雜阿含經 卷第十七Saṃyukta Āgama · Fascicle 17

Placement of the passage as a whole. This unit is the whole of Fascicle 17 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第十七」—“Saṃyukta Āgama, Fascicle 17”〔T02 0116c08〕; 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”〔T02 0116c10〕; the chapter title 「雜因誦第三品之五」—“Recitation on Miscellaneous Causes, Chapter Three, Part Five”〔T02 0116c11〕; thirty-five discourses (discourse numbers 456 to 489, and Discourse 455 after the closing title); ten verses (Discourses 461–463 spoken by the venerable Ānanda, Discourses 467–473 by the World-Honored One); no summary verse; the closing title 「雜阿含經卷第十七」—“Saṃyukta Āgama, Fascicle 17”〔T02 0125a05〕 stands after Discourse 489 and before Discourse 455. There are 11,168 Chinese characters in the sūtra text (the three lines of the title counted separately, 27). There are five dwelling places: Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park (Discourses 456, 458, 459, 482–484, and 455); Śrāvastī, in the Hall of Deer Mother in the Eastern Park (Discourse 457); Kauśāmbī, in Ghoṣila’s Park (Discourses 460–464); Rājagṛha, in the Kalandaka Bamboo Grove (Discourses 465–476, 478–480, and 485–489); the country of Icchānaṅgala, in the Icchānaṅgala Grove (Discourse 481); Discourse 477 records no dwelling place. The speaker is mostly the World-Honored One addressing the bhikṣus; in Discourse 456, a certain bhikṣu and the bhikṣus ask; in Discourse 457, the bhikṣu Vakkalin asks; in Discourse 459, a brāhmaṇa asks; in Discourses 460–463, the householder Ghoṣila asks and the venerable Ānanda answers; in Discourse 464, the venerable Ānanda asks three times, and the elder, the five hundred bhikṣus, and the World-Honored One give three answers; in Discourses 465–468, the venerable Rāhula asks; in Discourse 473, a certain bhikṣu asks; in Discourse 474, the venerable Ānanda asks; in Discourse 476, a certain bhikṣu asks; in Discourse 482, the World-Honored One teaches for the householder Anāthapiṇḍada, and the venerable Śāriputra takes it up; in Discourse 484, the venerable Ānanda and the venerable Bhadra discuss with each other; in Discourse 485, King Bimbisāra and the venerable Udāyin ask together. The first ten discourses (Discourses 456–465) treat the elements, and the last twenty-five (Discourses 466–489 and 455) treat feeling; Discourse 455 again treats the elements. The mirror set against them is the gate of the feelings in the Compendium of Topics of the Yogācārabhūmi (fascicle 96 of the treatise). The Taishō collation notes record fifty-seven variant readings (nine of them revision rows in the current edition), see the ninth topic; the Saṃyutta coordinates carried in the Taishō notes number twenty, see the tenth topic.

I. Doctrinal-Outline Placement

The place of Fascicle 17—the head of the fascicle in the base text:

「雜阿含經」—“Saṃyukta Āgama”〔T02 0116c08〕「卷第十七」—“Fascicle 17”〔T02 0116c08〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0116c10〕 「雜因誦第三品之五」—“Recitation on Miscellaneous Causes, Chapter Three, Part Five”〔T02 0116c11〕

The closing title at the end of the fascicle reads 「雜阿含經卷第十七」—“Saṃyukta Āgama, Fascicle 17”〔T02 0125a05〕, after Discourse 489; after the closing title there is still one discourse, Discourse 455, which begins 「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 0125a06〕 and ends 「如內六入處，外六入處亦如是說」—“As with the six internal sense bases, so too the six external sense bases are to be taught”〔T02 0125a29〕. The sequence of discourses begins at (456): 「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 0116c12〕. This fascicle is the fascicle of the Connected Discourses on Feeling; the discourses at the head of the fascicle treat the elements, carrying on the thread of the preceding section, the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements.

Dwelling places (all verbatim from the base text):

• Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park—「如是我聞：一時，佛住舍衛國祇樹給孤獨園」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0116c12〕: Discourse 456; the same phrase is also found at〔T02 0117a21〕〔T02 0117c02〕〔T02 0123a23〕〔T02 0123b20〕〔T02 0125a06〕: Discourses 458, 459, 483, 484, and 455. In Discourse 482 the phrase is followed by 「夏安居時」—“at the time of the summer retreat”〔T02 0122c25〕; Discourse 484 further records 「爾時，尊者跋陀羅比丘及尊者阿難俱住祇樹給孤獨園」—“At that time the venerable bhikṣu Bhadra and the venerable Ānanda were staying together in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0123b21〕.
• Śrāvastī, in the Hall of Deer Mother in the Eastern Park—「如是我聞：一時，佛住舍衛國東園鹿子母講堂」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Hall of Deer Mother in the Eastern Park”〔T02 0117a03〕: Discourse 457.
• Kauśāmbī, in Ghoṣila’s Park—「如是我聞：一時，佛住拘睒彌國瞿師羅園」—“Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park”〔T02 0117c23〕: Discourse 460; the same phrase is also found at〔T02 0118a08〕〔T02 0118a20〕〔T02 0118b02〕〔T02 0118b15〕: Discourses 461–464.
• 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 0118c24〕: Discourse 465; the same phrase is also found at〔T02 0119a11〕〔T02 0119a22〕〔T02 0119b11〕〔T02 0119c07〕〔T02 0119c28〕〔T02 0120b15〕〔T02 0120c08〕〔T02 0121a02〕〔T02 0121a19〕〔T02 0121b26〕〔T02 0121c13〕〔T02 0122a02〕〔T02 0122a15〕〔T02 0122a26〕〔T02 0123c21〕〔T02 0124b18〕〔T02 0124b28〕〔T02 0124c10〕〔T02 0124c22〕: Discourses 466–476, 478–480, and 485–489.
• The country of Icchānaṅgala, in the Icchānaṅgala Grove—「如是我聞：一時，佛住壹奢能伽羅國壹奢能伽羅林中」—“Thus have I heard. At one time the Buddha was staying in the country of Icchānaṅgala, in the Icchānaṅgala Grove”〔T02 0122b13〕: Discourse 481.
• No dwelling place recorded—Discourse 477, 「如異比丘問經，尊者阿難所問經亦如是」—“As in the discourse asked by a certain bhikṣu, so too the discourse asked by the venerable Ānanda”〔T02 0121c29〕, lacks 「如是我聞」—“Thus have I heard”; recorded as it stands, not supplied.

The types of the thirty-five 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 (following the discourses’ own form; only shared forms are recorded, their meaning is not judged):

1. Discourse 456—the seven elements and attainment: the element of light, the element of purity, the elements of the four formless spheres, and the element of cessation; for each it is asked 「何因緣可知」—“by what condition can it be known,” and for each 「以何正受而得」—“by what attainment is it reached.”
2. Discourse 457—speech arising conditioned by an element: the udāna phrase, 「緣界故生說，非不界」—“conditioned by an element arises speech, never without an element”; the inferior element, the middling element, and the superior element each give rise to their speech, views, perceptions, and so on up to rebirth; the bhikṣu Vakkalin asks about the view concerning the Fully and Perfectly Awakened One.
3. Discourse 458—perceptions arising from a cause: the perceptions of desire, of hatred, and of harming, and the perceptions of deliverance and of non-harming, each conditioned by its element; on each of the two sides, one simile of a great fire in the wilderness.
4. Discourse 459—self-made and made by another: a brāhmaṇa asks, and the Buddha questions him in return with the element of endeavour, the element of steadfastness, the element of firmness, the element of going forth, and the element of making.
5. Discourses 460–463—the householder Ghoṣila asks the venerable Ānanda four times: the same question about the various elements (Discourses 460, 461, and 463 read 「所說種種界。云何為種種界」—“The various elements that are spoken of—what are the various elements?”; Discourse 462 reads 「云何名為種種界」—“what are called the various elements?”), with four different answers (the basis of joy, the basis of sorrow, the basis of equanimity · the three realms of desire, form, and the formless · the three of the realm of form, the formless realm, and cessation · the three elements of escape), and the last three discourses each speak a verse.
6. Discourse 464—calm and insight and the elements of liberation: the venerable Ānanda asks the elder, asks the five hundred bhikṣus, and asks the Buddha, and in all three places the answer is the same.
7. Discourses 465–468—Rāhula’s four questions: the same question, 「云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使」—“How should one know and how should one see so that in this conscious body of mine and in all the signs of external objects there is no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches?”, with four different answers (the six elements as not self · contact as the cause of the three feelings · the three feelings and three notions · the three feelings and three fetters), and the last two discourses each speak a verse.
8. Discourses 469–473—the ordinary person’s and the noble one’s suffering in feeling, and the arising of feeling: the deep abyss · the two poisoned darts · the wild wind · the guesthouse · all feelings being suffering; all five discourses speak a verse; the four verses of Discourses 470–473 alike open their latter part with 「比丘勤方便，正智不傾動」—“The bhikṣu strives with skilful means, with right knowledge, unshaken,” while the verse of Discourse 468 reads 「比丘勤精進，正知不動轉」—“The bhikṣu strives with vigour, with clear comprehension, unmoving.”
9. Discourse 474—all feelings being suffering · gradual stilling · gradual quieting · the superior quieting.
10. Discourses 475–480—the eight phrases on examining feeling: feeling, the origin of feeling, the cessation of feeling, the path leading to the origin of feeling, the path leading to the cessation of feeling, the gratification in feeling, the danger in feeling, the escape from feeling; Discourse 475, the Tathāgata Vipaśyin; Discourse 476, a certain bhikṣu; Discourse 477, carried over from the preceding discourse; Discourse 478, the World-Honored One asks; Discourse 479, the Buddha speaks of his own knowing as it really is; Discourse 480, ascetics and brāhmaṇas.
11. Discourse 481—feeling arising from the three conditions of desire, thought, and contact; wrong view up to wrong knowledge, right view up to right knowledge; the five phrases on the condition.
12. Discourses 482 and 483—the joy of seclusion, and the carnal, the non-carnal, and the beyond-the-non-carnal.
13. Discourse 484—the foremost of seeing, hearing, happiness, perception, and existence.
14. Discourse 485—one feeling up to innumerable feelings; two feelings, the higher happiness, the four kinds of happiness.
15. Discourses 486–489—one thing up to ten things: two gates (weariness · contemplation) × two fruits (attaining the ending of the outflows · the utter end of suffering).
16. Discourse 455—conditioned by the various elements arise the various contacts, perceptions, desires, thoughts, fevers, and quests, stated forward and barred in reverse.

Speakers: in Discourse 456 the questioner is first 「異比丘」—“a certain bhikṣu,” then 「諸比丘」—“the bhikṣus” (「諸比丘白佛言：「世尊！彼光界，乃至滅界，以何正受而得？」」—“The bhikṣus said to the Buddha: ‘World-Honored One! The element of light, up to the element of cessation—by what attainment are they reached?’”〔T02 0116c24〕); recorded as it stands. In Discourse 457 the questioner is 「婆迦利比丘」—“the bhikṣu Vakkalin,” 「在佛後執扇扇佛」—“standing behind the Buddha and fanning him with a fan”〔T02 0117a13〕. In Discourses 460–462 the venerable Ānanda’s answer opens with 「告」—“said to” (「尊者阿難告瞿師羅長者」—“The venerable Ānanda said to the householder Ghoṣila”〔T02 0117c26〕〔T02 0118a11〕〔T02 0118a23〕), and in Discourse 463 with 「答」—“answered” (「尊者阿難答瞿師羅長者」—“The venerable Ānanda answered the householder Ghoṣila”〔T02 0118b05〕); recorded as they stand. The verses of Discourses 461–463 are spoken by the venerable Ānanda. In Discourse 464 the one questioned is named 「上座上座名者」—“the elder named Elder”〔T02 0118b16〕, and in Ānanda’s words it reads 「我今詣上座名上座者」—“I went to the elder named Elder”〔T02 0118c14〕; the word order differs in the two places, recorded as it stands and not altered; the three answers of the elder, the five hundred bhikṣus, and the World-Honored One all open with 「當以二法專精思惟」—“he should reflect single-mindedly with two things.” In Discourses 466–468 there is no 「諦聽，善思」—“Listen carefully, reflect on it well” before the Buddha’s answer; Discourse 465 has it. In Discourse 470 the World-Honored One first asks 「凡夫、聖人有何差別」—“What is the difference between the ordinary person and the noble one?”; the bhikṣus ask him to teach with 「世尊是法根、法眼、法依」—“The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma”; the World-Honored One first speaks one section, and then begins the full teaching with 「諦聽，善思，當為汝說」—“Listen carefully, reflect on it well, and I will explain it for you”〔T02 0120a08〕; Discourse 478 follows the same form of request. At the end of Discourse 475, 「如毘婆尸佛，如是式棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，及我釋迦文佛，未成佛時思惟觀察諸受，亦復如是」—“As with the Buddha Vipaśyin, so with the Buddha Śikhin, the Buddha Viśvabhū, the Buddha Krakucchanda, the Buddha Kanakamuni, the Buddha Kāśyapa, and I, the Buddha Śākyamuni: when we had not yet become Buddhas, we reflected on and examined the feelings in the same way”; in 「及我釋迦文佛」—“and I, the Buddha Śākyamuni”〔T02 0121c11〕, the 「我」—“I” is the Buddha’s self-reference, so this sentence is the Buddha’s speech; it stands after 「佛說此經已」—“When the Buddha had spoken this discourse,” and its place is recorded as it stands. Discourse 477 is the compilers’ words, carrying on from the preceding discourse (the discourse asked by a certain bhikṣu · the discourse asked by the venerable Ānanda). At the end of Discourse 480, 「如沙門、非沙門，如是沙門數、非沙門數亦如是」—“As with ascetics and non-ascetics, so too with those counted among ascetics and those not counted among ascetics”〔T02 0122b11〕, and at the end of Discourse 455, 「如內六入處，外六入處亦如是說」—“As with the six internal sense bases, so too the six external sense bases are to be taught”〔T02 0125a29〕, both stand after the sentence 「佛說」—“the Buddha had spoken,” and are the compilers’ words. In Discourse 482, after the householder departs, 「爾時，尊者舍利弗於眾中坐」—“At that time the venerable Śāriputra was sitting in the assembly”〔T02 0123a09〕; within Śāriputra’s words to the Buddha, the Buddha’s exhortation to the householder is repeated at an inner level, and the Buddha confirms it with 「如是，如是」—“So it is, so it is.” The whole of Discourse 484 is the words of two people, the venerable Ānanda and the venerable Bhadra; the discourse ends 「時，二正士共論說已，從座起去」—“Then the two worthy ones, having discussed together, rose from their seats and departed”〔T02 0123c19〕, with no sentence 「佛說」—“the Buddha had spoken.” In Discourse 485 there is first the dispute of King Bimbisāra and the venerable Udāyin, 「如是三說」—“said thus three times”; afterwards they go together to the Buddha, Udāyin 「以先所說，廣白世尊」—“reported to the World-Honored One in full what had been said before,” and the Buddha answers Udāyin.

Verses: ten in this fascicle (line by line in the seventh topic)—Discourse 461, four lines of eight phrases; Discourse 462, four lines of eight phrases; Discourse 463, four lines of eight phrases; Discourse 467, five lines of ten phrases; Discourse 468, eleven lines of twenty-two phrases; Discourse 469, nine lines of eighteen phrases; Discourse 470, eight lines of sixteen phrases; Discourse 471, ten lines of twenty phrases; Discourse 472, eleven lines of twenty-two phrases; Discourse 473, six lines of twelve phrases; seventy-two lines and one hundred and forty-four phrases in all, all of five characters. Those of Discourses 461–463 are spoken by the venerable Ānanda, those of Discourses 467–473 by the World-Honored One. This fascicle has no summary verse.

Abbreviated text (three omissions within a discourse, one abbreviation at the end of a discourse, one abbreviation within a discourse, one carried-over discourse, one compilers’ list at the end of a discourse, and one list in the Buddha’s words at the end of a discourse):

The 「亦如是說」—“are to be spoken of in the same way” of the abbreviated texts appears four times in all: 〔T02 0117c29〕〔T02 0118a03〕〔T02 0118a06〕〔T02 0125a29〕; 「亦如是廣說」—“this too is to be taught at length in the same way” appears once: 〔T02 0125a23〕. The plain rendering abbreviates all of them as they stand and does not supply what is passed over. In Discourse 457, the three characters 「如是中」—“so too with the middling”〔T02 0117a10〕 in the course of the discourse point to the middling element by the form of the inferior element; this too is an omission within the discourse, recorded as it stands. In Discourse 464, the answers of the five hundred bhikṣus and of the World-Honored One, 「乃至滅界，如上座所說」—“up to the element of cessation, as the elder said” and 「乃至滅界，如五百比丘所說」—“up to the element of cessation, as the five hundred bhikṣus said,” omit the middle part with 「乃至」—“up to”; recorded as they stand.

The uddāna of the Compendium of Topics (fascicle 96 of the treatise, two verses on the gates of the feelings; only their order is recorded; for their correspondence to this fascicle, see the tenth topic ①):

「自性、與因緣、見、染、數取趣、」—“Intrinsic Nature, And Conditions, Seeing, Defilement, The Person,”〔T30n1579 0850c15〕 「轉差別、道理、寂靜、後觀察。」—“Differences in Turning, The Reasoning, Quiescence, Finally, Examination.”〔T30n1579 0850c16〕

「受生起、劣等、諸受相差別、」—“The Arising of Feeling, Inferior and the Rest, Differences in the Characteristics of Feelings,”〔T30n1579 0851b26〕 「見等為最勝、知差別、問、記。」—“Seeing and the Rest as Supreme, Knowing the Differences, Questioning, Declaring.”〔T30n1579 0851b27〕

The two verses hold sixteen items in all: nine in the first verse and seven in the second (「問」—“Questioning” and 「記」—“Declaring” each counted as one item).

II. Collation with the Alternate Translations

For the thirty-five discourses of this fascicle, no corresponding discourse is found in the Alternate Translation of the Saṃyukta Āgama (Taishō volume 2, no. 100)—among the Taishō notes for this fascicle, not one marks a discourse number of the Alternate Translation, nor is there the word ‘Alternate Translation.’ This fascicle has no collation notes against the Alternate Translation. No correspondence is constructed.

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 gates of the feelings in the Compendium of Topics, are the passages of the treatise text that share the same words, verbatim, with the text of the discourses of this fascicle (the names of the treatise’s uddāna items are appended beneath each heading, as readings; see the first topic); where the words differ this is marked, and the sūtra is not changed by the treatise, nor the treatise by the sūtra.

The three feelings · contact as cause, contact as origin (Discourses 466, 475, 476, and 478 · Intrinsic Nature, And Conditions)

• Sūtra: 「有三受——苦受、樂受、不苦不樂受」—“There are three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling”〔T02 0119a15〕; 「此三受何因、何集、何生、何轉」—“What is the cause of these three feelings, what is their origin, from what are they born, by what do they turn?”〔T02 0119a16〕; 「謂此三受，觸因、觸集、觸生、觸轉」—“these three feelings have contact as their cause, contact as their origin; they are born from contact and turn by contact”〔T02 0119a17〕; 「觸集是受集，觸滅是受滅」—“the origin of contact is the origin of feeling; the cessation of contact is the cessation of feeling”〔T02 0121c03〕
• Treatise: 「略說三受，是受自性」—“The three feelings, briefly stated, are the intrinsic nature of feeling”〔T30n1579 0850c23〕; 「三品類觸，是受因緣」—“the three classes of contact are the conditions of feeling”〔T30n1579 0850c24〕

The shared words are 「三受」—“the three feelings,” 「觸」—“contact,” and 「因」—“cause”; the sūtra has 「觸因、觸集、觸生、觸轉」—“contact as their cause, contact as their origin, born from contact, turning by contact,” the treatise 「是受因緣」—“are the conditions of feeling”; the sūtra 「觸集是受集」—“the origin of contact is the origin of feeling,” the treatise 「三品類觸」—“the three classes of contact”: the words differ.

Pleasant feeling with the notion of suffering · painful feeling with the notion of a sword’s thrust · neither-painful-nor-pleasant feeling with the notion of impermanence (Discourse 467 · Seeing)

• Sūtra: 「觀於樂受而作苦想，觀於苦受作劍刺想，觀不苦不樂受作無常想」—“See pleasant feeling with the notion of suffering, see painful feeling with the notion of a sword’s thrust, see neither-painful-nor-pleasant feeling with the notion of impermanence”〔T02 0119a27〕; 「是名正見」—“this is called right view”〔T02 0119b02〕; the verse 「觀樂作苦想，苦受同劍刺」—“Seeing pleasure with the notion of suffering, painful feeling as a sword’s thrust”〔T02 0119b04〕
• Treatise: 「由此應觀樂受為苦」—“therefore pleasant feeling should be seen as suffering”〔T30n1579 0850c25〕; 「如中毒箭而未得拔，由此應觀苦受如箭」—“as when struck by a poisoned dart not yet drawn out; therefore painful feeling should be seen as a dart”〔T30n1579 0850c27〕; 「觀非苦樂受性是無常、性是滅法」—“seeing neither-painful-nor-pleasant feeling as by nature impermanent, by nature subject to cessation”〔T30n1579 0851a01〕; 「如是於受所生正見，能隨悟入諸有所受皆悉是苦」—“the right view thus produced with regard to feeling can follow on and penetrate that all that is felt is suffering”〔T30n1579 0851a01〕

The shared words are 「樂受」—“pleasant feeling,” 「苦受」—“painful feeling,” 「苦」—“suffering,” 「無常」—“impermanence,” 「滅」—“cessation,” and 「正見」—“right view”; the sūtra has 「作苦想」—“with the notion of suffering,” the treatise 「觀樂受為苦」—“seeing pleasant feeling as suffering”; the sūtra 「劍刺」—“a sword’s thrust,” the treatise 「箭」—“a dart” and 「毒箭」—“a poisoned dart”; the sūtra 「不苦不樂受」—“neither-painful-nor-pleasant feeling,” the treatise 「非苦樂受」—“feeling neither painful nor pleasant”; the sūtra 「無常、滅想」—“the notion of impermanence and cessation,” the treatise 「性是無常、性是滅法」—“by nature impermanent, by nature subject to cessation”: the words differ.

The three fetters · practising pure conduct (Discourses 468 and 470 · Defilement)

• Sūtra: 「為斷樂受貪使故，於我所修梵行」—“to abandon the fetter of greed toward pleasant feeling, pure conduct is practised under me”〔T02 0119b16〕; 「斷苦受瞋恚使故」—“to abandon the fetter of hatred toward painful feeling”〔T02 0119b17〕; 「斷不苦不樂受癡使故」—“to abandon the fetter of delusion toward neither-painful-nor-pleasant feeling”〔T02 0119b18〕; 「為貪使所使」—“he is driven by the fetter of greed”〔T02 0120a16〕; 「為恚使所使」—“he is driven by the fetter of hatred”〔T02 0120a17〕; 「為癡使所使」—“he is driven by the fetter of delusion”〔T02 0120a19〕
• Treatise: 「於樂受中有貪隨眠，於苦受中有瞋隨眠，於非苦樂無明隨眠」—“in pleasant feeling there is the latent tendency of greed, in painful feeling the latent tendency of hatred, in what is neither painful nor pleasant the latent tendency of ignorance”〔T30n1579 0851a03〕; 「為欲永害諸隨眠故，熟修梵行」—“in order to destroy the latent tendencies forever, one practises pure conduct thoroughly”〔T30n1579 0851a08〕

The shared words are 「樂受」—“pleasant feeling,” 「苦受」—“painful feeling,” 「貪」—“greed,” 「瞋」—“hatred,” and 「修梵行」—“practise pure conduct”; the sūtra has 「使」—“fetter,” the treatise 「隨眠」—“latent tendency”; the sūtra 「癡使」—“the fetter of delusion,” the treatise 「無明隨眠」—“the latent tendency of ignorance”; the sūtra 「於我所修梵行」—“pure conduct is practised under me,” the treatise 「熟修梵行」—“one practises pure conduct thoroughly”: the words differ.

The deep abyss of the great ocean · the dark pit of feeling (Discourse 469 · The Person)

• Sūtra: 「大海深嶮者，此世間愚夫所說深嶮」—“The deep abyss of the great ocean is the deep abyss as the fools of the world speak of it”〔T02 0119c08〕; 「是名大海極深嶮處」—“this is called the deepest abyss of the great ocean”〔T02 0119c11〕; 「愚癡無聞凡夫於此身生諸受」—“the foolish, unlearned ordinary person, when feelings arise in this body”〔T02 0119c12〕; 「多聞聖弟子於身生諸受」—“the learned noble disciple, when feelings arise in the body”〔T02 0119c14〕
• Treatise: 「無思擇力補特伽羅，受苦受時，心極憂悴」—“the person without the power of discernment, when feeling painful feeling, is utterly sorrowful and worn in mind”〔T30n1579 0851a09〕; 「是故名為現見圓滿冥闇受坑，難得其底」—“therefore it is called the dark pit of feeling, plainly seen and complete, whose bottom is hard to reach”〔T30n1579 0851a12〕; 「有思擇力補特伽羅，應知一切與上相違」—“the person with the power of discernment, it should be known, is in all respects the opposite of the above”〔T30n1579 0851a13〕

The shared words are 「受」—“feeling” and 「苦」—“pain”; the sūtra has 「愚癡無聞凡夫」—“the foolish, unlearned ordinary person,” the treatise 「無思擇力補特伽羅」—“the person without the power of discernment”; the sūtra 「多聞聖弟子」—“the learned noble disciple,” the treatise 「有思擇力補特伽羅」—“the person with the power of discernment”; the sūtra 「大海極深嶮處」—“the deepest abyss of the great ocean,” the treatise 「冥闇受坑」—“the dark pit of feeling”; the sūtra 「憂悲」—“grief and lament,” the treatise 「憂悴」—“sorrowful and worn”: the words differ.

Two poisoned darts · one poisoned dart (Discourse 470 · Differences in Turning)

• Sūtra: 「增長二受，若身受、若心受」—“he gives rise to two feelings, a bodily feeling or a mental feeling”〔T02 0120a11〕; 「譬如士夫身被雙毒箭」—“It is like a man struck in the body by two poisoned darts”〔T02 0120a12〕; 「譬如士夫被一毒箭，不被第二毒箭」—“It is like a man struck by one poisoned dart and not by a second”〔T02 0120a25〕; 「謂為貪、恚、癡所繫，為生、老、病、死、憂、悲、惱、苦所繫」—“he is bound by greed, hatred, and delusion; he is bound by birth, old age, sickness, death, sorrow, grief, vexation, and suffering”〔T02 0120a21〕
• Treatise: 「又於諸受心未解脫補特伽羅，但於苦受圓滿領納，猶如一人中二毒箭」—“Further, the person whose mind is not yet liberated with regard to the feelings, merely in painful feeling, takes it in completely, like a man struck by two poisoned darts”〔T30n1579 0851a14〕; 「二毒箭者，即喻三受或染心領納，謂由貪瞋癡；或相應領納，謂由生等苦」—“The two poisoned darts are a simile for the three feelings, taken in either with a defiled mind, namely through greed, hatred, and delusion, or by association, namely through birth and the other sufferings”〔T30n1579 0851a16〕; 「心解脫者，應知一切與上相違」—“the one whose mind is liberated, it should be known, is in all respects the opposite of the above”〔T30n1579 0851a19〕; 「此差別者，具領三受」—“the difference is that he takes in all three feelings”〔T30n1579 0851a20〕

The shared words are 「毒箭」—“poisoned dart,” 「貪」—“greed,” 「癡」—“delusion,” 「生」—“birth,” and 「苦」—“suffering”; the sūtra has 「雙毒箭」—“two poisoned darts,” the treatise 「二毒箭」—“two poisoned darts”; the sūtra 「恚」—“hatred,” the treatise 「瞋」—“hatred”; the sūtra 「身受」—“bodily feeling” and 「心受」—“mental feeling,” the treatise 「染心領納」—“taken in with a defiled mind” and 「相應領納」—“taken in by association”: the words differ. After 「猶如一人中二毒箭」—“like a man struck by two poisoned darts” in the treatise, the base text has 「？」—“?”; its place is recorded as it stands.

A wild wind in the sky · a whirlwind (Discourse 471 · Differences in Turning)

• Sūtra: 「譬如空中狂風卒起」—“It is like a wild wind suddenly rising in the sky”〔T02 0120b16〕; 「身中受風亦復如是」—“so too the winds of feeling in the body”〔T02 0120b18〕
• Treatise: 「應觀此受猶若旋風」—“this feeling should be seen as like a whirlwind”〔T30n1579 0851a23〕

The shared words are 「風」—“wind” and 「受」—“feeling”; the sūtra has 「狂風」—“a wild wind,” the treatise 「旋風」—“a whirlwind”: the words differ. The treatise matches it with the feeling that 「生已破壞消散不住速歸遷謝」—“once arisen breaks up and scatters, does not stay, and quickly passes away.”

Many kinds of people lodging in a guesthouse (Discourse 472 · Differences in Turning)

• Sūtra: 「譬如客舍種種人住」—“It is like a guesthouse where many kinds of people lodge”〔T02 0120c09〕; 「此身亦復如是，種種受生」—“So too this body: various feelings arise”〔T02 0120c11〕
• Treatise: 「應觀此受如客舍中羇旅色類」—“this feeling should be seen as like the kinds of travellers in a guesthouse”〔T30n1579 0851a24〕

The shared words are 「客舍」—“guesthouse” and 「受」—“feeling”; the sūtra has 「種種人住」—“many kinds of people lodge,” the treatise 「羇旅色類」—“the kinds of travellers”: the words differ. The treatise matches it with the feeling that 「少時經停，相似相續不速變壞」—“stays for a short while, continuing in like succession, not quickly breaking up.”

Carnal feeling · non-carnal feeling · feeling of attachment · feeling of deliverance (Discourses 471, 472, and 483 · Differences in Turning)

• Sūtra: 「樂無食、苦無食、不苦不樂無食受」—“pleasant non-carnal, painful non-carnal, neither-painful-nor-pleasant non-carnal feeling”〔T02 0120b22〕; 「樂出要受、苦出要受、不苦不樂出要受」—“pleasant feeling of deliverance, painful feeling of deliverance, neither-painful-nor-pleasant feeling of deliverance”〔T02 0120c16〕; 「樂貪著受、苦貪著受、不苦不樂貪著受」—“pleasant feeling of attachment, painful feeling of attachment, neither-painful-nor-pleasant feeling of attachment”〔T02 0120c15〕; 「有食念者、有無食念者、有無食無食念者」—“there are those with carnal gladness, those with non-carnal gladness, those with gladness beyond the non-carnal”〔T02 0123a24〕; 「謂五欲因緣生念」—“gladness arising conditioned by the five sense pleasures”〔T02 0123a29〕
• Treatise: 「有味受者，諸世間受。無味受者，諸出世受」—“Savoury feelings are the mundane feelings; unsavoury feelings are the supramundane feelings”〔T30n1579 0851a26〕; 「依耽嗜受者，於妙五欲諸染污受」—“feelings of relishing are the defiled feelings toward the fine five sense pleasures”〔T30n1579 0851a27〕; 「依出離受者」—“feelings of renunciation are”〔T30n1579 0851a28〕

The shared words are 「受」—“feeling” and 「五欲」—“the five sense pleasures”; the sūtra has 「食受」—“carnal feeling” and 「無食受」—“non-carnal feeling,” the treatise 「有味受」—“savoury feeling” and 「無味受」—“unsavoury feeling”; the sūtra 「貪著受」—“feeling of attachment,” the treatise 「依耽嗜受」—“feeling of relishing”; the sūtra 「出要受」—“feeling of deliverance,” the treatise 「依出離受」—“feeling of renunciation”: the words differ.

All feelings are suffering (Discourses 473, 474, and 485 · The Reasoning)

• Sūtra: 「我以一切行無常故，一切諸行變易法故，說諸所有受悉皆是苦」—“Because all formations are impermanent, because all formations are subject to change, I say that all feelings whatsoever are suffering”〔T02 0121a09〕; 「我以一切行無常故，一切行變易法故」—“Because all formations are impermanent, because all formations are subject to change”〔T02 0121a26〕; 「如說所有受，皆悉是苦，是名我說一受」—“As when it is said that all feelings whatsoever are suffering; this is called my teaching one feeling”〔T02 0124a07〕
• Treatise: 「由此道理，當知諸受皆悉是苦」—“by this reasoning, it should be known that all feelings are suffering”〔T30n1579 0851b05〕; 「又諸苦受，一切眾生現知是苦，不假成立」—“Further, painful feelings all beings plainly know to be suffering; this needs no proof”〔T30n1579 0851b01〕

The shared words are 「行」—“formations,” 「無常」—“impermanent,” and 「皆悉是苦」—“are all suffering”; the sūtra has 「變易法」—“subject to change,” the treatise 「變壞法」—“subject to decay” (「變壞法故，應知是苦」—“because subject to decay, they should be known as suffering”); the sūtra 「諸所有受」—“all feelings whatsoever,” the treatise 「諸受」—“the feelings”: the words differ.

Gradual stilling · gradual quieting · the superior quieting (Discourse 474 · Quiescence)

• Sūtra: 「我以諸行漸次寂滅故說，以諸行漸次止息故說」—“I say it because of the gradual stilling of formations, I say it because of the gradual quieting of formations”〔T02 0121a28〕; 「初禪正受時，言語寂滅」—“in the attainment of the first dhyāna, speech is stilled”〔T02 0121b02〕; 「想受滅正受時，想受寂滅」—“in the attainment of the cessation of perception and feeling, perception and feeling are stilled”〔T02 0121b08〕; 「復有勝止息、奇特止息、上止息、無上止息」—“There is further the superior quieting, the rare quieting, the higher quieting, the unsurpassed quieting”〔T02 0121b18〕; 「於貪欲心不樂、解脫」—“the mind takes no delight in desire and is liberated”〔T02 0121b22〕
• Treatise: 「又彼諸受，應知略有三種寂靜」—“Further, of those feelings, it should be known that there are briefly three kinds of quiescence”〔T30n1579 0851b06〕; 「當知此中，暫時不行，名為寂靜；令其究竟成不行法，名為止息」—“It should be known that here, ceasing to operate for a time is called quiescence; making them finally become things that do not operate is called quieting”〔T30n1579 0851b09〕; 「即此語言，若正證入初靜慮定，即便寂靜」—“this very speech, when one rightly realizes and enters the concentration of the first meditation, becomes quiescent”〔T30n1579 0851b12〕; 「說其心於貪瞋癡離染解脫」—“it is said that his mind is free of defilement and liberated from greed, hatred, and delusion”〔T30n1579 0851b20〕

The shared words are 「止息」—“quieting,” 「言語」—“speech,” and 「解脫」—“liberated”; the sūtra has 「寂滅」—“stilling,” the treatise 「寂靜」—“quiescence”; the sūtra 「初禪正受」—“the attainment of the first dhyāna,” the treatise 「初靜慮定」—“the concentration of the first meditation”; the sūtra 「貪欲」—“desire” and 「恚、癡」—“hatred and delusion,” the treatise 「貪瞋癡」—“greed, hatred, and delusion”; the sūtra 「心不樂」—“the mind takes no delight,” the treatise 「離染」—“free of defilement”: the words differ.

The eight phrases on examining feeling · the seven aspects (Discourses 475–480 · Finally, Examination)

• Sūtra: 「云何為受？云何受集？云何受滅？云何受集道跡？云何受滅道跡」—“What is feeling? What is the origin of feeling? What is the cessation of feeling? What is the path leading to the origin of feeling? What is the path leading to the cessation of feeling?”〔T02 0121b29〕; 「云何受味？云何受患？云何受離」—“What is the gratification in feeling? What is the danger in feeling? What is the escape from feeling?”〔T02 0121c01〕; 「若於受愛樂、讚歎、染著、堅住，是名受集道跡」—“If one delights in feeling, praises it, is attached to it, and abides firmly in it, this is called the path leading to the origin of feeling”〔T02 0121c04〕; 「若受因緣生樂喜，是名受味」—“If pleasure and joy arise conditioned by feeling, this is called the gratification in feeling”〔T02 0121c06〕; 「若於受斷欲貪、越欲貪，是名受離」—“If one abandons desire and craving for feeling and passes beyond desire and craving, this is called the escape from feeling”〔T02 0121c07〕
• Treatise: 「又由七行，於諸受中觀受七相」—“Further, by seven modes one examines seven aspects of feeling among the feelings”〔T30n1579 0851b20〕; 「謂觀諸受自性故，現在流轉、還滅因緣故，當來流轉因緣故，當來還滅因緣故，雜染因緣故，清淨因緣故，及清淨故」—“namely, examining the intrinsic nature of the feelings, the conditions of their present continuance and cessation, the conditions of their future continuance, the conditions of their future cessation, the conditions of defilement, the conditions of purification, and purification”〔T30n1579 0851b21〕

The shared words are 「受」—“feeling,” 「觀」—“examine,” and 「因緣」—“conditions”; the sūtra has eight phrases (feeling · origin · cessation · the path leading to the origin · the path leading to the cessation · gratification · danger · escape), the treatise seven aspects (intrinsic nature · the conditions of present continuance and cessation · the conditions of future continuance · the conditions of future cessation · the conditions of defilement · the conditions of purification · purification): both the number and the words differ.

The three conditions of desire, thought, and contact (Discourse 481 · The Arising of Feeling)

• Sūtra: 「諸有眾生，生受皆有因緣，非無因緣」—“for all beings, the arising of feeling has a condition; it is not without a condition”〔T02 0122b20〕; 「欲是因緣、覺是因緣、觸是因緣」—“desire is a condition, thought is a condition, contact is a condition”〔T02 0122b21〕; 「於欲不寂滅、覺不寂滅、觸不寂滅」—“when desire is not stilled, thought is not stilled, and contact is not stilled”〔T02 0122b22〕; 「彼欲寂滅、覺寂滅、觸寂滅」—“when desire is stilled, thought is stilled, and contact is stilled”〔T02 0122b28〕; 「若彼欲不得者得、不獲者獲、不證者證生」—“if that desire arises—attaining what was unattained, obtaining what was unobtained, realizing what was unrealized”〔T02 0122c08〕; 「當知是沙門之沙門、婆羅門之婆羅門」—“know that these are ascetics among ascetics, brāhmaṇas among brāhmaṇas”〔T02 0122c19〕
• Treatise: 「一切有情應斷諸受，略由三緣而得生起」—“The feelings of all sentient beings that are to be abandoned arise, briefly, from three conditions”〔T30n1579 0851b28〕; 「一者、欲緣，謂於未來世。二者、尋緣，謂於過去世。三者、觸緣，謂於現在世現前境界」—“first, the condition of desire, namely regarding the future; second, the condition of reflection, namely regarding the past; third, the condition of contact, namely regarding the objects present before one in the present”〔T30n1579 0851b29〕; 「謂有情眾略有八種」—“namely, the assemblies of sentient beings are briefly of eight kinds”〔T30n1579 0851c02〕; 「具足於邪見乃至邪解脫智者」—“those complete in wrong view up to wrong liberation and knowledge”〔T30n1579 0851c07〕; 「具足於正見乃至正解脫智者」—“those complete in right view up to right liberation and knowledge”〔T30n1579 0851c08〕; 「即說名為不寂靜緣」—“this is called the condition of non-quiescence”〔T30n1579 0851c24〕; 「所有諸欲未得為得、未證為證、未觸為觸」—“all desires—to attain the unattained, to realize the unrealized, to touch the untouched”〔T30n1579 0852a22〕; 「於第一義諸沙門中，許為沙門；諸梵志中，許為梵志」—“among ascetics in the highest sense, accepted as an ascetic; among brahmins, accepted as a brahmin”〔T30n1579 0852a28〕

The shared words are 「欲」—“desire,” 「觸」—“contact,” 「緣」—“condition,” 「邪見」—“wrong view,” 「正見」—“right view,” 「未得」—“unattained,” and 「沙門」—“ascetic”; the sūtra has 「覺」—“thought,” the treatise 「尋」—“reflection”; the sūtra 「寂滅」—“stilled” and 「不寂滅」—“not stilled,” the treatise 「寂靜」—“quiescence” and 「不寂靜」—“non-quiescence”; the sūtra 「邪解脫、邪智」—“wrong liberation, wrong knowledge” and 「正解脫、正智」—“right liberation, right knowledge,” the treatise 「邪解脫智」—“wrong liberation and knowledge” and 「正解脫智」—“right liberation and knowledge”; the sūtra 「不獲者獲」—“obtaining what was unobtained,” the treatise 「未觸為觸」—“to touch the untouched”; the sūtra 「婆羅門」—“brāhmaṇa,” the treatise 「梵志」—“brahmin”: the words differ.

The joy of seclusion · the five things (Discourses 482 and 483 · Inferior and the Rest)

• Sūtra: 「汝當精勤，時時學遠離喜樂，具足身作證」—“you should be diligent and train from time to time in the joy of seclusion, realizing it fully with the body”〔T02 0123a06〕; 「得遠離五法，修滿五法」—“he is free of five things and fulfils five things”〔T02 0123a15〕; 「謂斷欲所長養喜」—“he abandons the joy nourished by desire”〔T02 0123a16〕; 「謂隨喜、歡喜、猗息、樂、一心」—“gladness, joy, tranquillity, happiness, and one-pointedness”〔T02 0123a19〕; 「不苦不樂捨，淨念一心，第四禪具足住」—“with the equanimity that is neither painful nor pleasant, pure mindfulness and one-pointedness, dwells having attained the fourth dhyāna”〔T02 0123b14〕
• Treatise: 「復次，於遠離喜身作證住諸聖弟子，能斷五法，能修五法令得圓滿」—“Further, the noble disciples who dwell having realized with the body the joy of seclusion can abandon five things and can cultivate five things to fulfilment”〔T30n1579 0852b07〕; 「又喜樂捨劣中勝品，謂在欲界及四靜慮」—“Further, joy, happiness, and equanimity in inferior, middling, and superior grades, namely in the realm of desire and the four meditations”〔T30n1579 0852b09〕; 「第四靜慮地捨，一切過患皆遠離故，名善清淨」—“the equanimity of the stage of the fourth meditation, because all faults are far removed, is called well purified”〔T30n1579 0852b11〕

The shared words are 「遠離」—“seclusion,” 「喜」—“joy,” 「樂」—“happiness,” 「捨」—“equanimity,” 「身作證」—“realizing with the body,” 「聖弟子」—“noble disciple,” and 「五法」—“five things”; the sūtra has 「遠離五法」—“free of five things,” the treatise 「能斷五法」—“can abandon five things”; the sūtra 「修滿五法」—“fulfils five things,” the treatise 「能修五法令得圓滿」—“can cultivate five things to fulfilment”; the sūtra 「有食」—“carnal,” 「無食」—“non-carnal,” and 「無食無食」—“beyond the non-carnal,” the treatise 「劣中勝品」—“inferior, middling, and superior grades”; the sūtra 「第四禪」—“the fourth dhyāna,” the treatise 「第四靜慮」—“the fourth meditation”: the words differ. The treatise further points to the characteristics of its five things with 「應知如前三摩呬多地廣辨其相」—“it should be known that their characteristics are explained at length above in the Stage of Concentration”〔T30n1579 0852b08〕; the text of that stage is not recorded for this fascicle.

One feeling up to innumerable feelings · two feelings · the higher happiness (Discourse 485 · Differences in the Characteristics of Feelings)

• Sūtra: 「正應有二受——樂受、苦受。若不苦不樂受，是則寂滅」—“There should be just two feelings, pleasant and painful; as for neither-painful-nor-pleasant feeling, that is stilling”〔T02 0123c27〕; 「我有時說一受，或時說二受，或說三、四、五、六、十八、三十六，乃至百八受，或時說無量受」—“I sometimes teach one feeling, sometimes two feelings, or three, four, five, six, eighteen, thirty-six, up to a hundred and eight feelings, and sometimes innumerable feelings”〔T02 0124a05〕; 「有二受，欲受、離欲受」—“there are two feelings: feeling of desire and feeling free of desire”〔T02 0124a27〕; 「更有勝樂過於此故」—“Because there is a higher happiness beyond it”〔T02 0124b04〕; 「沙門釋種子唯說想受滅，名為至樂」—“the ascetic son of the Śākyas teaches only the cessation of perception and feeling as the highest happiness”〔T02 0124b11〕; 「此非世尊所說受樂數」—“this is not what the World-Honored One counts as the happiness of feeling”〔T02 0124b13〕
• Treatise: 「復次，由十種相，當知諸受所有差別」—“Further, by ten kinds of aspect the differences among the feelings should be known”〔T30n1579 0852b13〕; 「受唯有二，一、苦、二、樂」—“feeling is only of two kinds: first, painful; second, pleasant”〔T30n1579 0852b18〕; 「是故世尊即依如是苦樂寂靜假設為有」—“therefore the World-Honored One, relying on such quiescence of pain and pleasure, provisionally designated it as existing”〔T30n1579 0852b20〕; 「樂有二種，所謂欲樂及遠離樂」—“happiness is of two kinds, namely the happiness of desire and the happiness of seclusion”〔T30n1579 0852b21〕; 「劣樂者，謂無所有處已下。中樂者，謂第一有。勝樂者，謂想受滅」—“inferior happiness is from the sphere of nothingness downward; middling happiness is the summit of existence; superior happiness is the cessation of perception and feeling”〔T30n1579 0852b23〕; 「說有三種最寂靜樂」—“three kinds of utterly quiescent happiness are taught”〔T30n1579 0852b28〕; 「非據受樂說滅盡定以為有樂，然斷受樂說名為樂」—“it is not on the basis of felt happiness that the attainment of cessation is said to have happiness; rather, the cutting off of felt happiness is called happiness”〔T30n1579 0852c07〕

The shared words are 「二」—“two,” 「苦」—“painful,” 「樂」—“pleasant,” 「受」—“feeling,” 「勝」—“higher,” 「想受滅」—“the cessation of perception and feeling,” and 「受樂」—“the happiness of feeling”; the sūtra has 「是則寂滅」—“that is stilling,” the treatise 「苦樂寂靜」—“the quiescence of pain and pleasure”; the sūtra 「欲受、離欲受」—“feeling of desire and feeling free of desire,” the treatise 「欲樂及遠離樂」—“the happiness of desire and the happiness of seclusion”; the sūtra 「至樂」—“the highest happiness,” the treatise 「最寂靜樂」—“utterly quiescent happiness”: the words differ. The one feeling up to innumerable feelings listed in the sūtra and the ten kinds of aspect of the treatise differ in both number and name. The sūtra’s four kinds of happiness, 「離欲樂、遠離樂、寂滅樂、菩提樂」—“the happiness of freedom from desire, the happiness of seclusion, the happiness of stilling, the happiness of awakening,” have no list in the treatise.

The foremost seeing up to the foremost existence (Discourse 484 · Seeing and the Rest as Supreme)

• Sūtra: 「云何名為見第一」—“What is called the foremost seeing?”〔T02 0123b24〕; 「若見彼梵天者，名曰見第一」—“if one sees that Brahmā, this is called the foremost seeing”〔T02 0123b28〕; 「如其所觀，次第盡諸漏，是為見第一」—“as one has seen, one ends the outflows in due order: this is the foremost seeing”〔T02 0123c14〕; 「如實觀察，次第盡諸漏，是名有第一」—“contemplating as it really is, one ends the outflows in due order: this is called the foremost existence”〔T02 0123c18〕
• Treatise: 「依止如是色類見聞及樂想有，無間隨得諸漏永盡，當知此見名最勝見，乃至此有名最勝有」—“relying on seeing, hearing, and happiness, perception, and existence of such kinds, one thereupon at once attains the permanent ending of the outflows; it should be known that this seeing is called the supreme seeing, up to this existence is called the supreme existence”〔T30n1579 0852c13〕; 「是故此聞於其餘聞、此樂於其餘樂、此想於其餘想、此有於其餘有，說為最勝」—“therefore this hearing among other hearings, this happiness among other happinesses, this perception among other perceptions, this existence among other existences, is said to be supreme”〔T30n1579 0852c21〕

The shared words are 「見」—“seeing,” 「聞」—“hearing,” 「樂」—“happiness,” 「想」—“perception,” 「有」—“existence,” and 「諸漏」—“the outflows”; the sūtra has 「第一」—“foremost,” the treatise 「最勝」—“supreme”; the sūtra 「次第盡諸漏」—“ends the outflows in due order,” the treatise 「無間隨得諸漏永盡」—“at once attains the permanent ending of the outflows”: the words differ.

One thing up to ten things · weariness · contemplation (Discourses 486–489 · Knowing the Differences)

• Sūtra: 「若於一法，生正厭離、不樂、背捨，得盡諸漏」—“If toward one thing one gives rise to right weariness, takes no delight in it, and turns away from it, one attains the ending of the outflows”〔T02 0124b19〕; 「究竟苦邊，解脫於苦，謂一切眾生由食而存」—“one reaches the utter end of suffering and is liberated from suffering—namely, all beings subsist by nutriment”〔T02 0124c01〕; 「觀察無常、觀察變易、觀察離欲、觀察滅、觀察捨離，得盡諸漏」—“contemplates impermanence, contemplates change, contemplates dispassion, contemplates cessation, contemplates relinquishment, one attains the ending of the outflows”〔T02 0124c11〕
• Treatise: 「正於苦邊能隨得者，謂於苦諦得遍解脫」—“attaining rightly the end of suffering means attaining full liberation with regard to the truth of suffering”〔T30n1579 0852c26〕; 「於諸漏盡能隨得者，謂於集諦得勝解脫」—“attaining the ending of the outflows means attaining superior liberation with regard to the truth of origin”〔T30n1579 0852c27〕; 「應厭應離應解脫者，謂於滅諦能正作證」—“what is to be wearied of, to be parted from, to be liberated from, means rightly realizing the truth of cessation”〔T30n1579 0852c28〕; 「於無常等隨觀住者，謂於道諦能正修習」—“dwelling contemplating impermanence and the rest means rightly cultivating the truth of the path”〔T30n1579 0852c29〕; 「又由十相，應當了知境事差別」—“Further, by ten aspects the differences among the objects should be understood”〔T30n1579 0853a01〕

The shared words are 「苦邊」—“end of suffering,” 「漏盡」—“ending of the outflows” (the sūtra has 「盡諸漏」—“ends the outflows”), 「厭」—“weariness,” 「離」—“parting,” 「解脫」—“liberation,” 「無常」—“impermanence,” and 「十」—“ten”; the sūtra has 「生正厭離、不樂、背捨」—“gives rise to right weariness, takes no delight, turns away,” the treatise 「應厭應離應解脫」—“to be wearied of, to be parted from, to be liberated from”; the sūtra 「觀察無常」—“contemplates impermanence,” the treatise 「於無常等隨觀住」—“dwelling contemplating impermanence and the rest”: the words differ. The ten aspects of the treatise are the same in number as the ten things of the sūtra, but their names do not share words.

Questioning in return (Discourse 459 · Questioning, Declaring · for reference)

• Sūtra: 「我今問汝，隨意答我」—“I shall now question you; answer as you see fit”〔T02 0117c08〕; 「有眾生方便界，令諸眾生知作方便耶」—“Is there an element of endeavour in beings, enabling beings to know how to make endeavour?”〔T02 0117c09〕
• Treatise: 「應反詰云：汝問何業」—“one should question in return, saying: about what action do you ask?”〔T30n1579 0853b02〕

The shared word is 「問」—“question”; the sūtra answers by questioning in return, which the treatise calls 「反詰」—“questioning in return”; the sūtra’s 「自作」—“self-made,” 「他作」—“made by another,” and 「方便界」—“element of endeavour” do not appear in the treatise.

These discourses treat the elements; their mātṛkā is not in the gates of the feelings—the ten Discourses 456, 457, 458, 460, 461, 462, 463, 464, 465, and 455〔not found: the whole span of the gates of the feelings in the Compendium of Topics (fascicle 96 of the treatise) was searched verbatim with such words as the seven elements · attainment · udāna · perception of desire · perception of harming · perception of deliverance · the various elements · the three realms · the three elements of escape · calm and insight · the elements of liberation · the earth element · not self · conditioned by the various elements, and no passage with the same words or the same simile was found〕. Discourse 477 is a carried-over discourse; what it carries is found in the preceding discourse. The eight phrases on examining feeling of Discourses 479 and 480 are found in the entry ‘The eight phrases on examining feeling · the seven aspects.’

IV. Essentials of the Commentary on This Passage

This fascicle has no old line-by-line commentary. The gates of the feelings in the Compendium of Topics are the treatise’s mātṛkā; its passages proceed in the order of the two uddānas it sets up (first topic). Below, in the treatise’s order, reading from 「自性」—“Intrinsic Nature” to 「問、記」—“Questioning, Declaring,” 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. Intrinsic Nature, And Conditions—the three feelings · the three classes of contact (shares with Discourses 466, 475, 476, and 478 the words 「三受」—“the three feelings” and 「觸」—“contact”)

「略說三受，是受自性。三品類觸，是受因緣」—“The three feelings, briefly stated, are the intrinsic nature of feeling. The three classes of contact are the conditions of feeling”〔T30n1579 0850c23〕.

2. Seeing—seeing pleasant feeling as suffering · painful feeling as a dart · feeling neither painful nor pleasant as impermanent and subject to cessation (shares with Discourse 467 the words 「樂受」—“pleasant feeling,” 「苦受」—“painful feeling,” 「無常」—“impermanence,” and 「正見」—“right view”)

「又諸樂受變壞法故，貪依處故，貪是當來眾苦因故，由此應觀樂受為苦」—“Further, because pleasant feelings are subject to decay, because they are a basis for greed, and because greed is a cause of the many sufferings to come, therefore pleasant feeling should be seen as suffering”〔T30n1579 0850c24〕; 「若諸苦受現在前時，惱害性故，如中毒箭而未得拔，由此應觀苦受如箭」—“When painful feelings are present, because by nature they afflict, as when struck by a poisoned dart not yet drawn out, therefore painful feeling should be seen as a dart”〔T30n1579 0850c26〕; 「非苦樂受，已滅壞者是無常故，正現前者是滅法故，於二更續能隨順故」—“feeling neither painful nor pleasant: because what has ceased and decayed is impermanent, because what is now present is subject to cessation, and because it can lead on to the other two in turn”〔T30n1579 0850c28〕.

3. Defilement—the three latent tendencies · practising pure conduct thoroughly (shares with Discourses 468 and 470 the words 「貪」—“greed,” 「瞋」—“hatred,” and 「修梵行」—“practise pure conduct”)

「於樂受中有貪隨眠，於苦受中有瞋隨眠，於非苦樂無明隨眠，是名於受所起雜染」—“In pleasant feeling there is the latent tendency of greed, in painful feeling the latent tendency of hatred, in what is neither painful nor pleasant the latent tendency of ignorance; this is called the defilement that arises with regard to feeling”〔T30n1579 0851a03〕; 「為欲永害諸隨眠故，熟修梵行，非唯為遣諸纏因緣」—“in order to destroy the latent tendencies forever, one practises pure conduct thoroughly, not merely to dispel the conditions of the entanglements”〔T30n1579 0851a08〕.

4. The Person—the power of discernment · the dark pit of feeling (shares with Discourse 469 the words 「苦受」—“painful feeling”)

「無思擇力補特伽羅，受苦受時，心極憂悴」—“The person without the power of discernment, when feeling painful feeling, is utterly sorrowful and worn in mind”〔T30n1579 0851a09〕; 「是故名為現見圓滿冥闇受坑，難得其底」—“therefore it is called the dark pit of feeling, plainly seen and complete, whose bottom is hard to reach”〔T30n1579 0851a12〕.

5. Differences in Turning—two poisoned darts · a whirlwind · a guesthouse · differences of class (shares with Discourses 470, 471, 472, and 483 the words 「毒箭」—“poisoned dart,” 「風」—“wind,” 「客舍」—“guesthouse,” and 「五欲」—“the five sense pleasures”)

「猶如一人中二毒箭」—“like a man struck by two poisoned darts”〔T30n1579 0851a15〕; 「應觀此受猶若旋風」—“this feeling should be seen as like a whirlwind”〔T30n1579 0851a23〕; 「應觀此受如客舍中羇旅色類」—“this feeling should be seen as like the kinds of travellers in a guesthouse”〔T30n1579 0851a24〕; 「又彼諸受自性所依染淨品別，當知名受品類差別」—“Further, the distinctions of those feelings by intrinsic nature, by support, and by the defiled or the pure class should be known as the differences of class among feelings”〔T30n1579 0851a25〕.

6. The Reasoning—all feelings are suffering (shares with Discourses 473 and 474 the words 「無常」—“impermanent” and 「皆悉是苦」—“are all suffering”)

「非苦樂受及能隨順此受諸行，由無常故，應知是苦；所有樂受及能隨順此受諸行，變壞法故，應知是苦」—“Feeling neither painful nor pleasant, and the formations that lead on to this feeling, because impermanent, should be known as suffering; all pleasant feelings, and the formations that lead on to this feeling, because subject to decay, should be known as suffering”〔T30n1579 0851b02〕; 「由此道理，當知諸受皆悉是苦」—“by this reasoning, it should be known that all feelings are suffering”〔T30n1579 0851b05〕.

7. Quiescence—three kinds of quiescence · quiescence and quieting · the quiescence of speech (shares with Discourse 474 the words 「止息」—“quieting” and 「言語」—“speech”)

「一、由依止上定地故，下地諸受皆得寂靜。二、由暫時不現行故，而得寂靜。三、由當來究竟不轉，而得寂靜」—“First, by relying on a higher stage of concentration, the feelings of the lower stages all become quiescent. Second, by not manifesting for a time, they become quiescent. Third, by finally not turning in the time to come, they become quiescent”〔T30n1579 0851b06〕; 「即此語言，若正證入初靜慮定，即便寂靜」—“this very speech, when one rightly realizes and enters the concentration of the first meditation, becomes quiescent”〔T30n1579 0851b12〕; 「是故此位說名一切語言寂靜」—“therefore this state is called the quiescence of all speech”〔T30n1579 0851b16〕.

8. Finally, Examination—the seven aspects (shares with Discourses 475–480 the words 「受」—“feeling” and 「觀」—“examine”)

「又由七行，於諸受中觀受七相」—“Further, by seven modes one examines seven aspects of feeling among the feelings”〔T30n1579 0851b20〕.

9. The Arising of Feeling—three conditions · eight assemblies · the condition of non-quiescence · the condition of quiescence (shares with Discourse 481 the words 「欲」—“desire,” 「觸」—“contact,” 「邪見」—“wrong view,” 「正見」—“right view,” and 「沙門」—“ascetic”)

「一者、欲緣，謂於未來世。二者、尋緣，謂於過去世。三者、觸緣，謂於現在世現前境界」—“First, the condition of desire, namely regarding the future; second, the condition of reflection, namely regarding the past; third, the condition of contact, namely regarding the objects present before one in the present”〔T30n1579 0851b29〕; 「若勝妙境現在前時，諸染污觸便復生起」—“when a superior, fine object is present, defiled contacts arise again”〔T30n1579 0852a05〕; 「由寂靜緣，便有第一寂靜無上諸受生起」—“through the condition of quiescence there arise the foremost, quiescent, unsurpassed feelings”〔T30n1579 0852a26〕; 「當知此中，一切諸受無有差別，皆觸為緣」—“It should be known that here all feelings, without distinction, have contact as their condition”〔T30n1579 0852b01〕.

10. Inferior and the Rest—realizing with the body the joy of seclusion · joy, happiness, and equanimity in inferior, middling, and superior grades (shares with Discourses 482 and 483 the words 「遠離」—“seclusion,” 「喜」—“joy,” 「五法」—“five things,” and 「捨」—“equanimity”)

「復次，於遠離喜身作證住諸聖弟子，能斷五法，能修五法令得圓滿」—“Further, the noble disciples who dwell having realized with the body the joy of seclusion can abandon five things and can cultivate five things to fulfilment”〔T30n1579 0852b07〕; 「又喜樂捨劣中勝品，謂在欲界及四靜慮」—“Further, joy, happiness, and equanimity in inferior, middling, and superior grades, namely in the realm of desire and the four meditations”〔T30n1579 0852b09〕.

11. Differences in the Characteristics of Feelings—ten kinds of aspect · feeling only of two kinds · two kinds of happiness · three kinds of happiness (shares with Discourse 485 the words 「二」—“two,” 「苦」—“painful,” 「樂」—“pleasant,” and 「想受滅」—“the cessation of perception and feeling”)

「復次，由十種相，當知諸受所有差別」—“Further, by ten kinds of aspect the differences among the feelings should be known”〔T30n1579 0852b13〕; 「世尊為欲開曉彼故，說如是言：樂有二種，所謂欲樂及遠離樂」—“The World-Honored One, wishing to enlighten him, spoke thus: happiness is of two kinds, namely the happiness of desire and the happiness of seclusion”〔T30n1579 0852b21〕; 「如是一切，總為三樂。一者、應遠離樂，二者、應修習、有上住樂，三者、最極究竟解脫無上住樂」—“All of these together are three kinds of happiness: first, the happiness to be abandoned; second, the happiness to be cultivated, a dwelling that has something higher; third, the happiness of utmost, final liberation, an unsurpassed dwelling”〔T30n1579 0852c02〕.

12. Seeing and the Rest as Supreme—the supreme seeing up to the supreme existence (shares with Discourse 484 the words 「見」—“seeing,” 「聞」—“hearing,” 「樂」—“happiness,” 「想」—“perception,” and 「有」—“existence”)

「當知此見名最勝見，乃至此有名最勝有」—“it should be known that this seeing is called the supreme seeing, up to this existence is called the supreme existence”〔T30n1579 0852c14〕.

13. Knowing the Differences—the four truths matched to four phrases · ten aspects (shares with Discourses 486–489 the words 「苦邊」—“end of suffering,” 「漏盡」—“ending of the outflows,” 「厭」—“weariness,” and 「無常」—“impermanence”)

「復次，由遍了知應遍知事，於其苦諦得遍解脫，於其集諦得勝解脫，於其滅諦能正作證，於其道諦能正修習」—“Further, by fully knowing what is to be fully known, one attains full liberation with regard to the truth of suffering, attains superior liberation with regard to the truth of origin, rightly realizes the truth of cessation, and rightly cultivates the truth of the path”〔T30n1579 0852c24〕.

14. Questioning, Declaring—questioning in return (shares with Discourse 459 the word 「問」—“question”)

「復次，即依如上所說差別，應生問論」—“Further, relying on the differences stated above, questions and discussion should arise”〔T30n1579 0853a18〕; 「若有問言：造作業已，往善趣不？應反詰云：汝問何業」—“If someone asks, ‘Having done an action, does one go to a good destination?’ one should question in return, saying, ‘About what action do you ask?’”〔T30n1579 0853b02〕.

The passages of the treatise on 「二記別」—“the two declarations,” 「二識火熾然所依」—“the two supports on which the fire of consciousness blazes,” 「二種意所生身」—“the two kinds of mind-made body,” and 「二種善避他論」—“the two ways of skilfully avoiding others’ theses”〔T30n1579 0853b08〕 and what follows share no words with the text of the discourses of this fascicle 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 (the three rows ‘element of ignorance,’ ‘not self · not other than self · not within one another,’ and ‘final nirvāṇa’ have been seen in earlier fascicles; this fascicle lists them for their new context and does not call them first occurrences); among them, those that bear on the text of the discourses of this fascicle are: the five aggregates of clinging · fetter · gratification · danger · escape · subject to change · origin · cessation · the path leading · unsurpassed, right and perfect awakening (carried over from Fascicle 1); the end of suffering (carried over from Fascicle 2); the root of the Dharma · the eye of the Dharma · the support of the Dharma · the burden · man · meditative reflection · the existing body (carried over from Fascicle 3); elder bhikṣus · unbroken comprehension · dwelling happily here and now (carried over from Fascicle 5); the three feelings · calm · insight · the eight worldly dharmas · self-made · made by another · right view up to right concentration · thoughts of desire · thoughts of hatred (carried over from Fascicle 7); the fetter of conceit that binds and attaches (carried over from Fascicle 9); the perception of greed · the perception of hatred · the perception of harming · wrong intention · the strands of the five sense pleasures (carried over from Fascicle 10); the summer retreat · the six modes of joy · the six modes of sorrow · the six modes of equanimity · dwelling in equanimity with right mindfulness and right knowledge · Śāriputra (carried over from Fascicle 13); the four nutriments · counted among ascetics · the goal of an ascetic (carried over from Fascicle 14); the Buddha Vipaśyin (carried over from Fascicle 15); the eighteen elements · the various elements · the eye element · the form element · the various perceptions · desire · thought · fever · quest · the wise (carried over from the previous fascicle).

The proper names follow the characters of the base text: 「婆迦利」—“Vakkalin,” 「瞿師羅」—“Ghoṣila,” 「羅睺羅」—“Rāhula,” 「跋陀羅」—“Bhadra,” 「瓶沙王」—“King Bimbisāra,” 「優陀夷」—“Udāyin,” 「毘婆尸」—“Vipaśyin,” 「式棄」—“Śikhin,” 「毘濕波浮」—“Viśvabhū,” 「迦羅迦孫提」—“Krakucchanda,” 「迦那迦牟尼」—“Kanakamuni,” 「迦葉」—“Kāśyapa,” 「釋迦文」—“Śākyamuni,” and 「壹奢能伽羅」—“Icchānaṅgala”; they are not changed to follow other translations. The 「優檀那句」—“udāna phrase” of Discourse 457 Xuanzang renders with a different transliteration; this fascicle records only its sound and sets up no separate meaning.

VII. Similes and Rhetoric

Five similes:

1. The great fire in the wilderness (Discourse 458)—the unwholesome side: 「譬如城邑聚落不遠有曠野，大火卒起」—“It is like a wilderness not far from a town or village, where a great fire suddenly breaks out”〔T02 0117b07〕; 「當知彼諸野中眾生悉被火害」—“know that the creatures in that wilderness are all harmed by the fire”〔T02 0117b09〕. The wholesome side: 「有人堪能手足滅火」—“there is someone able to put out the fire with hands and feet”〔T02 0117b25〕; 「當知彼諸眾生依草木者，悉不被害」—“know that the creatures that live in the grass and trees are none of them harmed”〔T02 0117b26〕.
2. The deep abyss of the great ocean (Discourse 469)—「大海深嶮者，此世間愚夫所說深嶮」—“The deep abyss of the great ocean is the deep abyss as the fools of the world speak of it”〔T02 0119c08〕; 「是大水積聚數耳」—“it is merely an accumulation of great waters”〔T02 0119c10〕; applied to the Dharma: 「是名大海極深嶮處」—“this is called the deepest abyss of the great ocean”〔T02 0119c11〕; the verse 「永淪生死海，莫知休息處」—“forever sunk in the sea of birth and death, one knows no place of rest”〔T02 0119c21〕.
3. Two poisoned darts · one poisoned dart (Discourse 470)—「譬如士夫身被雙毒箭」—“It is like a man struck in the body by two poisoned darts”〔T02 0120a12〕; 「譬如士夫被一毒箭，不被第二毒箭」—“It is like a man struck by one poisoned dart and not by a second”〔T02 0120a25〕.
4. A wild wind in the sky (Discourse 471)—「譬如空中狂風卒起」—“It is like a wild wind suddenly rising in the sky”〔T02 0120b16〕; 「有塵土風、無塵土風、毘濕波風、鞞嵐婆風、薄風、厚風，乃至風輪起風」—“there are dusty winds, dustless winds, viśva winds, vairambha winds, thin winds, thick winds, up to winds that rise from the wind-circle”〔T02 0120b17〕; applied to the Dharma: 「身中受風亦復如是」—“so too the winds of feeling in the body”〔T02 0120b18〕.
5. Many kinds of people lodging in a guesthouse (Discourse 472)—「譬如客舍種種人住」—“It is like a guesthouse where many kinds of people lodge”〔T02 0120c09〕; 「若剎利、婆羅門、長者居士、野人獵師、持戒犯戒、在家出家」—“kṣatriyas, brāhmaṇas, householders and laymen, wild folk and hunters, keepers of the precepts and breakers of the precepts, those at home and those gone forth”〔T02 0120c10〕; applied to the Dharma: 「此身亦復如是，種種受生」—“So too this body: various feelings arise”〔T02 0120c11〕.

Verse (Discourse 461)—spoken by the venerable Ānanda, four lines of eight phrases, five characters to the phrase:

「曉了於欲界，色界亦復然，」—“Clearly comprehending the realm of desire, and the realm of form likewise,”〔T02 0118a14〕 「捨一切有餘，得無餘寂滅。」—“relinquishing all that remains, one attains stilling without remainder.”〔T02 0118a15〕 「於身和合界，永盡無餘證，」—“The elements joined in this body, realized as ended without remainder,”〔T02 0118a16〕 「三耶三佛說，無憂離垢句。」—“this the Fully Awakened One has taught, the sorrowless, stainless phrase.”〔T02 0118a17〕

Verse (Discourse 462)—spoken by the venerable Ānanda, four lines of eight phrases, five characters to the phrase:

「若色界眾生，及住無色界，」—“Beings of the realm of form, and those who dwell in the formless realm,”〔T02 0118a26〕 「不識滅界者，還復受諸有。」—“not knowing the element of cessation, return again to existence.”〔T02 0118a27〕 「若斷於色界，不住無色界，」—“If one has cut off the realm of form and does not dwell in the formless realm,”〔T02 0118a28〕 「滅界心解脫，永離於生死。」—“with the mind liberated in the element of cessation, one is forever free of birth and death.”〔T02 0118a29〕

Verse (Discourse 463)—spoken by the venerable Ānanda, four lines of eight phrases, five characters to the phrase:

「知從欲界出，超踰於色界，」—“Knowing the escape from the realm of desire, passing beyond the realm of form,”〔T02 0118b09〕 「一切行寂滅，勤修正方便。」—“all formations stilled, striving with right endeavour.”〔T02 0118b10〕 「斷除一切愛，一切行滅盡，」—“Cutting off all craving, all formations ended,”〔T02 0118b11〕 「知一切有餘，不復轉還有。」—“knowing all that remains, one turns no more back into existence.”〔T02 0118b12〕

Verse (Discourse 467)—spoken by the World-Honored One, five lines of ten phrases, five characters to the phrase:

「觀樂作苦想，苦受同劍刺，」—“Seeing pleasure with the notion of suffering, painful feeling as a sword’s thrust,”〔T02 0119b04〕 「於不苦不樂，修無常滅想，」—“toward what is neither painful nor pleasant, cultivating the notion of impermanence and cessation,”〔T02 0119b05〕 「是則為比丘。正見成就者，」—“this is a bhikṣu. One accomplished in right view”〔T02 0119b06〕 「寂滅安樂道，住於最後邊，」—“walks the path of stilling and peace, dwells at the final limit,”〔T02 0119b07〕 「永離諸煩惱，摧伏眾魔軍。」—“forever free of the defilements, crushing the armies of Māra.”〔T02 0119b08〕

Verse (Discourse 468)—spoken by the World-Honored One, eleven lines of twenty-two phrases, five characters to the phrase:

「樂受所受時，則不知樂受，」—“While feeling pleasant feeling, one does not understand pleasant feeling;”〔T02 0119b23〕 「貪使之所使，不見出要道。」—“driven by the fetter of greed, one does not see the path of deliverance.”〔T02 0119b24〕 「苦受所受時，則不知苦受，」—“While feeling painful feeling, one does not understand painful feeling;”〔T02 0119b25〕 「瞋恚使所使，不見出要道。」—“driven by the fetter of hatred, one does not see the path of deliverance.”〔T02 0119b26〕 「不苦不樂受，正覺之所說，」—“Neither-painful-nor-pleasant feeling, taught by the Perfectly Awakened One—”〔T02 0119b27〕 「不善觀察者，終不度彼岸。」—“one who does not observe it well never crosses to the other shore.”〔T02 0119b28〕 「比丘勤精進，正知不動轉，」—“The bhikṣu strives with vigour, with clear comprehension, unmoving;”〔T02 0119b29〕 「如此一切受，慧者能覺知。」—“all such feelings one who has wisdom is able to know.”〔T02 0119c01〕 「覺知諸受者，現法盡諸漏，」—“One who knows the feelings ends the outflows here and now;”〔T02 0119c02〕 「明智者命終，不墮於眾數。」—“the clear-minded one, at life’s end, is not counted among the many.”〔T02 0119c03〕 「眾數既已斷，永處般涅槃。」—“The count once cut off, one abides forever in final nirvāṇa.”〔T02 0119c04〕

Verse (Discourse 469)—spoken by the World-Honored One, nine lines of eighteen phrases, five characters to the phrase:

「身生諸苦受，逼迫乃至死，」—“When painful feelings arise in the body, pressing even to death,”〔T02 0119c18〕 「憂悲不息忍，號呼發狂亂，」—“grieving without cease, unable to bear it, wailing and growing distraught,”〔T02 0119c19〕 「心自生障礙，招集眾苦增，」—“the mind itself raises an obstruction, gathering many pains that increase;”〔T02 0119c20〕 「永淪生死海，莫知休息處。」—“forever sunk in the sea of birth and death, one knows no place of rest.”〔T02 0119c21〕 「能捨身諸受，身所生苦惱，」—“One who can let go the feelings in the body, the pains and vexations born of the body,”〔T02 0119c22〕 「切迫乃至死，不起憂悲想。」—“pressing hard even to death, gives rise to no thought of grief.”〔T02 0119c23〕 「不啼哭號呼，能自忍眾苦，」—“He does not cry or wail, and can himself bear the many pains;”〔T02 0119c24〕 「心不生障礙，招集眾苦增。」—“the mind raises no obstruction—that obstruction which gathers many pains to increase.”〔T02 0119c25〕 「不淪沒生死，永得安隱處。」—“He does not sink in birth and death, and forever finds a place of peace.”〔T02 0119c26〕

Verse (Discourse 470)—spoken by the World-Honored One, eight lines of sixteen phrases, five characters to the phrase:

「多聞於苦樂，非不受覺知，」—“The learned one, as to pain and pleasure, is not without feeling or knowing;”〔T02 0120b06〕 「彼於凡夫人，其實大有聞。」—“compared with the ordinary person, he has in truth heard much.”〔T02 0120b07〕 「樂受不放逸，苦觸不增憂，」—“In pleasant feeling he is not heedless; meeting painful contact, his sorrow does not grow;”〔T02 0120b08〕 「苦樂二俱捨，不順亦不違。」—“pain and pleasure alike relinquished, neither following nor opposing.”〔T02 0120b09〕 「比丘勤方便，正智不傾動，」—“The bhikṣu strives with skilful means, with right knowledge, unshaken;”〔T02 0120b10〕 「於此一切受，黠慧能了知。」—“all these feelings the wise is able to understand.”〔T02 0120b11〕 「了知諸受故，現法盡諸漏，」—“Because he understands the feelings, he ends the outflows here and now;”〔T02 0120b12〕 「身死不墮數，永處般涅槃。」—“at the body’s death he is not counted, abiding forever in final nirvāṇa.”〔T02 0120b13〕

Verse (Discourse 471)—spoken by the World-Honored One, ten lines of twenty phrases, five characters to the phrase; the last four lines are verbatim the same as the last four lines of the verse of Discourse 470:

「譬如虛空中，種種狂風起，」—“As in the empty sky various wild winds rise,”〔T02 0120b26〕 「東西南北風，四維亦如是。」—“winds from east, west, south, and north, and from the four intermediate directions likewise.”〔T02 0120b27〕 「有塵及無塵，乃至風輪起，」—“With dust and without dust, up to the winds that rise from the wind-circle,”〔T02 0120b28〕 「如是此身中，諸受起亦然。」—“so in this body the arising of feelings is likewise.”〔T02 0120b29〕 「若樂若苦受，及不苦不樂，」—“Pleasant or painful feeling, and neither painful nor pleasant,”〔T02 0120c01〕 「有食與無食，貪著不貪著。」—“carnal and non-carnal, attached and unattached.”〔T02 0120c02〕 「比丘勤方便，正智不傾動，」—“The bhikṣu strives with skilful means, with right knowledge, unshaken;”〔T02 0120c03〕 「於此一切受，黠慧能了知。」—“all these feelings the wise is able to understand.”〔T02 0120c04〕 「了知諸受故，現法盡諸漏，」—“Because he understands the feelings, he ends the outflows here and now;”〔T02 0120c05〕 「身死不墮數，永處般涅槃。」—“at the body’s death he is not counted, abiding forever in final nirvāṇa.”〔T02 0120c06〕

Verse (Discourse 472)—spoken by the World-Honored One, eleven lines of twenty-two phrases, five characters to the phrase; the last six lines have the same words as the last six lines of the verse of Discourse 471, except that at the end of the two phrases 「貪著不貪著」—“attached and unattached” and 「黠慧能了知」—“the wise is able to understand,” Discourse 471 has 「。」—“.” and Discourse 472 has 「，」—“,”:

「譬如客舍中，種種人住止，」—“As in a guesthouse many kinds of people stay,”〔T02 0120c19〕 「剎利婆羅門，長者居士等，」—“kṣatriyas, brāhmaṇas, householders, laymen, and the rest,”〔T02 0120c20〕 「旃陀羅野人，持戒犯戒者，」—“caṇḍālas, wild folk, keepers of the precepts and breakers of the precepts,”〔T02 0120c21〕 「在家出家人，如是等種種，」—“those at home and those gone forth, many kinds such as these,”〔T02 0120c22〕 「此身亦如是。種種諸受生，」—“so too this body. Various feelings arise,”〔T02 0120c23〕 「若樂若苦受，及不苦不樂，」—“pleasant or painful feeling, and neither painful nor pleasant,”〔T02 0120c24〕 「有食與無食，貪著不貪著，」—“carnal and non-carnal, attached and unattached;”〔T02 0120c25〕 「比丘勤方便，正智不傾動，」—“the bhikṣu strives with skilful means, with right knowledge, unshaken;”〔T02 0120c26〕 「於此一切受，黠慧能了知，」—“all these feelings the wise is able to understand;”〔T02 0120c27〕 「了知諸受故，現法盡諸漏，」—“because he understands the feelings, he ends the outflows here and now;”〔T02 0120c28〕 「身死不墮數，永處般涅槃。」—“at the body’s death he is not counted, abiding forever in final nirvāṇa.”〔T02 0120c29〕

Verse (Discourse 473)—spoken by the World-Honored One, six lines of twelve phrases, five characters to the phrase; the last three lines correspond to the latter part of the verses of Discourses 470–472, but 「於此」—“these” reads 「於諸」—“all the,” 「黠慧」—“the wise” reads 「𭶑慧」—“the wise,” and 「了知諸受故」—“because he understands the feelings” reads 「悉知諸受已」—“having fully known the feelings”:

「知諸行無常，皆是變易法，」—“Knowing formations are impermanent, all subject to change,”〔T02 0121a12〕 「故說受悉苦，正覺之所知。」—“therefore he says feeling is all suffering: this the Perfectly Awakened One knows.”〔T02 0121a13〕 「比丘勤方便，正智不傾動，」—“The bhikṣu strives with skilful means, with right knowledge, unshaken;”〔T02 0121a14〕 「於諸一切受，𭶑慧能了知。」—“all the feelings the wise is able to understand.”〔T02 0121a15〕 「悉知諸受已，現法盡諸漏，」—“Having fully known the feelings, he ends the outflows here and now;”〔T02 0121a16〕 「身死不墮數，永處般涅槃。」—“at the body’s death he is not counted, abiding forever in final nirvāṇa.”〔T02 0121a17〕

Fixed formulas:

Types of question and answer—the questions and answers of this fascicle are of six types: first, bhikṣus ask about conditions and about what is attained (in Discourse 456 a certain bhikṣu asks 「何因緣可知」—“by what condition can they be known,” and the bhikṣus ask again 「以何正受而得」—“by what attainment are they reached”); second, a lay person asks and a disciple answers (in Discourses 460–463 the householder Ghoṣila asks and the venerable Ānanda answers; in Discourse 485 King Bimbisāra asks and the venerable Udāyin answers, and afterwards they go together to the Buddha); third, one question asked in turn in three places (in Discourse 464 the venerable Ānanda asks the Elder, the five hundred bhikṣus, and the Buddha); fourth, one question with four answers (in Discourses 465–468 Rāhula asks the same question, and the Buddha answers four times); fifth, the Buddha asks first and the bhikṣus request him to speak (the request 「世尊是法根、法眼、法依」—“The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma” in Discourses 470 and 478); sixth, the Buddha questions in return (in Discourse 459 he questions the brāhmaṇa in return with 「方便界」—“the element of endeavour,” 「安住界」—“the element of steadfastness,” and the rest). There is besides a discussion between two disciples with no words of the Buddha (Discourse 484).

Repeated patterns—Discourse 458 repeats each of its two unwholesome sides, the perception of desire and the perception of harming, and its two wholesome sides, the perception of deliverance and the perception of non-harming, with the five links ‘perception, desire, thought, fever, quest’; Discourse 460 repeats 「二因緣生識，三事和合生觸」—“from the two as conditions arises consciousness; the meeting of the three gives rise to contact” three times, for the basis of joy, the basis of sorrow, and the basis of equanimity; Discourses 465–468, four discourses, repeat Rāhula’s question; Discourses 471 and 472 each list twenty-one feelings; Discourse 474 lists nine stages on each of its two sides, stilling and quieting; Discourses 475, 476, and 478 repeat the phrases of examining feeling; Discourses 479, 480, and 481 set side by side the two sides, knowing as it really is and not knowing as it really is; Discourse 481 lists in turn, four times, the stilling and the non-stilling of desire, thought, and contact; Discourse 483 has four groups of three each; Discourse 484 repeats 「第一」—“foremost” five times, and repeats 「次第盡諸漏」—“ends the outflows in due order” five times; Discourse 485 lists in turn from one feeling to innumerable feelings; Discourses 486–489, four discourses, list alike from one thing to ten things; Discourse 455 speaks forward and blocks in reverse with the six links ‘not conditioned by … but conditioned by ….’

The carried-over type—Discourse 477, 「如異比丘問經，尊者阿難所問經亦如是」—“As with the discourse asked by a certain bhikṣu, so too with the discourse asked by the venerable Ānanda”〔T02 0121c29〕, does not begin with 「如是我聞」—“Thus have I heard”; it takes the question of the preceding discourse as its question, changing only the one who asks.

The form of the verses—the ten verses of this fascicle all have five characters to the phrase and two phrases to the line; in Discourses 461–463 they come after 「即說偈言」—“then spoke a verse,” and what precedes the verse is the venerable Ānanda’s answer; in Discourses 467–473 they come after 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke a verse,” and what precedes the verse is the Buddha’s prose. The latter parts of the four verses of Discourses 470–473 share one form; the latter part of the verse of Discourse 468 has another form. This fascicle has no summary verse.

Abbreviated groups of phrases and the compilers’ restatements—for the abbreviated texts, see the table of abbreviated texts in the first topic. The lists at the end of Discourses 480 and 455 come after 「佛說此經已」—“When the Buddha had spoken this discourse” and 「佛說是經已」—“When the Buddha had spoken this discourse,” and are the words of the compilers, not of the Buddha; the list at the end of Discourse 475 also comes after 「佛說此經已」—“When the Buddha had spoken this discourse,” yet it has the self-designation 「及我釋迦文佛」—“and I, the Buddha Śākyamuni,” and is the Buddha’s words.

VIII. Citation and Carrying Forward

• Shared words with the Compendium of Topics—the places where the text of the discourses of this fascicle shares words with the Compendium of Topics are listed verbatim in the third, fourth, and sixth topics and in ① of the tenth topic; here only the anchors are listed: 〔T30n1579 0850c15〕〔T30n1579 0850c16〕〔T30n1579 0850c23〕〔T30n1579 0850c24〕〔T30n1579 0850c25〕〔T30n1579 0850c26〕〔T30n1579 0850c27〕〔T30n1579 0850c28〕〔T30n1579 0851a01〕〔T30n1579 0851a03〕〔T30n1579 0851a08〕〔T30n1579 0851a09〕〔T30n1579 0851a12〕〔T30n1579 0851a13〕〔T30n1579 0851a14〕〔T30n1579 0851a15〕〔T30n1579 0851a16〕〔T30n1579 0851a19〕〔T30n1579 0851a20〕〔T30n1579 0851a23〕〔T30n1579 0851a24〕〔T30n1579 0851a25〕〔T30n1579 0851a26〕〔T30n1579 0851a27〕〔T30n1579 0851a28〕〔T30n1579 0851b01〕〔T30n1579 0851b02〕〔T30n1579 0851b05〕〔T30n1579 0851b06〕〔T30n1579 0851b09〕〔T30n1579 0851b12〕〔T30n1579 0851b16〕〔T30n1579 0851b20〕〔T30n1579 0851b21〕〔T30n1579 0851b26〕〔T30n1579 0851b27〕〔T30n1579 0851b28〕〔T30n1579 0851b29〕〔T30n1579 0851c02〕〔T30n1579 0851c07〕〔T30n1579 0851c08〕〔T30n1579 0851c24〕〔T30n1579 0852a05〕〔T30n1579 0852a22〕〔T30n1579 0852a26〕〔T30n1579 0852a28〕〔T30n1579 0852b01〕〔T30n1579 0852b07〕〔T30n1579 0852b08〕〔T30n1579 0852b09〕〔T30n1579 0852b11〕〔T30n1579 0852b13〕〔T30n1579 0852b18〕〔T30n1579 0852b20〕〔T30n1579 0852b21〕〔T30n1579 0852b23〕〔T30n1579 0852b24〕〔T30n1579 0852b28〕〔T30n1579 0852c02〕〔T30n1579 0852c07〕〔T30n1579 0852c13〕〔T30n1579 0852c14〕〔T30n1579 0852c19〕〔T30n1579 0852c21〕〔T30n1579 0852c24〕〔T30n1579 0852c26〕〔T30n1579 0852c27〕〔T30n1579 0852c28〕〔T30n1579 0852c29〕〔T30n1579 0853a01〕〔T30n1579 0853a18〕〔T30n1579 0853b02〕〔T30n1579 0853b11〕.
• Carrying forward of the uddānas—the nine items of the first uddāna, 「自性、與因緣、見、染、數取趣、轉差別、道理、寂靜、後觀察」—“Intrinsic Nature, And Conditions, Seeing, Defilement, The Person, Differences in Turning, The Reasoning, Quiescence, Finally, Examination,” correspond to the positions of Discourses 466–480 of this fascicle, but the treatise follows the order of its gates and the sūtra the order of its discourses: Intrinsic Nature and And Conditions correspond to Discourses 466, 475, 476, and 478; Seeing to Discourse 467; Defilement to Discourses 468 and 470; The Person to Discourse 469; Differences in Turning to Discourses 470, 471, 472, and 483; The Reasoning to Discourses 473 and 474; Quiescence to Discourse 474; Finally, Examination to Discourses 475–480. Of the seven items of the second uddāna, 「受生起、劣等、諸受相差別、見等為最勝、知差別、問、記」—“The Arising of Feeling, Inferior and the Rest, Differences in the Characteristics of Feelings, Seeing and the Rest as Supreme, Knowing the Differences, Questioning, Declaring”: The Arising of Feeling corresponds to Discourse 481; Inferior and the Rest to Discourses 482 and 483; Differences in the Characteristics of Feelings to Discourse 485; Seeing and the Rest as Supreme to Discourse 484; Knowing the Differences to Discourses 486–489; Questioning to Discourse 459 (for reference); for Declaring, the text of the discourses of this fascicle has no shared words.
• Carrying forward within the fascicle (only shared forms are recorded)—Discourses 460–463 form one group, all arising from the question of the householder Ghoṣila, and Discourses 461–463 all close with 「歡喜隨喜，作禮而去」—“rejoiced and rejoiced in accord, paid homage, and departed.” Discourses 465–468 form one group, all arising from Rāhula’s question, and Discourses 465 and 468 both close with 「究竟苦邊」—“reaching the utter end of suffering.” Discourses 469–473 form one group, all speaking verses on how the ordinary person and the noble one feel pain or how feelings arise; the latter parts of the four verses of Discourses 470–473 share one form. Discourses 475–480 form one group, all using the phrases feeling, the origin of feeling, the cessation of feeling, and the rest; Discourse 477 carries on from the preceding discourse with 「如異比丘問經」—“As with the discourse asked by a certain bhikṣu.” Discourses 486–489 form one group, all listing from one thing to ten things; in Discourse 489, for 「由食存」—“subsist by nutriment”〔T02 0124c25〕 the three editions read 「由食而存」—“subsist by nutriment” (see the ninth topic). Discourse 455, with Discourses 456–459, takes 「界」—“element” as its theme, and stands after the closing title.
• Beyond this fascicle—in Discourse 457 the bhikṣu Vakkalin’s question takes up 「如我先說」—“as I said before”〔T02 0117a17〕, which points to the udāna phrase earlier in the same discourse; in Discourse 464 the answers of the five hundred bhikṣus and of the World-Honored One, 「如上座所說」—“as the Elder has said” and 「如五百比丘所說」—“as the five hundred bhikṣus have said,” both point to the earlier part of the same discourse; what Discourse 477 carries on from is the preceding discourse. No discourse outside the fascicle is pointed to.

IX. Placement Among the Recensions

The Taishō collation notes for this fascicle come to fifty-seven variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; current reading = the character adopted in the current transcription; 「無」—“lacks it” = that edition lacks the character; recorded together, without adjudication; nos. 005, 013, 014, 018, 022, 023, 024, 047, and 057, nine in all, are rows of revision in the current edition, not original Taishō notes):

The position of Discourse 455—at the head of Discourse 455 the Taishō note reads 「S. 14. 7-10. Saññā &c. 本經【三】在當卷初」—“S. 14. 7-10. Saññā &c. In 【三】 this discourse stands at the beginning of the fascicle,” 0125a06, and again 「本經【宋】【元】【明】在當卷初」—“In 【宋】【元】【明】 this discourse stands at the beginning of the fascicle,” 0125a06; at the head of Discourse 456: 「如是前宋元明俱有（如是乃至亦如是說）三百四十八字卷末出之」—“The Song, Yuan, and Ming editions all have the preceding (from ‘Thus’ up to ‘is to be spoken in the same way’), three hundred and forty-eight characters, which appear at the end of the fascicle,” 0116c12. That is, in the three editions Discourse 455 stands at the head of the fascicle, before Discourse 456, while in the current base text it stands at the end of the fascicle, after the closing title. Recorded together, without adjudication; the plain rendering follows the current order.

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

1. The chapter title at the head of the fascicle (no. 001)—in 「雜因誦第三品之五」—“the fifth of the third chapter of the Recitation on Miscellaneous Causes,” the 「品」—“chapter” (0116c11): 【宋】【元】 lack it.
2. Readings in Discourse 456 (nos. 002 · 003)—in 「緣內故可知」—“is known in dependence on the inner,” the 「內」—“inner” (0116c22): 【元】【明】 read 內空 (inner space), that is, they read ‘is known in dependence on inner space’; in 「第一有正受」—“the attainment of the summit of existence,” the 「有」—“existence” (0116c29): the three editions lack it, that is, the three editions read ‘the foremost attainment.’ The plain rendering follows the current reading.
3. Readings in Discourse 457 (nos. 004–007)—in 「於講堂陰中」—“in the shade of the hall,” the 「陰」—“shade” (0117a05): the three editions read 蔭 (shade, another character); in 「緣下界」—“conditioned by an inferior element,” the 「下」—“inferior” (0117a07): 【大】 reads 不 (not), that is, 【大】 reads ‘conditioned by a non-element,’ and the current reading is 下 (inferior) (a row of revision in the current edition); in 「勝受生勝」—“superior rebirth—all of them superior,” the final 「勝」—“superior” (0117a12): the three editions lack it, that is, the three editions read ‘superior rebirth’; in 「佛說此經已」—“When the Buddha had spoken this discourse,” the 「此」—“this” (0117a19): the three editions read 是 (this, another word). The plain rendering follows the current reading.
4. Readings in Discourses 458 and 459 (nos. 008–010)—in Discourse 458, in 「云何有因生出要想」—“How does a perception of deliverance arise from a cause?” the 「有」—“there is” (0117b12): the three editions read 為 (is); in Discourse 459, in 「而言我非自作」—“and yet you say that I am not self-made,” the 「非」—“not” (0117c06): the three editions read 不 (not, another word); in the line of 「眾生為自作」—“beings are self-made,” the 「生」—“beings” (0117c07): the three editions read 生生 (the character doubled). The plain rendering follows the current reading.
5. Reading in Discourse 463 (no. 011)—in 「謂三種出界」—“namely, the three kinds of element of escape,” the 「種」—“kinds” (0118b06): the three editions lack it, that is, the three editions read ‘namely, the three elements of escape,’ the same as 「是名三出界」—“these are called the three elements of escape” in the same discourse. The plain rendering follows the current reading.
6. Readings in Discourse 465 (nos. 013–015)—the line 「是名斷愛，轉諸結，正慢無間等」—“this is called cutting off craving, turning away the bonds, rightly attaining unbroken comprehension of conceit” (0119a08): for 「轉」—“turning away,” 【大】 reads 縛 (binding), and the current reading is 轉 (turning away) (a row of revision); 【大】 also has four more characters, 「、斷諸愛」—“, cutting off cravings,” which the current reading lacks (a row of revision); in 「正慢」—“rightly … conceit,” for the 「正」—“rightly,” 【元】【明】 read 止 (stopping). The plain rendering follows the current reading.
7. Readings in Discourses 466 and 468 (nos. 016–018)—in Discourse 466, in 「何生、何轉」—“from what are they born, by what do they turn,” the 「轉」—“turn” (0119a16): the three editions read 觸 (contact); in Discourse 468, in 「退坐一面」—“withdrew and sat to one side,” the 「坐」—“sat” (0119b13): the three editions read 住 (stood); in 「轉去諸結」—“turning away the bonds,” the 「轉」—“turning” (0119b21): 【大】 reads 縛 (binding), and the current reading is 轉 (turning) (a row of revision). In both places, Discourses 465 and 468, 【大】 reads 縛 (binding) for 「轉」—“turning.” The plain rendering follows the current reading.
8. Readings in Discourses 469 and 470 (nos. 019–023)—in Discourse 469, in 「長淪沒溺」—“long sunk and drowned,” the 「溺」—“drowned” (0119c14): 【宋】 reads 漏 (outflow); in Discourse 470, in the two places of 「生苦樂受」—“gives rise to painful and pleasant feelings,” the 「苦」—“painful” (0120a01 · 0120a02): the three editions read 苦受 (painful feeling); in 「憂悲稱怨」—“grieving and lamenting, crying out,” the 「悲」—“lamenting” (0120a24): 【大】 lacks it, and the current reading has it (a row of revision); in 「集、滅、味、患、離」—“origin, cessation, gratification, danger, escape,” the 「味」—“gratification” (0120b01): 【大】 reads 昧 (obscure), and the current reading is 味 (gratification) (a row of revision). The plain rendering follows the current reading.
9. Readings in Discourses 472, 473, and 474 (nos. 024–027)—in the line 「若剎利」—“kṣatriyas” (0120c10) of the prose before the verse of Discourse 472, 【大】 has the note mark 「[04]」—“[04],” which the current reading deletes (a row of revision); in the verse of Discourse 473, in 「身死不墮數」—“at the body’s death he is not counted,” for the 「身死不墮」—“at the body’s death he is not” (0121a17), the three editions read 死不墮於 (at death does not fall into), that is, the three editions read ‘at death he does not fall into the count’; in Discourse 474, in 「一切行無常故」—“because all formations are impermanent,” the 「故」—“because” (0121a27): the three editions lack it; in 「空入處想止息」—“the perception of the sphere of space is quieted,” the 「想」—“perception” (0121b13): the three editions lack it. The plain rendering follows the current reading.
10. Readings in Discourses 476 and 478 (nos. 030–034)—in Discourse 476, in 「稽首禮足」—“bowed his head at his feet,” the 「禮」—“bowed” (0121c18): the three editions read 佛 (the Buddha); in 「生樂喜」—“pleasure and joy arise,” the 「喜」—“joy” (0121c25): the three editions lack it; in Discourse 478, in 「白佛言」—“said to the Buddha,” the 「言」—“said” (0122a05): the three editions lack it; in 「唯願」—“may you,” the 「唯」—“may” (0122a06): the three editions read 惟 (a variant form); in 「生樂喜」—“pleasure and joy arise,” the 「樂喜」—“pleasure and joy” (0122a11): the three editions read 喜樂 (the two characters reversed). The plain rendering follows the current reading.
11. Readings in Discourses 480 and 481 (nos. 037 · 039 · 041 · 042)—on the side of not knowing as it really is in Discourses 480 and 481, in 「現法自知作證」—“realizes for himself here and now,” the 「現」—“here and now” (0122b02 · 0122c16): the three editions read 非現 (not here and now) in both places, that is, the three editions read ‘does not realize for himself here and now’; in Discourse 481, for 「禪法」—“meditation” (0122b19), the three editions read 諸禪 (the meditations); in 「是名不寂滅因緣」—“this is called the condition of non-stilling,” the 「緣」—“condition” (0122c10): the three editions read 緣故 (because of the condition). The plain rendering follows the current reading 「現法自知作證」—“realizes for himself here and now,” and an inline note records that before 「現」—“here and now” the three editions have 「非」—“not”; it does not supply the character following the three editions.
12. Readings in Discourses 482, 484, 485, 489, and 455 (nos. 043 · 044 · 046–057)—in Discourse 482, in 「當精勤」—“should be diligent,” the 「勤」—“diligent” (0123a07): the three editions read 進 (vigorous); in 「如來大眾中」—“within the Tathāgata’s great assembly,” the 「中」—“within” (0123a12): the three editions lack it; in Discourse 484, in 「我作方便」—“I made endeavour,” the 「作」—“made” (0123c14): the three editions read 所 (what); in 「如其所聞」—“as one has heard,” the 「聞」—“heard” (0123c16): 【大】 reads 問 (asked), and the current reading is 聞 (heard) (a row of revision); in Discourse 485, for 「瓶沙」—“Bimbisāra” (0123c23), 【宋】 reads 五山 (five mountains); in 「正應有二受」—“there should be just two feelings,” the 「正」—“just” (0123c27): 【宋】 reads 政 (a graphic variant); in 「俱共詣佛所」—“went together to where the Buddha was,” the 「共」—“together” (0124a01): the three editions lack it; in 「今故共來」—“now we have therefore come together,” the 「故」—“therefore” (0124a04): the three editions read 欲 (wish); in 「比如是無量名說」—“in like manner, thus innumerable are spoken of by name,” the 「比」—“in like manner” (0124a21): the three editions read 比丘 (bhikṣu); in 「真實之義」—“the true meaning,” the 「義」—“meaning” (0124a24): 【宋】 reads 議 (discussion); in 「眾生依此初禪」—“beings, relying on this first dhyāna,” the 「眾」—“beings” (0124b02): the three editions read 若眾 (if beings); in 「此所不應」—“this should not be,” the 「應」—“should” (0124b13): the three editions read 然 (so); in Discourse 489, in 「由食存」—“subsist by nutriment,” the 「食」—“nutriment” (0124c26): the three editions read 食而 (nutriment, with a connecting particle), that is, the three editions, like Discourses 486–488, read ‘subsist by nutriment’; in Discourse 455, in the line 「非緣眼想生眼觸」—“not conditioned by eye-perception does eye-contact arise” (0125a15), 【大】 has one more 「非」—“not,” which the current reading lacks (a row of revision). The plain rendering follows the current reading.

Punctuation: before 「如此諸界，何因緣可知」—“these elements—by what condition can they be known?”〔T02 0116c19〕 in Discourse 456, the base text uses 「。」—“.” to close 「滅界」—“the element of cessation”; copied as it stands. In Discourse 457, in 「如是中。如是勝界」—“So with the middling. So with the superior element”〔T02 0117a10〕, the base text uses 「。」—“.” to close 「中」—“the middling”; the plain rendering has ‘So too with the middling element,’ following its abbreviation. In Discourse 458 the base text opens each paragraph with an opening quotation mark and does not close it (the five paragraphs from 「云何因生欲想」—“How does a perception of desire arise from a cause?” onward); the plain rendering closes them paragraph by paragraph. In Discourses 473 and 474 the base text puts the thought in outer quotation marks and the bhikṣu’s restatement to the Buddha in inner quotation marks; the plain rendering introduces it with a colon and adds no inner quotation marks. In Discourses 480 and 481 the base text puts ‘My birth is ended…’ in inner quotation marks; the plain rendering introduces it with a colon. In Discourse 485 the base text puts 「莫作是言：『世尊說三受——樂受、苦受、不苦不樂受。』」—“Do not say this: ‘The World-Honored One teaches three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.’” in inner quotation marks; the plain rendering introduces it with a colon. In Discourse 470 the base text has 「佛告諸比丘」—“The Buddha said to the bhikṣus” twice in succession (〔T02 0120a05〕〔T02 0120a08〕); copied as it stands.

Gaiji: the present transcription of this fascicle has no character of the private-use area; it has one character of the extension F area, 「𭶑」—“wise” (in the verse of Discourse 473, 「𭶑慧能了知」—“the wise is able to understand”〔T02 0121a15〕), copied as it stands without change; in the same position Discourses 470–472 read 「黠慧」—“the wise.”

Interlinear notes: none in this fascicle.

The line form of the verses: ten verses; in the base text each line is of two phrases, seventy-two lines in all (anchors line by line in the seventh topic); at the head of the first line stands the opening quotation mark, and at the end of the last line the closing mark. Whether the 「即說偈言」—“then spoke a verse” before the verses of Discourses 461–463 stands on the same line as the answer or on a separate line follows the line order of the base text. The plain rendering records them all in verse form, each line of two phrases.

X. Mātṛkā of the Compendium of Topics, Saṃyutta Coordinates, and Variants of the Alternate Translation

① The mātṛkā of the Compendium of Topics (discourse by discourse)—only places where the treatise’s words and the discourse’s words are the same words or the same simile, verbatim, are taken as established, and one sentence of the treatise is cited for each; where the sense is close but the treatise lacks the words, it is passed over with one sentence in present-day language and marked 〔correspondence of meaning; no shared words in the treatise〕; where the treatise and the discourse share words but, by the method of correspondence, it is listed only for reference, it is marked 〔correspondence of meaning; shared terms in the third topic〕. The names of the items of the treatise’s uddāna are appended after the discourse numbers, as readings (first topic).

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

Twenty S. coordinates; fifteen discourses have no S. coordinate: Discourses 458, 459, 461, 462, 463, 464, 477, 479, 481, 482, 484, 486, 487, 488, and 489.

Taishō notes other than S. coordinates (copied verbatim, not translated): Discourse 458 「A. VI. 39. Nidāna.」 (0117a21); Discourse 459 「A. VI. 38. Attakārī.」 (0117c02); Discourse 482 「A. V. 176. Pīti.」 (0122c24); Discourse 484 「A. V. 170. Bhaddaji.」 (0123b20).

Taishō notes on transcription (copied verbatim, not translated): Discourse 456 「光界…有滅界 Ābhādhātu, subhadh°, ākāsānañcāyatanadh°, viññaṇañcāyatanadh°, ākincaññāyatanadh°, nevasaññānāsaññāyatanadh°, saññāvedayitanirodhad°.」 (0116c13); Discourse 460 「Kosambī.」 (0117c23), 「瞿師羅 Ghosita.」 (0117c23); Discourse 465 「Rāhula.」 (0118c25); Discourse 484 「跋陀羅 Bhaddaji.」 (0123b21); Discourse 485 「瓶沙王 Pañcakaṅga.」 (0123c22), 「優陀夷 Udāyi.」 (0123c22).

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 element of light · the element of purity · the udāna phrase · Vakkalin · the great fire in the wilderness · the element of endeavour · Ghoṣila · the elder named Elder · the five hundred bhikṣus · Rāhula · the earth element · the sword’s thrust · the great ocean · the many kinds of people in the guesthouse · Vipaśyin · Śikhin · Viśvabhū · Krakucchanda · Kanakamuni · Kāśyapa · Śākyamuni · Icchānaṅgala · poṣadha · Anāthapiṇḍada · Śāriputra · Bhadra · Brahmā · King Bimbisāra · Udāyin · the four kinds of happiness · name and form · the seven stations of consciousness · the nine abodes of beings · the ten courses of action—are not found in the words of the corresponding passages of the treatise〔not found: each word was searched verbatim through the whole span of the gates of the feelings in the Compendium of Topics (fascicle 96 of the treatise), and was not found〕.