雜阿含經 卷第十六Saṃyukta Āgama · Fascicle 16

Placement of the passage as a whole. This unit is the whole of Fascicle 16 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第十六」—“Saṃyukta Āgama, Fascicle 16”; 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”; the chapter title 「雜因誦第三品之四」—“Recitation on Miscellaneous Causes, Chapter Three, Part Four”; forty-eight discourses (discourse numbers 407 to 454); two verses (Discourses 446 and 448, the two verses identical in wording); no summary verse; and the closing title at the end of the fascicle, 「雜阿含經卷第十六」—“Saṃyukta Āgama, Fascicle 16.” There are 10,114 Chinese characters in the fascicle. There are two dwelling places: Rājagṛha, in the Kalandaka Bamboo Grove (Discourses 407–434, 439, 440, 447, and 448), and Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 435, 438, 441–446, and 449–454); Discourses 410, 436, and 437 do not record a dwelling place. Speakers: in Discourses 407–415 the World-Honored One, knowing what the bhikṣus were thinking in their minds, or hearing with the divine ear while in meditation, goes to the dining hall and addresses them, or asks and the bhikṣus answer the Buddha; in Discourses 416–418 the World-Honored One first asks 「持我所說四聖諦不」—“Do you hold the four noble truths as I have taught them?” and a bhikṣu answers; in Discourses 421–424 the World-Honored One addresses them, a certain bhikṣu asks ‘is there … surpassing this?’, and the World-Honored One answers; in Discourse 434 the World-Honored One asks and the bhikṣus answer the Buddha; in Discourse 435 the householder Sudatta asks; Discourses 436 and 437 follow the pattern of the preceding discourse (a certain bhikṣu asks · Ānanda asks); in Discourses 438–442 the World-Honored One puts a question, the bhikṣus answer the Buddha, and the World-Honored One addresses them; the remaining discourses are the World-Honored One addressing the bhikṣus. The first thirty-six discourses belong to the truths (Discourses 407–442), Discourse 443 carries on from them, and the last eleven discourses belong to the elements (Discourses 444–454). 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 95 of the treatise, the selective summary of the truths; fascicle 96 of the treatise, the selective summary of the elements). The collation notes of the Taishō record fifty-five variant readings (five of them revisions in the current edition), see the ninth topic; the coordinates carried in the Taishō notes number thirty-six, see the tenth topic.

I. Doctrinal-Outline Placement

The place of Fascicle 16—the head of the fascicle in the base text:

「雜阿含經」—“Saṃyukta Āgama”〔T02 0108c24〕「卷第十六」—“Fascicle 16”〔T02 0108c24〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0108c26〕 「雜因誦第三品之四」—“Recitation on Miscellaneous Causes, Chapter Three, Part Four”〔T02 0108c27〕

The closing title at the end of the fascicle reads 「雜阿含經卷第十六」—“Saṃyukta Āgama, Fascicle 16”〔T02 0116c06〕. The sequence of discourses begins at (407): 「如是我聞：一時，佛住王舍城迦蘭陀竹園」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T02 0108c28〕. This fascicle is the fourth fascicle of the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements.

Dwelling places (all verbatim from the base text):

• Rājagṛha, in the Kalandaka Bamboo Grove—「如是我聞：一時，佛住王舍城迦蘭陀竹園」—“Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove”〔T02 0108c28〕: Discourse 407; the same phrase is also found at〔T02 0109a27〕〔T02 0109b19〕〔T02 0109c07〕〔T02 0109c22〕〔T02 0110a03〕〔T02 0110a19〕〔T02 0110b05〕〔T02 0110b15〕〔T02 0110b27〕〔T02 0110c13〕〔T02 0111a01〕〔T02 0111a12〕〔T02 0111a20〕〔T02 0111b10〕〔T02 0111b25〕〔T02 0111c08〕〔T02 0111c26〕〔T02 0112a03〕〔T02 0112a11〕〔T02 0112a18〕〔T02 0112a25〕〔T02 0112b03〕〔T02 0112b12〕〔T02 0112b21〕〔T02 0112c02〕〔T02 0112c10〕: Discourses 408, 409, and 411–434; and also at〔T02 0113b28〕〔T02 0113c13〕〔T02 0115a24〕〔T02 0115b24〕: Discourses 439, 440, 447, and 448. In Discourse 448 the phrase is followed directly by 「……如上廣說已，即說偈言：」—“… having explained at length as above, he then spoke this verse:”〔T02 0115b25〕.
• 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 0112c21〕: Discourse 435; the same phrase is also found at〔T02 0113b19〕〔T02 0114a01〕〔T02 0114a21〕〔T02 0114c20〕〔T02 0114c27〕〔T02 0115a05〕〔T02 0115a12〕〔T02 0115c06〕〔T02 0115c15〕〔T02 0115c27〕〔T02 0116a05〕〔T02 0116a22〕〔T02 0116b14〕: Discourses 438, 441–446, and 449–454.
• No dwelling place recorded—Discourse 410, 「如是我聞：一時……如上廣說。差別者，起親里覺、國土人民覺、不死覺」—“Thus have I heard. At one time… as explained at length above. The difference is: giving rise to thoughts of kin, thoughts of country and people, thoughts of not dying”〔T02 0109c04〕; Discourse 436, 「如須達長者所問，有異比丘問，亦如是說，唯譬有差別」—“As the householder Sudatta asked, a certain bhikṣu asked, and it was taught likewise; only the simile differs”〔T02 0113a12〕; Discourse 437, 「如異比丘問，阿難所問，亦如是說，唯譬差別」—“As a certain bhikṣu asked, what Ānanda asked was taught likewise; only the simile differs”〔T02 0113b02〕. Discourses 436 and 437 lack 「如是我聞」—“Thus have I heard”; recorded as they stand, not supplied.

The types of the forty-eight 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. Discourses 407–415—the nine discourses of the dining hall: many bhikṣus gathered in the dining hall are thinking worldly thoughts (407), or discussing the fourteen views (408), or giving rise to thoughts of greed, hatred, and harming (409), or to thoughts of kin, of country and people, and of not dying (410, abbreviated text), or discussing the ten matters such as the affairs of kings (411), or quarrelling over the Dharma and Discipline (412), or discussing the great power and great wealth of two kings (413), or discussing former lives, crafts, and livelihood (414), or proposing to leave the coarse food and go on almsround (415); the World-Honored One in every case checks them with the phrase 「非義饒益，非法饒益，非梵行饒益」—“of no benefit in meaning, of no benefit in Dharma, of no benefit to pure conduct,” and has them reflect on and discuss the four noble truths.
2. Discourses 416–418—the three discourses on holding the four noble truths: the World-Honored One asks alike 「持我所說四聖諦不」—“Do you hold the four noble truths as I have taught them?”; in Discourse 416 the bhikṣu only names the four truths, in Discourse 417 the bhikṣu adds 「如如、不離如、不異如，真、實、審諦、不顛倒」—“thus and so, not departing from thusness, not other than thusness; true, real, certain, not inverted,” and in Discourse 418 the bhikṣu asks and answers himself 「云何四諦」—“What are the four truths?”, and the Buddha goes on to speak of those who would set up four other noble truths.
3. Discourses 419 and 420—two discourses on doubting the Three Jewels and doubting the four noble truths, one spoken with regard to bhikṣus, the other with regard to ascetics and brāhmaṇas, the order reversed.
4. Discourses 421–426—six discourses of the deep precipice, the great heat, the great darkness, and the darkness between the worlds: Discourse 421 the deep precipice, Discourse 422 the great hot hell, Discourse 423 the great dark hell, Discourse 424 the darkness between the small thousandfold worlds, Discourse 425 the middling thousandfold world (abbreviated text), Discourse 426 the great thousandfold world of three thousand worlds (abbreviated with 「乃至」—“up to”); in Discourses 421–424 a certain bhikṣu asks in each case ‘is there … surpassing this?’, and the Buddha answers with those who do not know the four noble truths as they really are.
5. Discourses 427–429—teaching the four noble truths · meditative reflection · the measureless samādhi; all three discourses are direct teaching.
6. Discourses 430–434—two discourses of throwing a stick (430, 431), the wheel of five spokes (432), teaching the Dharma supremely (433), wisdom (434).
7. Discourses 435–437—three discourses on gradual unbroken comprehension: in Discourse 435 the householder Sudatta asks, and the two similes are vessels of leaves; in Discourse 436 a certain bhikṣu asks, and the two similes are a stairway of four steps; in Discourse 437 Ānanda asks, and the two similes are a ladder of four rungs. Discourses 436 and 437 both carry on from the preceding discourse with 「唯譬差別」—“only the simile differs.”
8. Discourses 438–442—five discourses comparing much and little: grass and trees made into spears to impale the creatures of the water (438), earth and stones in the hand and the Snow Mountains (439), drops taken from a lake (440), a lump of clay and the king of Snow Mountains (441), soil on the fingernail and soil of the great earth (442); at the end of Discourses 440, 441, and 442 each there is a list restated by the compilers.
9. Discourse 443—right view arose; restated by the compilers at the end of the discourse.
10. Discourses 444–454—the eleven discourses on the elements: the ball of eye-salve (444); six discourses on going together with the elements (445–450: 445 wholesome, unwholesome, superior, base; 446 abbreviated text with a verse; 447 the companies of the thirteen venerables; 448 abbreviated text with a verse; 449 killing, stealing, sexual misconduct, lying, drinking; 450 faith, precepts, shame and scruple, with a list of twelve pairs at the end of the discourse); the eighteen elements (451); three discourses on contact, feeling, and craving arising conditioned by the elements (452, 453, 454; 454 extends to perception, desire, thought, fever, and quest).

Speakers: as to the World-Honored One’s coming in Discourses 407–415, in Discourses 407 and 409 it is 「知諸比丘心之所念」—“knowing what the bhikṣus were thinking in their minds,” in Discourse 408 it is 「一處坐禪，以天耳聞」—“sitting in meditation in a certain place, heard with the divine ear,” and in Discourses 411–415 it is 「於禪定中，以天耳聞」—“in meditation, heard with the divine ear”; in Discourses 408, 411, 413, and 414 the World-Honored One asks first, the bhikṣus answer the Buddha, and then the Buddha addresses them; in Discourses 407 and 409 the World-Honored One addresses them directly; in Discourses 412 and 415 the middle section is omitted with 「如是廣說，乃至」—“explained at length in this way, up to.” The words of 「士夫」—“the man” and of 「大眾」—“the crowd” in Discourse 407 belong to a past event told by the World-Honored One, at an inner level within the World-Honored One’s words. The one who answers in Discourse 416 is 「異比丘」—“a certain bhikṣu,” in Discourse 417 「有比丘」—“a bhikṣu” (without the word 「異」—“certain”), and in Discourse 418 「異比丘」—“a certain bhikṣu”; recorded as they stand, unchanged. In Discourses 421–424 the one who asks is in each case 「異比丘」—“a certain bhikṣu”; in Discourse 421 the Buddha’s answer begins with 「佛知其意，即告言」—“The Buddha, knowing his mind, said to him,” and in Discourse 422 the Buddha’s answering sentence has no introductory 「佛告」—“the Buddha said to”: the base text runs straight on into the words 「如是，比丘」—“So it is, bhikṣu”〔T02 0111b15〕; recorded as it stands, not supplied. In Discourse 434 those who answer are the bhikṣus. In Discourse 435 the one who asks is the householder Sudatta, and the Buddha addresses the householder twice in all (「佛告長者」—“The Buddha said to the householder”〔T02 0112c24〕〔T02 0112c25〕). In Discourse 436 the one who asks is a certain bhikṣu; in Discourse 437 the one who asks is Ānanda. In Discourses 438–442 those who answer are the bhikṣu or the bhikṣus. In Discourse 447 the thirteen venerables—Kauṇḍinya, Mahākāśyapa, Śāriputra, Mahāmaudgalyāyana, Aniruddha, Śroṇa Koṭiviṃśa, Dravya, Upāli, Pūrṇa, Kātyāyana, Ānanda, Rāhula, and Devadatta—each with many bhikṣus walking to and fro nearby, are at an inner level within the World-Honored One’s words, matters told, not speakers; of Devadatta’s company it is said 「一切皆是習眾惡行」—“they were all given to many evil deeds”〔T02 0115b20〕, recorded as it stands.

Verses: two in this fascicle (see the seventh topic)—the verse of Discourse 446, nine lines of eighteen five-character half-lines; the verse of Discourse 448, nine lines of eighteen five-character half-lines; the two verses are identical word for word. This fascicle has no summary verse.

Abbreviated texts (eight abbreviated discourses, five omissions within a discourse, and six lists restated by the compilers at the end of a discourse):

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

「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〕 「三七界相攝、見想、與希奇、」—“Mutual Inclusion of the Three and the Seven Elements, Views and Notions, and the Marvellous,”〔T30n1579 0847b07〕 「差別性、安立、寂靜、愚夫後。」—“The Nature of Difference, Establishment, Quiescence, Finally, the Fool.”〔T30n1579 0847b08〕

The twelve items of the first verse are the selective summary of the truths and correspond to the place of Discourses 407–443 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 second verse is the general uddāna and the particular uddāna, and the four items of the particular uddāna are the first section of the selective summary of the elements and correspond to the place of Discourses 444–454 of this fascicle; the seven items of the third verse are the next section of the selective summary of the elements, and in this fascicle only the two items 「差別性」—“The Nature of Difference” and 「愚夫後」—“Finally, the Fool” have shared words (the third topic · the tenth topic, ①).

II. Collation with the Alternate Translations

For the forty-eight 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 431, and what it points to is a coordinate, not the alternate translation (「cf. S. 56. 33. Daṇḍa.」—“cf. S. 56. 33. Daṇḍa.,” 0112b12, 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.

Worldly thinking · the fourteen views · evil thoughts · the kinds of talk (Discourses 407–415 · Obstacles)

• Sūtra: 「汝等比丘慎莫思惟世間思惟」—“You bhikṣus, take care not to think worldly thinking”〔T02 0109a02〕; 「或謂世間有常，或謂世間無常」—“some say the world is eternal, some say the world is not eternal”〔T02 0109a29〕; 「汝等莫起貪覺覺，莫起恚覺覺，莫起害覺覺」—“Do not give rise to thoughts of greed, do not give rise to thoughts of hatred, do not give rise to thoughts of harming”〔T02 0109b23〕; 「我知法、律，汝等不知我所說成就」—“I know the Dharma and Discipline; you do not know it; what I say is accomplished”〔T02 0109c24〕; 「波斯匿王、頻婆娑羅王，何者大力？何者大富？」—“King Prasenajit or King Bimbisāra—which has the greater power? Which has the greater wealth?”〔T02 0110a04〕; 「汝等宿命作何等業？為何工巧？以何自活？」—“In your former lives what work did you do? What craft did you practise? By what did you live?”〔T02 0110a20〕; 「某甲檀越作麁疎食，我等食已，無味無力」—“Such-and-such a donor prepares coarse, plain food; when we have eaten it, it has no flavour and gives no strength”〔T02 0110b07〕
• Treatise: 「若邪思惟、若邪尋思、若邪戲論，是名放逸」—“Wrong reflection, wrong deliberation, wrong idle discourse: this is called heedlessness”〔T30n1579 0844c27〕; 「或思世間，謂世間常，乃至廣說。如是或謂世間有邊，乃至廣說。或思有情，謂命即身，乃至廣說」—“Some think about the world, saying the world is eternal, and so on in full. Thus some say the world has an end, and so on in full. Some think about sentient beings, saying the soul is the body, and so on in full”〔T30n1579 0845a03〕; 「如來滅後若有若無，乃至廣說」—“after his passing the Tathāgata exists or does not exist, and so on in full”〔T30n1579 0845a08〕; 「如是思惟世間等法，能引無義」—“Thinking thus about the world and such things can lead to what is without benefit”〔T30n1579 0845a16〕; 「邪尋思者，當知即是欲等尋思」—“Wrong deliberation, it should be known, is deliberation on sensual desire and the rest”〔T30n1579 0845a17〕; 「邪戲論者，復有六種。謂顛倒戲論、唐捐戲論、諍競戲論、於他分別勝劣戲論、分別工巧養命戲論、耽染世間財食戲論」—“Wrong idle discourse is further of six kinds: namely, inverted idle discourse, futile idle discourse, contentious idle discourse, idle discourse that discriminates others as superior or inferior, idle discourse that discriminates crafts and ways of livelihood, and idle discourse steeped in worldly wealth and food”〔T30n1579 0845a18〕

The shared words are 「思惟」—“think,” 「世間」—“world,” 「世間有邊」—“the world has an end,” 「諍」—“contend,” 「工巧」—“craft,” and 「食」—“food”; the sūtra has 「世間思惟」—“worldly thinking,” the treatise 「思惟世間等法」—“thinking about the world and such things”; the sūtra 「世間有常」—“the world is eternal,” the treatise 「謂世間常」—“saying the world is eternal”; the sūtra 「是命是身」—“the soul is the body,” the treatise 「謂命即身」—“saying the soul is the body”; the sūtra 「如來死後」—“after the Tathāgata’s death,” the treatise 「如來滅後」—“after the Tathāgata’s passing”; the sūtra 「非義饒益」—“of no benefit in meaning,” the treatise 「能引無義」—“can lead to what is without benefit”; the sūtra 「貪覺覺」—“thoughts of greed,” 「恚覺覺」—“thoughts of hatred,” and 「害覺覺」—“thoughts of harming,” the treatise 「欲等尋思」—“deliberation on sensual desire and the rest”; the sūtra 「諍論」—“quarrelsome talk,” the treatise 「諍競戲論」—“contentious idle discourse”; the sūtra 「何者大力？何者大富」—“which has the greater power? which has the greater wealth,” the treatise 「於他分別勝劣戲論」—“idle discourse that discriminates others as superior or inferior”; the sūtra 「為何工巧？以何自活」—“what craft did you practise? by what did you live,” the treatise 「分別工巧養命戲論」—“idle discourse that discriminates crafts and ways of livelihood”; the sūtra 「麁疎食」—“coarse, plain food” and 「乞食」—“begging for food,” the treatise 「耽染世間財食戲論」—“idle discourse steeped in worldly wealth and food”; the words differ. The treatise names these three together heedlessness, the fourth of the four kinds of obstacle to the direct realization of the truths.

Holding the four noble truths · suchness · setting up four other noble truths (Discourses 416–418 · Obstacles · The Basis · Characteristics)

• Sūtra: 「唯然，世尊所說四聖諦，我悉受持」—“Yes; the four noble truths taught by the World-Honored One, I hold them all”〔T02 0110b18〕; 「如如、不離如、不異如，真、實、審諦、不顛倒，是聖所諦」—“thus and so, not departing from thusness, not other than thusness; true, real, certain, not inverted: this is what the noble ones hold as truth”〔T02 0110c04〕; 「但有言數，問已不知，增其疑惑，以非其境界故」—“it would be mere words; asked, he does not know, and his doubt and confusion increase, because it is beyond his range”〔T02 0110c22〕; 「更立餘四聖諦者」—“one who sets up four other noble truths”〔T02 0110c24〕
• Treatise: 「世尊弟子，為斷如是聖諦現觀四種障礙，由三行相任持聖諦」—“The disciples of the World-Honored One, to cut off these four kinds of obstacle to the direct realization of the noble truths, uphold the noble truths by three aspects”〔T30n1579 0845a23〕; 「此中聞慧如其所聞，能正任持是苦聖諦，乃至廣說」—“Here wisdom born of hearing, just as it has heard, can rightly uphold ‘this is the noble truth of suffering,’ and so on in full”〔T30n1579 0845a26〕; 「謂諸聖者知其是諦，故名聖諦」—“Namely, because the noble ones know them to be truths, they are called noble truths”〔T30n1579 0845a28〕; 「一、法性故，由真實義說名為諦」—“First, by the nature of things: by the meaning of the true and real they are called truths”〔T30n1579 0845b01〕; 「如實了知是苦聖諦，乃至廣說是道聖諦」—“knowing fully as it really is ‘this is the noble truth of suffering,’ and so on in full up to ‘this is the noble truth of the path’”〔T30n1579 0844a13〕; 「諸有良醫，亦但應授爾所正法。是故更無第五聖諦」—“Any good physician, likewise, should give only this much true remedy. Therefore there is no fifth noble truth”〔T30n1579 0843c21〕

The shared words are 「持」—“hold,” 「是苦聖諦」—“this is the noble truth of suffering,” 「聖」—“noble,” 「諦」—“truth,” 「真」—“true,” and 「實」—“real”; the sūtra has 「受持」—“hold,” the treatise 「任持」—“uphold”; the sūtra 「是聖所諦」—“this is what the noble ones hold as truth,” the treatise 「聖者知其是諦，故名聖諦」—“because the noble ones know them to be truths, they are called noble truths”; the sūtra 「更立餘四聖諦」—“sets up four other noble truths,” the treatise 「更無第五聖諦」—“there is no fifth noble truth”; the words differ.

Doubt about the Buddha, Dharma, and Saṅgha · doubt about the four noble truths (Discourses 419 and 420 · Inclusion · Obstacles)

• Sūtra: 「若比丘於佛有疑者，則於苦聖諦有疑」—“If a bhikṣu has doubt about the Buddha, then he has doubt about the noble truth of suffering”〔T02 0111a02〕; 「若沙門、婆羅門於苦聖諦有疑者，則於佛有疑」—“If ascetics or brāhmaṇas have doubt about the noble truth of suffering, then they have doubt about the Buddha”〔T02 0111a13〕
• Treatise: 「彼乃依佛、或法、或僧深生厭恥」—“he then, in regard to the Buddha, or the Dharma, or the Saṅgha, deeply gives rise to aversion and shame”〔T30n1579 0842a25〕; 「言不信者，復有三種。一、於諦現觀不生信解；二、於僧善行不生信解；三、於佛菩提不生信解」—“As for lack of faith, it is further of three kinds: first, not giving rise to confident understanding of the direct realization of the truths; second, not giving rise to confident understanding of the good practice of the Saṅgha; third, not giving rise to confident understanding of the awakening of the Buddha”〔T30n1579 0844b27〕; 「於諸諦實遠離疑惑」—“in regard to the truths and realities, far removed from doubt and confusion”〔T30n1579 0845b06〕

The shared words are 「佛」—“Buddha,” 「法」—“Dharma,” 「僧」—“Saṅgha,” 「諦」—“truth,” and 「疑惑」—“doubt and confusion”; the sūtra has 「有疑」—“has doubt,” the treatise 「深生厭恥」—“deeply gives rise to aversion and shame” and 「不生信解」—“does not give rise to confident understanding”; the sūtra 「不疑惑」—“has no doubt or confusion,” the treatise 「遠離疑惑」—“far removed from doubt and confusion”; the words differ.

The deep precipice · the great heat · the great darkness · the darkness between the worlds (Discourses 421–426 · Faults · Function)

• Sūtra: 「彼於生本諸行樂著」—“they delight in and cling to the formations that are the root of birth”〔T02 0111b02〕; 「墮於生深嶮之處」—“they fall into the deep precipice of birth”〔T02 0111b04〕; 「大熱熾然，是名比丘大熱燒然」—“the great heat blazes: this, bhikṣus, is called being burned by the great heat”〔T02 0111b21〕; 「墮於生、老、病、死、憂、悲、惱、苦大闇之中」—“they fall into the great darkness of birth, old age, sickness, death, sorrow, grief, distress, and suffering”〔T02 0111c03〕; 「此千世界，中間闇冥，日月光照，有大德力，而彼不見」—“between these thousand worlds there is darkness; the light of the sun and moon shines, of great virtue and power, yet there it is not seen”〔T02 0111c14〕
• Treatise: 「謂於能往下分惡趣生本行中，深起愛樂」—“namely, in the formations that are the root of birth, which can lead to the lower evil destinies, they deeply give rise to love and delight”〔T30n1579 0845b11〕; 「大生熱惱常所燒然」—“they are constantly burned by the great fever of birth”〔T30n1579 0845b15〕; 「廣說乃至墮於生闇」—“and so on at length up to falling into the darkness of birth”〔T30n1579 0845b18〕; 「如生三種世界中間，墮在三種妄見黑闇」—“as if born between three kinds of world, they fall into the black darkness of three kinds of false view”〔T30n1579 0845b19〕; 「生那落迦中略有二苦。一、燒燃苦，二、治罰苦。」—“For those born in the hells there are, in brief, two sufferings: first, the suffering of burning; second, the suffering of punishment.”〔T30n1579 0844b18〕

The shared words are 「生本」—“root of birth,” 「行」—“formations,” 「燒然」—“burn,” 「墮於生」—“fall into … of birth,” 「世界中間」—“between the worlds,” and 「闇」—“darkness”; the sūtra has 「諸行樂著」—“delight in and cling to the formations,” the treatise 「行中，深起愛樂」—“in the formations, deeply give rise to love and delight”; the sūtra 「大熱」—“great heat,” the treatise 「熱惱」—“fever”; the sūtra 「大熱地獄」—“the great hot hell,” the treatise 「那落迦」—“the hells”; for the sūtra’s 「燒然」—“burn” the treatise also writes 「燒燃」—“burning” (a difference of character form, recorded as found); the sūtra 「大闇」—“great darkness” and 「闇冥」—“darkness,” the treatise 「生闇」—“darkness of birth” and 「黑闇」—“black darkness”; the words differ.

I shall teach the four noble truths · meditative reflection · the measureless samādhi (Discourses 427–429)

• Sūtra: 「我今當說四聖諦」—“I shall now teach the four noble truths”〔T02 0112a12〕; 「當勤禪思，正方便起，內寂其心」—“Strive diligently in meditative reflection, rouse right endeavour, and inwardly still the mind”〔T02 0112a19〕; 「當修無量三摩提，專心正念」—“Cultivate the measureless samādhi with single-minded right mindfulness”〔T02 0112a26〕
• Treatise: No direct mātṛkā gloss found for this discourse.

Throwing a stick · the wheel of five linked spokes · teaching the Dharma supremely · wisdom (Discourses 430–434 · Black Ripening and the Rest)

• Sūtra: 「如人擲杖於虛空中，尋即還墮，或根著地，或腹著地，或頭著地」—“It is like a man throwing a stick into the air: it at once falls back, landing now on its root end, now on its middle, now on its head end”〔T02 0112b04〕; 「當知是沙門、婆羅門或墮地獄，或墮畜生，或墮餓鬼」—“know that these ascetics and brāhmaṇas fall now into hell, now among the animals, now among the hungry ghosts”〔T02 0112b08〕; 「如人擲杖置虛空中，其必還墮，或墮淨地，或墮不淨地」—“It is like a man throwing a stick so that it is set in the air: it must fall back, falling now on clean ground, now on unclean ground”〔T02 0112b13〕; 「譬如五節相續輪，大力士夫令速旋轉」—“It is like a wheel of five linked spokes that a strong man sets spinning fast”〔T02 0112b22〕; 「輪迴五趣，而速旋轉」—“turn through the five destinations, turning swiftly”〔T02 0112b25〕; 「如來、應、等正覺增上說法，謂四聖諦，開示、施設、建立、分別、散說、顯現、表露」—“The Tathāgata, the Worthy One, the Perfectly Awakened One teaches the Dharma supremely, namely the four noble truths: disclosing, designating, establishing, analysing, expounding, revealing, and laying bare”〔T02 0112c03〕; 「如我解世尊所說，於四聖諦如實知者，此為黠慧」—“As I understand what the World-Honored One has said, to know the four noble truths as they really are—this is wisdom”〔T02 0112c14〕
• Treatise: 「譬如擲杖，根墮那落迦，中墮傍生趣，端墮餓鬼界」—“It is like throwing a stick: on its root end it falls into the hells, on its middle into the animal destination, on its tip into the realm of hungry ghosts”〔T30n1579 0845b27〕; 「由此雜業，譬如擲杖，或墮惡趣不清淨處，或墮善趣少清淨處」—“Through these mixed deeds, as with throwing a stick, one falls now into the unclean place of the evil destinies, now into the somewhat clean place of the good destinies”〔T30n1579 0845b29〕; 「五趣生死如五輻輪，旋轉不住」—“birth and death in the five destinations is like a wheel of five spokes, turning without rest”〔T30n1579 0845c04〕; 「若諸如來所說聖諦相應言教，當知此教，是第一義令上昇教」—“The teaching in words connected with the noble truths that the Tathāgatas speak—know that this teaching is, in the ultimate sense, the teaching that makes one rise upward”〔T30n1579 0845c07〕; 「若由諦智名聰慧者，是第一義名為聰慧」—“One called intelligent by the knowledge of the truths is, in the ultimate sense, called intelligent”〔T30n1579 0845c11〕

The shared words are 「擲杖」—“throwing a stick,” 「墮」—“fall,” 「餓鬼」—“hungry ghosts,” 「淨」—“clean,” 「惡趣」—“evil destinies,” 「善趣」—“good destinies,” 「五趣」—“five destinations,” 「輪」—“wheel,” 「旋轉」—“turning,” 「如來」—“Tathāgata,” and 「聖諦」—“noble truths”; the sūtra has 「或根著地，或腹著地，或頭著地」—“now on its root end, now on its middle, now on its head end,” the treatise ‘on its root end it falls … on its middle it falls … on its tip it falls’; the sūtra 「地獄」—“hell” and 「畜生」—“animals,” the treatise 「那落迦」—“the hells” and 「傍生趣」—“the animal destination”; the sūtra 「淨地」—“clean ground” and 「不淨地」—“unclean ground,” the treatise 「少清淨處」—“the somewhat clean place” and 「不清淨處」—“the unclean place”; the sūtra 「五節相續輪」—“a wheel of five linked spokes,” the treatise 「五輻輪」—“a wheel of five spokes”; the sūtra 「增上說法」—“teaches the Dharma supremely,” the treatise 「令上昇教」—“the teaching that makes one rise upward”; the sūtra 「黠慧」—“wisdom,” the treatise 「聰慧」—“intelligence”; the words differ, recorded together without judging them the same.

Unbroken comprehension in sequence · a vessel of leaves · a stairway of four steps · a ladder of four rungs (Discourses 435–437 · The Great Meaning · Function)

• Sūtra: 「此四聖諦為漸次無間等？為一頓無間等？」—“Are these four noble truths comprehended unbrokenly in sequence? Or comprehended unbrokenly all at once?”〔T02 0112c23〕; 「此四聖諦漸次無間等，非頓無間等」—“These four noble truths are comprehended unbrokenly in sequence, not unbrokenly all at once”〔T02 0112c24〕; 「兩細樹葉連合為器，盛水持行，無有是處」—“to join two thin tree-leaves into a vessel, to hold water and carry it—this is impossible”〔T02 0113a02〕; 「如有四登階道，昇於殿堂」—“as when there is a stairway of four steps leading up to a hall”〔T02 0113a13〕; 「譬如四隥梯昇於殿堂」—“It is like a ladder of four rungs leading up to a hall”〔T02 0113b03〕
• Treatise: 「初聖諦智能入聖諦漸次現觀，譬如本足」—“The knowledge of the first noble truth can enter the direct realization of the noble truths in sequence, like the first foothold”〔T30n1579 0845c14〕; 「又即如是四聖諦智，如四階隥，能令上昇大智慧殿」—“Again, these very knowledges of the four noble truths are like four steps of a stair, able to make one rise up into the hall of great wisdom”〔T30n1579 0845c17〕; 「又即如是四聖諦智，如四桄梯，能令隥上解脫寂滅」—“Again, these very knowledges of the four noble truths are like a ladder of four rungs, able to make one climb up to liberation and quiescent cessation”〔T30n1579 0845c18〕; 「又即一切四聖諦智漸次集成，名諦現觀，非隨闕一」—“Again, all the knowledges of the four noble truths, gathered and completed in sequence, are called the direct realization of the truths, not lacking any one”〔T30n1579 0844b12〕; 「苦等諦智闕餘三智，如睒彌葉」—“the knowledge of the truth of suffering or another, lacking the other three knowledges, is like a śamī leaf”〔T30n1579 0844b15〕

The shared words are 「四聖諦」—“four noble truths,” 「漸次」—“in sequence,” 「四」—“four,” 「階」—“step,” 「隥」—“rung,” 「昇」—“rise up,” 「殿」—“hall,” 「梯」—“ladder,” and 「葉」—“leaf”; the sūtra has 「無間等」—“unbroken comprehension,” the treatise 「現觀」—“direct realization”; the sūtra 「殿堂」—“hall,” the treatise 「大智慧殿」—“the hall of great wisdom”; the sūtra 「四隥梯」—“a ladder of four rungs,” the treatise 「四桄梯」—“a ladder of four rungs” (another word); the sūtra 「細樹葉」—“thin tree-leaves,” the treatise 「睒彌葉」—“a śamī leaf”; the words differ.

Creatures in the water · earth and stones and the Snow Mountains · the lake · the lump of clay · the soil on the fingernail (Discourses 438–442 · The Great Meaning · Distinction by Kind)

• Sūtra: 「譬如大地草木，悉取為鏘，貫大海中，一切水虫悉能貫不？」—“Suppose all the grass and trees of the great earth were taken and made into spears and thrust into the great ocean: could they impale every creature in the water?”〔T02 0113b20〕; 「此手中土石為多？彼大雪山土石為多？」—“Are the earth and stones in this hand more, or are the earth and stones of the great Snow Mountains more?”〔T02 0113c01〕; 「譬如湖池，深廣五十由旬，其水盈滿」—“Suppose there were a lake fifty leagues deep and wide, brimming with water”〔T02 0113c14〕; 「斷諸苦本如截多羅樹頭，於未來世成不生法」—“cutting off the roots of suffering like cutting off the crown of a palmyra tree, so that in the future they become things that do not arise”〔T02 0113c21〕; 「如大湖水譬，如是薩羅多吒迦」—“As with the simile of the water of the great lake, so with the Saluoduozhajia”〔T02 0113c27〕; 「手捉團土，大如梨果」—“holding in his hand a lump of clay the size of a pear”〔T02 0114a02〕; 「如雪山王，如是尼民陀羅山、毘那多迦山」—“As with the king of Snow Mountains, so with Mount Nimindhara, Mount Vinataka”〔T02 0114a16〕; 「我爪甲上土為多？此大地土多？」—“Is the soil on my fingernail more, or the soil of this great earth more?”〔T02 0114a23〕
• Treatise: 「當知此中，有三種愛，譬如三槍，諸惡魔羅執持撓攪生死大海」—“It should be known that here there are three kinds of craving, like three spears that the evil Māras grasp to stir the great ocean of birth and death”〔T30n1579 0845c19〕; 「當知一切皆少分在，多分已斷」—“It should be known that in all of them a small part remains and the greater part is already cut off”〔T30n1579 0845c29〕; 「譬如礫石及大雪山」—“like gravel and the great Snow Mountains”〔T30n1579 0845c29〕; 「如大池沼其水盈滿，於中沾引二滴、三滴」—“like a great pool brimming with water, from which two or three drops are taken up”〔T30n1579 0846a02〕; 「如大陂湖，餘如前說」—“like a great reservoir; the rest is as said before”〔T30n1579 0846a05〕; 「又如大海，餘如前說」—“again, like the great ocean; the rest is as said before”〔T30n1579 0846a06〕; 「又大雪山，若諸金山，若蘇迷盧及大地喻，又有六種礫石之喻，又泥團喻」—“again, the simile of the great Snow Mountains, of the golden mountains, of Sumeru, and of the great earth; again there are six kinds of simile of gravel; again the simile of the lump of clay”〔T30n1579 0846a08〕; 「雖界種類十八可得，然一一界業趣、有情，種種品類有差別故，當知無量」—“Although eighteen kinds of element can be found, yet because within each single element deeds, destinations, and sentient beings differ in many classes, they should be known as measureless”〔T30n1579 0846c24〕

The shared words are 「大海」—“great ocean,” 「雪山」—“Snow Mountains,” 「其水盈滿」—“brimming with water,” 「大地」—“great earth,” 「團」—“lump,” and 「無量」—“measureless”; the sūtra has 「鏘」—“spear,” the treatise 「槍」—“spear” (another character); the sūtra 「土石」—“earth and stones,” the treatise 「礫石」—“gravel”; the sūtra 「湖池」—“lake,” the treatise 「池沼」—“pool” and 「陂湖」—“reservoir”; the sūtra 「渧」—“drop,” the treatise 「滴」—“drop” (another character); the sūtra 「團土」—“lump of clay,” the treatise 「泥團」—“lump of clay” (another word); the sūtra 「須彌山王」—“Sumeru, king of mountains,” the treatise 「蘇迷盧」—“Sumeru” (another transliteration); the sūtra 「斷諸苦本」—“cutting off the roots of suffering” and 「餘不盡者」—“what remains unended,” the treatise 「多分已斷」—“the greater part is already cut off” and 「少分在」—“a small part remains”; the words differ. The 「眾生界無數無量」—“the realm of beings is countless and measureless” of Discourse 438 shares words with the 「當知無量」—“they should be known as measureless” of the treatise’s selective summary on the elements; but the treatise speaks of the classes within the elements, the sūtra of the number of beings; recorded together without a judgment.

The noble eye of wisdom · mother and father · ascetics and brāhmaṇas · fear of wrongdoing · giving, the fast, and the precepts · the ten wholesome ways · rebirth among the destinations (the enumeration at the end of Discourse 442 · Finally, What Is Hard to Obtain · Attainment)

• Sūtra: 「如甲上土，如是成就聖慧眼者」—“As with the soil on the nail, so it is with those who have accomplished the noble eye of wisdom”〔T02 0114b07〕; 「如甲上土，如是眾生知有父母亦爾」—“As with the soil on the nail, so it is with the beings who know that there are mother and father”〔T02 0114b13〕; 「如甲上土，如是知有沙門、婆羅門家之尊長」—“As with the soil on the nail, so it is with those who know that there are ascetics and brāhmaṇas and the elders of the family”〔T02 0114b15〕; 「作所應作作福，此世他世畏罪行施，受齋持戒亦爾」—“who do what should be done and make merit, who, fearing wrongdoing in this world and the next, practise giving, and who keep the fast and hold the precepts—so it is likewise”〔T02 0114b16〕; 「如甲上土，如是眾生持十善者亦如是」—“As with the soil on the nail, so it is with the beings who keep the ten wholesome ways”〔T02 0114c01〕; 「如甲上土，如是眾生從地獄命終生人中者亦如是」—“As with the soil on the nail, so it is with the beings who die in hell and are born among humans”〔T02 0114c04〕
• Treatise: 「於中所有現量聖智，能斷見道所斷煩惱，爾時說名生聖慧眼」—“The noble knowledge of direct perception therein, which can cut off the afflictions to be cut off by the path of seeing—at that time it is said that the noble eye of wisdom has arisen”〔T30n1579 0843b12〕; 「又聖明眼見諦有學轉甚難得」—“Again, the noble bright eye, the trainee who has seen the truths, is harder still to obtain”〔T30n1579 0846a16〕; 「謂於父母識恩養等諸善業道」—“namely, the wholesome courses of action such as recognizing the kindness and nurture of mother and father”〔T30n1579 0846a22〕; 「是名善識父母恩養」—“this is called rightly recognizing the kindness and nurture of mother and father”〔T30n1579 0846a28〕; 「是名善知所有沙門、若婆羅門」—“this is called rightly knowing the ascetics and the brāhmaṇas there are”〔T30n1579 0846b02〕; 「如是名為於此世罪深見怖畏」—“this is called deeply seeing the danger of wrongdoing in this world”〔T30n1579 0846b15〕; 「如是名為於他世罪深見怖畏」—“this is called deeply seeing the danger of wrongdoing in the next world”〔T30n1579 0846b18〕; 「如是總名惠施作福、受齋學戒」—“this together is called giving and making merit, keeping the fast and training in the precepts”〔T30n1579 0846b22〕; 「十業道者，謂二三等差別宣說」—“As for the ten courses of action, they are taught distinguished by twos, threes, and so on”〔T30n1579 0846b23〕; 「又諸有情生惡趣已，難可解脫；生善趣已，速疾乖離」—“Again, sentient beings, once born in the evil destinies, are hard to free; once born in the good destinies, they are swiftly parted from them”〔T30n1579 0846b25〕

The shared words are 「聖慧眼」—“noble eye of wisdom,” 「父母」—“mother and father,” 「沙門」—“ascetics,” 「婆羅門」—“brāhmaṇas,” 「此世」—“this world,” 「他世」—“the next world,” 「罪」—“wrongdoing,” 「作福」—“make merit,” 「受齋」—“keep the fast,” and 「戒」—“precepts”; the sūtra has 「畏罪」—“fearing wrongdoing,” the treatise 「深見怖畏」—“deeply seeing the danger”; the sūtra 「十善」—“the ten wholesome ways,” the treatise 「十業道」—“the ten courses of action”; the sūtra 「行施」—“practise giving,” the treatise 「惠施」—“giving”; the sūtra 「持戒」—“hold the precepts,” the treatise 「學戒」—“training in the precepts”; for the sūtra’s 「從地獄命終生人中者」—“those who die in hell and are born among humans” and the rest, the treatise has 「生惡趣已，難可解脫；生善趣已，速疾乖離」—“once born in the evil destinies, they are hard to free; once born in the good destinies, they are swiftly parted from them”; the words differ; in this passage the treatise also writes 「聖明眼」—“noble bright eye.”

Right view has arisen · arises now, will arise · practised, much cultivated (Discourse 443 · Finally, What Is Hard to Obtain)

• Sūtra: 「我本未聞法時，得正思惟此苦聖諦，正見已生」—“When I had not yet heard the Dharma, I attained right reflection on this noble truth of suffering, and right view arose”〔T02 0114c21〕; 「如已生，如是今生、當生」—“As with ‘arose,’ so with ‘arises now’ and ‘will arise’”〔T02 0114c25〕; 「如生，如是起、習、近修、多修、觸、作證亦如是」—“As with ‘arise,’ so with ‘is roused,’ ‘is practised,’ ‘is cultivated,’ ‘is much cultivated,’ ‘is touched,’ and ‘is realized,’ likewise”〔T02 0114c26〕
• Treatise: 「又見諦故，無有差別正見生起」—“Again, because the truths are seen, right view without distinction arises”〔T30n1579 0846b27〕; 「於過去世名已生起，於現在世名今生起，於未來世名當生起」—“in the past it is called having arisen, in the present it is called arising now, in the future it is called going to arise”〔T30n1579 0846b28〕; 「如前所說若習、若修、若多修習，其義應知」—“as was said before, practising, cultivating, and much cultivating—their meaning should be known”〔T30n1579 0846b29〕; 「若有學正見并其斷果，應隨觸證」—“the right view of the trainee, together with its fruit of abandoning, should accordingly be touched and realized”〔T30n1579 0846c02〕

The shared words are 「正見」—“right view,” 「已生」—“arose,” 「今生」—“arises now,” 「當生」—“will arise” (the treatise adding 「起」—“arise” to each), 「習」—“practise,” 「修」—“cultivate,” 「多修」—“much cultivate,” 「觸」—“touch,” and 「證」—“realize”; the sūtra’s 「近修」—“cultivated” has no counterpart word in the treatise.

The ball of eye-salve · element by element · skilled in the various elements (Discourse 444 · Distinction by Kind · Finally, the Fool)

• Sūtra: 「若有士夫取此藥丸，界界安置」—“and a man took that salve and set it out element by element”〔T02 0114c29〕; 「當知諸界，其數無量」—“Know that the elements are countless in number”〔T02 0115a01〕; 「當善界學，善種種界」—“you should train well in the elements and be skilled in the various elements”〔T02 0115a02〕
• Treatise: 「譬如世間大惡叉聚」—“like a great heap of akṣa nuts in the world”〔T30n1579 0846c26〕; 「如是於其一一界中，各有無量品類差別」—“so within each single element there are measureless differences of class”〔T30n1579 0846c27〕; 「云何四處不得善巧？謂於諸界、諸處、緣起、處非處中皆不了達」—“What is it not to gain skill in the four bases? Namely, in the elements, the sense bases, dependent arising, and what is possible and impossible, not to comprehend any of them”〔T30n1579 0850a18〕

The shared words are 「界」—“element” and 「無量」—“measureless”; the sūtra has 「眼藥丸」—“ball of eye-salve,” the treatise 「大惡叉聚」—“great heap of akṣa nuts”; the sūtra 「善界學」—“train well in the elements,” the treatise the reverse, ‘in the elements … not to gain skill’; the words differ.

Going together with the elements · joining with the elements · like with like · the assemblies walking to and fro · faith, precepts, shame and scruple (Discourses 445–450 · Arising in Kind · Finally, the Three Quests)

• Sūtra: 「眾生常與界俱，與界和合」—“Beings always go together with the elements, join with the elements”〔T02 0115a06〕; 「不善心時與不善界俱」—“when they act with an unwholesome mind, they go together with an unwholesome element”〔T02 0115a08〕; 「相似共和合，增長亦復然。」—“join with what is like them, and grow alike.”〔T02 0115a23〕; 「時，尊者憍陳如與眾多比丘於近處經行，一切皆是上座多聞大德」—“At that time the venerable Kauṇḍinya, with many bhikṣus, was walking to and fro nearby; they were all elders of great learning and virtue”〔T02 0115a28〕; 「不信時與不信界俱，犯戒時與犯戒界俱」—“when without faith they go together with the element of no faith; when breaking the precepts they go together with the element of breaking the precepts”〔T02 0115c17〕; 「信心時與信界俱，持戒時與持戒界俱，慚愧心時與慚愧界俱」—“when with a mind of faith they go together with the element of faith; when keeping the precepts they go together with the element of keeping the precepts; when with a mind of shame and scruple they go together with the element of shame and scruple”〔T02 0115c19〕; 「難養、易養，難滿、易滿，多欲、少欲，知足、不知足」—“hard to support and easy to support, hard to satisfy and easy to satisfy, of many wishes and of few wishes, content and not content”〔T02 0115c25〕
• Treatise: 「先惡勝解，集成惡界；先善勝解，集成善界。隨所集成，還與如是相似有情同法而轉」—“Prior evil resolve gathers into an evil element; prior good resolve gathers into a good element. According to what is gathered, one in turn moves on in the same way as sentient beings who are alike”〔T30n1579 0847a01〕; 「謂相往來、同聚、同住、同見、同意勝解相似」—“namely, they go back and forth together, gather together, dwell together, are alike in view, in intention, and in resolve”〔T30n1579 0847a03〕; 「由是故言：有情諸界共相滋潤、相似而轉」—“For this reason it is said: the elements of sentient beings nourish one another and move on alike”〔T30n1579 0847a05〕; 「復次，由梵行求增上力故，先說起信；次於尸羅受學而轉；次於現行所有過罪，觀自、觀他而生羞恥」—“Further, by the dominant power of the quest for pure conduct, faith is spoken of first; next, one proceeds by taking up the training in śīla; next, regarding whatever faults one commits, one gives rise to shame by regard for oneself and regard for others”〔T30n1579 0847a07〕; 「由心定故，得如實智」—“because the mind is concentrated, one attains knowledge as it really is”〔T30n1579 0847a11〕; 「謂世正見、好行慧捨、易養、易滿、少欲、喜足及四攝事」—“namely, worldly right view, delight in practising generosity, being easy to support, easy to satisfy, of few wishes, and content, and the four means of gathering”〔T30n1579 0847a14〕; 「成就如是梵行求者，還與此界諸有情類共相滋潤、相似而轉」—“those who accomplish such a quest for pure conduct in turn nourish one another with sentient beings of this element and move on alike”〔T30n1579 0847a17〕

The shared words are 「善界」—“good element,” 「相似」—“alike,” 「界」—“element,” 「信」—“faith,” 「易養」—“easy to support,” 「易滿」—“easy to satisfy,” and 「少欲」—“of few wishes”; the sūtra has 「不善界」—“unwholesome element,” the treatise 「惡界」—“evil element”; the sūtra 「與界和合」—“join with the elements,” the treatise 「共相滋潤」—“nourish one another”; the sūtra 「於近處經行」—“walking to and fro nearby,” the treatise 「相往來、同聚、同住」—“go back and forth together, gather together, dwell together”; the sūtra 「慚愧」—“shame and scruple,” the treatise 「羞恥」—“shame”; the sūtra 「持戒」—“keeping the precepts,” the treatise 「尸羅受學」—“taking up the training in śīla”; the sūtra 「不失念」—“not losing mindfulness,” the treatise 「能無忘失」—“able to be without forgetting”; the sūtra 「正受」—“attainment,” the treatise 「心得定」—“the mind is concentrated”; the sūtra 「善慧」—“good wisdom,” the treatise 「如實智」—“knowledge as it really is”; the sūtra 「知足」—“content,” the treatise 「喜足」—“content” (another word); the words differ.

The eighteen elements · conditioned by the various elements arise the various contacts, feelings, and cravings · perception, desire, thought, fever, quest (Discourses 451–454 · The General Meaning · The Nature of Difference · Finally, the Three Quests)

• Sūtra: 「謂眼界、色界、眼識界」—“namely, the eye element, the form element, the eye-consciousness element”〔T02 0116a01〕; 「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛」—“conditioned by the various elements arise the various contacts; conditioned by the various contacts arise the various feelings; conditioned by the various feelings arise the various cravings”〔T02 0116a06〕; 「云何種種界？謂十八界」—“What are the various elements? Namely, the eighteen elements”〔T02 0116a08〕; 「非緣種種愛生種種受」—“it is not that conditioned by the various cravings arise the various feelings”〔T02 0116a15〕; 「謂緣眼界生眼觸，非緣眼觸生眼界，但緣眼界生眼觸」—“namely, conditioned by the eye element arises eye-contact; it is not that conditioned by eye-contact arises the eye element; only conditioned by the eye element arises eye-contact”〔T02 0116a28〕; 「緣種種想生種種欲，緣種種欲生種種覺，緣種種覺生種種熱，緣種種熱生種種求」—“conditioned by the various perceptions arise the various desires; conditioned by the various desires arise the various thoughts; conditioned by the various thoughts arise the various fevers; conditioned by the various fevers arise the various quests”〔T02 0116b17〕
• Treatise: 「當知諸界略有二種。一、住自性界，二、習增長界」—“It should be known that the elements are in brief of two kinds: first, the element abiding in its own nature; second, the element grown by habituation”〔T30n1579 0846c18〕; 「住自性界者，謂十八界，墮自相續，各各決定差別種子」—“The element abiding in its own nature is the eighteen elements: the seeds, each determined and distinct, belonging to one’s own continuum”〔T30n1579 0846c19〕; 「他類差別性者，謂眼界異、色界異、眼識界異，如是乃至意識界異」—“The nature of difference from other kinds is: the eye element is different, the form element is different, the eye-consciousness element is different, and so on up to the mind-consciousness element is different”〔T30n1579 0849b22〕; 「自類差別性者，謂即彼界，或順苦受、或順樂受、或順不苦不樂受。由是為緣，能生三受」—“The nature of difference within its own kind is: those very elements accord now with painful feeling, now with pleasant feeling, now with feeling neither painful nor pleasant. With this as condition, they can give rise to the three feelings”〔T30n1579 0849b23〕; 「當知此中，果依於因，非因依果故」—“It should be known that here the fruit depends on the cause, and not the cause on the fruit”〔T30n1579 0847a19〕; 「無明界所隨六處諸界為緣所依別故，起無明觸種種品類」—“because the elements of the six sense bases followed by the element of ignorance differ as conditions and supports, contact with ignorance arises in its various classes”〔T30n1579 0847a20〕; 「此想為緣，於諸境界發起希欲」—“with this perception as condition, desire arises toward objects”〔T30n1579 0847a29〕; 「身心熱惱以為緣故，於諸境界種種品類思求差別皆可了知」—“because fever of body and mind is the condition, the various classes and distinctions of seeking toward objects can all be known”〔T30n1579 0847b03〕; 「當知建立有十八界」—“It should be known that eighteen elements are established”〔T30n1579 0850a22〕

The shared words are 「十八界」—“eighteen elements,” 「眼界」—“eye element,” 「色界」—“form element,” 「眼識界」—“eye-consciousness element,” 「意識界」—“mind-consciousness element,” 「觸」—“contact,” 「受」—“feeling,” 「想」—“perception,” 「熱」—“fever,” and 「緣」—“condition”; the sūtra has 「種種」—“various,” the treatise 「種種品類」—“various classes”; the sūtra 「愛」—“craving,” the treatise 「貪愛」—“craving” (「起無明觸所生諸受為緣貪愛」—“craving arises conditioned by the feelings born of contact with ignorance”; see the fourth topic); the sūtra 「欲」—“desire,” the treatise 「希欲」—“desire” (another word); the sūtra 「覺」—“thought,” the treatise 「尋思」—“deliberation”; the sūtra 「熱」—“fever,” the treatise 「身心熱惱」—“fever of body and mind”; the sūtra 「求」—“quest,” the treatise 「思求」—“seeking”; the sūtra 「非緣種種愛生種種受」—“it is not that conditioned by the various cravings arise the various feelings,” the treatise 「果依於因，非因依果」—“the fruit depends on the cause, and not the cause on the fruit”; the words differ. In Discourse 454 「受」—“feeling” stands between contact and perception, while the treatise’s passage on desire and quest goes straight from contact to perception; recorded together without a judgment.

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 the 「攝」—“Inclusion” of the selection and gathering on the truths in fascicle ninety-five of the treatise to the 「愚夫後」—“Finally, the Fool” of the selection and gathering on the elements in fascicle ninety-six, 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. Inclusion—relying on the Buddha, Dharma, and Saṅgha (shares with Discourse 419 the words 「佛」—“Buddha,” 「法」—“Dharma,” and 「僧」—“Saṅgha”)

「彼乃依佛、或法、或僧深生厭恥」—“he then, in regard to the Buddha, or the Dharma, or the Saṅgha, deeply gives rise to aversion and shame”〔T30n1579 0842a25〕

2. Attainment—the arising of the noble eye of wisdom (shares with the enumeration of Discourse 442 the words 「聖慧眼」—“noble eye of wisdom”)

「於中所有現量聖智，能斷見道所斷煩惱，爾時說名生聖慧眼」—“The noble knowledge of direct perception therein, which can cut off the afflictions to be cut off by the path of seeing—at that time it is said that the noble eye of wisdom has arisen”〔T30n1579 0843b12〕

3. Characteristics—there is no fifth noble truth (shares with Discourse 418 the words 「聖諦」—“noble truth”)

「諸有良醫，亦但應授爾所正法。是故更無第五聖諦」—“Any good physician, likewise, should give only this much true remedy. Therefore there is no fifth noble truth”〔T30n1579 0843c21〕

4. The Basis—knowing fully as it really is “this is the noble truth of suffering” (shares with Discourse 416 the words 「是苦聖諦」—“this is the noble truth of suffering”)

「如實了知是苦聖諦，乃至廣說是道聖諦」—“knowing fully as it really is ‘this is the noble truth of suffering,’ and so on in full up to ‘this is the noble truth of the path’”〔T30n1579 0844a13〕

5. Function—gathered and completed in sequence · the śamī leaf · the suffering of burning (shares with Discourse 435 the words 「漸次」—“in sequence” and 「葉」—“leaf”; shares with Discourse 422 the word 「燒燃」—“burning,” with a difference of character form)

「又即一切四聖諦智漸次集成，名諦現觀，非隨闕一」—“Again, all the knowledges of the four noble truths, gathered and completed in sequence, are called the direct realization of the truths, not lacking any one”〔T30n1579 0844b12〕 「苦等諦智闕餘三智，如睒彌葉」—“the knowledge of the truth of suffering or another, lacking the other three knowledges, is like a śamī leaf”〔T30n1579 0844b15〕 「生那落迦中略有二苦。一、燒燃苦，二、治罰苦。」—“For those born in the hells there are, in brief, two sufferings: first, the suffering of burning; second, the suffering of punishment.”〔T30n1579 0844b18〕

6. Obstacles—lack of faith · heedlessness · upholding the noble truths (shares with Discourses 407–415 the words 「思惟」—“think,” 「世間」—“world,” 「世間有邊」—“the world has an end,” 「諍」—“contend,” 「工巧」—“craft,” and 「食」—“food”; shares with Discourses 416–420 the words 「持」—“hold,” 「諦」—“truth,” and 「疑惑」—“doubt and confusion”)

「復次，若有為修聖諦現觀，當知略有四種障礙」—“Further, for one who would cultivate the direct realization of the noble truths, it should be known that there are, in brief, four kinds of obstacle”〔T30n1579 0844b25〕 「言不信者，復有三種。一、於諦現觀不生信解；二、於僧善行不生信解；三、於佛菩提不生信解」—“As for lack of faith, it is further of three kinds: first, not giving rise to confident understanding of the direct realization of the truths; second, not giving rise to confident understanding of the good practice of the Saṅgha; third, not giving rise to confident understanding of the awakening of the Buddha”〔T30n1579 0844b27〕 「若邪思惟、若邪尋思、若邪戲論，是名放逸」—“Wrong reflection, wrong deliberation, wrong idle discourse: this is called heedlessness”〔T30n1579 0844c27〕 「或思世間，謂世間常，乃至廣說。如是或謂世間有邊，乃至廣說。或思有情，謂命即身，乃至廣說」—“Some think about the world, saying the world is eternal, and so on in full. Thus some say the world has an end, and so on in full. Some think about sentient beings, saying the soul is the body, and so on in full”〔T30n1579 0845a03〕 「如來滅後若有若無，乃至廣說」—“after his passing the Tathāgata exists or does not exist, and so on in full”〔T30n1579 0845a08〕 「如是思惟世間等法，能引無義」—“Thinking thus about the world and such things can lead to what is without benefit”〔T30n1579 0845a16〕 「邪尋思者，當知即是欲等尋思」—“Wrong deliberation, it should be known, is deliberation on sensual desire and the rest”〔T30n1579 0845a17〕 「邪戲論者，復有六種。謂顛倒戲論、唐捐戲論、諍競戲論、於他分別勝劣戲論、分別工巧養命戲論、耽染世間財食戲論」—“Wrong idle discourse is further of six kinds: namely, inverted idle discourse, futile idle discourse, contentious idle discourse, idle discourse that discriminates others as superior or inferior, idle discourse that discriminates crafts and ways of livelihood, and idle discourse steeped in worldly wealth and food”〔T30n1579 0845a18〕 「世尊弟子，為斷如是聖諦現觀四種障礙，由三行相任持聖諦」—“The disciples of the World-Honored One, to cut off these four kinds of obstacle to the direct realization of the noble truths, uphold the noble truths by three aspects”〔T30n1579 0845a23〕 「此中聞慧如其所聞，能正任持是苦聖諦，乃至廣說」—“Here wisdom born of hearing, just as it has heard, can rightly uphold ‘this is the noble truth of suffering,’ and so on in full”〔T30n1579 0845a26〕 「謂諸聖者知其是諦，故名聖諦」—“Namely, because the noble ones know them to be truths, they are called noble truths”〔T30n1579 0845a28〕 「一、法性故，由真實義說名為諦」—“First, by the nature of things: by the meaning of the true and real they are called truths”〔T30n1579 0845b01〕 「於諸諦實遠離疑惑」—“in regard to the truths and realities, far removed from doubt and confusion”〔T30n1579 0845b06〕

7. Faults—the formations that are the root of birth · burning · the darkness of birth · between the worlds (shares with Discourses 421–426 the words 「生本」—“root of birth,” 「行」—“formations,” 「燒然」—“burn,” 「墮於生」—“fall into … of birth,” 「世界中間」—“between the worlds,” and 「闇」—“darkness”)

「復次，若有沙門、或婆羅門，於聖諦智而未相應，於諸聖諦未成現觀，當知略有四種過患」—“Further, if there are ascetics or brāhmaṇas not yet joined with the knowledge of the noble truths, who have not yet accomplished the direct realization of the noble truths, it should be known that there are, in brief, four kinds of fault”〔T30n1579 0845b09〕 「謂於能往下分惡趣生本行中，深起愛樂」—“namely, in the formations that are the root of birth, which can lead to the lower evil destinies, they deeply give rise to love and delight”〔T30n1579 0845b11〕 「大生熱惱常所燒然」—“they are constantly burned by the great fever of birth”〔T30n1579 0845b15〕 「廣說乃至墮於生闇」—“and so on at length up to falling into the darkness of birth”〔T30n1579 0845b18〕 「如生三種世界中間，墮在三種妄見黑闇」—“as if born between three kinds of world, they fall into the black darkness of three kinds of false view”〔T30n1579 0845b19〕

8. Black Ripening and the Rest—throwing a stick · the wheel of five spokes · the teaching that makes one rise upward · intelligence (shares words with Discourses 430–434)

「復次，或有一類，於諸聖諦不得善巧，造作增長黑黑異熟業已，能感那落迦、傍生、鬼趣」—“Further, there are some who, not having gained skill in the noble truths, having done and increased deeds that are black with black ripening, can bring about the hells, the animals, and the ghost destination”〔T30n1579 0845b24〕 「譬如擲杖，根墮那落迦，中墮傍生趣，端墮餓鬼界」—“It is like throwing a stick: on its root end it falls into the hells, on its middle into the animal destination, on its tip into the realm of hungry ghosts”〔T30n1579 0845b27〕 「由此雜業，譬如擲杖，或墮惡趣不清淨處，或墮善趣少清淨處」—“Through these mixed deeds, as with throwing a stick, one falls now into the unclean place of the evil destinies, now into the somewhat clean place of the good destinies”〔T30n1579 0845b29〕 「五趣生死如五輻輪，旋轉不住」—“birth and death in the five destinations is like a wheel of five spokes, turning without rest”〔T30n1579 0845c04〕 「若諸如來所說聖諦相應言教，當知此教，是第一義令上昇教」—“The teaching in words connected with the noble truths that the Tathāgatas speak—know that this teaching is, in the ultimate sense, the teaching that makes one rise upward”〔T30n1579 0845c07〕 「若由諦智名聰慧者，是第一義名為聰慧」—“One called intelligent by the knowledge of the truths is, in the ultimate sense, called intelligent”〔T30n1579 0845c11〕

9. The Great Meaning—direct realization in sequence · four steps of a stair · a ladder of four rungs · gravel and the Snow Mountains · the pool · the reservoir · the great ocean · the lump of clay (shares words with Discourses 435–442)

「初聖諦智能入聖諦漸次現觀，譬如本足」—“The knowledge of the first noble truth can enter the direct realization of the noble truths in sequence, like the first foothold”〔T30n1579 0845c14〕 「又即如是四聖諦智，如四階隥，能令上昇大智慧殿」—“Again, these very knowledges of the four noble truths are like four steps of a stair, able to make one rise up into the hall of great wisdom”〔T30n1579 0845c17〕 「又即如是四聖諦智，如四桄梯，能令隥上解脫寂滅」—“Again, these very knowledges of the four noble truths are like a ladder of four rungs, able to make one climb up to liberation and quiescent cessation”〔T30n1579 0845c18〕 「當知此中，有三種愛，譬如三槍，諸惡魔羅執持撓攪生死大海」—“It should be known that here there are three kinds of craving, like three spears that the evil Māras grasp to stir the great ocean of birth and death”〔T30n1579 0845c19〕 「當知一切皆少分在，多分已斷」—“It should be known that in all of them a small part remains and the greater part is already cut off”〔T30n1579 0845c29〕 「譬如礫石及大雪山」—“like gravel and the great Snow Mountains”〔T30n1579 0845c29〕 「如大池沼其水盈滿，於中沾引二滴、三滴」—“like a great pool brimming with water, from which two or three drops are taken up”〔T30n1579 0846a02〕 「如大陂湖，餘如前說」—“like a great reservoir; the rest is as said before”〔T30n1579 0846a05〕 「又如大海，餘如前說」—“again, like the great ocean; the rest is as said before”〔T30n1579 0846a06〕 「又大雪山，若諸金山，若蘇迷盧及大地喻，又有六種礫石之喻，又泥團喻」—“again, the simile of the great Snow Mountains, of the golden mountains, of Sumeru, and of the great earth; again there are six kinds of simile of gravel; again the simile of the lump of clay”〔T30n1579 0846a08〕 「少苦在故，當知聖諦如實現觀有大義利」—“Because only a little suffering remains, it should be known that the direct realization of the noble truths as they really are is of great meaning and benefit”〔T30n1579 0846a12〕 「謂諸有學，最極七生人天苦在」—“namely, for trainees there remains at most the suffering of seven births among humans and gods”〔T30n1579 0846a13〕

10. Finally, What Is Hard to Obtain—the noble bright eye · mother and father · ascetics and brāhmaṇas · wrongdoing in the two worlds · giving, the fast, and the precepts · the ten courses of action · right view in the three times (shares words with the enumeration of Discourse 442 and with Discourse 443)

「若住是身入諦現觀，當知此身最為難得」—“If one abides in this body and enters the direct realization of the truths, it should be known that this body is the hardest of all to obtain”〔T30n1579 0846a15〕 「又聖明眼見諦有學轉甚難得」—“Again, the noble bright eye, the trainee who has seen the truths, is harder still to obtain”〔T30n1579 0846a16〕 「謂於父母識恩養等諸善業道」—“namely, the wholesome courses of action such as recognizing the kindness and nurture of mother and father”〔T30n1579 0846a22〕 「是名善識父母恩養」—“this is called rightly recognizing the kindness and nurture of mother and father”〔T30n1579 0846a28〕 「是名善知所有沙門、若婆羅門」—“this is called rightly knowing the ascetics and the brāhmaṇas there are”〔T30n1579 0846b02〕 「如是名為於此世罪深見怖畏」—“this is called deeply seeing the danger of wrongdoing in this world”〔T30n1579 0846b15〕 「如是名為於他世罪深見怖畏」—“this is called deeply seeing the danger of wrongdoing in the next world”〔T30n1579 0846b18〕 「如是總名惠施作福、受齋學戒」—“this together is called giving and making merit, keeping the fast and training in the precepts”〔T30n1579 0846b22〕 「十業道者，謂二三等差別宣說」—“As for the ten courses of action, they are taught distinguished by twos, threes, and so on”〔T30n1579 0846b23〕 「又諸有情生惡趣已，難可解脫；生善趣已，速疾乖離」—“Again, sentient beings, once born in the evil destinies, are hard to free; once born in the good destinies, they are swiftly parted from them”〔T30n1579 0846b25〕 「又見諦故，無有差別正見生起」—“Again, because the truths are seen, right view without distinction arises”〔T30n1579 0846b27〕 「於過去世名已生起，於現在世名今生起，於未來世名當生起」—“in the past it is called having arisen, in the present it is called arising now, in the future it is called going to arise”〔T30n1579 0846b28〕 「如前所說若習、若修、若多修習，其義應知」—“as was said before, practising, cultivating, and much cultivating—their meaning should be known”〔T30n1579 0846b29〕 「若有學正見并其斷果，應隨觸證」—“the right view of the trainee, together with its fruit of abandoning, should accordingly be touched and realized”〔T30n1579 0846c02〕

11. The General Meaning—the element abiding in its own nature · the eighteen elements (fascicle ninety-six of the treatise · shares with Discourses 451–454 the words 「十八界」—“eighteen elements”)

「當知諸界略有二種。一、住自性界，二、習增長界」—“It should be known that the elements are in brief of two kinds: first, the element abiding in its own nature; second, the element grown by habituation”〔T30n1579 0846c18〕 「住自性界者，謂十八界，墮自相續，各各決定差別種子」—“The element abiding in its own nature is the eighteen elements: the seeds, each determined and distinct, belonging to one’s own continuum”〔T30n1579 0846c19〕

12. Distinction by Kind—the various classes · they should be known as measureless (shares with Discourses 438 and 444 the words 「界」—“element” and 「無量」—“measureless”)

「雖界種類十八可得，然一一界業趣、有情，種種品類有差別故，當知無量」—“Although eighteen kinds of element can be found, yet because within each single element deeds, destinations, and sentient beings differ in many classes, they should be known as measureless”〔T30n1579 0846c24〕 「譬如世間大惡叉聚」—“like a great heap of akṣa nuts in the world”〔T30n1579 0846c26〕 「如是於其一一界中，各有無量品類差別」—“so within each single element there are measureless differences of class”〔T30n1579 0846c27〕

13. Arising in Kind—resolve gathers into good and evil elements · moving on alike (shares with Discourses 445–450 the words 「善界」—“good element,” 「相似」—“alike,” and 「界」—“element”)

「先惡勝解，集成惡界；先善勝解，集成善界。隨所集成，還與如是相似有情同法而轉」—“Prior evil resolve gathers into an evil element; prior good resolve gathers into a good element. According to what is gathered, one in turn moves on in the same way as sentient beings who are alike”〔T30n1579 0847a01〕 「謂相往來、同聚、同住、同見、同意勝解相似」—“namely, they go back and forth together, gather together, dwell together, are alike in view, in intention, and in resolve”〔T30n1579 0847a03〕 「由是故言：有情諸界共相滋潤、相似而轉」—“For this reason it is said: the elements of sentient beings nourish one another and move on alike”〔T30n1579 0847a05〕

14. Finally, the Three Quests—the quest for pure conduct · the quest for existence · the quest for sensual desire (shares with Discourse 450 the words 「信」—“faith,” 「易養」—“easy to support,” 「易滿」—“easy to satisfy,” and 「少欲」—“of few wishes”; shares with Discourses 452–454 the words 「觸」—“contact,” 「受」—“feeling,” 「想」—“perception,” 「熱」—“fever,” and 「求」—“quest”)

「復次，由梵行求增上力故，先說起信；次於尸羅受學而轉；次於現行所有過罪，觀自、觀他而生羞恥」—“Further, by the dominant power of the quest for pure conduct, faith is spoken of first; next, one proceeds by taking up the training in śīla; next, regarding whatever faults one commits, one gives rise to shame by regard for oneself and regard for others”〔T30n1579 0847a07〕 「由心定故，得如實智」—“because the mind is concentrated, one attains knowledge as it really is”〔T30n1579 0847a11〕 「謂世正見、好行慧捨、易養、易滿、少欲、喜足及四攝事」—“namely, worldly right view, delight in practising generosity, being easy to support, easy to satisfy, of few wishes, and content, and the four means of gathering”〔T30n1579 0847a14〕 「成就如是梵行求者，還與此界諸有情類共相滋潤、相似而轉」—“those who accomplish such a quest for pure conduct in turn nourish one another with sentient beings of this element and move on alike”〔T30n1579 0847a17〕 「當知此中，果依於因，非因依果故」—“It should be known that here the fruit depends on the cause, and not the cause on the fruit”〔T30n1579 0847a19〕 「無明界所隨六處諸界為緣所依別故，起無明觸種種品類」—“because the elements of the six sense bases followed by the element of ignorance differ as conditions and supports, contact with ignorance arises in its various classes”〔T30n1579 0847a20〕 「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〕 「當知是名依有求故，建立諸界」—“It should be known that this is called establishing the elements by way of the quest for existence”〔T30n1579 0847a26〕 「此想為緣，於諸境界發起希欲」—“with this perception as condition, desire arises toward objects”〔T30n1579 0847a29〕 「身心熱惱以為緣故，於諸境界種種品類思求差別皆可了知」—“because fever of body and mind is the condition, the various classes and distinctions of seeking toward objects can all be known”〔T30n1579 0847b03〕 「如是當知依欲求故，安立諸界」—“Thus it should be known that the elements are set up by way of the quest for sensual desire”〔T30n1579 0847b04〕

15. The Nature of Difference—of other kinds · within its own kind (fascicle ninety-six of the treatise · shares with Discourses 451–453 the words 「眼界」—“eye element,” 「色界」—“form element,” 「眼識界」—“eye-consciousness element,” 「意識界」—“mind-consciousness element,” and 「受」—“feeling”)

「他類差別性者，謂眼界異、色界異、眼識界異，如是乃至意識界異」—“The nature of difference from other kinds is: the eye element is different, the form element is different, the eye-consciousness element is different, and so on up to the mind-consciousness element is different”〔T30n1579 0849b22〕 「自類差別性者，謂即彼界，或順苦受、或順樂受、或順不苦不樂受。由是為緣，能生三受」—“The nature of difference within its own kind is: those very elements accord now with painful feeling, now with pleasant feeling, now with feeling neither painful nor pleasant. With this as condition, they can give rise to the three feelings”〔T30n1579 0849b23〕

16. Finally, the Fool—not gaining skill in the four bases · the establishment of the eighteen elements (shares with Discourse 444 the word 「界」—“element”; shares with Discourses 452–454 the words 「十八界」—“eighteen elements”)

「云何四處不得善巧？謂於諸界、諸處、緣起、處非處中皆不了達」—“What is it not to gain skill in the four bases? Namely, in the elements, the sense bases, dependent arising, and what is possible and impossible, not to comprehend any of them”〔T30n1579 0850a18〕 「當知建立有十八界」—“It should be known that eighteen elements are established”〔T30n1579 0850a22〕

Of the twelve items of the selection on the truths, the two items 「如理」—“The Reasoned” and 「集諦」—“The Truth of Arising” have no shared words in this fascicle; of the selection on the elements, the five items 「三七界相攝」—“Mutual Inclusion of the Three and the Seven Elements,” 「見想」—“Views and Notions,” 「與希奇」—“And the Marvellous,” 「安立」—“Establishment,” and 「寂靜」—“Quiescence” share with the text of the discourses of this fascicle only scattered characters (「施設」—“laying down,” 「恚」—“hatred,” 「害」—“harming,” 「精進」—“vigour,” 「建立」—“establishing,” 「寂」—“still”), which do not form correspondences, and are not listed.

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: knowing as it really is · nirvāṇa · Rāhula · Śāriputra (carried over from Fascicle 1); Ānanda (carried over from Fascicle 2); the crown of the palmyra tree · meditative reflection (carried over from Fascicle 3); Jambudvīpa · league · attainment (carried over from Fascicle 5); wisdom · asura · heightened desire (carried over from Fascicle 7); the measureless samādhi · thoughts of greed (carried over from Fascicle 8); Śroṇa Koṭiviṃśa · Kātyāyana (carried over from Fascicle 9); unbroken comprehension · the noble eye of wisdom · loss of mindfulness · animals · the dining hall (carried over from Fascicle 10); Maudgalyāyana (carried over from Fascicle 11); the Dharma not apart from suchness · the Dharma not other than suchness (carried over from Fascicle 12); Pūrṇa (carried over from Fascicle 13); shamelessness · shame and scruple (carried over from Fascicle 14); the four noble truths · Kauṇḍinya · hungry ghosts · the five destinations · the names of the thousand heavens of the Four Great Kings and the other heavens (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; the words of the two rows ‘hold’ and ‘mere words · beyond his range’ have been seen in earlier fascicles, but are used for the first time in this fascicle of holding the four noble truths and of setting up other truths, and are listed for that new context, not called first occurrences. 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. Of the names of the thirteen venerables of Discourse 447, Śāriputra · Ānanda · Rāhula · Kātyāyana · Pūrṇa · Śroṇa Koṭiviṃśa · Maudgalyāyana · Kauṇḍinya have been seen in earlier fascicles and enter the carried-over list; Mahākāśyapa · Aniruddha · Dravya · Upāli · Devadatta first occur in this fascicle and enter the table. The transliterations of personal names, place names, mountain names, and fruit names follow the base text, with no character changed.

VII. Similes and Rhetoric

Twenty similes:

1. The four armies enter a lotus-root hole (Discourse 407)—「見四種軍——象軍、馬軍、車軍、步軍，無量無數，皆悉入於一藕孔中」—“he saw four kinds of army—elephant troops, horse troops, chariot troops, and foot troops—beyond measure and number, all entering into a single lotus-root hole”〔T02 0109a10〕; the Buddha explains what it really was: 「有諸天阿修羅興四種軍，戰於空中」—“the devas and asuras raised four kinds of army and fought in the sky”〔T02 0109a19〕.
2. The deep precipice (Discourse 421)—「汝等共行至深嶮巖」—“Let us go together to the deep precipice”〔T02 0111a21〕; applied to the Dharma: 「墮於生深嶮之處」—“they fall into the deep precipice of birth”〔T02 0111b04〕.
3. The great hot hell (Discourse 422)—「有大熱地獄，若眾生生於彼中，一向與烔然」—“There is a great hot hell; if beings are born in it, they are wholly ablaze”〔T02 0111b11〕; applied to the Dharma: 「大熱熾然，是名比丘大熱燒然」—“the great heat blazes: this, bhikṣus, is called being burned by the great heat”〔T02 0111b21〕.
4. The great dark hell (Discourse 423)—「有大闇地獄」—“There is a great dark hell”〔T02 0111b26〕; 「不見自身分」—“one cannot see the parts of one’s own body”〔T02 0111b27〕.
5. The darkness between the thousand worlds (Discourses 424, 425, and 426)—「此千世界，中間闇冥，日月光照，有大德力，而彼不見」—“between these thousand worlds there is darkness; the light of the sun and moon shines, of great virtue and power, yet there it is not seen”〔T02 0111c14〕; applied to the Dharma: 「是名比丘有大闇冥過於世界中間闇冥」—“this, bhikṣus, is called a great darkness surpassing the darkness between the worlds”—which in the base text begins at 〔T02 0111c21〕.
6. The thrown stick falls back (Discourse 430)—「如人擲杖於虛空中，尋即還墮，或根著地，或腹著地，或頭著地」—“It is like a man throwing a stick into the air: it at once falls back, landing now on its root end, now on its middle, now on its head end”〔T02 0112b04〕.
7. The thrown stick falls on clean or unclean ground (Discourse 431)—「如人擲杖置虛空中，其必還墮，或墮淨地，或墮不淨地」—“It is like a man throwing a stick so that it is set in the air: it must fall back, falling now on clean ground, now on unclean ground”〔T02 0112b13〕.
8. The wheel of five linked spokes (Discourse 432)—「譬如五節相續輪，大力士夫令速旋轉」—“It is like a wheel of five linked spokes that a strong man sets spinning fast”〔T02 0112b22〕; applied to the Dharma: 「輪迴五趣，而速旋轉」—“turn through the five destinations, turning swiftly”〔T02 0112b25〕.
9. A vessel of thin tree-leaves · a vessel of lotus leaves (Discourse 435)—「兩細樹葉連合為器，盛水持行，無有是處」—“to join two thin tree-leaves into a vessel, to hold water and carry it—this is impossible”〔T02 0113a02〕; 「取蓮華葉連合為器，盛水遊行，斯有是處」—“to take lotus leaves and join them into a vessel, to hold water and walk about—this is possible”〔T02 0113a05〕.
10. The stairway of four steps (Discourse 436)—「如有四登階道，昇於殿堂」—“as when there is a stairway of four steps leading up to a hall”〔T02 0113a13〕.
11. The ladder of four rungs (Discourse 437)—「譬如四隥梯昇於殿堂」—“It is like a ladder of four rungs leading up to a hall”〔T02 0113b03〕.
12. Grass and trees made into spears to impale the creatures in the water (Discourse 438)—「譬如大地草木，悉取為鏘，貫大海中，一切水虫悉能貫不？」—“Suppose all the grass and trees of the great earth were taken and made into spears and thrust into the great ocean: could they impale every creature in the water?”〔T02 0113b20〕; applied to the Dharma: 「眾生界無數無量」—“the realm of beings is countless and measureless”〔T02 0113b24〕.
13. The earth and stones in the hand · the earth and stones of the Snow Mountains (Discourse 439)—「此手中土石為多？彼大雪山土石為多？」—“Are the earth and stones in this hand more, or are the earth and stones of the great Snow Mountains more?”〔T02 0113c01〕; applied to the Dharma: 「如彼雪山土石，其數無量」—“like the earth and stones of those Snow Mountains, measureless in number”〔T02 0113c08〕.
14. Drops of water from the lake · cutting off the crown of the palmyra tree (Discourse 440)—「譬如湖池，深廣五十由旬，其水盈滿」—“Suppose there were a lake fifty leagues deep and wide, brimming with water”〔T02 0113c14〕; 「斷諸苦本如截多羅樹頭，於未來世成不生法」—“cutting off the roots of suffering like cutting off the crown of a palmyra tree, so that in the future they become things that do not arise”〔T02 0113c21〕.
15. A lump of clay the size of a pear · the king of Snow Mountains (Discourse 441)—「手捉團土，大如梨果」—“holding in his hand a lump of clay the size of a pear”〔T02 0114a02〕.
16. The soil on the fingernail · the soil of the great earth (Discourse 442)—「我爪甲上土為多？此大地土多？」—“Is the soil on my fingernail more, or the soil of this great earth more?”〔T02 0114a23〕; applied to the Dharma: 「如甲上土者，若諸眾生，形可見者，亦復如是」—“As with the soil on the nail, so it is with the beings whose forms can be seen”〔T02 0114a26〕.
17. The ball of eye-salve set out element by element (Discourse 444)—「譬如眼藥丸，深廣一由旬」—“Suppose there were a ball of eye-salve a league deep and wide”〔T02 0114c28〕; 「若有士夫取此藥丸，界界安置」—“and a man took that salve and set it out element by element”〔T02 0114c29〕.
18. Grasping a small log and entering the great sea (the verses of Discourses 446 and 448)—「如人執小木，而入於巨海，」—“Like one who grasps a small log and goes out into the great sea,”〔T02 0115a16〕.
19. Glue and lacquer · fire and wind (the verses of Discourses 446 and 448)—「膠漆得其素，火得風熾然。」—“Glue and lacquer take the colour of their base; fire blazes when it meets the wind.”〔T02 0115a21〕.
20. Conch and milk are one in colour (the verses of Discourses 446 and 448)—「珂乳則同色，眾生與界俱，」—“conch and milk are one in colour. Beings go together with the elements,”〔T02 0115a22〕.

The similes the treatise uses in common with the sūtra: the stick · the wheel · the steps · the stair · the ladder · the leaf · the Snow Mountains · the great ocean · the water of the pool · the lump · the great earth (third topic); the sūtra’s wheel of five linked spokes the treatise gives as a wheel of five spokes; the sūtra’s ladder of four rungs the treatise gives as a ladder of four rungs in another word; the sūtra’s lake the treatise gives as a pool and a reservoir; the sūtra’s earth and stones the treatise gives as gravel; the sūtra’s lump of clay the treatise gives as a lump of clay in another word; the sūtra’s spear the treatise gives as a spear in another character; the treatise has no simile of the four armies and the lotus-root hole, the deep precipice, the thousand worlds, the ball of eye-salve, the small log and the great sea, glue and lacquer, or conch and milk; the treatise uses a great heap of akṣa nuts as a simile for the measurelessness of the elements, a simile the sūtra does not have.

Verse (Discourse 446)—spoken by the World-Honored One, nine lines of eighteen phrases, five characters to the phrase:

「常會故常生，相離生則斷，」—“Always meeting, so always arising; parted, arising is cut off.”〔T02 0115a15〕 「如人執小木，而入於巨海，」—“Like one who grasps a small log and goes out into the great sea,”〔T02 0115a16〕 「人木則俱沒，懈怠俱亦然。」—“man and log sink together; so too with those who keep company with the slothful.”〔T02 0115a17〕 「當離於懈怠，卑劣之精進，」—“Leave sloth behind, and lowly striving;”〔T02 0115a18〕 「賢聖不懈怠，安住於遠離。」—“the noble are not slothful; they dwell settled in seclusion.”〔T02 0115a19〕 「慇懃精進禪，超度生死流，」—“Earnest in striving and meditation, they cross the stream of birth and death.”〔T02 0115a20〕 「膠漆得其素，火得風熾然。」—“Glue and lacquer take the colour of their base; fire blazes when it meets the wind;”〔T02 0115a21〕 「珂乳則同色，眾生與界俱，」—“conch and milk are one in colour. Beings go together with the elements,”〔T02 0115a22〕 「相似共和合，增長亦復然。」—“join with what is like them, and grow alike.”〔T02 0115a23〕

Verse (Discourse 448)—nine lines of eighteen phrases, five characters to the phrase, verbatim the same as the verse of Discourse 446:

「常會故常生，相離生則斷，」—“Always meeting, so always arising; parted, arising is cut off.”〔T02 0115b26〕 「如人執小木，而入於巨海，」—“Like one who grasps a small log and goes out into the great sea,”〔T02 0115b27〕 「人木則俱沒，懈怠俱亦然。」—“man and log sink together; so too with those who keep company with the slothful.”〔T02 0115b28〕 「當離於懈怠，卑劣之精進，」—“Leave sloth behind, and lowly striving;”〔T02 0115b29〕 「賢聖不懈怠，安住於遠離。」—“the noble are not slothful; they dwell settled in seclusion.”〔T02 0115c01〕 「慇懃精進禪，超度生死流，」—“Earnest in striving and meditation, they cross the stream of birth and death.”〔T02 0115c02〕 「膠漆得其素，火得風熾然。」—“Glue and lacquer take the colour of their base; fire blazes when it meets the wind;”〔T02 0115c03〕 「珂乳則同色，眾生與界俱，」—“conch and milk are one in colour. Beings go together with the elements,”〔T02 0115c04〕 「相似共和合，增長亦復然。」—“join with what is like them, and grow alike.”〔T02 0115c05〕

The first three lines speak of always meeting and of parting, using the small log that enters the sea as a simile for those who keep company with the slothful and sink with them; the next three lines urge leaving sloth and striving earnestly; the last three lines, with the three similes of glue and lacquer, fire and wind, and conch and milk, conclude with 「眾生與界俱，相似共和合」—“Beings go together with the elements, join with what is like them.” Before the two verses, Discourse 446 has 「廣說如上。差別者，即說偈言」—“as explained at length above. The difference is that he then spoke this verse,” and Discourse 448 has 「如上廣說已，即說偈言」—“having explained at length as above, he then spoke this verse”; the prose of both is abbreviated. In the eighth line of the verse of Discourse 448, 「眾生與界俱」—“Beings go together with the elements,” the 「界」—“elements” is printed 果 (“fruit”) in the original Taishō edition (see the ninth topic); the current reading follows 【麗-CB】.

Fixed formulas:

The forms of question and answer—the questions and answers of this fascicle are of five forms: first, the World-Honored One comes to the dining hall and first asks 「何所言說」—“what were you talking about,” the bhikṣus tell the Buddha, and then the World-Honored One stops them (Discourses 408, 411, 413, and 414); second, the World-Honored One first asks 「持我所說四聖諦不」—“do you hold the four noble truths I have taught,” a bhikṣu answers, the World-Honored One asks again 「云何受持」—“how do you hold them,” the bhikṣu answers again, and the World-Honored One says “good” (Discourses 416 and 417); in Discourse 418 the bhikṣu asks and answers himself, and the World-Honored One does not ask again; third, the World-Honored One speaks of one thing, a certain bhikṣu asks ‘is there anything … surpassing this,’ and the World-Honored One answers with those who do not know the four noble truths as they really are (Discourses 421–424); fourth, the World-Honored One poses a question by a simile, the bhikṣus answer, and the World-Honored One applies it to the Dharma (Discourses 438–442; Discourse 438 asks ‘could they impale,’ Discourses 439–442 ask 「為多」—“which is more”); in Discourse 434 the World-Honored One asks 「何等為黠慧」—“what is wisdom,” and the bhikṣus answer with what they understand; fifth, a lay disciple asks and the Buddha answers (in Discourse 435 the householder Sudatta asks whether it is in sequence or all at once), and Discourses 436 and 437 take up his question with 「唯譬差別」—“only the simile differs.”

Repeated sentence patterns—in each of the nine Discourses 407–415, the two sides 「非義饒益，非法饒益，非梵行饒益」—“of no benefit in meaning, of no benefit in Dharma, of no benefit to pure conduct” and 「義饒益、法饒益、梵行饒益」—“of benefit in meaning, of benefit in Dharma, of benefit to pure conduct” recur; at the end of the discourses from Discourse 413 on, the exhortation 「於四聖諦未無間等者，當勤方便，起增上欲，學無間等」—“one who has not yet attained unbroken comprehension of the four noble truths should strive with skilful means, give rise to heightened desire, and train in unbroken comprehension” mostly recurs; Discourses 419 and 420 set doubt and no doubt as two sides, and the Buddha and the Dharma and Saṅgha as two parts, paired four times; Discourses 421–424 share the three steps of the World-Honored One speaking of one thing, a certain bhikṣu asking, and the World-Honored One answering 「過於此者」—“surpassing this”; Discourses 435–437 each give one simile for each of the two sides 「無有是處」—“this is impossible” and 「有是處」—“this is possible”; at the end of Discourse 442 the two phrases 「如甲上土」—“as with the soil on the nail” and 「如大地土」—“as with the soil of the great earth” are paired fourteen times; Discourses 445–450 repeat pair by pair ‘when … they go together with the element of …’; Discourses 452–454 first state in forward order ‘conditioned by the various … arise the various …’ and then deny in reverse ‘it is not that conditioned by the various … arise the various …’, and Discourse 453 adds under each link the further phrase ‘it is not that conditioned by … but only conditioned by …’.

The carried-over discourse form—Discourse 436, 「如須達長者所問，有異比丘問，亦如是說，唯譬有差別」—“As the householder Sudatta asked, so a certain bhikṣu asked, and it was taught likewise; only the simile differs”〔T02 0113a12〕, and Discourse 437, 「如異比丘問，阿難所問，亦如是說，唯譬差別」—“As a certain bhikṣu asked, so Ānanda asked, and it was taught likewise; only the simile differs”〔T02 0113b02〕, neither opens with 「如是我聞」—“Thus have I heard”; each takes the question of the previous discourse as its own question, changing only the simile.

The form of the verses—the two verses of this fascicle both have five characters to the phrase, nine lines of eighteen phrases; the verse of Discourse 446 stands after 「差別者，即說偈言」—“the difference is that he then spoke this verse,” the verse of Discourse 448 after 「如上廣說已，即說偈言」—“having explained at length as above, he then spoke this verse”; the prose of both is replaced by abbreviated text, and the two verses are verbatim the same. This fascicle has no summary verse.

Groups of abbreviated phrases and the compilers’ restatements—eight abbreviated discourses, five omissions within a discourse, and six lists restated by the compilers at the end of a discourse: see the abbreviation table of the first topic. The lists restated by the compilers all stand after 「佛說此經已，諸比丘聞佛所說，歡喜奉行」—“When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practised accordingly”; they are the words of the compilers, not the words of the Buddha.

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 0842a25〕〔T30n1579 0843b12〕〔T30n1579 0843c21〕〔T30n1579 0844a13〕〔T30n1579 0844b12〕〔T30n1579 0844b15〕〔T30n1579 0844b18〕〔T30n1579 0844b25〕〔T30n1579 0844b27〕〔T30n1579 0844c27〕〔T30n1579 0845a03〕〔T30n1579 0845a04〕〔T30n1579 0845a08〕〔T30n1579 0845a16〕〔T30n1579 0845a17〕〔T30n1579 0845a19〕〔T30n1579 0845a20〕〔T30n1579 0845a23〕〔T30n1579 0845a26〕〔T30n1579 0845a28〕〔T30n1579 0845b01〕〔T30n1579 0845b06〕〔T30n1579 0845b09〕〔T30n1579 0845b11〕〔T30n1579 0845b15〕〔T30n1579 0845b18〕〔T30n1579 0845b19〕〔T30n1579 0845b24〕〔T30n1579 0845b27〕〔T30n1579 0845b29〕〔T30n1579 0845c04〕〔T30n1579 0845c07〕〔T30n1579 0845c11〕〔T30n1579 0845c14〕〔T30n1579 0845c17〕〔T30n1579 0845c18〕〔T30n1579 0845c19〕〔T30n1579 0845c29〕〔T30n1579 0846a02〕〔T30n1579 0846a05〕〔T30n1579 0846a06〕〔T30n1579 0846a08〕〔T30n1579 0846a12〕〔T30n1579 0846a13〕〔T30n1579 0846a15〕〔T30n1579 0846a16〕〔T30n1579 0846a22〕〔T30n1579 0846a28〕〔T30n1579 0846b02〕〔T30n1579 0846b15〕〔T30n1579 0846b18〕〔T30n1579 0846b22〕〔T30n1579 0846b23〕〔T30n1579 0846b25〕〔T30n1579 0846b27〕〔T30n1579 0846b28〕〔T30n1579 0846b29〕〔T30n1579 0846c02〕〔T30n1579 0846c18〕〔T30n1579 0846c19〕〔T30n1579 0846c24〕〔T30n1579 0846c26〕〔T30n1579 0846c27〕〔T30n1579 0847a01〕〔T30n1579 0847a03〕〔T30n1579 0847a05〕〔T30n1579 0847a07〕〔T30n1579 0847a11〕〔T30n1579 0847a14〕〔T30n1579 0847a17〕〔T30n1579 0847a19〕〔T30n1579 0847a20〕〔T30n1579 0847a24〕〔T30n1579 0847a26〕〔T30n1579 0847a29〕〔T30n1579 0847b03〕〔T30n1579 0847b04〕〔T30n1579 0849b22〕〔T30n1579 0849b23〕〔T30n1579 0850a18〕〔T30n1579 0850a19〕〔T30n1579 0850a22〕〔T30n1579 0850c09〕.
• Carrying forward the uddānas—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 407–443 of this fascicle, but the treatise follows the order of its topics and the sūtra the order of its discourses: Obstacles corresponds to Discourses 407–420, Faults to Discourses 421–426, Function to Discourses 422 and 435, Black Ripening and the Rest to Discourses 430–434, The Great Meaning to Discourses 435–442, Finally, What Is Hard to Obtain to Discourses 442 and 443, Attainment to Discourse 442, Characteristics to Discourse 418, The Basis to Discourse 416, and Inclusion to Discourse 419; the two items The Reasoned and The Truth of Arising share no words with the text of the discourses of this fascicle (fourth topic). The section of the four items of the particular uddāna 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〕, corresponds in place to Discourses 444–454 of this fascicle: The General Meaning corresponds to Discourses 451–454, Distinction by Kind to Discourses 438, 444, and 447, Arising in Kind to Discourses 445–450, and Finally, the Three Quests to Discourses 450 and 452–454. Of the section of seven items that follows, 「三七界相攝、見想、與希奇、差別性、安立、寂靜、愚夫後。」—“Mutual Inclusion of the Three and the Seven Elements, Views and Notions, and the Marvellous, The Nature of Difference, Establishment, Quiescence, Finally, the Fool.”〔T30n1579 0847b07〕, in this fascicle only The Nature of Difference corresponds to Discourses 451–453, and Finally, the Fool to Discourses 444 and 451–454.
• Carrying forward within the fascicle (only shared forms are recorded)—Discourses 407–415 form one group: all begin with 「有眾多比丘集於食堂」—“many bhikṣus had gathered in the dining hall,” all stop the talk with 「非義饒益」—“of no benefit in meaning,” and put the four noble truths in its place; Discourse 410 takes up Discourse 409 with 「差別者」—“the difference is,” and Discourses 412 and 415 take up the World-Honored One’s words in the discourses before them with 「如是廣說，乃至」—“as explained at length thus, up to.” Discourses 416–418 form one group: all begin with 「汝等持我所說四聖諦不」—“do you hold the four noble truths I have taught,” and the words of the answers successively increase. Discourses 421–426 form one group: all have the question 「過於此者」—“surpassing this” and the answer 「不如實知」—“do not know as they really are”; Discourses 425 and 426 take up Discourse 424 with 「如前所說」—“as said before” and 「乃至」—“up to.” Discourses 430–434 form one group: all, by simile or by statement, speak of the fall of those who do not know as they really are and the wisdom of those who know as they really are. Discourses 435–437 form one group: Discourse 436 takes up Discourse 435 with 「如須達長者所問」—“as the householder Sudatta asked,” and Discourse 437 takes up Discourse 436 with 「如異比丘問」—“as a certain bhikṣu asked.” Discourses 438–442 form one group, all of the form in which the World-Honored One poses a simile and asks and answers: Discourse 438 applies it to the measurelessness of the realm of beings, Discourses 439 and 441 to the fewness of those who know, Discourse 440 to the much suffering already cut off and the little remaining for those who have seen the truths, Discourse 442 to the soil on the nail and the soil of the great earth with an enumeration at the end of the discourse; the enumerations at the end of Discourses 440, 441, and 442 each extend their simile. Discourses 445–450 form one group: all begin with 「眾生常與界俱，與界和合」—“Beings always go together with the elements, join with the elements”; Discourses 446 and 448 take up their prose with abbreviated text and speak the same verse. Discourses 452–454 form one group: all begin with 「緣種種界生種種觸」—“conditioned by the various elements arise the various contacts,” sharing the form of forward statement and reverse denial; Discourse 454 extends the links to perception, desire, thought, fever, and quest.
• Beyond this fascicle—what is taken up by 「如上廣說」—“as explained at length above” in Discourse 410, 「如是廣說，乃至」—“as explained at length thus, up to” in Discourses 412 and 415, 「如前所說」—“as said before” in Discourse 425, 「廣說如上」—“as explained at length above” in Discourse 446, 「如上廣說」—“as explained at length above” in Discourse 448, and 「如是廣說」—“as explained at length thus” in Discourse 449 is in each case looked for among the discourses of the same form within this fascicle (the abbreviation table of the first topic); no discourse outside this fascicle is specified. 「如上經如是廣說」—“as explained at length thus in the discourse above” at the end of Discourse 450〔T02 0115c26〕 points to the discourse above in the same group.

IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to fifty-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. 002, 004, 011, 046, and 048, five in all, are rows of revision in the current edition, not original Taishō notes):

The 「於」—“about” of no. 007 is printed 苦 (suffering) in the original Taishō edition, and the Taishō note records 於 (about) for the three editions; the current reading follows 【宮-CB】 and the three editions; the current collated text records this row as a change of character, not a supplement; it is copied as it stands without adjudication.

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

1. The reading in Discourse 407 (no. 001)—in 「有諸天阿修羅興四種軍」—“the devas and asuras raised four kinds of army,” the 「修」—“su” (0109a19): 【宋】【元】 read 脩 (a variant form). The plain rendering follows the current reading.
2. Readings in Discourses 411 and 412 (nos. 002–004)—in 「說諸海中事」—“told of the affairs within the seas,” the 「說」—“told” (0109c10): 【大】 lacks it, that is, 【大】 reads ‘the affairs within the seas,’ and the current reading supplies it following 【麗-CB】【磧-CB】 (a revision in the current edition); in Discourse 412, in 「諍論之聲」—“the sound of quarrelsome talk,” the 「諍論」—“quarrelsome talk” (0109c29): the three editions read 論諍 (the two characters reversed); in 「於四聖諦未無間等者」—“one who has not yet attained unbroken comprehension of the four noble truths,” the 「未」—“not yet” (0109c29): 【大】 lacks it, that is, 【大】 reads ‘one who has attained unbroken comprehension of the four noble truths,’ and the current reading supplies it (a revision in the current edition). The plain rendering follows the current reading.
3. Readings in Discourses 415 and 416 (nos. 005 · 006)—in 「作如是說論」—“were talking in this way,” the 「說論」—“talking” (0110b06): the three editions read 論說 (the two characters reversed); in Discourse 416, in 「正衣服」—“straightened his robes,” the 「正」—“straightened” (0110b17): the three editions read 整 (arranged), that is, the three editions agree with 「整衣服」—“arranged his robes” of Discourses 417, 418, and 421–424. The plain rendering follows the current reading.
4. Readings in Discourses 420, 422, and 424 (nos. 007–009)—in Discourse 420, in the line 「則於佛有疑，於法、僧有疑」—“then they have doubt about the Buddha, doubt about the Dharma and the Saṅgha,” the 「於」—“about” (0111a15): 【大】 reads 苦 (suffering), and the current reading follows 【宮-CB】 and the three editions; in Discourse 422, in 「大熱燒然」—“burned by the great heat,” the 「燒」—“burned” (0111b21): the three editions read 熾 (blazing), that is, the three editions read ‘the great heat blazes,’ the same as 「大熱熾然」—“the great heat blazes” earlier in the same sentence; in Discourse 424, in 「千炎魔天」—“a thousand Yāma heavens,” the 「魔」—“ma” (0111c12): the three editions read 摩 (a variant transliteration character). The plain rendering follows the current reading.
5. Readings in Discourses 430 and 435 (nos. 010 · 011)—at the end of Discourse 430, in 「諸比丘聞佛所說」—“the bhikṣus, having heard what the Buddha said,” the 「聞」—“heard” (0112b11): 【宋】【元】 read 間 (between); in Discourse 435, in 「此四聖諦漸次無間等」—“these four noble truths are comprehended unbrokenly in sequence,” the 「等」—“comprehension” (0112c25): 【大】 lacks it, and the current reading supplies it (a revision in the current edition). The plain rendering follows the current reading.
6. Readings in Discourses 436 and 437 (nos. 012–034)—in 「四登階道」—“a stairway of four steps,” the 「登」—“steps” (0113a13): 【宋】 reads 橙 (a graphic variant), 【元】【明】 read 隥 (rungs); the character 「昇」—“go up” in ten places (0113a13 · 0113a17 · 0113a20 · 0113a21 · 0113a23 · 0113b03 · 0113b05 · 0113b11 · 0113b12 · 0113b14): 【明】 reads 陞 (a variant form) in every case; in 「第三」—“third,” the 「三」—“third” (0113a15): 【宋】 reads 三橙 (third, with a graphic variant for step), 【元】【明】 read 三隥 (third rung); in 「第四階」—“fourth step,” the 「階」—“step” (0113a15): 【宋】 lacks it; in 「次登第二」—“then climb the second,” the 「登」—“climb” (0113a16): 【宋】 lacks it; in Discourse 437, in 「譬如四隥梯昇於殿堂」—“It is like a ladder of four rungs leading up to a hall,” the 「於」—“to” (0113b03): the three editions lack it; the character 「隥」—“rung” in six places (0113b04 · 0113b05 · 0113b11 · 0113b12 · 0113b13 · 0113b14): 【宋】 reads 橙 (a graphic variant) in every case; in 「次登」—“then climb” the 「登」—“climb” in two places (0113b12 · 0113b13): in one place 【元】【明】 read 隥 (rung), in the other 【宋】 reads 橙 (a graphic variant). The plain rendering follows the current reading.
7. Readings in Discourses 438 and 440 (nos. 035–040)—in Discourse 438, in 「或於細不可貫」—“some are too fine to impale,” the 「於」—“in” (0113b23): the three editions read 極 (extremely), that is, the three editions read ‘some are extremely fine and cannot be impaled’; in 「佛說是經已」—“When the Buddha had spoken this discourse,” the 「是」—“this” (0113b26): the three editions read 此 (this, another word); in Discourse 440, the character 「渧」—“drop” in four places (0113c16 · 0113c17 · 0113c18 · 0113c23): the three editions read 滴 (drop, another character) in every case. The plain rendering follows the current reading.
8. Readings in Discourses 442 and 443 (nos. 041–045)—in Discourse 442, in 「世尊甲上土甚少少耳」—“the soil on the World-Honored One’s nail is very, very little,” the 「上」—“on” (0114a24): the three editions lack it; in 「亦復如是」—“so it is likewise” of the enumeration at the end of the discourse, the 「復」—“also” in two places (0114b07 · 0114b09): the three editions lack it; in 「眾生不知法、律者」—“the beings who do not know the Dharma and Discipline,” the 「者」—“those who” (0114b10): the three editions lack it; at the end of Discourse 443, in 「如是今生、當生」—“so with ‘arises now’ and ‘will arise,’” the 「生」—“arise” (0114c25): the three editions read 生亦如是 (arise, likewise), that is, the three editions read ‘so with “arises now” and “will arise,” likewise.’ The plain rendering follows the current reading.
9. Readings in Discourses 445, 447, 448, and 449 (nos. 046–049)—in Discourse 445, in 「孤獨園」—“Anāthapiṇḍada’s Park,” the 「孤」—“orphan” (0115a06): 【大】 reads 狐 (fox), and the current reading follows 【麗-CB】 (a revision in the current edition); in Discourse 447, in 「是名比丘常與界俱」—“This is called bhikṣus always going together with the elements,” the 「界」—“elements” (0115b21): the three editions read 眾 (assembly), that is, the three editions read ‘always going together with the assembly’; in the verse of Discourse 448, in 「眾生與界俱」—“Beings go together with the elements,” the 「界」—“elements” (0115c04): 【大】 reads 果 (fruit), and the current reading follows 【麗-CB】 (a revision in the current edition), while the same phrase in Discourse 446〔T02 0115a22〕 has no collation note; in Discourse 449, in 「當善分別種種界」—“you should discern well the various elements,” the 「種」—“various” (0115c13): the three editions read 種諸 (the various). The plain rendering follows the current reading.
10. Readings in Discourse 452 (nos. 050–055)—in the sentences 「緣眼觸生眼觸生受，緣眼觸生受生眼觸生愛」—“conditioned by eye-contact arises contact-born feeling of the eye; conditioned by contact-born feeling of the eye arises contact-born craving of the eye” and 「緣意觸生意觸生受，緣意觸生受生意觸生愛」—“conditioned by mind-contact arises contact-born feeling of the mind; conditioned by contact-born feeling of the mind arises contact-born craving of the mind,” the 「觸生」—“contact-born” in six places (three at 0116a12 · one at 0116a13 · two at 0116a14): 【元】【明】 lack it in every case, that is, 【元】【明】 read in the form ‘conditioned by eye-contact arises eye-feeling; conditioned by eye-feeling arises eye-craving,’ close to the sentence 「緣眼觸生眼受」—“conditioned by eye-contact arises eye-feeling” of Discourse 453. The current reading follows 【大】; the plain rendering follows the current reading and makes the sense run by the context, without changing a character.

Punctuation: in Discourse 408 the base text reads 「或說有常，或說無常……」—“some said it is eternal, some said it is not eternal…”〔T02 0109b09〕; Discourse 411 reads 「或論說王事……」—“some talked of the affairs of kings…”〔T02 0109c15〕; Discourse 412 reads 「諍論之聲……如是廣說，乃至」—“the sound of quarrelsome talk… as explained at length thus, up to”〔T02 0109c29〕; Discourse 415 reads 「即詣食堂……如是廣說，乃至」—“at once went to the dining hall… as explained at length thus, up to”〔T02 0110b12〕; Discourse 410 reads 「如是我聞：一時……如上廣說」—“Thus have I heard. At one time… as explained at length above”〔T02 0109c04〕; Discourse 446 reads 「爾時，世尊告諸比丘……廣說如上」—“Then the World-Honored One said to the bhikṣus… as explained at length above”〔T02 0115a13〕; Discourse 448 reads 「竹園……如上廣說已」—“the Bamboo Grove… having explained at length as above”〔T02 0115b25〕; Discourse 449 reads 「眾生常與界俱，與界和合……」—“Beings always go together with the elements, join with the elements…”〔T02 0115c07〕; they mark the abbreviation with 「……」—“…”, and the plain rendering in every case records the abbreviation as it is without supplying what is passed over. The words of the certain bhikṣu in Discourse 422, 「唯此大熱，復有大熱過於此者，甚可怖畏，無有過上」—“Only this great heat—is there another great heat surpassing this, more fearful still, with nothing beyond it”〔T02 0111b14〕, end with 「。」—“.” in the base text; following the questioning sense of its 「復有」—“is there another,” the plain rendering gives it as a question; the World-Honored One’s answer after it opens directly in the base text with a quotation mark, 「如是，比丘」—“So it is, bhikṣu”〔T02 0111b15〕, without the words 「佛告」—“the Buddha said,” and the plain rendering records it without supplying them. In Discourse 422, 「一向與烔然」—“wholly ablaze”〔T02 0111b12〕 has no object after 「與」—“with”; it is copied as it stands. In Discourse 449, 「與，飲酒界俱」—“go together with the element of drinking”〔T02 0115c10〕 and 「與，不飲酒界俱」—“go together with the element of not drinking”〔T02 0115c12〕 have a comma after 「與」—“with” in the base text; the characters are copied as they stand, and the plain rendering reads straight through. In Discourse 452, 「緣眼觸生眼觸生受」—“conditioned by eye-contact arises contact-born feeling of the eye”〔T02 0116a11〕 is copied without change. Further, in the passages of Discourses 407, 435, 436, 437, 447, 452, 453, and 454, the base text opens each paragraph with an opening quotation mark and does not close it (as at the head of 「過去世時」—“In a past age” in Discourse 407〔T02 0109a08〕; in the passage of the thirteen venerables in Discourse 447, only the passage on Ānanda〔T02 0115b16〕 has no opening quotation mark), and the plain rendering closes them paragraph by paragraph; the man’s thought and speech in Discourse 407, 「宿命所作」—“what you did in former lives” in Discourse 414, and the words of someone in Discourse 436 all stand within inner quotation marks, and the plain rendering records them within inner quotation marks. The end of Discourse 447 reads 「佛說是經時。」—“When the Buddha was speaking this discourse.”〔T02 0115b22〕, copied without changing it to 「已」—“had spoken.” The line of the mind faculty in the forward statement of Discourse 454 reads 「緣意受生意想，緣意想生意覺」—“conditioned by mind-feeling arises mind-perception; conditioned by mind-perception arises mind-thought”〔T02 0116b25〕, without the link of 「欲」—“desire”; the passage of reverse denial reads 「非緣種種覺生種種想」—“it is not that conditioned by the various thoughts arise the various perceptions”〔T02 0116b29〕, likewise without the link of 「欲」—“desire”; copied without supplying it.

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 446 occupies nine lines in the base text (0115a15–0115a23), each line of two phrases; at the head of the first line stands the opening quotation mark of the World-Honored One’s words, and at the end of the last line the closing mark; the one verse of Discourse 448 occupies nine lines in the base text (0115b26–0115c05), in the same line form. The plain rendering records them both 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 twelve items of the selection on the truths, those that correspond to the discourses of this fascicle have been listed in the table above; of them, the two items The Reasoned and The Truth of Arising have no shared words in this fascicle (fourth topic). The four items of the particular uddāna of the selection on the elements all have correspondences; of the seven items after them, only the two items The Nature of Difference and Finally, the Fool have shared words, and for the five items Mutual Inclusion of the Three and the Seven Elements · Views and Notions · And the Marvellous · Establishment · Quiescence, no direct mātṛkā gloss is found for these discourses.

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

The Taishō notes number thirty-six, recorded for thirty-four discourses (Discourses 440 and 442 have two each, one at the head of the discourse and one at the enumeration at the end of the discourse; the one note of Discourse 431 is a cross-reference marked 「cf.」—“cf.”); Discourses 407–442 fall under 「S. 56.」—“S. 56.” and Discourses 445–454 under 「S. 14.」—“S. 14.”; fourteen discourses, Discourses 413, 414, 415, 419, 420, 424, 425, 426, 432, 433, 434, 435, 443, and 444, have none recorded. The anchor of the one note of Discourse 450 is at the head of the enumeration at the end of the discourse; none is recorded at the head of the discourse. Discourses 409 and 410 both record 「S. 56. 7. Vitakkā.」, Discourses 436 and 437 both record 「S. 56. 44. Kūṭāgāra.」, Discourses 446 and 448 both record 「S. 14. 16. Sagātha.」, and Discourses 452 and 453 share a number, the latter adding 「&c.」—“&c.”; copied as originally recorded. 「Cintā.」 of Discourse 407 and 「Cintā.」 of Discourse 408 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: 「世間思惟 Lokacinta.」 (0109a03, worldly thinking); 「薩羅多吒迦 Seyyathīdaṃ(?)」 (0113c27, Saluoduozhajia); 「Gaṅgā.」 (0113c27); 「Yamunā.」「Sarabhū.」「Aciravatī.」「Mahī.」 (0113c28); 「大迦葉 Mahā-Kasyapa.」 (0115b01, Mahākāśyapa); 「頭陀行 Dhuta.」 (ascetic practice) 「Sāriputta.」 (0115b03); 「大目揵連 Mahā-Moggalāna.」 (0115b05, Mahāmaudgalyāyana); 「Anuruddha.」 (0115b06); 「Upāli.」 (0115b11); 「富樓那 Puṇṇa.」 (0115b13, Pūrṇa); 「Ānanda.」 (0115b16); 「Devadatta.」 (0115b19). The text of the discourse reads 「頭陀苦行」—“austere in ascetic practice”〔T02 0115b03〕 and the note 「頭陀行」—“ascetic practice”; copied as found.

③ Variants of the Alternate Translation: no parallel discourse is found in the Alternate Translation (see the second topic). The similes and proper names of the discourses that appear in the Compendium of Topics have been listed in the third and sixth topics; the rest—the four kinds of army · the lotus-root hole · the deep precipice · the great hot hell · the great dark hell · the thousand suns and thousand moons · the small and middling thousandfold worlds · the wheel of five linked spokes · the stairway of steps · the ladder of rungs · the spear · the creatures in the water · earth and stones · the lake · the drop · the lump of clay · the pear · the fingernail · the soil on the nail · the ball of eye-salve · the small log · the great sea · glue and lacquer · conch and milk · worldly thinking · thoughts of greed · thoughts of hatred · thoughts of harming · thoughts of kin · thoughts of country and people · thoughts of not dying · Prasenajit · Bimbisāra · Sudatta · wisdom · unbroken comprehension · Kauṇḍinya · Mahākāśyapa · Śāriputra · Maudgalyāyana · Aniruddha · Śroṇa Koṭiviṃśa · Dravya · Upāli · Pūrṇa · Kātyāyana · Rāhula · Devadatta · Ānanda · the various elements · going together with the elements · joining with the elements—are not found as words in the passages of the treatise text that correspond〔not found: each word was searched verbatim through the whole of the selection on the truths and the selection on the elements in the Compendium of Topics, and none was found〕.