twenty-one similes:

1. The lamp wick · the old city (Discourse 366, abridged)—「如是純大苦聚集。譬如緣油炷而然燈，彼時時增油治炷」—“just so, the whole great mass of suffering comes together. Just as a lamp is lit conditioned by oil and wick, and that person from time to time adds oil and trims the wick”〔T02 0101b01〕; 「彼時時增油治炷，彼燈常明，熾然不息……」—“that person from time to time adds oil and trims the wick, so the lamp stays bright, burning in full blaze without going out…”〔T02 0101b01〕; the simile of the city is only pointed to by 「如前來歎譬、城譬廣說。佛說是經已，諸比丘聞佛所說」—“as explained at length before in the simile of the lamp and the simile of the city. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said”〔T02 0101b02〕.
2. The couple eat their son’s flesh (Discourse 373)—「唯有一子，愛念將養，欲度曠野嶮道難處，糧食乏盡」—“having only one son, whom they loved and raised, they wished to cross the perilous road through the wilderness, a hard place, and their provisions ran out”〔T02 0102b22〕; applied to the Dharma: 「凡食摶食，當如是觀。如是觀者」—“whenever one eats morsel food, one should contemplate it thus. One who contemplates thus”〔T02 0102c02〕.
3. The cow flayed alive (Discourse 373)—「云何比丘觀察觸食？譬如有牛，生剝其皮，在在處處，諸蟲唼食」—“How should a bhikṣu contemplate the nutriment of contact? Suppose there is a cow flayed alive: in every place it is, the insects come and feed on it”〔T02 0102c06〕.
4. The fire without smoke or flame (Discourse 373)—「云何比丘觀察意思食？譬如聚落城邑邊有火起，無煙無炎」—“How should a bhikṣu contemplate the nutriment of mental intention? Suppose a fire arises beside a village or town, without smoke or flame”〔T02 0102c13〕.
5. The patrol seizing a robber · three hundred spears (Discourse 373, abridged, pointing to the previous fascicle)—「有防邏者，捉捕劫盜，縛送王所……」—“has a patrol, and they seize a robber, bind him, and deliver him to the king…”〔T02 0102c22〕.
6. The sun shining upon the western wall of the mansion (Discourses 376 · 377)—「乃至純大苦聚集。譬如樓閣宮殿，北西長廣，東西牕牖」—“up to: the whole great mass of suffering comes together. Suppose there is a mansion, long and broad to the north and west, with windows east and west”〔T02 0103a25〕; 「東西牕牖，日出東方，光照西壁。如是，比丘！於此四食有貪有喜」—“with windows east and west; the sun rises in the east and its light shines upon the western wall. Thus, bhikṣus, where there is craving and delight toward these four nutriments”〔T02 0103a26〕.
7. The painter paints upon empty space (Discourse 377)—「畫師弟子集種種彩色，欲粧畫虛空，寧能畫不？」—“a painter’s apprentice gathers various colours, wishing to paint pictures upon empty space—could he paint them?”〔T02 0103b18〕.
8. The painter paints upon form (Discourse 378)—「若畫師弟子集種種彩，欲粧畫於色，作種種像。諸比丘！於意云何」—“if a painter’s apprentice gathers various colours, wishing to paint pictures upon form, making various shapes and images. Bhikṣus! What do you think”〔T02 0103b29〕.
9. The four things of the great king of physicians (Discourse 389)—「有四法成就，名曰大醫王者，所應王之具、王之分。何等為四」—“One accomplished in four things is called a great king of physicians, possessed of what befits a king and of what is a king’s portion. What are the four”〔T02 0105a25〕; applied to the Dharma: 「如來、應、等正覺為大醫王，」—“the Tathāgata, the Worthy One, the Perfectly Awakened One is the great king of physicians,”〔T02 0105b10〕.
10. The sign of light at sunrise (Discourse 394)—「譬如日出，明相先起。如是正盡苦亦有前相起？謂知四聖諦」—“Just as when the sun rises the sign of light appears first, so too does the complete ending of suffering have a sign that goes before? Namely, knowing the four noble truths”〔T02 0106b25〕.
11. Sun, moon, and the stars not appearing (Discourse 395)—「若日月不出世間者，一切眾星亦不出於世間，晝夜」—“If sun and moon did not appear in the world, and all the stars too did not appear in the world, day and night”〔T02 0106c03〕.
12. The rising sun destroys the darkness (Discourse 396)—「周行空中，壞諸闇冥，光明顯照。如是，聖弟子所有集法」—“travels through the sky, breaking all darkness, its light shining forth, so, all the dharmas of arising that the noble disciple has”〔T02 0106c20〕.
13. Leaves as a vessel for water (Discourse 397)—「譬如有人言我欲取佉提羅葉，合集作器」—“Suppose someone says: I wish to take khadira leaves, gathering them into a vessel”〔T02 0107a10〕; 「譬如有言我以純曇摩葉、摩樓迦葉，合集盛水持行者，此則善說」—“Suppose someone says: I take only tanmo leaves and maluojia leaves, gathering them to hold water and carry it—this is well said”〔T02 0107a19〕.
14. The ball of cotton following the wind (Discourse 398)—「如小綿丸、小劫貝華丸，置四衢道頭，四方風吹，則隨風去向於一方」—“Like a small ball of cotton, a small ball of kapok, placed at the mouth of a crossroads: when the wind blows from the four directions, it goes with the wind toward one direction”〔T02 0107a29〕.
15. The Indra pillar (Discourse 398)—「譬如因陀羅柱，銅鐵作之，」—“Suppose there is an Indra pillar, made of copper and iron,”〔T02 0107b07〕.
16. The stone pillar with eight cubits in the ground (Discourse 399)—「譬如石柱，長十六肘，八肘入地，四方風吹，不能令動」—“Suppose there is a stone pillar sixteen cubits long, eight cubits set in the ground; when the wind blows from the four directions, it cannot shake it”〔T02 0107b17〕.
17. The head-cloth on fire (Discourse 400)—「譬如有人火燒頭衣，當起增上欲，急救令滅。」—“Suppose someone has his head-cloth on fire: he should give rise to heightened desire and quickly put out the fire.”〔T02 0107b28〕; the Buddha reverses it: 「莫作是說！當置頭衣，於四聖諦起增上欲」—“Do not speak so! Set aside the head-cloth, and toward the four noble truths give rise to heightened desire”〔T02 0107c01〕.
18. Suffering three hundred spears for a hundred years (Discourse 401)—「當日日三時受苦，晨朝時受百槍苦，日中、晡時亦復如是」—“you must suffer three times each day: in the morning you will suffer the pain of a hundred spears, and at noon and in the evening likewise”〔T02 0107c13〕.
19. The leaves in the hand · the leaves of the great forest (Discourse 404)—「世尊！手中樹葉甚少，彼大林中樹葉無量，百千億萬倍」—“World-Honored One! The leaves in your hand are very few; the leaves of that great forest are measureless, more by hundreds of thousands of millions of times”〔T02 0108b01〕.
20. Shooting through the keyhole · a hair split into a hundred parts (Discourse 405)—「此為難耶？破一毛為百分，而射一毛分，箭箭悉中」—“Is that hard? To split a hair into a hundred parts and shoot at one part of the hair, every arrow hitting it”〔T02 0108b25〕.
21. The blind turtle and the floating log (Discourse 406)—「譬如大地悉成大海，有一盲龜壽無量劫，百年一出其頭，海中有浮木」—“Suppose the whole earth became one great ocean, and there is a blind turtle living countless aeons, raising its head once in a hundred years; in the ocean there is a floating log”〔T02 0108c07〕; applied to the Dharma: 「雖復差違，或復相得。愚癡凡夫漂流五趣，暫復人身」—“though they go against each other, might still meet; but for the foolish ordinary person drifting through the five destinations to regain a human body for a moment”〔T02 0108c13〕.

Similes the treatise uses in common with the sūtra: son’s flesh · the cow without its hide · fire · three hundred (the treatise’s 「三百鉾」—“three hundred spears”) · sunlight · painting · empty space · the sign of light · sunlight breaking the darkness · leaves · not moved by fierce winds · the leaves in the hand · a hair split into a hundred parts · the blind turtle (third topic); the sūtra’s mansion is the treatise’s tower; the sūtra’s Indra pillar and stone pillar are the treatise’s great stone tower; the sūtra’s great king of physicians is the treatise’s good physician; the treatise has no simile of the ball of cotton, the head-cloth, or the sun, moon, and stars.

Verse (Discourse 369)—spoken by the Buddha Vipaśyin on rising from samādhi, fifteen lines of thirty phrases, five characters to the phrase:

「『如此諸法生，梵志勤思禪，」—“‘When the dharmas thus arise, the brāhmaṇa diligently reflects in meditation;”〔T02 0101c02〕 「永離諸疑惑，知因緣生法。」—“forever free of all doubt, he knows the dharmas born of causes and conditions.”〔T02 0101c03〕 「若知因生苦，知諸受滅盡，」—“If he knows that suffering is born from a cause, knows the ending of feelings,”〔T02 0101c04〕 「知因緣法盡，則知有漏盡。」—“knows that the dharmas of causes and conditions are ended, he knows that the outflows are ended.”〔T02 0101c05〕 「如此諸法生，梵志勤思禪，」—“When the dharmas thus arise, the brāhmaṇa diligently reflects in meditation;”〔T02 0101c06〕 「永離諸疑惑，知有因生苦。」—“forever free of all doubt, he knows that with a cause suffering is born.”〔T02 0101c07〕 「如此諸法生，梵志勤思禪，」—“When the dharmas thus arise, the brāhmaṇa diligently reflects in meditation;”〔T02 0101c08〕 「永離諸疑惑，知諸受滅盡。」—“forever free of all doubt, he knows the ending of feelings.”〔T02 0101c09〕 「如此諸法生，梵志勤思禪，」—“When the dharmas thus arise, the brāhmaṇa diligently reflects in meditation;”〔T02 0101c10〕 「永離諸疑惑，知因緣法盡。」—“forever free of all doubt, he knows that the dharmas of causes and conditions are ended.”〔T02 0101c11〕 「如此諸法生，梵志勤思禪，」—“When the dharmas thus arise, the brāhmaṇa diligently reflects in meditation;”〔T02 0101c12〕 「永離諸疑惑，知盡諸有漏。」—“forever free of all doubt, he knows that all the outflows are ended.”〔T02 0101c13〕 「如此諸法生，梵志勤思禪，」—“When the dharmas thus arise, the brāhmaṇa diligently reflects in meditation;”〔T02 0101c14〕 「普照諸世間，如日住虛空。」—“he shines everywhere over all the world, like the sun abiding in the sky.”〔T02 0101c15〕 「破壞諸魔軍，覺諸結解脫。』」—“He breaks all the armies of Māra; awakened, he is freed from the bonds.’”〔T02 0101c16〕

The first four lines are the general statement; the next eight lines take the three phrases 「如此諸法生，梵志勤思禪，永離諸疑惑」—“When the dharmas thus arise, the brāhmaṇa diligently reflects in meditation; forever free of all doubt” as their head and set it out separately four times; the last three lines turn to illumining the world and breaking Māra. 「知諸受滅盡」—“knows the ending of feelings” of the third line is the same as in the ninth line; 「知因緣生法」—“knows the dharmas born of causes and conditions” of the second line and 「知因緣法盡」—“knows that the dharmas of causes and conditions are ended” of the eleventh line differ in words; recorded only.

Verse (Discourse 392)—the verse of restatement that the compilers call 「悉繼以偈」—“all followed by a verse,” ten lines of twenty phrases, five characters to the phrase:

「若不知苦者，及彼眾苦因，」—“If one does not know suffering, and the cause of all those sufferings,”〔T02 0106a05〕 「一切諸苦法，寂滅永無餘。」—“and that all the dharmas of suffering are stilled, forever without remainder;”〔T02 0106a06〕 「若不知道跡，能思一切苦，」—“if one does not know the path that can reflect upon all suffering,”〔T02 0106a07〕 「心解脫於苦，慧解脫亦然。」—“the mind liberated from suffering, and liberation by wisdom also thus—”〔T02 0106a08〕 「不能越眾苦，令苦究竟脫，」—“one cannot pass beyond the sufferings, nor bring suffering to its final release.”〔T02 0106a09〕 「若如實知苦，亦知眾苦因。」—“If one knows suffering as it really is, and knows too the cause of all the sufferings,”〔T02 0106a10〕 「及一切諸苦，永滅盡無餘，」—“and that all sufferings are forever ended without remainder,”〔T02 0106a11〕 「若復如實知，息苦之道跡。」—“if one further knows as it really is the path that stills suffering,”〔T02 0106a12〕 「意解脫具足，慧解脫亦然，」—“the mind’s liberation complete, and liberation by wisdom also thus,”〔T02 0106a13〕 「堪能越眾苦，究竟得解脫。」—“then one is able to pass beyond the sufferings and attain final liberation.”〔T02 0106a14〕

The first five lines say that one who does not know cannot pass beyond suffering; the last five lines say that one who knows as it really is is able to pass beyond suffering; between 「心解脫於苦」—“the mind liberated from suffering” of the fourth line and 「意解脫具足」—“the mind’s liberation complete” of the ninth line, the two characters for mind differ, earlier and later; recorded only. 「寂滅永無餘」—“stilled, forever without remainder” of the second line and 「心解脫於苦」—“the mind liberated from suffering” of the fourth line stand under 「若不知」—“if one does not know”; to which the sense of these phrases belongs is not made clear in the base text; the plain rendering translates the characters literally and does not decide on its behalf.

Verse (Discourse 403)—spoken by the World-Honored One, four lines of eight phrases, five characters to the phrase:

「我常與汝等，長夜涉生死，」—“I have always been with you, passing through birth and death in the long night;”〔T02 0108a19〕 「不見聖諦故，大苦日增長。」—“because we did not see the noble truths, great suffering grew day by day.”〔T02 0108a20〕 「若見四聖諦，斷有大流海，」—“If one sees the four noble truths, one cuts off the great ocean of the flood of existence;”〔T02 0108a21〕 「生死永已除，不復受後生。」—“birth and death are forever ended, and one receives no later birth.”〔T02 0108a22〕

Verse (Discourse 405)—spoken by the World-Honored One, two lines of four phrases, five characters to the phrase:

「一毛為百分，射一分甚難，」—“To split a hair into a hundred parts and strike one part of it is very hard;”〔T02 0108c03〕 「觀一一苦陰，非我難亦然。」—“to contemplate each aggregate of suffering as not self is hard in the same way.”〔T02 0108c04〕

Fixed formulas:

The forms of question and answer—the questions and answers of this fascicle are of four forms: first, the Buddha poses a question, the bhikṣus ask him to explain, and the Buddha explains (Discourse 365), the words of request being the same as in Discourses 362–364 of the previous fascicle; second, exchanges back and forth in which a disciple asks and the Buddha answers (Discourse 372): Phalguna’s six questions, 「誰食」—“who feeds,” 「誰觸」—“who contacts,” 「誰受」—“who feels,” 「誰愛」—“who craves,” 「誰取」—“who clings,” and 「誰有」—“who exists,” and the Buddha’s six answers, each first saying ‘I do not say there is one who …’ and then turning the question into ‘through what cause and condition is there …’—the longest exchange of this fascicle; third, the Buddha poses a question by a simile and the bhikṣus answer (Discourses 373, 376, 377, 378, and 404): Discourse 373 has two questions and two answers (「不也」—“No” and 「如是」—“So it is”), Discourse 376 two questions and two answers (where it would shine · if there were no western wall), Discourse 377 first the question of the mansion and then the question of the painter painting upon empty space, and in Discourse 378 both questions concern the painter (painting upon form · painting apart from form); fourth, a disciple relates what he has seen and tells the Buddha, and the Buddha turns the question back (Discourse 405), and the Buddha addresses the bhikṣus and Ānanda answers (Discourse 406). In Discourse 379 the World-Honored One twice asks 「知法未」—“have you understood the Dharma?”; of the two answers, one names him 憍陳如 (Kauṇḍinya) and one 拘隣 (Kauṇḍinya): the same person under different names.

Repeated sentence patterns—Discourse 366 pursues link by link from old age and death to clinging, each link opened again and again with 「正思惟」—“right reflection” and 「無間等起知」—“knowledge arising with unbroken comprehension”; Discourse 371 four times with 「何因、何集、何生、何觸」—“what is its cause, what its arising, what its origin, what its contact” pushes step by step to the six sense bases, one pass each for arising and for cessation; Discourse 372 has six questions and six answers in one form; in Discourse 374 the side of delight and craving and the side of no craving and no delight follow the same order with the opposite sense; in Discourse 379 each of the three turnings is matched to the four truths, the three turnings and twelve aspects being a number of meaning, while 「時，生眼、智、明、覺」—“At that time there arose vision, knowledge, understanding, and awakening” is actually written ten times (in the first turning the truth of suffering spoken singly, and arising, cessation, and the path together in one sentence); Discourses 380–388, nine discourses in one form, successively increase their later phrase; Discourses 390 and 392 set knowing as it really is and not knowing as it really is side by side; Discourse 393 has seven stages in one form, each followed by the words 「如是知、如是見、如是無間等」—“thus knowing, thus seeing, thus unbroken comprehension”; Discourse 397 has two sides, the impossible and the possible, each with a simile, each concluding with 「所以者何」—“Why?”; Discourse 398 has two sides, not knowing as it really is and knowing as it really is, each with a simile.

The form of the verses—the four verses of this fascicle all have five characters to the phrase; the verse of Discourse 369 stands in the inner layer of the World-Honored One’s words, being the verse of the Buddha Vipaśyin that he quotes; the verse of Discourse 392 is the verse of restatement that the compilers name, standing after the enumeration at the end of the discourse; the verses of Discourses 403 and 405 are spoken by the World-Honored One after the prose, with 「即說偈言」—“then spoke a verse” and 「而說偈言」—“and spoke a verse.” 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 0838c06〕〔T30n1579 0838c11〕〔T30n1579 0839a10〕〔T30n1579 0839a11〕〔T30n1579 0839a18〕〔T30n1579 0839a27〕〔T30n1579 0839b02〕〔T30n1579 0839b05〕〔T30n1579 0839b17〕〔T30n1579 0839b18〕〔T30n1579 0839c02〕〔T30n1579 0839c07〕〔T30n1579 0839c13〕〔T30n1579 0839c15〕〔T30n1579 0839c19〕〔T30n1579 0839c25〕〔T30n1579 0840a02〕〔T30n1579 0840a12〕〔T30n1579 0840a18〕〔T30n1579 0840a23〕〔T30n1579 0840a26〕〔T30n1579 0840a27〕〔T30n1579 0840b04〕〔T30n1579 0840b05〕〔T30n1579 0840b07〕〔T30n1579 0840b09〕〔T30n1579 0840b26〕〔T30n1579 0840b27〕〔T30n1579 0841c02〕〔T30n1579 0841c05〕〔T30n1579 0841c06〕〔T30n1579 0842b26〕〔T30n1579 0843b02〕〔T30n1579 0843b09〕〔T30n1579 0843b10〕〔T30n1579 0843b14〕〔T30n1579 0843b16〕〔T30n1579 0843b23〕〔T30n1579 0843b24〕〔T30n1579 0843c01〕〔T30n1579 0843c02〕〔T30n1579 0843c03〕〔T30n1579 0843c06〕〔T30n1579 0843c18〕〔T30n1579 0843c19〕〔T30n1579 0843c20〕〔T30n1579 0843c21〕〔T30n1579 0843c22〕〔T30n1579 0843c24〕〔T30n1579 0843c25〕〔T30n1579 0843c26〕〔T30n1579 0843c27〕〔T30n1579 0843c28〕〔T30n1579 0843c29〕〔T30n1579 0844a02〕〔T30n1579 0844a06〕〔T30n1579 0844a08〕〔T30n1579 0844a09〕〔T30n1579 0844a10〕〔T30n1579 0844a11〕〔T30n1579 0844a17〕〔T30n1579 0844a22〕〔T30n1579 0844a23〕〔T30n1579 0844a24〕〔T30n1579 0844a26〕〔T30n1579 0844a27〕〔T30n1579 0844a28〕〔T30n1579 0844a29〕〔T30n1579 0844b07〕〔T30n1579 0844b08〕〔T30n1579 0844b09〕〔T30n1579 0844b13〕〔T30n1579 0844b15〕〔T30n1579 0844b16〕〔T30n1579 0844b19〕〔T30n1579 0844b20〕〔T30n1579 0844b23〕〔T30n1579 0844b24〕〔T30n1579 0844b25〕〔T30n1579 0844b26〕〔T30n1579 0844c02〕〔T30n1579 0844c03〕〔T30n1579 0844c04〕〔T30n1579 0844c05〕〔T30n1579 0844c06〕〔T30n1579 0844c07〕〔T30n1579 0844c10〕〔T30n1579 0844c11〕〔T30n1579 0844c12〕〔T30n1579 0844c17〕〔T30n1579 0844c18〕〔T30n1579 0844c20〕〔T30n1579 0844c25〕〔T30n1579 0844c26〕〔T30n1579 0845b09〕〔T30n1579 0845b10〕〔T30n1579 0845b11〕〔T30n1579 0846a12〕〔T30n1579 0846a13〕〔T30n1579 0846a16〕〔T30n1579 0846b25〕〔T30n1579 0847a07〕〔T30n1579 0847a25〕.
• Carrying forward the uddānas—the section of the one verse of five items of fascicle ninety-four of the treatise, 「安立、與因緣、觀察於食義、」—“Establishment, Giving the Causes and Conditions, Examining the Meaning of Nutriment,”〔T30n1579 0838c04〕, corresponds in place to Discourses 371–378 of this fascicle: Establishment and Giving the Causes and Conditions correspond to Discourse 371, Examining the Meaning of Nutriment to Discourse 372, The Very Many Faults to Discourse 373, and Defilement and the Rest to Discourses 374–378. The section of the one verse of twelve items of fascicle ninety-five of the treatise, 「如理、攝、集諦、得、相、處、業、障、過、黑異熟等、大義、後難得。」—“The Reasoned, Inclusion, The Truth of Arising, Attainment, Characteristics, The Basis, Function, Obstacles, Faults, Black Ripening and the Rest, The Great Meaning, Finally, What Is Hard to Obtain.”〔T30n1579 0840b24〕, corresponds in place to Discourses 379–406 of this fascicle, but the treatise follows the order of its topics and the sūtra the order of its discourses: Attainment corresponds to Discourse 379, Inclusion to Discourse 380, The Basis to Discourses 382–388 · 393, Characteristics to Discourses 389 · 390–392, Function to Discourses 394–401, Obstacles to Discourses 402–406, Faults to Discourse 390, The Great Meaning to Discourse 396, and Finally, What Is Hard to Obtain to Discourses 405 · 406; for the three items The Reasoned, The Truth of Arising, and Black Ripening and the Rest, the text of the discourses of this fascicle has few or no shared words (fourth topic). The one verse of fascicle ninety-six of the treatise, 「總義、自類別、似轉、後三求。」—“The General Meaning, Distinction by Kind, Arising in Kind, Finally, the Three Quests.”〔T30n1579 0846c17〕, belongs to the following fascicle; in this fascicle only the one item 「後三求」—“Finally, the Three Quests” has shared words for reference.
• Carrying forward within the fascicle—Discourses 366 and 369 both concern the Buddha Vipaśyin: Discourse 366 pursues link by link with 「正思惟」—“right reflection,” and Discourse 369 contemplates the twelve links of dependent arising 「逆順觀察」—“in reverse and in forward order” and speaks a verse; at the end of both discourses they close with the six Buddhas of the past teaching alike, and Discourse 370 records only the sitting and points back to Discourse 369 with 「如前廣說」—“as explained at length before.” The eight Discourses 371–378 all begin with the phrase of the four nutriments; Discourse 374 sets out the growth of the station of consciousness in one pass forward and one back, and Discourses 375–378, following it, each add a simile or a point; 「如前廣說」—“as explained at length before” in Discourse 376 points back to Discourse 374. The nine Discourses 380–388 all begin with 「有四聖諦」—“there are four noble truths”; Discourses 383–388 all take ‘has known, has understood … has cultivated’ as their earlier phrase, each concluding with the name of what is attained. The three Discourses 390, 391, and 392 all speak of ascetics and brāhmaṇas who know and do not know as it really is; 「廣說如上。差別者」—“explained at length as above. The difference is” in Discourse 391 points back to Discourse 390. In the first passage of Discourse 393, 「如此章句，一切四聖諦經，應當具說」—“Such passages as these should be stated in full in all the discourses on the four noble truths” are the compilers’ words concerning the discourses that follow; 「如是知、如是見、如是無間等」—“thus knowing, thus seeing, thus unbroken comprehension” in Discourses 393 and 394 shares that form. Discourses 396 and 398–406 all end with the exhortation 「當勤方便，起增上欲」—“should strive with skilful means, give rise to heightened desire.” Discourses 403 and 404 share the same dwelling place. Discourses 405 and 406 both speak of what is hard.
• Beyond this fascicle—what 「如前來歎譬、城譬廣說」—“as explained at length before in the simile of the lamp and the simile of the city” in Discourse 366 points back to lies in the simile of the lamp and the simile of the city in earlier fascicles of these Connected Discourses; the fascicle and the number of the discourse are not specified; recorded only. 「如前須深經廣說」—“as explained at length before in the Discourse of Suśīma” in Discourse 373 points back to the simile of the king’s law punishing a robber in Discourse 347, the Discourse of Suśīma, of the previous fascicle. The words of request of Discourse 365, 「世尊是法根、法眼、法依」—“The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma,” are the same as in Discourses 362–364 of the previous fascicle. The name 「轉法輪經」—“Discourse on Turning the Wheel of the Dharma” in Discourse 379 is the discourse’s own name (「世尊於波羅㮈國仙人住處鹿野苑中轉法輪，是故此經名轉法輪經」—“the World-Honored One turned the wheel of the Dharma in the country of Vārāṇasī, at the Sages’ Dwelling, in the Deer Park; therefore this discourse is called the Discourse on Turning the Wheel of the Dharma”〔T02 0104a26〕).

IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to sixty-five variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【宮-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. 021, 023, 029, 040, 042, 045, 046, 048, 054, 059, and 060, eleven in all, are rows of revision in the current edition, not original Taishō notes):

The 「痰癖陰」—“phlegm-colic” of no. 047 is the reading of the original Taishō printing; the current reading, following no. 046, changes 「癖」—“colic” to 「痰」—“phlegm” and omits the repetition, giving 「痰陰」—“phlegm”; the two rows share one anchor, and they are copied as they stand without adjudication.

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

1. Readings in Discourses 365 and 366 (nos. 001–003)—in 「唯願為說」—“We only wish that you would explain,” the 「唯」—“only” (0101a09): the three editions read 惟 (a variant form); in 「老、病、死」—“old age, sickness, and death,” the 「死」—“death” (0101a12): the three editions read 生 (birth), that is, the three editions read ‘old age, sickness, and birth’; 「無間等起知」—“knowledge arising with unbroken comprehension,” the 「有」—“there is” above it (0101a22): the three editions read 言 (say). The plain rendering follows the current reading.
2. The reading in the verse of Discourse 369 (no. 004)—in the third line, 「知諸受滅盡」—“knows the ending of feelings,” the 「受」—“feelings” (0101c04): 【宋】 reads 愛 (craving), that is, 【宋】 reads ‘knows the ending of cravings.’ The plain rendering follows the current reading.
3. Readings in Discourses 372 and 373 (nos. 005–011)—in 「有四食資益眾生」—“there are four nutriments that sustain beings,” the 「資」—“sustain” (0102a13): the three editions read 利 (benefit); in 「何緣故有愛」—“through what condition is there craving,” the 「何」—“what” (0102b01): the three editions read 何因 (what cause); in 「緣受故有愛，愛」—“because of feeling as condition there is craving; craving,” the 「愛」—“craving” (0102b02): the three editions read 愛緣 (craving as condition); in 「緣取」—“conditioned by clinging,” the 「緣」—“conditioned by” (0102b03): the three editions read 有 (there is); in Discourse 373, in 「貪嗜美樂與不」—“craving its tastiness and delight, or not” and 「為度曠野嶮道與不」—“was it to cross the perilous road through the wilderness, or not,” the 「與」—“or” (0102b28 · 0102c01): 【元】【明】 read 以 (a different particle); in 「常生思願」—“always gives rise to intentions and wishes,” the 「常」—“always” (0102c17): 【明】 reads 當 (should). The plain rendering follows the current reading.
4. Readings in Discourses 374, 377, and 378 (nos. 012–018)—in 「無貪無喜」—“without craving and without delight,” the 「喜」—“delight” (0103a07): the three editions read 欲 (desire); in 「乃至如是大苦聚集」—“up to: just so, the great mass of suffering comes together,” the 「是」—“so” (0103b16): the three editions read 是純 (so, the whole); 「粧畫」—“paint pictures,” whose 「粧」—“paint” in five places (0103b19 · 0103c01 · 0103c02 · 0103c03 · 0103c08): the three editions read 莊 (a variant form) in every case. The plain rendering follows the current reading.
5. Readings in Discourse 379 (nos. 019–026)—「佛說此經已」—“When the Buddha had spoken this discourse,” the 「此」—“this” above it (0103c11, at the end of Discourse 378): 【宋】【元】 lack it; in 「鹿野苑」—“the Deer Park,” the 「鹿」—“deer” (0103c13): the three editions read 國鹿 (the country, deer), that is, the three editions read ‘the Deer Park of the country of Vārāṇasī’; in 「知當復知」—“having been known, should be known yet more fully,” the 「知」—“know” (0103c18): 【大】 reads 智 (knowledge), and the current reading follows 【宮-CB】 (a revision in the current edition); above 「已知當作證」—“having been known, should be realized,” 【大】 has the character 「知」—“know” (0103c21), which the three editions lack, and the current reading follows 【宮-CB】; in 「復次，此苦滅道跡聖諦」—“Further, this noble truth of the path leading to the cessation of suffering,” the 「次」—“further” (0103c22): 【大】 reads 以 (by), and the current edition revises it by the sentence pattern 「復次」—“further” of the same discourse (a revision in the current edition); in 「三轉十二行生眼、智」—“in the three turnings and twelve aspects there arose vision, knowledge,” the 「智」—“knowledge” (0104a06): 【宋】 reads 知 (know); in 「魔、梵」—“Māra, Brahmā,” the 「魔」—“Māra” (0104a20): the three editions read 摩 (a variant form); in 「聞于梵天身」—“was heard as far as the body of the Brahmā heaven,” the 「身」—“body” (0104a21): 【明】 reads 自 (self). The plain rendering follows the current reading.
6. Readings in Discourses 380–388 (nos. 027–045)—「仙人住處」—“the Sages’ Dwelling,” whose 「仙」—“sages” in six places (0104b01 · 0104b06 · 0104b13 · 0104b20 · 0104b29 · 0104c27): the three editions read 國仙 (the country, sages) in every case, that is, in the three editions Discourses 380–384 and 387 also have the character 「國」—“country,” the same as Discourses 385, 386, and 388 onward; in Discourse 381, in 「應當學」—“should train,” the 「學」—“train” (0104b11): 【大】 reads 覺 (awaken), and the current reading follows 【宮-CB】 (a revision in the current edition); in Discourse 382, 「於苦集聖諦」—“of the noble truth of the arising of suffering,” the 「於苦」—“of suffering” above it (0104b17): 【大】 reads 於 (of); in Discourse 383, in 「轉去諸結」—“has turned away the bonds,” the 「轉」—“turned” (0104b26): the three editions read 縛 (bound), and in 「於慢無間等」—“unbroken comprehension of conceit,” the 「間」—“unbroken” (0104b26): 【大】 reads 明 (understanding); 「關鍵」—“crossbar,” whose 「鍵」—“crossbar” in four places in Discourses 386 and 387 (0104c24 · 0105a04 · 0105a06 · 0105a07): the three editions read 揵 (a variant form); in Discourse 387, in 「無有關鍵」—“has lifted the crossbar,” the 「有」—“there is” (0105a04): 【宋】 lacks it; in 「度諸嶮難」—“has crossed the perilous places,” the 「嶮」—“perilous” (0105a04): 【大】 reads 峻 (steep); in 「五下分結已斷」—“the five lower bonds have been abandoned,” the 「斷」—“abandoned” (0105a06): 【大】 reads 離 (rid of); in Discourse 388, in 「依猗於四」—“relies upon the four,” the 「猗」—“rely” (0105a19): the three editions read 倚 (a variant form); in 「息身所作」—“has stilled bodily activity,” the 「息」—“stilled” (0105a20): 【大】 reads 自 (self), that is, 【大】 reads ‘what one’s own body does.’ For the two characters 「四衢」—“four crossroads” and 「證」—“realized” in the same line of Discourse 388, the current edition carries separate notes recording characters written otherwise elsewhere; only the existence of the notes is recorded, not what they cite, and no character is changed on their basis. The plain rendering follows the current reading.
7. Readings in Discourses 389 and 390 (nos. 046–048)—in 「痰陰」—“phlegm,” the 「痰」—“phlegm” (0105b02): 【大】 reads 癖 (colic), and the current reading follows 【磧-CB】; the original Taishō printing reads 「痰癖陰」—“phlegm-colic,” and 【元】【明】 read 痰癊 (a variant form); below 「如來、應、等正覺為大醫王」—“the Tathāgata, the Worthy One, the Perfectly Awakened One is the great king of physicians” in Discourse 389, 【大】 has the character 「知」—“know” (0105b17), which the current edition, by the context, takes as superfluous and deletes (a revision in the current edition). The plain rendering follows the current reading.
8. Readings in Discourses 393 and 394 (nos. 049 · 050)—the sentence at the end of Discourse 394, 「如是知，如是見，如是無間等，亦如是說」—“Thus knowing, thus seeing, thus unbroken comprehension—this too is stated thus” (0106c01): 【明】 lacks it, and 【明】 places it instead below 「知苦滅道跡聖諦」—“knowing the noble truth of the path leading to the cessation of suffering,” whose 「諦」—“truth” at the end of the discourse (0106b28); the two rows correspond; recorded only. Further, at seven places in Discourse 393 (0106a25 · 0106a28 · 0106b05 · 0106b09 · 0106b14 · 0106b18 · 0106b21) and one place in Discourse 394 (0106c01), the current edition carries a note in each, suspecting the character 「是」—“this” to be superfluous by the usual practice of the discourses, eight places in all; only the notes are recorded, and nothing is changed. The plain rendering follows the current reading.
9. Readings in Discourses 395, 397, and 398 (nos. 051–056)—「尅數」—“the divisions of time,” whose 「尅」—“divisions” in two places (0106c05 · 0106c12): 【元】【明】 read 刻 (a variant form); in Discourse 397, in 「而欲苦滅道跡聖諦」—“and wish … the noble truth of the path leading to the cessation of suffering,” the 「欲」—“wish” (0107a09): the three editions lack it; above 「無間等已，復得苦滅道跡聖諦者」—“having attained unbroken comprehension, then attain the noble truth of the path leading to the cessation of suffering,” 【大】 has the character 「得」—“attain” (0107a16), which the current edition, by the context, takes as superfluous and deletes (a revision in the current edition); in 「合集盛水持行者」—“gathering them to hold water and carry it,” the 「持」—“carry” (0107a20): the three editions read 持將 (carry along); in Discourse 398, in 「精進修學」—“train with diligence,” the 「修」—“cultivate” (0107b14): the three editions lack it. The plain rendering follows the current reading.
10. Readings in Discourses 400–406 (nos. 057–065)—in Discourse 400, in 「何等四」—“what four,” the 「等」—“what” (0107c02): 【宮-CB】 and the three editions read 等為 (what are); in 「應當學」—“should train,” the 「當」—“should” (0107c09): the three editions read 當是 (should, this); in Discourse 401, in 「得無間等」—“attain unbroken comprehension,” the 「間」—“unbroken” (0107c16): 【大】 reads 聞 (hearing), that is, 【大】 reads ‘attain the not-hearing,’ and the current reading follows 【麗-CB】 (a revision in the current edition); in Discourse 402, in 「於四聖諦未無間等」—“has not yet attained unbroken comprehension of the four noble truths,” the 「等」—“comprehension” (0108a01): 【大】 lacks it (a revision in the current edition); in Discourse 403, in 「長夜驅馳」—“driven through the long night,” the 「夜」—“night” (0108a09): the three editions read 夜流浪 (night, wandering); in the verse, in 「斷有大流海」—“cuts off the great ocean of the flood of existence,” the 「流海」—“ocean of the flood” (0108a21): the three editions read 海流 (flood of the ocean); in 「不復受後生」—“receives no later birth,” the 「生」—“birth” (0108a22): the three editions read 有 (existence); in Discourse 404, in 「正向涅槃故」—“heading rightly toward nirvāṇa,” the 「故」—“because” (0108b10): the three editions lack it; in Discourse 406, in 「強者陵弱」—“the strong oppressing the weak,” the 「陵」—“oppress” (0108c17): the three editions read 凌 (a variant form). The plain rendering follows the current reading.

Punctuation in three places: in Discourse 366 the base text reads 「彼時時增油治炷，彼燈常明，熾然不息……」—“that person from time to time adds oil and trims the wick, so the lamp stays bright, burning in full blaze without going out…”〔T02 0101b01〕, marking the abbreviation with 「……」—“…” and 「如前來歎譬、城譬廣說」—“as explained at length before in the simile of the lamp and the simile of the city”; in Discourse 370 the base text reads 「往詣菩提樹下，敷草為座，結跏趺坐，正身正念……如前廣說」—“he went to the foot of the bodhi tree, spread grass for a seat and sat cross-legged, body upright, mindfulness right… as explained at length before”〔T02 0101c22〕; in Discourse 373 the base text reads 「有防邏者，捉捕劫盜，縛送王所……」—“has a patrol, and they seize a robber, bind him, and deliver him to the king…”〔T02 0102c22〕; two places in Discourse 376 and two in Discourse 391 likewise mark the abbreviation with 「……」—“…”; the plain rendering in every case records the abbreviation as it is without supplying what is passed over. Further, in the passages of Discourses 371, 373, 374, 379, 387, 389, 390, 393, 397, and 401, the base text opens each paragraph with an opening quotation mark and does not close it, and the plain rendering closes them paragraph by paragraph; the thought of the Buddha Vipaśyin in Discourse 366, the ‘you should ask thus’ in the exchange between Phalguna and the Buddha in Discourse 372, the deliberation of the couple and the thought of the man in Discourse 373, and the question put to the man by someone in Discourse 401 all stand within inner quotation marks, and the plain rendering either levels them into the sentence or records them with inner quotation marks (Discourse 401).

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 verses: the one verse of Discourse 369 occupies fifteen lines in the base text (0101c02–0101c16), each line of two phrases; 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 stand the inner closing mark of the verse and the closing mark of the World-Honored One’s words; the verse stands within the inner layer of the World-Honored One’s words; the one verse of Discourse 392 occupies ten lines in the base text (0106a05–0106a14), each line of two phrases; the one verse of Discourse 403 occupies four lines in the base text (0108a19–0108a22); the one verse of Discourse 405 occupies two lines in the base text (0108c03 · 0108c04). The plain rendering records them all in verse form, 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 five items of the uddāna on nutriment in fascicle ninety-four and the twelve items of the uddāna on the truths in fascicle ninety-five, those that correspond to the discourses of this fascicle are listed in the table above; of the twelve items on the truths, the one item The Truth of Arising has no shared words in this fascicle (fourth topic, section 8), and the one item Black Ripening and the Rest has only a correspondence of meaning (fourth topic, section 15).

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

The Taishō notes number thirty-one (one of them, for Discourse 365, a cross-reference marked 「cf.」—“cf.”); Discourses 366–378 fall under 「S. 12.」—“S. 12.” and Discourses 379–405 under 「S. 56.」—“S. 56.”; eleven discourses, Discourses 369, 370, 380, 381, 383, 385, 386, 387, 389, 396, and 406, have none recorded. Of the forty-two discourses, thirty-one have coordinates. For the one note of Discourse 393, the current collated text lists separately 「cf. S. 56. 3-4. Kulaputta.」, which differs from what the original Taishō note records; the two are recorded together without adjudication. 「S. 56. 34. Kulaputta.」 of Discourse 393 and 「S. 56. 34. Cela.」 of Discourse 400 share a number but differ in name, and are copied as originally recorded. 「S. 56. 22. Vijjā.」 of Discourse 392 and 「S. 56. 21. Vijjā.」 of Discourse 403 share a name but differ in number, and are copied as originally recorded.

The Taishō notes also carry notes of transcription for names within the discourses, recorded verbatim here for reference: 「見法般涅槃 Diṭṭhadhammanibbāna.」 (0101a07, final nirvāṇa in this very life); 「Vipassin.」 (0101a17); 「尸棄，毘濕波浮，迦羅迦孫提，迦那迦牟尼，迦葉 Sikhī, Vessabhū, Kakusandha Koṇāgamana, Kassapa.」 (0101b05); 「頗求那 Phagguna.」 (0102a16); 「Koṇḍañña.」 (0104a10); 「Aññāta koṇḍañña.」 (0104a13); 「佉提羅 Khadira.」 (0107a10); 「純曇摩 Paduma(?)」 (0107a19); 「摩樓迦 Māluvā(?)」 (0107a20); 「Licchavī.」 (0108b15).

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