雜阿含經 卷第二十六Saṃyukta Āgama · Fascicle 26
無畏王子問：有人說「無因、無緣，眾生煩惱；無因、無緣，眾生清淨」〔T02 0190b26〕，世尊云何？答：「有因、有緣，眾生煩惱；有因、有緣，眾生清淨故」〔T02 0190c01〕。煩惱之因是五蓋，清淨之因是七覺支。這一卷七十經說根、說力、說覺支，數自三至十；末一經以「當名此為覺支經」〔T02 0190c29〕收之，說的是：清淨有因，因可修。
一、慧攝五根
「有五根。何謂為五？謂信根、精進根、念根、定根、慧根」〔T02 0182a27〕；「信根者，當知是四不壞淨；精進根者，當知是四正斷；念根者，當知是四念處；定根者，當知是四禪；慧根者，當知是四聖諦」〔T02 0182b18〕。五根之中，「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故。如是五根，慧為其首，以攝持故」〔T02 0183b21〕。慧不在信外：「若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就，信根成就，即是慧根」〔T02 0183c06〕。根之利鈍即聖位之階，「若於此五根一切無者，我說彼為外道凡夫之數」〔T02 0183b01〕。
二、學力與如來力
五力即五根，「彼信力，當知是四不壞淨」〔T02 0185c11〕以下，所配五法與五根同。學地別有五力，「信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」〔T02 0185c22〕，以慚愧守學；「若比丘若不欲令惡不善法生者，唯有信善法，若信退滅者，不信永住，諸不善法則生」〔T02 0186b17〕。如來與阿羅漢同一解脫，所別在先後、在力：「如來、應、等正覺者，先未聞法，能自覺知」〔T02 0186c06〕，「五學力、如來十力」〔T02 0186c14〕，「如此十力，唯如來成就，是名如來與聲聞種種差別」〔T02 0187b04〕。十力皆如實知，是智力；而「處非處智力者，我說是定非不定，乃至漏盡智者，我說是定非不定，定者正道，非定者邪道」〔T02 0189b06〕。
三、漏盡八力
世間有八力，「自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」〔T02 0188b04〕，各現其所有。舍利弗問漏盡比丘有幾力，答亦八力：「漏盡比丘心順趣於離、流注於離、浚輸於離，順趣於出、流注於出、浚輸於出，順趣涅槃、流注涅槃、浚輸涅槃。若見五欲，猶見火坑」〔T02 0188b22〕。世間之力在人，漏盡之力在一心之趣向；數力修力亦然，先思惟惡行之報而斷之，「聖弟子數力成就已，隨得修力」〔T02 0184b10〕，「何等為修力？謂修四念處」〔T02 0184b21〕。
四、黑闇與大明
五蓋是退法，七覺支是不退法；五蓋「能為黑闇，能為無目，能為無智，能羸智慧，非明、非等覺，不轉趣涅槃」〔T02 0189c03〕，七覺支「能作大明，能為目，增長智慧，為明、為正覺，轉趣涅槃」〔T02 0189c08〕。起滅之樞在思惟：「若比丘正思惟者，未起貪欲蓋不起，已起貪欲蓋令滅」〔T02 0189b17〕。蓋如五種大樹，「其種至微，而樹生長巨大」〔T02 0190a18〕；覺支自念起，「修念覺已，念覺滿足，念覺滿足已，則於選擇分別思惟，爾時擇法覺支修習」〔T02 0190c14〕，次第相生至捨。修此七法者，「淨信者，謂心解脫；智者，謂慧解脫」〔T02 0190b14〕，「離貪欲者心解脫，離無明者慧解脫」〔T02 0190b17〕。
有因有緣眾生清淨：根以慧為首，力以慧為智，覺支以增長智慧為明；道品之數雖多，所修者一。王子聞之，「今來上山，四體疲極，得聞瞿曇說覺支經，悉忘疲勞」〔T02 0191a02〕。清淨有因，因在覺支；覺支可修，修自一念起。
Prince Fearless asks: some say “without cause, without condition, beings are defiled; without cause, without condition, beings are purified”; what does the World-Honored One say? The answer: “with cause, with condition, beings are defiled; with cause, with condition, beings are purified.” The cause of defilement is the five hindrances; the cause of purification is the seven factors of awakening. The seventy discourses of this fascicle teach the faculties, the powers, and the factors of awakening, their numbers running from three to ten; the last discourse closes them with “let this be named the Discourse on the Factors of Awakening,” and what it says is this: purification has a cause, and the cause can be cultivated.
I. Wisdom Holds the Five Faculties
“There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom”; “the faculty of faith, know, is the four unbreakable purities; the faculty of energy, know, is the four right exertions; the faculty of mindfulness, know, is the four foundations of mindfulness; the faculty of concentration, know, is the four dhyānas; the faculty of wisdom, know, is the four noble truths.” Among the five faculties, “it is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because it holds them together. So too the five faculties: wisdom is their head, because it holds them together.” Wisdom is not outside faith: “if a noble disciple has accomplished the faculty of wisdom, he can cultivate the faculty of faith, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called the accomplishment of the faculty of faith, and the accomplishment of the faculty of faith is the faculty of wisdom.” The keenness or dullness of the faculties is the step among the stations of the noble ones, and “if one has none of these five faculties at all, I say that he is counted among the ordinary persons of other paths.”
II. The Powers of One in Training and the Powers of the Tathāgata
The five powers are the five faculties: from “that power of faith, know, is the four unbreakable purities” onward, the five dharmas matched are the same as for the faculties. The stage of training has its own five powers, “the power of faith is a power of one in training, the power of energy is a power of one in training, the power of shame is a power of one in training, the power of fear of blame is a power of one in training, and the power of wisdom is a power of one in training,” guarding the training by shame and fear of blame; “if a bhikṣu does not wish evil unwholesome dharmas to arise, there is only faith in wholesome dharmas; if faith declines and perishes, and lack of faith abides for good, unwholesome dharmas arise.” The Tathāgata and the arhat have the same liberation; what distinguishes them is before and after, and the powers: “the Tathāgata, the Worthy One, the Perfectly Awakened One, having not heard the Dharma before, is able to awaken to it himself,” “the five powers of one in training and the ten powers of the Tathāgata,” “these ten powers only the Tathāgata accomplishes; this is called the various differences between the Tathāgata and the śrāvakas.” The ten powers are all knowing as it really is, and so are powers of knowledge; and “of the power of knowledge of the possible and the impossible I say that it is certain, not uncertain, up to the knowledge of the ending of the outflows, I say that it is certain, not uncertain; what is certain is the right path, what is uncertain is the wrong path.”
III. The Eight Powers of One Whose Outflows Are Ended
The world has eight powers, “the power of a sovereign king, the power of a minister who decides cases, the power of a woman who bears a grudge, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon,” each displaying what it has. Śāriputra asks how many powers a bhikṣu whose outflows are ended has, and the answer is also eight: “the mind of a bhikṣu whose outflows are ended tends toward seclusion, flows into seclusion, and inclines toward seclusion; tends toward deliverance, flows into deliverance, and inclines toward deliverance; tends toward nirvāṇa, flows into nirvāṇa, and inclines toward nirvāṇa. If he sees the five sense pleasures, it is as if he saw a pit of fire.” The powers of the world lie in the person; the powers of one whose outflows are ended lie in the direction of one mind. So too the power of reckoning and the power of cultivation: first one reflects on the result of bad conduct and cuts it off, “when the noble disciple has accomplished the power of reckoning, he then attains the power of cultivation,” and “what is the power of cultivation? Namely, cultivating the four foundations of mindfulness.”
IV. Black Darkness and Great Light
The five hindrances are the things that lead to decline, the seven factors of awakening the things that do not lead to decline; the five hindrances “can make black darkness, can make one without eyes, can make one without knowledge, can weaken wisdom, are not light, not perfect awakening, and do not turn one toward nirvāṇa,” the seven factors of awakening “can make great light, can be eyes, and increase wisdom; they are light, they are right awakening, and they turn one toward nirvāṇa.” The pivot of their arising and ceasing is reflection: “if a bhikṣu reflects rightly, the hindrance of sensual desire not yet arisen does not arise, and the hindrance of sensual desire already arisen is made to cease.” The hindrances are like five great trees, “the seed is tiny, yet the tree grows huge”; the factors of awakening arise from mindfulness, “having cultivated the awakening factor of mindfulness, the awakening factor of mindfulness is fulfilled; when the awakening factor of mindfulness is fulfilled, then he selects, discriminates, and reflects, and at that time the awakening factor of investigation of dharmas is cultivated,” giving rise to one another in sequence up to equanimity. For one who cultivates these seven dharmas, “pure faith is liberation of mind; knowledge is liberation by wisdom,” and “one who leaves sensual desire is liberated in mind, and one who leaves ignorance is liberated by wisdom.”
With cause and condition beings are purified: among the faculties wisdom is the head, among the powers wisdom is knowledge, among the factors of awakening the increase of wisdom is the light; the factors of the path are many in number, and what is cultivated is one. The prince, having heard it, says, “coming up the mountain today, my four limbs were utterly weary; having heard Gautama teach the Discourse on the Factors of Awakening, I have wholly forgotten my weariness.” Purification has a cause, and the cause lies in the factors of awakening; the factors of awakening can be cultivated, and cultivation begins from one moment of mindfulness.
宋天竺三藏求那跋陀羅譯《雜阿含經》〈道品·卷第二十六〉· 大正藏 T02n0099〔起 T02 0182a11〕。段／行首〔T02 …〕＝大正藏頁・欄・行錨；「（N）」＝底本經序（本卷70經）。
〔T02 0182a11〕雜阿含經卷第二十六 宋天竺三藏求那跋陀羅譯 〔T02 0182a14〕（六四二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有三根——未知當知根、知根、無知根。」爾時，世尊即說偈言： 「覺知學地時，隨順直道進， 精進勤方便，善自護其心， 如自知生盡，無礙道已知， 以知解脫已，最後得無知， 不動意解脫，一切有能盡， 諸根悉具足，樂於根寂靜， 持於最後身，降伏眾魔怨。」 佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0182a26〕（六四三） 如是我聞：一時，佛在舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何謂為五？謂信根、精進根、念根、定根、慧根。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0182b02〕（六四四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。若比丘於此五根如實善觀察，如實善觀察者，於三結斷知，謂身見、戒取、疑，是名須陀洹，不墮惡趣法，決定正向於正覺，七有天人往生，究竟苦邊。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0182b10〕（六四五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「於此五根如實觀察者，不起諸漏，心得離欲解脫，是名阿羅漢，諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智心善解脫。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0182b16〕（六四六） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。信根者，當知是四不壞淨；精進根者，當知是四正斷；念根者，當知是四念處；定根者，當知是四禪；慧根者，當知是四聖諦。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0182b23〕（六四七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。「何等為信根？若比丘於如來所起淨信心，根本堅固，餘沙門、婆羅門、諸天、魔、梵、沙門、婆羅門，及餘世間，無能沮壞其心者，是名信根。「何等為精進根？已生惡不善法令斷，生欲、方便、攝心、增進；未生惡不善法不起，生欲、方便、攝心、增進；未生善法令起，生欲、方便、攝心、增進；已生善法住不忘，修習增廣，生欲、方便、攝心、增進，是名精進根。「何等為念根？若比丘內身身觀住，慇懃方便，正念正智，調伏世間貪憂；外身、內外身、受、心、法法觀念住亦如是說，是名念根。「何等為定根？若比丘離欲惡不善法，有覺有觀，離生喜樂，乃至第四禪具足住，是名定根。「何等為慧根？若比丘苦聖諦如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知，是名慧根。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0182c14〕（六四八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「若比丘於此五根如實觀察已，於三結斷知。何等為三？謂身見、戒取、疑。是名須陀洹，不墮惡趣，決定正向三菩提，七有天人往生，究竟苦邊。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0182c21〕（六四九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「若比丘於此五根如實觀察已，得盡諸漏，離欲解脫，是名阿羅漢。諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智心得解脫。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0182c28〕（六五〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別 〔T02 0183a01〕者：「諸比丘！若我於此信根、信根集、信根滅、信根滅道跡不如實知者，我終不得於諸天、魔、梵、沙門、婆羅門中，為出為離，心離顛倒，亦不得成阿耨多羅三藐三菩提。如信根，精進根、念根、定根、慧根亦如是說。「諸比丘！我於此信根正智如實觀察故，信根集、信根滅、信根滅道跡正智如實觀察故，我於諸天、魔、梵、沙門、婆羅門眾中，為出為離，心離顛倒，成阿耨多羅三藐三菩提。如信根，精進、念、定、慧根亦如是說。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0183a12〕（六五一） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者，我不得於諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，成阿耨多羅三藐三菩提。如是精進根、念根、定根、慧根亦如是說。「諸比丘！我於信根、信根集、信根沒、信根味、信根患、信根離如實知故，於諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，得成阿耨多羅三藐三菩提。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0183a24〕（六五二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「若比丘於此五根若利、若滿足，得阿羅漢。若軟、若劣，得阿那含。若軟、若劣，得斯陀含。若軟、若劣，得須陀洹。滿足者成滿足事，不滿足者成不滿足事，於此五根不空無果，若於此五根一切無者，我說彼為外道凡夫之數。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0183b04〕（六五三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「若比丘於彼五根增上明利滿足者，得阿羅漢俱分解脫。若軟、若劣者，得身證。於彼若軟、若劣，得見到。於彼若軟、若劣，得信解脫。於彼若軟、若劣，得一種。於彼若軟、若劣，得斯陀含。於彼若軟、若劣，得家家。於彼若軟、若劣，得七有。於彼若軟、若劣，得法行。於彼若軟、若劣，得信行。是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜。如是滿足者作滿足事，減少者作減少事，彼諸根則不空無果，若無此諸根者，我說彼為作凡夫數。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0183b18〕（六五四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。此五根，一切皆為慧根所攝受。譬如堂閣眾材，棟為其首，皆依於棟，以攝持故。如是五根，慧為其首，以攝持故。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0183b25〕（六五五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。信根者，當知是四不壞淨；精進根者，當知是四正斷；念根者，當知是四念處；定根者，當知是四禪；慧根者，當知是四聖諦。此諸功德，一切皆是慧為其首，以攝持故。」乃至……。佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0183c04〕（六五六） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？信根、精進根、念根、定根、慧根。若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就，信根成就，即是慧根。如信根，如是精進根、念根、定根、慧根亦如是說。是故就此五根，慧根為其首，以攝持故。譬如堂閣，棟為其首，眾材所依，以攝持故。如是五根，慧為其首，以攝持故。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0183c15〕（六五七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？信根、精進根、念根、定根、慧根。若聖弟子成就信根者，作如是學。聖弟子無始生死，無明所著，愛所繫，眾生長夜生死，往來流馳，不知本際，有因故有生死，因永盡者，則無生死，無明大闇聚障礙，誰般涅槃？唯苦滅、苦息、清涼、沒。如信根，如是精進根、念根、定根、慧根亦如是說。此五根，慧為首，慧所攝持。譬如堂閣，棟為首，棟所攝持。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0183c27〕（六五八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根——信根、精進根、念根、定根、慧根。何等為信根？謂聖 〔T02 0184a01〕弟子於如來所起信心，根本堅固，諸天、魔、梵、沙門、婆羅門及諸世間法所不能壞，是名信根。何等為精進根？謂四正斷。何等為念根？謂四念處。何等為定根？謂四禪。何等為慧根？謂四聖諦，此諸功德，皆以慧為首。譬如堂閣，棟為其首。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0184a08〕（六五九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。何等為信根？若聖弟子於如來發菩提心所得淨信心，是名信根。何等為精進根？於如來發菩提心所起精進方便，是名精進根。何等念根？於如來初發菩提心所起念根。何等為定根？於如來初發菩提心所起三昧，是名定根。何等為慧根？於如來初發菩提心所起智慧，是名慧根。所餘堂閣，譬如上說。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0184a20〕（六六〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。於此五根修習多修習，過去、未來、現在一切苦斷。」佛說此經已，諸比丘聞佛所說，歡喜奉行。如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說。 〔T02 0184a29〕（六六一） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有二種力。何等為二？謂數力及修力。何等為數力？謂聖弟子空閑林中樹下，作如是思惟：『身惡行，現法、後世受於惡報。我若行身惡行者，我當自悔教，他亦悔我，大師亦當悔我，大德梵行亦當悔我，以法責我；惡名流布，身壞命終，當生惡趣泥犁中。』如是現法後報，身惡行斷，修身善行。如身惡行，口、意惡行亦如是說，是名數力。何等為修力？若比丘學於數力，聖弟子數力成就已，隨得修力，得修力已，修力滿足。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0184b13〕（六六二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「聖弟子學數力成就已，貪、恚、癡若節若盡。如是聖弟子依於數力，盡立數力，隨得修力，得修力已，修力滿足。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0184b19〕（六六三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「何等為修力？謂修四念處。」佛說此經已，諸比丘聞佛所說，歡喜奉行。如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說。 〔T02 0184b26〕（六六四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有三種力。何等為三？謂信力、精進力、慧力。復次三力。何等為三？謂信力、念力、慧力。復次三力。何等為三？謂信力、定力、慧力。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0184c03〕（六六五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有三力，謂信力、精進力、慧力。如是，比丘！當作是學：『我當成就信力、精進力、慧力。』」佛說此經已，諸比丘聞佛所說，歡喜奉行。如精進力，念力、定力，亦如是說。 〔T02 0184c09〕（六六六） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有三力——信力、念力、慧力。何等為信力？謂聖弟子於如來所入於淨信，根本堅固，諸天、魔、梵、沙門、婆羅門及諸同法所不能壞，是名信力。何等為精進力？謂修四正斷。何等為慧力？謂四聖諦。」佛說此經已，諸比丘聞佛所說，歡喜奉行。餘二力如上說。 〔T02 0184c18〕（六六七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有四力。何等為四？謂信力、精進力、念力、慧力。復次四力——信力、念力、定力、慧力。復次四力——覺力、精進力、無罪力、攝力。」此諸經如上三力說。差別者：「何等為覺力？於善、不善法如實知，有罪、無罪，習近、不習近，卑法、勝法，黑法、白法，有分別法、無分別法，緣起法、非緣起法如實知，是名覺力。何等為精進力？謂四正斷……」如前廣說。「何等為無罪力？謂無罪身、口、意，是名無罪力。何等為攝力？謂四攝事，惠施、愛語、行利、同利。」佛說此經已，諸比丘聞佛所說，歡 〔T02 0185a01〕喜奉行。 〔T02 0185a02〕（六六八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「若最勝施者，謂法施。最勝愛語者，謂善男子樂聞，應時說法。行利最勝者，諸不信者能令入信，建立於信；立戒者以淨戒，慳者以施，惡智者以正智令入建立。同利最勝者，謂阿羅漢以阿羅漢、阿那含以阿那含、斯陀含以斯陀含、須陀洹以須陀洹、淨戒者以淨而授於彼。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185a12〕（六六九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「若所有法，是眾之所取，一切皆是四攝事。或有一取施者，或一取愛語者，或一取行利者，或一取同利者。過去世時，過去世眾，以有所取者，亦是四攝事。未來世眾，當有所取者，亦是四攝事。或一取施者，或一取愛語，或一取行利者，或一取同利。」爾時，世尊即說偈言： 「布施及愛語，或有行利者， 同利諸行生，各隨其所應。 以此攝世間，猶車因釭運。 世無四攝事，母恩子養忘， 亦無父等尊，謙下之奉事。 以有四攝事，隨順之法故， 是故有大士，德被於世間。」 佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185b01〕（六七〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有四力。何等為四？謂覺力、精進力、無罪力、攝力……」如上說。「若比丘成就此四力者，得離五恐怖。何等五？謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖，是名五恐怖。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185b08〕（六七一） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「聖弟子成就此四力者，當作是學。我不畏不活，我何緣畏不活？若身行不淨行、口不淨行、意不淨行，作諸邪貪，不信、懈怠、不精進、失念、不定、惡慧、慳、不攝者，彼應畏不活。我有四力，謂覺力、精進力、無罪力、攝力，有此四力成就故，不應畏如不活畏。如是惡名畏、眾中畏、死畏、惡趣畏亦如上說。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185b18〕（六七二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有四力——覺力、精進力、無罪力、攝力。何等為覺力？謂慧、大慧、深慧、難勝慧，是名覺力。何等為精進力？若於不善法不善數、黑黑數、有罪有罪數、不應親近不應親近數，離此諸法已，若諸餘善善數、白白數、無罪無罪數、應親近應親近數，如此等修習，增上精勤、欲、方便、堪能，正念正知而學，是名精進力。無罪力、攝力如上修多羅說。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185b29〕（六七三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五力。何等為五？信力、精進力、念力、定力、慧力。」佛說是經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185c04〕（六七四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「諸比丘當作是學：『我當勤加精進，成就信力、精進力、念力、定力、慧力。』」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185c09〕（六七五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「彼信力，當知是四不壞淨；精進力者，當知是四正斷；念力者，當知四念處；定力者，當知是四禪；慧力者，當知是四聖諦。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185c15〕（六七六） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「是故，諸比丘！當作是學：『我成就信力、精進力、念力、定力、慧力。』」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185c20〕（六七七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0185c25〕（六七八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「諸比丘！當作是學：『我當成就信力是學力、成就精進力是學力、成就慙力是學力、成就愧力是學力、成就慧力是學力。』」佛說 〔T02 0186a01〕此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0186a02〕（六七九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「何等信力是學力？於如來所善入於信，根本堅固，諸天、魔、梵、沙門、婆羅門及餘同法所不能壞。何等為精進力是學力？謂四正斷……」如前廣說。「何等為慚力是學力？謂羞恥，恥於起惡不善法諸煩惱數，受諸有熾然苦報，於未來世生、老、病、死、憂、悲、苦、惱，是名慚力是學力。何等為愧力是學力？謂諸可愧事而愧，愧起諸惡不善法煩惱數，受諸有熾然苦報，於未來世生、老、病、死、憂、悲、苦、惱，是名愧力是學力。何等為慧力是學力？謂聖弟子住於智慧，成就世間生滅智慧，賢聖出厭離，決定正盡苦，是名慧力是學力。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0186a18〕（六八〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘，如上所說。差別者：「是故，諸比丘！當作是學：『我當成就信力是學力，精進力、慚力、愧力、慧力是學力。』」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0186a23〕（六八一） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「若比丘於善法若變、若退、若不久住者，他人當以五種白法來呵責汝。何等為五？言汝不以信入於善法，若依信者，能離不善法，修諸善法。汝無精進、無慚、無愧、無慧入於善法故。若依慧者，能離諸不善法，修諸善法。「若比丘於正法不變、不退、久住者，他人當以五種白法來慶慰汝。何等為五？正信入於善法，若依信者，離不善法，修諸善法，精進、慚、愧、慧入於善法，若依慧者，離不善法，修諸善法。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0186b07〕（六八二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「若比丘還戒者、退戒者，他人當以五種白法來呵責汝。何等為五？若比丘不以信入於善法，若依信者，離不善法，修諸善法。不以精進、慙、愧、慧入於善法；若依慧者，離不善法，修諸善法。若比丘盡其壽命，純一滿淨，梵行清白者，他人當以五種白法來慶慰汝……」如上說。佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0186b16〕（六八三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「若比丘若不欲令惡不善法生者，唯有信善法，若信退滅者，不信永住，諸不善法則生。乃至欲令惡不善法不生者，唯有精進、慙、愧、慧，若精進、慙、愧、慧力退滅，惡慧永住者，惡不善法則生。若比丘依於信者，則離不善法，修諸善法，依精進、慚、愧、慧者，則離不善法，修諸善法。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0186b26〕（六八四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「若比丘於色生厭、離欲、滅盡、不起、解脫，是名阿羅訶三藐三佛陀。受、想、行、識亦如是說。若復比丘於色生厭、離欲、不起、解脫者，是名阿羅漢慧解脫。受、想、行、識亦如是說。諸比丘！如來應等正覺、阿羅漢慧解脫有何種種別異。」諸比丘白佛：「世尊是法根、法眼、法依，唯願為說，諸比丘聞已，當受奉行。」佛告比丘：「諦聽，善思，當為汝說。如來、應、等正覺者，先未聞法，能自覺知，現法自知，得三菩提，於未來世能說正法，覺諸聲聞，所謂四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分，是名如來、應、等正覺。所未得法能得，未制梵行能制，能善知道、善說道，為眾將導，然後聲聞成就隨法隨道，樂奉大師教誡、教授，善於正法，是名如來應等正覺、阿羅漢慧解脫種種別異。「復次，五學力、如來十力。何等為學力？謂信力、精進力、念力、定力、慧力。何等為如來十力？謂如來處非處如實知，是名如來初力。若成就此力者，如來、應、等正覺得先佛最勝處智，轉於梵輪，於大眾中能師子吼而吼。「復次，如來於過去、未來、現在業法，受因事報如實知，是名第二如來力。如來、應、等正覺成就此力，得先佛最勝處，能轉梵輪，於大眾中作師子吼而吼。「復次，如來、應、等正覺禪解脫，三昧正受，染惡清淨，處淨如實知，是名如來第三力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。「復次，如來知眾生種種諸根差別如實知，是名如來第四力。若成就此力，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。「復次， 〔T02 0187a01〕如來悉知眾生種種意解如實知，是名第五如來力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。「復次，如來悉知世間眾生種種諸界如實知，是名第六如來力。若於此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。「復次，如來於一切至處道如實知，是名第七如來力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。「復次，如來於過去宿命種種事憶念：『從一生至百千生，從一劫至百千劫。我爾時於彼生如是族、如是姓、如是名、如是食、如是苦樂覺、如是長壽、如是久住、如是壽分齊。我於彼處死、此處生，彼處生、此處死，如是行、如是因、如是方。』宿命所更悉如實知，是名第八如來力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。「復次，如來以天眼淨過於人眼，見眾生死時、生時，妙色、惡色、下色、上色，向於惡趣、向於善趣、隨業法受悉如實知：『此眾生身惡業成就，口、意惡業成就，謗毀賢聖，受邪見業；以是因緣，身壞命終，墮惡趣，生地獄中。此眾生身善行，口、意善行，不謗賢聖，正見業法受；彼因彼緣，身壞命終，生善趣天上。』悉如實知，是名第九如來力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。「復次，如來諸漏已盡，無漏心解脫、慧解脫，現法自知身作證：『我生已盡，梵行已立，所作已作，自知不受後有。』是名第十如來力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。「如此十力，唯如來成就，是名如來與聲聞種種差別。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0187b07〕（六八五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「譬如嬰兒，父母生已，付其乳母，隨時摩拭，隨時沐浴，隨時乳哺，隨時消息。若乳母不謹慎者，兒或以草、以土諸不淨物著其口中，乳母當即教令除去。能時除却者善，兒不能自却者，乳母當以左手持其頭，右手探其哽，嬰兒當時雖苦，乳母要當苦探其哽，為欲令其子長夜安樂故。」佛告諸比丘：「若嬰兒長大，有所識別，復持草、土諸不淨物著口中不？」比丘白佛：「不也，世尊！嬰兒長大，有所別知，尚不以脚觸諸不淨物，況著口中。」佛告比丘：「嬰兒小時，乳母隨時料理消息，及其長大，智慧成就，乳母放捨，不勤消息，以其長大不自放逸故。如是，比丘！若諸聲聞始學，智慧未足，如來以法隨時教授而消息之；若久學智慧深固，如來放捨，不復隨時慇懃教授，以其智慧成就不放逸故。是故，聲聞五種學力，如來成就十種智力……」如上廣說。佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0187b27〕（六八六） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「如來有六種力。若六種力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼。謂處非處如實知，如來初力。」「復次，過去、未來、現在心樂法受如實知……」如上廣說，「是名第二如來力。」「復次，如來禪、解脫、三昧、正受如實知……」如上廣說，「是名如來第三力。」「復次，如來過去種種宿命之事如實知……」如上廣說，「是名如來第四力。」「復次，如來天眼淨過於人眼，見諸眾生死此生彼……」如上廣說，「是名如來第五力。」「復次，如來結漏已盡，無漏心解脫、慧解脫……」如上廣說，乃至「於眾中師子吼而吼，是名如來第六力。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0187c13〕（六八七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「若有來問我如來處非處力，如如來處非處智力所知見覺，成等正覺，為彼記說。「若復來問如來自以樂受智力，如如來自以樂受智力所知見覺，成等正覺，為彼記說，是名第二如來智力。「若有來問如來禪定、解脫、三昧、正受智力，如如來禪定、解脫、三昧、正受，為彼記說。「若有來問宿命所更智力，如如來宿命所更所知見覺，為彼記說。「若有來問如來天眼智力，如如來天眼所見，為彼記說。「若有來問如來漏盡智力，如如來漏盡智力所知見覺，為彼記說。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0187c27〕（六八八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、 〔T02 0188a01〕慧力。」爾時，世尊即說偈言： 「信力精進力，慚力及愧力， 正念定慧力，是說名七力， 成就七力者，得盡諸有漏。」 佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188a06〕（六八九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有七力……」如上說。差別者：「是故，比丘！當如是學：『我當成就信力。』如是精進力、慚力、愧力、念力、定力、慧力亦當學。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188a12〕（六九〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有七力……」如上說。差別者，爾時，世尊即說偈言： 「信力精進力，及說慚愧力， 念力定慧力，是名為七力。 七力成就者，疾斷諸有漏。」 佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188a19〕（六九一） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力。何等為信力？於如來所起信心，深入堅固，諸天、魔、梵、沙門、婆羅門及餘同法所不能壞，是名信力。何等為精進力？謂四正斷……」如上廣說。「何等為慚力？謂恥惡不善法……」如上說。「何等為愧力？於可愧事愧，愧起惡不善法……」如上說。「何等為念力？謂四念處……」如上說。「何等為定力？謂四禪……」如上說。「何等為慧力？謂四聖諦……」如上說。佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188b02〕（六九二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有八力。何等為八？謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188b08〕（六九三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「謂自在王力者，王者現自在威力。斷事大臣力者，大臣現斷事之力。結恨女人力者，女人之法現結恨力。啼泣嬰兒力者，嬰兒之法現啼泣力。毀呰愚人力者，愚人之法觸事毀呰。審諦𭶑慧力者，智慧之人常現審諦。忍辱出家力者，出家之人常現忍辱。計數多聞力者，多聞之人常現思惟計數。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188b18〕（六九四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者舍利弗詣世尊所，稽首禮足，退坐一面，白佛言：「世尊！漏盡比丘有幾力？」佛告舍利弗：「漏盡比丘有八力。何等為八？謂漏盡比丘心順趣於離、流注於離、浚輸於離，順趣於出、流注於出、浚輸於出，順趣涅槃、流注涅槃、浚輸涅槃。若見五欲，猶見火坑。如是見已，於欲念、欲受、欲著，心不永住，修四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分。」佛說此經已，尊者舍利弗聞佛所說，歡喜奉行。 〔T02 0188b29〕（六九五） 如尊者舍利弗問經。如是異比丘問佛。 〔T02 0188c02〕（六九六） 問諸比丘經亦如上說。 〔T02 0188c03〕（六九七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有九力。何等為九力？謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188c08〕（六九八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有九力。何等為九？謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。何等為信力？於如來所起正信心，深入堅固……」如上說。「何等為精進力？謂四正斷……」如上說。「何等為慚力？……」如上說。「何等為愧力？……」如上說。「何等為念力？謂內身身觀住……」如上說。「何等為定力？謂四禪。何等為慧力？謂四聖諦。何等為數力？謂聖弟子若於閑房、樹下作如是學：『身、口惡行者於現法後世當受惡報……』」如上廣說。「何等為修力？謂修四念處……」如前說。佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188c21〕（六九九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有十力。何等為十？自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0188c28〕（七〇〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別 〔T02 0189a01〕者：「謂自在王力者，王者現自在威力。斷事大臣力者，大臣現斷事之功力。機關工巧力，造機關者現其工巧力。刀劍盜賊力，盜賊必現刀劍力。計數多聞力者，凡思惟計數現多聞之力。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0189a07〕（七〇一） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有十種如來力。若此力成就，如來、應、等正覺得先佛最勝處，能轉梵輪，於大眾中師子吼而吼。何等為十？謂如來處非處如實知，是名初力……」乃至漏盡，如上說。佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0189a14〕（七〇二） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘……如上說。差別者：「若有來問如來處非處智力，如如來處非處智力所知所見所覺，成等正覺，為彼記說。如是乃至漏盡智力……」廣說如上。佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0189a20〕（七〇三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「若所有法，彼彼意解作證，悉皆如來無畏智所生。若比丘來為我聲聞，不諂不偽，質直心生，我則教誡、教授為其說法。晨朝為彼教誡、教授說法，至日中時得勝進處；若日暮時為彼教誡、教授說法，至晨朝時得勝進處。如是教授已，彼生正直心，實則知實、不實知不實，上則知上、無上則知無上，當知、當見、當得、當覺者，皆悉了知，斯有是處。「謂五學力、十種如來力。何等為五學力？謂信力、精進力、念力、定力、慧力。如來十種力。何等為十？謂是處如實知非處……」如上十力廣說。「若有來問處非處智力者，如如來處非處智等正覺所知所見所覺，為彼記說，乃至漏盡智力，亦如是說。諸比丘！處非處智力者，我說是定非不定，乃至漏盡智者，我說是定非不定，定者正道，非定者邪道。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0189b10〕（七〇四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「若不正思惟者，未起貪欲蓋則起，已起貪欲蓋重生令增廣；未起瞋恚、睡眠、掉悔、疑蓋則起，已起瞋恚、睡眠、掉悔、疑蓋重生令增廣。未起念覺支不起，已起念覺支則退；未起擇法、精進、猗、喜、定、捨覺支不起，已起擇法、精進、猗、喜、定、捨覺支則退。「若比丘正思惟者，未起貪欲蓋不起，已起貪欲蓋令滅；未起瞋恚、睡眠、掉悔、疑蓋不起，已起瞋恚、睡眠、掉悔、疑蓋則斷。未起念覺支則起，已起者重生令增廣；未起擇法、精進、猗、喜、定、捨覺支則起，已起者重生令增廣。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0189b24〕（七〇五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五退法。何等為五？謂貪欲、瞋恚、睡眠、掉悔、疑蓋，是則退法。若修習七覺支，多修習令增廣，是則不退法。何等為七？謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支，是名不退法。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0189c02〕（七〇六） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五法，能為黑闇，能為無目，能為無智，能羸智慧，非明、非等覺，不轉趣涅槃。何等為五？謂貪欲、瞋恚、睡眠、掉悔、疑。如此五法能為黑闇，能為無目，能為無智，非明、非正覺，不轉趣涅槃。「若有七覺支，能作大明，能為目，增長智慧，為明、為正覺，轉趣涅槃。何等為七？謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支。為明、為目，增長智慧，為明、為正覺，轉趣涅槃。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0189c14〕（七〇七） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五障、五蓋，煩惱於心，能羸智慧，障閡之分，非明、非正覺，不轉趣涅槃。何等為五？謂貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。如此五蓋，為覆為蓋，煩惱於心，令智慧羸，為障閡分，非明、非等覺，不轉趣涅槃。「若七覺支，非覆非蓋，不惱於心，增長智慧，為明、為正覺，轉趣涅槃。何等為七？謂念覺支等……」如上說，乃至捨覺支。「如此七覺支，非翳非蓋，不惱於心，增長智慧，為明、為正覺，轉趣涅槃。」爾時，世尊即說偈曰： 「貪欲瞋恚蓋，睡眠掉悔疑， 如此五種蓋，增長諸煩惱， 此五覆世間，深著難可度， 障蔽於眾生，令不見正道。 〔T02 0190a01〕若得七覺支，則能為照明， 唯此真諦言，等正覺所說， 念覺支為首，擇法正思惟， 精進猗喜覺，三昧捨覺支， 如此七覺支，牟尼之正道， 隨順大仙人，脫生死怖畏。」 佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0190a08〕（七〇八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「若族姓子捨諸世務，出家學道，剃除鬚髮，著袈裟正信非家，出家學道。如是出家，而於其中，有愚癡士夫依止聚落城邑，晨朝著衣持鉢，入村乞食，不善護身，不守根門，不攝其念，觀察女人少壯好色而生染著，不正思惟，心馳取相，趣色欲想，為欲心熾盛，燒心燒身，返俗還戒而自退沒。厭離俗務，出家學道而反染著，增諸罪業而自破壞，沈翳沒溺。「有五種大樹，其種至微，而樹生長巨大，而能映障眾雜小樹，蔭翳萎悴，不得生長。何等五？謂揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇鉢羅樹、尼拘留他樹。如是五種心樹，種子至微，而漸漸長大，蔭覆諸節，能令諸節蔭覆墮臥。何等為五？謂貪欲蓋漸漸增長，睡眠、掉悔、疑蓋漸漸增長，以增長故，令善心蔭覆墮臥。「若修習七覺支，多修習已，轉成不退。何等為七？謂念覺支、擇法、精進、猗、喜、定、捨覺支。如是七覺支，修習多修習已，轉成不退轉。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0190b01〕（七〇九） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。「若比丘專一其心，側聽正法，能斷五法，修習七法，令其轉進滿足。何等為斷五法？謂貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋，是名五法斷。何等修習七法？謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支，修此七法，轉進滿足。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0190b09〕（七一〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「聖弟子清淨信心，專精聽法者，能斷五法，修習七法，令其滿足。何等為五？謂貪欲蓋，瞋恚、睡眠、掉悔、疑，此蓋則斷。何等七法？謂念覺支，擇法、精進、猗、喜、定、捨覺支。此七法修習滿足，淨信者，謂心解脫；智者，謂慧解脫；貪欲染心者，不得不樂；無明染心者，慧不清淨。是故，比丘！離貪欲者心解脫，離無明者慧解脫。若彼比丘離貪欲，心解脫，得身作證；離無明，慧解脫，是名比丘斷愛縛結，慢無間等，究竟苦邊。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0190b22〕（七一一） 如是我聞：一時，佛住王舍城耆闍崛山中。時，有無畏王子，日日步涉，仿佯遊行，來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言：「世尊！有沙門、婆羅門作如是見，作如是說：『無因、無緣，眾生煩惱；無因、無緣，眾生清淨。』世尊復云何？」佛告無畏：「沙門、婆羅門為其說，不思而說，愚癡、不辨、不善，非知思，不知量，作如是說：『無因、無緣，眾生煩惱；無因、無緣，眾生清淨。』所以者何？有因、有緣，眾生煩惱；有因、有緣，眾生清淨故。何因、何緣眾生煩惱？何因、何緣眾生清淨？謂眾生貪欲增上，於他財物、他眾具而起貪言：『此物於我有者，好、不離、愛樂。』於他眾生而起恨心、兇心，計挍、欲打、欲縛、欲伏，加諸不道。為造眾難，不捨瞋恚，身睡眠、心懈怠、心掉動，內不寂靜，心常疑惑，過去疑、未來疑、現在疑。無畏。如是因、如是緣眾生煩惱。如是因、如是緣眾生清淨。」無畏白佛：「瞿曇！一分之蓋，足煩惱心，況復一切？」無畏白佛：「瞿曇！何因、何緣眾生清淨？」佛告無畏：「若婆羅門有一勝念，決定成就，久時所作，久時所說，能隨憶念，當於爾時習念覺支。修念覺已，念覺滿足，念覺滿足已，則於選擇分別思惟，爾時擇法覺支修習。修擇法覺支已，擇法覺支滿足，彼選擇分別思量法已，則精進方便。精進覺支於此修習，修精進覺支已，精進覺支滿足，彼精進方便已，則歡喜生，離諸食想。修喜覺支，修喜覺支已，則喜覺支滿足，喜覺支滿足已，身心猗息，則修猗覺支。修猗覺支已，猗覺滿足，身猗息已，則愛樂，愛樂已心定，則修定覺支。修定覺支已，定覺滿足，定覺滿足已，貪憂滅，則捨心生，修捨覺支。修捨覺支已，捨覺支滿足。如是，無畏！此因、此緣眾生清淨。」無畏白瞿曇：「若一分滿足，令眾生清淨，況復一切？」無畏白佛：「瞿曇！當何名此經？云何奉持？」佛告無畏王子：「當名此為覺支經。」無畏白佛：「瞿 〔T02 0191a01〕曇！此為最勝覺分。瞿曇！我是王子，安樂亦常求安樂，而希出入，今來上山，四體疲極，得聞瞿曇說覺支經，悉忘疲勞。」佛說此已，王子無畏聞佛所說，歡喜隨喜，從座起，稽首禮佛足而去。 雜阿含經卷第二十六
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
宋求那跋陀羅譯《雜阿含經》卷第二十六，屬道品，為道品之第二卷；道品首卷說四念處，本卷說根、力、覺支。本卷收經七十部，自經六百四十二至經七百一十一。卷首諸經說根：或說三根——未知當知根、知根、無知根，並說學地之偈；或標五根——信根、精進根、念根、定根、慧根；或說於五根如實觀察，得須陀洹、得阿羅漢；或以四不壞淨、四正斷、四念處、四禪、四聖諦配五根，並逐一釋其義；或說於信根之集、滅、滅道跡，或集、沒、味、患、離如實知，乃成阿耨多羅三藐三菩提；或說五根之利與軟劣，所得自阿羅漢俱分解脫乃至信行；或以堂閣眾材以棟為首為譬，說五根以慧為首；或說於如來發菩提心所得之淨信；或說修五根斷三世一切苦。其後諸經說力：或說數力、修力二力；或說信力、精進力、慧力等三力；或說四力，其中有覺力、精進力、無罪力、攝力，並說四攝事與四攝之偈；或說成就四力得離五恐怖；或說五力、五學力，慚力、愧力，五種白法之呵責與慶慰；或說如來與阿羅漢慧解脫之別異，五學力與如來十力；或以嬰兒與乳母為譬，說如來隨時教授聲聞；或說如來六力、七力及七力之偈、世間八力、漏盡比丘八力、九力、世間十力、十種如來力；或說質直心生，如來教誡、教授。卷末諸經說覺支：或說不正思惟與正思惟之於五蓋、七覺支之起與退；或說五退法、七不退法；或說五法能為黑闇、七覺支能作大明；或說五障、五蓋與七覺支，並說其偈；或以五種大樹為譬，說五種心樹；或說專一其心、側聽正法，斷五法、修七法；或說淨信者謂心解脫、智者謂慧解脫；或於王舍城耆闍崛山，無畏王子問無因無緣之說，佛說眾生煩惱、清淨之因緣與七覺支之次第滿足，名此為覺支經。說者：多為世尊告諸比丘，其中多經以『……如上說。差別者』略說，只出其差別之處；經六百八十四，世尊先說、後問，諸比丘白佛請說，世尊說如來與阿羅漢慧解脫之別異；經六百八十五，世尊於乳母之譬後發問，比丘答；經六百九十四，尊者舍利弗問、佛答；經六百九十五、六百九十六為承前經之結集者之語；經七百零九不記世尊告語之句，照底本起於佛語；經七百一十一，無畏王子問、佛答，往返數回。本卷有偈五首：經六百四十二、六百六十九、六百八十八、六百九十、七百零七，皆世尊所說，白話皆以偈體逐句譯之；無攝頌。往返問答、譬喻與長經，經內依問答回合、譬文與解譬、列舉分段。底本略說之處——『……如上說。差別者』之型，以及『亦如是說』『如上廣說』『如前廣說』『廣說如上』『如上修多羅說』『如上十力廣說』『乃至』諸處——白話依底本之語照省，不代為補出；經六百六十、六百六十三、六百六十五、六百六十六經末之附句，以及經六百六十七之『此諸經如上三力說』，為結集者之語，白話照譯。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0182a11）經名是「雜阿含經」〔T02 0182a11〕，這是「卷第二十六」〔T02 0182a11〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0182a13〕——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷不另題誦品，承道品首卷而下。本卷收經七十部，自經六百四十二至經七百一十一；有偈五首，在經六百四十二、經六百六十九、經六百八十八、經六百九十、經七百零七；經七百一十一之後，以「雜阿含經卷第二十六」〔T02 0191a06〕作結。
〔642·有三根〕（0182a14）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有三種根——未知當知根、知根、無知根。』
那時，世尊就說偈道：
『在覺知學地的時候，隨順正直之道而前進，
精進勤修方便，善於守護自己的心，
如此自知生已窮盡，無礙之道已經了知，
以了知而得解脫之後，最後得到無知，
不動的心意解脫，一切諸有都能窮盡，
諸根全都具足，樂於諸根的寂靜，
持此最後之身，降伏眾魔怨敵。』
佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔643·有五根〕（0182a26）我是這樣聽說的：有一個時候，佛在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。是哪五種呢？就是信根、精進根、念根、定根、慧根。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔644·於三結斷知〕（0182b02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？就是信根、精進根、念根、定根、慧根。如果比丘對這五根如實地善加觀察，如實地善加觀察的人，對於三結斷除而了知，就是身見、戒取、疑，這名為須陀洹，不墮惡趣之法，決定正向於正覺，在天、人之中往來受生七有，究竟苦的邊際。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔645·心得離欲解脫〕（0182b10）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『對這五根如實觀察的人，不起諸漏，心得離欲解脫，這名為阿羅漢：諸漏已經窮盡，所應作的已經作完，離開了諸重擔，獲得了自己的利益，窮盡了諸有之結，以正智而心善解脫。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔646·當知是四不壞淨〕（0182b16）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？就是信根、精進根、念根、定根、慧根。信根，應當知道就是四不壞淨；精進根，應當知道就是四正斷；念根，應當知道就是四念處；定根，應當知道就是四禪；慧根，應當知道就是四聖諦。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔647·何等為信根〕（0182b23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？就是信根、精進根、念根、定根、慧根。
『什麼是信根？如果比丘在如來之所生起清淨的信心，根本堅固，其餘的沙門、婆羅門、諸天、魔、梵、沙門、婆羅門，以及其餘世間，沒有能夠沮壞他的心的，這名為信根。
『什麼是精進根？已生的惡不善法使它斷除，生起意欲、方便、攝心、增進；未生的惡不善法使它不起，生起意欲、方便、攝心、增進；未生的善法使它生起，生起意欲、方便、攝心、增進；已生的善法使它安住而不忘失，修習增廣，生起意欲、方便、攝心、增進，這名為精進根。
『什麼是念根？如果比丘於內身觀察身而住，慇懃方便，正念正智，調伏世間的貪憂；於外身、內外身，以及受、心、法觀察而安住於念，也像這樣說，這名為念根。
『什麼是定根？如果比丘離欲、惡不善法，有覺有觀，離生喜樂，乃至第四禪具足而住，這名為定根。
『什麼是慧根？如果比丘對苦聖諦如實了知，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實了知，這名為慧根。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔648·決定正向三菩提〕（0182c14）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『如果比丘對這五根如實觀察之後，對於三結斷除而了知。哪三種呢？就是身見、戒取、疑。這名為須陀洹，不墮惡趣，決定正向三菩提，在天、人之中往來受生七有，究竟苦的邊際。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔649·得盡諸漏〕（0182c21）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『如果比丘對這五根如實觀察之後，得以窮盡諸漏，離欲解脫，這名為阿羅漢：諸漏已經窮盡，所應作的已經作完，離開了諸重擔，獲得了自己的利益，窮盡了諸有之結，以正智而心得解脫。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔650·信根集、信根滅〕（0182c28）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『諸比丘！如果我對於這信根、信根的集起、信根的滅、信根滅的道跡不如實了知，我終究不能在諸天、魔、梵、沙門、婆羅門之中，得以超出、得以遠離，心離顛倒，也不能成就阿耨多羅三藐三菩提。如同信根，精進根、念根、定根、慧根也像這樣說。
『諸比丘！我因為對於這信根以正智如實觀察，對於信根的集起、信根的滅、信根滅的道跡以正智如實觀察的緣故，我在諸天、魔、梵、沙門、婆羅門眾中，得以超出、得以遠離，心離顛倒，成就阿耨多羅三藐三菩提。如同信根，精進、念、定、慧根也像這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔651·信根沒、信根味〕（0183a12）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『諸比丘！我若對於這信根的集起、信根的消沒、信根的味、信根的患、信根的出離不如實了知，我就不能在諸天、魔、梵、沙門、婆羅門眾中，得以解脫，得以超出、得以遠離，心離顛倒，成就阿耨多羅三藐三菩提。像這樣，精進根、念根、定根、慧根也像這樣說。
『諸比丘！我因為對於信根、信根的集起、信根的消沒、信根的味、信根的患、信根的出離如實了知的緣故，在諸天、魔、梵、沙門、婆羅門眾中，得以解脫，得以超出、得以遠離，心離顛倒，得以成就阿耨多羅三藐三菩提。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔652·若利、若滿足〕（0183a24）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『如果比丘對這五根若是銳利、若是滿足，就得阿羅漢。若是柔軟、若是低劣，就得阿那含。若是柔軟、若是低劣，就得斯陀含。若是柔軟、若是低劣，就得須陀洹。滿足的人成就滿足之事，不滿足的人成就不滿足之事，對這五根不是空無果報的；如果對這五根一切都沒有，我說他屬於外道凡夫之數。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔653·增上明利滿足〕（0183b04）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『如果比丘對那五根增上、明利、滿足，就得阿羅漢俱分解脫。若是柔軟、若是低劣，就得身證。對那五根若是柔軟、若是低劣，就得見到。對那五根若是柔軟、若是低劣，就得信解脫。對那五根若是柔軟、若是低劣，就得一種。對那五根若是柔軟、若是低劣，就得斯陀含。對那五根若是柔軟、若是低劣，就得家家。對那五根若是柔軟、若是低劣，就得七有。對那五根若是柔軟、若是低劣，就得法行。對那五根若是柔軟、若是低劣，就得信行。
『這名為比丘以根波羅蜜為因緣而知果波羅蜜，以果波羅蜜為因緣而知人波羅蜜。像這樣，滿足的人作滿足之事，減少的人作減少之事，那些諸根就不是空無果報的；如果沒有這些諸根，我說他是作凡夫之數。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔654·譬如堂閣眾材〕（0183b18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？就是信根、精進根、念根、定根、慧根。這五根，全都為慧根所攝受。
『譬如堂閣的眾多材木，棟樑為其首，都依於棟樑，因為棟樑攝持的緣故。像這樣，五根之中，慧為其首，因為慧攝持的緣故。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔655·一切皆是慧為其首〕（0183b25）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？就是信根、精進根、念根、定根、慧根。信根，應當知道就是四不壞淨；精進根，應當知道就是四正斷；念根，應當知道就是四念處；定根，應當知道就是四禪；慧根，應當知道就是四聖諦。這些功德，全都是以慧為其首，因為慧攝持的緣故。』乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔656·依離、依無欲〕（0183c04）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？信根、精進根、念根、定根、慧根。如果聖弟子成就慧根，就能修信根，依於遠離、依於無欲、依於滅、趣向於捨，這名為信根成就；信根成就，就是慧根。如同信根，像這樣，精進根、念根、定根、慧根也像這樣說。
『所以就這五根而言，慧根為其首，因為慧攝持的緣故。譬如堂閣，棟樑為其首，是眾多材木之所依，因為棟樑攝持的緣故。像這樣，五根之中，慧為其首，因為慧攝持的緣故。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔657·不知本際〕（0183c15）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？信根、精進根、念根、定根、慧根。如果聖弟子成就信根，就作這樣的學：聖弟子在無始的生死之中，為無明所執著，為愛所繫縛，眾生長夜在生死中往來流轉奔馳，不知道它的本際；因為有因的緣故就有生死，因永遠窮盡了，就沒有生死；無明的大黑闇聚是障礙，是誰般涅槃呢？唯有苦滅、苦息、清涼、沒。如同信根，像這樣，精進根、念根、定根、慧根也像這樣說。
『這五根，以慧為首，為慧所攝持。譬如堂閣，以棟樑為首，為棟樑所攝持。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔658·諸世間法所不能壞〕（0183c27）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根——信根、精進根、念根、定根、慧根。什麼是信根？就是聖弟子在如來之所生起信心，根本堅固，是諸天、魔、梵、沙門、婆羅門以及諸世間法所不能破壞的，這名為信根。什麼是精進根？就是四正斷。什麼是念根？就是四念處。什麼是定根？就是四禪。什麼是慧根？就是四聖諦。這些功德，都以慧為首。譬如堂閣，棟樑為其首。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔659·於如來發菩提心〕（0184a08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？就是信根、精進根、念根、定根、慧根。什麼是信根？如果聖弟子於如來發菩提心之處所得的清淨信心，這名為信根。什麼是精進根？於如來發菩提心之處所起的精進方便，這名為精進根。什麼是念根？於如來初發菩提心之處所起的念根。什麼是定根？於如來初發菩提心之處所起的三昧，這名為定根。什麼是慧根？於如來初發菩提心之處所起的智慧，這名為慧根。其餘堂閣之事，譬如上面所說。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔660·一切苦斷〕（0184a20）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五根。哪五種呢？就是信根、精進根、念根、定根、慧根。對這五根修習、多修習，過去、未來、現在的一切苦都斷除。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
如同苦斷，像這樣，究竟苦的邊際、苦盡、苦息、苦沒，度過苦流，於繫縛得解脫，害除諸色，過去、未來、現在的一切漏盡，也像這樣說。
〔661·數力及修力〕（0184a29）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有二種力。哪二種呢？就是數力以及修力。
『什麼是數力？就是聖弟子在空閑的林中樹下，作這樣的思惟：『身惡行，在現法、後世都受惡報。我如果行身惡行，我自己就會悔責而自教，他人也會悔責我，大師也會悔責我，大德梵行者也會悔責我，以法來責備我；惡名流布，身壞命終，將生於惡趣泥犁之中。』像這樣，見到現法、後世之報，就斷除身惡行，修身善行。如同身惡行，口、意惡行也像這樣說，這名為數力。
『什麼是修力？如果比丘學習數力，聖弟子數力成就之後，隨之得到修力；得到修力之後，修力就滿足。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔662·貪、恚、癡若節若盡〕（0184b13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『聖弟子學習數力成就之後，貪、恚、癡或得節制、或得窮盡。像這樣，聖弟子依於數力，盡立數力，隨之得到修力；得到修力之後，修力就滿足。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔663·謂修四念處〕（0184b19）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『什麼是修力？就是修四念處。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
如同四念處，像這樣，修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，也像這樣說。
〔664·有三種力〕（0184b26）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有三種力。哪三種呢？就是信力、精進力、慧力。又有三力。哪三種呢？就是信力、念力、慧力。又有三力。哪三種呢？就是信力、定力、慧力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔665·我當成就信力、精進力、慧力〕（0184c03）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有三種力，就是信力、精進力、慧力。像這樣，比丘！應當這樣學：『我應當成就信力、精進力、慧力。』』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
如同精進力，念力、定力，也像這樣說。
〔666·信力、念力、慧力〕（0184c09）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有三種力——信力、念力、慧力。什麼是信力？就是聖弟子在如來之所入於清淨的信，根本堅固，是諸天、魔、梵、沙門、婆羅門以及諸同法者所不能破壞的，這名為信力。什麼是精進力？就是修四正斷。什麼是慧力？就是四聖諦。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
其餘二力，如上面所說。
〔667·何等為覺力〕（0184c18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種力。哪四種呢？就是信力、精進力、念力、慧力。又有四力——信力、念力、定力、慧力。又有四力——覺力、精進力、無罪力、攝力。』
這些經如上面三力所說。差別處是：『什麼是覺力？對善法、不善法如實了知，對有罪、無罪，應習近、不應習近，卑劣之法、殊勝之法，黑法、白法，有分別之法、無分別之法，緣起之法、非緣起之法如實了知，這名為覺力。什麼是精進力？就是四正斷……』如前面所廣說。『什麼是無罪力？就是無罪的身、口、意，這名為無罪力。什麼是攝力？就是四攝事：惠施、愛語、行利、同利。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔668·若最勝施者〕（0185a02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『最殊勝的布施，就是法施。最殊勝的愛語，就是善男子樂於聽聞時，應時為他說法。最殊勝的行利，就是對諸不信的人，能使他們入於信、建立於信；對立戒的人以清淨的戒，對慳吝的人以布施，對惡智的人以正智，使他們入於其中而建立。最殊勝的同利，就是阿羅漢以阿羅漢、阿那含以阿那含、斯陀含以斯陀含、須陀洹以須陀洹、淨戒的人以清淨，而授予他們。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔669·是眾之所取〕（0185a12）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『凡所有的法，是大眾所攝取的，一切都是四攝事。或有人單取布施，或有人單取愛語，或有人單取行利，或有人單取同利。過去世的時候，過去世的大眾，所有攝取的，也是四攝事。未來世的大眾，將有所攝取的，也是四攝事。或有人單取布施，或有人單取愛語，或有人單取行利，或有人單取同利。』
那時，世尊就說偈道：
『布施以及愛語，或有行利的人，
同利諸行生起，各各隨其所應。
以此攝受世間，猶如車子依著釭而運轉。
世間若沒有四攝事，母親的恩、兒子的奉養都將遺忘，
也沒有對父親等尊長，謙下的奉事。
因為有四攝事，是隨順之法的緣故，
所以有大士，德澤廣被於世間。』
佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔670·得離五恐怖〕（0185b01）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種力。哪四種呢？就是覺力、精進力、無罪力、攝力……』如上面所說。『如果比丘成就這四種力，就得以離開五種恐怖。哪五種呢？就是不活的恐怖、惡名的恐怖、在眾中的恐怖、死的恐怖、惡趣的恐怖，這名為五恐怖。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔671·我不畏不活〕（0185b08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『聖弟子成就這四種力的，應當這樣學：我不畏懼不能存活，我憑什麼要畏懼不能存活呢？如果身行不淨之行、口行不淨之行、意行不淨之行，造作諸邪貪，不信、懈怠、不精進、失念、不定、惡慧、慳吝、不攝的人，他才應該畏懼不能存活。我有四種力，就是覺力、精進力、無罪力、攝力，因為有這四種力成就的緣故，就不應當畏懼，像畏懼不能存活那樣。像這樣，惡名之畏、眾中之畏、死之畏、惡趣之畏，也像上面所說。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔672·大慧、深慧〕（0185b18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種力——覺力、精進力、無罪力、攝力。什麼是覺力？就是慧、大慧、深慧、難勝慧，這名為覺力。什麼是精進力？如果對於不善之法計為不善，黑之法計為黑，有罪之法計為有罪，不應親近之法計為不應親近，離開這些法之後，對於其餘諸善之法計為善，白之法計為白，無罪之法計為無罪，應親近之法計為應親近，像這樣修習，增上精勤、意欲、方便、堪能，正念正知而學，這名為精進力。無罪力、攝力，如上面修多羅所說。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔673·有五力〕（0185b29）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五種力。哪五種呢？信力、精進力、念力、定力、慧力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔674·我當勤加精進〕（0185c04）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『諸比丘應當這樣學：『我應當勤加精進，成就信力、精進力、念力、定力、慧力。』』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔675·彼信力〕（0185c09）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『那信力，應當知道就是四不壞淨；精進力，應當知道就是四正斷；念力，應當知道是四念處；定力，應當知道就是四禪；慧力，應當知道就是四聖諦。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔676·我成就信力〕（0185c15）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『所以，諸比丘！應當這樣學：『我成就信力、精進力、念力、定力、慧力。』』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔677·有五學力〕（0185c20）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五種學力。哪五種呢？就是信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔678·我當成就信力是學力〕（0185c25）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『諸比丘！應當這樣學：『我應當成就信力是學力、成就精進力是學力、成就慚力是學力、成就愧力是學力、成就慧力是學力。』』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔679·何等信力是學力〕（0186a02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『什麼是信力是學力？在如來之所善入於信，根本堅固，是諸天、魔、梵、沙門、婆羅門以及其餘同法者所不能破壞的。什麼是精進力是學力？就是四正斷……』如前面所廣說。
『什麼是慚力是學力？就是羞恥：羞恥於生起惡不善法諸煩惱之數，受諸有熾然的苦報，於未來世的生、老、病、死、憂、悲、苦、惱，這名為慚力是學力。什麼是愧力是學力？就是對諸可愧之事而愧，愧於生起諸惡不善法煩惱之數，受諸有熾然的苦報，於未來世的生、老、病、死、憂、悲、苦、惱，這名為愧力是學力。什麼是慧力是學力？就是聖弟子安住於智慧，成就世間生滅的智慧，賢聖的出離、厭離，決定正盡苦，這名為慧力是學力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔680·精進力、慚力、愧力、慧力是學力〕（0186a18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘，如上面所說。差別處是：『所以，諸比丘！應當這樣學：『我應當成就信力是學力，精進力、慚力、愧力、慧力是學力。』』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔681·五種白法〕（0186a23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果比丘對於善法或變、或退、或不久住，他人就會以五種白法來呵責你。哪五種呢？說你不以信入於善法——若依於信，就能離不善法，修諸善法；你沒有以精進、沒有以慚、沒有以愧、沒有以慧入於善法的緣故——若依於慧，就能離諸不善法，修諸善法。
『如果比丘對於正法不變、不退、久住，他人就會以五種白法來慶慰你。哪五種呢？以正信入於善法——若依於信，就離不善法，修諸善法；以精進、慚、愧、慧入於善法——若依於慧，就離不善法，修諸善法。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔682·還戒者、退戒者〕（0186b07）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果比丘是還戒的人、退戒的人，他人就會以五種白法來呵責你。哪五種呢？如果比丘不以信入於善法——若依於信，就離不善法，修諸善法；不以精進、慚、愧、慧入於善法——若依於慧，就離不善法，修諸善法。如果比丘盡其壽命，純一滿淨，梵行清白，他人就會以五種白法來慶慰你……』如上面所說。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔683·唯有信善法〕（0186b16）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果比丘不想讓惡不善法生起，唯有信善法；如果信退失滅去，不信永遠住著，諸不善法就會生起。乃至想要讓惡不善法不生起，唯有精進、慚、愧、慧；如果精進、慚、愧、慧之力退失滅去，惡慧永遠住著，惡不善法就會生起。如果比丘依於信，就離不善法，修諸善法；依於精進、慚、愧、慧，就離不善法，修諸善法。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔684·種種別異〕（0186b26）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果比丘對於色生起厭離、離欲、滅盡、不起、解脫，這名為阿羅訶三藐三佛陀。受、想、行、識也像這樣說。又如果比丘對於色生起厭離、離欲、不起、解脫，這名為阿羅漢慧解脫。受、想、行、識也像這樣說。諸比丘！如來、應、等正覺與阿羅漢慧解脫，有什麼種種的別異呢？』
諸比丘對佛說：『世尊是法的根本、法的眼目、法的依處，唯願為我們解說，諸比丘聽了之後，當受持奉行。』
佛告訴比丘：『仔細聽，好好思惟，我將為你們解說。如來、應、等正覺，對先前未曾聽聞之法，能自己覺知，於現法中自己了知，得三菩提，於未來世能宣說正法，覺悟諸聲聞，就是所謂四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分，這名為如來、應、等正覺。所未得之法能得，未制定的梵行能制定，能善知道、善說道，為大眾的將導，然後聲聞成就隨法、隨道，樂於奉行大師的教誡、教授，善於正法，這名為如來應等正覺與阿羅漢慧解脫的種種別異。
『再者，有五種學力、如來十力。什麼是學力？就是信力、精進力、念力、定力、慧力。什麼是如來十力？就是如來對處、非處如實了知，這名為如來的第一力。如果成就這一力，如來、應、等正覺就得先佛最勝處之智，轉於梵輪，於大眾之中能作師子吼而吼。
『再者，如來對過去、未來、現在的業法，所受之因、事、報如實了知，這名為第二如來力。如來、應、等正覺成就這一力，就得先佛最勝之處，能轉梵輪，於大眾之中作師子吼而吼。
『再者，如來、應、等正覺對禪、解脫、三昧、正受，染惡與清淨，處淨，如實了知，這名為如來第三力。如果這一力成就，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。
『再者，如來了知眾生種種諸根的差別，如實了知，這名為如來第四力。如果成就這一力，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。
『再者，如來全都了知眾生種種的意解，如實了知，這名為第五如來力。如果這一力成就，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。
『再者，如來全都了知世間眾生種種的諸界，如實了知，這名為第六如來力。如果於這一力成就，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。
『再者，如來對一切至處之道如實了知，這名為第七如來力。如果這一力成就，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。
『再者，如來對過去宿命種種之事憶念：『從一生到百千生，從一劫到百千劫。我那時在那一生，是如此的族、如此的姓、如此的名、如此的食、如此的苦樂之覺、如此的長壽、如此的久住、如此的壽命分齊。我在那處死、在此處生，在那處生、在此處死，如此的行、如此的因、如此的方。』宿命所經歷的全都如實了知，這名為第八如來力。如果這一力成就，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。
『再者，如來以清淨的天眼，超過人眼，見眾生死時、生時，妙色、惡色、下色、上色，向於惡趣、向於善趣，隨業法而受報，全都如實了知：『這些眾生身惡業成就，口、意惡業成就，謗毀賢聖，受邪見之業；因為這樣的因緣，身壞命終，墮於惡趣，生在地獄之中。這些眾生身行善，口、意行善，不謗賢聖，受正見的業法；因為那樣的因、那樣的緣，身壞命終，生於善趣天上。』全都如實了知，這名為第九如來力。如果這一力成就，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。
『再者，如來諸漏已經窮盡，無漏的心解脫、慧解脫，於現法中自知、身作證：『我生已盡，梵行已立，所作已作，自知不受後有。』這名為第十如來力。如果這一力成就，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。
『這十種力，唯有如來成就，這名為如來與聲聞的種種差別。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔685·譬如嬰兒〕（0187b07）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如嬰兒，父母生下之後，交付給乳母，隨時為他摩拭，隨時為他沐浴，隨時餵乳，隨時調護。如果乳母不謹慎，嬰兒或許把草、土等諸不淨之物放進口中，乳母應當立即教他除去。能及時除去的，很好；嬰兒不能自己除去的，乳母應當以左手持住他的頭，右手探出他喉中的哽物；嬰兒當時雖然痛苦，乳母也一定要苦苦地探出那哽物，為的是要使她的孩子長夜安樂的緣故。』
佛告訴諸比丘：『如果嬰兒長大了，有所識別，還會拿草、土等諸不淨之物放進口中嗎？』
比丘對佛說：『不會的，世尊！嬰兒長大，有所分別了知，尚且不用腳去觸碰諸不淨之物，何況放進口中呢。』
佛告訴比丘：『嬰兒小的時候，乳母隨時料理、調護，到了他長大，智慧成就，乳母就放手捨去，不再勤加調護，因為他已經長大、自己不放逸的緣故。像這樣，比丘！如果諸聲聞剛開始學，智慧尚未具足，如來就以法隨時教授而調護他們；如果久學而智慧深固，如來就放手捨去，不再隨時慇懃教授，因為他們智慧成就、不放逸的緣故。所以，聲聞有五種學力，如來成就十種智力……』如上面所廣說。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔686·如來有六種力〕（0187b27）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如來有六種力。如果六種力成就，如來、應、等正覺就得先佛最勝處之智，能轉梵輪，於大眾之中作師子吼而吼。就是對處、非處如實了知，這是如來的第一力。』
『再者，對過去、未來、現在心樂法受如實了知……』如上面所廣說，『這名為第二如來力。』『再者，如來對禪、解脫、三昧、正受如實了知……』如上面所廣說，『這名為如來第三力。』『再者，如來對過去種種宿命之事如實了知……』如上面所廣說，『這名為如來第四力。』『再者，如來天眼清淨，超過人眼，見諸眾生死於此、生於彼……』如上面所廣說，『這名為如來第五力。』『再者，如來結漏已經窮盡，無漏的心解脫、慧解脫……』如上面所廣說，乃至『於眾中作師子吼而吼，這名為如來第六力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔687·為彼記說〕（0187c13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『如果有人來問我如來的處非處之力，就依如來處非處智力之所知、所見、所覺，成等正覺，為他記說。
『如果又來問如來自以樂受之智力，就依如來自以樂受智力之所知、所見、所覺，成等正覺，為他記說，這名為第二如來智力。
『如果有人來問如來禪定、解脫、三昧、正受之智力，就依如來的禪定、解脫、三昧、正受，為他記說。
『如果有人來問宿命所經歷之智力，就依如來宿命所經歷之所知、所見、所覺，為他記說。
『如果有人來問如來天眼之智力，就依如來天眼之所見，為他記說。
『如果有人來問如來漏盡之智力，就依如來漏盡智力之所知、所見、所覺，為他記說。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔688·有七力〕（0187c27）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有七種力。哪七種呢？信力、精進力、慚力、愧力、念力、定力、慧力。』
那時，世尊就說偈道：
『信力、精進力，慚力以及愧力，
正念、定、慧之力，這說名為七力，
成就七力的人，得以窮盡諸有漏。』
佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔689·是故，比丘〕（0188a06）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有七種力……』如上面所說。差別處是：『所以，比丘！應當這樣學：『我應當成就信力。』像這樣，精進力、慚力、愧力、念力、定力、慧力也應當學。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔690·世尊即說偈言〕（0188a12）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有七種力……』如上面所說。差別處是，那時，世尊就說偈道：
『信力、精進力，以及所說的慚、愧之力，
念力、定、慧之力，這名為七力。
七力成就的人，迅速斷除諸有漏。』
佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔691·何等為信力〕（0188a19）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有七種力。哪七種呢？信力、精進力、慚力、愧力、念力、定力、慧力。什麼是信力？在如來之所生起信心，深入堅固，是諸天、魔、梵、沙門、婆羅門以及其餘同法者所不能破壞的，這名為信力。什麼是精進力？就是四正斷……』如上面所廣說。『什麼是慚力？就是羞恥惡不善法……』如上面所說。『什麼是愧力？對可愧之事而愧，愧於生起惡不善法……』如上面所說。『什麼是念力？就是四念處……』如上面所說。『什麼是定力？就是四禪……』如上面所說。『什麼是慧力？就是四聖諦……』如上面所說。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔692·有八力〕（0188b02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有八種力。哪八種呢？就是自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔693·謂自在王力者〕（0188b08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『所謂自在王力，是王者顯現自在的威力。斷事大臣力，是大臣顯現斷事的力量。結恨女人力，是女人之法顯現結恨的力量。啼泣嬰兒力，是嬰兒之法顯現啼泣的力量。毀呰愚人力，是愚人之法遇事就毀呰。審諦𭶑慧力，是有智慧的人常常顯現審諦。忍辱出家力，是出家的人常常顯現忍辱。計數多聞力，是多聞的人常常顯現思惟計數。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔694·漏盡比丘有幾力〕（0188b18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，尊者舍利弗來到世尊所在之處，稽首禮足，退坐在一旁，對佛說：『世尊！漏盡的比丘有幾種力？』
佛告訴舍利弗：『漏盡的比丘有八種力。哪八種呢？就是漏盡比丘的心順趣於離、流注於離、浚輸於離，順趣於出、流注於出、浚輸於出，順趣涅槃、流注涅槃、浚輸涅槃。如果見到五欲，就如同見到火坑。這樣見了之後，對於欲念、欲受、欲著，心不永住，修四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分。』佛說完這部經，尊者舍利弗聽了佛所說的，歡喜奉行。
〔695·如尊者舍利弗問經〕（0188b29）如同尊者舍利弗所問之經。像這樣，有異比丘問佛。
〔696·問諸比丘經亦如上說〕（0188c02）問諸比丘之經，也像上面所說。
〔697·有九力〕（0188c03）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有九種力。哪九種力呢？就是信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔698·何等為數力〕（0188c08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有九種力。哪九種呢？就是信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。什麼是信力？在如來之所生起正信之心，深入堅固……』如上面所說。『什麼是精進力？就是四正斷……』如上面所說。『什麼是慚力？……』如上面所說。『什麼是愧力？……』如上面所說。『什麼是念力？就是於內身觀察身而住……』如上面所說。『什麼是定力？就是四禪。什麼是慧力？就是四聖諦。什麼是數力？就是聖弟子如果在閑靜的房舍、樹下，作這樣的學：『身、口惡行的人，於現法、後世將受惡報……』』如上面所廣說。『什麼是修力？就是修四念處……』如前面所說。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔699·有十力〕（0188c21）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有十種力。哪十種呢？自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔700·機關工巧力〕（0188c28）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『所謂自在王力，是王者顯現自在的威力。斷事大臣力，是大臣顯現斷事的功力。機關工巧力，是製造機關的人顯現他工巧的力量。刀劍盜賊力，是盜賊必定顯現刀劍之力。計數多聞力，是凡思惟計數，就顯現多聞之力。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔701·有十種如來力〕（0189a07）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有十種如來力。如果這些力成就，如來、應、等正覺就得先佛最勝之處，能轉梵輪，於大眾之中作師子吼而吼。哪十種呢？就是如來對處、非處如實了知，這名為第一力……』乃至漏盡，如上面所說。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔702·若有來問〕（0189a14）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如前經所說。差別處是：『如果有人來問如來處非處之智力，就依如來處非處智力之所知、所見、所覺，成等正覺，為他記說。像這樣，乃至漏盡之智力……』如上面所廣說。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔703·質直心生〕（0189a20）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『凡所有的法，那一一的意解、作證，全都是從如來無畏之智所生。如果比丘來作我的聲聞，不諂、不偽，質直之心生起，我就教誡、教授，為他說法。早晨為他教誡、教授說法，到日中時就得勝進之處；如果日暮時為他教誡、教授說法，到早晨時就得勝進之處。像這樣教授之後，他生起正直之心，真實的就知道是真實，不真實的知道是不真實，上的就知道是上，無上的就知道是無上，應當知、應當見、應當得、應當覺的，全都了知，這是有這種道理的。
『這就是五種學力、十種如來力。什麼是五學力？就是信力、精進力、念力、定力、慧力。如來十種力，是哪十種呢？就是對是處如實了知、非處……』如上面十力所廣說。『如果有人來問處非處智力，就依如來處非處智、等正覺之所知、所見、所覺，為他記說，乃至漏盡智力，也像這樣說。諸比丘！處非處智力，我說它是決定的，不是不決定的；乃至漏盡智，我說它是決定的，不是不決定的；決定的是正道，不決定的是邪道。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔704·若不正思惟者〕（0189b10）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果不正思惟，未生起的貪欲蓋就生起，已生起的貪欲蓋重新生起，使它增廣；未生起的瞋恚、睡眠、掉悔、疑蓋就生起，已生起的瞋恚、睡眠、掉悔、疑蓋重新生起，使它增廣。未生起的念覺支不生起，已生起的念覺支就退失；未生起的擇法、精進、猗、喜、定、捨覺支不生起，已生起的擇法、精進、猗、喜、定、捨覺支就退失。
『如果比丘正思惟，未生起的貪欲蓋不生起，已生起的貪欲蓋使它滅除；未生起的瞋恚、睡眠、掉悔、疑蓋不生起，已生起的瞋恚、睡眠、掉悔、疑蓋就斷除。未生起的念覺支就生起，已生起的重新生起，使它增廣；未生起的擇法、精進、猗、喜、定、捨覺支就生起，已生起的重新生起，使它增廣。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔705·有五退法〕（0189b24）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五種退法。哪五種呢？就是貪欲、瞋恚、睡眠、掉悔、疑蓋，這就是退法。如果修習七覺支，多修習，使它增廣，這就是不退法。哪七種呢？就是念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支，這名為不退法。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔706·能為黑闇〕（0189c02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五種法，能成為黑闇，能使人沒有眼目，能使人沒有智慧，能使智慧羸弱，不是明，不是等覺，不轉而趣向涅槃。哪五種呢？就是貪欲、瞋恚、睡眠、掉悔、疑。這五種法能成為黑闇，能使人沒有眼目，能使人沒有智慧，不是明，不是正覺，不轉而趣向涅槃。
『如果有七覺支，就能作大光明，能成為眼目，增長智慧，成為明、成為正覺，轉而趣向涅槃。哪七種呢？就是念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支。成為明、成為眼目，增長智慧，成為明、成為正覺，轉而趣向涅槃。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔707·有五障、五蓋〕（0189c14）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有五種障、五種蓋，使心煩惱，能使智慧羸弱，是障礙之分，不是明，不是正覺，不轉而趣向涅槃。哪五種呢？就是貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。這五蓋，是覆、是蓋，使心煩惱，使智慧羸弱，是障礙之分，不是明，不是等覺，不轉而趣向涅槃。
『如果是七覺支，不是覆、不是蓋，不使心煩惱，增長智慧，成為明、成為正覺，轉而趣向涅槃。哪七種呢？就是念覺支等……』如上面所說，乃至捨覺支。『這七覺支，不是翳、不是蓋，不使心煩惱，增長智慧，成為明、成為正覺，轉而趣向涅槃。』
那時，世尊就說偈道：
『貪欲、瞋恚之蓋，睡眠、掉悔、疑，
這五種蓋，增長諸煩惱，
這五者覆蓋世間，深深執著，難以得度，
障蔽於眾生，使他們不見正道。
如果得到七覺支，就能成為照明，
唯有這真諦之言，是等正覺所說，
念覺支為首，擇法而正思惟，
精進、猗、喜之覺，三昧、捨覺支，
這七覺支，是牟尼的正道，
隨順大仙人，脫離生死的怖畏。』
佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔708·有五種大樹〕（0190a08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果族姓子捨棄諸世間事務，出家學道，剃除鬚髮，穿著袈裟，以正信而非家，出家學道。像這樣出家，而在其中，有愚癡的士夫依止聚落城邑，早晨穿衣持鉢，入村乞食，不善於守護身，不守根門，不收攝其念，觀看女人年少壯盛的好色而生起染著，不正思惟，心馳逐而取相，趣向色欲之想，為欲心所熾盛，燒心燒身，返俗還戒而自己退沒。厭離俗務，出家學道，卻反而染著，增加諸罪業而自我破壞，沈翳沒溺。
『有五種大樹，它的種子極其微小，而樹生長得巨大，能映障眾多雜小樹，使它們蔭翳萎悴，不得生長。哪五種呢？就是揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇鉢羅樹、尼拘留他樹。像這樣，五種心樹，種子極其微小，而漸漸長大，蔭覆諸節，能使諸節為之蔭覆而墮臥。哪五種呢？就是貪欲蓋漸漸增長，睡眠、掉悔、疑蓋漸漸增長，因為增長的緣故，使善心為之蔭覆而墮臥。
『如果修習七覺支，多修習之後，轉成不退。哪七種呢？就是念覺支、擇法、精進、猗、喜、定、捨覺支。像這樣，七覺支修習、多修習之後，轉成不退轉。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔709·若比丘專一其心〕（0190b01）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。『如果比丘專一其心，側耳聽聞正法，就能斷除五法，修習七法，使它轉進滿足。什麼是斷除五法？就是貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋，這名為五法斷。什麼是修習七法？就是念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支，修這七法，就轉進滿足。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔710·淨信者，謂心解脫〕（0190b09）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『聖弟子以清淨的信心，專精聽法，就能斷除五法，修習七法，使它滿足。哪五種呢？就是貪欲蓋，瞋恚、睡眠、掉悔、疑，這些蓋就斷除。什麼是七法？就是念覺支，擇法、精進、猗、喜、定、捨覺支。這七法修習滿足：淨信，就是心解脫；智，就是慧解脫；貪欲染心的，不得不樂；無明染心的，慧不清淨。所以，比丘！離貪欲的，心解脫；離無明的，慧解脫。如果那比丘離貪欲，心解脫，得身作證；離無明，慧解脫，這名為比丘斷除愛的縛結，於慢得無間等，究竟苦的邊際。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔711·無因、無緣〕（0190b22）我是這樣聽說的：有一個時候，佛住在王舍城耆闍崛山中。那時，有一位無畏王子，每天徒步跋涉，徘徊遊行，來到佛所在之處，與世尊當面互相問訊慰勞之後，退坐在一旁，對佛說：『世尊！有沙門、婆羅門作這樣的見解，作這樣的說法：『無因、無緣，眾生煩惱；無因、無緣，眾生清淨。』世尊又怎麼說呢？』
佛告訴無畏：『那些沙門、婆羅門為他們所說的，是不加思惟而說，愚癡、不能明辨、不善巧，不是知而思惟，不知分量，作這樣的說法：『無因、無緣，眾生煩惱；無因、無緣，眾生清淨。』為什麼呢？因為有因、有緣，眾生煩惱；有因、有緣，眾生清淨的緣故。什麼因、什麼緣眾生煩惱？什麼因、什麼緣眾生清淨？就是眾生貪欲增上，對他人的財物、他人的眾多資具而生起貪著，說：『這東西如果是我所有的，好、不離開、愛樂。』對其他眾生而生起恨心、兇惡之心，計較、想打、想縛、想制伏，加之以種種不道之事。造作眾多災難，不捨瞋恚，身睡眠、心懈怠、心掉動，內心不寂靜，心常疑惑，過去疑、未來疑、現在疑。無畏，就是這樣的因、這樣的緣，眾生煩惱。這樣的因、這樣的緣，眾生清淨。』
無畏對佛說：『瞿曇！只一分之蓋，就足以使心煩惱，何況一切呢？』
無畏對佛說：『瞿曇！什麼因、什麼緣眾生清淨？』
佛告訴無畏：『如果婆羅門有一種殊勝的念，決定成就，久時所作的、久時所說的，能隨之憶念，就在那時修習念覺支。修念覺之後，念覺滿足；念覺滿足之後，就於此選擇、分別、思惟，那時修習擇法覺支。修擇法覺支之後，擇法覺支滿足；他選擇、分別、思量法之後，就精進方便。於此修習精進覺支，修精進覺支之後，精進覺支滿足；他精進方便之後，就生起歡喜，離開諸食之想。修喜覺支，修喜覺支之後，喜覺支就滿足；喜覺支滿足之後，身心猗息，就修猗覺支。修猗覺支之後，猗覺滿足；身猗息之後，就愛樂；愛樂之後心定，就修定覺支。修定覺支之後，定覺滿足；定覺滿足之後，貪憂滅除，就生起捨心，修捨覺支。修捨覺支之後，捨覺支滿足。像這樣，無畏！這樣的因、這樣的緣，眾生清淨。』
無畏對瞿曇說：『如果只一分滿足，就使眾生清淨，何況一切呢？』
無畏對佛說：『瞿曇！應當怎樣稱呼這部經？怎樣奉持？』
佛告訴無畏王子：『應當稱此為覺支經。』
無畏對佛說：『瞿曇！這是最殊勝的覺分。瞿曇！我是王子，在安樂之中也常求安樂，而很少出入；今天來上山，四肢疲極，得以聽聞瞿曇說覺支經，全都忘了疲勞。』佛說完這些，王子無畏聽了佛所說的，歡喜隨喜，從座位起身，稽首禮佛雙足而去。
Fascicle 26 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their second fascicle; the first fascicle of the Path teaches the four foundations of mindfulness, and this fascicle teaches the faculties, the powers, and the factors of awakening. The fascicle holds seventy discourses, from the six hundred and forty-second discourse to the seven hundred and eleventh. The discourses at the head of the fascicle teach the faculties: in one, three faculties are taught—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known—together with a verse on the stage of training; in some, the five faculties are set out—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom; in some, it is taught that by observing the five faculties as they really are one attains stream-entry or attains arhatship; in some, the four unbreakable purities, the four right exertions, the four foundations of mindfulness, the four dhyānas, and the four noble truths are matched with the five faculties, and their meaning is explained one by one; in some, it is taught that by knowing as it really is the arising, the cessation, and the way to the cessation of the faculty of faith, or its arising, passing away, gratification, danger, and escape, one accomplishes unsurpassed, right and perfect awakening; in some, the keenness and the weakness and inferiority of the five faculties are taught, with what is attained, from the arhat liberated both ways down to the one who follows by faith; in some, the many timbers of a storeyed hall, with the ridgepole as their head, are taken as a simile, teaching that wisdom is the head of the five faculties; in one, the pure faith attained by arousing the mind of awakening toward the Tathāgata is taught; in one, it is taught that by cultivating the five faculties all suffering of the three times is cut off. The discourses after them teach the powers: in some, two powers, the power of reckoning and the power of cultivation, are taught; in some, three powers, such as the power of faith, the power of energy, and the power of wisdom; in some, four powers, among them the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in, together with the four means of gathering in and a verse on the four means of gathering in; in one, it is taught that by accomplishing the four powers one is freed from the five fears; in some, the five powers, the five powers of one in training, the power of shame and the power of fear of blame, and the reproach and the congratulation by the five white dharmas are taught; in some, the difference between the Tathāgata and an arhat liberated by wisdom, the five powers of one in training, and the ten powers of the Tathāgata are taught; in one, an infant and a nurse are taken as a simile, teaching that the Tathāgata instructs the śrāvakas as the time requires; in some, the six powers of the Tathāgata, the seven powers and the verses on the seven powers, the eight worldly powers, the eight powers of a bhikṣu whose outflows are ended, the nine powers, the ten worldly powers, and the ten kinds of Tathāgata power are taught; in one, it is taught that when an upright mind arises, the Tathāgata admonishes and instructs. The discourses at the end of the fascicle teach the factors of awakening: in one, wrong reflection and right reflection are taught in relation to the arising and the decline of the five hindrances and of the seven factors of awakening; in one, the five things that lead to decline and the seven things that do not lead to decline; in one, it is taught that five dharmas can make black darkness and that the seven factors of awakening can make great light; in one, the five obstructions, the five hindrances, and the seven factors of awakening are taught, together with a verse; in one, five great trees are taken as a simile, teaching five kinds of trees of the mind; in some, it is taught that by making the mind single and listening attentively to the right Dharma one cuts off five dharmas and cultivates seven dharmas; in one, it is taught that pure faith is liberation of mind and that knowledge is liberation by wisdom; in one, at Rājagṛha, on Vulture Peak, Prince Fearless asks about the teaching of no cause and no condition, and the Buddha teaches the causes and conditions of the defilement and the purification of beings and the gradual fulfilment of the seven factors of awakening, and names this the Discourse on the Factors of Awakening. The speaker is mostly the World-Honored One addressing the bhikṣus, and many of the discourses abbreviate with ‘… as said above. The difference is,’ giving only the point of difference; in the six hundred and eighty-fourth discourse, the World-Honored One first teaches and then asks, the bhikṣus ask the Buddha to teach, and the World-Honored One teaches the difference between the Tathāgata and an arhat liberated by wisdom; in the six hundred and eighty-fifth discourse, the World-Honored One asks after the simile of the nurse, and the bhikṣus answer; in the six hundred and ninety-fourth discourse, the venerable Śāriputra asks and the Buddha answers; the six hundred and ninety-fifth and the six hundred and ninety-sixth discourses are the compilers’ words carrying on from the preceding discourse; the seven hundred and ninth discourse does not record the sentence of the World-Honored One’s address and, following the base text, begins with the Buddha’s words; in the seven hundred and eleventh discourse, Prince Fearless asks and the Buddha answers, back and forth several times. This fascicle has five verses, in the six hundred and forty-second, six hundred and sixty-ninth, six hundred and eighty-eighth, six hundred and ninetieth, and seven hundred and seventh discourses, all spoken by the World-Honored One; the plain rendering translates all of them line by line in verse form; there is no summary verse. The discourses of question and answer back and forth, the similes, and the long discourses are divided into segments within the discourse by rounds of question and answer, by the text of the simile and its explanation, and by the items listed. Where the base text abbreviates—the type ‘… as said above. The difference is,’ and the places ‘is taught likewise,’ ‘as taught at length above,’ ‘as taught at length before,’ ‘taught at length as above,’ ‘as said in the sūtra above,’ ‘as taught at length above for the ten powers,’ and ‘up to’—the plain rendering abbreviates as the base text does and does not supply what is passed over; the appended sentences at the end of the six hundred and sixtieth, six hundred and sixty-third, six hundred and sixty-fifth, and six hundred and sixty-sixth discourses, and the ‘these discourses are as said above for the three powers’ of the six hundred and sixty-seventh discourse, are the compilers’ words, which the plain rendering translates as they stand. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0182a11）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 26.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle does not bear a separate recitation title, continuing on from the first fascicle of the Path. The fascicle holds seventy discourses, from the six hundred and forty-second to the seven hundred and eleventh; it has five verses, in the six hundred and forty-second, the six hundred and sixty-ninth, the six hundred and eighty-eighth, the six hundred and ninetieth, and the seven hundred and seventh discourses; after the seven hundred and eleventh discourse it closes with “Saṃyukta Āgama, Fascicle 26.”
〔642 · There Are Three Faculties〕（0182a14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three faculties—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known.”
At that time the World-Honored One spoke in verse:
“At the time of knowing the stage of training, one advances in accord with the straight path,
energetic, diligent in skilful means, guarding one’s own mind well;
thus knowing for oneself that birth is ended, the unobstructed path already known,
having been liberated by knowing, at the last one attains having fully known;
the unshaken liberation of mind, all existences can be ended,
the faculties all complete, delighting in the stillness of the faculties,
bearing this last body, one subdues the hosts of Māra, the enemies.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔643 · There Are Five Faculties〕（0182a26）Thus have I heard. At one time the Buddha was at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔644 · Cutting Off and Knowing the Three Bonds〕（0182b02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a bhikṣu observes these five faculties well as they really are, one who observes well as they really are cuts off and knows the three bonds, namely, the view of the body, clinging to precepts, and doubt; this is called a stream-enterer, not subject to falling into the evil destinations, certain and rightly bound for right awakening, going back and forth among gods and humans for seven rebirths, and reaching the end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔645 · The Mind Liberated and Free of Desire〕（0182b10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who observes these five faculties as they really are does not give rise to the outflows, and the mind is liberated and free of desire; this is called an arhat: the outflows are already ended, what was to be done is already done, the heavy burdens are laid down, one’s own benefit is attained, the bonds of existence are ended, and by right knowledge the mind is well liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔646 · Know That It Is the Four Unbreakable Purities〕（0182b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. The faculty of faith, you should know, is the four unbreakable purities; the faculty of energy, you should know, is the four right exertions; the faculty of mindfulness, you should know, is the four foundations of mindfulness; the faculty of concentration, you should know, is the four dhyānas; the faculty of wisdom, you should know, is the four noble truths.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔647 · What Is the Faculty of Faith〕（0182b23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.
“What is the faculty of faith? If a bhikṣu gives rise to pure faith in the presence of the Tathāgata, its root firm, so that none of the other ascetics and brāhmaṇas, gods, Māra, Brahmā, ascetics and brāhmaṇas, or the rest of the world can break down his mind, this is called the faculty of faith.
“What is the faculty of energy? For evil, unwholesome dharmas already arisen, to have them cut off, one gives rise to desire, effort, gathering in of the mind, and advance; for evil, unwholesome dharmas not yet arisen, to have them not arise, one gives rise to desire, effort, gathering in of the mind, and advance; for wholesome dharmas not yet arisen, to have them arise, one gives rise to desire, effort, gathering in of the mind, and advance; for wholesome dharmas already arisen, to have them abide and not be forgotten, cultivated and increased, one gives rise to desire, effort, gathering in of the mind, and advance; this is called the faculty of energy.
“What is the faculty of mindfulness? If a bhikṣu dwells contemplating the inner body as body, earnest and resourceful, with right mindfulness and right knowledge, taming greed and sorrow for the world; and dwells in mindfulness contemplating the outer body, the inner and outer body, and feelings, mind, and dharmas, which is also taught likewise, this is called the faculty of mindfulness.
“What is the faculty of concentration? If a bhikṣu, free of desire and of evil, unwholesome dharmas, with initial and sustained thought, with joy and ease born of seclusion, up to the fourth dhyāna, dwells having attained it in full, this is called the faculty of concentration.
“What is the faculty of wisdom? If a bhikṣu knows the noble truth of suffering as it really is, and knows the noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the way to the cessation of suffering as they really are, this is called the faculty of wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔648 · Certain of Right Awakening〕（0182c14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If a bhikṣu, having observed these five faculties as they really are, cuts off and knows the three bonds. Which three? Namely, the view of the body, clinging to precepts, and doubt. This is called a stream-enterer, not falling into the evil destinations, certain and rightly bound for saṃbodhi, going back and forth among gods and humans for seven rebirths, and reaching the end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔649 · Ending All the Outflows〕（0182c21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If a bhikṣu, having observed these five faculties as they really are, is able to end all the outflows and is liberated and free of desire, this is called an arhat: the outflows are already ended, what was to be done is already done, the heavy burdens are laid down, one’s own benefit is attained, the bonds of existence are ended, and by right knowledge the mind is liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔650 · The Arising of the Faculty of Faith, the Cessation of the Faculty of Faith〕（0182c28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Bhikṣus! If I did not know as it really is this faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, and the way to the cessation of the faculty of faith, I could never, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, go beyond, go free, with the mind free of inversion, nor could I accomplish unsurpassed, right and perfect awakening. As with the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.
“Bhikṣus! Because I observed this faculty of faith as it really is with right knowledge, and observed the arising of the faculty of faith, the cessation of the faculty of faith, and the way to the cessation of the faculty of faith as they really are with right knowledge, among the assembly of gods, Māra, Brahmā, ascetics and brāhmaṇas I have gone beyond, gone free, with the mind free of inversion, and have accomplished unsurpassed, right and perfect awakening. As with the faculty of faith, the faculties of energy, mindfulness, concentration, and wisdom are also taught likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔651 · The Passing Away of the Faculty of Faith, the Gratification of the Faculty of Faith〕（0183a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Bhikṣus! If I did not know as it really is the arising of this faculty of faith, the passing away of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith, I could not, among the assembly of gods, Māra, Brahmā, ascetics and brāhmaṇas, be liberated, go beyond, go free, with the mind free of inversion, and accomplish unsurpassed, right and perfect awakening. Thus the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.
“Bhikṣus! Because I know as it really is the faculty of faith, the arising of the faculty of faith, the passing away of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith, among the assembly of gods, Māra, Brahmā, ascetics and brāhmaṇas I am liberated, have gone beyond, gone free, with the mind free of inversion, and have been able to accomplish unsurpassed, right and perfect awakening.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔652 · Whether Keen, Whether Full〕（0183a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If a bhikṣu’s five faculties are keen, are full, he attains arhatship. If they are weaker, are inferior, he attains the state of non-returner. If they are weaker, are inferior, he attains the state of once-returner. If they are weaker, are inferior, he attains the state of stream-enterer. One who is full accomplishes what is full, one who is not full accomplishes what is not full; these five faculties are not empty of fruit; if one has none at all of these five faculties, I say that he is counted among the ordinary persons of other paths.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔653 · Superior, Keen, and Full〕（0183b04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If a bhikṣu’s five faculties are superior, bright and keen, and full, he attains arhatship, liberated both ways. If they are weaker, are inferior, he attains the body-witness. If those five faculties are weaker, are inferior, he attains attained-to-view. If those five faculties are weaker, are inferior, he attains liberated by faith. If those five faculties are weaker, are inferior, he attains the one-seeder. If those five faculties are weaker, are inferior, he attains once-returning. If those five faculties are weaker, are inferior, he attains family-to-family. If those five faculties are weaker, are inferior, he attains seven rebirths. If those five faculties are weaker, are inferior, he attains one who follows by Dharma. If those five faculties are weaker, are inferior, he attains one who follows by faith.
“This is called a bhikṣu who, with the perfection of the faculties as cause and condition, knows the perfection of the fruit, and, with the perfection of the fruit as cause and condition, knows the perfection of the person. Thus one who is full does what is full, one who is less does what is less, and those faculties are not empty of fruit; if one has none of these faculties, I say that he is counted among the ordinary persons.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔654 · Like the Many Timbers of a Storeyed Hall〕（0183b18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These five faculties are all gathered in by the faculty of wisdom.
“It is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because the ridgepole holds them together. Thus among the five faculties wisdom is their head, because wisdom holds them together.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔655 · Of All These, Wisdom Is the Head〕（0183b25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. The faculty of faith, you should know, is the four unbreakable purities; the faculty of energy, you should know, is the four right exertions; the faculty of mindfulness, you should know, is the four foundations of mindfulness; the faculty of concentration, you should know, is the four dhyānas; the faculty of wisdom, you should know, is the four noble truths. Of all these virtues, wisdom is the head, because wisdom holds them together.” Up to…. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔656 · Relying on Seclusion, Relying on Dispassion〕（0183c04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a noble disciple accomplishes the faculty of wisdom, he can cultivate the faculty of faith, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called the accomplishment of the faculty of faith; the accomplishment of the faculty of faith is the faculty of wisdom. As with the faculty of faith, so likewise the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.
“Therefore, as to these five faculties, the faculty of wisdom is their head, because wisdom holds them together. It is like a storeyed hall: the ridgepole is its head, on which the many timbers rely, because the ridgepole holds them together. Thus among the five faculties wisdom is their head, because wisdom holds them together.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔657 · Not Knowing the Original Limit〕（0183c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a noble disciple accomplishes the faculty of faith, he trains thus: the noble disciple, in beginningless birth and death, held fast by ignorance and bound by craving, beings through the long night going back and forth, wandering and rushing on in birth and death, not knowing its original limit; because there is a cause there is birth and death, and when the cause is forever ended there is no birth and death; the great mass of the black darkness of ignorance is an obstruction—who is it that attains final nirvāṇa? There is only the cessation of suffering, the stilling of suffering, coolness, passing away. As with the faculty of faith, so likewise the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.
“These five faculties have wisdom as their head and are held together by wisdom. It is like a storeyed hall, which has the ridgepole as its head and is held together by the ridgepole.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔658 · Which the Dharmas of the World Cannot Break〕（0183c27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What is the faculty of faith? It is the noble disciple’s giving rise to faith in the presence of the Tathāgata, its root firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the dharmas of the world cannot break; this is called the faculty of faith. What is the faculty of energy? It is the four right exertions. What is the faculty of mindfulness? It is the four foundations of mindfulness. What is the faculty of concentration? It is the four dhyānas. What is the faculty of wisdom? It is the four noble truths. Of all these virtues, wisdom is the head. It is like a storeyed hall: the ridgepole is its head.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔659 · Arousing the Mind of Awakening toward the Tathāgata〕（0184a08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What is the faculty of faith? If a noble disciple, in arousing the mind of awakening toward the Tathāgata, attains pure faith, this is called the faculty of faith. What is the faculty of energy? The energy and effort that arise in arousing the mind of awakening toward the Tathāgata; this is called the faculty of energy. What is the faculty of mindfulness? The faculty of mindfulness that arises in first arousing the mind of awakening toward the Tathāgata. What is the faculty of concentration? The samādhi that arises in first arousing the mind of awakening toward the Tathāgata; this is called the faculty of concentration. What is the faculty of wisdom? The wisdom that arises in first arousing the mind of awakening toward the Tathāgata; this is called the faculty of wisdom. The rest, the matter of the storeyed hall, is as said above.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔660 · All Suffering Cut Off〕（0184a20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. When these five faculties are cultivated and cultivated much, all suffering of the past, the future, and the present is cut off.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with the cutting off of suffering, so likewise reaching the end of suffering, the ending of suffering, the stilling of suffering, the passing away of suffering, crossing the stream of suffering, being liberated from bondage, destroying all forms, and the ending of all outflows of the past, the future, and the present are also taught likewise.
〔661 · The Power of Reckoning and the Power of Cultivation〕（0184a29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are two powers. Which two? Namely, the power of reckoning and the power of cultivation.
“What is the power of reckoning? It is the noble disciple, in an empty and quiet forest, beneath a tree, reflecting thus: ‘Bad conduct of body receives a bad result both in this life and in the life to come. If I engage in bad conduct of body, I shall reproach myself and admonish myself, others will reproach me, the great teacher will reproach me, the virtuous practitioners of pure conduct will reproach me, and will blame me by the Dharma; a bad name will spread, and at the breaking up of the body, at the end of life, I shall be born in the evil destinations, in the hells.’ Thus, seeing the results in this life and in the life to come, he cuts off bad conduct of body and cultivates good conduct of body. As with bad conduct of body, bad conduct of speech and of mind are also taught likewise; this is called the power of reckoning.
“What is the power of cultivation? If a bhikṣu trains in the power of reckoning, when the noble disciple has accomplished the power of reckoning, he then attains the power of cultivation; having attained the power of cultivation, the power of cultivation is full.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔662 · Greed, Hatred, and Delusion Curbed or Ended〕（0184b13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “When the noble disciple has accomplished the training in the power of reckoning, greed, hatred, and delusion are curbed or ended. Thus the noble disciple, relying on the power of reckoning, fully establishing the power of reckoning, then attains the power of cultivation; having attained the power of cultivation, the power of cultivation is full.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔663 · Namely, Cultivating the Four Foundations of Mindfulness〕（0184b19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “What is the power of cultivation? Namely, cultivating the four foundations of mindfulness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with the four foundations of mindfulness, so likewise cultivating the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the four paths, the four Dharma sentences, and calm and insight are also taught likewise.
〔664 · There Are Three Kinds of Power〕（0184b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three kinds of power. Which three? Namely, the power of faith, the power of energy, and the power of wisdom. Again there are three powers. Which three? Namely, the power of faith, the power of mindfulness, and the power of wisdom. Again there are three powers. Which three? Namely, the power of faith, the power of concentration, and the power of wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔665 · I Shall Accomplish the Power of Faith, the Power of Energy, and the Power of Wisdom〕（0184c03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three kinds of power, namely, the power of faith, the power of energy, and the power of wisdom. Thus, bhikṣus! You should train thus: ‘I shall accomplish the power of faith, the power of energy, and the power of wisdom.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with the power of energy, the power of mindfulness and the power of concentration are also taught likewise.
〔666 · The Power of Faith, the Power of Mindfulness, and the Power of Wisdom〕（0184c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three kinds of power—the power of faith, the power of mindfulness, and the power of wisdom. What is the power of faith? It is the noble disciple’s entering into pure faith in the presence of the Tathāgata, its root firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and those of the same Dharma cannot break; this is called the power of faith. What is the power of energy? Namely, cultivating the four right exertions. What is the power of wisdom? Namely, the four noble truths.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
The other two powers are as said above.
〔667 · What Is the Power of Discernment〕（0184c18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four kinds of power. Which four? Namely, the power of faith, the power of energy, the power of mindfulness, and the power of wisdom. Again there are four powers—the power of faith, the power of mindfulness, the power of concentration, and the power of wisdom. Again there are four powers—the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in.”
These discourses are as said above for the three powers. The difference is: “What is the power of discernment? To know wholesome dharmas and unwholesome dharmas as they really are; to know as they really are the blameworthy and the blameless, what should be practised and what should not be practised, inferior dharmas and superior dharmas, black dharmas and white dharmas, dharmas with distinctions and dharmas without distinctions, dependently arisen dharmas and dharmas not dependently arisen; this is called the power of discernment. What is the power of energy? Namely, the four right exertions…” As taught at length before. “What is the power of blamelessness? Namely, blameless body, speech, and mind; this is called the power of blamelessness. What is the power of gathering in? Namely, the four means of gathering in: giving, kind speech, beneficial conduct, and sharing the benefit.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔668 · The Supreme Giving〕（0185a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “The supreme giving is the giving of the Dharma. The supreme kind speech is, when a son of good family delights in hearing, to teach him the Dharma at the right time. The supreme beneficial conduct is, for those without faith, to be able to lead them to enter faith and to establish them in faith; for those who keep the precepts, with pure precepts; for the miserly, with giving; for those of bad wisdom, with right knowledge—to lead them to enter and to establish them. The supreme sharing of the benefit is, an arhat with arhatship, a non-returner with non-returning, a once-returner with once-returning, a stream-enterer with stream-entry, one of pure precepts with purity, to bestow it on them.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔669 · What the Multitude Takes Up〕（0185a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Whatever dharmas the multitude takes up are all the four means of gathering in. Some take up giving alone, some take up kind speech alone, some take up beneficial conduct alone, some take up sharing the benefit alone. In times past, what the multitude of the past took up was also the four means of gathering in. What the multitude of the future will take up is also the four means of gathering in. Some take up giving alone, some take up kind speech alone, some take up beneficial conduct alone, some take up sharing the benefit alone.”
At that time the World-Honored One spoke in verse:
“Giving and kind speech, or those of beneficial conduct,
sharing the benefit—the practices arise, each according to what fits it.
By these one gathers in the world, as a cart runs on its hub.
If the world had not the four means of gathering in, a mother’s kindness and a son’s support would be forgotten,
nor would there be, toward father and other elders, humble service.
Because the four means of gathering in are dharmas of accord,
therefore there are great beings, whose virtue spreads widely through the world.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔670 · Freed from the Five Fears〕（0185b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four kinds of power. Which four? Namely, the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in…” As said above. “If a bhikṣu accomplishes these four powers, he is freed from five fears. Which five? Namely, the fear for livelihood, the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations; these are called the five fears.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔671 · I Do Not Fear for Livelihood〕（0185b08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “The noble disciple who has accomplished these four powers should train thus: I do not fear for livelihood; why should I fear for livelihood? One whose body practises impure conduct, whose speech practises impure conduct, whose mind practises impure conduct, who engages in wrong greed, who is without faith, lazy, without energy, of lost mindfulness, unconcentrated, of bad wisdom, miserly, not gathering in—he should fear for livelihood. I have four powers, namely, the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in; because these four powers are accomplished, I should not fear, as one fears for livelihood. Thus the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations are also as said above.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔672 · Great Wisdom, Deep Wisdom〕（0185b18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four kinds of power—the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in. What is the power of discernment? Namely, wisdom, great wisdom, deep wisdom, wisdom hard to overcome; this is called the power of discernment. What is the power of energy? If, with regard to unwholesome dharmas, one reckons them unwholesome, black dharmas one reckons black, blameworthy dharmas one reckons blameworthy, dharmas not to be practised one reckons not to be practised; having left these dharmas, with regard to the other wholesome dharmas one reckons them wholesome, white dharmas one reckons white, blameless dharmas one reckons blameless, dharmas to be practised one reckons to be practised; cultivating thus, with heightened diligence, desire, effort, and capacity, one trains with right mindfulness and clear comprehension; this is called the power of energy. The power of blamelessness and the power of gathering in are as said in the sūtra above.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔673 · There Are Five Powers〕（0185b29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five kinds of power. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔674 · I Shall Diligently Apply Energy〕（0185c04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Bhikṣus, you should train thus: ‘I shall diligently apply energy and accomplish the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔675 · That Power of Faith〕（0185c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “That power of faith, you should know, is the four unbreakable purities; the power of energy, you should know, is the four right exertions; the power of mindfulness, you should know, is the four foundations of mindfulness; the power of concentration, you should know, is the four dhyānas; the power of wisdom, you should know, is the four noble truths.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔676 · I Have Accomplished the Power of Faith〕（0185c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Therefore, bhikṣus! You should train thus: ‘I have accomplished the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔677 · There Are Five Powers of One in Training〕（0185c20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five powers of one in training. Which five? Namely, the power of faith that is a power of one in training, the power of energy that is a power of one in training, the power of shame that is a power of one in training, the power of fear of blame that is a power of one in training, and the power of wisdom that is a power of one in training.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔678 · I Shall Accomplish the Power of Faith That Is a Power of One in Training〕（0185c25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Bhikṣus! You should train thus: ‘I shall accomplish the power of faith that is a power of one in training, accomplish the power of energy that is a power of one in training, accomplish the power of shame that is a power of one in training, accomplish the power of fear of blame that is a power of one in training, and accomplish the power of wisdom that is a power of one in training.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔679 · What Power of Faith Is a Power of One in Training〕（0186a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “What power of faith is a power of one in training? To enter well into faith in the presence of the Tathāgata, its root firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the others of the same Dharma cannot break. What power of energy is a power of one in training? Namely, the four right exertions…” As taught at length before.
“What power of shame is a power of one in training? Namely, being ashamed: ashamed of giving rise to evil, unwholesome dharmas, the number of the defilements, of receiving the burning painful results of existence, of birth, old age, sickness, death, sorrow, lamentation, suffering, and affliction in the future; this is called the power of shame that is a power of one in training. What power of fear of blame is a power of one in training? Namely, fearing blame for whatever is to be feared for blame, fearing blame for giving rise to evil, unwholesome dharmas, the number of the defilements, for receiving the burning painful results of existence, for birth, old age, sickness, death, sorrow, lamentation, suffering, and affliction in the future; this is called the power of fear of blame that is a power of one in training. What power of wisdom is a power of one in training? Namely, the noble disciple abiding in wisdom, accomplishing the wisdom of the arising and passing away of the world, the deliverance and weariness of the noble ones, certain of rightly ending suffering; this is called the power of wisdom that is a power of one in training.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔680 · The Powers of Energy, Shame, Fear of Blame, and Wisdom Are Powers of One in Training〕（0186a18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said above. The difference is: “Therefore, bhikṣus! You should train thus: ‘I shall accomplish the power of faith that is a power of one in training, and the powers of energy, shame, fear of blame, and wisdom that are powers of one in training.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔681 · Five White Dharmas〕（0186a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu, with regard to wholesome dharmas, either changes, or falls back, or does not long abide, others will reproach you with five white dharmas. Which five? They say that you do not enter wholesome dharmas by faith—relying on faith, one can leave unwholesome dharmas and cultivate wholesome dharmas; because you do not enter wholesome dharmas by energy, by shame, by fear of blame, by wisdom—relying on wisdom, one can leave unwholesome dharmas and cultivate wholesome dharmas.
“If a bhikṣu, with regard to the right Dharma, does not change, does not fall back, and long abides, others will congratulate you with five white dharmas. Which five? You enter wholesome dharmas by right faith—relying on faith, one leaves unwholesome dharmas and cultivates wholesome dharmas; you enter wholesome dharmas by energy, shame, fear of blame, and wisdom—relying on wisdom, one leaves unwholesome dharmas and cultivates wholesome dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔682 · Those Who Give Back the Precepts, Those Who Fall Away from the Precepts〕（0186b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu is one who gives back the precepts, one who falls away from the precepts, others will reproach you with five white dharmas. Which five? If a bhikṣu does not enter wholesome dharmas by faith—relying on faith, one leaves unwholesome dharmas and cultivates wholesome dharmas; does not enter wholesome dharmas by energy, shame, fear of blame, and wisdom—relying on wisdom, one leaves unwholesome dharmas and cultivates wholesome dharmas. If a bhikṣu, to the end of his life, is purely one, full, and pure, his pure conduct clean and white, others will congratulate you with five white dharmas…” As said above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔683 · There Is Only Faith in Wholesome Dharmas〕（0186b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu wishes evil, unwholesome dharmas not to arise, there is only faith in wholesome dharmas; if faith falls back and ceases, and lack of faith abides forever, unwholesome dharmas arise. Up to: wishing evil, unwholesome dharmas not to arise, there are only energy, shame, fear of blame, and wisdom; if the powers of energy, shame, fear of blame, and wisdom fall back and cease, and bad wisdom abides forever, evil, unwholesome dharmas arise. If a bhikṣu relies on faith, he leaves unwholesome dharmas and cultivates wholesome dharmas; relying on energy, shame, fear of blame, and wisdom, he leaves unwholesome dharmas and cultivates wholesome dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔684 · The Various Differences〕（0186b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu, with regard to form, gives rise to weariness, dispassion, cessation, non-arising, and liberation, this is called the Worthy One, the Perfectly Awakened One. Feeling, perception, formations, and consciousness are also taught likewise. Again, if a bhikṣu, with regard to form, gives rise to weariness, dispassion, non-arising, and liberation, this is called an arhat liberated by wisdom. Feeling, perception, formations, and consciousness are also taught likewise. Bhikṣus! Between the Tathāgata, the Worthy One, the Perfectly Awakened One, and an arhat liberated by wisdom, what are the various differences?”
The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us; when the bhikṣus have heard it, they will receive it, uphold it, and practise it.”
The Buddha said to the bhikṣus: “Listen carefully, reflect on it well; I shall explain it for you. The Tathāgata, the Worthy One, the Perfectly Awakened One, with regard to dharmas not heard before, can awaken to them himself, knows them himself in this present life, attains saṃbodhi, and in the future can proclaim the right Dharma and awaken the śrāvakas: namely, the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; this is called the Tathāgata, the Worthy One, the Perfectly Awakened One. He can attain dharmas not yet attained, can establish the pure conduct not yet established, knows the path well, teaches the path well, and is the guide of the multitude; and then the śrāvakas accomplish following the Dharma and following the path, delight in practising the great teacher’s admonition and instruction, and are good in the right Dharma; this is called the various differences between the Tathāgata, the Worthy One, the Perfectly Awakened One, and an arhat liberated by wisdom.
“Further, there are the five powers of one in training and the ten powers of the Tathāgata. What are the powers of one in training? Namely, the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. What are the ten powers of the Tathāgata? Namely, the Tathāgata knows the possible and the impossible as it really is; this is called the first power of the Tathāgata. If he accomplishes this one power, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, turns the Brahmā wheel, and in the great assembly can roar the lion’s roar.
“Further, the Tathāgata knows as it really is, with regard to past, future, and present karma and dharmas, the causes, matters, and results that are received; this is called the second Tathāgata power. The Tathāgata, the Worthy One, the Perfectly Awakened One, accomplishing this power, attains the supreme standing of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“Further, the Tathāgata, the Worthy One, the Perfectly Awakened One, knows as it really is the dhyānas, liberations, samādhis, and attainments, their defilement and purification, and the standing of purity; this is called the third power of the Tathāgata. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“Further, the Tathāgata knows the differences among the various faculties of beings, knows them as they really are; this is called the fourth power of the Tathāgata. If he accomplishes this power, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“Further, the Tathāgata knows fully the various inclinations of beings, knows them as they really are; this is called the fifth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“Further, the Tathāgata knows fully the various elements of the beings of the world, knows them as they really are; this is called the sixth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“Further, the Tathāgata knows as it really is the path that leads everywhere; this is called the seventh Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“Further, the Tathāgata recollects the various matters of past lives: ‘From one birth to a hundred thousand births, from one kalpa to a hundred thousand kalpas. At that time, in that birth, I was of such a clan, such a family, such a name, such food, such a feeling of pleasure and pain, such a long life, such a long stay, such a measure of lifespan. I died there and was born here, was born there and died here, with such conduct, such causes, such places.’ All that was passed through in past lives he knows as it really is; this is called the eighth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“Further, the Tathāgata, with the pure divine eye surpassing the human eye, sees beings at the time of death and at the time of birth, of fine form and ugly form, of low form and high form, heading for the evil destinations and heading for the good destinations, receiving results according to the dharma of karma, and knows all as it really is: ‘These beings, accomplishing bad karma of body and accomplishing bad karma of speech and mind, reviling the noble ones, take up the karma of wrong view; by these causes and conditions, at the breaking up of the body, at the end of life, they fall into the evil destinations and are born in hell. These beings, practising good with the body and practising good with speech and mind, not reviling the noble ones, take up the karma and dharma of right view; by those causes and those conditions, at the breaking up of the body, at the end of life, they are born in the good destinations, in heaven.’ He knows all as it really is; this is called the ninth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“Further, the Tathāgata’s outflows are already ended; without outflows, with liberation of mind and liberation by wisdom, in this present life he knows for himself and realizes it in his own person: ‘My births are ended, pure conduct is established, what was to be done is done; I know for myself that I will not receive a further existence.’ This is called the tenth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.
“These ten powers only the Tathāgata accomplishes; this is called the various differences between the Tathāgata and the śrāvakas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔685 · Like an Infant〕（0187b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is like an infant whom its father and mother, after giving birth, hand over to a nurse, who rubs it at the proper times, bathes it at the proper times, feeds it milk at the proper times, and tends it at the proper times. If the nurse is not careful, the infant may put grass, earth, and other impure things into its mouth, and the nurse should at once teach it to take them out. If it can take them out in time, that is good; if the infant cannot take them out itself, the nurse should hold its head with her left hand and with her right hand draw out what is stuck in its throat; although the infant is in pain at the time, the nurse must still painfully draw it out, because she wants her child to be at ease through the long night.”
The Buddha said to the bhikṣus: “When the infant has grown up and has some discernment, will it still put grass, earth, and other impure things into its mouth?”
The bhikṣus said to the Buddha: “No, World-Honored One! When the infant has grown up and has discernment and knowledge, it will not even touch impure things with its foot, how much less put them into its mouth.”
The Buddha said to the bhikṣus: “While the infant is small, the nurse looks after it and tends it at the proper times; when it has grown up and its wisdom is accomplished, the nurse lets go and leaves it, and no longer tends it diligently, because it has grown up and is no longer heedless of itself. Thus, bhikṣus! When the śrāvakas have just begun to train and their wisdom is not yet sufficient, the Tathāgata instructs and tends them by the Dharma at the proper times; when they have long trained and their wisdom is deep and firm, the Tathāgata lets go and leaves them, and no longer instructs them earnestly at the proper times, because their wisdom is accomplished and they are not heedless. Therefore the śrāvakas have the five powers of one in training, and the Tathāgata has accomplished the ten powers of knowledge…” As taught at length above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔686 · The Tathāgata Has Six Kinds of Power〕（0187b27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “The Tathāgata has six kinds of power. If the six kinds of power are accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar. Namely, he knows the possible and the impossible as it really is; this is the first power of the Tathāgata.”
“Further, he knows as it really is the mind, delight, dharmas, and feelings of the past, the future, and the present…” As taught at length above, “this is called the second Tathāgata power.” “Further, the Tathāgata knows the dhyānas, liberations, samādhis, and attainments as they really are…” As taught at length above, “this is called the third power of the Tathāgata.” “Further, the Tathāgata knows the various matters of past lives as they really are…” As taught at length above, “this is called the fourth power of the Tathāgata.” “Further, the Tathāgata’s divine eye is pure, surpassing the human eye, and sees beings dying here and being born there…” As taught at length above, “this is called the fifth power of the Tathāgata.” “Further, the Tathāgata’s bonds and outflows are already ended; without outflows, with liberation of mind and liberation by wisdom…” As taught at length above, up to: “in the assembly he roars the lion’s roar; this is called the sixth power of the Tathāgata.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔687 · Declaring It to Him〕（0187c13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If someone comes and asks me about the Tathāgata’s power of the possible and the impossible, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s power of knowledge of the possible and the impossible, having accomplished perfect awakening, I declare it to him.
“If again he comes and asks about the Tathāgata’s power of knowledge of feeling pleasure himself, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s power of knowledge of feeling pleasure himself, having accomplished perfect awakening, I declare it to him; this is called the second Tathāgata power of knowledge.
“If someone comes and asks about the Tathāgata’s power of knowledge of the dhyānas, liberations, samādhis, and attainments, then, according to the Tathāgata’s dhyānas, liberations, samādhis, and attainments, I declare it to him.
“If someone comes and asks about the power of knowledge of what was passed through in past lives, then, according to what is known, what is seen, and what is awakened to by the Tathāgata concerning what was passed through in past lives, I declare it to him.
“If someone comes and asks about the Tathāgata’s power of knowledge of the divine eye, then, according to what is seen by the Tathāgata’s divine eye, I declare it to him.
“If someone comes and asks about the Tathāgata’s power of knowledge of the ending of the outflows, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s power of knowledge of the ending of the outflows, I declare it to him.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔688 · There Are Seven Powers〕（0187c27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are seven kinds of power. Which seven? The power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom.”
At that time the World-Honored One spoke in verse:
“The power of faith, the power of energy, the power of shame and the power of fear of blame,
the powers of right mindfulness, concentration, and wisdom—these are called the seven powers;
one who accomplishes the seven powers is able to end all the outflows of existence.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔689 · Therefore, Bhikṣus〕（0188a06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are seven kinds of power…” As said above. The difference is: “Therefore, bhikṣus! You should train thus: ‘I shall accomplish the power of faith.’ Thus the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom should also be trained in.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔690 · The World-Honored One Then Spoke in Verse〕（0188a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are seven kinds of power…” As said above. The difference is that at that time the World-Honored One spoke in verse:
“The power of faith, the power of energy, and the powers of shame and fear of blame, as they are taught,
the power of mindfulness, the powers of concentration and wisdom—these are called the seven powers.
One who accomplishes the seven powers swiftly cuts off all the outflows of existence.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔691 · What Is the Power of Faith〕（0188a19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are seven kinds of power. Which seven? The power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom. What is the power of faith? To give rise to faith in the presence of the Tathāgata, deep-entering and firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the others of the same Dharma cannot break; this is called the power of faith. What is the power of energy? Namely, the four right exertions…” As taught at length above. “What is the power of shame? Namely, being ashamed of evil, unwholesome dharmas…” As said above. “What is the power of fear of blame? Fearing blame for whatever is to be feared for blame, fearing blame for giving rise to evil, unwholesome dharmas…” As said above. “What is the power of mindfulness? Namely, the four foundations of mindfulness…” As said above. “What is the power of concentration? Namely, the four dhyānas…” As said above. “What is the power of wisdom? Namely, the four noble truths…” As said above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔692 · There Are Eight Powers〕（0188b02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are eight kinds of power. Which eight? Namely, the power of a sovereign king, the power of a minister who decides cases, the power of a woman who bears a grudge, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔693 · The Power of a Sovereign King〕（0188b08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “The power of a sovereign king is that the king shows the might of his sovereignty. The power of a minister who decides cases is that the minister shows the power of deciding cases. The power of a woman who bears a grudge is that the way of women shows the power of bearing a grudge. The power of an infant who cries is that the way of infants shows the power of crying. The power of a fool who reviles is that the way of fools is to revile whenever something happens. The power of the wise who examine closely is that the wise always show close examination. The power of one gone forth who endures is that one gone forth always shows endurance. The power of the learned who reckon is that the learned always show reflection and reckoning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔694 · How Many Powers Has a Bhikṣu Whose Outflows Are Ended〕（0188b18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra came to where the World-Honored One was, bowed his head at his feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! How many powers has a bhikṣu whose outflows are ended?”
The Buddha said to Śāriputra: “A bhikṣu whose outflows are ended has eight powers. Which eight? Namely, the mind of a bhikṣu whose outflows are ended tends toward seclusion, flows into seclusion, inclines toward seclusion; tends toward deliverance, flows into deliverance, inclines toward deliverance; tends toward nirvāṇa, flows into nirvāṇa, inclines toward nirvāṇa. If he sees the five sense pleasures, it is as though he sees a pit of fire. Having seen thus, with regard to sensual thought, sensual feeling, and sensual attachment, the mind does not abide long, and he cultivates the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.” When the Buddha had spoken this discourse, the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly.
〔695 · As in the Discourse of the venerable Śāriputra’s Question〕（0188b29）As in the discourse of what the venerable Śāriputra asked. Likewise, a certain bhikṣu asked the Buddha.
〔696 · The Discourse of the Question to the Bhikṣus Is Also as Above〕（0188c02）The discourse of the question to the bhikṣus is also as said above.
〔697 · There Are Nine Powers〕（0188c03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are nine kinds of power. Which nine powers? Namely, the power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, the power of wisdom, the power of reckoning, and the power of cultivation.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔698 · What Is the Power of Reckoning〕（0188c08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are nine kinds of power. Which nine? Namely, the power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, the power of wisdom, the power of reckoning, and the power of cultivation. What is the power of faith? To give rise to a mind of right faith in the presence of the Tathāgata, deep-entering and firm…” As said above. “What is the power of energy? Namely, the four right exertions…” As said above. “What is the power of shame? …” As said above. “What is the power of fear of blame? …” As said above. “What is the power of mindfulness? Namely, dwelling contemplating the inner body as body…” As said above. “What is the power of concentration? Namely, the four dhyānas. What is the power of wisdom? Namely, the four noble truths. What is the power of reckoning? Namely, if the noble disciple, in a quiet dwelling or beneath a tree, trains thus: ‘One whose conduct of body and speech is bad will receive a bad result in this life and in the life to come…’” As taught at length above. “What is the power of cultivation? Namely, cultivating the four foundations of mindfulness…” As said before. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔699 · There Are Ten Powers〕（0188c21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are ten kinds of power. Which ten? The power of a sovereign king, the power of a minister who decides cases, the power of craftsmen with their devices, the power of robbers with their swords, the power of a woman who bears resentment, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔700 · The Power of Craftsmen with Their Devices〕（0188c28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “The power of a sovereign king is that the king shows the might of his sovereignty. The power of a minister who decides cases is that the minister shows the force of deciding cases. The power of craftsmen with their devices is that those who make devices show the power of their craft. The power of robbers with their swords is that robbers are sure to show the power of swords. The power of the learned who reckon is that whoever reflects and reckons shows the power of learning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔701 · There Are Ten Kinds of Tathāgata Power〕（0189a07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are ten kinds of Tathāgata power. If these powers are accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar. Which ten? Namely, the Tathāgata knows the possible and the impossible as it really is; this is called the first power…” Up to the ending of the outflows, as said above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔702 · If Someone Comes and Asks〕（0189a14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If someone comes and asks about the Tathāgata’s power of knowledge of the possible and the impossible, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s power of knowledge of the possible and the impossible, having accomplished perfect awakening, I declare it to him. Thus, up to the power of knowledge of the ending of the outflows…” As taught at length above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔703 · An Upright Mind Arises〕（0189a20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Whatever dharmas there are, each of their understandings and realizations, all are born from the Tathāgata’s fearless knowledge. If a bhikṣu comes to be my śrāvaka, without flattery or deceit, and an upright mind arises, I admonish and instruct him and teach him the Dharma. If in the morning I admonish, instruct, and teach him the Dharma, by midday he reaches a place of advance; if at dusk I admonish, instruct, and teach him the Dharma, by morning he reaches a place of advance. Having been instructed thus, he gives rise to an upright mind; what is true he knows as true, what is not true he knows as not true, what is above he knows as above, what is unsurpassed he knows as unsurpassed; what should be known, should be seen, should be attained, and should be awakened to, he knows fully; this is possible.
“These are the five powers of one in training and the ten powers of the Tathāgata. What are the five powers of one in training? Namely, the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. The ten powers of the Tathāgata—which ten? Namely, knowing the possible as it really is, the impossible…” As taught at length above for the ten powers. “If someone comes and asks about the power of knowledge of the possible and the impossible, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s knowledge of the possible and the impossible and his perfect awakening, I declare it to him; up to the power of knowledge of the ending of the outflows, which is also taught likewise. Bhikṣus! The power of knowledge of the possible and the impossible I say is certain, not uncertain; up to the knowledge of the ending of the outflows, I say it is certain, not uncertain; the certain is the right path, the uncertain is the wrong path.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔704 · If One Reflects Wrongly〕（0189b10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If one reflects wrongly, the hindrance of sensual desire not yet arisen arises, and the hindrance of sensual desire already arisen arises again and increases; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen arise, and the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt already arisen arise again and increase. The awakening factor of mindfulness not yet arisen does not arise, and the awakening factor of mindfulness already arisen falls back; the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity not yet arisen do not arise, and the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity already arisen fall back.
“If a bhikṣu reflects rightly, the hindrance of sensual desire not yet arisen does not arise, and the hindrance of sensual desire already arisen is made to cease; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen do not arise, and the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt already arisen are cut off. The awakening factor of mindfulness not yet arisen arises, and that already arisen arises again and increases; the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity not yet arisen arise, and those already arisen arise again and increase.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔705 · There Are Five Things That Lead to Decline〕（0189b24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five things that lead to decline. Which five? Namely, the hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt; these are things that lead to decline. If one cultivates the seven factors of awakening, cultivates them much, and increases them, these are things that do not lead to decline. Which seven? Namely, the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of tranquillity, the awakening factor of joy, the awakening factor of concentration, and the awakening factor of equanimity; these are called things that do not lead to decline.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔706 · Can Make Black Darkness〕（0189c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five dharmas that can make black darkness, can leave one without eyes, can leave one without wisdom, can make wisdom feeble, are not knowledge, not equal awakening, and do not turn toward nirvāṇa. Which five? Namely, sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. These five dharmas can make black darkness, can leave one without eyes, can leave one without wisdom, are not knowledge, not right awakening, and do not turn toward nirvāṇa.
“If there are the seven factors of awakening, they can make great light, can become eyes, increase wisdom, become knowledge, become right awakening, and turn toward nirvāṇa. Which seven? Namely, the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of tranquillity, the awakening factor of joy, the awakening factor of concentration, and the awakening factor of equanimity. They become knowledge, become eyes, increase wisdom, become knowledge, become right awakening, and turn toward nirvāṇa.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔707 · There Are Five Obstructions, Five Hindrances〕（0189c14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five obstructions, five hindrances, which afflict the mind, can make wisdom feeble, are a part of obstruction, are not knowledge, not right awakening, and do not turn toward nirvāṇa. Which five? Namely, the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. These five hindrances are a covering, are a hindrance, afflict the mind, make wisdom feeble, are a part of obstruction, are not knowledge, not equal awakening, and do not turn toward nirvāṇa.
“As for the seven factors of awakening, they are not a covering, not a hindrance, do not afflict the mind, increase wisdom, become knowledge, become right awakening, and turn toward nirvāṇa. Which seven? Namely, the awakening factor of mindfulness and the rest…” As said above, up to the awakening factor of equanimity. “These seven factors of awakening are not a veil, not a hindrance, do not afflict the mind, increase wisdom, become knowledge, become right awakening, and turn toward nirvāṇa.”
At that time the World-Honored One spoke in verse:
“The hindrances of sensual desire and ill will, sloth and torpor, restlessness and remorse, doubt—
these five kinds of hindrance increase the defilements;
these five cover the world, deeply attached, hard to cross,
screening beings so that they do not see the right path.
If one attains the seven factors of awakening, they can become illumination;
only this word of truth is what the Perfectly Awakened One has spoken:
the awakening factor of mindfulness at the head, investigation of dharmas and right reflection,
the awakening factors of energy, tranquillity, and joy, samādhi, and the awakening factor of equanimity—
these seven factors of awakening are the right path of the Sage;
following the great seer, one escapes the fear of birth and death.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔708 · There Are Five Great Trees〕（0190a08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Suppose a son of good family gives up the affairs of the world, goes forth to study the path, shaves off his hair and beard, puts on the kāṣāya robe, and with right faith, not as a householder, goes forth to study the path. Having gone forth thus, there is among them a foolish man who lives near a village or town, who in the morning puts on his robe, takes his bowl, and enters the village for alms, not guarding his body well, not guarding the sense doors, not gathering in his mindfulness; he looks at the fine forms of women young and in their prime and gives rise to attachment, reflects wrongly, his mind runs after them and grasps at signs, inclines toward thoughts of form and desire, is inflamed by the mind of desire, burning his mind and burning his body, returns to lay life, gives back the precepts, and sinks down of himself. Weary of worldly affairs, he went forth to study the path, yet on the contrary he becomes attached, adds to his evil deeds, ruins himself, and sinks, darkened and drowned.
“There are five great trees whose seeds are extremely small but which grow huge, able to overshadow and screen the many lesser trees, so that they wither in the shade and cannot grow. Which five? Namely, the Jianzheye tree, the Jiabaiduoluo tree, the Ashiboto tree, the Youtanboluo tree, and the Nijuliutuo tree. Thus there are five kinds of trees of the mind, whose seeds are extremely small but which gradually grow large, overshadowing the joints, so that the joints are overshadowed and fall prostrate. Which five? Namely, the hindrance of sensual desire gradually grows, the hindrances of sloth and torpor, restlessness and remorse, and doubt gradually grow; because they grow, the wholesome mind is overshadowed and falls prostrate.
“If one cultivates the seven factors of awakening, having cultivated them much, one turns to non-regression. Which seven? Namely, the awakening factor of mindfulness, and the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity. Thus, having cultivated the seven factors of awakening and cultivated them much, one turns to non-regression.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔709 · If a Bhikṣu with Single-Minded Attention〕（0190b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. “If a bhikṣu with single-minded attention listens attentively to the right Dharma, he can cut off five dharmas and cultivate seven dharmas, so that they advance to fullness. What is the cutting off of five dharmas? Namely, the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt; this is called the cutting off of five dharmas. What is the cultivation of seven dharmas? Namely, the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of tranquillity, the awakening factor of joy, the awakening factor of concentration, and the awakening factor of equanimity; cultivating these seven dharmas, one advances to fullness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔710 · Pure Faith Is Liberation of Mind〕（0190b09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “The noble disciple, with pure faith, listens to the Dharma with single-minded diligence, and can cut off five dharmas and cultivate seven dharmas, bringing them to fullness. Which five? Namely, the hindrance of sensual desire, and ill will, sloth and torpor, restlessness and remorse, and doubt—these hindrances are cut off. What are the seven dharmas? Namely, the awakening factor of mindfulness, and the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity. These seven dharmas are cultivated to fullness: pure faith is liberation of mind; knowledge is liberation by wisdom; one whose mind is stained by sensual desire does not attain non-delight; one whose mind is stained by ignorance, his wisdom is not pure. Therefore, bhikṣus! One free of sensual desire is liberated in mind; one free of ignorance is liberated by wisdom. If that bhikṣu is free of sensual desire, liberated in mind, and has realized it in his own person; free of ignorance, liberated by wisdom—this is called a bhikṣu who has cut off the bonds of craving, has attained the unbroken comprehension of conceit, and reaches the end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔711 · Without Cause, Without Condition〕（0190b22）Thus have I heard. At one time the Buddha was staying in Rājagṛha, on Vulture Peak. At that time there was a Prince Fearless, who every day went on foot, wandering and roaming about, came to where the Buddha was, exchanged greetings and courtesies face to face with the World-Honored One, withdrew, sat to one side, and said to the Buddha: “World-Honored One! There are ascetics and brāhmaṇas who hold such a view and teach such a teaching: ‘Without cause, without condition, beings are defiled; without cause, without condition, beings are purified.’ What does the World-Honored One say?”
The Buddha said to Fearless: “What those ascetics and brāhmaṇas teach is taught without reflection; they are foolish, unable to discern, unskilled, not reflecting with knowledge, not knowing measure, teaching such a teaching: ‘Without cause, without condition, beings are defiled; without cause, without condition, beings are purified.’ Why? Because with cause, with condition, beings are defiled; with cause, with condition, beings are purified. By what cause, by what condition are beings defiled? By what cause, by what condition are beings purified? It is that beings’ sensual desire is heightened, and toward others’ wealth and others’ many goods they give rise to greedy attachment, saying: ‘If this thing were mine—good, may it not leave me, I love it.’ Toward other beings they give rise to a mind of resentment and a mind of ferocity, scheming, wishing to strike, wishing to bind, wishing to subdue, and inflicting all kinds of unrighteous things on them. They create many calamities, do not give up ill will; the body is in torpor, the mind is lazy, the mind is restless, the mind within is not still, the mind is always in doubt, doubting the past, doubting the future, doubting the present. Fearless, by such causes, by such conditions, beings are defiled. By such causes, by such conditions, beings are purified.”
Fearless said to the Buddha: “Gautama! A single part of a hindrance is enough to defile the mind, how much more all of them?”
Fearless said to the Buddha: “Gautama! By what cause, by what condition are beings purified?”
The Buddha said to Fearless: “If a brāhmaṇa has a single excellent mindfulness, certainly accomplished, so that what was done long ago and what was said long ago he can recollect accordingly, at that time he cultivates the awakening factor of mindfulness. Having cultivated the awakening of mindfulness, the awakening of mindfulness is full; when the awakening of mindfulness is full, he then selects, discriminates, and reflects upon this, and at that time cultivates the awakening factor of investigation of dharmas. Having cultivated the awakening factor of investigation of dharmas, the awakening factor of investigation of dharmas is full; having selected, discriminated, and considered the dharmas, he then applies energy and effort. Here he cultivates the awakening factor of energy; having cultivated the awakening factor of energy, the awakening factor of energy is full; having applied energy and effort, he gives rise to joy and leaves behind the perceptions of the nutriments. He cultivates the awakening factor of joy; having cultivated the awakening factor of joy, the awakening factor of joy is full; when the awakening factor of joy is full, body and mind become tranquil, and he cultivates the awakening factor of tranquillity. Having cultivated the awakening factor of tranquillity, the awakening of tranquillity is full; when the body is tranquil, he feels delight; having felt delight, the mind is concentrated, and he cultivates the awakening factor of concentration. Having cultivated the awakening factor of concentration, the awakening of concentration is full; when the awakening of concentration is full, greed and sorrow cease, and he gives rise to a mind of equanimity and cultivates the awakening factor of equanimity. Having cultivated the awakening factor of equanimity, the awakening factor of equanimity is full. Thus, Fearless! By such causes, by such conditions, beings are purified.”
Fearless said to Gautama: “If a single part being full makes beings pure, how much more all of them?”
Fearless said to the Buddha: “Gautama! What should this discourse be called? How should it be upheld?”
The Buddha said to Prince Fearless: “It should be called the Discourse on the Factors of Awakening.”
Fearless said to the Buddha: “Gautama! This is the supreme factor of awakening. Gautama! I am a prince; in ease I always seek ease still, and seldom go out or come in; today I came up the mountain, and my four limbs were utterly weary, but having been able to hear Gautama teach the Discourse on the Factors of Awakening, I have forgotten all my weariness.” When the Buddha had spoken this, Prince Fearless, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, bowed his head at the Buddha’s feet, and departed.
「此五根，一切皆為慧根所攝受。譬如堂閣眾材，棟為其首，皆依於棟，以攝持故。如是五根，慧為其首，以攝持故」〔T02 0183b20〕。這一卷七十經，前十九經說根，次四十三經說力，末八經說覺支；三類各有其數，三根、五根、二力至十力、五蓋七覺支，而一卷之義在一個字：慧。五根以慧為首；學力五而如來十力皆是智力；七覺支「能作大明，能為目，增長智慧」〔T02 0189c08〕。讀這一卷，是讀諸道品之中，慧如何居首而攝持其餘。
一、三根（經六四二）
卷首一經只有一句：「有三根——未知當知根、知根、無知根」〔T02 0182a15〕。三根不釋，以偈釋之：「覺知學地時，隨順直道進，精進勤方便，善自護其心」〔T02 0182a18〕——此是未知當知；「如自知生盡，無礙道已知，以知解脫已，最後得無知」〔T02 0182a20〕——此是知根與無知根；「不動意解脫，一切有能盡，諸根悉具足，樂於根寂靜，持於最後身，降伏眾魔怨」〔T02 0182a22〕——最後身者，三根已滿。學地、知、無知，三根是一道之三位，自學至無學；一卷說根，自三無漏根起，根之義先在出世。
二、五根與二果（經六四三至六四五）
六四三立名：「有五根。何謂為五？謂信根、精進根、念根、定根、慧根」〔T02 0182a27〕。六四四說如實觀察之果：「若比丘於此五根如實善觀察，如實善觀察者，於三結斷知，謂身見、戒取、疑，是名須陀洹，不墮惡趣法，決定正向於正覺，七有天人往生，究竟苦邊」〔T02 0182b04〕。六四五說其極：「於此五根如實觀察者，不起諸漏，心得離欲解脫，是名阿羅漢，諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智心善解脫」〔T02 0182b11〕。同一「如實觀察」，一經說初果，一經說無學，觀察之淺深在人不在法；五根一立，即以二果界其始終。
三、五根所當知（經六四六·六四七）
六四六以五法配五根：「信根者，當知是四不壞淨；精進根者，當知是四正斷；念根者，當知是四念處；定根者，當知是四禪；慧根者，當知是四聖諦」〔T02 0182b18〕。六四七逐一釋之：信根是「於如來所起淨信心，根本堅固，餘沙門、婆羅門、諸天、魔、梵、沙門、婆羅門，及餘世間，無能沮壞其心者」〔T02 0182b26〕；精進根是四正斷之四句，「已生惡不善法令斷，生欲、方便、攝心、增進」〔T02 0182b29〕以下；念根是「內身身觀住，慇懃方便，正念正智，調伏世間貪憂」〔T02 0182c05〕；定根是「離欲惡不善法，有覺有觀，離生喜樂，乃至第四禪具足住」〔T02 0182c08〕；慧根是「苦聖諦如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知」〔T02 0182c10〕。五根不是五個新法，是四不壞淨、四正斷、四念處、四禪、四諦之別名；道品諸科互攝，於此一經見之。
四、如實觀察與四轉（經六四八至六五一）
六四八、六四九重說六四四、六四五之二果，差別唯在句：「於此五根如實觀察已，於三結斷知。何等為三？謂身見、戒取、疑」〔T02 0182c16〕，「於此五根如實觀察已，得盡諸漏，離欲解脫，是名阿羅漢」〔T02 0182c23〕。六五〇、六五一改以世尊自證說之：「若我於此信根、信根集、信根滅、信根滅道跡不如實知者，我終不得於諸天、魔、梵、沙門、婆羅門中，為出為離，心離顛倒，亦不得成阿耨多羅三藐三菩提」〔T02 0183a01〕；「我於此信根正智如實觀察故，信根集、信根滅、信根滅道跡正智如實觀察故，我於諸天、魔、梵、沙門、婆羅門眾中，為出為離，心離顛倒，成阿耨多羅三藐三菩提」〔T02 0183a06〕。六五一換四轉為五：「信根集、信根沒、信根味、信根患、信根離不如實知者，我不得於諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，成阿耨多羅三藐三菩提」〔T02 0183a14〕。如實觀察五根，不是觀察五根之名，是於一一根觀其集、滅、道跡，觀其味、患、離；世尊自言不如此則不成正覺——五根之觀，與諸蘊諸處之觀同一法式。
五、根之利鈍與聖位（經六五二·六五三）
六五二以五根之滿不滿分聖位：「若比丘於此五根若利、若滿足，得阿羅漢。若軟、若劣，得阿那含。若軟、若劣，得斯陀含。若軟、若劣，得須陀洹。滿足者成滿足事，不滿足者成不滿足事，於此五根不空無果，若於此五根一切無者，我說彼為外道凡夫之數」〔T02 0183a26〕。六五三細分為十：「於彼五根增上明利滿足者，得阿羅漢俱分解脫。若軟、若劣者，得身證。於彼若軟、若劣，得見到。於彼若軟、若劣，得信解脫。於彼若軟、若劣，得一種。於彼若軟、若劣，得斯陀含。於彼若軟、若劣，得家家。於彼若軟、若劣，得七有。於彼若軟、若劣，得法行。於彼若軟、若劣，得信行」〔T02 0183b06〕；並立三名：「是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜」〔T02 0183b12〕。根滿則果滿，果滿則人滿；聖位之差別只是五根之差別，「若無此諸根者，我說彼為作凡夫數」〔T02 0183b15〕。凡聖之界在根之有無，聖位之階在根之利鈍。
六、慧為其首（經六五四至六五八）
六五四立本卷之喻：「此五根，一切皆為慧根所攝受。譬如堂閣眾材，棟為其首，皆依於棟，以攝持故。如是五根，慧為其首，以攝持故」〔T02 0183b20〕。六五五重六四六之配釋而結以「此諸功德，一切皆是慧為其首，以攝持故」〔T02 0183c01〕。六五六說慧根何以攝信根：「若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就，信根成就，即是慧根」〔T02 0183c06〕——信根成就即是慧根，不是信之外另有慧攝之，是信依離、依無欲、依滅、向於捨而成就時，其成就者即慧。六五七說信根成就者之學：「聖弟子無始生死，無明所著，愛所繫，眾生長夜生死，往來流馳，不知本際，有因故有生死，因永盡者，則無生死，無明大闇聚障礙，誰般涅槃？唯苦滅、苦息、清涼、沒」〔T02 0183c18〕——此是信根之所學，而其所學者即四諦之義，故「此五根，慧為首，慧所攝持」〔T02 0183c23〕。六五八再以四法配四根而以堂閣結：「此諸功德，皆以慧為首。譬如堂閣，棟為其首」〔T02 0184a05〕。五經一喻，棟不在眾材之外，眾材依棟而為堂閣；慧不在四根之外，四根依慧而為道。
七、於如來發菩提心（經六五九·六六〇）
六五九改以發心釋五根：「若聖弟子於如來發菩提心所得淨信心，是名信根」〔T02 0184a11〕，精進、念、定、慧皆「於如來初發菩提心所起」〔T02 0184a14〕，「所餘堂閣，譬如上說」〔T02 0184a17〕。五根之起處只一處，於如來發菩提心；信、勤、念、定、慧是一心之五用。六六〇說修之果：「於此五根修習多修習，過去、未來、現在一切苦斷」〔T02 0184a22〕；經末附列「如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說」〔T02 0184a26〕。根群十九經至此止：自三根起，立五根，配五法，觀四轉，分聖位，歸慧首，溯發心，終於斷苦。
八、數力與修力（經六六一至六六三）
力群自二力起。六六一：「有二種力。何等為二？謂數力及修力」〔T02 0184b01〕。數力是思惟之力：「聖弟子空閑林中樹下，作如是思惟：『身惡行，現法、後世受於惡報。我若行身惡行者，我當自悔教，他亦悔我，大師亦當悔我，大德梵行亦當悔我，以法責我；惡名流布，身壞命終，當生惡趣泥犁中。』如是現法後報，身惡行斷，修身善行」〔T02 0184b02〕。修力自數力生：「若比丘學於數力，聖弟子數力成就已，隨得修力，得修力已，修力滿足」〔T02 0184b09〕。六六二說數力之用：「聖弟子學數力成就已，貪、恚、癡若節若盡」〔T02 0184b15〕。六六三說修力之體：「何等為修力？謂修四念處」〔T02 0184b21〕；經末附「如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說」〔T02 0184b23〕。數力是思量惡行之報而斷之，修力是修道品；先數而後修，二力一序。
九、三力、四力與四攝（經六六四至六六九）
六六四列三種三力：「信力、精進力、慧力」〔T02 0184b28〕，「信力、念力、慧力」〔T02 0184b29〕，「信力、定力、慧力」〔T02 0184c01〕——三組之首尾皆信與慧，中間一力互換。六六五以學語說之：「我當成就信力、精進力、慧力」〔T02 0184c05〕。六六六釋信力：「聖弟子於如來所入於淨信，根本堅固，諸天、魔、梵、沙門、婆羅門及諸同法所不能壞」〔T02 0184c11〕，精進力是四正斷，慧力是四聖諦。六六七列三種四力，第三種別立：「覺力、精進力、無罪力、攝力」〔T02 0184c21〕；覺力是「於善、不善法如實知，有罪、無罪，習近、不習近，卑法、勝法，黑法、白法，有分別法、無分別法，緣起法、非緣起法如實知」〔T02 0184c23〕，無罪力是「無罪身、口、意」〔T02 0184c27〕，攝力是「四攝事，惠施、愛語、行利、同利」〔T02 0184c28〕。六六八說四攝之最勝：「若最勝施者，謂法施。最勝愛語者，謂善男子樂聞，應時說法。行利最勝者，諸不信者能令入信，建立於信；立戒者以淨戒，慳者以施，惡智者以正智令入建立。同利最勝者，謂阿羅漢以阿羅漢、阿那含以阿那含、斯陀含以斯陀含、須陀洹以須陀洹、淨戒者以淨而授於彼」〔T02 0185a04〕。六六九說四攝之遍：「若所有法，是眾之所取，一切皆是四攝事」〔T02 0185a14〕，過去未來之眾皆然；偈云「以此攝世間，猶車因釭運。世無四攝事，母恩子養忘，亦無父等尊，謙下之奉事」〔T02 0185a23〕。四力之中，覺力是慧，攝力攝人；慧以自成，攝以及他。
十、四力離五恐怖（經六七〇至六七二）
六七〇說四力之果：「若比丘成就此四力者，得離五恐怖。何等五？謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖」〔T02 0185b03〕。六七一說離之之理：「我不畏不活，我何緣畏不活？若身行不淨行、口不淨行、意不淨行，作諸邪貪，不信、懈怠、不精進、失念、不定、惡慧、慳、不攝者，彼應畏不活。我有四力，謂覺力、精進力、無罪力、攝力，有此四力成就故，不應畏如不活畏」〔T02 0185b10〕。所畏者是不淨行與無力者之所畏；有四力者，無其因則無其畏。六七二再釋覺力與精進力：覺力「謂慧、大慧、深慧、難勝慧」〔T02 0185b20〕；精進力是於「不善法不善數、黑黑數、有罪有罪數、不應親近不應親近數，離此諸法已，若諸餘善善數、白白數、無罪無罪數、應親近應親近數，如此等修習，增上精勤、欲、方便、堪能，正念正知而學」〔T02 0185b22〕。覺力即慧，四名一體；精進力之所離所修，正是覺力所如實知之黑白。
十一、五力與五學力（經六七三至六八〇）
六七三立五力：「信力、精進力、念力、定力、慧力」〔T02 0185c02〕；六七四學語，六七五配五法，「彼信力，當知是四不壞淨；精進力者，當知是四正斷；念力者，當知四念處；定力者，當知是四禪；慧力者，當知是四聖諦」〔T02 0185c11〕——與六四六配五根者所配五法一一相同，根與力同體，差別在名；六七六改學語為「我成就信力、精進力、念力、定力、慧力」〔T02 0185c17〕，內層少一「當」字，仍在「當作是學」之內。六七七別立五學力：「信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」〔T02 0185c22〕——以慚、愧代念、定，是學地之力；六七八以學語說之，「我當成就信力是學力、成就精進力是學力、成就慙力是學力、成就愧力是學力、成就慧力是學力」〔T02 0185c27〕。六七九釋之：慚力「謂羞恥，恥於起惡不善法諸煩惱數，受諸有熾然苦報，於未來世生、老、病、死、憂、悲、苦、惱」〔T02 0186a07〕，愧力「謂諸可愧事而愧，愧起諸惡不善法煩惱數」〔T02 0186a10〕，慧力「謂聖弟子住於智慧，成就世間生滅智慧，賢聖出厭離，決定正盡苦」〔T02 0186a14〕。慚愧是學力，因學者未離惡法，須以慚愧守之；慧是學力，因學者之慧是「世間生滅智慧」而「決定正盡苦」，向果而未至果。六八〇重說學語，「我當成就信力是學力，精進力、慚力、愧力、慧力是學力」〔T02 0186a20〕，後四力略其「成就」。
十二、白法與信（經六八一至六八三）
六八一以五白法說呵責與慶慰：「若比丘於善法若變、若退、若不久住者，他人當以五種白法來呵責汝」〔T02 0186a24〕，「若比丘於正法不變、不退、久住者，他人當以五種白法來慶慰汝」〔T02 0186a29〕；五白法即五學力，信、精進、慚、愧、慧，「若依信者，能離不善法，修諸善法」〔T02 0186a27〕，「若依慧者，能離諸不善法，修諸善法」〔T02 0186a29〕。六八二以還戒退戒者說之，「若比丘盡其壽命，純一滿淨，梵行清白者，他人當以五種白法來慶慰汝」〔T02 0186b13〕。六八三說其所以：「若比丘若不欲令惡不善法生者，唯有信善法，若信退滅者，不信永住，諸不善法則生」〔T02 0186b17〕，精進、慚、愧、慧亦然，「若精進、慙、愧、慧力退滅，惡慧永住者，惡不善法則生」〔T02 0186b20〕。五學力是善法之守，退一力則不善法生；呵責與慶慰皆以此五法，因善法之住與不住，繫於此五。
十三、如來十力（經六八四至六八七）
六八四先問如來與阿羅漢之別：「若比丘於色生厭、離欲、滅盡、不起、解脫，是名阿羅訶三藐三佛陀」〔T02 0186b27〕，「若復比丘於色生厭、離欲、不起、解脫者，是名阿羅漢慧解脫」〔T02 0186b29〕——所證同一，「如來應等正覺、阿羅漢慧解脫有何種種別異」〔T02 0186c02〕？答以先後：「如來、應、等正覺者，先未聞法，能自覺知，現法自知，得三菩提，於未來世能說正法，覺諸聲聞，所謂四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分」〔T02 0186c06〕，「所未得法能得，未制梵行能制，能善知道、善說道，為眾將導，然後聲聞成就隨法隨道」〔T02 0186c10〕。次以力別：「五學力、如來十力」〔T02 0186c14〕，學力即五力，十力自「如來處非處如實知，是名如來初力」〔T02 0186c16〕起，業報、禪解脫、根差別、意解、諸界、至處道、宿命、天眼、漏盡，每一力皆「得先佛最勝處智，轉於梵輪，於大眾中能師子吼而吼」〔T02 0186c18〕，結以「如此十力，唯如來成就，是名如來與聲聞種種差別」〔T02 0187b04〕。六八五以嬰兒乳母喻說其教：「若諸聲聞始學，智慧未足，如來以法隨時教授而消息之；若久學智慧深固，如來放捨，不復隨時慇懃教授，以其智慧成就不放逸故」〔T02 0187b21〕——乳母之勤與放捨繫於嬰兒之長大，如來之教授與放捨繫於聲聞之智慧。六八六約十力為六力，處非處、心樂法受、禪解脫三昧正受、宿命、天眼、漏盡，六八七以記說說之：「若有來問我如來處非處力，如如來處非處智力所知見覺，成等正覺，為彼記說」〔T02 0187c15〕。如來與聲聞同一解脫，所別者在先後、在十力；十力皆「如實知」，故是智力。
十四、七力、八力、九力、十力（經六八八至七〇二）
六八八立七力：「信力、精進力、慚力、愧力、念力、定力、慧力」〔T02 0187c29〕，偈云「成就七力者，得盡諸有漏」〔T02 0188a04〕；六八九學語，六九〇偈重說「七力成就者，疾斷諸有漏」〔T02 0188a17〕，六九一逐一釋之。七力是五力加慚愧，是五力與五學力之合。六九二立八力，不是道力，是世間之力：「自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」〔T02 0188b04〕；六九三釋之，「王者現自在威力」〔T02 0188b10〕以下，各現其所有。六九四舍利弗問漏盡比丘之力，答以八力：「漏盡比丘心順趣於離、流注於離、浚輸於離，順趣於出、流注於出、浚輸於出，順趣涅槃、流注涅槃、浚輸涅槃。若見五欲，猶見火坑。如是見已，於欲念、欲受、欲著，心不永住，修四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分」〔T02 0188b22〕——世間八力各有其人，漏盡八力唯在一心之趣向；六九五同舍利弗問經而問者為異比丘，六九六為問諸比丘經，所說八力同。六九七立九力，七力加數力、修力，六九八釋之。六九九立十力，六九二之八力加「機關工巧力、刀劍賊盜力」〔T02 0188c23〕，七〇〇釋之。七〇一、七〇二重說如來十力與記說。力自二至十，有二序：一序是道力，二力、三力、四力、五力、七力、九力，皆是信、精進、念、定、慧之開合；一序是世間力與如來力，八力、十力各有其人，而如來十力「唯如來成就」。
十五、質直與教誡（經七〇三）
七〇三說教誡之所以可行：「若所有法，彼彼意解作證，悉皆如來無畏智所生。若比丘來為我聲聞，不諂不偽，質直心生，我則教誡、教授為其說法」〔T02 0189a21〕；「晨朝為彼教誡、教授說法，至日中時得勝進處；若日暮時為彼教誡、教授說法，至晨朝時得勝進處」〔T02 0189a24〕；教授之後，「彼生正直心，實則知實、不實知不實，上則知上、無上則知無上，當知、當見、當得、當覺者，皆悉了知，斯有是處」〔T02 0189a27〕。復舉五學力與十力，而結以定：「處非處智力者，我說是定非不定，乃至漏盡智者，我說是定非不定，定者正道，非定者邪道」〔T02 0189b06〕。弟子之質直與如來之無畏智相應，教誡乃有勝進；如來之力所以為力，因其是定非不定。
十六、五蓋與七覺支（經七〇四至七一〇）
覺支八經皆以五蓋對七覺支說。七〇四說思惟：「若不正思惟者，未起貪欲蓋則起，已起貪欲蓋重生令增廣」〔T02 0189b11〕，「未起念覺支不起，已起念覺支則退」〔T02 0189b14〕；「若比丘正思惟者，未起貪欲蓋不起，已起貪欲蓋令滅」〔T02 0189b17〕，「未起念覺支則起，已起者重生令增廣」〔T02 0189b19〕。蓋與覺支之起滅，繫於正不正思惟一處。七〇五以退不退名之：「有五退法。何等為五？謂貪欲、瞋恚、睡眠、掉悔、疑蓋，是則退法。若修習七覺支，多修習令增廣，是則不退法」〔T02 0189b25〕。七〇六以明闇名之：五法「能為黑闇，能為無目，能為無智，能羸智慧，非明、非等覺，不轉趣涅槃」〔T02 0189c03〕，七覺支「能作大明，能為目，增長智慧，為明、為正覺，轉趣涅槃」〔T02 0189c08〕。七〇七以障蓋名之：「有五障、五蓋，煩惱於心，能羸智慧，障閡之分，非明、非正覺，不轉趣涅槃」〔T02 0189c15〕，七覺支「非覆非蓋，不惱於心，增長智慧，為明、為正覺，轉趣涅槃」〔T02 0189c20〕；偈云「此五覆世間，深著難可度，障蔽於眾生，令不見正道。若得七覺支，則能為照明」〔T02 0189c28〕，「如此七覺支，牟尼之正道，隨順大仙人，脫生死怖畏」〔T02 0190a05〕。七〇八以樹喻說蓋之增長：出家而「觀察女人少壯好色而生染著，不正思惟，心馳取相，趣色欲想，為欲心熾盛，燒心燒身，返俗還戒而自退沒」〔T02 0190a14〕，如五種大樹「其種至微，而樹生長巨大，而能映障眾雜小樹，蔭翳萎悴，不得生長」〔T02 0190a18〕，「如是五種心樹，種子至微，而漸漸長大，蔭覆諸節，能令諸節蔭覆墮臥」〔T02 0190a22〕；對治仍是七覺支，「修習多修習已，轉成不退轉」〔T02 0190a28〕。七〇九說聽法：「若比丘專一其心，側聽正法，能斷五法，修習七法，令其轉進滿足」〔T02 0190b02〕。七一〇說其果分二：「淨信者，謂心解脫；智者，謂慧解脫；貪欲染心者，不得不樂；無明染心者，慧不清淨。是故，比丘！離貪欲者心解脫，離無明者慧解脫」〔T02 0190b14〕，「離無明，慧解脫，是名比丘斷愛縛結，慢無間等，究竟苦邊」〔T02 0190b19〕。七經一式：五蓋是退、是闇、是障、是漸長之樹；七覺支是不退、是明、是正道、是斷蓋之法；而覺支之所以為明，在「增長智慧」。
十七、覺支經（經七一一）
末一經在王舍城耆闍崛山，無畏王子問：「有沙門、婆羅門作如是見，作如是說：『無因、無緣，眾生煩惱；無因、無緣，眾生清淨。』世尊復云何」〔T02 0190b25〕？佛答：「有因、有緣，眾生煩惱；有因、有緣，眾生清淨故」〔T02 0190c01〕。煩惱之因緣是五蓋：「眾生貪欲增上，於他財物、他眾具而起貪言」〔T02 0190c03〕，瞋恚、睡眠懈怠、掉動不寂靜、「心常疑惑，過去疑、未來疑、現在疑」〔T02 0190c08〕；王子言「一分之蓋，足煩惱心，況復一切」〔T02 0190c10〕。清淨之因緣是七覺支次第滿足：「若婆羅門有一勝念，決定成就，久時所作，久時所說，能隨憶念，當於爾時習念覺支。修念覺已，念覺滿足，念覺滿足已，則於選擇分別思惟，爾時擇法覺支修習」〔T02 0190c12〕，擇法滿足則精進，精進滿足「則歡喜生，離諸食想」〔T02 0190c19〕，喜滿足則「身心猗息」〔T02 0190c21〕，猗滿足則「愛樂已心定」〔T02 0190c23〕，定滿足「貪憂滅，則捨心生，修捨覺支」〔T02 0190c24〕；王子言「若一分滿足，令眾生清淨，況復一切」〔T02 0190c27〕。問經名，答「當名此為覺支經」〔T02 0190c29〕；王子言「此為最勝覺分」〔T02 0191a01〕，「今來上山，四體疲極，得聞瞿曇說覺支經，悉忘疲勞」〔T02 0191a02〕。前七經說五蓋七覺支之對，此經說其因緣：煩惱有因，清淨有因，因在蓋與覺支；七覺支自念起而次第相生，一支滿足而生次支，此是覺支之修法，前七經未說而此經說之，故經以此名。
十八、一卷的讀法
根群十九經：三根是一道之三位；五根立名而以二果界之；五根即四不壞淨、四正斷、四念處、四禪、四諦；觀五根者觀其集滅味患離；聖位之階是五根之利鈍；五根慧為其首，如堂閣之棟；五根起於發菩提心，修之則一切苦斷。力群四十三經：數力修力，先思而後修；三力四力五力，皆信精進念定慧之開合，五力配五法與五根不異；五學力以慚愧守學地；五白法是善法之守；如來與阿羅漢同一解脫而如來有十力，皆是如實知；七力九力合道力，八力十力別世間力與如來力，漏盡八力唯在一心之趣向；質直者可教誡，如來力是定非不定。覺支八經：五蓋七覺支之對，是退不退、闇明、障不障、長樹與斷樹；專一側聽者斷五修七，離貪欲心解脫，離無明慧解脫；末以覺支經說煩惱清淨皆有因緣，七覺支自念起次第滿足。一卷之義在一句：「如是五根，慧為其首，以攝持故」〔T02 0183b22〕；所以慧居首，因五根中信根成就「即是慧根」〔T02 0183c09〕，學力五而如來十力皆智力，七覺支之功在「增長智慧」，覺支之修自念起；道品之數雖多，攝持之者一。
承衍——攝事分所攝
攝事分契經事菩提分法擇攝十門，念住門釋卷二十四；其次正斷、神足二門，「應知建立四種正斷，如聲聞地已廣分別」〔T30n1579 0862a08〕，「應知建立四種神足，如聲聞地已廣分別」〔T30n1579 0862a13〕，本卷無正斷、神足之經，論之此二門於本卷無所對；本卷七十經所對者，根門、力門、覺支門三門。論之門序與經序同，下文依之。
根門嗢拕南「安立、所行境、慧根為最勝，當知後安住、外異生品等」〔T30n1579 0863a11〕。安立者立二十二根：「略由六處增上義故，當知建立二十二根」〔T30n1579 0863a13〕；其中「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義。未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」〔T30n1579 0863a25〕——經之三根與五根，論攝於二十二根之中，三根名「未知當知、已知、具知」，經作「未知當知根、知根、無知根」，二名並錄不判；經以五根通世出世之果，論以五根為世間離欲、三無漏根為出世離欲，分攝不同，並錄。慧根為最勝門釋六五四至六五八：「若有黠慧、諸根猛利種類士夫補特伽羅，由思擇力，如理作意思惟諸法，乃於涅槃得正信解。由此增上，發勤精進；此增上故，能於身等所緣境界安住正念；此增上故，能於所緣令心一趣；此增上故，於一切法如實了知、如實觀見。由是因緣，能到究竟。是故此慧，若初若後多有所作，故說慧根最為殊勝」〔T30n1579 0863b25〕——經以堂閣之棟喻慧為首，論以慧「若初若後多有所作」釋之：信解自思擇起，如實知於慧終，故慧居首亦居後；經之「信根成就，即是慧根」，論之「由思擇力，如理作意思惟諸法，乃於涅槃得正信解」〔T30n1579 0863b26〕，經論同以信繫於慧。外異生品門可參六五二、六五三之凡夫數：「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品。即於此法唯有世間，無出世者，當知此住內異生品，非外異生。若於此法有出世者，當知一切別住餘品，非彼品類」〔T30n1579 0863c04〕——經之「於此五根一切無者，我說彼為外道凡夫之數」，論作外異生品；論別立內異生品，經未言，並錄。所行境門「修瑜伽師於內六根如理攀緣，精勤加行修四念住；即於爾時，此四念住領受六根所行境性」〔T30n1579 0863b07〕，「又由修習覺支因緣，起於明脫」〔T30n1579 0863b12〕，可參七一〇之心解脫慧解脫，論以明脫為覺支之果，經以二解脫為修七法之果，異詞而位相當，並錄不判。六五九之發菩提心，論「依諸佛無上菩提所得正信」〔T30n1579 0863c04〕可參。
力門嗢拕南「思擇、覺慧等、國等及諸王、阿羅漢、有學、質直最為後」〔T30n1579 0863c10〕。思擇門釋六六一至六六三：「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」〔T30n1579 0863c12〕，「又此能與修習力攝修諸念住為所依止，由此為依，能正修習四念住等菩提分法。當知此修名修習力」〔T30n1579 0863c15〕——經之數力，論作思擇力，經之修力，論作修習力，異詞並錄；經以數力為思惟惡行之現法後報，論以思擇力為於現法後法惡行深見其過，二釋同；經以修力為修四念處，論以修習力攝修諸念住，同。思擇門又釋六七七至六八三之慚愧：「又思擇力，能與三處羞恥為伴。何等名為三處羞恥？一者、他處羞恥。謂作是思：若我作惡，當為世間有他心智諸佛世尊、若聖弟子、若諸天眾信佛教者，共所呵毀」〔T30n1579 0863c17〕，「二者、自處羞恥。謂作是思：若我作惡，定當為己深所呵毀」〔T30n1579 0863c22〕，「三者、法處羞恥。謂作是思：我若作惡，便為障礙於善說法毘奈耶中所修梵行」〔T30n1579 0863c24〕——經之慚力愧力各一釋，論以三處羞恥分之，經之「他人當以五種白法來呵責汝」當論之他處羞恥，經之慚愧與論之羞恥異詞，並錄不判。覺慧門釋六六七、六七〇至六七二：「由自利行及利他行為增上故，當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力。能往現法涅槃，名為自義；能往人天善趣，亦名自義。當知此中，依第一自義，建立覺慧、精進二力。由是二力，能有方便發起正勤。依第二自義，立無罪力。由此三力，一切自義皆得究竟。樂利他者，他義有餘。由此增上，立攝受力」〔T30n1579 0863c29〕——經之覺力、攝力，論作覺慧力、攝受力；經未分自利利他，論以三力為自義、攝受力為他義，此是論之釋，並錄。國等及諸王門釋六九二、六九九之世間力：「依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力。謂諸國王有自在力。如是等力，廣說如經」〔T30n1579 0864a08〕——論自言「廣說如經」，不釋其餘。阿羅漢門釋六九四：「諸阿羅漢成就八力，如實領受貪瞋癡等永盡無餘，不造諸惡，修習諸善。謂心趣向遠離、出離、般涅槃故，厭背後有。厭背因緣，不造惡業。又見諸欲猶如一分熱炭火故，厭背諸欲。厭背因緣，不造惡業。由此二力，不造諸惡。不造惡故，復由六門修習諸善。謂念住、正斷、神足、根力、覺支、道支」〔T30n1579 0864a12〕——經之八力是順趣、流注、浚輸於離、出、涅槃九句，論約為「趣向遠離、出離、般涅槃」；經之「若見五欲，猶見火坑」，論作「見諸欲猶如一分熱炭火」，喻異而義同，並錄；經末修七科，論作六門修善。有學門釋六八四、六八五、七〇三：「諸佛如來依自利行及利他行，為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」〔T30n1579 0864a20〕，「如來獲得阿羅漢已，成就十力，行利他行，即用利他以為自義」〔T30n1579 0864a25〕，「如來十力，如菩薩地已廣分別」〔T30n1579 0864b01〕——經以先後與十力別如來與聲聞，論以自利利他別之：聲聞行自利，如來以利他為自義；經之嬰兒乳母喻，論未言。質直門釋七〇三：「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」〔T30n1579 0864b03〕，「云何四相？一、說正法教，二、教授教誡，三、如理通達，四、得真實證」〔T30n1579 0864b06〕，「又四念住以為依止，由靜定心，於七覺支正修習已，於明解脫究竟作證。如是名為得真實證」〔T30n1579 0864b19〕——經之「不諂不偽，質直心生，我則教誡、教授」，論以四相展之，說法、教授教誡在前，通達、實證在後，經之「得勝進處」當論之後二相。
覺支門嗢拕南「立、差別、食、漸次、安樂、住、修居後」〔T30n1579 0864b25〕。立門「由奢摩他、毘鉢舍那俱品差別，建立覺支」〔T30n1579 0864b26〕，可參七〇四至七一〇之七覺支。食門「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食。何等為二？一、正作意，二、數作意。與此相違，當知非食」〔T30n1579 0864c02〕，可參七〇四之正思惟不正思惟：經以正不正思惟為覺支起退之因，論以正作意、數作意為覺支之食，正思惟與正作意異詞，並錄不判。漸次門「於初中後隨闕一支，令如實覺不得圓滿。如其色類所依、能依流轉安立，隨其生起漸次而說。當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c05〕，釋七一一之次第滿足：經以念覺滿足而擇法修習，論以念為所依、擇法能依，同序。安樂門「若有苾芻，於諸覺支方便修習，由四因緣，令其不得安隱而住」〔T30n1579 0864c09〕，又以轉輪王七寶喻七覺支：「如轉輪王，於四洲渚得大自在，所獲七寶；如是心王，於四聖諦得大自在，所獲真淨七覺支寶，當知亦爾」〔T30n1579 0864c19〕，經未有七寶喻，論自成其說。住門「若修行者，於七覺分隨時現前、隨量現前，說名為住。若時退出，說名為滅」〔T30n1579 0865a14〕，可參七〇五之退法不退法。修門二十一想俱行修覺支，於本卷諸經未見直釋。六四二至六五三、六六四至六六六、六六八、六六九、六七三至六七六、六八六至六九一、六九三、六九五至六九八、七〇〇至七〇二、七〇六至七〇九，論未有本母直釋之句，不強配。覺支門之釋至「修慈最極至遍淨等，如三摩呬多地應知其相」〔T30n1579 0865b16〕止；其後道支、息念、學、證淨四門，當道品後諸卷，此處不列。
“These five faculties are all gathered in by the faculty of wisdom. It is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because it holds them together. So too the five faculties: wisdom is their head, because it holds them together.” Of the seventy discourses of this fascicle, the first nineteen teach the faculties, the next forty-three the powers, and the last eight the factors of awakening; each of the three groups has its numbers, three faculties and five faculties, two powers up to ten powers, five hindrances and seven factors of awakening, and the meaning of the fascicle lies in one word: wisdom. Among the five faculties wisdom is the head; the powers of one in training are five and the ten powers of the Tathāgata are all powers of knowledge; the seven factors of awakening “can make great light, can be eyes, and increase wisdom.” To read this fascicle is to read how, among the factors of the path, wisdom stands at the head and holds the rest together.
I. The Three Faculties (Discourse 642)
The discourse at the head of the fascicle has only one sentence: “there are three faculties: the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known.” The three faculties are not explained; they are explained by the verse: “when one is aware of the stage of training, following the straight path one advances, with energy, diligence, and skill in means, guarding one’s own mind well”—this is coming to know what is not yet known; “as one knows for oneself that birth is ended, the unobstructed path already known, having known, one is liberated, and at the last attains the faculty of having fully known”—this is the faculty of knowing and the faculty of having fully known; “unshaken, the mind liberated, able to end all existence, the faculties all complete, delighting in the stillness of the faculties, bearing the last body, one subdues the hosts of Māra”—one who bears the last body has fulfilled the three faculties. The stage of training, knowing, and having fully known: the three faculties are three stations on one path, from training to beyond training; a fascicle that teaches the faculties begins from the three faculties without outflows, and the meaning of faculty lies first in going beyond the world.
II. The Five Faculties and the Two Fruits (Discourses 643 to 645)
The six hundred and forty-third sets up the names: “there are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.” The six hundred and forty-fourth speaks of the fruit of contemplating them as they really are: “if a bhikṣu contemplates these five faculties well as they really are, one who contemplates them well as they really are has cut off and known the three bonds, namely the view of the body, clinging to precepts, and doubt, and is called a stream-enterer, not subject to falling into evil destinations, certain of right awakening, going back and forth among gods and humans for seven rebirths, and reaching the end of suffering.” The six hundred and forty-fifth speaks of its utmost: “one who contemplates these five faculties as they really are does not give rise to the outflows, the mind is liberated and free of desire, and he is called an arhat, whose outflows are ended, who has done what was to be done, laid down the heavy burdens, won his own good, ended the bonds of existence, and is well liberated in mind by right knowledge.” The same “contemplating as it really is”: one discourse speaks of the first fruit, one of the stage beyond training; the depth of the contemplation lies in the person, not in the dharma. As soon as the five faculties are set up, their beginning and end are marked by the two fruits.
III. What Is to Be Known of the Five Faculties (Discourses 646 and 647)
The six hundred and forty-sixth matches five dharmas to the five faculties: “the faculty of faith, know, is the four unbreakable purities; the faculty of energy, know, is the four right exertions; the faculty of mindfulness, know, is the four foundations of mindfulness; the faculty of concentration, know, is the four dhyānas; the faculty of wisdom, know, is the four noble truths.” The six hundred and forty-seventh explains them one by one: the faculty of faith is “the mind of pure faith aroused toward the Tathāgata, firm at its root, which no other ascetic or brāhmaṇa, god, Māra, or Brahmā, ascetic or brāhmaṇa, or anyone else in the world can shake”; the faculty of energy is the four sentences of the four right exertions, from “evil unwholesome dharmas already arisen he causes to be cut off, arousing desire, means, gathering the mind, and advancing” onward; the faculty of mindfulness is “dwelling in contemplation of the body as body internally, diligent and resourceful, with right mindfulness and right knowledge, taming greed and sorrow for the world”; the faculty of concentration is “secluded from desire and from evil unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, up to dwelling in the attainment of the fourth dhyāna”; the faculty of wisdom is “knowing the noble truth of suffering as it really is, knowing the noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the way to the cessation of suffering as they really are.” The five faculties are not five new dharmas; they are other names for the four unbreakable purities, the four right exertions, the four foundations of mindfulness, the four dhyānas, and the four truths. That the divisions of the factors of the path contain one another is seen in this one discourse.
IV. Contemplating as It Really Is and the Four Turnings (Discourses 648 to 651)
The six hundred and forty-eighth and forty-ninth repeat the two fruits of the six hundred and forty-fourth and forty-fifth, differing only in the sentence: “having contemplated these five faculties as they really are, he has cut off and known the three bonds. Which three? Namely, the view of the body, clinging to precepts, and doubt,” and “having contemplated these five faculties as they really are, he has ended the outflows, is liberated and free of desire, and is called an arhat.” The six hundred and fiftieth and fifty-first say it instead through the World-Honored One’s own realization: “if I had not known as they really are this faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, and the way to the cessation of the faculty of faith, I would never have gone out and been freed among gods, Māras, Brahmās, ascetics, and brāhmaṇas, with a mind free of inversion, nor would I have attained unsurpassed, right and perfect awakening”; “because I contemplated this faculty of faith as it really is with right knowledge, and contemplated the arising of the faculty of faith, the cessation of the faculty of faith, and the way to the cessation of the faculty of faith as they really are with right knowledge, I went out and was freed among the assemblies of gods, Māras, Brahmās, ascetics, and brāhmaṇas, with a mind free of inversion, and attained unsurpassed, right and perfect awakening.” The six hundred and fifty-first exchanges the four turnings for five: “one who does not know as they really are the arising of the faculty of faith, the passing away of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith—I could not, among the assemblies of gods, Māras, Brahmās, ascetics, and brāhmaṇas, be liberated, go out and be freed, with a mind free of inversion, and attain unsurpassed, right and perfect awakening.” To contemplate the five faculties as they really are is not to contemplate the names of the five faculties; it is to contemplate, in each faculty, its arising, its cessation, and the way, its gratification, its danger, and the escape from it. The World-Honored One himself says that without this one does not attain right awakening: the contemplation of the five faculties has the same form as the contemplation of the aggregates and the sense bases.
V. Keen and Dull Faculties and the Stations of the Noble Ones (Discourses 652 and 653)
The six hundred and fifty-second divides the stations of the noble ones by the fullness or unfullness of the five faculties: “if a bhikṣu’s five faculties are keen and full, he attains arhatship. If they are weaker and inferior, he attains non-returning. If weaker and inferior, once-returning. If weaker and inferior, stream-entry. One who is full accomplishes what the full accomplish; one who is not full accomplishes what the not-full accomplish; these five faculties are not empty and without fruit. If one has none of these five faculties at all, I say that he is counted among the ordinary persons of other paths.” The six hundred and fifty-third divides finely into ten: “one whose five faculties are superior, keen, and full attains arhatship liberated both ways. If weaker and inferior, he attains the body-witness. If weaker and inferior than that, attained-to-view. If weaker and inferior than that, liberated by faith. If weaker and inferior than that, the one-seeder. If weaker and inferior than that, once-returning. If weaker and inferior than that, family-to-family. If weaker and inferior than that, seven rebirths. If weaker and inferior than that, one who follows by Dharma. If weaker and inferior than that, one who follows by faith”; and it sets up three names: “this is called, bhikṣus, knowing the perfection of the fruit by the cause and condition of the perfection of the faculties, and knowing the perfection of the person by the cause and condition of the perfection of the fruit.” When the faculties are full the fruit is full, and when the fruit is full the person is full; the difference between the stations of the noble ones is nothing but the difference between the five faculties, and “if one has none of these faculties, I say that he is counted among the ordinary persons.” The boundary between the ordinary and the noble lies in whether the faculties are present; the steps among the noble lie in whether the faculties are keen or dull.
VI. Wisdom Is Their Head (Discourses 654 to 658)
The six hundred and fifty-fourth sets up the simile of the fascicle: “these five faculties are all gathered in by the faculty of wisdom. It is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because it holds them together. So too the five faculties: wisdom is their head, because it holds them together.” The six hundred and fifty-fifth repeats the matching explanation of the six hundred and forty-sixth and concludes, “of all these qualities, wisdom is the head, because it holds them together.” The six hundred and fifty-sixth says why the faculty of wisdom gathers in the faculty of faith: “if a noble disciple has accomplished the faculty of wisdom, he can cultivate the faculty of faith, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called the accomplishment of the faculty of faith, and the accomplishment of the faculty of faith is the faculty of wisdom”—the accomplishment of the faculty of faith is the faculty of wisdom; it is not that apart from faith there is a separate wisdom that gathers it in, but that when faith is accomplished by relying on seclusion, dispassion, and cessation and tending toward relinquishment, what is accomplished is wisdom. The six hundred and fifty-seventh speaks of what one who has accomplished the faculty of faith trains in: “the noble disciple, in beginningless birth and death, clung to by ignorance, bound by craving—beings in the long night of birth and death, coming and going, rushing on, do not know the original limit; because there is a cause there is birth and death, and when the cause is wholly ended there is no birth and death; the great darkness of ignorance, a mass obstructing—who attains final nirvāṇa? Only the cessation of suffering, the stilling of suffering, coolness, passing away”—this is what the faculty of faith trains in, and what it trains in is the meaning of the four truths; therefore “of these five faculties, wisdom is the head, and they are held together by wisdom.” The six hundred and fifty-eighth again matches four dharmas to four faculties and concludes with the storeyed hall: “of all these qualities, wisdom is the head. It is like a storeyed hall: the ridgepole is its head.” Five discourses, one simile: the ridgepole is not outside the many timbers, and the timbers become a storeyed hall by relying on the ridgepole; wisdom is not outside the four faculties, and the four faculties become the path by relying on wisdom.
VII. Arousing the Mind of Awakening toward the Tathāgata (Discourses 659 and 660)
The six hundred and fifty-ninth explains the five faculties instead by the arousing of the mind: “if a noble disciple has the mind of pure faith obtained by arousing the mind of awakening toward the Tathāgata, this is called the faculty of faith,” and energy, mindfulness, concentration, and wisdom are all “aroused by the first arousing of the mind of awakening toward the Tathāgata,” and “for the rest, the storeyed hall, the simile is as taught above.” The place where the five faculties arise is one place only, the arousing of the mind of awakening toward the Tathāgata; faith, diligence, mindfulness, concentration, and wisdom are five workings of one mind. The six hundred and sixtieth speaks of the fruit of cultivating them: “by cultivating these five faculties and cultivating them much, all suffering of the past, future, and present is cut off”; the end of the discourse appends the list, “as with the cutting off of suffering, so with the end of suffering, the ending of suffering, the stilling of suffering, the passing away of suffering, crossing the flood of suffering, being released from the bond, destroying the forms, and the ending of all outflows of the past, future, and present—it is taught likewise.” The nineteen discourses of the group on the faculties end here: beginning from the three faculties, setting up the five faculties, matching them to five dharmas, contemplating the four turnings, dividing the stations of the noble ones, returning to wisdom as head, tracing them back to the arousing of the mind, and ending in the cutting off of suffering.
VIII. The Power of Reckoning and the Power of Cultivation (Discourses 661 to 663)
The group on the powers begins from two powers. The six hundred and sixty-first: “there are two kinds of power. Which two? Namely, the power of reckoning and the power of cultivation.” The power of reckoning is the power of reflection: “the noble disciple, in an empty place in the forest, beneath a tree, reflects thus: ‘bad conduct of body receives its bad result in this life and in the life to come. If I practise bad conduct of body, I shall reproach myself, others too will reproach me, the great teacher too will reproach me, and the great and virtuous companions in pure conduct too will reproach me and blame me by the Dharma; my ill repute will spread abroad, and when the body breaks up and life ends I shall be born in the bad destinations, in the hells.’ Thus, by the result in this life and in the life to come, bad conduct of body is cut off and good conduct of body is cultivated.” The power of cultivation arises from the power of reckoning: “if a bhikṣu trains in the power of reckoning, when the noble disciple has accomplished the power of reckoning, he then attains the power of cultivation; having attained the power of cultivation, the power of cultivation is full.” The six hundred and sixty-second speaks of the use of the power of reckoning: “when the noble disciple has accomplished the training in the power of reckoning, greed, hatred, and delusion are curbed or ended.” The six hundred and sixty-third speaks of the substance of the power of cultivation: “what is the power of cultivation? Namely, cultivating the four foundations of mindfulness”; the end of the discourse appends, “as with the four foundations of mindfulness, so with cultivating the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the four paths, the four Dharma sentences, and calm and insight—it is taught likewise.” The power of reckoning is to weigh the result of bad conduct and cut it off; the power of cultivation is to cultivate the factors of the path. First reckoning and then cultivation: the two powers are one sequence.
IX. The Three Powers, the Four Powers, and the Four Means of Gathering In (Discourses 664 to 669)
The six hundred and sixty-fourth lists three kinds of three powers: “the power of faith, the power of energy, and the power of wisdom,” “the power of faith, the power of mindfulness, and the power of wisdom,” “the power of faith, the power of concentration, and the power of wisdom”—in all three groups the first and last are faith and wisdom, and the middle power is exchanged. The six hundred and sixty-fifth says it as a training: “I shall accomplish the power of faith, the power of energy, and the power of wisdom.” The six hundred and sixty-sixth explains the power of faith: “the noble disciple enters into pure faith toward the Tathāgata, firm at its root, which gods, Māras, Brahmās, ascetics, and brāhmaṇas, and all who share the Dharma cannot shake”; the power of energy is the four right exertions, and the power of wisdom is the four noble truths. The six hundred and sixty-seventh lists three kinds of four powers, the third set up apart: “the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in”; the power of discernment is “knowing as they really are wholesome and unwholesome dharmas, blameworthy and blameless, to be drawn near to and not to be drawn near to, inferior dharmas and superior dharmas, black dharmas and white dharmas, dharmas with discrimination and dharmas without discrimination, dharmas of dependent arising and dharmas not of dependent arising—knowing them as they really are”; the power of blamelessness is “blameless body, speech, and mind”; the power of gathering in is “the four means of gathering in: giving, kind speech, beneficial conduct, and sharing the benefit.” The six hundred and sixty-eighth speaks of the supreme among the four means of gathering in: “the supreme giving is the giving of the Dharma. The supreme kind speech is teaching the Dharma at the right time, which the son of good family delights to hear. The supreme beneficial conduct is to bring those without faith into faith and establish them in faith; those who keep the precepts, by pure precepts; the stingy, by giving; those of bad wisdom, by right knowledge—to bring them in and establish them. The supreme sharing of the benefit is that an arhat gives to another by arhatship, a non-returner by non-returning, a once-returner by once-returning, a stream-enterer by stream-entry, and one of pure precepts by purity.” The six hundred and sixty-ninth speaks of how the four means of gathering in reach everywhere: “whatever dharmas the multitude takes up are all the four means of gathering in,” and so it is for the multitudes of the past and the future; the verse says, “by these the world is gathered in, as a cart runs by its axle-pin. Were there no four means of gathering in in the world, a mother’s kindness and a son’s support would be forgotten, nor would there be the honouring of fathers and the rest, nor the humble service rendered them.” Among the four powers, the power of discernment is wisdom, and the power of gathering in gathers in people; by wisdom one accomplishes oneself, by gathering in one reaches others.
X. The Four Powers Free One from the Five Fears (Discourses 670 to 672)
The six hundred and seventieth speaks of the fruit of the four powers: “if a bhikṣu has accomplished these four powers, he is freed from the five fears. Which five? Namely, the fear for livelihood, the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations.” The six hundred and seventy-first speaks of the reason for the freeing: “I do not fear for livelihood; why should I fear for livelihood? If one practises impure conduct of body, impure conduct of speech, impure conduct of mind, commits wrong greed, is without faith, lazy, without energy, forgetful, unconcentrated, of bad wisdom, stingy, and does not gather in, he should fear for livelihood. I have the four powers, namely the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in; because I have accomplished these four powers, I should not fear as one fears for livelihood.” What is feared is what the impure in conduct and those without the powers fear; one who has the four powers, lacking the cause, lacks the fear. The six hundred and seventy-second explains again the power of discernment and the power of energy: the power of discernment is “wisdom, great wisdom, deep wisdom, wisdom hard to surpass”; the power of energy is, with regard to “unwholesome dharmas counted as unwholesome, black counted as black, blameworthy counted as blameworthy, not to be drawn near to counted as not to be drawn near to—having left these dharmas, whatever other wholesome dharmas counted as wholesome, white counted as white, blameless counted as blameless, to be drawn near to counted as to be drawn near to, cultivating these, with superior diligence, desire, means, and capability, training with right mindfulness and clear comprehension.” The power of discernment is wisdom: four names, one substance; what the power of energy leaves and cultivates is exactly the black and the white that the power of discernment knows as they really are.
XI. The Five Powers and the Five Powers of One in Training (Discourses 673 to 680)
The six hundred and seventy-third sets up the five powers: “the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom”; the six hundred and seventy-fourth says it as a training, and the six hundred and seventy-fifth matches five dharmas, “that power of faith, know, is the four unbreakable purities; the power of energy, know, is the four right exertions; the power of mindfulness, know, is the four foundations of mindfulness; the power of concentration, know, is the four dhyānas; the power of wisdom, know, is the four noble truths”—the five dharmas matched are one by one the same as in the matching of the five faculties in the six hundred and forty-sixth; faculties and powers are one substance, differing in name; the six hundred and seventy-sixth turns the training into “I have accomplished the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom,” the inner sentence lacks the “shall,” yet it still stands within “you should train thus”. The six hundred and seventy-seventh sets up apart the five powers of one in training: “the power of faith is a power of one in training, the power of energy is a power of one in training, the power of shame is a power of one in training, the power of fear of blame is a power of one in training, and the power of wisdom is a power of one in training”—replacing mindfulness and concentration by shame and fear of blame, these are the powers of the stage of training; the six hundred and seventy-eighth says it as a training, “I shall accomplish the power of faith as a power of one in training, accomplish the power of energy as a power of one in training, accomplish the power of shame as a power of one in training, accomplish the power of fear of blame as a power of one in training, and accomplish the power of wisdom as a power of one in training.” The six hundred and seventy-ninth explains them: the power of shame is “shame, being ashamed of giving rise to evil unwholesome dharmas counted as defilements, which receive the blazing suffering of the results of existence, birth, old age, sickness, death, sorrow, lamentation, pain, and distress in future lives”; the power of fear of blame is “fearing blame for what is blameworthy, fearing blame for giving rise to evil unwholesome dharmas counted as defilements”; the power of wisdom is “the noble disciple dwelling in wisdom, accomplishing the wisdom of the arising and passing away of the world, the noble deliverance through weariness, certain of the right ending of suffering.” Shame and fear of blame are powers of one in training because the one in training has not yet left evil dharmas and must guard against them by shame and fear of blame; wisdom is a power of one in training because the wisdom of one in training is “the wisdom of the arising and passing away of the world” and is “certain of the right ending of suffering,” heading toward the fruit but not yet at it. The six hundred and eightieth says the training again, “I shall accomplish the power of faith as a power of one in training, and the powers of energy, shame, fear of blame, and wisdom as powers of one in training,” omitting “accomplish” before the latter four.
XII. The White Dharmas and Faith (Discourses 681 to 683)
The six hundred and eighty-first speaks of reproach and congratulation by the five white dharmas: “if a bhikṣu’s wholesome dharmas change, decline, or do not long endure, others will come to reproach you by five white dharmas,” and “if a bhikṣu in the right Dharma does not change, does not decline, and long endures, others will come to congratulate you by five white dharmas”; the five white dharmas are the five powers of one in training, faith, energy, shame, fear of blame, and wisdom: “one who relies on faith can leave unwholesome dharmas and cultivate wholesome dharmas,” and “one who relies on wisdom can leave unwholesome dharmas and cultivate wholesome dharmas.” The six hundred and eighty-second says it of those who give back the precepts and fall away: “if a bhikṣu to the end of his life is purely full and pure, his pure conduct spotless, others will come to congratulate you by five white dharmas.” The six hundred and eighty-third speaks of the reason: “if a bhikṣu does not wish evil unwholesome dharmas to arise, there is only faith in wholesome dharmas; if faith declines and perishes, and lack of faith abides for good, unwholesome dharmas arise,” and so with energy, shame, fear of blame, and wisdom: “if the powers of energy, shame, fear of blame, and wisdom decline and perish, and bad wisdom abides for good, evil unwholesome dharmas arise.” The five powers of one in training are the guard of wholesome dharmas; when one power declines, unwholesome dharmas arise. Reproach and congratulation are both by these five dharmas, because whether wholesome dharmas abide or do not abide hangs on these five.
XIII. The Ten Powers of the Tathāgata (Discourses 684 to 687)
The six hundred and eighty-fourth first asks the difference between the Tathāgata and the arhat: “if a bhikṣu grows weary of form, dispassionate, has ceased and ended it, does not give rise to it, and is liberated, he is called the Worthy One, the Perfectly Awakened One,” and “if again a bhikṣu grows weary of form, dispassionate, does not give rise to it, and is liberated, he is called an arhat liberated by wisdom”—what is realized is the same; “what are the various differences between the Tathāgata, the Worthy One, the Perfectly Awakened One, and the arhat liberated by wisdom?” The answer is by before and after: “the Tathāgata, the Worthy One, the Perfectly Awakened One, having not heard the Dharma before, is able to awaken to it himself, knows it himself in this life, and attains saṃbodhi, and in the future is able to teach the right Dharma and awaken the śrāvakas, namely the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path,” and “he is able to attain the dharma not yet attained, to establish the pure conduct not yet established, to know the path well and teach the path well, and to lead the multitude, and afterwards the śrāvakas accomplish it by following the Dharma and following the path.” Next it distinguishes by the powers: “the five powers of one in training and the ten powers of the Tathāgata”; the powers of one in training are the five powers, and the ten powers begin from “the Tathāgata knows the possible and the impossible as they really are; this is called the first power of the Tathāgata,” and then the results of actions, the dhyānas and liberations, the differences among faculties, inclinations, the various elements, the ways that lead everywhere, past lives, the divine eye, and the ending of the outflows; of every power it is said that “he attains the supreme standing of the knowledge of former Buddhas, turns the Brahmā wheel, and in the great assembly is able to roar the lion’s roar,” and it concludes, “these ten powers only the Tathāgata accomplishes; this is called the various differences between the Tathāgata and the śrāvakas.” The six hundred and eighty-fifth speaks of his teaching by the simile of the infant and the nurse: “while the śrāvakas have begun to train and their wisdom is not yet sufficient, the Tathāgata teaches them by the Dharma at the proper times and tends them; when they have long trained and their wisdom is deep and firm, the Tathāgata lets go and no longer teaches them earnestly at the proper times, because their wisdom is accomplished and they are not heedless”—the nurse’s diligence and letting go hang on the infant’s growing up, and the Tathāgata’s teaching and letting go hang on the śrāvakas’ wisdom. The six hundred and eighty-sixth abridges the ten powers to six powers—the possible and the impossible, the mind’s delight in dharmas and feelings of past, future, and present, the dhyānas, liberations, samādhis, and attainments, past lives, the divine eye, and the ending of the outflows—and the six hundred and eighty-seventh says them by declaration: “if someone comes and asks me about the Tathāgata’s power of the possible and the impossible, then as the Tathāgata’s power of knowledge of the possible and the impossible knows, sees, and is aware, having attained perfect awakening, I declare it to him.” The Tathāgata and the śrāvakas have the same liberation; what distinguishes them is before and after, and the ten powers; and the ten powers are all “knowing as it really is,” and so are powers of knowledge.
XIV. Seven Powers, Eight Powers, Nine Powers, Ten Powers (Discourses 688 to 702)
The six hundred and eighty-eighth sets up seven powers: “the power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom,” and the verse says, “one who has accomplished the seven powers attains the ending of all the outflows of existence”; the six hundred and eighty-ninth says it as a training, the six hundred and ninetieth repeats it in verse, “one who has accomplished the seven powers quickly cuts off all the outflows of existence,” and the six hundred and ninety-first explains them one by one. The seven powers are the five powers with shame and fear of blame added; they are the five powers and the five powers of one in training combined. The six hundred and ninety-second sets up eight powers, not powers of the path but powers of the world: “the power of a sovereign king, the power of a minister who decides cases, the power of a woman who bears a grudge, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon”; the six hundred and ninety-third explains them, from “a king displays the power of sovereign majesty” onward, each displaying what it has. The six hundred and ninety-fourth is Śāriputra asking about the powers of a bhikṣu whose outflows are ended, and the answer is also eight powers: “the mind of a bhikṣu whose outflows are ended tends toward seclusion, flows into seclusion, and inclines toward seclusion; tends toward deliverance, flows into deliverance, and inclines toward deliverance; tends toward nirvāṇa, flows into nirvāṇa, and inclines toward nirvāṇa. If he sees the five sense pleasures, it is as if he saw a pit of fire. Having seen thus, his mind does not long abide in thoughts of desire, feelings of desire, or attachment to desire, and he cultivates the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path”—the eight powers of the world each belong to their person, and the eight powers of one whose outflows are ended lie only in the direction of one mind; the six hundred and ninety-fifth is the same as the discourse in which Śāriputra asks, but the questioner is a certain bhikṣu, and the six hundred and ninety-sixth is the discourse that questions the bhikṣus; the eight powers taught are the same. The six hundred and ninety-seventh sets up nine powers, the seven powers with the power of reckoning and the power of cultivation added, and the six hundred and ninety-eighth explains them. The six hundred and ninety-ninth sets up ten powers, the eight powers of the six hundred and ninety-second with “the power of craftsmen with their devices and the power of robbers with their swords” added, and the seven hundredth explains them. The seven hundred and first and second repeat the ten powers of the Tathāgata and the declaration. The powers from two to ten have two series: one series is the powers of the path, the two powers, three powers, four powers, five powers, seven powers, and nine powers, all of them the opening out and gathering in of faith, energy, mindfulness, concentration, and wisdom; the other series is the powers of the world and the powers of the Tathāgata, the eight powers and the ten powers each belonging to their person, while the ten powers of the Tathāgata “only the Tathāgata accomplishes.”
XV. Uprightness and Instruction (Discourse 703)
The seven hundred and third speaks of why instruction can take effect: “whatever dharmas are realized by this or that inclination of mind are all born of the Tathāgata’s fearless knowledge. If a bhikṣu comes to be my śrāvaka, without flattery or deceit, and an upright mind arises in him, I instruct and teach him and teach him the Dharma”; “instructed and taught the Dharma in the morning, by midday he attains a place of advance; if instructed and taught the Dharma at dusk, by morning he attains a place of advance”; after the teaching, “an upright mind arises in him, and he knows the real as real and the unreal as unreal, knows the superior as superior and the unsurpassed as unsurpassed; what is to be known, to be seen, to be attained, and to be awakened to, he fully knows—this is possible.” It then raises the five powers of one in training and the ten powers, and concludes with certainty: “of the power of knowledge of the possible and the impossible I say that it is certain, not uncertain, up to the knowledge of the ending of the outflows, I say that it is certain, not uncertain; what is certain is the right path, what is uncertain is the wrong path.” The disciple’s uprightness answers to the Tathāgata’s fearless knowledge, and only then does instruction bring advance; the Tathāgata’s powers are powers because they are certain and not uncertain.
XVI. The Five Hindrances and the Seven Factors of Awakening (Discourses 704 to 710)
The eight discourses on the factors of awakening all set the five hindrances against the seven factors of awakening. The seven hundred and fourth speaks of reflection: “if one reflects wrongly, the hindrance of sensual desire not yet arisen arises, and the hindrance of sensual desire already arisen is born again and made to grow,” and “the awakening factor of mindfulness not yet arisen does not arise, and the awakening factor of mindfulness already arisen declines”; “if a bhikṣu reflects rightly, the hindrance of sensual desire not yet arisen does not arise, and the hindrance of sensual desire already arisen is made to cease,” and “the awakening factor of mindfulness not yet arisen arises, and that already arisen is born again and made to grow.” The arising and ceasing of the hindrances and of the factors of awakening hang on one place, right or wrong reflection. The seven hundred and fifth names them by decline and non-decline: “there are five things that lead to decline. Which five? Namely, the hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt; these are the things that lead to decline. If one cultivates the seven factors of awakening, and cultivates them much and makes them grow, these are the things that do not lead to decline.” The seven hundred and sixth names them by light and darkness: the five dharmas “can make black darkness, can make one without eyes, can make one without knowledge, can weaken wisdom, are not light, not perfect awakening, and do not turn one toward nirvāṇa,” and the seven factors of awakening “can make great light, can be eyes, and increase wisdom; they are light, they are right awakening, and they turn one toward nirvāṇa.” The seven hundred and seventh names them by obstruction and covering: “there are five obstructions, five hindrances, which afflict the mind, weaken wisdom, and are of the part that obstructs; they are not light, not right awakening, and do not turn one toward nirvāṇa,” and the seven factors of awakening “are not coverings, not hindrances; they do not afflict the mind, they increase wisdom; they are light, they are right awakening, and they turn one toward nirvāṇa”; the verse says, “these five cover the world, deeply clung to, hard to cross; they screen beings and make them not see the right path. If one attains the seven factors of awakening, they can be a shining light,” and “these seven factors of awakening are the right path of the sage; following the great seer, one is freed from the fear of birth and death.” The seven hundred and eighth speaks of the growth of the hindrances by the simile of the trees: one gone forth who “sees a woman young and beautiful and gives rise to attachment, reflects wrongly, his mind rushing to take the sign, heading toward the thought of sensual desire, the mind of desire blazing up, burning mind and body, returns to the lay life, gives back the precepts, and falls away of himself,” like the five great trees whose “seed is tiny, yet the tree grows huge and is able to overshadow the many small trees, which wither in its shade and cannot grow,” and “so too the five trees of the mind: the seed is tiny, yet they grow and grow, shading the joints, and can make the joints lie fallen in their shade”; the remedy is still the seven factors of awakening, “having cultivated and cultivated them much, one turns and becomes one who does not fall back.” The seven hundred and ninth speaks of listening to the Dharma: “if a bhikṣu, with single-minded attention, listens to the right Dharma, he can cut off the five dharmas and cultivate the seven dharmas, so that they turn, advance, and are fulfilled.” The seven hundred and tenth divides their fruit in two: “pure faith is liberation of mind; knowledge is liberation by wisdom; one whose mind is defiled by sensual desire does not attain non-delight; one whose mind is defiled by ignorance, his wisdom is not pure. Therefore, bhikṣus, one who leaves sensual desire is liberated in mind, and one who leaves ignorance is liberated by wisdom,” and “leaving ignorance, liberated by wisdom, this is called a bhikṣu who has cut off the bonds of craving, and by the unbroken comprehension of conceit has reached the end of suffering.” Seven discourses in one form: the five hindrances are decline, darkness, obstruction, and trees that grow and grow; the seven factors of awakening are non-decline, light, the right path, and the dharma that cuts off the hindrances; and the factors of awakening are light because they “increase wisdom.”
XVII. The Discourse on the Factors of Awakening (Discourse 711)
The last discourse is at Rājagṛha, on Vulture Peak, and Prince Fearless asks: “there are ascetics and brāhmaṇas who hold this view and say this: ‘without cause, without condition, beings are defiled; without cause, without condition, beings are purified.’ What, then, does the World-Honored One say?” The Buddha answers: “with cause, with condition, beings are defiled; with cause, with condition, beings are purified.” The cause and condition of defilement are the five hindrances: “beings in whom sensual desire is dominant speak greedily of others’ goods and others’ belongings,” and ill will, sloth and laziness, agitation and unquiet, and “the mind always in doubt, doubting the past, doubting the future, doubting the present”; the prince says, “one part of a hindrance is enough to defile the mind, how much more all of them.” The cause and condition of purification are the seven factors of awakening fulfilled in sequence: “if a brāhmaṇa has one superior mindfulness, certain and accomplished, able to recollect what was long ago done and long ago said, at that time he practises the awakening factor of mindfulness. Having cultivated the awakening factor of mindfulness, the awakening factor of mindfulness is fulfilled; when the awakening factor of mindfulness is fulfilled, then he selects, discriminates, and reflects, and at that time the awakening factor of investigation of dharmas is cultivated”; when investigation of dharmas is fulfilled there is energy, when energy is fulfilled “then joy arises and he leaves the thoughts of nutriment,” when joy is fulfilled “body and mind are tranquil,” when tranquillity is fulfilled “delighting, the mind is concentrated,” and when concentration is fulfilled “greed and sorrow cease, the mind of equanimity arises, and he cultivates the awakening factor of equanimity”; the prince says, “if one part fulfilled purifies beings, how much more all of them.” He asks the name of the discourse, and the answer is “let this be named the Discourse on the Factors of Awakening”; the prince says, “this is the supreme factor of awakening,” and “coming up the mountain today, my four limbs were utterly weary; having heard Gautama teach the Discourse on the Factors of Awakening, I have wholly forgotten my weariness.” The preceding seven discourses speak of the opposition of the five hindrances and the seven factors of awakening; this discourse speaks of their cause and condition: defilement has a cause and purification has a cause, and the cause lies in the hindrances and the factors of awakening; the seven factors of awakening arise from mindfulness and give rise to one another in sequence, one factor fulfilled giving rise to the next. This is the way of cultivating the factors of awakening, which the preceding seven discourses do not teach and this discourse teaches, and so the discourse is named by it.
XVIII. How to Read the Fascicle
The nineteen discourses of the group on the faculties: the three faculties are three stations on one path; the five faculties are named and bounded by the two fruits; the five faculties are the four unbreakable purities, the four right exertions, the four foundations of mindfulness, the four dhyānas, and the four truths; one who contemplates the five faculties contemplates their arising, cessation, gratification, danger, and escape; the steps among the noble ones are the keenness or dullness of the five faculties; of the five faculties wisdom is the head, like the ridgepole of a storeyed hall; the five faculties arise from the arousing of the mind of awakening, and by cultivating them all suffering is cut off. The forty-three discourses of the group on the powers: the power of reckoning and the power of cultivation, first reflecting and then cultivating; the three powers, four powers, and five powers are all the opening out and gathering in of faith, energy, mindfulness, concentration, and wisdom, and the five powers matched to five dharmas differ not at all from the five faculties; the five powers of one in training guard the stage of training by shame and fear of blame; the five white dharmas are the guard of wholesome dharmas; the Tathāgata and the arhat have the same liberation, and the Tathāgata has the ten powers, all of them knowing as it really is; the seven powers and the nine powers combine the powers of the path, the eight powers and the ten powers set apart the powers of the world and the powers of the Tathāgata, and the eight powers of one whose outflows are ended lie only in the direction of one mind; the upright can be instructed, and the Tathāgata’s powers are certain and not uncertain. The eight discourses on the factors of awakening: the opposition of the five hindrances and the seven factors of awakening is decline and non-decline, darkness and light, obstruction and non-obstruction, the tree that grows and the tree that is cut down; one who listens with single-minded attention cuts off the five and cultivates the seven, and leaving sensual desire is liberated in mind, leaving ignorance is liberated by wisdom; at the end the Discourse on the Factors of Awakening says that defilement and purification both have cause and condition, and the seven factors of awakening arise from mindfulness and are fulfilled in sequence. The meaning of the fascicle lies in one sentence: “so too the five faculties: wisdom is their head, because it holds them together”; and wisdom is the head because among the five faculties the accomplishment of the faculty of faith “is the faculty of wisdom,” the powers of one in training are five and the ten powers of the Tathāgata are all powers of knowledge, the work of the seven factors of awakening lies in “increasing wisdom,” and the cultivation of the factors of awakening begins from mindfulness; the factors of the path are many in number, and what holds them together is one.
Carrying Forward — What the Compendium of Topics Gathers
In the Compendium of Topics, the Topics of the Sūtras, the Selection on the Factors of Awakening has ten doors; the door of the foundations of mindfulness explains fascicle twenty-four. The next two doors, right exertions and bases of supernormal power, say “know that the four right exertions are established as already analysed at length in the Stage of the Śrāvakas” and “know that the four bases of supernormal power are established as already analysed at length in the Stage of the Śrāvakas”; this fascicle has no discourses on right exertions or the bases of supernormal power, and these two doors of the treatise have nothing to answer to in this fascicle. What the seventy discourses of this fascicle answer to are three doors: the door of the faculties, the door of the powers, and the door of the factors of awakening. The order of the treatise’s doors is the same as the order of the discourses, and what follows keeps to it.
The summary verse of the door of the faculties: “Establishment, the Range of Activity, the Faculty of Wisdom as the Most Excellent, know, and afterwards Abiding, the Class of Outer Ordinary Persons, and the rest.” Establishment establishes the twenty-two faculties: “in brief, by the meaning of dominance in six places, know that the twenty-two faculties are established”; among them, “faith is the first and wisdom the last: these five faculties have the meaning of dominance in tending toward worldly dispassion. The three faculties without outflows, coming to know what is not yet known, having known, and fully knowing, have the meaning of dominance in tending toward supramundane dispassion at its utmost end.” The three faculties and the five faculties of the discourses the treatise gathers within the twenty-two faculties; the treatise names the three faculties “coming to know what is not yet known, having known, and fully knowing,” the discourse “the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known,” and both names are recorded without a ruling; the discourses run the five faculties through both the worldly and the supramundane fruits, while the treatise takes the five faculties as worldly dispassion and the three faculties without outflows as supramundane dispassion, a different division, recorded together. The door of the Faculty of Wisdom as the Most Excellent explains the six hundred and fifty-fourth to the six hundred and fifty-eighth: “if there is a person of the kind that is intelligent and keen in the faculties, by the power of selection he attends to dharmas in accordance with principle and so attains right faith and understanding with regard to nirvāṇa. By this dominance he arouses diligent energy; by the dominance of that, he is able to abide in right mindfulness on the objects of the body and the rest; by the dominance of that, he is able to make the mind go to one point on the object; by the dominance of that, he knows all dharmas as they really are and sees them as they really are. By these causes and conditions he is able to reach the utmost end. Therefore this wisdom, whether at the beginning or at the end, has much to do, and so it is said that the faculty of wisdom is the most excellent.” The discourse uses the ridgepole of a storeyed hall as a simile for wisdom as head; the treatise explains it by wisdom “whether at the beginning or at the end, having much to do”: faith and understanding arise from selection, and knowing as it really is ends in wisdom, so wisdom stands at the head and also at the end. The discourse’s “the accomplishment of the faculty of faith is the faculty of wisdom” and the treatise’s “by the power of selection he attends to dharmas in accordance with principle and so attains right faith and understanding with regard to nirvāṇa” both tie faith to wisdom. The door of the Class of Outer Ordinary Persons may be read alongside the counting among the ordinary persons in the six hundred and fifty-second and fifty-third: “if the right faith up to the right wisdom obtained in dependence on the unsurpassed awakening of the Buddhas is not present in this world at all, know that this one dwells in the class of outer ordinary persons. If in this Dharma there is only the worldly and nothing supramundane, know that this one dwells in the class of inner ordinary persons, not an outer ordinary person. If in this Dharma there is the supramundane, know that all these dwell apart in the remaining classes and are not of that class.” The discourse’s “if one has none of these five faculties at all, I say that he is counted among the ordinary persons of other paths” the treatise gives as the class of outer ordinary persons; the treatise further sets up a class of inner ordinary persons, which the discourse does not mention, recorded together. The door of the Range of Activity: “the practitioner of yoga, attending in accordance with principle to the six inner faculties, diligently applies himself to cultivating the four foundations of mindfulness; at that very time these four foundations of mindfulness take in the range of activity of the six faculties,” and “again, by the causes and conditions of cultivating the factors of awakening, he gives rise to knowledge and liberation,” which may be read alongside the liberation of mind and liberation by wisdom of the seven hundred and tenth: the treatise takes knowledge and liberation as the fruit of the factors of awakening, the discourse takes the two liberations as the fruit of cultivating the seven dharmas, differing in wording and matching in place, recorded together without a ruling. For the arousing of the mind of awakening in the six hundred and fifty-ninth, the treatise’s “the right faith obtained in dependence on the unsurpassed awakening of the Buddhas” may be read alongside.
The summary verse of the door of the powers: “Selection, Discernment and the Rest, Countries and the Rest and Kings, the Arhat, the One in Training, and Uprightness as the Last.” The door of Selection explains the six hundred and sixty-first to the six hundred and sixty-third: “in brief, with regard to all bad conduct in this life and in the life to come, having seen deeply its faults, one is able to select rightly, to still bad conduct and cultivate good conduct: this is called the power of selection,” and “again, this is able to serve as the support for the cultivation of the foundations of mindfulness gathered by the power of cultivation; relying on this, one is able rightly to cultivate the four foundations of mindfulness and the other factors of awakening. Know that this cultivation is called the power of cultivation.” The discourse’s power of reckoning the treatise gives as the power of selection, and the discourse’s power of cultivation the treatise gives as the power of cultivation, differing wordings recorded together; the discourse takes the power of reckoning as reflecting on the results of bad conduct in this life and the life to come, the treatise takes the power of selection as seeing deeply the faults of bad conduct in this life and the life to come, and the two explanations agree; the discourse takes the power of cultivation as cultivating the four foundations of mindfulness, the treatise takes the power of cultivation as gathering the cultivation of the foundations of mindfulness, the same. The door of Selection further explains the shame and fear of blame of the six hundred and seventy-seventh to the six hundred and eighty-third: “again, the power of selection is able to be accompanied by shame in three places. What are the three places of shame? First, shame with regard to others. One thinks: if I do evil, I shall be reproached together by the Buddhas, the World-Honored Ones in the world who know the minds of others, by the noble disciples, and by the hosts of gods who have faith in the Buddha’s teaching”; “second, shame with regard to oneself. One thinks: if I do evil, I shall certainly be deeply reproached by myself”; “third, shame with regard to the Dharma. One thinks: if I do evil, it will be an obstruction to the pure conduct cultivated in the well-taught Dharma and Vinaya.” The discourse explains the power of shame and the power of fear of blame each once; the treatise divides them by shame in three places; the discourse’s “others will come to reproach you by five white dharmas” answers to the treatise’s shame with regard to others; the discourse’s shame and fear of blame and the treatise’s shame differ in wording, recorded together without a ruling. The door of Discernment explains the six hundred and sixty-seventh and the six hundred and seventieth to seventy-second: “by the dominance of the conduct of one’s own benefit and the conduct of benefiting others, know that four powers are established: first, the power of discerning wisdom; second, the power of energy; third, the power of blamelessness; fourth, the power of gathering in. Being able to go to nirvāṇa in this life is called one’s own aim; being able to go to the good destinations of humans and gods is also called one’s own aim. Know that here, relying on the first of one’s own aims, the two powers of discerning wisdom and energy are established. By these two powers one is able to have the means to arouse right diligence. Relying on the second of one’s own aims, the power of blamelessness is established. By these three powers all of one’s own aims reach the utmost end. For one who delights in benefiting others, the aims of others remain. By this dominance, the power of gathering in is established.” The discourse’s power of discernment and power of gathering in the treatise gives as the power of discerning wisdom and the power of gathering in; the discourse does not divide one’s own benefit from the benefit of others, while the treatise takes three powers as one’s own aim and the power of gathering in as the aim of others, which is the treatise’s explanation, recorded together. The door of Countries and the Rest and Kings explains the worldly powers of the six hundred and ninety-second and the six hundred and ninety-ninth: “relying on the country and the king, on man and woman, husband and wife, fool and wise, the one dwelling at home and the one gone forth, know that ten powers are established. That is, kings have the power of sovereignty. Such powers are taught at length as in the sūtra.” The treatise itself says “taught at length as in the sūtra” and does not explain the rest. The door of the Arhat explains the six hundred and ninety-fourth: “the arhats have accomplished eight powers: they take in as it really is the ending without remainder of greed, hatred, delusion, and the rest, do no evil, and cultivate the good. That is, because the mind tends toward seclusion, deliverance, and final nirvāṇa, they turn away from future existence. By the causes and conditions of turning away, they do no evil deeds. Again, because they see the sense pleasures as a portion of hot coals and fire, they turn away from the sense pleasures. By the causes and conditions of turning away, they do no evil deeds. By these two powers they do no evil. Not doing evil, they further cultivate the good by six doors: the foundations of mindfulness, the right exertions, the bases of supernormal power, the faculties and powers, the factors of awakening, and the factors of the path.” The discourse’s eight powers are the nine sentences of tending toward, flowing into, and inclining toward seclusion, deliverance, and nirvāṇa, which the treatise abridges to “tends toward seclusion, deliverance, and final nirvāṇa”; the discourse’s “if he sees the five sense pleasures, it is as if he saw a pit of fire” the treatise gives as “see the sense pleasures as a portion of hot coals and fire,” the simile differing and the meaning the same, recorded together; the seven groups cultivated at the end of the discourse the treatise gives as cultivating the good by six doors. The door of the One in Training explains the six hundred and eighty-fourth, the six hundred and eighty-fifth, and the seven hundred and third: “the Buddhas, the Tathāgatas, relying on the conduct of their own benefit and the conduct of benefiting others, wishing to show the difference between themselves and their disciples, say these words: those in training have accomplished five powers; only the Tathāgata has accomplished ten powers,” “the Tathāgata, having attained arhatship, has accomplished the ten powers and practises the conduct of benefiting others, taking the benefit of others as his own aim,” and “the ten powers of the Tathāgata are as already analysed at length in the Stage of the Bodhisattva.” The discourse distinguishes the Tathāgata from the śrāvakas by before and after and by the ten powers; the treatise distinguishes them by one’s own benefit and the benefit of others: the śrāvakas practise their own benefit, and the Tathāgata takes the benefit of others as his own aim; the discourse’s simile of the infant and the nurse the treatise does not mention. The door of Uprightness explains the seven hundred and third: “if there is a person who loves himself, without flattery or deceit, upright by nature, for the realization of his own aim there are four marks,” “what are the four marks? First, the teaching of the right Dharma; second, instruction and admonition; third, penetration in accordance with principle; fourth, the attainment of true realization,” and “again, relying on the four foundations of mindfulness, with a mind calmed in concentration, having rightly cultivated the seven factors of awakening, he realizes the utmost end of knowledge and liberation. This is called the attainment of true realization.” The discourse’s “without flattery or deceit, an upright mind arises in him, I instruct and teach him” the treatise unfolds by four marks, the teaching of the Dharma and instruction and admonition first, penetration and realization after; the discourse’s “attains a place of advance” answers to the treatise’s last two marks.
The summary verse of the door of the factors of awakening: “Establishment, Difference, Nutriment, Gradual Sequence, Ease, Abiding, and Cultivation as the Last.” The door of Establishment, “by the difference between the class of calm and the class of insight together, the factors of awakening are established,” may be read alongside the seven factors of awakening of the seven hundred and fourth to the seven hundred and tenth. The door of Nutriment, “among the dharmas that conduce to the factors of awakening, there are in brief two kinds of uninverted attention, which, know, together serve as nutriment for the factors of awakening. What are the two? First, right attention; second, repeated attention. The contrary of these, know, is not nutriment,” may be read alongside the right and wrong reflection of the seven hundred and fourth: the discourse takes right and wrong reflection as the cause of the arising and decline of the factors of awakening, the treatise takes right attention and repeated attention as the nutriment of the factors of awakening, right reflection and right attention differing in wording, recorded together without a ruling. The door of Gradual Sequence, “if any one factor is lacking at the beginning, middle, or end, awakening as it really is cannot be fulfilled. As with the kind of thing that is relied upon and the thing that relies on it, in their flow and establishment, they are taught in the gradual sequence of their arising. Know that here mindfulness is what is relied upon and investigation of dharmas is what relies on it; the rest, as applicable, know, are likewise,” explains the fulfilment in sequence of the seven hundred and eleventh: the discourse takes the fulfilment of the awakening factor of mindfulness as the cultivation of investigation of dharmas, the treatise takes mindfulness as what is relied upon and investigation of dharmas as what relies on it, the same order. The door of Ease, “if a bhikṣu cultivates the factors of awakening by means, by four causes and conditions he does not attain abiding at ease,” further likens the seven factors of awakening to the seven treasures of a wheel-turning king: “as a wheel-turning king, attaining great sovereignty over the four continents, obtains the seven treasures, so the king of the mind, attaining great sovereignty over the four noble truths, obtains the truly pure seven treasures of the factors of awakening, know, likewise”; the discourse has no simile of the seven treasures, and the treatise makes its own statement. The door of Abiding, “if a practitioner has the seven factors of awakening present at the right time and present in the right measure, this is called abiding. If at some time he withdraws, this is called passing away,” may be read alongside the things that lead to decline and do not lead to decline of the seven hundred and fifth. The door of Cultivation, the cultivation of the factors of awakening accompanied by twenty-one perceptions, finds no direct explanation in the discourses of this fascicle. For the six hundred and forty-second to the six hundred and fifty-third, the six hundred and sixty-fourth to the six hundred and sixty-sixth, the six hundred and sixty-eighth, the six hundred and sixty-ninth, the six hundred and seventy-third to the six hundred and seventy-sixth, the six hundred and eighty-sixth to the six hundred and ninety-first, the six hundred and ninety-third, the six hundred and ninety-fifth to the six hundred and ninety-eighth, the seven hundredth to the seven hundred and second, and the seven hundred and sixth to the seven hundred and ninth, the treatise has no sentence of direct mātṛkā explanation, and none is forced. The explanation of the door of the factors of awakening ends at “cultivating loving-kindness up to its utmost, up to the Pure-Radiance heaven and the rest, its marks should be known as in the Stage of Meditative Attainment”; the four doors that follow, path factors, mindfulness of breathing, the trainings, and faith with purity, answer to the later fascicles of the Path and are not listed here.
考據Apparatus
全段定位 本單元即《雜阿含經》卷第二十六全卷：卷題「雜阿含經卷第二十六」〔T02 0182a11〕，譯署「宋天竺三藏求那跋陀羅譯」〔T02 0182a13〕，本卷不另題誦品；經七十部（經序六四二至七一一），偈五首（經642·669·688·690·707，皆世尊說），無攝頌；卷末尾題「雜阿含經卷第二十六」〔T02 0191a06〕。經文一萬一千七百零一字，題署二十字。住處二處，另二經不記住處。七十經說根、力、覺支：先說三根、五根，五根之配、之釋、之如實知、之利鈍，以堂閣之棟喻慧根為首；次說二力、三力、四力、五力、五學力、六力、七力、八力、九力、十力，以及四攝事、五恐怖、五種白法、如來十力、嬰兒乳母之喻；後說五蓋與七覺支，以五大樹喻五心樹，終於無畏王子所問之覺支經。攝事分之鏡，為菩提分法擇攝之根門、力門、覺支門，自「復次，嗢拕南曰」〔T30n1579 0863a10〕起，至「如三摩呬多地應知其相」〔T30n1579 0865b16〕止。
一、科判定位
卷第二十六之位——底本卷首：
「雜阿含經卷第二十六」〔T02 0182a11〕 「宋天竺三藏求那跋陀羅譯」〔T02 0182a13〕
卷末尾題「雜阿含經卷第二十六」〔T02 0191a06〕，在經711 之後。經序起於（六四二）：「如是我聞：一時，佛住舍衛國祇樹給孤獨園」〔T02 0182a14〕。本卷承道品首卷，誦題不重出；道品首卷說四念處，本卷七十經說根、力、覺支，自「有三根——未知當知根、知根、無知根」〔T02 0182a15〕起，至「當名此為覺支經」〔T02 0190c29〕所在之經711 止。經序依底本括號內之題號（六四二至七一一），不依今行流通之序。
住處（皆底本逐字）：
- 舍衛國祇樹給孤獨園——「如是我聞：一時，佛住舍衛國祇樹給孤獨園」〔T02 0182a14〕：經642；同句又見〔T02 0182b02〕〔T02 0182b10〕〔T02 0182b16〕〔T02 0182b23〕〔T02 0182c14〕〔T02 0182c21〕〔T02 0182c28〕〔T02 0183a12〕〔T02 0183a24〕〔T02 0183b04〕〔T02 0183b18〕〔T02 0183b25〕〔T02 0183c04〕〔T02 0183c15〕〔T02 0183c27〕〔T02 0184a08〕〔T02 0184a20〕〔T02 0184a29〕〔T02 0184b13〕〔T02 0184b19〕〔T02 0184b26〕〔T02 0184c03〕〔T02 0184c09〕〔T02 0184c18〕〔T02 0185a02〕〔T02 0185a12〕〔T02 0185b01〕〔T02 0185b08〕〔T02 0185b18〕〔T02 0185b29〕〔T02 0185c04〕〔T02 0185c09〕〔T02 0185c15〕〔T02 0185c20〕〔T02 0185c25〕〔T02 0186a02〕〔T02 0186a18〕〔T02 0186a23〕〔T02 0186b07〕〔T02 0186b16〕〔T02 0186b26〕〔T02 0187b07〕〔T02 0187b27〕〔T02 0187c13〕〔T02 0187c27〕〔T02 0188a06〕〔T02 0188a12〕〔T02 0188a19〕〔T02 0188b02〕〔T02 0188b08〕〔T02 0188b18〕〔T02 0188c03〕〔T02 0188c08〕〔T02 0188c21〕〔T02 0188c28〕〔T02 0189a07〕〔T02 0189a14〕〔T02 0189a20〕〔T02 0189b10〕〔T02 0189b24〕〔T02 0189c02〕〔T02 0189c14〕〔T02 0190a08〕〔T02 0190b01〕〔T02 0190b09〕：經644–694·697–710，凡六十六經；經643 作「如是我聞：一時，佛在舍衛國祇樹給孤獨園」〔T02 0182a26〕，「住」「在」照底本。同住此園者凡六十七經。
- 王舍城耆闍崛山——「如是我聞：一時，佛住王舍城耆闍崛山中」〔T02 0190b22〕：經711。
- 不記住處——經695「如尊者舍利弗問經。如是異比丘問佛」〔T02 0188b29〕、經696「問諸比丘經亦如上說」〔T02 0188c02〕，無「如是我聞」，照錄不補。
七十經之型與所問所說（型依經文本身之「問」「答」「告」「白」；所問所說皆底本逐字）：
| 經 | 錨 | 型 | 所問・所說（逐字） |
|---|---|---|---|
| 642 | 〔T02 0182a14〕 | 世尊告諸比丘（三根）＋偈 | 「有三根——未知當知根、知根、無知根」〔T02 0182a15〕；「爾時，世尊即說偈言」〔T02 0182a16〕 |
| 643 | 〔T02 0182a26〕 | 世尊告諸比丘（五根總標） | 「有五根。何謂為五？謂信根、精進根、念根、定根、慧根」〔T02 0182a27〕 |
| 644 | 〔T02 0182b02〕 | 世尊告諸比丘（如實觀·須陀洹） | 「若比丘於此五根如實善觀察」〔T02 0182b04〕；「於三結斷知，謂身見、戒取、疑，是名須陀洹」〔T02 0182b06〕 |
| 645 | 〔T02 0182b10〕 | 世尊告諸比丘（如實觀·阿羅漢） | 「於此五根如實觀察者，不起諸漏，心得離欲解脫，是名阿羅漢」〔T02 0182b11〕 |
| 646 | 〔T02 0182b16〕 | 世尊告諸比丘（五根配五法） | 「信根者，當知是四不壞淨」〔T02 0182b18〕；「慧根者，當知是四聖諦」〔T02 0182b21〕 |
| 647 | 〔T02 0182b23〕 | 世尊告諸比丘（五根各釋） | 「何等為信根？若比丘於如來所起淨信心，根本堅固」〔T02 0182b25〕；「何等為精進根？已生惡不善法令斷」〔T02 0182b29〕；「何等為念根？若比丘內身身觀住」〔T02 0182c04〕；「何等為慧根？若比丘苦聖諦如實知」〔T02 0182c09〕 |
| 648 | 〔T02 0182c14〕 | 世尊告諸比丘（略說·差別） | 「如上說。差別者」〔T02 0182c15〕；「若比丘於此五根如實觀察已，於三結斷知」〔T02 0182c16〕；「決定正向三菩提」〔T02 0182c18〕 |
| 649 | 〔T02 0182c21〕 | 世尊告諸比丘（略說·差別） | 「若比丘於此五根如實觀察已，得盡諸漏，離欲解脫，是名阿羅漢」〔T02 0182c23〕 |
| 650 | 〔T02 0182c28〕 | 世尊告諸比丘（略說·差別·集滅道跡） | 「諸比丘！若我於此信根、信根集、信根滅、信根滅道跡不如實知者」〔T02 0183a01〕；「為出為離，心離顛倒，亦不得成阿耨多羅三藐三菩提」〔T02 0183a03〕 |
| 651 | 〔T02 0183a12〕 | 世尊告諸比丘（略說·差別·集沒味患離） | 「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者」〔T02 0183a14〕 |
| 652 | 〔T02 0183a24〕 | 世尊告諸比丘（略說·差別·利鈍） | 「若比丘於此五根若利、若滿足，得阿羅漢」〔T02 0183a26〕；「若於此五根一切無者，我說彼為外道凡夫之數」〔T02 0183b01〕 |
| 653 | 〔T02 0183b04〕 | 世尊告諸比丘（略說·差別·十項） | 「若比丘於彼五根增上明利滿足者，得阿羅漢俱分解脫」〔T02 0183b06〕；「是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜」〔T02 0183b12〕 |
| 654 | 〔T02 0183b18〕 | 世尊告諸比丘（堂閣棟喻） | 「此五根，一切皆為慧根所攝受」〔T02 0183b20〕；「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故」〔T02 0183b21〕；「如是五根，慧為其首，以攝持故」〔T02 0183b22〕 |
| 655 | 〔T02 0183b25〕 | 世尊告諸比丘（配五法·慧為首） | 「此諸功德，一切皆是慧為其首，以攝持故」〔T02 0183c01〕；「乃至……」〔T02 0183c02〕 |
| 656 | 〔T02 0183c04〕 | 世尊告諸比丘（成就慧根能修信根） | 「若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就」〔T02 0183c06〕；「信根成就，即是慧根」〔T02 0183c08〕；「是故就此五根，慧根為其首，以攝持故」〔T02 0183c10〕 |
| 657 | 〔T02 0183c15〕 | 世尊告諸比丘（成就信根作如是學） | 「若聖弟子成就信根者，作如是學」〔T02 0183c17〕；「眾生長夜生死，往來流馳，不知本際」〔T02 0183c19〕；「無明大闇聚障礙，誰般涅槃？唯苦滅、苦息、清涼、沒」〔T02 0183c21〕 |
| 658 | 〔T02 0183c27〕 | 世尊告諸比丘（五根釋·慧為首） | 「謂聖弟子於如來所起信心，根本堅固，諸天、魔、梵、沙門、婆羅門及諸世間法所不能壞」〔T02 0183c29〕；「此諸功德，皆以慧為首。譬如堂閣，棟為其首」〔T02 0184a05〕 |
| 659 | 〔T02 0184a08〕 | 世尊告諸比丘（於如來發菩提心） | 「若聖弟子於如來發菩提心所得淨信心，是名信根」〔T02 0184a11〕；「何等為慧根？於如來初發菩提心所起智慧，是名慧根」〔T02 0184a16〕；「所餘堂閣，譬如上說」〔T02 0184a17〕 |
| 660 | 〔T02 0184a20〕 | 世尊告諸比丘＋編者附句 | 「於此五根修習多修習，過去、未來、現在一切苦斷」〔T02 0184a22〕；附句「如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說」〔T02 0184a26〕 |
| 661 | 〔T02 0184a29〕 | 世尊告諸比丘（二力·內層思惟語） | 「有二種力。何等為二？謂數力及修力」〔T02 0184b01〕；「身惡行，現法、後世受於惡報」〔T02 0184b03〕；「何等為修力？若比丘學於數力，聖弟子數力成就已，隨得修力，得修力已，修力滿足」〔T02 0184b09〕 |
| 662 | 〔T02 0184b13〕 | 世尊告諸比丘（略說·差別） | 「聖弟子學數力成就已，貪、恚、癡若節若盡」〔T02 0184b15〕；「如是聖弟子依於數力，盡立數力，隨得修力」〔T02 0184b16〕 |
| 663 | 〔T02 0184b19〕 | 世尊告諸比丘（略說·差別）＋編者附句 | 「何等為修力？謂修四念處」〔T02 0184b21〕；附句「如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說」〔T02 0184b23〕 |
| 664 | 〔T02 0184b26〕 | 世尊告諸比丘（三組三力） | 「有三種力。何等為三？謂信力、精進力、慧力」〔T02 0184b27〕；「復次三力。何等為三？謂信力、念力、慧力」〔T02 0184b28〕；「復次三力。何等為三？謂信力、定力、慧力」〔T02 0184b29〕 |
| 665 | 〔T02 0184c03〕 | 世尊告諸比丘（學語在內層）＋編者附句 | 「有三力，謂信力、精進力、慧力」〔T02 0184c04〕；學語「我當成就信力、精進力、慧力」〔T02 0184c05〕；附句「如精進力，念力、定力，亦如是說」〔T02 0184c08〕 |
| 666 | 〔T02 0184c09〕 | 世尊告諸比丘＋編者附句 | 「有三力——信力、念力、慧力」〔T02 0184c10〕；「何等為精進力？謂修四正斷」〔T02 0184c13〕；附句「餘二力如上說」〔T02 0184c17〕 |
| 667 | 〔T02 0184c18〕 | 世尊告諸比丘（三組四力）＋略說·差別 | 「復次四力——覺力、精進力、無罪力、攝力」〔T02 0184c21〕；「此諸經如上三力說。差別者」〔T02 0184c22〕；「何等為覺力？於善、不善法如實知」〔T02 0184c23〕；「何等為攝力？謂四攝事，惠施、愛語、行利、同利」〔T02 0184c28〕 |
| 668 | 〔T02 0185a02〕 | 世尊告諸比丘（略說·差別·四攝最勝） | 「若最勝施者，謂法施」〔T02 0185a04〕；「同利最勝者，謂阿羅漢以阿羅漢」〔T02 0185a07〕 |
| 669 | 〔T02 0185a12〕 | 世尊告諸比丘（略說·差別）＋偈 | 「若所有法，是眾之所取，一切皆是四攝事」〔T02 0185a14〕；「爾時，世尊即說偈言」〔T02 0185a20〕 |
| 670 | 〔T02 0185b01〕 | 世尊告諸比丘（列名·略說·五恐怖） | 「若比丘成就此四力者，得離五恐怖」〔T02 0185b03〕；「謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖」〔T02 0185b05〕 |
| 671 | 〔T02 0185b08〕 | 世尊告諸比丘（略說·差別·不畏） | 「我不畏不活，我何緣畏不活」〔T02 0185b10〕；「有此四力成就故，不應畏如不活畏」〔T02 0185b15〕 |
| 672 | 〔T02 0185b18〕 | 世尊告諸比丘（四力釋） | 「何等為覺力？謂慧、大慧、深慧、難勝慧，是名覺力」〔T02 0185b20〕；「無罪力、攝力如上修多羅說」〔T02 0185b26〕 |
| 673 | 〔T02 0185b29〕 | 世尊告諸比丘（五力總標） | 「有五力。何等為五？信力、精進力、念力、定力、慧力」〔T02 0185c01〕；結語作「佛說是經已」〔T02 0185c03〕 |
| 674 | 〔T02 0185c04〕 | 世尊告諸比丘（略說·差別·學語在內層） | 「我當勤加精進，成就信力、精進力、念力、定力、慧力」〔T02 0185c06〕 |
| 675 | 〔T02 0185c09〕 | 世尊告諸比丘（略說·差別·五力配五法） | 「彼信力，當知是四不壞淨」〔T02 0185c11〕 |
| 676 | 〔T02 0185c15〕 | 世尊告諸比丘（略說·差別·學語在內層） | 「我成就信力、精進力、念力、定力、慧力」〔T02 0185c17〕 |
| 677 | 〔T02 0185c20〕 | 世尊告諸比丘（五學力） | 「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」〔T02 0185c21〕 |
| 678 | 〔T02 0185c25〕 | 世尊告諸比丘（略說·差別·學語在內層） | 「我當成就信力是學力」〔T02 0185c27〕 |
| 679 | 〔T02 0186a02〕 | 世尊告諸比丘（略說·差別·五學力釋） | 「何等為慚力是學力？謂羞恥」〔T02 0186a07〕；「何等為愧力是學力？謂諸可愧事而愧」〔T02 0186a10〕；「謂聖弟子住於智慧，成就世間生滅智慧」〔T02 0186a14〕 |
| 680 | 〔T02 0186a18〕 | 世尊告諸比丘（略說作「如上所說」·差別） | 「爾時，世尊告諸比丘，如上所說。差別者」〔T02 0186a19〕；「我當成就信力是學力，精進力、慚力、愧力、慧力是學力」〔T02 0186a20〕 |
| 681 | 〔T02 0186a23〕 | 世尊告諸比丘（五種白法·呵責與慶慰） | 「若比丘於善法若變、若退、若不久住者，他人當以五種白法來呵責汝」〔T02 0186a24〕；「若比丘於正法不變、不退、久住者，他人當以五種白法來慶慰汝」〔T02 0186a29〕 |
| 682 | 〔T02 0186b07〕 | 世尊告諸比丘（還戒·退戒） | 「若比丘還戒者、退戒者，他人當以五種白法來呵責汝」〔T02 0186b08〕；「若比丘盡其壽命，純一滿淨，梵行清白者」〔T02 0186b13〕 |
| 683 | 〔T02 0186b16〕 | 世尊告諸比丘（唯有信善法） | 「唯有信善法」〔T02 0186b18〕；「若信退滅者，不信永住，諸不善法則生」〔T02 0186b18〕 |
| 684 | 〔T02 0186b26〕 | 世尊告諸比丘→佛問→諸比丘白佛→佛告（如來十力） | 「是名阿羅訶三藐三佛陀」〔T02 0186b28〕；「是名阿羅漢慧解脫」〔T02 0186c01〕；「世尊是法根、法眼、法依」〔T02 0186c04〕；「如此十力，唯如來成就，是名如來與聲聞種種差別」〔T02 0187b04〕 |
| 685 | 〔T02 0187b07〕 | 世尊告諸比丘（嬰兒乳母喻）→佛問→比丘白佛→佛告合法＋略說 | 「譬如嬰兒，父母生已，付其乳母」〔T02 0187b08〕；「不也，世尊」〔T02 0187b17〕；「若諸聲聞始學，智慧未足，如來以法隨時教授而消息之」〔T02 0187b21〕 |
| 686 | 〔T02 0187b27〕 | 世尊告諸比丘（如來六力·多處略說） | 「如來有六種力」〔T02 0187b28〕；「謂處非處如實知，如來初力」〔T02 0187c02〕 |
| 687 | 〔T02 0187c13〕 | 世尊告諸比丘（略說·差別·記說） | 「若有來問我如來處非處力，如如來處非處智力所知見覺，成等正覺，為彼記說」〔T02 0187c15〕 |
| 688 | 〔T02 0187c27〕 | 世尊告諸比丘（七力）＋偈 | 「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力」〔T02 0187c28〕；「爾時，世尊即說偈言」〔T02 0188a01〕 |
| 689 | 〔T02 0188a06〕 | 世尊告諸比丘（列名·略說·差別·學語在內層） | 「如上說。差別者」〔T02 0188a07〕；「是故，比丘！當如是學」〔T02 0188a08〕 |
| 690 | 〔T02 0188a12〕 | 世尊告諸比丘（列名·略說·差別即偈） | 「如上說。差別者，爾時，世尊即說偈言」〔T02 0188a13〕 |
| 691 | 〔T02 0188a19〕 | 世尊告諸比丘（七力釋·多處略說） | 「何等為信力？於如來所起信心，深入堅固」〔T02 0188a22〕；「何等為慚力？謂恥惡不善法」〔T02 0188a25〕 |
| 692 | 〔T02 0188b02〕 | 世尊告諸比丘（世間八力） | 「謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」〔T02 0188b04〕 |
| 693 | 〔T02 0188b08〕 | 世尊告諸比丘（略說·差別·八力釋） | 「謂自在王力者，王者現自在威力」〔T02 0188b10〕；「審諦𭶑慧力者，智慧之人常現審諦」〔T02 0188b14〕 |
| 694 | 〔T02 0188b18〕 | 尊者舍利弗問→佛告舍利弗 | 「世尊！漏盡比丘有幾力」〔T02 0188b20〕；「謂漏盡比丘心順趣於離、流注於離、浚輸於離」〔T02 0188b22〕；「若見五欲，猶見火坑」〔T02 0188b24〕；結「尊者舍利弗聞佛所說，歡喜奉行」〔T02 0188b28〕 |
| 695 | 〔T02 0188b29〕 | 承經（全文一句） | 「如尊者舍利弗問經。如是異比丘問佛」〔T02 0188b29〕 |
| 696 | 〔T02 0188c02〕 | 承經（全文一句） | 「問諸比丘經亦如上說」〔T02 0188c02〕 |
| 697 | 〔T02 0188c03〕 | 世尊告諸比丘（九力） | 「謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力」〔T02 0188c05〕 |
| 698 | 〔T02 0188c08〕 | 世尊告諸比丘（九力釋·多處略說） | 「何等為數力？謂聖弟子若於閑房、樹下作如是學」〔T02 0188c16〕；「何等為修力？謂修四念處」〔T02 0188c18〕 |
| 699 | 〔T02 0188c21〕 | 世尊告諸比丘（世間十力） | 「自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力」〔T02 0188c23〕 |
| 700 | 〔T02 0188c28〕 | 世尊告諸比丘（略說·差別·十力之五釋） | 「機關工巧力，造機關者現其工巧力」〔T02 0189a02〕；「刀劍盜賊力，盜賊必現刀劍力」〔T02 0189a03〕 |
| 701 | 〔T02 0189a07〕 | 世尊告諸比丘（十種如來力·略說） | 「有十種如來力」〔T02 0189a08〕；「謂如來處非處如實知，是名初力」〔T02 0189a11〕；「乃至漏盡，如上說」〔T02 0189a11〕 |
| 702 | 〔T02 0189a14〕 | 世尊告諸比丘（略說·差別·記說） | 「若有來問如來處非處智力」〔T02 0189a16〕；「廣說如上」〔T02 0189a18〕 |
| 703 | 〔T02 0189a20〕 | 世尊告諸比丘（質直·教誡教授·五學力十力） | 「若所有法，彼彼意解作證，悉皆如來無畏智所生」〔T02 0189a21〕；「不諂不偽，質直心生，我則教誡、教授為其說法」〔T02 0189a23〕；「謂五學力、十種如來力」〔T02 0189a29〕；「定者正道，非定者邪道」〔T02 0189b08〕 |
| 704 | 〔T02 0189b10〕 | 世尊告諸比丘（不正思惟·正思惟） | 「若不正思惟者，未起貪欲蓋則起」〔T02 0189b11〕；「若比丘正思惟者，未起貪欲蓋不起」〔T02 0189b17〕 |
| 705 | 〔T02 0189b24〕 | 世尊告諸比丘（退法·不退法） | 「有五退法」〔T02 0189b25〕；「若修習七覺支，多修習令增廣，是則不退法」〔T02 0189b27〕 |
| 706 | 〔T02 0189c02〕 | 世尊告諸比丘（黑闇·大明） | 「有五法，能為黑闇，能為無目，能為無智，能羸智慧」〔T02 0189c03〕；「若有七覺支，能作大明」〔T02 0189c08〕 |
| 707 | 〔T02 0189c14〕 | 世尊告諸比丘（五障五蓋·七覺支）＋偈 | 「有五障、五蓋，煩惱於心，能羸智慧，障閡之分」〔T02 0189c15〕；「爾時，世尊即說偈曰」〔T02 0189c25〕 |
| 708 | 〔T02 0190a08〕 | 世尊告諸比丘（出家退沒·五大樹喻） | 「返俗還戒而自退沒」〔T02 0190a16〕；「有五種大樹，其種至微，而樹生長巨大」〔T02 0190a18〕；「如是五種心樹，種子至微，而漸漸長大」〔T02 0190a22〕 |
| 709 | 〔T02 0190b01〕 | 無告語句·佛語（結語知之） | 「若比丘專一其心，側聽正法，能斷五法，修習七法，令其轉進滿足」〔T02 0190b02〕；結「佛說此經已」〔T02 0190b07〕 |
| 710 | 〔T02 0190b09〕 | 世尊告諸比丘（斷五修七·二解脫） | 「淨信者，謂心解脫；智者，謂慧解脫」〔T02 0190b14〕；「是名比丘斷愛縛結，慢無間等，究竟苦邊」〔T02 0190b19〕 |
| 711 | 〔T02 0190b22〕 | 無畏王子問→佛告無畏→無畏白佛（二度）→佛告→無畏白瞿曇→無畏白佛→佛告經名→無畏白佛 | 「無因、無緣，眾生煩惱；無因、無緣，眾生清淨」〔T02 0190b26〕；「有因、有緣，眾生煩惱；有因、有緣，眾生清淨故」〔T02 0190c01〕；「一分之蓋，足煩惱心，況復一切」〔T02 0190c10〕；「當名此為覺支經」〔T02 0190c29〕；「王子無畏聞佛所說，歡喜隨喜」〔T02 0191a04〕 |
經之相從——經642 一經說三根，並說學地之偈。經643–660 十八經說五根：經643 總標；經644·645 如實觀察而得須陀洹、阿羅漢；經646·655 以四不壞淨、四正斷、四念處、四禪、四聖諦配五根；經647·658 逐一釋五根；經648–651 四經略說，承前經而易其差別，依次說須陀洹、阿羅漢、信根之集滅道跡、信根之集沒味患離；經652·653 說五根之利鈍與所得之位；經654–658 五經同以堂閣之棟喻五根以慧為首；經659 說於如來發菩提心之五根；經660 說修五根斷三世一切苦。經661–703 四十三經說力：經661–663 二力（數力·修力）；經664–666 三力；經667–672 四力（覺力·精進力·無罪力·攝力），中有四攝事（經667–669）、五恐怖（經670·671）；經673–676 五力；經677–683 五學力（信·精進·慚·愧·慧），中有五種白法（經681·682）；經684–686 如來與阿羅漢慧解脫之別異、嬰兒乳母之喻、如來六力；經687 記說；經688–691 七力；經692·693 世間八力；經694–696 漏盡比丘八力；經697·698 九力；經699·700 世間十力；經701·702 十種如來力；經703 質直心生，教誡、教授。經704–711 八經說五蓋與七覺支：經704 不正思惟與正思惟；經705 退法、不退法；經706 黑闇、大明；經707 五障五蓋並偈；經708 五大樹喻；經709·710 斷五修七；經711 無畏王子問。
說者——經684 一經之中說者四轉：世尊告諸比丘，至「有何種種別異」〔T02 0186c03〕而問；諸比丘白佛「世尊是法根、法眼、法依」〔T02 0186c04〕；佛告「諦聽，善思，當為汝說」〔T02 0186c05〕，說如來十力，第八宿命、第九天眼、第十漏盡各有內層引號。經685 世尊說嬰兒乳母之喻後問「若嬰兒長大，有所識別，復持草、土諸不淨物著口中不」〔T02 0187b15〕，比丘答，佛合法。經694 尊者舍利弗問、佛答，結以「尊者舍利弗聞佛所說，歡喜奉行」〔T02 0188b28〕。經695·696 為結集者之承經句，不起「如是我聞」。經709 住處之後不記「爾時，世尊告諸比丘」，底本以引號逕起「若比丘專一其心」〔T02 0190b02〕，說者依結語「佛說此經已」〔T02 0190b07〕為佛。經711 無畏王子與佛問答往返，王子或稱「世尊」〔T02 0190b25〕，或稱「瞿曇」〔T02 0190c10〕，照底本；結以「王子無畏聞佛所說，歡喜隨喜，從座起，稽首禮佛足而去」〔T02 0191a04〕。經661 之「身惡行，現法、後世受於惡報」〔T02 0184b03〕為聖弟子之思惟語，經665·674·676·678·680·689 之『我當成就……』為學語，皆在佛語之內層。經660·663·665·666 經末之附句、經667「此諸經如上三力說」〔T02 0184c22〕，在佛語之外，為結集者之語。
偈——五首，皆世尊說：經642 學地之偈，七行十四句，五言，始於「覺知學地時，隨順直道進」〔T02 0182a18〕；經669 四攝之偈，七行十四句，五言，始於「布施及愛語，或有行利者」〔T02 0185a21〕；經688 七力之偈，三行六句，五言，始於「信力精進力，慚力及愧力」〔T02 0188a02〕；經690 七力之偈，在「差別者」之後，三行六句，五言，始於「信力精進力，及說慚愧力」〔T02 0188a15〕；經707 五蓋七覺支之偈，引語作「偈曰」，十行二十句，五言，始於「貪欲瞋恚蓋，睡眠掉悔疑」〔T02 0189c26〕。本卷無攝頌。
略文：
| 經 | 類 | 略文（逐字） | 錨 | 所指 |
|---|---|---|---|---|
| 647 | 承上 | 「外身、內外身、受、心、法法觀念住亦如是說」 | 〔T02 0182c06〕 | 本經內身之說 |
| 647 | 乃至 | 「乃至第四禪具足住」 | 〔T02 0182c09〕 | 經文未明指 |
| 648 | 略說 | 「如上說。差別者」 | 〔T02 0182c15〕 | 前經 |
| 649 | 略說 | 「如上說。差別者」 | 〔T02 0182c22〕 | 前經 |
| 650 | 略說 | 「如上說。差別者」 | 〔T02 0182c29〕 | 前經 |
| 650 | 承上 | 「如信根，精進根、念根、定根、慧根亦如是說」 | 〔T02 0183a05〕 | 本經信根之說 |
| 650 | 承上 | 「如信根，精進、念、定、慧根亦如是說」 | 〔T02 0183a10〕 | 本經信根之說 |
| 651 | 略說 | 「如上說。差別者」 | 〔T02 0183a13〕 | 前經 |
| 651 | 承上 | 「如是精進根、念根、定根、慧根亦如是說」 | 〔T02 0183a17〕 | 本經信根之說 |
| 652 | 略說 | 「如上說。差別者」 | 〔T02 0183a25〕 | 前經 |
| 653 | 略說 | 「如上說。差別者」 | 〔T02 0183b05〕 | 前經 |
| 655 | 乃至 | 「乃至……」 | 〔T02 0183c02〕 | 經文未明指 |
| 656 | 承上 | 「如信根，如是精進根、念根、定根、慧根亦如是說」 | 〔T02 0183c09〕 | 本經信根之說 |
| 657 | 承上 | 「如信根，如是精進根、念根、定根、慧根亦如是說」 | 〔T02 0183c22〕 | 本經信根之說 |
| 659 | 略說 | 「所餘堂閣，譬如上說」 | 〔T02 0184a17〕 | 前經堂閣之喻 |
| 660 | 附句 | 「如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說」 | 〔T02 0184a26〕 | 本經 |
| 661 | 承上 | 「如身惡行，口、意惡行亦如是說」 | 〔T02 0184b08〕 | 本經身惡行之說 |
| 662 | 略說 | 「如上說。差別者」 | 〔T02 0184b14〕 | 前經 |
| 663 | 略說 | 「如上說。差別者」 | 〔T02 0184b20〕 | 前經 |
| 663 | 附句 | 「如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說」 | 〔T02 0184b23〕 | 本經 |
| 665 | 附句 | 「如精進力，念力、定力，亦如是說」 | 〔T02 0184c08〕 | 本經 |
| 666 | 附句 | 「餘二力如上說」 | 〔T02 0184c17〕 | 經文未明指 |
| 667 | 略說 | 「此諸經如上三力說。差別者」 | 〔T02 0184c22〕 | 前三力之說 |
| 667 | 略說 | 「如前廣說」 | 〔T02 0184c26〕 | 經文未明指 |
| 668 | 略說 | 「如上說。差別者」 | 〔T02 0185a03〕 | 前經 |
| 669 | 略說 | 「如上說。差別者」 | 〔T02 0185a13〕 | 前經 |
| 670 | 略說 | 「如上說」 | 〔T02 0185b03〕 | 前經四力之說 |
| 671 | 略說 | 「如上說。差別者」 | 〔T02 0185b09〕 | 前經 |
| 671 | 承上 | 「如是惡名畏、眾中畏、死畏、惡趣畏亦如上說」 | 〔T02 0185b15〕 | 本經不活畏之說 |
| 672 | 略說 | 「無罪力、攝力如上修多羅說」 | 〔T02 0185b26〕 | 經文未明指 |
| 674 | 略說 | 「如上說。差別者」 | 〔T02 0185c05〕 | 前經 |
| 675 | 略說 | 「如上說。差別者」 | 〔T02 0185c10〕 | 前經 |
| 676 | 略說 | 「如上說。差別者」 | 〔T02 0185c16〕 | 前經 |
| 678 | 略說 | 「如上說。差別者」 | 〔T02 0185c26〕 | 前經 |
| 679 | 略說 | 「如上說。差別者」 | 〔T02 0186a03〕 | 前經 |
| 679 | 略說 | 「如前廣說」 | 〔T02 0186a07〕 | 經文未明指 |
| 680 | 略說 | 「如上所說。差別者」 | 〔T02 0186a19〕 | 前經 |
| 682 | 略說 | 「如上說」 | 〔T02 0186b14〕 | 前經慶慰之說 |
| 683 | 乃至 | 「乃至欲令惡不善法不生者」 | 〔T02 0186b19〕 | 本經信之說 |
| 684 | 承上 | 「受、想、行、識亦如是說」 | 〔T02 0186b29〕 | 本經色之說 |
| 684 | 承上 | 「受、想、行、識亦如是說」 | 〔T02 0186c02〕 | 本經色之說 |
| 685 | 略說 | 「如上廣說」 | 〔T02 0187b25〕 | 經文未明指 |
| 686 | 略說 | 「如上廣說」 | 〔T02 0187c03〕 | 經文未明指 |
| 686 | 略說 | 「如上廣說」 | 〔T02 0187c05〕 | 經文未明指 |
| 686 | 略說 | 「如上廣說」 | 〔T02 0187c06〕 | 經文未明指 |
| 686 | 略說 | 「如上廣說」 | 〔T02 0187c08〕 | 經文未明指 |
| 686 | 略說 | 「如上廣說，乃至」 | 〔T02 0187c10〕 | 經文未明指 |
| 687 | 略說 | 「如上說。差別者」 | 〔T02 0187c14〕 | 前經 |
| 689 | 略說 | 「如上說。差別者」 | 〔T02 0188a07〕 | 前經 |
| 690 | 略說 | 「如上說。差別者」 | 〔T02 0188a13〕 | 前經 |
| 691 | 略說 | 「如上廣說」 | 〔T02 0188a24〕 | 經文未明指 |
| 691 | 略說 | 「如上說」 | 〔T02 0188a25〕 | 經文未明指 |
| 691 | 略說 | 「如上說」（二處） | 〔T02 0188a27〕 | 經文未明指 |
| 691 | 略說 | 「如上說」 | 〔T02 0188a28〕 | 經文未明指 |
| 691 | 略說 | 「如上說」 | 〔T02 0188a29〕 | 經文未明指 |
| 693 | 略說 | 「如上說。差別者」 | 〔T02 0188b09〕 | 前經 |
| 695 | 承經 | 「如尊者舍利弗問經。如是異比丘問佛」 | 〔T02 0188b29〕 | 前經 |
| 696 | 承經 | 「問諸比丘經亦如上說」 | 〔T02 0188c02〕 | 前經 |
| 698 | 略說 | 「如上說」 | 〔T02 0188c12〕 | 經文未明指 |
| 698 | 略說 | 「如上說」（二處） | 〔T02 0188c13〕 | 經文未明指 |
| 698 | 略說 | 「如上說」 | 〔T02 0188c14〕 | 經文未明指 |
| 698 | 略說 | 「如上說」 | 〔T02 0188c15〕 | 經文未明指 |
| 698 | 略說 | 「如上廣說」 | 〔T02 0188c18〕 | 經文未明指 |
| 698 | 略說 | 「如前說」 | 〔T02 0188c19〕 | 經文未明指 |
| 700 | 略說 | 「如上說。差別者」 | 〔T02 0188c29〕 | 前經 |
| 701 | 乃至 | 「乃至漏盡，如上說」 | 〔T02 0189a11〕 | 經文未明指 |
| 702 | 略說 | 「如上說。差別者」 | 〔T02 0189a15〕 | 前經 |
| 702 | 略說 | 「廣說如上」 | 〔T02 0189a18〕 | 經文未明指 |
| 703 | 略說 | 「如上十力廣說」 | 〔T02 0189b03〕 | 經文未明指 |
| 703 | 乃至 | 「乃至漏盡智力，亦如是說」 | 〔T02 0189b05〕 | 本經處非處智力之說 |
| 703 | 乃至 | 「乃至漏盡智者」 | 〔T02 0189b07〕 | 本經處非處智力之說 |
| 707 | 略說 | 「如上說，乃至捨覺支」 | 〔T02 0189c22〕 | 經文未明指 |
攝事分之嗢拕南——菩提分法擇攝之根門、力門、覺支門，各立嗢拕南，論依其項名次第而釋：
「安立、所行境、慧根為最勝，」〔T30n1579 0863a11〕「當知後安住、外異生品等。」〔T30n1579 0863a12〕 「思擇、覺慧等、國等及諸王、」〔T30n1579 0863c10〕「阿羅漢、有學、質直最為後。」〔T30n1579 0863c11〕 「立、差別、食、漸次、安樂、住、修居後。」〔T30n1579 0864b25〕
論門之次第與經序不一一相當；其對位見目三、目十①。覺支門末句「如三摩呬多地應知其相」〔T30n1579 0865b16〕，其次「復次，嗢拕南曰」〔T30n1579 0865b18〕起為道支之門，不入本卷之鏡。根門之前，自「復次，嗢拕南曰」〔T30n1579 0862a06〕起為正斷、神足之門，本卷無與之對位之經（見目四）。
二、異譯對勘
本卷七十經，《別譯雜阿含經》（大正藏第二冊第一〇〇號）未見對照經——大正注於本卷諸條之中，無一條標別譯經序，亦無『別譯』之字。本卷無別譯對勘注。不自建對照。
大正注之「cf.」十五條，皆指他部經或本卷前經，非別譯，照錄於此（不譯不解）：
| 經 | 大正注逐字 | 錨 |
|---|---|---|
| 654 | 「(654-658) cf. S. 48. 52. Mallika.」 | 0183b18 |
| 655 | 「cf. (654).」 | 0183b25 |
| 657 | 「cf. (654).」 | 0183c15 |
| 658 | 「cf. (654).」 | 0183c27 |
| 673 | 「cf. S. 50. 1. Bala.」 | 0185b29 |
| 684 | 「cf. M. 12. Mahāsīhanāda.」 | 0186b26 |
| 688 | 「cf. A. VII. 3-5. Bala.」 | 0187c27 |
| 689 | 「cf. A. VII. 3-5. Bala.」 | 0188a06 |
| 690 | 「cf. A. VII. 3-5. Bala.」 | 0188a12 |
| 694 | 「cf. A. VIII. 28. Bala.」 | 0188b18 |
| 695 | 「cf. A. VIII. 28. Bala.」 | 0188b29 |
| 696 | 「cf. A. VIII. 28. Bala.」 | 0188c02 |
| 705 | 「cf. S. 46. 33-34. Kilesa 1-2, 46. 37. Aparihāni.」 | 0189b24 |
| 709 | 「cf. S. 46. 23. Ṭhānā.」 | 0190b01 |
| 711 | 「cf. S. 46. 56. Abhaya.」 | 0190b22 |
三、經論宗依（眼）
雜阿含為佛及弟子之說，其所依即經自身；論之於經，是擇攝而非所依。以下依攝事分根門、力門、覺支門之次第，列論文與本卷經文逐字同詞者（論之嗢拕南項名附於題下，為讀法，見目一）；詞異者標明，不以論改經，不以經改論。標〔參〕者，同詞而泛，或論段與經之對位只在義近，誌之備讀。
安立·二十二根中之五根（經643–647·650–653〔參〕）
- 經：「有五根。何謂為五？謂信根、精進根、念根、定根、慧根」〔T02 0182a27〕；「信根者，當知是四不壞淨」〔T02 0182b18〕
- 論：「略由六處增上義故，當知建立二十二根」〔T30n1579 0863a13〕；「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」〔T30n1579 0863a25〕
同詞者「五根」「信」「慧」；經以五根配四不壞淨、四正斷、四念處、四禪、四聖諦，論未出其配。
安立·三無漏根（經642）
- 經：「有三根——未知當知根、知根、無知根」〔T02 0182a15〕
- 論：「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」〔T30n1579 0863a26〕
同詞者「未知當知」「根」；經「知根」論「已知」，經「無知根」論「具知」，詞異，並錄不判同。經之偈「最後得無知」〔T02 0182a21〕，論無其偈。
所行境（經710〔參〕）
- 經：「淨信者，謂心解脫；智者，謂慧解脫」〔T02 0190b14〕
- 論：「修瑜伽師於內六根如理攀緣，精勤加行修四念住」〔T30n1579 0863b07〕；「又即勤修四念住故，初達諦理得七覺支」〔T30n1579 0863b10〕；「又由修習覺支因緣，起於明脫」〔T30n1579 0863b12〕
同詞者「覺支」「脫」；經「心解脫」「慧解脫」論「明脫」，詞異。
慧根為最勝·當知後安住（經655·656）
- 經：「此諸功德，一切皆是慧為其首，以攝持故」〔T02 0183c01〕；「是故就此五根，慧根為其首，以攝持故」〔T02 0183c10〕
- 論：「由思擇力，如理作意思惟諸法，乃於涅槃得正信解」〔T30n1579 0863b26〕；「是故此慧，若初若後多有所作，故說慧根最為殊勝」〔T30n1579 0863c02〕
同詞者「慧根」；經「為其首」論「最為殊勝」，詞異。經「譬如堂閣眾材，棟為其首」〔T02 0183b21〕之喻，論無。
外異生品（經644·645·652·653〔參〕·659〔參〕）
- 經：「若於此五根一切無者，我說彼為外道凡夫之數」〔T02 0183b01〕；「若聖弟子於如來發菩提心所得淨信心，是名信根」〔T02 0184a11〕
- 論：「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」〔T30n1579 0863c04〕；「即於此法唯有世間，無出世者，當知此住內異生品，非外異生」〔T30n1579 0863c06〕；「若於此法有出世者，當知一切別住餘品，非彼品類」〔T30n1579 0863c07〕
同詞者「外」「信」「菩提」；經「外道凡夫」論「外異生」，經「於如來發菩提心」論「依諸佛無上菩提」，詞異。經644·645·652·653 之須陀洹、阿羅漢等位，論總為「出世者」，未逐位列名。
思擇·修習（經661·663）
- 經：「有二種力。何等為二？謂數力及修力」〔T02 0184b01〕；「身惡行，現法、後世受於惡報」〔T02 0184b03〕；「何等為修力？謂修四念處」〔T02 0184b21〕
- 論：「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」〔T30n1579 0863c12〕；「又此能與修習力攝修諸念住為所依止」〔T30n1579 0863c15〕；「當知此修名修習力」〔T30n1579 0863c17〕
同詞者「現法」「惡行」「善行」「修」；經「數力」論「思擇力」，經「修力」論「修習力」，經「後世」論「後法」，經「四念處」論「念住」，詞異，並錄不判同。
思擇·三處羞恥（經677–683）
- 經：「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」〔T02 0185c21〕；「何等為慚力是學力？謂羞恥」〔T02 0186a07〕；「若比丘於善法若變、若退、若不久住者，他人當以五種白法來呵責汝」〔T02 0186a24〕
- 論：「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕；「一者、他處羞恥」〔T30n1579 0863c19〕；「當為世間有他心智諸佛世尊、若聖弟子、若諸天眾信佛教者，共所呵毀」〔T30n1579 0863c20〕；「二者、自處羞恥」〔T30n1579 0863c22〕；「三者、法處羞恥」〔T30n1579 0863c24〕
同詞者「羞恥」「呵」；經「慚力」「愧力」論「三處羞恥」，經「呵責」論「呵毀」，詞異。經之五種白法、還戒退戒，論未出其名。
覺慧等·四種力（經667·670·672）
- 經：「復次四力——覺力、精進力、無罪力、攝力」〔T02 0184c21〕；「何等為攝力？謂四攝事，惠施、愛語、行利、同利」〔T02 0184c28〕；「何等為覺力？謂慧、大慧、深慧、難勝慧，是名覺力」〔T02 0185b20〕
- 論：「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」〔T30n1579 0863c29〕；「依第二自義，立無罪力」〔T30n1579 0864a05〕；「當知攝事，如菩薩地已辯其相」〔T30n1579 0864a07〕
同詞者「四」「精進力」「無罪力」「攝事」；經「覺力」論「覺慧力」，經「攝力」論「攝受力」，詞異。經670 之五恐怖、經668·669 之四攝最勝與四攝之偈，論無其文。
國等及諸王·十種力（經692·699）
- 經：「謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」〔T02 0188b04〕；「自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力」〔T02 0188c23〕
- 論：「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」〔T30n1579 0864a08〕；「謂諸國王有自在力。如是等力，廣說如經」〔T30n1579 0864a10〕
同詞者「王」「自在」「女」「愚」「出家」；經692 列八力、經699 列十力，論總言「十種力」而只出國王一項，其餘「廣說如經」。
阿羅漢·八力（經694）
- 經：「世尊！漏盡比丘有幾力」〔T02 0188b20〕；「謂漏盡比丘心順趣於離、流注於離、浚輸於離」〔T02 0188b22〕；「若見五欲，猶見火坑」〔T02 0188b24〕
- 論：「復次，諸阿羅漢成就八力」〔T30n1579 0864a12〕；「謂心趣向遠離、出離、般涅槃故，厭背後有」〔T30n1579 0864a13〕；「又見諸欲猶如一分熱炭火故，厭背諸欲」〔T30n1579 0864a15〕；「謂念住、正斷、神足、根力、覺支、道支」〔T30n1579 0864a18〕
同詞者「八力」「離」「出」「涅槃」「欲」；經「漏盡比丘」論「阿羅漢」，經「順趣」論「趣向」，經「火坑」論「熱炭火」，經「四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分」論「念住、正斷、神足、根力、覺支、道支」，詞異。
有學·五力·如來十力（經684·685·703）
- 經：「復次，五學力、如來十力」〔T02 0186c14〕；「如此十力，唯如來成就，是名如來與聲聞種種差別」〔T02 0187b04〕；「是故，聲聞五種學力，如來成就十種智力」〔T02 0187b24〕；「謂五學力、十種如來力」〔T02 0189a29〕
- 論：「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」〔T30n1579 0864a20〕；「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」〔T30n1579 0864a22〕；「如來十力，如菩薩地已廣分別」〔T30n1579 0864b01〕
同詞者「差別」「五力」「如來」「十力」；經「學力」論「有學五力」，經「聲聞」論「弟子」，詞異。經684 逐一說如來十力，論未逐列，言「如菩薩地已廣分別」。
質直（經703）
- 經：「不諂不偽，質直心生，我則教誡、教授為其說法」〔T02 0189a23〕；「至日中時得勝進處」〔T02 0189a25〕
- 論：「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」〔T30n1579 0864b03〕；「一、說正法教，二、教授教誡，三、如理通達，四、得真實證」〔T30n1579 0864b06〕；「便能速疾趣向勝進」〔T30n1579 0864b13〕
同詞者「諂」「質直」「教授」「教誡」「勝進」；經「不諂不偽」論「無諂無誑」，詞異。
立·建立覺支·安樂（經704–707〔參〕）
- 經：「未起念覺支不起，已起念覺支則退」〔T02 0189b14〕；「若修習七覺支，多修習令增廣，是則不退法」〔T02 0189b27〕；「若有七覺支，能作大明」〔T02 0189c08〕；「有五障、五蓋，煩惱於心，能羸智慧，障閡之分」〔T02 0189c15〕
- 論：「由奢摩他、毘鉢舍那俱品差別，建立覺支」〔T30n1579 0864b26〕；「若有苾芻，於諸覺支方便修習，由四因緣，令其不得安隱而住」〔T30n1579 0864c09〕；「二者、奢摩他品諸隨煩惱現在前故」〔T30n1579 0864c12〕
同詞者「覺支」「煩惱」；經之「五蓋」「障」，論於此段不出其名；經「比丘」論「苾芻」，詞異。
住·退出名滅（經705〔參〕）
- 經：「有五退法」〔T02 0189b25〕
- 論：「若修行者，於七覺分隨時現前、隨量現前，說名為住。若時退出，說名為滅」〔T30n1579 0865a14〕
同詞者「退」；經「七覺支」論「七覺分」，詞異（經711 亦作「最勝覺分」〔T02 0191a01〕）。
漸次（經711〔參〕）
- 經：「修念覺已，念覺滿足，念覺滿足已，則於選擇分別思惟，爾時擇法覺支修習」〔T02 0190c14〕
- 論：「於初中後隨闕一支，令如實覺不得圓滿」〔T30n1579 0864c05〕；「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c07〕
同詞者「念」「擇法」；經「滿足」論「圓滿」，詞異。經之「猗覺支」，論作「輕安覺支」：「輕安覺支如神珠寶」〔T30n1579 0864c29〕，詞異。
論無同詞者——經648·649·654·657·658·660·662·664–666·668·669·671·673–676·686–691·693·695–698·700–702·708·709 諸經〔查無：以堂閣、棟、本際、苦斷、四不壞淨、惠施、愛語、五恐怖、白法、還戒、退戒、乳母、嬰兒、六種力、七力、九力、數力、修力、大樹、心樹、側聽、師子吼、梵輪、處非處、泥犁、四道、法句、先佛、大明、牟尼等詞逐字搜攝事分菩提分法擇攝之根門、力門、覺支門全段，皆未見；「嬰兒」「愚」「王」等見於經692·699 之列而論只總言十種力，不另立對位；論中「無因」一詞在質直段為他義，不與經711 之「無因、無緣」立對位〕。
四、本段釋要
本卷無逐文古疏。攝事分菩提分法擇攝之根門、力門、覺支門即論之本母，其段落依三門之嗢拕南（目一）次第而下；以下依論之次第列其與本卷經文同詞之段（逐字＋錨），並注同詞之經。論段之中與本卷經文無同詞者（命根等餘根、食、修居後等項），不列。根門之前，自「復次，嗢拕南曰」〔T30n1579 0862a06〕起為正斷、神足之門；本卷七十經皆說根、力、覺支，正斷、神足之門於本卷無所對之經，不列。
一、安立——二十二根·五根·三無漏根（與經642·643–647 同詞「五根」「未知當知」）
「略由六處增上義故，當知建立二十二根」〔T30n1579 0863a13〕；「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」〔T30n1579 0863a25〕；「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」〔T30n1579 0863a26〕。
二、所行境——覺支·明脫（與經710 參）
「修瑜伽師於內六根如理攀緣，精勤加行修四念住」〔T30n1579 0863b07〕；「又即勤修四念住故，初達諦理得七覺支」〔T30n1579 0863b10〕；「又由修習覺支因緣，起於明脫」〔T30n1579 0863b12〕。
三、慧根為最勝·當知後安住（與經655·656 同詞「慧根」）
「由思擇力，如理作意思惟諸法，乃於涅槃得正信解」〔T30n1579 0863b26〕；「是故此慧，若初若後多有所作，故說慧根最為殊勝」〔T30n1579 0863c02〕。
四、外異生品（與經652·653·659 參）
「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」〔T30n1579 0863c04〕；「即於此法唯有世間，無出世者，當知此住內異生品，非外異生」〔T30n1579 0863c06〕。
五、思擇——思擇力·修習力·三處羞恥（與經661·663·677–683 同詞「惡行」「修」「羞恥」）
「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」〔T30n1579 0863c12〕；「又此能與修習力攝修諸念住為所依止」〔T30n1579 0863c15〕；「當知此修名修習力」〔T30n1579 0863c17〕；「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕；「一者、他處羞恥」〔T30n1579 0863c19〕；「二者、自處羞恥」〔T30n1579 0863c22〕；「三者、法處羞恥」〔T30n1579 0863c24〕。
六、覺慧等——四種力·攝事（與經667·670·672 同詞「精進力」「無罪力」「攝事」）
「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」〔T30n1579 0863c29〕；「依第二自義，立無罪力」〔T30n1579 0864a05〕；「樂利他者，他義有餘。由此增上，立攝受力」〔T30n1579 0864a06〕；「當知攝事，如菩薩地已辯其相」〔T30n1579 0864a07〕。
七、國等及諸王——十種力（與經692·699 同詞「王」「自在」）
「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」〔T30n1579 0864a08〕；「謂諸國王有自在力。如是等力，廣說如經」〔T30n1579 0864a10〕。
八、阿羅漢——八力（與經694 同詞「八力」「離」「涅槃」）
「復次，諸阿羅漢成就八力」〔T30n1579 0864a12〕；「謂心趣向遠離、出離、般涅槃故，厭背後有」〔T30n1579 0864a13〕；「又見諸欲猶如一分熱炭火故，厭背諸欲」〔T30n1579 0864a15〕；「謂念住、正斷、神足、根力、覺支、道支」〔T30n1579 0864a18〕。
九、有學——五力·十力（與經684·685·703 同詞「五力」「十力」「差別」）
「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」〔T30n1579 0864a20〕；「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」〔T30n1579 0864a22〕；「如來十力，如菩薩地已廣分別」〔T30n1579 0864b01〕。
十、質直——四種相（與經703 同詞「質直」「教授」「教誡」「勝進」）
「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」〔T30n1579 0864b03〕；「一、說正法教，二、教授教誡，三、如理通達，四、得真實證」〔T30n1579 0864b06〕；「便能速疾趣向勝進」〔T30n1579 0864b13〕；「又四念住以為依止，由靜定心，於七覺支正修習已，於明解脫究竟作證」〔T30n1579 0864b19〕。
十一、立·漸次·安樂——建立覺支·隨闕一支·四因緣（與經704–707·711 參）
「由奢摩他、毘鉢舍那俱品差別，建立覺支」〔T30n1579 0864b26〕；「於初中後隨闕一支，令如實覺不得圓滿」〔T30n1579 0864c05〕；「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c07〕；「若有苾芻，於諸覺支方便修習，由四因緣，令其不得安隱而住」〔T30n1579 0864c09〕；「擇法覺支猶如象寶」〔T30n1579 0864c25〕；「輕安覺支如神珠寶」〔T30n1579 0864c29〕。
十二、住——住與滅（與經705 參）
「若修行者，於七覺分隨時現前、隨量現前，說名為住。若時退出，說名為滅」〔T30n1579 0865a14〕。 門末：「如三摩呬多地應知其相」〔T30n1579 0865b16〕。
五、諸家異釋
本卷無古德異釋。雜阿含無逐文古疏；攝事分為唯一之鏡，一家之說，無可分欄。
六、術語（首見名相·釋義唯取攝事分逐字）
先前諸卷已立之名相，本卷不重出；其中與本卷經文相涉者：學地·五根·五力·七覺分·八聖道分·四念處·四正斷·四如意足·四禪·四聖諦·三結·身見·戒取·須陀洹·斯陀含·阿那含·阿羅漢·七有·身證·法行·信行·本際·阿耨多羅三藐三菩提·心解脫·慧解脫·阿羅訶·法根·十力·梵輪·師子吼·乳母·還戒·浚輸·五蓋·覺支·退法·黑闇·族姓子·慢無間等·止觀·聲聞·瞿曇·耆闍崛山·三藐三佛陀·火坑·不正思惟·正思惟·不退法·無因·無緣。
| 名相 | 本卷首見（逐字） | 錨 | 攝事分 |
|---|---|---|---|
| 三根（未知當知根·知根·無知根） | 「有三根——未知當知根、知根、無知根」 | 〔T02 0182a15〕 | 論作三無漏根：「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」〔T30n1579 0863a26〕 |
| 四不壞淨 | 「信根者，當知是四不壞淨」 | 〔T02 0182b18〕 | 論未釋 |
| 集·沒·味·患·離 | 「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者」 | 〔T02 0183a14〕 | 論未釋 |
| 外道凡夫 | 「若於此五根一切無者，我說彼為外道凡夫之數」 | 〔T02 0183b01〕 | 論作外異生：「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」〔T30n1579 0863c04〕 |
| 俱分解脫 | 「若比丘於彼五根增上明利滿足者，得阿羅漢俱分解脫」 | 〔T02 0183b06〕 | 論未釋 |
| 見到·信解脫 | 「若軟、若劣，得見到」；「若軟、若劣，得信解脫」 | 〔T02 0183b08〕 | 論未釋 |
| 一種 | 「若軟、若劣，得一種」 | 〔T02 0183b09〕 | 論未釋 |
| 家家 | 「若軟、若劣，得家家」 | 〔T02 0183b10〕 | 論未釋 |
| 根波羅蜜·果波羅蜜·人波羅蜜 | 「是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜」 | 〔T02 0183b12〕 | 論未釋 |
| 堂閣·棟 | 「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故」 | 〔T02 0183b21〕 | 論未釋其喻；義近者見「是故此慧，若初若後多有所作，故說慧根最為殊勝」〔T30n1579 0863c02〕 |
| 依離·依無欲·依滅·向於捨 | 「若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就」 | 〔T02 0183c06〕 | 論未釋 |
| 菩提心 | 「若聖弟子於如來發菩提心所得淨信心，是名信根」 | 〔T02 0184a11〕 | 論未釋其名；義近者見「若依諸佛無上菩提所得正信乃至正慧」〔T30n1579 0863c04〕 |
| 數力·修力 | 「有二種力。何等為二？謂數力及修力」 | 〔T02 0184b01〕 | 論作思擇力·修習力：「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」〔T30n1579 0863c12〕；「當知此修名修習力」〔T30n1579 0863c17〕 |
| 泥犁 | 「當生惡趣泥犁中」 | 〔T02 0184b07〕 | 論未釋 |
| 四道·四法句 | 「四道、四法句、止觀」 | 〔T02 0184b24〕 | 論未釋 |
| 覺力·無罪力·攝力 | 「復次四力——覺力、精進力、無罪力、攝力」 | 〔T02 0184c21〕 | 論作覺慧力·攝受力：「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」〔T30n1579 0863c29〕 |
| 四攝事（惠施·愛語·行利·同利） | 「謂四攝事，惠施、愛語、行利、同利」 | 〔T02 0184c28〕 | 「當知攝事，如菩薩地已辯其相」〔T30n1579 0864a07〕 |
| 法施 | 「若最勝施者，謂法施」 | 〔T02 0185a04〕 | 論未釋 |
| 五恐怖 | 「謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖」 | 〔T02 0185b05〕 | 論未釋 |
| 慧·大慧·深慧·難勝慧 | 「謂慧、大慧、深慧、難勝慧」 | 〔T02 0185b20〕 | 論未釋 |
| 五學力·慚力·愧力 | 「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」 | 〔T02 0185c21〕 | 論作有學五力、三處羞恥：「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」〔T30n1579 0864a22〕；「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕 |
| 白法 | 「他人當以五種白法來呵責汝」 | 〔T02 0186a25〕 | 論未釋 |
| 退戒 | 「若比丘還戒者、退戒者」 | 〔T02 0186b08〕 | 論未釋 |
| 處非處 | 「謂如來處非處如實知，是名如來初力」 | 〔T02 0186c16〕 | 論未逐列十力：「如來十力，如菩薩地已廣分別」〔T30n1579 0864b01〕 |
| 先佛最勝處智 | 「得先佛最勝處智，轉於梵輪」 | 〔T02 0186c18〕 | 論未釋 |
| 六種力 | 「如來有六種力」 | 〔T02 0187b28〕 | 論未釋 |
| 七力 | 「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力」 | 〔T02 0187c28〕 | 論未釋 |
| 八力（世間） | 「謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」 | 〔T02 0188b04〕 | 論總為十種力：「謂諸國王有自在力。如是等力，廣說如經」〔T30n1579 0864a10〕 |
| 順趣·流注 | 「謂漏盡比丘心順趣於離、流注於離、浚輸於離」 | 〔T02 0188b22〕 | 論作趣向：「謂心趣向遠離、出離、般涅槃故，厭背後有」〔T30n1579 0864a13〕 |
| 九力 | 「謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力」 | 〔T02 0188c05〕 | 論未釋 |
| 機關工巧力·刀劍賊盜力·怨恨女人力 | 「自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力」 | 〔T02 0188c23〕 | 論總為十種力：「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」〔T30n1579 0864a08〕 |
| 無畏智 | 「若所有法，彼彼意解作證，悉皆如來無畏智所生」 | 〔T02 0189a21〕 | 論未釋 |
| 質直·教誡·教授 | 「不諂不偽，質直心生，我則教誡、教授為其說法」 | 〔T02 0189a23〕 | 「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」〔T30n1579 0864b03〕；「一、說正法教，二、教授教誡，三、如理通達，四、得真實證」〔T30n1579 0864b06〕 |
| 勝進處 | 「至日中時得勝進處」 | 〔T02 0189a25〕 | 「便能速疾趣向勝進」〔T30n1579 0864b13〕 |
| 定·非不定 | 「諸比丘！處非處智力者，我說是定非不定」 | 〔T02 0189b06〕 | 論未釋 |
| 猗覺支 | 「未起擇法、精進、猗、喜、定、捨覺支不起」 | 〔T02 0189b15〕 | 論作輕安覺支：「輕安覺支如神珠寶」〔T30n1579 0864c29〕 |
| 大明 | 「若有七覺支，能作大明」 | 〔T02 0189c08〕 | 論未釋 |
| 五障·障閡 | 「有五障、五蓋，煩惱於心，能羸智慧，障閡之分」 | 〔T02 0189c15〕 | 論未釋 |
| 牟尼·大仙人 | 「如此七覺支，牟尼之正道，」〔T02 0190a05〕；「隨順大仙人，脫生死怖畏。」〔T02 0190a06〕 | — | 論未釋 |
| 五種大樹（揵遮耶樹·迦捭多羅樹·阿濕波他樹·優曇鉢羅樹·尼拘留他樹） | 「謂揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇鉢羅樹、尼拘留他樹」 | 〔T02 0190a20〕 | 論未釋 |
| 五種心樹 | 「如是五種心樹，種子至微，而漸漸長大」 | 〔T02 0190a22〕 | 論未釋 |
| 側聽 | 「若比丘專一其心，側聽正法」 | 〔T02 0190b02〕 | 論未釋 |
| 淨信 | 「淨信者，謂心解脫；智者，謂慧解脫」 | 〔T02 0190b14〕 | 論未釋其名；義近者見「又由修習覺支因緣，起於明脫」〔T30n1579 0863b12〕 |
| 身作證 | 「若彼比丘離貪欲，心解脫，得身作證」 | 〔T02 0190b18〕 | 論未釋 |
| 無畏王子 | 「時，有無畏王子，日日步涉，仿佯遊行」 | 〔T02 0190b23〕 | 論未釋 |
| 覺支經·覺分 | 「當名此為覺支經」〔T02 0190c29〕；「此為最勝覺分」〔T02 0191a01〕 | — | 論作七覺分：「若修行者，於七覺分隨時現前、隨量現前，說名為住」〔T30n1579 0865a14〕 |
專名依底本之字：「舍利弗」「無畏」「瞿曇」「耆闍崛山」「揵遮耶樹」「迦捭多羅樹」「阿濕波他樹」「優曇鉢羅樹」「尼拘留他樹」，不改他譯。「審諦𭶑慧力」之「𭶑」三處（0188b05·0188b14·0188c25），照底本。經692·693 作「自在王者力」「自在王力」，經699 作「刀劍賊盜力」而經700 作「刀劍盜賊力」，照底本。
七、譬喻·修辭
譬喻六則：
- 堂閣之棟（經654·656·657·658·659）——經654：「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故」〔T02 0183b21〕；合法：「如是五根，慧為其首，以攝持故」〔T02 0183b22〕。經656：「譬如堂閣，棟為其首，眾材所依，以攝持故」〔T02 0183c11〕。經657：「譬如堂閣，棟為首，棟所攝持」〔T02 0183c24〕。經658：「譬如堂閣，棟為其首」〔T02 0184a06〕。經659 略作「所餘堂閣，譬如上說」〔T02 0184a17〕。
- 車因釭運（經669 偈）——「以此攝世間，猶車因釭運。」〔T02 0185a23〕
- 嬰兒與乳母（經685）——「譬如嬰兒，父母生已，付其乳母」〔T02 0187b08〕；「右手探其哽」〔T02 0187b13〕；合法：「若諸聲聞始學，智慧未足，如來以法隨時教授而消息之」〔T02 0187b21〕；「若久學智慧深固，如來放捨，不復隨時慇懃教授」〔T02 0187b23〕。
- 火坑（經694）——「若見五欲，猶見火坑」〔T02 0188b24〕。
- 黑闇與大明（經706）——「有五法，能為黑闇，能為無目，能為無智，能羸智慧」〔T02 0189c03〕；「若有七覺支，能作大明，能為目，增長智慧」〔T02 0189c08〕。
- 五大樹與五心樹（經708）——「有五種大樹，其種至微，而樹生長巨大，而能映障眾雜小樹，蔭翳萎悴，不得生長」〔T02 0190a18〕；合法：「如是五種心樹，種子至微，而漸漸長大，蔭覆諸節，能令諸節蔭覆墮臥」〔T02 0190a22〕。
世間諸力之列（經692·693·699·700）——底本不以「譬」字起，以世間之人各現其力為列：經692 列八力，自「謂自在王者力」〔T02 0188b04〕；經693 逐一釋其八項，如「啼泣嬰兒力者，嬰兒之法現啼泣力」〔T02 0188b12〕；經699 列十力，加「機關工巧力、刀劍賊盜力」〔T02 0188c23〕；經700 唯釋五項，自「謂自在王力者，王者現自在威力」〔T02 0189a01〕至「計數多聞力者，凡思惟計數現多聞之力」〔T02 0189a04〕。
偈（經642）——世尊說，七行十四句，五言：
「覺知學地時，隨順直道進，」〔T02 0182a18〕 「精進勤方便，善自護其心，」〔T02 0182a19〕 「如自知生盡，無礙道已知，」〔T02 0182a20〕 「以知解脫已，最後得無知，」〔T02 0182a21〕 「不動意解脫，一切有能盡，」〔T02 0182a22〕 「諸根悉具足，樂於根寂靜，」〔T02 0182a23〕 「持於最後身，降伏眾魔怨。」〔T02 0182a24〕
偈（經669）——世尊說，七行十四句，五言：
「布施及愛語，或有行利者，」〔T02 0185a21〕 「同利諸行生，各隨其所應。」〔T02 0185a22〕 「以此攝世間，猶車因釭運。」〔T02 0185a23〕 「世無四攝事，母恩子養忘，」〔T02 0185a24〕 「亦無父等尊，謙下之奉事。」〔T02 0185a25〕 「以有四攝事，隨順之法故，」〔T02 0185a26〕 「是故有大士，德被於世間。」〔T02 0185a27〕
偈（經688）——世尊說，三行六句，五言：
「信力精進力，慚力及愧力，」〔T02 0188a02〕 「正念定慧力，是說名七力，」〔T02 0188a03〕 「成就七力者，得盡諸有漏。」〔T02 0188a04〕
偈（經690）——世尊說，在「差別者」之後，三行六句，五言：
「信力精進力，及說慚愧力，」〔T02 0188a15〕 「念力定慧力，是名為七力。」〔T02 0188a16〕 「七力成就者，疾斷諸有漏。」〔T02 0188a17〕
偈（經707）——世尊說，引語作「偈曰」，十行二十句，五言：
「貪欲瞋恚蓋，睡眠掉悔疑，」〔T02 0189c26〕 「如此五種蓋，增長諸煩惱，」〔T02 0189c27〕 「此五覆世間，深著難可度，」〔T02 0189c28〕 「障蔽於眾生，令不見正道。」〔T02 0189c29〕 「若得七覺支，則能為照明，」〔T02 0190a01〕 「唯此真諦言，等正覺所說，」〔T02 0190a02〕 「念覺支為首，擇法正思惟，」〔T02 0190a03〕 「精進猗喜覺，三昧捨覺支，」〔T02 0190a04〕 「如此七覺支，牟尼之正道，」〔T02 0190a05〕 「隨順大仙人，脫生死怖畏。」〔T02 0190a06〕
定型句：
| 句 | 錨 | 經 |
|---|---|---|
| 「謂信根、精進根、念根、定根、慧根」 | 〔T02 0182b04〕 | 644 等 |
| 「信力、精進力、念力、定力、慧力」 | 〔T02 0185c02〕 | 673 等 |
| 「謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支」 | 〔T02 0189b28〕 | 705 等 |
| 「諸天、魔、梵、沙門、婆羅門及諸世間法所不能壞」 | 〔T02 0184a01〕 | 658 等 |
| 「如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼」 | 〔T02 0186c25〕 | 684 等 |
| 「如上說。差別者」 | 〔T02 0182c15〕 | 648 等 |
| 「佛說此經已，諸比丘聞佛所說，歡喜奉行」 | 〔T02 0182a25〕 | 642 等 |
問答之型——諸經多以「何等為」設問而自答，如「何等為信根？若比丘於如來所起淨信心，根本堅固」〔T02 0182b25〕。經684 佛先問「如來應等正覺、阿羅漢慧解脫有何種種別異」〔T02 0186c02〕，諸比丘請說，佛告「諦聽，善思，當為汝說」〔T02 0186c05〕。經685 佛問嬰兒長大，比丘答「不也，世尊」〔T02 0187b17〕。經711 無畏白佛「當何名此經？云何奉持」〔T02 0190c28〕，佛告「當名此為覺支經」〔T02 0190c29〕。
反覆句式——經650·651 以『若不如實知……不得……；如實知故……得……』二面相對：「諸比丘！若我於此信根、信根集、信根滅、信根滅道跡不如實知者」〔T02 0183a01〕；「諸比丘！我於此信根正智如實觀察故」〔T02 0183a06〕。經653 以「於彼若軟、若劣」〔T02 0183b07〕九度反覆，依次得身證、見到、信解脫、一種、斯陀含、家家、七有、法行、信行。經684 十力每力之後反覆『若成就此力……能轉梵輪，於大眾中……師子吼而吼』：初力作「轉於梵輪，於大眾中能師子吼而吼」〔T02 0186c18〕，第二力作「能轉梵輪，於大眾中作師子吼而吼」〔T02 0186c22〕，其餘作「能轉梵輪，於大眾中師子吼而吼」〔T02 0186c25〕，字小異照錄。經704 以『未起……則起，已起……重生令增廣』與『未起……不起，已起……則退』相對，正思惟之面翻轉之。經711 七覺支以『修……已，……滿足；……滿足已，則……』次第相接，自「修念覺已，念覺滿足」〔T02 0190c14〕至「修捨覺支已，捨覺支滿足」〔T02 0190c25〕。
承經型——經695「如尊者舍利弗問經。如是異比丘問佛」〔T02 0188b29〕、經696「問諸比丘經亦如上說」〔T02 0188c02〕，不起「如是我聞」，以前經為其經，不錄差別句。
無告語句——經709「如是我聞：一時，佛住舍衛國祇樹給孤獨園」〔T02 0190b01〕之後逕起「若比丘專一其心」〔T02 0190b02〕，底本無「爾時，世尊告諸比丘」，照錄不補。
偈之體——五偈皆為世尊說，皆在前段佛語收束之後，以「爾時，世尊即說偈言」或「即說偈曰」引之，不在內層。經690 之偈在「如上說。差別者，爾時，世尊即說偈言」〔T02 0188a13〕之後，即以偈為其差別。五偈皆五言，每行二句。本卷無攝頌。
略說句群與編者附句——略文見目一略文表。經660 之「如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說」〔T02 0184a26〕、經663 之「如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說」〔T02 0184b23〕、經665 之「如精進力，念力、定力，亦如是說」〔T02 0184c08〕、經666 之「餘二力如上說」〔T02 0184c17〕，皆在「佛說此經已」之後另起；經667 之「此諸經如上三力說。差別者」〔T02 0184c22〕在佛語之間；皆為結集者之語，非佛語。
八、徵引承衍
- 攝事分之同詞——本卷經文與攝事分同詞之處，逐字已列於目三、目四、目六、目十①；此處只列錨：〔T30n1579 0863a11〕〔T30n1579 0863a12〕〔T30n1579 0863a13〕〔T30n1579 0863a25〕〔T30n1579 0863a26〕〔T30n1579 0863b02〕〔T30n1579 0863b10〕〔T30n1579 0863b12〕〔T30n1579 0863b26〕〔T30n1579 0863c02〕〔T30n1579 0863c04〕〔T30n1579 0863c06〕〔T30n1579 0863c07〕〔T30n1579 0863c10〕〔T30n1579 0863c11〕〔T30n1579 0863c12〕〔T30n1579 0863c15〕〔T30n1579 0863c17〕〔T30n1579 0863c19〕〔T30n1579 0863c20〕〔T30n1579 0863c22〕〔T30n1579 0863c24〕〔T30n1579 0863c29〕〔T30n1579 0864a05〕〔T30n1579 0864a06〕〔T30n1579 0864a07〕〔T30n1579 0864a08〕〔T30n1579 0864a10〕〔T30n1579 0864a12〕〔T30n1579 0864a13〕〔T30n1579 0864a15〕〔T30n1579 0864a18〕〔T30n1579 0864a20〕〔T30n1579 0864a22〕〔T30n1579 0864b01〕〔T30n1579 0864b03〕〔T30n1579 0864b06〕〔T30n1579 0864b08〕〔T30n1579 0864b13〕〔T30n1579 0864b19〕〔T30n1579 0864b25〕〔T30n1579 0864b26〕〔T30n1579 0864c05〕〔T30n1579 0864c07〕〔T30n1579 0864c09〕〔T30n1579 0864c12〕〔T30n1579 0864c25〕〔T30n1579 0864c29〕〔T30n1579 0865a14〕〔T30n1579 0865a15〕〔T30n1579 0865b16〕。
- 嗢拕南之承衍——根門嗢拕南「安立、所行境、慧根為最勝，當知後安住、外異生品等」，與本卷經642–660 之位相當，然論依其門次第，經依其經序：安立當經642·643–647（三無漏根、五根）；所行境與本卷之對位疏，唯經710 參；慧根為最勝、當知後安住當經655·656；外異生品當經652·653·659（參）。力門嗢拕南「思擇、覺慧等、國等及諸王、阿羅漢、有學、質直最為後」，依次當經661·663·677–683（思擇力、修習力、三處羞恥）·667／670／672（四種力）·692／699（十種力）·694（八力）·684／685（五力十力）·703（質直）。覺支門嗢拕南「立、差別、食、漸次、安樂、住、修居後」，其中立、漸次、安樂、住四項與本卷經704–707·711·705 參；差別、食、修三項本卷查無。其中標〔參〕者見目三，非論自明其所釋之經。
- 卷內之承衍（只錄同式）——經642 一經獨說三根並偈，不與他經同式。經643–660 一組同說五根：經648–653 六經同以「如上說。差別者」承前經；經646·655 同以五根配五法；經654–658 同以堂閣之棟為喻；經656·657 同以「如信根，如是精進根、念根、定根、慧根亦如是說」承上。經661–703 一組同說力：經661–663 同說數力、修力，經662·663 承經661；經664–666 同說三力；經667–672 同說覺力、精進力、無罪力、攝力四力；經673–676 同說五力，經674·676 同以學語『我當成就……』為差別；經677–683 同說五學力；經684·701·703 同說如來十力，經687·702 同說「若有來問」之記說；經688–691 同說七力，經688·690 各有偈；經692·693 與經699·700 同說世間諸力；經694–696 同說漏盡比丘之力，經695·696 承經694。經704–711 一組同說五蓋與七覺支：經704–707 同以五蓋與七覺支相對；經709·710 同說「能斷五法，修習七法」。
- 本卷之外——經695「如尊者舍利弗問經」，所指為前經694；經696「問諸比丘經亦如上說」，所指為前經。諸經之「如上說。差別者」，所承皆前經；「如上廣說」「如前廣說」「廣說如上」「如上修多羅說」「如上十力廣說」諸處，經文未明指，不指定卷外之經。
九、校本定位
大正校記於本卷異讀共九十條（【大】＝大正藏原刊；【宋】【元】【明】＝三本，大正注略稱【三】；【聖】＝正倉院聖語藏本；今行字＝今行錄文所取之字；「無」＝該本無此字；並錄不判；#027·#035·#041·#055·#074 五條為今行校本修訂列·非大正原注）：
| # | 錨 | 今行字 | 異讀 |
|---|---|---|---|
| 001 | 0182a26 | 在 | 【宋】【元】【明】【聖】住 |
| 002 | 0182b07 | 正 | 【宋】【元】【明】【聖】無 |
| 003 | 0182b29 | 令 | 【宋】【元】【明】無 |
| 004 | 0182c02 | 令 | 【宋】【元】【明】無 |
| 005 | 0183b15 | 事 | 【宋】【元】【明】事於 |
| 006 | 0184a14 | 等 | 【宋】【元】【明】等為 |
| 007 | 0184a14 | 念 | 【宋】【元】【明】念是名念 |
| 008 | 0184a17 | 所餘 | 【元】【明】譬如；【聖】四餘 |
| 009 | 0184a18 | 譬 | 【元】【明】餘 |
| 010 | 0184b03 | 空 | 【宋】【元】【明】坐 |
| 011 | 0184b05 | 悔教 | 【聖】教悔 |
| 012 | 0184b07 | 犁 | 【聖】梨 |
| 013 | 0184b07 | 後 | 【聖】復 |
| 014 | 0184b26 | 住 | 【聖】在 |
| 015 | 0185a05 | 諸 | 【宋】【元】【明】謂 |
| 016 | 0185a06 | 建 | 【聖】無 |
| 017 | 0185a10 | 淨 | 【元】【明】淨戒 |
| 018 | 0185a21 | 者 | 【聖】行 |
| 019 | 0185a23 | 釭 | 【宋】【元】【明】【聖】工 |
| 020 | 0185b04 | 等 | 【宋】【元】【明】等為 |
| 021 | 0185b23 | 近 | 【宋】【元】【明】【聖】近不應 |
| 022 | 0185b24 | 近 | 【聖】近數 |
| 023 | 0185b26 | 知 | 【聖】智 |
| 024 | 0185c12 | 四 | 【明】是四 |
| 025 | 0186a09 | 苦、惱 | 【宋】【元】【明】【聖】惱苦 |
| 026 | 0186a19 | 所 | 【宋】【元】【明】無 |
| 027 | 0186a25 | 當 | 【大】審（今行校本修訂列·非大正原注） |
| 028 | 0186a25 | 白 | 【宋】【元】【明】自 |
| 029 | 0186b02 | 白 | 【宋】【元】【明】自 |
| 030 | 0186b03 | 法 | 【聖】汝 |
| 031 | 0186b09 | 白 | 【宋】【元】【明】自 |
| 032 | 0186b14 | 白 | 【宋】【元】【明】自 |
| 033 | 0186b18 | 滅 | 【宋】【元】【明】【聖】減 |
| 034 | 0186b21 | 滅 | 【宋】【元】【明】減 |
| 035 | 0186c07 | 自 | 【大】身（今行校本修訂列·非大正原注） |
| 036 | 0186c12 | 誡 | 【宋】【元】【明】戒 |
| 037 | 0186c20 | 受 | 【聖】愛 |
| 038 | 0186c21 | 處 | 【宋】【元】【明】處智 |
| 039 | 0186c26 | 知 | 【聖】他 |
| 040 | 0187a15 | 彼處生、此處死 | 【宋】【元】【明】此處死彼處生 |
| 041 | 0187b10 | 哺 | 【大】晡（今行校本修訂列·非大正原注） |
| 042 | 0187b12 | 善 | 【聖】若 |
| 043 | 0187b13 | 哽 | 【元】【明】鯁 |
| 044 | 0187b14 | 哽 | 【元】【明】鯁 |
| 045 | 0187c16 | 智 | 【聖】知 |
| 046 | 0187c18 | 受 | 【聖】無 |
| 047 | 0188a09 | 信 | 【宋】【元】【明】【聖】七 |
| 048 | 0188a12 | 住 | 【聖】在 |
| 049 | 0188b04 | 者 | 【聖】無 |
| 050 | 0188b11 | 之 | 【宋】【元】【明】【聖】之功 |
| 051 | 0188b11 | 力 | 【聖】力幾關巧力造幾關者見其力刀劍盜賊力盜賊必現刀劍力計數多聞力者凡思惟計數現多聞之力 |
| 052 | 0188b22 | 注 | 【聖】住 |
| 053 | 0188b23 | 浚輸 | 【聖】後輪 |
| 054 | 0188b23 | 注 | 【聖】住 |
| 055 | 0188b23 | 浚輸 | 【大】浚[＊]輸；【聖】後輪（今行校本修訂列·非大正原注） |
| 056 | 0188b24 | 注 | 【聖】住 |
| 057 | 0188b24 | 浚輸 | 【聖】後輪 |
| 058 | 0188b25 | 欲 | 【宋】【元】【明】欲欲 |
| 059 | 0188b29 | 問 | 【元】【明】聞 |
| 060 | 0188c02 | 丘 | 【宋】【元】【明】【聖】丘二 |
| 061 | 0188c19 | 力 | 【聖】無 |
| 062 | 0188c22 | 十 | 【宋】【元】【明】【聖】九 |
| 063 | 0188c23 | 十 | 【宋】【元】【明】九 |
| 064 | 0188c24 | 怨 | 【明】結 |
| 065 | 0189a04 | 計數多聞力者，凡思惟計數現多聞之力 | 【宋】【元】【明】結恨女人力者女人之法現結恨力啼泣嬰兒力者嬰兒之法現啼泣力毀呰愚人力者愚人之法觸事毀呰審諦黠慧力者智慧之人常現審諦忍辱出家力者出家之人常現忍辱計數多聞力者多聞之人常現思惟計數 |
| 066 | 0189a23 | 偽 | 【宋】【元】【明】曲 |
| 067 | 0189b15 | 猗 | 【聖】倚 |
| 068 | 0189b16 | 猗 | 【聖】倚 |
| 069 | 0189b21 | 猗 | 【聖】倚 |
| 070 | 0189b29 | 猗 | 【聖】倚 |
| 071 | 0189c04 | 智 | 【聖】知 |
| 072 | 0189c11 | 目 | 【聖】眼 |
| 073 | 0189c16 | 閡 | 【宋】【元】【明】礙 |
| 074 | 0189c18 | 恚 | 【大】無（今行校本修訂列·非大正原注） |
| 075 | 0189c19 | 閡 | 【宋】【元】【明】礙 |
| 076 | 0189c25 | 曰 | 【宋】【元】【明】【聖】言 |
| 077 | 0190a05 | 支 | 【聖】分 |
| 078 | 0190a10 | 裟 | 【宋】【元】【明】裟衣 |
| 079 | 0190a16 | 返 | 【宋】【元】【明】【聖】反 |
| 080 | 0190a18 | 樹 | 【宋】【元】【明】漸 |
| 081 | 0190a20 | 等 | 【宋】【元】【明】等為 |
| 082 | 0190a25 | 若 | 【宋】【元】苦 |
| 083 | 0190b06 | 猗 | 【聖】倚 |
| 084 | 0190b20 | 間 | 【明】明 |
| 085 | 0190b23 | 仿佯 | 【宋】彷徉；【元】【明】仿徉 |
| 086 | 0190b28 | 說 | 【元】【明】者 |
| 087 | 0190b28 | 辨 | 【聖】辯 |
| 088 | 0190c28 | 何 | 【聖】無 |
| 089 | 0191a02 | 常 | 【聖】當 |
| 090 | 0191a04 | 此 | 【宋】【元】【明】此經 |
可記者十六事（並錄不判）：
- 經643 住處之字（#001）——「佛在舍衛國」之「在」（0182a26），三本、【聖】作住，即諸本與他經同作『佛住』。
- 經644·647 之字（#002–#004）——經644「決定正向於正覺」之「正」（0182b07），三本、【聖】無，即讀作『決定向於正覺』；經647「令」二處（0182b29·0182c02），三本無。白話依今行。
- 經653·659 之字（#005–#009）——經653「減少事」之「事」（0183b15）三本作事於。經659「何等念根？於如來初發菩提心所起念根」〔T02 0184a14〕，「等」三本作等為，「念」三本作念是名念，即三本讀作『何等為念根？……所起念，是名念根』；「所餘堂閣，譬如上說」〔T02 0184a17〕之「所餘」【元】【明】作譬如、【聖】作四餘，「譬」（0184a18）【元】【明】作餘，即【元】【明】讀作『譬如堂閣，餘如上說』。白話依今行。
- 經661 之字（#010–#013）——「空閑林中」之「空」（0184b03）三本作坐；「悔教」（0184b05）【聖】作教悔；「泥犁」之「犁」（0184b07）【聖】作梨；「後」（0184b07）【聖】作復。白話依今行。
- 經664–669 之字（#014–#019）——經664「住」（0184b26）【聖】作在；經668「諸不信者」之「諸」（0185a05）三本作謂，「建立於信」之「建」（0185a06）【聖】無，「淨戒者以淨」之「淨」（0185a10）【元】【明】作淨戒；經669 偈「或有行利者」之「者」（0185a21）【聖】作行，「猶車因釭運」之「釭」（0185a23）三本、【聖】作工。白話依今行。
- 經670·672·675 之字（#020–#024）——經670「等」（0185b04）三本作等為；經672「近」（0185b23）三本、【聖】作近不應，「近」（0185b24）【聖】作近數，「知」（0185b26）【聖】作智；經675「當知四念處」之「四」（0185c12）【明】作是四，與上下句同式。白話依今行。
- 經679·680 之字（#025·#026）——經679「苦、惱」（0186a09）三本、【聖】作惱苦；經680「如上所說」之「所」（0186a19）三本無，即三本與他經同作『如上說』。白話依今行。
- 經681–683 之字（#027–#034）——經681「當」（0186a25）【大】作審，今行作當（修訂列）；「五種白法」之「白」四處（0186a25·0186b02·0186b09·0186b14）三本作自，即三本讀作『五種自法』；「法」（0186b03）【聖】作汝；經683「退滅」之「滅」（0186b18）三本、【聖】作減，（0186b21）三本作減。白話依今行。
- 經684 之字（#035–#040）——「現法自知」之「自」（0186c07）【大】作身，今行作自（修訂列）；「教誡」之「誡」（0186c12）三本作戒；「受因事報」之「受」（0186c20）【聖】作愛；「得先佛最勝處」之「處」（0186c21）三本作處智；「知眾生」之「知」（0186c26）【聖】作他；「彼處生、此處死」（0187a15）三本作此處死彼處生。白話依今行。
- 經685·687 之字（#041–#046）——經685「乳哺」之「哺」（0187b10）【大】作晡，今行作哺（修訂列）；「善」（0187b12）【聖】作若；「哽」二處（0187b13·0187b14）【元】【明】作鯁。經687「智」（0187c16）【聖】作知；「樂受」之「受」（0187c18）【聖】無。白話依今行。
- 經689–693 之字（#047–#051）——經689「我當成就信力」之「信」（0188a09）三本、【聖】作七，即讀作『我當成就七力』；經690「住」（0188a12）【聖】作在；經692「者」（0188b04）【聖】無；經693「斷事之力」之「之」（0188b11）三本、【聖】作之功；「力」（0188b11）之下【聖】多「幾關巧力造幾關者見其力刀劍盜賊力盜賊必現刀劍力計數多聞力者凡思惟計數現多聞之力」，與經700 所釋三項相應而作「幾關」。白話依今行。
- 經694–696 之字（#052–#060）——經694「流注」之「注」三處（0188b22·0188b23·0188b24）【聖】作住；「浚輸」三處（0188b23·0188b23·0188b24）【聖】作後輪，其中 0188b23 一處【大】作浚[＊]輸，今行作浚輸（修訂列）；「欲」（0188b25）三本作欲欲。經695「問」（0188b29）【元】【明】作聞。經696「問諸比丘經」之「丘」（0188c02）下三本、【聖】多「二」字，即讀作『問諸比丘二經亦如上說』。白話依今行。
- 經698–700 之字（#061–#065）——經698「修力」之「力」（0188c19）【聖】無；經699「有十力。何等為十」之「十」（0188c22）三本、【聖】作九，（0188c23）三本作九，即諸本讀作『有九力。何等為九』；「怨恨女人力」之「怨」（0188c24）【明】作結，與經692 同作「結恨」。經700「計數多聞力者，凡思惟計數現多聞之力」（0189a04）三本作「結恨女人力者女人之法現結恨力啼泣嬰兒力者嬰兒之法現啼泣力毀呰愚人力者愚人之法觸事毀呰審諦黠慧力者智慧之人常現審諦忍辱出家力者出家之人常現忍辱計數多聞力者多聞之人常現思惟計數」，即三本於經700 具釋十力之其餘諸項，與經693 相應；三本此處作「黠慧」。白話依今行。
- 經703–707 之字（#066–#076）——經703「不諂不偽」之「偽」（0189a23）三本作曲。經704·705「猗」四處（0189b15·0189b16·0189b21·0189b29）【聖】作倚。經706「無智」之「智」（0189c04）【聖】作知；「為目」之「目」（0189c11）【聖】作眼。經707「障閡」之「閡」二處（0189c16·0189c19）三本作礙；「瞋恚蓋」之「恚」（0189c18）【大】無，今行有恚（修訂列）；「即說偈曰」之「曰」（0189c25）三本、【聖】作言，即諸本與他偈同作『即說偈言』。白話依今行。
- 經707–710 之字（#077–#084）——經707 偈「如此七覺支」之「支」（0190a05）【聖】作分。經708「著袈裟」之「裟」（0190a10）三本作裟衣；「返俗」之「返」（0190a16）三本、【聖】作反；「而樹生長」之「樹」（0190a18）三本作漸，即讀作『而漸生長』；「等」（0190a20）三本作等為；「若修習」之「若」（0190a25）【宋】【元】作苦。經709「猗」（0190b06）【聖】作倚。經710「慢無間等」之「間」（0190b20）【明】作明，即【明】讀作『慢無明等』；同經「斷愛縛結」之「縛」（0190b19），修訂注疑作轉，今行照底本作縛，白話依今行，不據以改字（此條為修訂者之按語，不入上表九十條之數）。
- 經711 之字（#085–#090）——「仿佯」（0190b23）【宋】作彷徉，【元】【明】作仿徉；「為其說」之「說」（0190b28）【元】【明】作者；「不辨」之「辨」（0190b28）【聖】作辯；「當何名此經」之「何」（0190c28）【聖】無；「安樂亦常求安樂」之「常」（0191a02）【聖】作當；「佛說此已」之「此」（0191a04）三本作此經，即三本與他經同作『佛說此經已』。白話依今行。卷末尾題（0191a06）之下，大正注記【聖】本有光明皇后願文一篇，不屬經文。
標點：經647·684·687 等長經，底本於佛語之中以引號起新段（如「何等為信根」〔T02 0182b25〕之前、「復次，五學力、如來十力」〔T02 0186c14〕之前），照錄為段落之分，非另一說者。經686 底本以引號錄各力之首尾，中以「如上廣說」〔T02 0187c03〕等略其中段，略文在引號之外，照錄。經690 底本「如上說。差別者，爾時，世尊即說偈言」〔T02 0188a13〕，以偈為差別，照錄。經698 底本「何等為慚力？……」〔T02 0188c13〕之內，問句之後逕以「……」略其答，照錄。經709 底本於住處之後逕以引號起佛語〔T02 0190b02〕，照錄。
字：本卷錄文無私用區字。「審諦𭶑慧」之「𭶑」三處（0188b05·0188b14·0188c25），為擴展區之字，大正無校注，照錄不改。「慚」「慙」二形並見（經678「成就慙力是學力」〔T02 0185c28〕、經682·683「慙」〔T02 0186b11〕〔T02 0186b20〕，他處作慚），照底本。經657「無明大闇聚」〔T02 0183c21〕作「大闇」，經706 作「黑闇」，照底本。
夾註：本卷無。
偈之行式：五偈，底本每行二句，凡三十行（逐行錨見目七）；首行之首為開引號，末行之末為收號。五偈皆在佛語收束之後另起，不在內層。白話皆以偈體錄之，每行二句。
十、攝事分本母·SN 座標·別譯異文
①攝事分本母（逐經）——唯以論文與經文逐字同詞同喻者為成立，各引論文一句；論與經有同詞而依對位之法只列參者，標〔義對位·同詞見目三〕。論之嗢拕南項名附於經序之後，為讀法（目一）。
| 經 | 本母（逐字） | 錨 | 同詞 |
|---|---|---|---|
| 642（安立） | 「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」〔T30n1579 0863a26〕 | 0863a26 | 未知當知·根（經「知根」論「已知」，經「無知根」論「具知」，詞異） |
| 643（安立·參） | 本經未見本母直釋；「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」〔T30n1579 0863a25〕〔義對位·同詞見目三〕 | 0863a25 | 五根·信·慧 |
| 644（外異生品·參） | 本經未見本母直釋；「若於此法有出世者，當知一切別住餘品，非彼品類」〔T30n1579 0863c07〕〔義對位·同詞見目三〕 | 0863c07 | 五根（經「須陀洹」論「出世者」，詞異） |
| 645（外異生品·參） | 本經未見本母直釋；「若於此法有出世者，當知一切別住餘品，非彼品類」〔T30n1579 0863c07〕〔義對位·同詞見目三〕 | 0863c07 | 五根（經「阿羅漢」論「出世者」，詞異） |
| 646（安立·參） | 本經未見本母直釋；「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」〔T30n1579 0863a25〕〔義對位·同詞見目三〕 | 0863a25 | 五根·信·慧 |
| 647（安立·參） | 本經未見本母直釋；「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」〔T30n1579 0863a25〕〔義對位·同詞見目三〕 | 0863a25 | 五根·信·慧 |
| 648 | 本經未見本母直釋 | — | — |
| 649 | 本經未見本母直釋 | — | — |
| 650（安立·參） | 本經未見本母直釋；「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」〔T30n1579 0863a25〕〔義對位·同詞見目三〕 | 0863a25 | 信 |
| 651（安立·參） | 本經未見本母直釋；「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」〔T30n1579 0863a25〕〔義對位·同詞見目三〕 | 0863a25 | 信 |
| 652（外異生品·參） | 本經未見本母直釋；「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」〔T30n1579 0863c04〕〔義對位·同詞見目三〕 | 0863c04 | 外（經「外道凡夫」論「外異生」，詞異） |
| 653（外異生品·參） | 本經未見本母直釋；「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」〔T30n1579 0863c04〕〔義對位·同詞見目三〕 | 0863c04 | 五根（經「凡夫」論「異生」，詞異） |
| 654 | 本經未見本母直釋 | — | — |
| 655（慧根為最勝） | 「是故此慧，若初若後多有所作，故說慧根最為殊勝」〔T30n1579 0863c02〕 | 0863c02 | 慧（經「慧為其首」論「慧根最為殊勝」，詞異） |
| 656（慧根為最勝·當知後安住） | 「是故此慧，若初若後多有所作，故說慧根最為殊勝」〔T30n1579 0863c02〕；「由思擇力，如理作意思惟諸法，乃於涅槃得正信解」〔T30n1579 0863b26〕 | 0863c02 | 慧根·信 |
| 657 | 本經未見本母直釋 | — | — |
| 658 | 本經未見本母直釋 | — | — |
| 659（外異生品·參） | 本經未見本母直釋；「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」〔T30n1579 0863c04〕〔義對位·同詞見目三〕 | 0863c04 | 菩提·信（經「於如來發菩提心」論「依諸佛無上菩提」，詞異） |
| 660 | 本經未見本母直釋 | — | — |
| 661（思擇） | 「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」〔T30n1579 0863c12〕 | 0863c12 | 現法·惡行·善行（經「數力」論「思擇力」，經「修力」論「修習力」，詞異） |
| 662 | 本經未見本母直釋 | — | — |
| 663（思擇） | 「又此能與修習力攝修諸念住為所依止」〔T30n1579 0863c15〕 | 0863c15 | 修（經「修力」論「修習力」，經「念處」論「念住」，詞異） |
| 664 | 本經未見本母直釋 | — | — |
| 665 | 本經未見本母直釋 | — | — |
| 666 | 本經未見本母直釋 | — | — |
| 667（覺慧等） | 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」〔T30n1579 0863c29〕 | 0863c29 | 四力·精進力·無罪力·攝事（經「覺力」論「覺慧力」，經「攝力」論「攝受力」，詞異） |
| 668 | 本經未見本母直釋 | — | — |
| 669 | 本經未見本母直釋 | — | — |
| 670（覺慧等） | 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」〔T30n1579 0863c29〕 | 0863c29 | 四力·精進力·無罪力 |
| 671 | 本經未見本母直釋 | — | — |
| 672（覺慧等） | 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」〔T30n1579 0863c29〕 | 0863c29 | 四力·精進力·無罪力（經「覺力」論「覺慧力」，詞異） |
| 673 | 本經未見本母直釋 | — | — |
| 674 | 本經未見本母直釋 | — | — |
| 675 | 本經未見本母直釋 | — | — |
| 676 | 本經未見本母直釋 | — | — |
| 677（思擇·有學） | 「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕；「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」〔T30n1579 0864a22〕 | 0863c17 | 學·五力（經「慚力」「愧力」論「三處羞恥」，詞異） |
| 678（思擇） | 「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕 | 0863c17 | 學（經「慙力」「愧力」論「羞恥」，詞異） |
| 679（思擇） | 「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕；「一者、他處羞恥」〔T30n1579 0863c19〕 | 0863c17 | 羞恥 |
| 680（思擇） | 「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕 | 0863c17 | 學（經「慚力」「愧力」論「羞恥」，詞異） |
| 681（思擇） | 「當為世間有他心智諸佛世尊、若聖弟子、若諸天眾信佛教者，共所呵毀」〔T30n1579 0863c20〕 | 0863c20 | 呵（經「呵責」論「呵毀」，詞異） |
| 682（思擇） | 「當為世間有他心智諸佛世尊、若聖弟子、若諸天眾信佛教者，共所呵毀」〔T30n1579 0863c20〕 | 0863c20 | 呵（經「呵責」論「呵毀」，詞異） |
| 683（思擇） | 「又思擇力，能與三處羞恥為伴」〔T30n1579 0863c17〕 | 0863c17 | 慚·愧之義（經「慙、愧」論「羞恥」，詞異） |
| 684（有學） | 「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」〔T30n1579 0864a20〕 | 0864a20 | 差別·五力·如來·十力（經「聲聞」論「弟子」，詞異） |
| 685（有學） | 「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」〔T30n1579 0864a20〕 | 0864a20 | 五力·十力（經「五種學力」「十種智力」，詞異） |
| 686 | 本經未見本母直釋 | — | — |
| 687 | 本經未見本母直釋 | — | — |
| 688 | 本經未見本母直釋 | — | — |
| 689 | 本經未見本母直釋 | — | — |
| 690 | 本經未見本母直釋 | — | — |
| 691 | 本經未見本母直釋 | — | — |
| 692（國等及諸王） | 「謂諸國王有自在力。如是等力，廣說如經」〔T30n1579 0864a10〕 | 0864a10 | 王·自在（經「八力」論「十種力」，詞異） |
| 693 | 本經未見本母直釋 | — | — |
| 694（阿羅漢） | 「復次，諸阿羅漢成就八力」〔T30n1579 0864a12〕 | 0864a12 | 八力·離·出·涅槃·欲（經「漏盡比丘」論「阿羅漢」，經「火坑」論「熱炭火」，詞異） |
| 695 | 本經未見本母直釋 | — | — |
| 696 | 本經未見本母直釋 | — | — |
| 697 | 本經未見本母直釋 | — | — |
| 698 | 本經未見本母直釋 | — | — |
| 699（國等及諸王） | 「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」〔T30n1579 0864a08〕 | 0864a08 | 十·王·自在·女·愚·出家 |
| 700 | 本經未見本母直釋 | — | — |
| 701 | 本經未見本母直釋 | — | — |
| 702 | 本經未見本母直釋 | — | — |
| 703（有學·質直） | 「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」〔T30n1579 0864b03〕；「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」〔T30n1579 0864a20〕 | 0864b03 | 質直·諂·教授·教誡·勝進·五力·十力 |
| 704（立·參） | 本經未見本母直釋；「由奢摩他、毘鉢舍那俱品差別，建立覺支」〔T30n1579 0864b26〕〔義對位·同詞見目三〕 | 0864b26 | 覺支 |
| 705（住·參） | 本經未見本母直釋；「若修行者，於七覺分隨時現前、隨量現前，說名為住。若時退出，說名為滅」〔T30n1579 0865a14〕〔義對位·同詞見目三〕 | 0865a14 | 退（經「七覺支」論「七覺分」，詞異） |
| 706（立·參） | 本經未見本母直釋；「由奢摩他、毘鉢舍那俱品差別，建立覺支」〔T30n1579 0864b26〕〔義對位·同詞見目三〕 | 0864b26 | 覺支 |
| 707（安樂·參） | 本經未見本母直釋；「若有苾芻，於諸覺支方便修習，由四因緣，令其不得安隱而住」〔T30n1579 0864c09〕〔義對位·同詞見目三〕 | 0864c09 | 覺支·煩惱 |
| 708 | 本經未見本母直釋 | — | — |
| 709 | 本經未見本母直釋 | — | — |
| 710（所行境·參） | 本經未見本母直釋；「又由修習覺支因緣，起於明脫」〔T30n1579 0863b12〕〔義對位·同詞見目三〕 | 0863b12 | 覺支·脫（經「心解脫」「慧解脫」論「明脫」，詞異） |
| 711（漸次·參） | 本經未見本母直釋；「於初中後隨闕一支，令如實覺不得圓滿」〔T30n1579 0864c05〕〔義對位·同詞見目三〕 | 0864c05 | 念·擇法·支（經「滿足」論「圓滿」，詞異） |
②SN 座標（逐經·唯錄大正注原文）：
| 經 | 大正注逐字 | 錨 |
|---|---|---|
| 642 | — | — |
| 643 | 「S. 48. 1. Suddhika.」 | 0182a26 |
| 644 | 「S. 48. 2-3. Sota.」 | 0182b02 |
| 645 | 「S. 48. 4-5. Arahaṃ.」 | 0182b10 |
| 646 | 「S. 48. 8. Daṭṭhabba.」 | 0182b16 |
| 647 | 「S. 48. 9. Vibhaṅga(1).」 | 0182b23 |
| 648 | 「S. 48. 12. Saṅkhitta(1).」 | 0182c14 |
| 649 | 「S. 48. 20. Āsavānaṃ Khaya.」 | 0182c21 |
| 650 | 「S. 48. 10. Samaṇabrahmaṇā(2).」 | 0182c28 |
| 651 | 「S. 48. 9. Samaṇabrahmaṇā(1).」 | 0183a12 |
| 652 | 「S. 48. 18. Paṭipanna.」 | 0183a24 |
| 653 | 「S. 48. 15. Vitthāra(1).」 | 0183b04 |
| 654 | 「(654-658) cf. S. 48. 52. Mallika.」 | 0183b18 |
| 655 | — | — |
| 656 | — | — |
| 657 | — | — |
| 658 | — | — |
| 659 | 「S. 48. 50. Saddha.」 | 0184a08 |
| 660 | — | — |
| 661 | — | — |
| 662 | — | — |
| 663 | — | — |
| 664 | — | — |
| 665 | — | — |
| 666 | — | — |
| 667 | — | — |
| 668 | — | — |
| 669 | — | — |
| 670 | — | — |
| 671 | — | — |
| 672 | — | — |
| 673 | 「cf. S. 50. 1. Bala.」 | 0185b29 |
| 674 | — | — |
| 675 | — | — |
| 676 | — | — |
| 677 | — | — |
| 678 | — | — |
| 679 | — | — |
| 680 | — | — |
| 681 | — | — |
| 682 | — | — |
| 683 | — | — |
| 684 | — | — |
| 685 | — | — |
| 686 | — | — |
| 687 | — | — |
| 688 | — | — |
| 689 | — | — |
| 690 | — | — |
| 691 | — | — |
| 692 | — | — |
| 693 | — | — |
| 694 | — | — |
| 695 | — | — |
| 696 | — | — |
| 697 | — | — |
| 698 | — | — |
| 699 | — | — |
| 700 | — | — |
| 701 | — | — |
| 702 | — | — |
| 703 | — | — |
| 704 | 「S. 46. 24. Ayonisa.」 | 0189b10 |
| 705 | 「cf. S. 46. 33-34. Kilesa 1-2, 46. 37. Aparihāni.」 | 0189b24 |
| 706 | 「S. 46. 40. Nīvaraṇa.」 | 0189c02 |
| 707 | 「S. 46. 38. Āvaraṇa-nīvaraṇa.」 | 0189c14 |
| 708 | 「S. 46. 39. Rukkha.」 | 0190a08 |
| 709 | 「cf. S. 46. 23. Ṭhānā.」 | 0190b01 |
| 710 | — | — |
| 711 | 「cf. S. 46. 56. Abhaya.」 | 0190b22 |
S. 座標二十一條（二十一經）；其中標「cf.」者五條（經654·673·705·709·711），經654 之條兼指經654–658。無 S. 座標者四十九經：經642·655–658·660–672·674–703·710。
非 S. 座標之大正注（照錄不解）：經642「A. III. 84. Sekha.」（0182a14）；經661「A. II. 2. 1. Bala.」（0184b02）；經669「A. IV. 32. Saṅgaha.」（0185a12）；經677「A. V. I. Saṅkhitta.」（0185c20）；經678「A. V. I. Saṅkhitta.」（0185c25）；經684「cf. M. 12. Mahāsīhanāda.」（0186b26）；經686「A. VI. 64. Sīhanāda.」（0187b27）；經687「A. VI. 64. Sīhanāda.」（0187c13）；經688·689·690「cf. A. VII. 3-5. Bala.」（0187c27·0188a06·0188a12）；經692「A. VIII. 27. Bala.」（0188b02）；經693「A. VIII. 27. Bala.」（0188b08）；經694·695·696「cf. A. VIII. 28. Bala.」（0188b18·0188b29·0188c02）；經655·657·658「cf. (654).」（0183b25·0183c15·0183c27）。
音寫對照之大正注（唯錄注文，不據以改譯）：五根 Pañcindriyānī.（0182a27）；Saddhindriya.／Viriyindriya.／Satindriya.／Samādhindriya.／Paññindriya.（0182a28）；Sotāpatti.（0182b06）；Saddhābala.／Viriyabala.／Satibala.／Samādhibala.／Paññābala.（0185c02）；障 Āvaraṇa.（0189c15）；蓋 Nīvaraṇa.（0189c16）；kacchaka.／Kapitthaka.（0190a20）；Assattha.／Udumbara.／Nigrodha.（0190a21）；耆闍崛山 Gijjhakūṭa.（0190b22）；無畏王子 Abhaya rājakumāra.（0190b23）。
③別譯異文——本卷大正注無一條標別譯經序，亦無『別譯』之字；別譯異文〇條（見目二）。
Placement of the passage as a whole. This unit is the whole of Fascicle 26 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第二十六」—“Saṃyukta Āgama, Fascicle 26”〔T02 0182a11〕; 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 0182a13〕; this fascicle bears no separate recitation title; seventy discourses (discourse numbers 642 to 711); five verses (Discourses 642, 669, 688, 690, and 707, all spoken by the World-Honored One); no summary verse; the closing title 「雜阿含經卷第二十六」—“Saṃyukta Āgama, Fascicle 26”〔T02 0191a06〕 at the end of the fascicle. The sūtra text runs to eleven thousand seven hundred and one characters, the title lines to twenty characters. There are two dwelling places, and two further discourses record no dwelling place. The seventy discourses teach the faculties, the powers, and the factors of awakening: first the three faculties and the five faculties—the matching of the five faculties, their explanation, knowing them as they really are, their keenness and dullness—with the ridgepole of a storeyed hall as a simile for the faculty of wisdom as their head; next the two powers, three powers, four powers, five powers, five powers of one in training, six powers, seven powers, eight powers, nine powers, and ten powers, together with the four means of gathering in, the five fears, the five white dharmas, the ten powers of the Tathāgata, and the simile of the infant and the nurse; last the five hindrances and the seven factors of awakening, with five great trees as a simile for five trees of the mind, ending with the Discourse on the Factors of Awakening asked about by Prince Fearless. The mirror in the Compendium of Topics is the gate of the faculties, the gate of the powers, and the gate of the factors of awakening in the Selection on the Factors of Awakening, from 「復次，嗢拕南曰」—“Further, the uddāna says”〔T30n1579 0863a10〕 to 「如三摩呬多地應知其相」—“its characteristics should be known as in the Stage of Meditative Attainment”〔T30n1579 0865b16〕.
I. Doctrinal-Outline Placement
The place of Fascicle 26—the head of the fascicle in the base text:
「雜阿含經卷第二十六」—“Saṃyukta Āgama, Fascicle 26”〔T02 0182a11〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0182a13〕
The closing title at the end of the fascicle reads 「雜阿含經卷第二十六」—“Saṃyukta Āgama, Fascicle 26”〔T02 0191a06〕, after Discourse 711. The sequence of discourses begins at (642): 「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 0182a14〕. This fascicle continues from the first fascicle of the Connected Discourses on the Path, and the recitation title is not repeated; the first fascicle of the Path teaches the four foundations of mindfulness, and the seventy discourses of this fascicle teach the faculties, the powers, and the factors of awakening, from 「有三根——未知當知根、知根、無知根」—“There are three faculties—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known”〔T02 0182a15〕 to Discourse 711, where 「當名此為覺支經」—“It should be called the Discourse on the Factors of Awakening”〔T02 0190c29〕 stands. The sequence of discourses follows the bracketed discourse numbers of the base text (642 to 711), not the sequence of the editions now in circulation.
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 0182a14〕: Discourse 642; the same phrase is also found at〔T02 0182b02〕〔T02 0182b10〕〔T02 0182b16〕〔T02 0182b23〕〔T02 0182c14〕〔T02 0182c21〕〔T02 0182c28〕〔T02 0183a12〕〔T02 0183a24〕〔T02 0183b04〕〔T02 0183b18〕〔T02 0183b25〕〔T02 0183c04〕〔T02 0183c15〕〔T02 0183c27〕〔T02 0184a08〕〔T02 0184a20〕〔T02 0184a29〕〔T02 0184b13〕〔T02 0184b19〕〔T02 0184b26〕〔T02 0184c03〕〔T02 0184c09〕〔T02 0184c18〕〔T02 0185a02〕〔T02 0185a12〕〔T02 0185b01〕〔T02 0185b08〕〔T02 0185b18〕〔T02 0185b29〕〔T02 0185c04〕〔T02 0185c09〕〔T02 0185c15〕〔T02 0185c20〕〔T02 0185c25〕〔T02 0186a02〕〔T02 0186a18〕〔T02 0186a23〕〔T02 0186b07〕〔T02 0186b16〕〔T02 0186b26〕〔T02 0187b07〕〔T02 0187b27〕〔T02 0187c13〕〔T02 0187c27〕〔T02 0188a06〕〔T02 0188a12〕〔T02 0188a19〕〔T02 0188b02〕〔T02 0188b08〕〔T02 0188b18〕〔T02 0188c03〕〔T02 0188c08〕〔T02 0188c21〕〔T02 0188c28〕〔T02 0189a07〕〔T02 0189a14〕〔T02 0189a20〕〔T02 0189b10〕〔T02 0189b24〕〔T02 0189c02〕〔T02 0189c14〕〔T02 0190a08〕〔T02 0190b01〕〔T02 0190b09〕: Discourses 644–694, 697–710, sixty-six discourses in all; Discourse 643 reads 「如是我聞：一時，佛在舍衛國祇樹給孤獨園」—“Thus have I heard. At one time the Buddha was at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park”〔T02 0182a26〕; 「住」—“staying” and 「在」—“was at” follow the base text. Sixty-seven discourses in all dwell in this park.
- Rājagṛha, on Vulture Peak—「如是我聞：一時，佛住王舍城耆闍崛山中」—“Thus have I heard. At one time the Buddha was staying in Rājagṛha, on Vulture Peak”〔T02 0190b22〕: Discourse 711.
- No dwelling place recorded—Discourse 695, 「如尊者舍利弗問經。如是異比丘問佛」—“As in the discourse of the venerable Śāriputra’s question. Likewise, a certain bhikṣu asked the Buddha”〔T02 0188b29〕, and Discourse 696, 「問諸比丘經亦如上說」—“The discourse of the question to the bhikṣus is also as said above”〔T02 0188c02〕, lack 「如是我聞」—“Thus have I heard”; recorded as they stand, not supplied.
The types of the seventy 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):
| Discourse | Anchor | Type | What is asked · what is said (verbatim) |
|---|---|---|---|
| 642 | 〔T02 0182a14〕 | The World-Honored One addresses the bhikṣus (the three faculties) + verse | 「有三根——未知當知根、知根、無知根」—“There are three faculties—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known”〔T02 0182a15〕; 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0182a16〕 |
| 643 | 〔T02 0182a26〕 | The World-Honored One addresses the bhikṣus (the five faculties set out in general) | 「有五根。何謂為五？謂信根、精進根、念根、定根、慧根」—“There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom”〔T02 0182a27〕 |
| 644 | 〔T02 0182b02〕 | The World-Honored One addresses the bhikṣus (observing as they really are · stream-enterer) | 「若比丘於此五根如實善觀察」—“If a bhikṣu observes these five faculties well as they really are”〔T02 0182b04〕; 「於三結斷知，謂身見、戒取、疑，是名須陀洹」—“cuts off and knows the three bonds, namely, the view of the body, clinging to precepts, and doubt; this is called a stream-enterer”〔T02 0182b06〕 |
| 645 | 〔T02 0182b10〕 | The World-Honored One addresses the bhikṣus (observing as they really are · arhat) | 「於此五根如實觀察者，不起諸漏，心得離欲解脫，是名阿羅漢」—“One who observes these five faculties as they really are does not give rise to the outflows, and the mind is liberated and free of desire; this is called an arhat”〔T02 0182b11〕 |
| 646 | 〔T02 0182b16〕 | The World-Honored One addresses the bhikṣus (the five faculties matched with five sets) | 「信根者，當知是四不壞淨」—“The faculty of faith, you should know, is the four unbreakable purities”〔T02 0182b18〕; 「慧根者，當知是四聖諦」—“the faculty of wisdom, you should know, is the four noble truths”〔T02 0182b21〕 |
| 647 | 〔T02 0182b23〕 | The World-Honored One addresses the bhikṣus (each of the five faculties explained) | 「何等為信根？若比丘於如來所起淨信心，根本堅固」—“What is the faculty of faith? If a bhikṣu gives rise to pure faith in the presence of the Tathāgata, its root firm”〔T02 0182b25〕; 「何等為精進根？已生惡不善法令斷」—“What is the faculty of energy? For evil, unwholesome dharmas already arisen, to have them cut off”〔T02 0182b29〕; 「何等為念根？若比丘內身身觀住」—“What is the faculty of mindfulness? If a bhikṣu dwells contemplating the inner body as body”〔T02 0182c04〕; 「何等為慧根？若比丘苦聖諦如實知」—“What is the faculty of wisdom? If a bhikṣu knows the noble truth of suffering as it really is”〔T02 0182c09〕 |
| 648 | 〔T02 0182c14〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference) | 「如上說。差別者」—“As said above. The difference is”〔T02 0182c15〕; 「若比丘於此五根如實觀察已，於三結斷知」—“If a bhikṣu, having observed these five faculties as they really are, cuts off and knows the three bonds”〔T02 0182c16〕; 「決定正向三菩提」—“certain and rightly bound for saṃbodhi”〔T02 0182c18〕 |
| 649 | 〔T02 0182c21〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference) | 「若比丘於此五根如實觀察已，得盡諸漏，離欲解脫，是名阿羅漢」—“If a bhikṣu, having observed these five faculties as they really are, is able to end all the outflows and is liberated and free of desire, this is called an arhat”〔T02 0182c23〕 |
| 650 | 〔T02 0182c28〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · arising, cessation, and the way) | 「諸比丘！若我於此信根、信根集、信根滅、信根滅道跡不如實知者」—“Bhikṣus! If I did not know as it really is this faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, and the way to the cessation of the faculty of faith”〔T02 0183a01〕; 「為出為離，心離顛倒，亦不得成阿耨多羅三藐三菩提」—“go beyond, go free, with the mind free of inversion, nor could I accomplish unsurpassed, right and perfect awakening”〔T02 0183a03〕 |
| 651 | 〔T02 0183a12〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · arising, passing away, gratification, danger, and escape) | 「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者」—“Bhikṣus! If I did not know as it really is the arising of this faculty of faith, the passing away of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith”〔T02 0183a14〕 |
| 652 | 〔T02 0183a24〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · keen and dull) | 「若比丘於此五根若利、若滿足，得阿羅漢」—“If a bhikṣu’s five faculties are keen, are full, he attains arhatship”〔T02 0183a26〕; 「若於此五根一切無者，我說彼為外道凡夫之數」—“if one has none at all of these five faculties, I say that he is counted among the ordinary persons of other paths”〔T02 0183b01〕 |
| 653 | 〔T02 0183b04〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · ten items) | 「若比丘於彼五根增上明利滿足者，得阿羅漢俱分解脫」—“If a bhikṣu’s five faculties are superior, bright and keen, and full, he attains arhatship, liberated both ways”〔T02 0183b06〕; 「是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜」—“This is called a bhikṣu who, with the perfection of the faculties as cause and condition, knows the perfection of the fruit, and, with the perfection of the fruit as cause and condition, knows the perfection of the person”〔T02 0183b12〕 |
| 654 | 〔T02 0183b18〕 | The World-Honored One addresses the bhikṣus (the simile of the ridgepole of a storeyed hall) | 「此五根，一切皆為慧根所攝受」—“These five faculties are all gathered in by the faculty of wisdom”〔T02 0183b20〕; 「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故」—“It is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because it holds them together”〔T02 0183b21〕; 「如是五根，慧為其首，以攝持故」—“Thus among the five faculties wisdom is their head, because it holds them together”〔T02 0183b22〕 |
| 655 | 〔T02 0183b25〕 | The World-Honored One addresses the bhikṣus (matched with five sets · wisdom as the head) | 「此諸功德，一切皆是慧為其首，以攝持故」—“Of all these virtues, wisdom is the head, because it holds them together”〔T02 0183c01〕; 「乃至……」—“Up to…”〔T02 0183c02〕 |
| 656 | 〔T02 0183c04〕 | The World-Honored One addresses the bhikṣus (accomplishing the faculty of wisdom, one can cultivate the faculty of faith) | 「若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就」—“If a noble disciple accomplishes the faculty of wisdom, he can cultivate the faculty of faith, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called the accomplishment of the faculty of faith”〔T02 0183c06〕; 「信根成就，即是慧根」—“the accomplishment of the faculty of faith is the faculty of wisdom”〔T02 0183c08〕; 「是故就此五根，慧根為其首，以攝持故」—“Therefore, as to these five faculties, the faculty of wisdom is their head, because it holds them together”〔T02 0183c10〕 |
| 657 | 〔T02 0183c15〕 | The World-Honored One addresses the bhikṣus (accomplishing the faculty of faith, one trains thus) | 「若聖弟子成就信根者，作如是學」—“If a noble disciple accomplishes the faculty of faith, he trains thus”〔T02 0183c17〕; 「眾生長夜生死，往來流馳，不知本際」—“beings through the long night in birth and death, going back and forth, wandering and rushing on, not knowing its original limit”〔T02 0183c19〕; 「無明大闇聚障礙，誰般涅槃？唯苦滅、苦息、清涼、沒」—“the great mass of the darkness of ignorance is an obstruction—who is it that attains final nirvāṇa? There is only the cessation of suffering, the stilling of suffering, coolness, passing away”〔T02 0183c21〕 |
| 658 | 〔T02 0183c27〕 | The World-Honored One addresses the bhikṣus (the five faculties explained · wisdom as the head) | 「謂聖弟子於如來所起信心，根本堅固，諸天、魔、梵、沙門、婆羅門及諸世間法所不能壞」—“It is the noble disciple’s giving rise to faith in the presence of the Tathāgata, its root firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the dharmas of the world cannot break”〔T02 0183c29〕; 「此諸功德，皆以慧為首。譬如堂閣，棟為其首」—“Of all these virtues, wisdom is the head. It is like a storeyed hall: the ridgepole is its head”〔T02 0184a05〕 |
| 659 | 〔T02 0184a08〕 | The World-Honored One addresses the bhikṣus (arousing the mind of awakening toward the Tathāgata) | 「若聖弟子於如來發菩提心所得淨信心，是名信根」—“If a noble disciple, in arousing the mind of awakening toward the Tathāgata, attains pure faith, this is called the faculty of faith”〔T02 0184a11〕; 「何等為慧根？於如來初發菩提心所起智慧，是名慧根」—“What is the faculty of wisdom? The wisdom that arises in first arousing the mind of awakening toward the Tathāgata; this is called the faculty of wisdom”〔T02 0184a16〕; 「所餘堂閣，譬如上說」—“The rest, the storeyed hall, is as in the simile above”〔T02 0184a17〕 |
| 660 | 〔T02 0184a20〕 | The World-Honored One addresses the bhikṣus + an appended sentence by the compilers | 「於此五根修習多修習，過去、未來、現在一切苦斷」—“When these five faculties are cultivated and cultivated much, all suffering of the past, the future, and the present is cut off”〔T02 0184a22〕; the appended sentence 「如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說」—“As with the cutting off of suffering, so likewise reaching the end of suffering, the ending of suffering, the stilling of suffering, the passing away of suffering, crossing the stream of suffering, being liberated from bondage, destroying all forms, and the ending of all outflows of the past, the future, and the present are also taught likewise”〔T02 0184a26〕 |
| 661 | 〔T02 0184a29〕 | The World-Honored One addresses the bhikṣus (two powers · words of reflection at the inner level) | 「有二種力。何等為二？謂數力及修力」—“There are two powers. Which two? Namely, the power of reckoning and the power of cultivation”〔T02 0184b01〕; 「身惡行，現法、後世受於惡報」—“Bad conduct of body receives a bad result both in this life and in the life to come”〔T02 0184b03〕; 「何等為修力？若比丘學於數力，聖弟子數力成就已，隨得修力，得修力已，修力滿足」—“What is the power of cultivation? If a bhikṣu trains in the power of reckoning, when the noble disciple has accomplished the power of reckoning, he then attains the power of cultivation; having attained the power of cultivation, the power of cultivation is full”〔T02 0184b09〕 |
| 662 | 〔T02 0184b13〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference) | 「聖弟子學數力成就已，貪、恚、癡若節若盡」—“When the noble disciple has accomplished the training in the power of reckoning, greed, hatred, and delusion are curbed or ended”〔T02 0184b15〕; 「如是聖弟子依於數力，盡立數力，隨得修力」—“Thus the noble disciple, relying on the power of reckoning, fully establishing the power of reckoning, then attains the power of cultivation”〔T02 0184b16〕 |
| 663 | 〔T02 0184b19〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference) + an appended sentence by the compilers | 「何等為修力？謂修四念處」—“What is the power of cultivation? Namely, cultivating the four foundations of mindfulness”〔T02 0184b21〕; the appended sentence 「如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說」—“As with the four foundations of mindfulness, so likewise cultivating the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the four paths, the four Dharma sentences, and calm and insight are also taught likewise”〔T02 0184b23〕 |
| 664 | 〔T02 0184b26〕 | The World-Honored One addresses the bhikṣus (three sets of three powers) | 「有三種力。何等為三？謂信力、精進力、慧力」—“There are three kinds of power. Which three? Namely, the power of faith, the power of energy, and the power of wisdom”〔T02 0184b27〕; 「復次三力。何等為三？謂信力、念力、慧力」—“Again there are three powers. Which three? Namely, the power of faith, the power of mindfulness, and the power of wisdom”〔T02 0184b28〕; 「復次三力。何等為三？謂信力、定力、慧力」—“Again there are three powers. Which three? Namely, the power of faith, the power of concentration, and the power of wisdom”〔T02 0184b29〕 |
| 665 | 〔T02 0184c03〕 | The World-Honored One addresses the bhikṣus (words of training at the inner level) + an appended sentence by the compilers | 「有三力，謂信力、精進力、慧力」—“There are three powers, namely, the power of faith, the power of energy, and the power of wisdom”〔T02 0184c04〕; the words of training 「我當成就信力、精進力、慧力」—“I shall accomplish the power of faith, the power of energy, and the power of wisdom”〔T02 0184c05〕; the appended sentence 「如精進力，念力、定力，亦如是說」—“As with the power of energy, the power of mindfulness and the power of concentration are also taught likewise”〔T02 0184c08〕 |
| 666 | 〔T02 0184c09〕 | The World-Honored One addresses the bhikṣus + an appended sentence by the compilers | 「有三力——信力、念力、慧力」—“There are three powers—the power of faith, the power of mindfulness, and the power of wisdom”〔T02 0184c10〕; 「何等為精進力？謂修四正斷」—“What is the power of energy? Namely, cultivating the four right exertions”〔T02 0184c13〕; the appended sentence 「餘二力如上說」—“The other two powers are as said above”〔T02 0184c17〕 |
| 667 | 〔T02 0184c18〕 | The World-Honored One addresses the bhikṣus (three sets of four powers) + abbreviated · difference | 「復次四力——覺力、精進力、無罪力、攝力」—“Again there are four powers—the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in”〔T02 0184c21〕; 「此諸經如上三力說。差別者」—“These discourses are as said above for the three powers. The difference is”〔T02 0184c22〕; 「何等為覺力？於善、不善法如實知」—“What is the power of discernment? To know wholesome and unwholesome dharmas as they really are”〔T02 0184c23〕; 「何等為攝力？謂四攝事，惠施、愛語、行利、同利」—“What is the power of gathering in? Namely, the four means of gathering in: giving, kind speech, beneficial conduct, and sharing the benefit”〔T02 0184c28〕 |
| 668 | 〔T02 0185a02〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · the supreme form of each of the four means of gathering in) | 「若最勝施者，謂法施」—“The supreme giving is the giving of the Dharma”〔T02 0185a04〕; 「同利最勝者，謂阿羅漢以阿羅漢」—“The supreme sharing of the benefit is, an arhat with arhatship”〔T02 0185a07〕 |
| 669 | 〔T02 0185a12〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference) + verse | 「若所有法，是眾之所取，一切皆是四攝事」—“Whatever dharmas the multitude takes up are all the four means of gathering in”〔T02 0185a14〕; 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0185a20〕 |
| 670 | 〔T02 0185b01〕 | The World-Honored One addresses the bhikṣus (names listed · abbreviated · the five fears) | 「若比丘成就此四力者，得離五恐怖」—“If a bhikṣu accomplishes these four powers, he is freed from five fears”〔T02 0185b03〕; 「謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖」—“Namely, the fear for livelihood, the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations”〔T02 0185b05〕 |
| 671 | 〔T02 0185b08〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · not fearing) | 「我不畏不活，我何緣畏不活」—“I do not fear for livelihood; why should I fear for livelihood”〔T02 0185b10〕; 「有此四力成就故，不應畏如不活畏」—“because these four powers are accomplished, I should not fear, as one fears for livelihood”〔T02 0185b15〕 |
| 672 | 〔T02 0185b18〕 | The World-Honored One addresses the bhikṣus (the four powers explained) | 「何等為覺力？謂慧、大慧、深慧、難勝慧，是名覺力」—“What is the power of discernment? Namely, wisdom, great wisdom, deep wisdom, wisdom hard to overcome; this is called the power of discernment”〔T02 0185b20〕; 「無罪力、攝力如上修多羅說」—“The power of blamelessness and the power of gathering in are as said in the sūtra above”〔T02 0185b26〕 |
| 673 | 〔T02 0185b29〕 | The World-Honored One addresses the bhikṣus (the five powers set out in general) | 「有五力。何等為五？信力、精進力、念力、定力、慧力」—“There are five powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom”〔T02 0185c01〕; the closing words read 「佛說是經已」—“When the Buddha had spoken this discourse”〔T02 0185c03〕 |
| 674 | 〔T02 0185c04〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · words of training at the inner level) | 「我當勤加精進，成就信力、精進力、念力、定力、慧力」—“I shall diligently apply energy and accomplish the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom”〔T02 0185c06〕 |
| 675 | 〔T02 0185c09〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · the five powers matched with five sets) | 「彼信力，當知是四不壞淨」—“That power of faith, you should know, is the four unbreakable purities”〔T02 0185c11〕 |
| 676 | 〔T02 0185c15〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · words of training at the inner level) | 「我成就信力、精進力、念力、定力、慧力」—“I have accomplished the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom”〔T02 0185c17〕 |
| 677 | 〔T02 0185c20〕 | The World-Honored One addresses the bhikṣus (the five powers of one in training) | 「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」—“There are five powers of one in training. Which five? Namely, the power of faith that is a power of one in training, the power of energy that is a power of one in training, the power of shame that is a power of one in training, the power of fear of blame that is a power of one in training, and the power of wisdom that is a power of one in training”〔T02 0185c21〕 |
| 678 | 〔T02 0185c25〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · words of training at the inner level) | 「我當成就信力是學力」—“I shall accomplish the power of faith that is a power of one in training”〔T02 0185c27〕 |
| 679 | 〔T02 0186a02〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · the five powers of one in training explained) | 「何等為慚力是學力？謂羞恥」—“What power of shame is a power of one in training? Namely, being ashamed”〔T02 0186a07〕; 「何等為愧力是學力？謂諸可愧事而愧」—“What power of fear of blame is a power of one in training? Namely, fearing blame for whatever is to be feared for blame”〔T02 0186a10〕; 「謂聖弟子住於智慧，成就世間生滅智慧」—“Namely, the noble disciple abiding in wisdom, accomplishing the wisdom of the arising and passing away of the world”〔T02 0186a14〕 |
| 680 | 〔T02 0186a18〕 | The World-Honored One addresses the bhikṣus (abbreviated, reading 「如上所說」—“as said above” · difference) | 「爾時，世尊告諸比丘，如上所說。差別者」—“At that time the World-Honored One said to the bhikṣus, as said above. The difference is”〔T02 0186a19〕; 「我當成就信力是學力，精進力、慚力、愧力、慧力是學力」—“I shall accomplish the power of faith that is a power of one in training, and the powers of energy, shame, fear of blame, and wisdom that are powers of one in training”〔T02 0186a20〕 |
| 681 | 〔T02 0186a23〕 | The World-Honored One addresses the bhikṣus (five white dharmas · reproach and congratulation) | 「若比丘於善法若變、若退、若不久住者，他人當以五種白法來呵責汝」—“If a bhikṣu, with regard to wholesome dharmas, either changes, or falls back, or does not long abide, others will reproach you with five white dharmas”〔T02 0186a24〕; 「若比丘於正法不變、不退、久住者，他人當以五種白法來慶慰汝」—“If a bhikṣu, with regard to the right Dharma, does not change, does not fall back, and long abides, others will congratulate you with five white dharmas”〔T02 0186a29〕 |
| 682 | 〔T02 0186b07〕 | The World-Honored One addresses the bhikṣus (giving back the precepts · falling away from the precepts) | 「若比丘還戒者、退戒者，他人當以五種白法來呵責汝」—“If a bhikṣu is one who gives back the precepts, one who falls away from the precepts, others will reproach you with five white dharmas”〔T02 0186b08〕; 「若比丘盡其壽命，純一滿淨，梵行清白者」—“If a bhikṣu, to the end of his life, is purely one, full, and pure, his pure conduct clean and white”〔T02 0186b13〕 |
| 683 | 〔T02 0186b16〕 | The World-Honored One addresses the bhikṣus (there is only faith in wholesome dharmas) | 「唯有信善法」—“there is only faith in wholesome dharmas”〔T02 0186b18〕; 「若信退滅者，不信永住，諸不善法則生」—“if faith falls back and ceases, and lack of faith abides forever, unwholesome dharmas arise”〔T02 0186b18〕 |
| 684 | 〔T02 0186b26〕 | The World-Honored One addresses the bhikṣus → the Buddha asks → the bhikṣus say to the Buddha → the Buddha says to them (the ten powers of the Tathāgata) | 「是名阿羅訶三藐三佛陀」—“this is called the Worthy One, the Perfectly Awakened One”〔T02 0186b28〕; 「是名阿羅漢慧解脫」—“this is called an arhat liberated by wisdom”〔T02 0186c01〕; 「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”〔T02 0186c04〕; 「如此十力，唯如來成就，是名如來與聲聞種種差別」—“These ten powers only the Tathāgata accomplishes; this is called the various differences between the Tathāgata and the śrāvakas”〔T02 0187b04〕 |
| 685 | 〔T02 0187b07〕 | The World-Honored One addresses the bhikṣus (the simile of the infant and the nurse) → the Buddha asks → the bhikṣus say to the Buddha → the Buddha applies it to the Dharma + abbreviated | 「譬如嬰兒，父母生已，付其乳母」—“It is like an infant whom its father and mother, after giving birth, hand over to a nurse”〔T02 0187b08〕; 「不也，世尊」—“No, World-Honored One”〔T02 0187b17〕; 「若諸聲聞始學，智慧未足，如來以法隨時教授而消息之」—“When the śrāvakas have just begun to train and their wisdom is not yet sufficient, the Tathāgata instructs and tends them by the Dharma at the proper times”〔T02 0187b21〕 |
| 686 | 〔T02 0187b27〕 | The World-Honored One addresses the bhikṣus (the six powers of the Tathāgata · abbreviated in many places) | 「如來有六種力」—“The Tathāgata has six kinds of power”〔T02 0187b28〕; 「謂處非處如實知，如來初力」—“Namely, he knows the possible and the impossible as it really is; this is the first power of the Tathāgata”〔T02 0187c02〕 |
| 687 | 〔T02 0187c13〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · declaring) | 「若有來問我如來處非處力，如如來處非處智力所知見覺，成等正覺，為彼記說」—“If someone comes and asks me about the Tathāgata’s power of the possible and the impossible, then, according to what is known, seen, and awakened to by the Tathāgata’s power of knowledge of the possible and the impossible, having accomplished perfect awakening, I declare it to him”〔T02 0187c15〕 |
| 688 | 〔T02 0187c27〕 | The World-Honored One addresses the bhikṣus (seven powers) + verse | 「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力」—“There are seven powers. Which seven? The power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom”〔T02 0187c28〕; 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0188a01〕 |
| 689 | 〔T02 0188a06〕 | The World-Honored One addresses the bhikṣus (names listed · abbreviated · difference · words of training at the inner level) | 「如上說。差別者」—“As said above. The difference is”〔T02 0188a07〕; 「是故，比丘！當如是學」—“Therefore, bhikṣus! You should train thus”〔T02 0188a08〕 |
| 690 | 〔T02 0188a12〕 | The World-Honored One addresses the bhikṣus (names listed · abbreviated · the difference is the verse) | 「如上說。差別者，爾時，世尊即說偈言」—“As said above. The difference is that at that time the World-Honored One spoke in verse”〔T02 0188a13〕 |
| 691 | 〔T02 0188a19〕 | The World-Honored One addresses the bhikṣus (the seven powers explained · abbreviated in many places) | 「何等為信力？於如來所起信心，深入堅固」—“What is the power of faith? To give rise to faith in the presence of the Tathāgata, deep-entering and firm”〔T02 0188a22〕; 「何等為慚力？謂恥惡不善法」—“What is the power of shame? Namely, being ashamed of evil, unwholesome dharmas”〔T02 0188a25〕 |
| 692 | 〔T02 0188b02〕 | The World-Honored One addresses the bhikṣus (the eight worldly powers) | 「謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」—“Namely, the power of a sovereign king, the power of a minister who decides cases, the power of a woman who bears a grudge, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon”〔T02 0188b04〕 |
| 693 | 〔T02 0188b08〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · the eight powers explained) | 「謂自在王力者，王者現自在威力」—“The power of a sovereign king is that the king shows the might of his sovereignty”〔T02 0188b10〕; 「審諦𭶑慧力者，智慧之人常現審諦」—“The power of the wise who examine closely is that the wise always show close examination”〔T02 0188b14〕 |
| 694 | 〔T02 0188b18〕 | The venerable Śāriputra asks → the Buddha says to Śāriputra | 「世尊！漏盡比丘有幾力」—“World-Honored One! How many powers has a bhikṣu whose outflows are ended”〔T02 0188b20〕; 「謂漏盡比丘心順趣於離、流注於離、浚輸於離」—“Namely, the mind of a bhikṣu whose outflows are ended tends toward seclusion, flows into seclusion, inclines toward seclusion”〔T02 0188b22〕; 「若見五欲，猶見火坑」—“If he sees the five sense pleasures, it is as though he sees a pit of fire”〔T02 0188b24〕; closing with 「尊者舍利弗聞佛所說，歡喜奉行」—“the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly”〔T02 0188b28〕 |
| 695 | 〔T02 0188b29〕 | Carried from the discourse (one sentence in all) | 「如尊者舍利弗問經。如是異比丘問佛」—“As in the discourse of the venerable Śāriputra’s question. Likewise, a certain bhikṣu asked the Buddha”〔T02 0188b29〕 |
| 696 | 〔T02 0188c02〕 | Carried from the discourse (one sentence in all) | 「問諸比丘經亦如上說」—“The discourse of the question to the bhikṣus is also as said above”〔T02 0188c02〕 |
| 697 | 〔T02 0188c03〕 | The World-Honored One addresses the bhikṣus (nine powers) | 「謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力」—“Namely, the power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, the power of wisdom, the power of reckoning, and the power of cultivation”〔T02 0188c05〕 |
| 698 | 〔T02 0188c08〕 | The World-Honored One addresses the bhikṣus (the nine powers explained · abbreviated in many places) | 「何等為數力？謂聖弟子若於閑房、樹下作如是學」—“What is the power of reckoning? Namely, if the noble disciple, in a quiet dwelling or beneath a tree, trains thus”〔T02 0188c16〕; 「何等為修力？謂修四念處」—“What is the power of cultivation? Namely, cultivating the four foundations of mindfulness”〔T02 0188c18〕 |
| 699 | 〔T02 0188c21〕 | The World-Honored One addresses the bhikṣus (the ten worldly powers) | 「自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力」—“the power of a sovereign king, the power of a minister who decides cases, the power of craftsmen with their devices, the power of robbers with their swords, the power of a woman who bears resentment”〔T02 0188c23〕 |
| 700 | 〔T02 0188c28〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · five of the ten powers explained) | 「機關工巧力，造機關者現其工巧力」—“The power of craftsmen with their devices is that those who make devices show the power of their craft”〔T02 0189a02〕; 「刀劍盜賊力，盜賊必現刀劍力」—“The power of robbers with their swords is that robbers are sure to show the power of swords”〔T02 0189a03〕 |
| 701 | 〔T02 0189a07〕 | The World-Honored One addresses the bhikṣus (the ten kinds of Tathāgata power · abbreviated) | 「有十種如來力」—“There are ten kinds of Tathāgata power”〔T02 0189a08〕; 「謂如來處非處如實知，是名初力」—“Namely, the Tathāgata knows the possible and the impossible as it really is; this is called the first power”〔T02 0189a11〕; 「乃至漏盡，如上說」—“Up to the ending of the outflows, as said above”〔T02 0189a11〕 |
| 702 | 〔T02 0189a14〕 | The World-Honored One addresses the bhikṣus (abbreviated · difference · declaring) | 「若有來問如來處非處智力」—“If someone comes and asks about the Tathāgata’s power of knowledge of the possible and the impossible”〔T02 0189a16〕; 「廣說如上」—“taught at length as above”〔T02 0189a18〕 |
| 703 | 〔T02 0189a20〕 | The World-Honored One addresses the bhikṣus (uprightness · admonition and instruction · the five powers of one in training and the ten powers) | 「若所有法，彼彼意解作證，悉皆如來無畏智所生」—“Whatever dharmas there are, each of their understandings and realizations, all are born from the Tathāgata’s fearless knowledge”〔T02 0189a21〕; 「不諂不偽，質直心生，我則教誡、教授為其說法」—“without flattery or deceit, and an upright mind arises, I admonish and instruct him and teach him the Dharma”〔T02 0189a23〕; 「謂五學力、十種如來力」—“These are the five powers of one in training and the ten powers of the Tathāgata”〔T02 0189a29〕; 「定者正道，非定者邪道」—“the certain is the right path, the uncertain is the wrong path”〔T02 0189b08〕 |
| 704 | 〔T02 0189b10〕 | The World-Honored One addresses the bhikṣus (reflecting wrongly · reflecting rightly) | 「若不正思惟者，未起貪欲蓋則起」—“If one reflects wrongly, the hindrance of sensual desire not yet arisen arises”〔T02 0189b11〕; 「若比丘正思惟者，未起貪欲蓋不起」—“If a bhikṣu reflects rightly, the hindrance of sensual desire not yet arisen does not arise”〔T02 0189b17〕 |
| 705 | 〔T02 0189b24〕 | The World-Honored One addresses the bhikṣus (things that lead to decline · things that do not lead to decline) | 「有五退法」—“There are five things that lead to decline”〔T02 0189b25〕; 「若修習七覺支，多修習令增廣，是則不退法」—“If one cultivates the seven factors of awakening, cultivates them much, and increases them, these are things that do not lead to decline”〔T02 0189b27〕 |
| 706 | 〔T02 0189c02〕 | The World-Honored One addresses the bhikṣus (black darkness · great light) | 「有五法，能為黑闇，能為無目，能為無智，能羸智慧」—“There are five dharmas that can make black darkness, can leave one without eyes, can leave one without wisdom, can make wisdom feeble”〔T02 0189c03〕; 「若有七覺支，能作大明」—“If there are the seven factors of awakening, they can make great light”〔T02 0189c08〕 |
| 707 | 〔T02 0189c14〕 | The World-Honored One addresses the bhikṣus (the five obstructions and five hindrances · the seven factors of awakening) + verse | 「有五障、五蓋，煩惱於心，能羸智慧，障閡之分」—“There are five obstructions, five hindrances, which afflict the mind, can make wisdom feeble, are a part of obstruction”〔T02 0189c15〕; 「爾時，世尊即說偈曰」—“At that time the World-Honored One spoke in verse, saying”〔T02 0189c25〕 |
| 708 | 〔T02 0190a08〕 | The World-Honored One addresses the bhikṣus (one gone forth who sinks back · the simile of the five great trees) | 「返俗還戒而自退沒」—“returns to lay life, gives back the precepts, and sinks down of himself”〔T02 0190a16〕; 「有五種大樹，其種至微，而樹生長巨大」—“There are five great trees whose seeds are extremely small but which grow huge”〔T02 0190a18〕; 「如是五種心樹，種子至微，而漸漸長大」—“Thus there are five kinds of trees of the mind, whose seeds are extremely small but which gradually grow large”〔T02 0190a22〕 |
| 709 | 〔T02 0190b01〕 | No sentence of address · the Buddha’s words (known from the closing words) | 「若比丘專一其心，側聽正法，能斷五法，修習七法，令其轉進滿足」—“If a bhikṣu with single-minded attention listens attentively to the right Dharma, he can cut off five dharmas and cultivate seven dharmas, so that they advance to fullness”〔T02 0190b02〕; closing with 「佛說此經已」—“When the Buddha had spoken this discourse”〔T02 0190b07〕 |
| 710 | 〔T02 0190b09〕 | The World-Honored One addresses the bhikṣus (cutting off five and cultivating seven · the two liberations) | 「淨信者，謂心解脫；智者，謂慧解脫」—“pure faith is liberation of mind; knowledge is liberation by wisdom”〔T02 0190b14〕; 「是名比丘斷愛縛結，慢無間等，究竟苦邊」—“this is called a bhikṣu who has cut off the bonds of craving, has attained the unbroken comprehension of conceit, and reaches the end of suffering”〔T02 0190b19〕 |
| 711 | 〔T02 0190b22〕 | Prince Fearless asks → the Buddha says to Fearless → Fearless says to the Buddha (twice) → the Buddha says to him → Fearless says to Gautama → Fearless says to the Buddha → the Buddha names the discourse → Fearless says to the Buddha | 「無因、無緣，眾生煩惱；無因、無緣，眾生清淨」—“Without cause, without condition, beings are defiled; without cause, without condition, beings are purified”〔T02 0190b26〕; 「有因、有緣，眾生煩惱；有因、有緣，眾生清淨故」—“because with cause, with condition, beings are defiled; with cause, with condition, beings are purified”〔T02 0190c01〕; 「一分之蓋，足煩惱心，況復一切」—“a single part of a hindrance is enough to defile the mind, how much more all of them”〔T02 0190c10〕; 「當名此為覺支經」—“It should be called the Discourse on the Factors of Awakening”〔T02 0190c29〕; 「王子無畏聞佛所說，歡喜隨喜」—“Prince Fearless, having heard what the Buddha said, rejoiced and was glad along with it”〔T02 0191a04〕 |
The grouping of the discourses—Discourse 642 alone teaches the three faculties, together with the verse on the stage of training. The eighteen Discourses 643–660 teach the five faculties: Discourse 643 sets them out in general; Discourses 644 and 645 teach attaining stream-entry and arhatship by observing them as they really are; Discourses 646 and 655 match the five faculties with the four unbreakable purities, the four right exertions, the four foundations of mindfulness, the four dhyānas, and the four noble truths; Discourses 647 and 658 explain the five faculties one by one; the four Discourses 648–651 abbreviate, carrying on from the preceding discourse and changing its difference, teaching in turn the stream-enterer, the arhat, the arising, cessation, and way of the faculty of faith, and the arising, passing away, gratification, danger, and escape of the faculty of faith; Discourses 652 and 653 teach the keenness and dullness of the five faculties and the stations attained; the five Discourses 654–658 all take the ridgepole of a storeyed hall as a simile for wisdom as the head of the five faculties; Discourse 659 teaches the five faculties in arousing the mind of awakening toward the Tathāgata; Discourse 660 teaches that by cultivating the five faculties all suffering of the three times is cut off. The forty-three Discourses 661–703 teach the powers: Discourses 661–663, the two powers (the power of reckoning · the power of cultivation); Discourses 664–666, the three powers; Discourses 667–672, the four powers (the power of discernment · the power of energy · the power of blamelessness · the power of gathering in), among them the four means of gathering in (Discourses 667–669) and the five fears (Discourses 670 and 671); Discourses 673–676, the five powers; Discourses 677–683, the five powers of one in training (faith · energy · shame · fear of blame · wisdom), among them the five white dharmas (Discourses 681 and 682); Discourses 684–686, the difference between the Tathāgata and an arhat liberated by wisdom, the simile of the infant and the nurse, and the six powers of the Tathāgata; Discourse 687, declaring; Discourses 688–691, the seven powers; Discourses 692 and 693, the eight worldly powers; Discourses 694–696, the eight powers of a bhikṣu whose outflows are ended; Discourses 697 and 698, the nine powers; Discourses 699 and 700, the ten worldly powers; Discourses 701 and 702, the ten kinds of Tathāgata power; Discourse 703, the arising of an upright mind, admonition, and instruction. The eight Discourses 704–711 teach the five hindrances and the seven factors of awakening: Discourse 704, wrong reflection and right reflection; Discourse 705, things that lead to decline and things that do not lead to decline; Discourse 706, black darkness and great light; Discourse 707, the five obstructions and five hindrances, with a verse; Discourse 708, the simile of the five great trees; Discourses 709 and 710, cutting off five and cultivating seven; Discourse 711, the questions of Prince Fearless.
Speakers—within the one Discourse 684 the speaker changes four times: the World-Honored One addresses the bhikṣus and, at 「有何種種別異」—“what are the various differences”〔T02 0186c03〕, asks; the bhikṣus say to the Buddha 「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”〔T02 0186c04〕; the Buddha says 「諦聽，善思，當為汝說」—“Listen carefully, reflect on it well; I shall explain it for you”〔T02 0186c05〕 and teaches the ten powers of the Tathāgata, the eighth (past lives), the ninth (the divine eye), and the tenth (the ending of the outflows) each having inner quotation marks. In Discourse 685 the World-Honored One, after the simile of the infant and the nurse, asks 「若嬰兒長大，有所識別，復持草、土諸不淨物著口中不」—“When the infant has grown up and has some discernment, will it still put grass, earth, and other impure things into its mouth”〔T02 0187b15〕; the bhikṣus answer, and the Buddha applies it to the Dharma. In Discourse 694 the venerable Śāriputra asks and the Buddha answers, closing with 「尊者舍利弗聞佛所說，歡喜奉行」—“the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly”〔T02 0188b28〕. Discourses 695 and 696 are the compilers’ sentences carrying on from the discourse and do not open with 「如是我聞」—“Thus have I heard.” In Discourse 709, after the dwelling place, 「爾時，世尊告諸比丘」—“At that time the World-Honored One said to the bhikṣus” is not recorded; the base text opens directly with a quotation mark at 「若比丘專一其心」—“If a bhikṣu with single-minded attention”〔T02 0190b02〕, and the speaker is taken to be the Buddha from the closing words 「佛說此經已」—“When the Buddha had spoken this discourse”〔T02 0190b07〕. In Discourse 711 Prince Fearless and the Buddha question and answer back and forth; the prince addresses him now as 「世尊」—“World-Honored One”〔T02 0190b25〕, now as 「瞿曇」—“Gautama”〔T02 0190c10〕, following the base text; it closes with 「王子無畏聞佛所說，歡喜隨喜，從座起，稽首禮佛足而去」—“Prince Fearless, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, bowed his head at the Buddha’s feet, and departed”〔T02 0191a04〕. The 「身惡行，現法、後世受於惡報」—“Bad conduct of body receives a bad result both in this life and in the life to come”〔T02 0184b03〕 of Discourse 661 is the noble disciple’s words of reflection, and the ‘I shall accomplish …’ of Discourses 665, 674, 676, 678, 680, and 689 are words of training; all stand at the inner level within the Buddha’s words. The appended sentences at the end of Discourses 660, 663, 665, and 666, and the 「此諸經如上三力說」—“These discourses are as said above for the three powers”〔T02 0184c22〕 of Discourse 667, stand outside the Buddha’s words and are the compilers’ words.
Verses—five, all spoken by the World-Honored One: that of Discourse 642, the verse on the stage of training, seven lines of fourteen phrases, five characters to a phrase, beginning 「覺知學地時，隨順直道進」—“At the time of knowing the stage of training, one advances in accord with the straight path”〔T02 0182a18〕; that of Discourse 669, the verse on the four means of gathering in, seven lines of fourteen phrases, five characters to a phrase, beginning 「布施及愛語，或有行利者」—“Giving and kind speech, or those of beneficial conduct”〔T02 0185a21〕; that of Discourse 688, the verse on the seven powers, three lines of six phrases, five characters to a phrase, beginning 「信力精進力，慚力及愧力」—“The power of faith, the power of energy, the power of shame and the power of fear of blame”〔T02 0188a02〕; that of Discourse 690, the verse on the seven powers, after 「差別者」—“The difference is,” three lines of six phrases, five characters to a phrase, beginning 「信力精進力，及說慚愧力」—“The power of faith, the power of energy, and the powers of shame and fear of blame, as they are taught”〔T02 0188a15〕; that of Discourse 707, the verse on the five hindrances and the seven factors of awakening, introduced with 「偈曰」—“in verse, saying,” ten lines of twenty phrases, five characters to a phrase, beginning 「貪欲瞋恚蓋，睡眠掉悔疑」—“The hindrances of sensual desire and ill will, sloth and torpor, restlessness and remorse, doubt”〔T02 0189c26〕. This fascicle has no summary verse.
Abbreviated texts:
| Discourse | Kind | Abbreviated text (verbatim) | Anchor | What it points to |
|---|---|---|---|---|
| 647 | Carried from above | 「外身、內外身、受、心、法法觀念住亦如是說」—“dwelling in mindfulness contemplating the outer body, the inner and outer body, and feelings, mind, and dharmas as dharmas is also taught likewise” | 〔T02 0182c06〕 | This discourse’s teaching on the inner body |
| 647 | Up to | 「乃至第四禪具足住」—“up to the fourth dhyāna, dwells having attained it in full” | 〔T02 0182c09〕 | Not specified in the text |
| 648 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0182c15〕 | The preceding discourse |
| 649 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0182c22〕 | The preceding discourse |
| 650 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0182c29〕 | The preceding discourse |
| 650 | Carried from above | 「如信根，精進根、念根、定根、慧根亦如是說」—“As with the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise” | 〔T02 0183a05〕 | This discourse’s teaching on the faculty of faith |
| 650 | Carried from above | 「如信根，精進、念、定、慧根亦如是說」—“As with the faculty of faith, the faculties of energy, mindfulness, concentration, and wisdom are also taught likewise” | 〔T02 0183a10〕 | This discourse’s teaching on the faculty of faith |
| 651 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0183a13〕 | The preceding discourse |
| 651 | Carried from above | 「如是精進根、念根、定根、慧根亦如是說」—“Thus the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise” | 〔T02 0183a17〕 | This discourse’s teaching on the faculty of faith |
| 652 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0183a25〕 | The preceding discourse |
| 653 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0183b05〕 | The preceding discourse |
| 655 | Up to | 「乃至……」—“Up to…” | 〔T02 0183c02〕 | Not specified in the text |
| 656 | Carried from above | 「如信根，如是精進根、念根、定根、慧根亦如是說」—“As with the faculty of faith, so likewise the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise” | 〔T02 0183c09〕 | This discourse’s teaching on the faculty of faith |
| 657 | Carried from above | 「如信根，如是精進根、念根、定根、慧根亦如是說」—“As with the faculty of faith, so likewise the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise” | 〔T02 0183c22〕 | This discourse’s teaching on the faculty of faith |
| 659 | Abbreviation | 「所餘堂閣，譬如上說」—“The rest, the storeyed hall, is as in the simile above” | 〔T02 0184a17〕 | The preceding discourses’ simile of the storeyed hall |
| 660 | Appended sentence | 「如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說」—“As with the cutting off of suffering, so likewise reaching the end of suffering, the ending of suffering, the stilling of suffering, the passing away of suffering, crossing the stream of suffering, being liberated from bondage, destroying all forms, and the ending of all outflows of the past, the future, and the present are also taught likewise” | 〔T02 0184a26〕 | This discourse |
| 661 | Carried from above | 「如身惡行，口、意惡行亦如是說」—“As with bad conduct of body, bad conduct of speech and of mind are also taught likewise” | 〔T02 0184b08〕 | This discourse’s teaching on bad conduct of body |
| 662 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0184b14〕 | The preceding discourse |
| 663 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0184b20〕 | The preceding discourse |
| 663 | Appended sentence | 「如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說」—“As with the four foundations of mindfulness, so likewise cultivating the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the four paths, the four Dharma sentences, and calm and insight are also taught likewise” | 〔T02 0184b23〕 | This discourse |
| 665 | Appended sentence | 「如精進力，念力、定力，亦如是說」—“As with the power of energy, the power of mindfulness and the power of concentration are also taught likewise” | 〔T02 0184c08〕 | This discourse |
| 666 | Appended sentence | 「餘二力如上說」—“The other two powers are as said above” | 〔T02 0184c17〕 | Not specified in the text |
| 667 | Abbreviation | 「此諸經如上三力說。差別者」—“These discourses are as said above for the three powers. The difference is” | 〔T02 0184c22〕 | The teaching on the three powers above |
| 667 | Abbreviation | 「如前廣說」—“As taught at length before” | 〔T02 0184c26〕 | Not specified in the text |
| 668 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0185a03〕 | The preceding discourse |
| 669 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0185a13〕 | The preceding discourse |
| 670 | Abbreviation | 「如上說」—“As said above” | 〔T02 0185b03〕 | The preceding discourses’ teaching on the four powers |
| 671 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0185b09〕 | The preceding discourse |
| 671 | Carried from above | 「如是惡名畏、眾中畏、死畏、惡趣畏亦如上說」—“Thus the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations are also as said above” | 〔T02 0185b15〕 | This discourse’s teaching on the fear for livelihood |
| 672 | Abbreviation | 「無罪力、攝力如上修多羅說」—“The power of blamelessness and the power of gathering in are as said in the sūtra above” | 〔T02 0185b26〕 | Not specified in the text |
| 674 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0185c05〕 | The preceding discourse |
| 675 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0185c10〕 | The preceding discourse |
| 676 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0185c16〕 | The preceding discourse |
| 678 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0185c26〕 | The preceding discourse |
| 679 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0186a03〕 | The preceding discourse |
| 679 | Abbreviation | 「如前廣說」—“As taught at length before” | 〔T02 0186a07〕 | Not specified in the text |
| 680 | Abbreviation | 「如上所說。差別者」—“As said above. The difference is” | 〔T02 0186a19〕 | The preceding discourse |
| 682 | Abbreviation | 「如上說」—“As said above” | 〔T02 0186b14〕 | The preceding discourse’s teaching on congratulation |
| 683 | Up to | 「乃至欲令惡不善法不生者」—“Up to: wishing evil, unwholesome dharmas not to arise” | 〔T02 0186b19〕 | This discourse’s teaching on faith |
| 684 | Carried from above | 「受、想、行、識亦如是說」—“Feeling, perception, formations, and consciousness are also taught likewise” | 〔T02 0186b29〕 | This discourse’s teaching on form |
| 684 | Carried from above | 「受、想、行、識亦如是說」—“Feeling, perception, formations, and consciousness are also taught likewise” | 〔T02 0186c02〕 | This discourse’s teaching on form |
| 685 | Abbreviation | 「如上廣說」—“As taught at length above” | 〔T02 0187b25〕 | Not specified in the text |
| 686 | Abbreviation | 「如上廣說」—“As taught at length above” | 〔T02 0187c03〕 | Not specified in the text |
| 686 | Abbreviation | 「如上廣說」—“As taught at length above” | 〔T02 0187c05〕 | Not specified in the text |
| 686 | Abbreviation | 「如上廣說」—“As taught at length above” | 〔T02 0187c06〕 | Not specified in the text |
| 686 | Abbreviation | 「如上廣說」—“As taught at length above” | 〔T02 0187c08〕 | Not specified in the text |
| 686 | Abbreviation | 「如上廣說，乃至」—“As taught at length above, up to” | 〔T02 0187c10〕 | Not specified in the text |
| 687 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0187c14〕 | The preceding discourse |
| 689 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0188a07〕 | The preceding discourse |
| 690 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0188a13〕 | The preceding discourse |
| 691 | Abbreviation | 「如上廣說」—“As taught at length above” | 〔T02 0188a24〕 | Not specified in the text |
| 691 | Abbreviation | 「如上說」—“As said above” | 〔T02 0188a25〕 | Not specified in the text |
| 691 | Abbreviation | 「如上說」—“As said above” (two places) | 〔T02 0188a27〕 | Not specified in the text |
| 691 | Abbreviation | 「如上說」—“As said above” | 〔T02 0188a28〕 | Not specified in the text |
| 691 | Abbreviation | 「如上說」—“As said above” | 〔T02 0188a29〕 | Not specified in the text |
| 693 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0188b09〕 | The preceding discourse |
| 695 | Carried from the discourse | 「如尊者舍利弗問經。如是異比丘問佛」—“As in the discourse of the venerable Śāriputra’s question. Likewise, a certain bhikṣu asked the Buddha” | 〔T02 0188b29〕 | The preceding discourse |
| 696 | Carried from the discourse | 「問諸比丘經亦如上說」—“The discourse of the question to the bhikṣus is also as said above” | 〔T02 0188c02〕 | The preceding discourse |
| 698 | Abbreviation | 「如上說」—“As said above” | 〔T02 0188c12〕 | Not specified in the text |
| 698 | Abbreviation | 「如上說」—“As said above” (two places) | 〔T02 0188c13〕 | Not specified in the text |
| 698 | Abbreviation | 「如上說」—“As said above” | 〔T02 0188c14〕 | Not specified in the text |
| 698 | Abbreviation | 「如上說」—“As said above” | 〔T02 0188c15〕 | Not specified in the text |
| 698 | Abbreviation | 「如上廣說」—“As taught at length above” | 〔T02 0188c18〕 | Not specified in the text |
| 698 | Abbreviation | 「如前說」—“As said before” | 〔T02 0188c19〕 | Not specified in the text |
| 700 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0188c29〕 | The preceding discourse |
| 701 | Up to | 「乃至漏盡，如上說」—“Up to the ending of the outflows, as said above” | 〔T02 0189a11〕 | Not specified in the text |
| 702 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0189a15〕 | The preceding discourse |
| 702 | Abbreviation | 「廣說如上」—“Taught at length as above” | 〔T02 0189a18〕 | Not specified in the text |
| 703 | Abbreviation | 「如上十力廣說」—“As taught at length above for the ten powers” | 〔T02 0189b03〕 | Not specified in the text |
| 703 | Up to | 「乃至漏盡智力，亦如是說」—“up to the power of knowledge of the ending of the outflows, which is also taught likewise” | 〔T02 0189b05〕 | This discourse’s teaching on the power of knowledge of the possible and the impossible |
| 703 | Up to | 「乃至漏盡智者」—“up to the knowledge of the ending of the outflows” | 〔T02 0189b07〕 | This discourse’s teaching on the power of knowledge of the possible and the impossible |
| 707 | Abbreviation | 「如上說，乃至捨覺支」—“As said above, up to the awakening factor of equanimity” | 〔T02 0189c22〕 | Not specified in the text |
The uddānas of the Compendium of Topics—the gate of the faculties, the gate of the powers, and the gate of the factors of awakening in the Selection on the Factors of Awakening each set up an uddāna, and the treatise explains in the order of their item names:
「安立、所行境、慧根為最勝，」—“Establishment, the Range of Activity, the Faculty of Wisdom as the Most Excellent,”〔T30n1579 0863a11〕「當知後安住、外異生品等。」—“know, and afterwards Abiding, the Class of Outer Ordinary Persons, and the rest.”〔T30n1579 0863a12〕 「思擇、覺慧等、國等及諸王、」—“Selection, Discernment and the Rest, Countries and the Rest and Kings,”〔T30n1579 0863c10〕「阿羅漢、有學、質直最為後。」—“the Arhat, the One in Training, and Uprightness as the Last.”〔T30n1579 0863c11〕 「立、差別、食、漸次、安樂、住、修居後。」—“Establishment, Difference, Nutriment, Gradual Sequence, Ease, Abiding, and Cultivation as the Last.”〔T30n1579 0864b25〕
The order of the treatise’s gates does not correspond one to one with the sequence of the discourses; for their correspondence, see the third topic and ① of the tenth topic. The last sentence of the gate of the factors of awakening is 「如三摩呬多地應知其相」—“its characteristics should be known as in the Stage of Meditative Attainment”〔T30n1579 0865b16〕; what begins next, at 「復次，嗢拕南曰」—“Further, the uddāna says”〔T30n1579 0865b18〕, is the gate of the path factors, which does not enter the mirror of this fascicle. Before the gate of the faculties, from 「復次，嗢拕南曰」—“Further, the uddāna says”〔T30n1579 0862a06〕, stand the gates of the right exertions and the bases of supernormal power, to which no discourse of this fascicle corresponds (see the fourth topic).
II. Collation with the Alternate Translations
For the seventy 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.
The fifteen 「cf.」 entries among the Taishō notes all point to discourses of other collections or to earlier discourses of this fascicle, not to the Alternate Translation; they are copied here (neither translated nor explained):
| Discourse | Taishō note (verbatim) | Anchor |
|---|---|---|
| 654 | 「(654-658) cf. S. 48. 52. Mallika.」 | 0183b18 |
| 655 | 「cf. (654).」 | 0183b25 |
| 657 | 「cf. (654).」 | 0183c15 |
| 658 | 「cf. (654).」 | 0183c27 |
| 673 | 「cf. S. 50. 1. Bala.」 | 0185b29 |
| 684 | 「cf. M. 12. Mahāsīhanāda.」 | 0186b26 |
| 688 | 「cf. A. VII. 3-5. Bala.」 | 0187c27 |
| 689 | 「cf. A. VII. 3-5. Bala.」 | 0188a06 |
| 690 | 「cf. A. VII. 3-5. Bala.」 | 0188a12 |
| 694 | 「cf. A. VIII. 28. Bala.」 | 0188b18 |
| 695 | 「cf. A. VIII. 28. Bala.」 | 0188b29 |
| 696 | 「cf. A. VIII. 28. Bala.」 | 0188c02 |
| 705 | 「cf. S. 46. 33-34. Kilesa 1-2, 46. 37. Aparihāni.」 | 0189b24 |
| 709 | 「cf. S. 46. 23. Ṭhānā.」 | 0190b01 |
| 711 | 「cf. S. 46. 56. Abhaya.」 | 0190b22 |
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 gate of the faculties, the gate of the powers, and the gate of the factors of awakening 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 in the headings, 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. Those marked for reference share words only in a general way, or the correspondence of the treatise passage to the sūtra lies only in nearness of sense; they are noted for the reader.
Establishment · the five faculties among the twenty-two faculties (Discourses 643–647 · 650–653 for reference)
- Sūtra: 「有五根。何謂為五？謂信根、精進根、念根、定根、慧根」—“There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom”〔T02 0182a27〕; 「信根者，當知是四不壞淨」—“The faculty of faith, you should know, is the four unbreakable purities”〔T02 0182b18〕
- Treatise: 「略由六處增上義故，當知建立二十二根」—“know that the twenty-two faculties are established, in brief, by way of predominance in six respects”〔T30n1579 0863a13〕; 「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」—“faith first and wisdom last: these five faculties have the sense of predominance in leading toward worldly dispassion”〔T30n1579 0863a25〕
The shared words are 「五根」—“five faculties,” 「信」—“faith,” and 「慧」—“wisdom”; the sūtra matches the five faculties with the four unbreakable purities, the four right exertions, the four foundations of mindfulness, the four dhyānas, and the four noble truths, and the treatise does not give this matching.
Establishment · the three faculties without outflows (Discourse 642)
- Sūtra: 「有三根——未知當知根、知根、無知根」—“There are three faculties—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known”〔T02 0182a15〕
- Treatise: 「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」—“the three faculties without outflows—coming to know what is not yet known, having known, and fully knowing—have the sense of predominance in leading toward the utmost culmination of supramundane dispassion”〔T30n1579 0863a26〕
The shared words are 「未知當知」—“coming to know what is not yet known” and 「根」—“faculty”; the sūtra has 「知根」—“the faculty of knowing,” the treatise 「已知」—“having known”; the sūtra 「無知根」—“the faculty of having fully known,” the treatise 「具知」—“fully knowing”: the words differ, recorded together and not judged the same. The sūtra’s verse 「最後得無知」—“at the last one attains having fully known”〔T02 0182a21〕 has no counterpart verse in the treatise.
The Range of Activity (Discourse 710 for reference)
- Sūtra: 「淨信者，謂心解脫；智者，謂慧解脫」—“pure faith is liberation of mind; knowledge is liberation by wisdom”〔T02 0190b14〕
- Treatise: 「修瑜伽師於內六根如理攀緣，精勤加行修四念住」—“the yogi, attending as is fitting to the six inner faculties, diligently applies himself and cultivates the four foundations of mindfulness”〔T30n1579 0863b07〕; 「又即勤修四念住故，初達諦理得七覺支」—“further, by diligently cultivating the four foundations of mindfulness, one first penetrates the principle of the truths and attains the seven factors of awakening”〔T30n1579 0863b10〕; 「又由修習覺支因緣，起於明脫」—“further, by reason of cultivating the factors of awakening, knowledge and liberation arise”〔T30n1579 0863b12〕
The shared words are 「覺支」—“factors of awakening” and 「脫」—“liberation”; the sūtra has 「心解脫」—“liberation of mind” and 「慧解脫」—“liberation by wisdom,” the treatise 「明脫」—“knowledge and liberation”: the words differ.
The Faculty of Wisdom as the Most Excellent · know, and afterwards Abiding (Discourses 655 · 656)
- Sūtra: 「此諸功德，一切皆是慧為其首，以攝持故」—“Of all these virtues, wisdom is the head, because it holds them together”〔T02 0183c01〕; 「是故就此五根，慧根為其首，以攝持故」—“Therefore, as to these five faculties, the faculty of wisdom is their head, because it holds them together”〔T02 0183c10〕
- Treatise: 「由思擇力，如理作意思惟諸法，乃於涅槃得正信解」—“by the power of selection, with right attention one reflects on dharmas and so attains right faith and conviction in nirvāṇa”〔T30n1579 0863b26〕; 「是故此慧，若初若後多有所作，故說慧根最為殊勝」—“therefore this wisdom, whether at the beginning or at the end, has much to do; hence the faculty of wisdom is said to be the most excellent”〔T30n1579 0863c02〕
The shared words are 「慧根」—“the faculty of wisdom”; the sūtra has 「為其首」—“is their head,” the treatise 「最為殊勝」—“the most excellent”: the words differ. The sūtra’s simile 「譬如堂閣眾材，棟為其首」—“It is like the many timbers of a storeyed hall: the ridgepole is their head”〔T02 0183b21〕 is not in the treatise.
The Class of Outer Ordinary Persons (Discourses 644 · 645 · 652 · 653 for reference · 659 for reference)
- Sūtra: 「若於此五根一切無者，我說彼為外道凡夫之數」—“if one has none at all of these five faculties, I say that he is counted among the ordinary persons of other paths”〔T02 0183b01〕; 「若聖弟子於如來發菩提心所得淨信心，是名信根」—“If a noble disciple, in arousing the mind of awakening toward the Tathāgata, attains pure faith, this is called the faculty of faith”〔T02 0184a11〕
- Treatise: 「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」—“if one has not, even in this world, the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas, know that this one abides in the class of outer ordinary persons”〔T30n1579 0863c04〕; 「即於此法唯有世間，無出世者，當知此住內異生品，非外異生」—“if in this Dharma one has only the worldly and not the supramundane, know that this one abides in the class of inner ordinary persons, not of outer ordinary persons”〔T30n1579 0863c06〕; 「若於此法有出世者，當知一切別住餘品，非彼品類」—“if in this Dharma one has the supramundane, know that all such abide separately in other classes, not of that kind”〔T30n1579 0863c07〕
The shared words are 「外」—“outer,” 「信」—“faith,” and 「菩提」—“awakening”; the sūtra has 「外道凡夫」—“ordinary persons of other paths,” the treatise 「外異生」—“outer ordinary persons”; the sūtra 「於如來發菩提心」—“arousing the mind of awakening toward the Tathāgata,” the treatise 「依諸佛無上菩提」—“in reliance on the unsurpassed awakening of the Buddhas”: the words differ. The stations of stream-enterer, arhat, and the rest in Discourses 644, 645, 652, and 653 the treatise sums up as 「出世者」—“the supramundane,” without listing them station by station.
Selection · cultivation (Discourses 661 · 663)
- Sūtra: 「有二種力。何等為二？謂數力及修力」—“There are two powers. Which two? Namely, the power of reckoning and the power of cultivation”〔T02 0184b01〕; 「身惡行，現法、後世受於惡報」—“Bad conduct of body receives a bad result both in this life and in the life to come”〔T02 0184b03〕; 「何等為修力？謂修四念處」—“What is the power of cultivation? Namely, cultivating the four foundations of mindfulness”〔T02 0184b21〕
- Treatise: 「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」—“in brief, having deeply seen the faults in all bad conduct in this life and in lives to come, one can rightly select, stills bad conduct, and cultivates good conduct: this is called the power of selection”〔T30n1579 0863c12〕; 「又此能與修習力攝修諸念住為所依止」—“further, this can serve as the support for the cultivation of the foundations of mindfulness included in the power of cultivation”〔T30n1579 0863c15〕; 「當知此修名修習力」—“know that this cultivation is called the power of cultivation”〔T30n1579 0863c17〕
The shared words are 「現法」—“this life,” 「惡行」—“bad conduct,” 「善行」—“good conduct,” and 「修」—“cultivate”; the sūtra has 「數力」—“the power of reckoning,” the treatise 「思擇力」—“the power of selection”; the sūtra 「修力」—“the power of cultivation,” the treatise 「修習力」—“the power of cultivation”; the sūtra 「後世」—“the life to come,” the treatise 「後法」—“lives to come”; the sūtra 「四念處」—“the four foundations of mindfulness,” the treatise 「念住」—“foundations of mindfulness”: the words differ, recorded together and not judged the same.
Selection · shame in three places (Discourses 677–683)
- Sūtra: 「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」—“There are five powers of one in training. Which five? Namely, the power of faith that is a power of one in training, the power of energy that is a power of one in training, the power of shame that is a power of one in training, the power of fear of blame that is a power of one in training, and the power of wisdom that is a power of one in training”〔T02 0185c21〕; 「何等為慚力是學力？謂羞恥」—“What power of shame is a power of one in training? Namely, being ashamed”〔T02 0186a07〕; 「若比丘於善法若變、若退、若不久住者，他人當以五種白法來呵責汝」—“If a bhikṣu, with regard to wholesome dharmas, either changes, or falls back, or does not long abide, others will reproach you with five white dharmas”〔T02 0186a24〕
- Treatise: 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕; 「一者、他處羞恥」—“first, shame with regard to others”〔T30n1579 0863c19〕; 「當為世間有他心智諸佛世尊、若聖弟子、若諸天眾信佛教者，共所呵毀」—“I shall be reviled together by the Buddhas, the World-Honored Ones in the world who have knowledge of others’ minds, by the noble disciples, and by the hosts of gods who have faith in the Buddha’s teaching”〔T30n1579 0863c20〕; 「二者、自處羞恥」—“second, shame with regard to oneself”〔T30n1579 0863c22〕; 「三者、法處羞恥」—“third, shame with regard to the Dharma”〔T30n1579 0863c24〕
The shared words are 「羞恥」—“being ashamed” and 「呵」—“reproach”; the sūtra has 「慚力」—“the power of shame” and 「愧力」—“the power of fear of blame,” the treatise 「三處羞恥」—“shame in three places”; the sūtra 「呵責」—“reproach,” the treatise 「呵毀」—“revile”: the words differ. The sūtra’s five white dharmas, giving back the precepts, and falling away from the precepts are not named in the treatise.
Discernment and the Rest · the four kinds of power (Discourses 667 · 670 · 672)
- Sūtra: 「復次四力——覺力、精進力、無罪力、攝力」—“Again there are four powers—the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in”〔T02 0184c21〕; 「何等為攝力？謂四攝事，惠施、愛語、行利、同利」—“What is the power of gathering in? Namely, the four means of gathering in: giving, kind speech, beneficial conduct, and sharing the benefit”〔T02 0184c28〕; 「何等為覺力？謂慧、大慧、深慧、難勝慧，是名覺力」—“What is the power of discernment? Namely, wisdom, great wisdom, deep wisdom, wisdom hard to overcome; this is called the power of discernment”〔T02 0185b20〕
- Treatise: 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」—“know that four kinds of power are established: first, the power of discerning wisdom; second, the power of energy; third, the power of blamelessness; fourth, the power of gathering in”〔T30n1579 0863c29〕; 「依第二自義，立無罪力」—“on the basis of the second, one’s own benefit, the power of blamelessness is set up”〔T30n1579 0864a05〕; 「當知攝事，如菩薩地已辯其相」—“know that the means of gathering in have had their characteristics explained in the Stage of the Bodhisattva”〔T30n1579 0864a07〕
The shared words are 「四」—“four,” 「精進力」—“the power of energy,” 「無罪力」—“the power of blamelessness,” and 「攝事」—“means of gathering in”; the sūtra has 「覺力」—“the power of discernment,” the treatise 「覺慧力」—“the power of discerning wisdom”; the sūtra 「攝力」—“the power of gathering in,” the treatise 「攝受力」—“the power of gathering in”: the words differ. The five fears of Discourse 670, and the supreme forms of the four means of gathering in and the verse on the four means of gathering in of Discourses 668 and 669, are not in the treatise’s text.
Countries and the Rest and Kings · the ten kinds of power (Discourses 692 · 699)
- Sūtra: 「謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」—“Namely, the power of a sovereign king, the power of a minister who decides cases, the power of a woman who bears a grudge, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon”〔T02 0188b04〕; 「自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力」—“the power of a sovereign king, the power of a minister who decides cases, the power of craftsmen with their devices, the power of robbers with their swords, the power of a woman who bears resentment”〔T02 0188c23〕
- Treatise: 「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」—“Further, on the basis of countries and kings, men and women, husbands and wives, the foolish and the wise, those who dwell in the household and the assembly of those gone forth, know that ten kinds of power are established”〔T30n1579 0864a08〕; 「謂諸國王有自在力。如是等力，廣說如經」—“namely, kings have the power of sovereignty; such powers as these are as taught at length in the sūtra”〔T30n1579 0864a10〕
The shared words are 「王」—“king,” 「自在」—“sovereign,” 「女」—“woman,” 「愚」—“fool,” and 「出家」—“gone forth”; Discourse 692 lists eight powers and Discourse 699 ten, while the treatise speaks in sum of 「十種力」—“ten kinds of power” and gives only the one item of kings, the rest being 「廣說如經」—“as taught at length in the sūtra.”
The Arhat · the eight powers (Discourse 694)
- Sūtra: 「世尊！漏盡比丘有幾力」—“World-Honored One! How many powers has a bhikṣu whose outflows are ended”〔T02 0188b20〕; 「謂漏盡比丘心順趣於離、流注於離、浚輸於離」—“Namely, the mind of a bhikṣu whose outflows are ended tends toward seclusion, flows into seclusion, inclines toward seclusion”〔T02 0188b22〕; 「若見五欲，猶見火坑」—“If he sees the five sense pleasures, it is as though he sees a pit of fire”〔T02 0188b24〕
- Treatise: 「復次，諸阿羅漢成就八力」—“Further, the arhats accomplish eight powers”〔T30n1579 0864a12〕; 「謂心趣向遠離、出離、般涅槃故，厭背後有」—“namely, because the mind tends toward seclusion, deliverance, and final nirvāṇa, they turn in disgust from later existence”〔T30n1579 0864a13〕; 「又見諸欲猶如一分熱炭火故，厭背諸欲」—“further, because they see sensual pleasures as like a portion of burning charcoal, they turn in disgust from sensual pleasures”〔T30n1579 0864a15〕; 「謂念住、正斷、神足、根力、覺支、道支」—“namely, the foundations of mindfulness, the right exertions, the bases of supernormal power, the faculties and powers, the factors of awakening, and the path factors”〔T30n1579 0864a18〕
The shared words are 「八力」—“eight powers,” 「離」—“seclusion,” 「出」—“out,” 「涅槃」—“nirvāṇa,” and 「欲」—“sense pleasures”; the sūtra has 「漏盡比丘」—“a bhikṣu whose outflows are ended,” the treatise 「阿羅漢」—“arhats”; the sūtra 「順趣」—“tends toward,” the treatise 「趣向」—“tends toward”; the sūtra 「火坑」—“a pit of fire,” the treatise 「熱炭火」—“burning charcoal”; the sūtra 「四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分」—“the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path,” the treatise 「念住、正斷、神足、根力、覺支、道支」—“the foundations of mindfulness, the right exertions, the bases of supernormal power, the faculties and powers, the factors of awakening, and the path factors”: the words differ.
The One in Training · the five powers · the ten powers of the Tathāgata (Discourses 684 · 685 · 703)
- Sūtra: 「復次，五學力、如來十力」—“Further, the five powers of one in training and the ten powers of the Tathāgata”〔T02 0186c14〕; 「如此十力，唯如來成就，是名如來與聲聞種種差別」—“These ten powers only the Tathāgata accomplishes; this is called the various differences between the Tathāgata and the śrāvakas”〔T02 0187b04〕; 「是故，聲聞五種學力，如來成就十種智力」—“Therefore the śrāvakas have the five kinds of powers of one in training; the Tathāgata accomplishes the ten kinds of powers of knowledge”〔T02 0187b24〕; 「謂五學力、十種如來力」—“These are the five powers of one in training and the ten powers of the Tathāgata”〔T02 0189a29〕
- Treatise: 「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」—“wishing to show the difference between himself and his disciples, he speaks thus: those in training accomplish five powers; only the Tathāgata accomplishes ten powers”〔T30n1579 0864a20〕; 「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」—“the noble disciples who accomplish the five powers of those in training and practise for their own benefit attain the supreme fruit of arhatship”〔T30n1579 0864a22〕; 「如來十力，如菩薩地已廣分別」—“the ten powers of the Tathāgata have been distinguished at length in the Stage of the Bodhisattva”〔T30n1579 0864b01〕
The shared words are 「差別」—“difference,” 「五力」—“five powers,” 「如來」—“Tathāgata,” and 「十力」—“ten powers”; the sūtra has 「學力」—“powers of one in training,” the treatise 「有學五力」—“the five powers of those in training”; the sūtra 「聲聞」—“śrāvakas,” the treatise 「弟子」—“disciples”: the words differ. Discourse 684 teaches the ten powers of the Tathāgata one by one; the treatise does not list them one by one, saying 「如菩薩地已廣分別」—“have been distinguished at length in the Stage of the Bodhisattva.”
Uprightness (Discourse 703)
- Sūtra: 「不諂不偽，質直心生，我則教誡、教授為其說法」—“without flattery or deceit, and an upright mind arises, I admonish and instruct him and teach him the Dharma”〔T02 0189a23〕; 「至日中時得勝進處」—“by midday he reaches a place of advance”〔T02 0189a25〕
- Treatise: 「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」—“a person who loves himself, without flattery and without deceit, upright by nature, has four characteristics for realizing his own benefit”〔T30n1579 0864b03〕; 「一、說正法教，二、教授教誡，三、如理通達，四、得真實證」—“first, the teaching of the right Dharma is taught; second, instruction and admonition; third, penetration in accordance with principle; fourth, attaining true realization”〔T30n1579 0864b06〕; 「便能速疾趣向勝進」—“then he can swiftly tend toward advance”〔T30n1579 0864b13〕
The shared words are 「諂」—“flattery,” 「質直」—“upright,” 「教授」—“instruct,” 「教誡」—“admonish,” and 「勝進」—“advance”; the sūtra has 「不諂不偽」—“without flattery or deceit,” the treatise 「無諂無誑」—“without flattery and without deceit”: the words differ.
Establishment · the establishment of the factors of awakening · Ease (Discourses 704–707 for reference)
- Sūtra: 「未起念覺支不起，已起念覺支則退」—“the awakening factor of mindfulness not yet arisen does not arise, and the awakening factor of mindfulness already arisen falls back”〔T02 0189b14〕; 「若修習七覺支，多修習令增廣，是則不退法」—“If one cultivates the seven factors of awakening, cultivates them much, and increases them, these are things that do not lead to decline”〔T02 0189b27〕; 「若有七覺支，能作大明」—“If there are the seven factors of awakening, they can make great light”〔T02 0189c08〕; 「有五障、五蓋，煩惱於心，能羸智慧，障閡之分」—“There are five obstructions, five hindrances, which afflict the mind, can make wisdom feeble, are a part of obstruction”〔T02 0189c15〕
- Treatise: 「由奢摩他、毘鉢舍那俱品差別，建立覺支」—“by the differences of the classes of calm and insight together, the factors of awakening are established”〔T30n1579 0864b26〕; 「若有苾芻，於諸覺支方便修習，由四因緣，令其不得安隱而住」—“if a bhikṣu cultivates the factors of awakening with effort, there are four reasons that keep him from dwelling in ease and security”〔T30n1579 0864c09〕; 「二者、奢摩他品諸隨煩惱現在前故」—“second, because the secondary defilements of the class of calm are present”〔T30n1579 0864c12〕
The shared words are 「覺支」—“factors of awakening” and 「煩惱」—“afflict / defilements”; the sūtra’s 「五蓋」—“five hindrances” and 「障」—“obstructions” are not named in this passage of the treatise; the sūtra has 「比丘」—“bhikṣu,” the treatise 「苾芻」—“bhikṣu”: the words differ.
Abiding · falling away called cessation (Discourse 705 for reference)
- Sūtra: 「有五退法」—“There are five things that lead to decline”〔T02 0189b25〕
- Treatise: 「若修行者，於七覺分隨時現前、隨量現前，說名為住。若時退出，說名為滅」—“If the practitioner has the seven factors of awakening present at the proper time and in proper measure, this is called abiding. If at some time he falls away from them, this is called cessation”〔T30n1579 0865a14〕
The shared words are 「退」—“decline / fall away”; the sūtra has 「七覺支」—“the seven factors of awakening,” the treatise 「七覺分」—“the seven factors of awakening”: the words differ (Discourse 711 also has 「最勝覺分」—“the most excellent factors of awakening”〔T02 0191a01〕).
Gradual Sequence (Discourse 711 for reference)
- Sūtra: 「修念覺已，念覺滿足，念覺滿足已，則於選擇分別思惟，爾時擇法覺支修習」—“having cultivated the awakening of mindfulness, the awakening of mindfulness is full; when the awakening of mindfulness is full, he then selects, discriminates, and reflects, and at that time cultivates the awakening factor of investigation of dharmas”〔T02 0190c14〕
- Treatise: 「於初中後隨闕一支，令如實覺不得圓滿」—“if at the beginning, middle, or end any one factor is lacking, awakening as it really is cannot be brought to perfection”〔T30n1579 0864c05〕; 「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」—“know that here mindfulness is what is relied on and investigation of dharmas what relies on it; the rest, as fits, should be known likewise”〔T30n1579 0864c07〕
The shared words are 「念」—“mindfulness” and 「擇法」—“investigation of dharmas”; the sūtra has 「滿足」—“full,” the treatise 「圓滿」—“perfection”: the words differ. The sūtra’s 「猗覺支」—“awakening factor of tranquillity” the treatise reads as 「輕安覺支」—“awakening factor of pliant ease”: 「輕安覺支如神珠寶」—“the awakening factor of pliant ease is like the divine pearl jewel”〔T30n1579 0864c29〕; the words differ.
No shared words in the treatise—Discourses 648, 649, 654, 657, 658, 660, 662, 664–666, 668, 669, 671, 673–676, 686–691, 693, 695–698, 700–702, 708, and 709 〔not found: the whole span of the gate of the faculties, the gate of the powers, and the gate of the factors of awakening in the Selection on the Factors of Awakening of the Compendium of Topics was searched verbatim with such words as storeyed hall · ridgepole · original limit · cutting off of suffering · the four unbreakable purities · giving · kind speech · the five fears · white dharmas · giving back the precepts · falling away from the precepts · nurse · infant · six kinds of power · seven powers · nine powers · the power of reckoning · the power of cultivation · great tree · tree of the mind · listening attentively · the lion’s roar · the Brahmā wheel · the possible and the impossible · niraya · the four paths · Dharma sentences · former Buddhas · great light · muni, and none was found; 「嬰兒」—“infant,” 「愚」—“fool,” 「王」—“king,” and the like appear in the lists of Discourses 692 and 699, but the treatise speaks only in sum of ten kinds of power, and no separate correspondence is set up; the word 「無因」—“no cause” in the treatise belongs, in the passage on uprightness, to another sense, and no correspondence is set up with the 「無因、無緣」—“without cause, without condition” of Discourse 711〕.
IV. Essentials of the Commentary on This Passage
This fascicle has no old line-by-line commentary. The gate of the faculties, the gate of the powers, and the gate of the factors of awakening in the Selection on the Factors of Awakening of the Compendium of Topics are the treatise’s mātṛkā; their passages proceed in the order of the uddānas of the three gates (first topic). Below, in the treatise’s order, 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 text of the discourses of this fascicle (the life faculty and the other remaining faculties, Nutriment, Cultivation as the Last, and the like) are not listed. Before the gate of the faculties, from 「復次，嗢拕南曰」—“Further, the uddāna says”〔T30n1579 0862a06〕, stand the gates of the right exertions and the bases of supernormal power; the seventy discourses of this fascicle all teach the faculties, the powers, and the factors of awakening, and the gates of the right exertions and the bases of supernormal power have no corresponding discourse in this fascicle, so they are not listed.
1. Establishment—the twenty-two faculties · the five faculties · the three faculties without outflows (shares with Discourses 642 · 643–647 the words 「五根」—“five faculties” and 「未知當知」—“coming to know what is not yet known”)
「略由六處增上義故，當知建立二十二根」—“know that the twenty-two faculties are established, in brief, by way of predominance in six respects”〔T30n1579 0863a13〕; 「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」—“faith first and wisdom last: these five faculties have the sense of predominance in leading toward worldly dispassion”〔T30n1579 0863a25〕; 「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」—“the three faculties without outflows—coming to know what is not yet known, having known, and fully knowing—have the sense of predominance in leading toward the utmost culmination of supramundane dispassion”〔T30n1579 0863a26〕.
2. The Range of Activity—the factors of awakening · knowledge and liberation (cf. Discourse 710)
「修瑜伽師於內六根如理攀緣，精勤加行修四念住」—“the yogi, attending as is fitting to the six inner faculties, diligently applies himself and cultivates the four foundations of mindfulness”〔T30n1579 0863b07〕; 「又即勤修四念住故，初達諦理得七覺支」—“further, by diligently cultivating the four foundations of mindfulness, one first penetrates the principle of the truths and attains the seven factors of awakening”〔T30n1579 0863b10〕; 「又由修習覺支因緣，起於明脫」—“further, by reason of cultivating the factors of awakening, knowledge and liberation arise”〔T30n1579 0863b12〕.
3. The Faculty of Wisdom as the Most Excellent · know, and afterwards Abiding (shares with Discourses 655 · 656 the words 「慧根」—“the faculty of wisdom”)
「由思擇力，如理作意思惟諸法，乃於涅槃得正信解」—“by the power of selection, with right attention one reflects on dharmas and so attains right faith and conviction in nirvāṇa”〔T30n1579 0863b26〕; 「是故此慧，若初若後多有所作，故說慧根最為殊勝」—“therefore this wisdom, whether at the beginning or at the end, has much to do; hence the faculty of wisdom is said to be the most excellent”〔T30n1579 0863c02〕.
4. The Class of Outer Ordinary Persons (cf. Discourses 652 · 653 · 659)
「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」—“if one has not, even in this world, the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas, know that this one abides in the class of outer ordinary persons”〔T30n1579 0863c04〕; 「即於此法唯有世間，無出世者，當知此住內異生品，非外異生」—“if in this Dharma one has only the worldly and not the supramundane, know that this one abides in the class of inner ordinary persons, not of outer ordinary persons”〔T30n1579 0863c06〕.
5. Selection—the power of selection · the power of cultivation · shame in three places (shares with Discourses 661 · 663 · 677–683 the words 「惡行」—“bad conduct,” 「修」—“cultivate,” and 「羞恥」—“being ashamed”)
「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」—“in brief, having deeply seen the faults in all bad conduct in this life and in lives to come, one can rightly select, stills bad conduct, and cultivates good conduct: this is called the power of selection”〔T30n1579 0863c12〕; 「又此能與修習力攝修諸念住為所依止」—“further, this can serve as the support for the cultivation of the foundations of mindfulness included in the power of cultivation”〔T30n1579 0863c15〕; 「當知此修名修習力」—“know that this cultivation is called the power of cultivation”〔T30n1579 0863c17〕; 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕; 「一者、他處羞恥」—“first, shame with regard to others”〔T30n1579 0863c19〕; 「二者、自處羞恥」—“second, shame with regard to oneself”〔T30n1579 0863c22〕; 「三者、法處羞恥」—“third, shame with regard to the Dharma”〔T30n1579 0863c24〕.
6. Discernment and the Rest—the four kinds of power · the means of gathering in (shares with Discourses 667 · 670 · 672 the words 「精進力」—“the power of energy,” 「無罪力」—“the power of blamelessness,” and 「攝事」—“means of gathering in”)
「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」—“know that four kinds of power are established: first, the power of discerning wisdom; second, the power of energy; third, the power of blamelessness; fourth, the power of gathering in”〔T30n1579 0863c29〕; 「依第二自義，立無罪力」—“on the basis of the second, one’s own benefit, the power of blamelessness is set up”〔T30n1579 0864a05〕; 「樂利他者，他義有餘。由此增上，立攝受力」—“for one who delights in benefiting others, the benefit of others remains; by predominance in this, the power of gathering in is set up”〔T30n1579 0864a06〕; 「當知攝事，如菩薩地已辯其相」—“know that the means of gathering in have had their characteristics explained in the Stage of the Bodhisattva”〔T30n1579 0864a07〕.
7. Countries and the Rest and Kings—the ten kinds of power (shares with Discourses 692 · 699 the words 「王」—“king” and 「自在」—“sovereign”)
「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」—“Further, on the basis of countries and kings, men and women, husbands and wives, the foolish and the wise, those who dwell in the household and the assembly of those gone forth, know that ten kinds of power are established”〔T30n1579 0864a08〕; 「謂諸國王有自在力。如是等力，廣說如經」—“namely, kings have the power of sovereignty; such powers as these are as taught at length in the sūtra”〔T30n1579 0864a10〕.
8. The Arhat—the eight powers (shares with Discourse 694 the words 「八力」—“eight powers,” 「離」—“seclusion,” and 「涅槃」—“nirvāṇa”)
「復次，諸阿羅漢成就八力」—“Further, the arhats accomplish eight powers”〔T30n1579 0864a12〕; 「謂心趣向遠離、出離、般涅槃故，厭背後有」—“namely, because the mind tends toward seclusion, deliverance, and final nirvāṇa, they turn in disgust from later existence”〔T30n1579 0864a13〕; 「又見諸欲猶如一分熱炭火故，厭背諸欲」—“further, because they see sensual pleasures as like a portion of burning charcoal, they turn in disgust from sensual pleasures”〔T30n1579 0864a15〕; 「謂念住、正斷、神足、根力、覺支、道支」—“namely, the foundations of mindfulness, the right exertions, the bases of supernormal power, the faculties and powers, the factors of awakening, and the path factors”〔T30n1579 0864a18〕.
9. The One in Training—the five powers · the ten powers (shares with Discourses 684 · 685 · 703 the words 「五力」—“five powers,” 「十力」—“ten powers,” and 「差別」—“difference”)
「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」—“wishing to show the difference between himself and his disciples, he speaks thus: those in training accomplish five powers; only the Tathāgata accomplishes ten powers”〔T30n1579 0864a20〕; 「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」—“the noble disciples who accomplish the five powers of those in training and practise for their own benefit attain the supreme fruit of arhatship”〔T30n1579 0864a22〕; 「如來十力，如菩薩地已廣分別」—“the ten powers of the Tathāgata have been distinguished at length in the Stage of the Bodhisattva”〔T30n1579 0864b01〕.
10. Uprightness—the four characteristics (shares with Discourse 703 the words 「質直」—“upright,” 「教授」—“instruct,” 「教誡」—“admonish,” and 「勝進」—“advance”)
「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」—“a person who loves himself, without flattery and without deceit, upright by nature, has four characteristics for realizing his own benefit”〔T30n1579 0864b03〕; 「一、說正法教，二、教授教誡，三、如理通達，四、得真實證」—“first, the teaching of the right Dharma is taught; second, instruction and admonition; third, penetration in accordance with principle; fourth, attaining true realization”〔T30n1579 0864b06〕; 「便能速疾趣向勝進」—“then he can swiftly tend toward advance”〔T30n1579 0864b13〕; 「又四念住以為依止，由靜定心，於七覺支正修習已，於明解脫究竟作證」—“further, taking the four foundations of mindfulness as support, with a mind quiet and concentrated, having rightly cultivated the seven factors of awakening, one realizes knowledge and liberation to the full”〔T30n1579 0864b19〕.
11. Establishment · Gradual Sequence · Ease—the establishment of the factors of awakening · any one factor lacking · the four reasons (cf. Discourses 704–707 · 711)
「由奢摩他、毘鉢舍那俱品差別，建立覺支」—“by the differences of the classes of calm and insight together, the factors of awakening are established”〔T30n1579 0864b26〕; 「於初中後隨闕一支，令如實覺不得圓滿」—“if at the beginning, middle, or end any one factor is lacking, awakening as it really is cannot be brought to perfection”〔T30n1579 0864c05〕; 「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」—“know that here mindfulness is what is relied on and investigation of dharmas what relies on it; the rest, as fits, should be known likewise”〔T30n1579 0864c07〕; 「若有苾芻，於諸覺支方便修習，由四因緣，令其不得安隱而住」—“if a bhikṣu cultivates the factors of awakening with effort, there are four reasons that keep him from dwelling in ease and security”〔T30n1579 0864c09〕; 「擇法覺支猶如象寶」—“the awakening factor of investigation of dharmas is like the elephant jewel”〔T30n1579 0864c25〕; 「輕安覺支如神珠寶」—“the awakening factor of pliant ease is like the divine pearl jewel”〔T30n1579 0864c29〕.
12. Abiding—abiding and cessation (cf. Discourse 705)
「若修行者，於七覺分隨時現前、隨量現前，說名為住。若時退出，說名為滅」—“If the practitioner has the seven factors of awakening present at the proper time and in proper measure, this is called abiding. If at some time he falls away from them, this is called cessation”〔T30n1579 0865a14〕. The end of the gate: 「如三摩呬多地應知其相」—“its characteristics should be known as in the Stage of Meditative Attainment”〔T30n1579 0865b16〕.
V. Divergent Readings of the Commentators
This fascicle has no divergent readings of the ancient masters. The Saṃyukta Āgama has no old line-by-line commentary; the Compendium of Topics is the only mirror, the teaching of a single school, with nothing to set in separate columns.
VI. Terms (first occurrences — glosses drawn only from the Compendium of Topics, verbatim)
The terms already established in earlier fascicles are not repeated in this fascicle; among them, those that bear on the text of the discourses of this fascicle are: the stage of training · the five faculties · the five powers · the seven factors of awakening · the eightfold noble path · the four foundations of mindfulness · the four right exertions · the four bases of supernormal power · the four dhyānas · the four noble truths · the three bonds · the view of the body · clinging to precepts · stream-enterer · once-returner · non-returner · arhat · seven rebirths · body-witness · one who follows by Dharma · one who follows by faith · the original limit · unsurpassed, right and perfect awakening · liberation of mind · liberation by wisdom · the Worthy One · the root of the Dharma · the ten powers · the Brahmā wheel · the lion’s roar · nurse · giving back the precepts · inclining · the five hindrances · factors of awakening · things that lead to decline · black darkness · son of good family · the unbroken comprehension of conceit · calm and insight · śrāvaka · Gautama · Vulture Peak · the Perfectly Awakened One · a pit of fire · wrong reflection · right reflection · things that do not lead to decline · without cause, without condition.
| Term | First occurrence in this fascicle (verbatim) | Anchor | The Compendium of Topics |
|---|---|---|---|
| The three faculties (三根) (the faculty of coming to know what is not yet known · the faculty of knowing · the faculty of having fully known) | 「有三根——未知當知根、知根、無知根」—“There are three faculties—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known” | 〔T02 0182a15〕 | The treatise reads “the three faculties without outflows” (三無漏根): 「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」—“the three faculties without outflows—coming to know what is not yet known, having known, and fully knowing—have the sense of predominance in leading toward the utmost culmination of supramundane dispassion”〔T30n1579 0863a26〕 |
| The four unbreakable purities (四不壞淨) | 「信根者，當知是四不壞淨」—“The faculty of faith, you should know, is the four unbreakable purities” | 〔T02 0182b18〕 | Not explained in the treatise |
| Arising · passing away · gratification · danger · escape (集·沒·味·患·離) | 「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者」—“Bhikṣus! If I did not know as it really is the arising of this faculty of faith, the passing away of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith” | 〔T02 0183a14〕 | Not explained in the treatise |
| Ordinary persons of other paths (外道凡夫) | 「若於此五根一切無者，我說彼為外道凡夫之數」—“if one has none at all of these five faculties, I say that he is counted among the ordinary persons of other paths” | 〔T02 0183b01〕 | The treatise reads “outer ordinary persons” (外異生): 「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」—“if one has not, even in this world, the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas, know that this one abides in the class of outer ordinary persons”〔T30n1579 0863c04〕 |
| Liberated both ways (俱分解脫) | 「若比丘於彼五根增上明利滿足者，得阿羅漢俱分解脫」—“If a bhikṣu’s five faculties are superior, bright and keen, and full, he attains arhatship, liberated both ways” | 〔T02 0183b06〕 | Not explained in the treatise |
| Attained-to-view · liberated by faith (見到·信解脫) | 「若軟、若劣，得見到」—“If they are weaker, are inferior, he attains attained-to-view”; 「若軟、若劣，得信解脫」—“If they are weaker, are inferior, he attains liberated by faith” | 〔T02 0183b08〕 | Not explained in the treatise |
| The one-seeder (一種) | 「若軟、若劣，得一種」—“If they are weaker, are inferior, he attains the one-seeder” | 〔T02 0183b09〕 | Not explained in the treatise |
| Family-to-family (家家) | 「若軟、若劣，得家家」—“If they are weaker, are inferior, he attains family-to-family” | 〔T02 0183b10〕 | Not explained in the treatise |
| The perfection of the faculties · of the fruit · of the person (根波羅蜜·果波羅蜜·人波羅蜜) | 「是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜」—“This is called a bhikṣu who, with the perfection of the faculties as cause and condition, knows the perfection of the fruit, and, with the perfection of the fruit as cause and condition, knows the perfection of the person” | 〔T02 0183b12〕 | Not explained in the treatise |
| Storeyed hall · ridgepole (堂閣·棟) | 「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故」—“It is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because it holds them together” | 〔T02 0183b21〕 | The simile is not explained in the treatise; near in sense: 「是故此慧，若初若後多有所作，故說慧根最為殊勝」—“therefore this wisdom, whether at the beginning or at the end, has much to do; hence the faculty of wisdom is said to be the most excellent”〔T30n1579 0863c02〕 |
| Relying on seclusion · relying on dispassion · relying on cessation · tending toward relinquishment (依離·依無欲·依滅·向於捨) | 「若聖弟子成就慧根者，能修信根，依離、依無欲、依滅、向於捨，是名信根成就」—“If a noble disciple accomplishes the faculty of wisdom, he can cultivate the faculty of faith, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called the accomplishment of the faculty of faith” | 〔T02 0183c06〕 | Not explained in the treatise |
| The mind of awakening (菩提心) | 「若聖弟子於如來發菩提心所得淨信心，是名信根」—“If a noble disciple, in arousing the mind of awakening toward the Tathāgata, attains pure faith, this is called the faculty of faith” | 〔T02 0184a11〕 | The name is not explained in the treatise; near in sense: 「若依諸佛無上菩提所得正信乃至正慧」—“the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas”〔T30n1579 0863c04〕 |
| The power of reckoning · the power of cultivation (數力·修力) | 「有二種力。何等為二？謂數力及修力」—“There are two powers. Which two? Namely, the power of reckoning and the power of cultivation” | 〔T02 0184b01〕 | The treatise reads “the power of selection” (思擇力) and “the power of cultivation” (修習力): 「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」—“in brief, having deeply seen the faults in all bad conduct in this life and in lives to come, one can rightly select, stills bad conduct, and cultivates good conduct: this is called the power of selection”〔T30n1579 0863c12〕; 「當知此修名修習力」—“know that this cultivation is called the power of cultivation”〔T30n1579 0863c17〕 |
| The hells (泥犁) | 「當生惡趣泥犁中」—“I shall be born in the evil destinations, in the hells” | 〔T02 0184b07〕 | Not explained in the treatise |
| The four paths · the four Dharma sentences (四道·四法句) | 「四道、四法句、止觀」—“the four paths, the four Dharma sentences, and calm and insight” | 〔T02 0184b24〕 | Not explained in the treatise |
| The power of discernment · the power of blamelessness · the power of gathering in (覺力·無罪力·攝力) | 「復次四力——覺力、精進力、無罪力、攝力」—“Again there are four powers—the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in” | 〔T02 0184c21〕 | The treatise reads “the power of discerning wisdom” (覺慧力) and “the power of gathering in” (攝受力): 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」—“know that four kinds of power are established: first, the power of discerning wisdom; second, the power of energy; third, the power of blamelessness; fourth, the power of gathering in”〔T30n1579 0863c29〕 |
| The four means of gathering in (四攝事) (giving · kind speech · beneficial conduct · sharing the benefit) | 「謂四攝事，惠施、愛語、行利、同利」—“Namely, the four means of gathering in: giving, kind speech, beneficial conduct, and sharing the benefit” | 〔T02 0184c28〕 | 「當知攝事，如菩薩地已辯其相」—“know that the means of gathering in have had their characteristics explained in the Stage of the Bodhisattva”〔T30n1579 0864a07〕 |
| The giving of the Dharma (法施) | 「若最勝施者，謂法施」—“The supreme giving is the giving of the Dharma” | 〔T02 0185a04〕 | Not explained in the treatise |
| The five fears (五恐怖) | 「謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖」—“Namely, the fear for livelihood, the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations” | 〔T02 0185b05〕 | Not explained in the treatise |
| Wisdom · great wisdom · deep wisdom · wisdom hard to overcome (慧·大慧·深慧·難勝慧) | 「謂慧、大慧、深慧、難勝慧」—“Namely, wisdom, great wisdom, deep wisdom, wisdom hard to overcome” | 〔T02 0185b20〕 | Not explained in the treatise |
| The five powers of one in training · the power of shame · the power of fear of blame (五學力·慚力·愧力) | 「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力」—“There are five powers of one in training. Which five? Namely, the power of faith that is a power of one in training, the power of energy that is a power of one in training, the power of shame that is a power of one in training, the power of fear of blame that is a power of one in training, and the power of wisdom that is a power of one in training” | 〔T02 0185c21〕 | The treatise reads “the five powers of those in training” (有學五力) and “shame in three places” (三處羞恥): 「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」—“the noble disciples who accomplish the five powers of those in training and practise for their own benefit attain the supreme fruit of arhatship”〔T30n1579 0864a22〕; 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕 |
| White dharmas (白法) | 「他人當以五種白法來呵責汝」—“others will reproach you with five white dharmas” | 〔T02 0186a25〕 | Not explained in the treatise |
| Falling away from the precepts (退戒) | 「若比丘還戒者、退戒者」—“If a bhikṣu is one who gives back the precepts, one who falls away from the precepts” | 〔T02 0186b08〕 | Not explained in the treatise |
| The possible and the impossible (處非處) | 「謂如來處非處如實知，是名如來初力」—“Namely, the Tathāgata knows the possible and the impossible as it really is; this is called the first power of the Tathāgata” | 〔T02 0186c16〕 | The treatise does not list the ten powers one by one: 「如來十力，如菩薩地已廣分別」—“the ten powers of the Tathāgata have been distinguished at length in the Stage of the Bodhisattva”〔T30n1579 0864b01〕 |
| The knowledge of the supreme standing of former Buddhas (先佛最勝處智) | 「得先佛最勝處智，轉於梵輪」—“attains the supreme standing of the knowledge of former Buddhas, turns the Brahmā wheel” | 〔T02 0186c18〕 | Not explained in the treatise |
| The six kinds of power (六種力) | 「如來有六種力」—“The Tathāgata has six kinds of power” | 〔T02 0187b28〕 | Not explained in the treatise |
| The seven powers (七力) | 「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力」—“There are seven powers. Which seven? The power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom” | 〔T02 0187c28〕 | Not explained in the treatise |
| The eight powers (八力) (worldly) | 「謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦𭶑慧力、忍辱出家力、計數多聞力」—“Namely, the power of a sovereign king, the power of a minister who decides cases, the power of a woman who bears a grudge, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon” | 〔T02 0188b04〕 | The treatise sums them up as ten kinds of power: 「謂諸國王有自在力。如是等力，廣說如經」—“namely, kings have the power of sovereignty; such powers as these are as taught at length in the sūtra”〔T30n1579 0864a10〕 |
| Tending toward · flowing into (順趣·流注) | 「謂漏盡比丘心順趣於離、流注於離、浚輸於離」—“Namely, the mind of a bhikṣu whose outflows are ended tends toward seclusion, flows into seclusion, inclines toward seclusion” | 〔T02 0188b22〕 | The treatise reads “tends toward” (趣向): 「謂心趣向遠離、出離、般涅槃故，厭背後有」—“namely, because the mind tends toward seclusion, deliverance, and final nirvāṇa, they turn in disgust from later existence”〔T30n1579 0864a13〕 |
| The nine powers (九力) | 「謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力」—“Namely, the power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, the power of wisdom, the power of reckoning, and the power of cultivation” | 〔T02 0188c05〕 | Not explained in the treatise |
| The power of craftsmen with their devices · the power of robbers with their swords · the power of a woman who bears resentment (機關工巧力·刀劍賊盜力·怨恨女人力) | 「自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力」—“the power of a sovereign king, the power of a minister who decides cases, the power of craftsmen with their devices, the power of robbers with their swords, the power of a woman who bears resentment” | 〔T02 0188c23〕 | The treatise sums them up as ten kinds of power: 「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」—“Further, on the basis of countries and kings, men and women, husbands and wives, the foolish and the wise, those who dwell in the household and the assembly of those gone forth, know that ten kinds of power are established”〔T30n1579 0864a08〕 |
| Fearless knowledge (無畏智) | 「若所有法，彼彼意解作證，悉皆如來無畏智所生」—“Whatever dharmas there are, each of their understandings and realizations, all are born from the Tathāgata’s fearless knowledge” | 〔T02 0189a21〕 | Not explained in the treatise |
| Uprightness · admonition · instruction (質直·教誡·教授) | 「不諂不偽，質直心生，我則教誡、教授為其說法」—“without flattery or deceit, and an upright mind arises, I admonish and instruct him and teach him the Dharma” | 〔T02 0189a23〕 | 「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」—“a person who loves himself, without flattery and without deceit, upright by nature, has four characteristics for realizing his own benefit”〔T30n1579 0864b03〕; 「一、說正法教，二、教授教誡，三、如理通達，四、得真實證」—“first, the teaching of the right Dharma is taught; second, instruction and admonition; third, penetration in accordance with principle; fourth, attaining true realization”〔T30n1579 0864b06〕 |
| A place of advance (勝進處) | 「至日中時得勝進處」—“by midday he reaches a place of advance” | 〔T02 0189a25〕 | 「便能速疾趣向勝進」—“then he can swiftly tend toward advance”〔T30n1579 0864b13〕 |
| Certain · not uncertain (定·非不定) | 「諸比丘！處非處智力者，我說是定非不定」—“Bhikṣus! The power of knowledge of the possible and the impossible I say is certain, not uncertain” | 〔T02 0189b06〕 | Not explained in the treatise |
| The awakening factor of tranquillity (猗覺支) | 「未起擇法、精進、猗、喜、定、捨覺支不起」—“the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity not yet arisen do not arise” | 〔T02 0189b15〕 | The treatise reads “the awakening factor of pliant ease” (輕安覺支): 「輕安覺支如神珠寶」—“the awakening factor of pliant ease is like the divine pearl jewel”〔T30n1579 0864c29〕 |
| Great light (大明) | 「若有七覺支，能作大明」—“If there are the seven factors of awakening, they can make great light” | 〔T02 0189c08〕 | Not explained in the treatise |
| The five obstructions · obstruction (五障·障閡) | 「有五障、五蓋，煩惱於心，能羸智慧，障閡之分」—“There are five obstructions, five hindrances, which afflict the mind, can make wisdom feeble, are a part of obstruction” | 〔T02 0189c15〕 | Not explained in the treatise |
| The Sage · the great seer (牟尼·大仙人) | 「如此七覺支，牟尼之正道，」—“these seven factors of awakening are the right path of the Sage;”〔T02 0190a05〕; 「隨順大仙人，脫生死怖畏。」—“following the great seer, one escapes the fear of birth and death.”〔T02 0190a06〕 | — | Not explained in the treatise |
| The five great trees (五種大樹) (the Jianzheye tree · the Jiabaiduoluo tree · the Ashiboto tree · the Youtanboluo tree · the Nijuliutuo tree) | 「謂揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇鉢羅樹、尼拘留他樹」—“Namely, the Jianzheye tree, the Jiabaiduoluo tree, the Ashiboto tree, the Youtanboluo tree, and the Nijuliutuo tree” | 〔T02 0190a20〕 | Not explained in the treatise |
| The five trees of the mind (五種心樹) | 「如是五種心樹，種子至微，而漸漸長大」—“Thus there are five kinds of trees of the mind, whose seeds are extremely small but which gradually grow large” | 〔T02 0190a22〕 | Not explained in the treatise |
| Listening attentively (側聽) | 「若比丘專一其心，側聽正法」—“If a bhikṣu with single-minded attention listens attentively to the right Dharma” | 〔T02 0190b02〕 | Not explained in the treatise |
| Pure faith (淨信) | 「淨信者，謂心解脫；智者，謂慧解脫」—“pure faith is liberation of mind; knowledge is liberation by wisdom” | 〔T02 0190b14〕 | The name is not explained in the treatise; near in sense: 「又由修習覺支因緣，起於明脫」—“further, by reason of cultivating the factors of awakening, knowledge and liberation arise”〔T30n1579 0863b12〕 |
| Realizing it in one’s own person (身作證) | 「若彼比丘離貪欲，心解脫，得身作證」—“If that bhikṣu is free of sensual desire, liberated in mind, and has realized it in his own person” | 〔T02 0190b18〕 | Not explained in the treatise |
| Prince Fearless (無畏王子) | 「時，有無畏王子，日日步涉，仿佯遊行」—“At that time there was a Prince Fearless, who every day went on foot, wandering and roaming about” | 〔T02 0190b23〕 | Not explained in the treatise |
| The Discourse on the Factors of Awakening · factors of awakening (覺支經·覺分) | 「當名此為覺支經」—“It should be called the Discourse on the Factors of Awakening”〔T02 0190c29〕; 「此為最勝覺分」—“these are the most excellent factors of awakening”〔T02 0191a01〕 | — | The treatise reads “the seven factors of awakening” (七覺分): 「若修行者，於七覺分隨時現前、隨量現前，說名為住」—“If the practitioner has the seven factors of awakening present at the proper time and in proper measure, this is called abiding”〔T30n1579 0865a14〕 |
Proper names follow the characters of the base text: 「舍利弗」—“Śāriputra,” 「無畏」—“Fearless,” 「瞿曇」—“Gautama,” 「耆闍崛山」—“Vulture Peak,” 「揵遮耶樹」—“the Jianzheye tree,” 「迦捭多羅樹」—“the Jiabaiduoluo tree,” 「阿濕波他樹」—“the Ashiboto tree,” 「優曇鉢羅樹」—“the Youtanboluo tree,” 「尼拘留他樹」—“the Nijuliutuo tree”; they are not changed to the forms of other translations. In 「審諦𭶑慧力」—“the power of the wise who examine closely”, the character 「𭶑」 occurs in three places (0188b05 · 0188b14 · 0188c25), following the base text. Discourses 692 and 693 read 「自在王者力」—“the power of a sovereign king” and 「自在王力」—“the power of a sovereign king”; Discourse 699 reads 「刀劍賊盜力」—“the power of robbers with their swords” while Discourse 700 reads 「刀劍盜賊力」—“the power of robbers with their swords”; these follow the base text.
VII. Similes and Rhetoric
Six similes:
- The ridgepole of a storeyed hall (Discourses 654 · 656 · 657 · 658 · 659)—Discourse 654: 「譬如堂閣眾材，棟為其首，皆依於棟，以攝持故」—“It is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because it holds them together”〔T02 0183b21〕; applied to the Dharma: 「如是五根，慧為其首，以攝持故」—“Thus among the five faculties wisdom is their head, because it holds them together”〔T02 0183b22〕. Discourse 656: 「譬如堂閣，棟為其首，眾材所依，以攝持故」—“It is like a storeyed hall: the ridgepole is its head, what the many timbers rely on, because it holds them together”〔T02 0183c11〕. Discourse 657: 「譬如堂閣，棟為首，棟所攝持」—“It is like a storeyed hall: the ridgepole is the head, held together by the ridgepole”〔T02 0183c24〕. Discourse 658: 「譬如堂閣，棟為其首」—“It is like a storeyed hall: the ridgepole is its head”〔T02 0184a06〕. Discourse 659 abbreviates it as 「所餘堂閣，譬如上說」—“The rest, the storeyed hall, is as in the simile above”〔T02 0184a17〕.
- A cart running on its hub (the verse of Discourse 669)—「以此攝世間，猶車因釭運。」—“By these one gathers in the world, as a cart runs on its hub.”〔T02 0185a23〕
- The infant and the nurse (Discourse 685)—「譬如嬰兒，父母生已，付其乳母」—“It is like an infant whom its father and mother, after giving birth, hand over to a nurse”〔T02 0187b08〕; 「右手探其哽」—“with her right hand she draws out what is stuck in its throat”〔T02 0187b13〕; applied to the Dharma: 「若諸聲聞始學，智慧未足，如來以法隨時教授而消息之」—“When the śrāvakas have just begun to train and their wisdom is not yet sufficient, the Tathāgata instructs and tends them by the Dharma at the proper times”〔T02 0187b21〕; 「若久學智慧深固，如來放捨，不復隨時慇懃教授」—“when they have long trained and their wisdom is deep and firm, the Tathāgata lets go and leaves them, and no longer instructs them earnestly at the proper times”〔T02 0187b23〕.
- A pit of fire (Discourse 694)—「若見五欲，猶見火坑」—“If he sees the five sense pleasures, it is as though he sees a pit of fire”〔T02 0188b24〕.
- Black darkness and great light (Discourse 706)—「有五法，能為黑闇，能為無目，能為無智，能羸智慧」—“There are five dharmas that can make black darkness, can leave one without eyes, can leave one without wisdom, can make wisdom feeble”〔T02 0189c03〕; 「若有七覺支，能作大明，能為目，增長智慧」—“If there are the seven factors of awakening, they can make great light, can become eyes, increase wisdom”〔T02 0189c08〕.
- The five great trees and the five trees of the mind (Discourse 708)—「有五種大樹，其種至微，而樹生長巨大，而能映障眾雜小樹，蔭翳萎悴，不得生長」—“There are five great trees whose seeds are extremely small but which grow huge, able to overshadow and screen the many lesser trees, so that they wither in the shade and cannot grow”〔T02 0190a18〕; applied to the Dharma: 「如是五種心樹，種子至微，而漸漸長大，蔭覆諸節，能令諸節蔭覆墮臥」—“Thus there are five kinds of trees of the mind, whose seeds are extremely small but which gradually grow large, overshadowing the joints, so that the joints are overshadowed and fall prostrate”〔T02 0190a22〕.
The list of worldly powers (Discourses 692 · 693 · 699 · 700)—the base text does not open with the word 「譬」—“it is like,” but lists the people of the world each showing their power: Discourse 692 lists eight powers, from 「謂自在王者力」—“Namely, the power of a sovereign king”〔T02 0188b04〕; Discourse 693 explains its eight items one by one, as in 「啼泣嬰兒力者，嬰兒之法現啼泣力」—“The power of an infant who cries is that the way of infants shows the power of crying”〔T02 0188b12〕; Discourse 699 lists ten powers, adding 「機關工巧力、刀劍賊盜力」—“the power of craftsmen with their devices, the power of robbers with their swords”〔T02 0188c23〕; Discourse 700 explains only five items, from 「謂自在王力者，王者現自在威力」—“The power of a sovereign king is that the king shows the might of his sovereignty”〔T02 0189a01〕 to 「計數多聞力者，凡思惟計數現多聞之力」—“The power of the learned who reckon is that whoever reflects and reckons shows the power of learning”〔T02 0189a04〕.
Verse (Discourse 642)—spoken by the World-Honored One, seven lines of fourteen phrases, five characters to a phrase:
「覺知學地時，隨順直道進，」—“At the time of knowing the stage of training, one advances in accord with the straight path,”〔T02 0182a18〕 「精進勤方便，善自護其心，」—“energetic, diligent in skilful means, guarding one’s own mind well;”〔T02 0182a19〕 「如自知生盡，無礙道已知，」—“thus knowing for oneself that birth is ended, the unobstructed path already known,”〔T02 0182a20〕 「以知解脫已，最後得無知，」—“having been liberated by knowing, at the last one attains having fully known;”〔T02 0182a21〕 「不動意解脫，一切有能盡，」—“the unshaken liberation of mind, all existences can be ended,”〔T02 0182a22〕 「諸根悉具足，樂於根寂靜，」—“the faculties all complete, delighting in the stillness of the faculties,”〔T02 0182a23〕 「持於最後身，降伏眾魔怨。」—“bearing this last body, one subdues the hosts of Māra, the enemies.”〔T02 0182a24〕
Verse (Discourse 669)—spoken by the World-Honored One, seven lines of fourteen phrases, five characters to a phrase:
「布施及愛語，或有行利者，」—“Giving and kind speech, or those of beneficial conduct,”〔T02 0185a21〕 「同利諸行生，各隨其所應。」—“sharing the benefit—the practices arise, each according to what fits it.”〔T02 0185a22〕 「以此攝世間，猶車因釭運。」—“By these one gathers in the world, as a cart runs on its hub.”〔T02 0185a23〕 「世無四攝事，母恩子養忘，」—“If the world had not the four means of gathering in, a mother’s kindness and a son’s support would be forgotten,”〔T02 0185a24〕 「亦無父等尊，謙下之奉事。」—“nor would there be, toward father and other elders, humble service.”〔T02 0185a25〕 「以有四攝事，隨順之法故，」—“Because the four means of gathering in are dharmas of accord,”〔T02 0185a26〕 「是故有大士，德被於世間。」—“therefore there are great beings, whose virtue spreads widely through the world.”〔T02 0185a27〕
Verse (Discourse 688)—spoken by the World-Honored One, three lines of six phrases, five characters to a phrase:
「信力精進力，慚力及愧力，」—“The power of faith, the power of energy, the power of shame and the power of fear of blame,”〔T02 0188a02〕 「正念定慧力，是說名七力，」—“the powers of right mindfulness, concentration, and wisdom—these are called the seven powers;”〔T02 0188a03〕 「成就七力者，得盡諸有漏。」—“one who accomplishes the seven powers is able to end all the outflows of existence.”〔T02 0188a04〕
Verse (Discourse 690)—spoken by the World-Honored One, after 「差別者」—“The difference is,” three lines of six phrases, five characters to a phrase:
「信力精進力，及說慚愧力，」—“The power of faith, the power of energy, and the powers of shame and fear of blame, as they are taught,”〔T02 0188a15〕 「念力定慧力，是名為七力。」—“the power of mindfulness, the powers of concentration and wisdom—these are called the seven powers.”〔T02 0188a16〕 「七力成就者，疾斷諸有漏。」—“One who accomplishes the seven powers swiftly cuts off all the outflows of existence.”〔T02 0188a17〕
Verse (Discourse 707)—spoken by the World-Honored One, introduced with 「偈曰」—“in verse, saying,” ten lines of twenty phrases, five characters to a phrase:
「貪欲瞋恚蓋，睡眠掉悔疑，」—“The hindrances of sensual desire and ill will, sloth and torpor, restlessness and remorse, doubt—”〔T02 0189c26〕 「如此五種蓋，增長諸煩惱，」—“these five kinds of hindrance increase the defilements;”〔T02 0189c27〕 「此五覆世間，深著難可度，」—“these five cover the world, deeply attached, hard to cross,”〔T02 0189c28〕 「障蔽於眾生，令不見正道。」—“screening beings so that they do not see the right path.”〔T02 0189c29〕 「若得七覺支，則能為照明，」—“If one attains the seven factors of awakening, they can become illumination;”〔T02 0190a01〕 「唯此真諦言，等正覺所說，」—“only this word of truth is what the Perfectly Awakened One has spoken:”〔T02 0190a02〕 「念覺支為首，擇法正思惟，」—“the awakening factor of mindfulness at the head, investigation of dharmas and right reflection,”〔T02 0190a03〕 「精進猗喜覺，三昧捨覺支，」—“the awakening factors of energy, tranquillity, and joy, samādhi, and the awakening factor of equanimity—”〔T02 0190a04〕 「如此七覺支，牟尼之正道，」—“these seven factors of awakening are the right path of the Sage;”〔T02 0190a05〕 「隨順大仙人，脫生死怖畏。」—“following the great seer, one escapes the fear of birth and death.”〔T02 0190a06〕
Fixed formulas:
| Phrase | Anchor | Discourse |
|---|---|---|
| 「謂信根、精進根、念根、定根、慧根」—“namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom” | 〔T02 0182b04〕 | 644 and others |
| 「信力、精進力、念力、定力、慧力」—“the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom” | 〔T02 0185c02〕 | 673 and others |
| 「謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、捨覺支」—“namely, the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of tranquillity, the awakening factor of joy, the awakening factor of concentration, and the awakening factor of equanimity” | 〔T02 0189b28〕 | 705 and others |
| 「諸天、魔、梵、沙門、婆羅門及諸世間法所不能壞」—“which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the dharmas of the world cannot break” | 〔T02 0184a01〕 | 658 and others |
| 「如來、應、等正覺得先佛最勝處智，能轉梵輪，於大眾中師子吼而吼」—“the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar” | 〔T02 0186c25〕 | 684 and others |
| 「如上說。差別者」—“As said above. The difference is” | 〔T02 0182c15〕 | 648 and others |
| 「佛說此經已，諸比丘聞佛所說，歡喜奉行」—“When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly” | 〔T02 0182a25〕 | 642 and others |
The pattern of question and answer—the discourses mostly pose a question with 「何等為」—“What is” and answer it themselves, as in 「何等為信根？若比丘於如來所起淨信心，根本堅固」—“What is the faculty of faith? If a bhikṣu gives rise to pure faith in the presence of the Tathāgata, its root firm”〔T02 0182b25〕. In Discourse 684 the Buddha first asks 「如來應等正覺、阿羅漢慧解脫有何種種別異」—“Between the Tathāgata, the Worthy One, the Perfectly Awakened One, and an arhat liberated by wisdom, what are the various differences”〔T02 0186c02〕; the bhikṣus ask him to explain, and the Buddha says 「諦聽，善思，當為汝說」—“Listen carefully, reflect on it well; I shall explain it for you”〔T02 0186c05〕. In Discourse 685 the Buddha asks about the infant grown up, and the bhikṣus answer 「不也，世尊」—“No, World-Honored One”〔T02 0187b17〕. In Discourse 711 Fearless says to the Buddha 「當何名此經？云何奉持」—“What should this discourse be called? How should it be upheld”〔T02 0190c28〕, and the Buddha says 「當名此為覺支經」—“It should be called the Discourse on the Factors of Awakening”〔T02 0190c29〕.
Repeated sentence patterns—Discourses 650 and 651 set the two sides against each other, ‘if I did not know as it really is … I could not …; because I knew as it really is … I attained …’: 「諸比丘！若我於此信根、信根集、信根滅、信根滅道跡不如實知者」—“Bhikṣus! If I did not know as it really is this faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, and the way to the cessation of the faculty of faith”〔T02 0183a01〕; 「諸比丘！我於此信根正智如實觀察故」—“Bhikṣus! Because I observed this faculty of faith with right knowledge as it really is”〔T02 0183a06〕. Discourse 653 repeats 「於彼若軟、若劣」—“if those are weaker, are inferior”〔T02 0183b07〕 nine times, attaining in turn the body-witness, attained-to-view, liberated by faith, the one-seeder, once-returning, family-to-family, seven rebirths, the one who follows by Dharma, and the one who follows by faith. Discourse 684, after each of the ten powers, repeats ‘if he accomplishes this power … can turn the Brahmā wheel, and in the great assembly … roars the lion’s roar’: the first power reads 「轉於梵輪，於大眾中能師子吼而吼」—“turns the Brahmā wheel, and in the great assembly can roar the lion’s roar”〔T02 0186c18〕, the second power 「能轉梵輪，於大眾中作師子吼而吼」—“can turn the Brahmā wheel, and in the great assembly makes the lion’s roar”〔T02 0186c22〕, and the rest 「能轉梵輪，於大眾中師子吼而吼」—“can turn the Brahmā wheel, and in the great assembly roars the lion’s roar”〔T02 0186c25〕; the small differences of wording are recorded as they stand. Discourse 704 sets ‘not yet arisen … then arises, already arisen … arises again and increases’ against ‘not yet arisen … does not arise, already arisen … falls back,’ the side of right reflection turning it over. Discourse 711 links the seven factors of awakening in sequence, ‘having cultivated …, … is full; when … is full, then …,’ from 「修念覺已，念覺滿足」—“having cultivated the awakening of mindfulness, the awakening of mindfulness is full”〔T02 0190c14〕 to 「修捨覺支已，捨覺支滿足」—“Having cultivated the awakening factor of equanimity, the awakening factor of equanimity is full”〔T02 0190c25〕.
The carried-over discourse pattern—Discourse 695, 「如尊者舍利弗問經。如是異比丘問佛」—“As in the discourse of the venerable Śāriputra’s question. Likewise, a certain bhikṣu asked the Buddha”〔T02 0188b29〕, and Discourse 696, 「問諸比丘經亦如上說」—“The discourse of the question to the bhikṣus is also as said above”〔T02 0188c02〕, do not open with 「如是我聞」—“Thus have I heard,” take the preceding discourse as their discourse, and record no sentence of difference.
No sentence of address—in Discourse 709, after 「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 0190b01〕, the text opens directly with 「若比丘專一其心」—“If a bhikṣu with single-minded attention”〔T02 0190b02〕; the base text has no 「爾時，世尊告諸比丘」—“At that time the World-Honored One said to the bhikṣus,” and it is recorded as it stands, not supplied.
The form of the verses—all five verses are spoken by the World-Honored One; all stand after the close of the preceding passage of the Buddha’s words, introduced with 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse” or 「即說偈曰」—“spoke in verse, saying,” and not at an inner level. The verse of Discourse 690 stands after 「如上說。差別者，爾時，世尊即說偈言」—“As said above. The difference is that at that time the World-Honored One spoke in verse”〔T02 0188a13〕, the verse itself being its difference. All five verses have five characters to a phrase, two phrases to a line. This fascicle has no summary verse.
Abbreviated groups of phrases and the compilers’ appended sentences—for the abbreviated texts, see the table of abbreviated texts in the first topic. The 「如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，於縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說」—“As with the cutting off of suffering, so likewise reaching the end of suffering, the ending of suffering, the stilling of suffering, the passing away of suffering, crossing the stream of suffering, being liberated from bondage, destroying all forms, and the ending of all outflows of the past, the future, and the present are also taught likewise”〔T02 0184a26〕 of Discourse 660, the 「如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說」—“As with the four foundations of mindfulness, so likewise cultivating the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the four paths, the four Dharma sentences, and calm and insight are also taught likewise”〔T02 0184b23〕 of Discourse 663, the 「如精進力，念力、定力，亦如是說」—“As with the power of energy, the power of mindfulness and the power of concentration are also taught likewise”〔T02 0184c08〕 of Discourse 665, and the 「餘二力如上說」—“The other two powers are as said above”〔T02 0184c17〕 of Discourse 666 all begin anew after 「佛說此經已」—“When the Buddha had spoken this discourse”; the 「此諸經如上三力說。差別者」—“These discourses are as said above for the three powers. The difference is”〔T02 0184c22〕 of Discourse 667 stands within the Buddha’s words; all are the words of the compilers, not 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 have been listed verbatim in the third topic, the fourth topic, the sixth topic, and ① of the tenth topic; here only the anchors are listed: 〔T30n1579 0863a11〕〔T30n1579 0863a12〕〔T30n1579 0863a13〕〔T30n1579 0863a25〕〔T30n1579 0863a26〕〔T30n1579 0863b02〕〔T30n1579 0863b10〕〔T30n1579 0863b12〕〔T30n1579 0863b26〕〔T30n1579 0863c02〕〔T30n1579 0863c04〕〔T30n1579 0863c06〕〔T30n1579 0863c07〕〔T30n1579 0863c10〕〔T30n1579 0863c11〕〔T30n1579 0863c12〕〔T30n1579 0863c15〕〔T30n1579 0863c17〕〔T30n1579 0863c19〕〔T30n1579 0863c20〕〔T30n1579 0863c22〕〔T30n1579 0863c24〕〔T30n1579 0863c29〕〔T30n1579 0864a05〕〔T30n1579 0864a06〕〔T30n1579 0864a07〕〔T30n1579 0864a08〕〔T30n1579 0864a10〕〔T30n1579 0864a12〕〔T30n1579 0864a13〕〔T30n1579 0864a15〕〔T30n1579 0864a18〕〔T30n1579 0864a20〕〔T30n1579 0864a22〕〔T30n1579 0864b01〕〔T30n1579 0864b03〕〔T30n1579 0864b06〕〔T30n1579 0864b08〕〔T30n1579 0864b13〕〔T30n1579 0864b19〕〔T30n1579 0864b25〕〔T30n1579 0864b26〕〔T30n1579 0864c05〕〔T30n1579 0864c07〕〔T30n1579 0864c09〕〔T30n1579 0864c12〕〔T30n1579 0864c25〕〔T30n1579 0864c29〕〔T30n1579 0865a14〕〔T30n1579 0865a15〕〔T30n1579 0865b16〕.
- Carrying forward of the uddānas—the uddāna of the gate of the faculties, 「安立、所行境、慧根為最勝，當知後安住、外異生品等」—“Establishment, the Range of Activity, the Faculty of Wisdom as the Most Excellent, know, and afterwards Abiding, the Class of Outer Ordinary Persons, and the rest,” corresponds to the place of Discourses 642–660 of this fascicle, but the treatise follows the order of its gate and the sūtra the sequence of its discourses: Establishment corresponds to Discourses 642 · 643–647 (the three faculties without outflows, the five faculties); the correspondence of the Range of Activity with this fascicle is loose, only Discourse 710 for reference; the Faculty of Wisdom as the Most Excellent and know, and afterwards Abiding correspond to Discourses 655 · 656; the Class of Outer Ordinary Persons corresponds to Discourses 652 · 653 · 659 (for reference). The uddāna of the gate of the powers, 「思擇、覺慧等、國等及諸王、阿羅漢、有學、質直最為後」—“Selection, Discernment and the Rest, Countries and the Rest and Kings, the Arhat, the One in Training, and Uprightness as the Last,” corresponds in order to Discourses 661 · 663 · 677–683 (the power of selection, the power of cultivation, shame in three places) · 667 / 670 / 672 (the four kinds of power) · 692 / 699 (the ten kinds of power) · 694 (the eight powers) · 684 / 685 (the five powers and the ten powers) · 703 (uprightness). The uddāna of the gate of the factors of awakening, 「立、差別、食、漸次、安樂、住、修居後」—“Establishment, Difference, Nutriment, Gradual Sequence, Ease, Abiding, and Cultivation as the Last”: of these, the four items Establishment, Gradual Sequence, Ease, and Abiding stand for reference with Discourses 704–707 · 711 · 705 of this fascicle; for the three items Difference, Nutriment, and Cultivation nothing was found in this fascicle. Those marked for reference are given in the third topic; it is not that the treatise itself makes clear which discourses it explains.
- Carrying forward within the fascicle (only shared patterns are recorded)—Discourse 642 alone teaches the three faculties together with a verse, and shares no pattern with other discourses. Discourses 643–660 form a group that all teach the five faculties: the six Discourses 648–653 all carry on from the preceding discourse with 「如上說。差別者」—“As said above. The difference is”; Discourses 646 and 655 both match the five faculties with five sets; Discourses 654–658 all take the ridgepole of a storeyed hall as a simile; Discourses 656 and 657 both carry on from above with 「如信根，如是精進根、念根、定根、慧根亦如是說」—“As with the faculty of faith, so likewise the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.” Discourses 661–703 form a group that all teach the powers: Discourses 661–663 all teach the power of reckoning and the power of cultivation, Discourses 662 and 663 carrying on from Discourse 661; Discourses 664–666 all teach the three powers; Discourses 667–672 all teach the four powers, the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in; Discourses 673–676 all teach the five powers, Discourses 674 and 676 both taking the words of training ‘I shall accomplish …’ as their difference; Discourses 677–683 all teach the five powers of one in training; Discourses 684, 701, and 703 all teach the ten powers of the Tathāgata, and Discourses 687 and 702 both teach the declaring of 「若有來問」—“if someone comes and asks”; Discourses 688–691 all teach the seven powers, Discourses 688 and 690 each having a verse; Discourses 692 and 693 and Discourses 699 and 700 all teach the worldly powers; Discourses 694–696 all teach the powers of a bhikṣu whose outflows are ended, Discourses 695 and 696 carrying on from Discourse 694. Discourses 704–711 form a group that all teach the five hindrances and the seven factors of awakening: Discourses 704–707 all set the five hindrances against the seven factors of awakening; Discourses 709 and 710 both teach 「能斷五法，修習七法」—“can cut off five dharmas and cultivate seven dharmas.”
- Beyond this fascicle—the 「如尊者舍利弗問經」—“As in the discourse of the venerable Śāriputra’s question” of Discourse 695 points to the preceding Discourse 694; the 「問諸比丘經亦如上說」—“The discourse of the question to the bhikṣus is also as said above” of Discourse 696 points to the preceding discourse. The 「如上說。差別者」—“As said above. The difference is” of the discourses all carry on from the preceding discourse; the places reading 「如上廣說」—“As taught at length above,” 「如前廣說」—“As taught at length before,” 「廣說如上」—“Taught at length as above,” 「如上修多羅說」—“as said in the sūtra above,” and 「如上十力廣說」—“As taught at length above for the ten powers” are not specified in the text, and no discourse outside this fascicle is assigned to them.
IX. Placement Among the Recensions
The Taishō collation notes for this fascicle come to ninety variant readings in all (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【聖】 = the Shōgozō edition of the Shōsōin; current reading = the character adopted in the current transcription; 「無」—“lacks it” = that edition lacks the character; recorded together, without adjudication; nos. 027, 035, 041, 055, and 074, five in all, are rows of revision in the current edition, not original Taishō notes):
| No. | Anchor | Current reading | Variant readings |
|---|---|---|---|
| 001 | 0182a26 | 在 (was at) | 【宋】【元】【明】【聖】住 (staying) |
| 002 | 0182b07 | 正 (rightly) | 【宋】【元】【明】【聖】無 (lack it) |
| 003 | 0182b29 | 令 (to have) | 【宋】【元】【明】無 (lack it) |
| 004 | 0182c02 | 令 (to have) | 【宋】【元】【明】無 (lack it) |
| 005 | 0183b15 | 事 (matter) | 【宋】【元】【明】事於 (matter, with 於 added) |
| 006 | 0184a14 | 等 (what) | 【宋】【元】【明】等為 (what is) |
| 007 | 0184a14 | 念 (mindfulness) | 【宋】【元】【明】念是名念 (mindfulness; this is called mindfulness) |
| 008 | 0184a17 | 所餘 (the rest) | 【元】【明】譬如 (it is like); 【聖】四餘 (four remaining) |
| 009 | 0184a18 | 譬 (simile) | 【元】【明】餘 (the rest) |
| 010 | 0184b03 | 空 (empty) | 【宋】【元】【明】坐 (sitting) |
| 011 | 0184b05 | 悔教 (remorse, teaching) | 【聖】教悔 (the two characters reversed) |
| 012 | 0184b07 | 犁 (li) | 【聖】梨 (li, another form) |
| 013 | 0184b07 | 後 (after) | 【聖】復 (again) |
| 014 | 0184b26 | 住 (staying) | 【聖】在 (was at) |
| 015 | 0185a05 | 諸 (those) | 【宋】【元】【明】謂 (namely) |
| 016 | 0185a06 | 建 (establish) | 【聖】無 (lacks it) |
| 017 | 0185a10 | 淨 (pure) | 【元】【明】淨戒 (pure precepts) |
| 018 | 0185a21 | 者 (those) | 【聖】行 (conduct) |
| 019 | 0185a23 | 釭 (hub) | 【宋】【元】【明】【聖】工 (craft) |
| 020 | 0185b04 | 等 (what) | 【宋】【元】【明】等為 (what is) |
| 021 | 0185b23 | 近 (near) | 【宋】【元】【明】【聖】近不應 (near, should not) |
| 022 | 0185b24 | 近 (near) | 【聖】近數 (near, often) |
| 023 | 0185b26 | 知 (knowing) | 【聖】智 (knowledge) |
| 024 | 0185c12 | 四 (four) | 【明】是四 (is the four) |
| 025 | 0186a09 | 苦、惱 (suffering, affliction) | 【宋】【元】【明】【聖】惱苦 (affliction and suffering) |
| 026 | 0186a19 | 所 (what) | 【宋】【元】【明】無 (lack it) |
| 027 | 0186a25 | 當 (should) | 【大】審 (examine) (revision in the current edition, not an original Taishō note) |
| 028 | 0186a25 | 白 (white) | 【宋】【元】【明】自 (self) |
| 029 | 0186b02 | 白 (white) | 【宋】【元】【明】自 (self) |
| 030 | 0186b03 | 法 (dharma) | 【聖】汝 (you) |
| 031 | 0186b09 | 白 (white) | 【宋】【元】【明】自 (self) |
| 032 | 0186b14 | 白 (white) | 【宋】【元】【明】自 (self) |
| 033 | 0186b18 | 滅 (cease) | 【宋】【元】【明】【聖】減 (decrease) |
| 034 | 0186b21 | 滅 (cease) | 【宋】【元】【明】減 (decrease) |
| 035 | 0186c07 | 自 (oneself) | 【大】身 (body) (revision in the current edition, not an original Taishō note) |
| 036 | 0186c12 | 誡 (admonish) | 【宋】【元】【明】戒 (precept) |
| 037 | 0186c20 | 受 (receive) | 【聖】愛 (craving) |
| 038 | 0186c21 | 處 (standing) | 【宋】【元】【明】處智 (standing, knowledge) |
| 039 | 0186c26 | 知 (knows) | 【聖】他 (others) |
| 040 | 0187a15 | 彼處生、此處死 (born there, dying here) | 【宋】【元】【明】此處死彼處生 (dying here, born there) |
| 041 | 0187b10 | 哺 (feeding) | 【大】晡 (late afternoon) (revision in the current edition, not an original Taishō note) |
| 042 | 0187b12 | 善 (well) | 【聖】若 (if) |
| 043 | 0187b13 | 哽 (stuck in the throat) | 【元】【明】鯁 (a bone stuck in the throat) |
| 044 | 0187b14 | 哽 (stuck in the throat) | 【元】【明】鯁 (a bone stuck in the throat) |
| 045 | 0187c16 | 智 (knowledge) | 【聖】知 (knowing) |
| 046 | 0187c18 | 受 (feeling) | 【聖】無 (lacks it) |
| 047 | 0188a09 | 信 (faith) | 【宋】【元】【明】【聖】七 (seven) |
| 048 | 0188a12 | 住 (staying) | 【聖】在 (was at) |
| 049 | 0188b04 | 者 (one who) | 【聖】無 (lacks it) |
| 050 | 0188b11 | 之 (of) | 【宋】【元】【明】【聖】之功 (of the work) |
| 051 | 0188b11 | 力 (power) | 【聖】力幾關巧力造幾關者見其力刀劍盜賊力盜賊必現刀劍力計數多聞力者凡思惟計數現多聞之力 (power, followed by an added passage on the power of devices and craft, the power of robbers with their swords, and the power of the learned who reckon) |
| 052 | 0188b22 | 注 (flows) | 【聖】住 (abides) |
| 053 | 0188b23 | 浚輸 (inclines) | 【聖】後輪 (later wheel) |
| 054 | 0188b23 | 注 (flows) | 【聖】住 (abides) |
| 055 | 0188b23 | 浚輸 (inclines) | 【大】浚[＊]輸 (inclines, with a mark); 【聖】後輪 (later wheel) (revision in the current edition, not an original Taishō note) |
| 056 | 0188b24 | 注 (flows) | 【聖】住 (abides) |
| 057 | 0188b24 | 浚輸 (inclines) | 【聖】後輪 (later wheel) |
| 058 | 0188b25 | 欲 (pleasures) | 【宋】【元】【明】欲欲 (the character doubled) |
| 059 | 0188b29 | 問 (question) | 【元】【明】聞 (heard) |
| 060 | 0188c02 | 丘 (-kṣu) | 【宋】【元】【明】【聖】丘二 (-kṣu, with 二 “two” added) |
| 061 | 0188c19 | 力 (power) | 【聖】無 (lacks it) |
| 062 | 0188c22 | 十 (ten) | 【宋】【元】【明】【聖】九 (nine) |
| 063 | 0188c23 | 十 (ten) | 【宋】【元】【明】九 (nine) |
| 064 | 0188c24 | 怨 (resentment) | 【明】結 (binding, as in bearing a grudge) |
| 065 | 0189a04 | 計數多聞力者，凡思惟計數現多聞之力 (The power of the learned who reckon is that whoever reflects and reckons shows the power of learning) | 【宋】【元】【明】結恨女人力者女人之法現結恨力啼泣嬰兒力者嬰兒之法現啼泣力毀呰愚人力者愚人之法觸事毀呰審諦黠慧力者智慧之人常現審諦忍辱出家力者出家之人常現忍辱計數多聞力者多聞之人常現思惟計數 (the remaining items explained: the power of a woman who bears a grudge, of an infant who cries, of a fool who reviles, of the wise who examine closely, of one gone forth who endures, and of the learned who reckon) |
| 066 | 0189a23 | 偽 (deceit) | 【宋】【元】【明】曲 (crookedness) |
| 067 | 0189b15 | 猗 (tranquillity) | 【聖】倚 (leaning) |
| 068 | 0189b16 | 猗 (tranquillity) | 【聖】倚 (leaning) |
| 069 | 0189b21 | 猗 (tranquillity) | 【聖】倚 (leaning) |
| 070 | 0189b29 | 猗 (tranquillity) | 【聖】倚 (leaning) |
| 071 | 0189c04 | 智 (wisdom) | 【聖】知 (knowing) |
| 072 | 0189c11 | 目 (eyes) | 【聖】眼 (eye) |
| 073 | 0189c16 | 閡 (obstruct) | 【宋】【元】【明】礙 (obstruct, another form) |
| 074 | 0189c18 | 恚 (ill will) | 【大】無 (lacks it) (revision in the current edition, not an original Taishō note) |
| 075 | 0189c19 | 閡 (obstruct) | 【宋】【元】【明】礙 (obstruct, another form) |
| 076 | 0189c25 | 曰 (saying) | 【宋】【元】【明】【聖】言 (said) |
| 077 | 0190a05 | 支 (factor) | 【聖】分 (factor, part) |
| 078 | 0190a10 | 裟 (kāṣāya) | 【宋】【元】【明】裟衣 (kāṣāya robe) |
| 079 | 0190a16 | 返 (return) | 【宋】【元】【明】【聖】反 (return, another form) |
| 080 | 0190a18 | 樹 (tree) | 【宋】【元】【明】漸 (gradually) |
| 081 | 0190a20 | 等 (what) | 【宋】【元】【明】等為 (what is) |
| 082 | 0190a25 | 若 (if) | 【宋】【元】苦 (suffering) |
| 083 | 0190b06 | 猗 (tranquillity) | 【聖】倚 (leaning) |
| 084 | 0190b20 | 間 (interval) | 【明】明 (knowledge) |
| 085 | 0190b23 | 仿佯 (wandering) | 【宋】彷徉 (wandering, another form); 【元】【明】仿徉 (wandering, another form) |
| 086 | 0190b28 | 說 (teaching) | 【元】【明】者 (one who) |
| 087 | 0190b28 | 辨 (discern) | 【聖】辯 (eloquent) |
| 088 | 0190c28 | 何 (what) | 【聖】無 (lacks it) |
| 089 | 0191a02 | 常 (always) | 【聖】當 (should) |
| 090 | 0191a04 | 此 (this) | 【宋】【元】【明】此經 (this discourse) |
Sixteen notable points (recorded together, without adjudication):
- The character of the dwelling place in Discourse 643 (no. 001)—in 「佛在舍衛國」—“the Buddha was at Śrāvastī”, the 「在」—“was at” (0182a26): the three editions and 【聖】 read 住 (staying); that is, the editions read ‘the Buddha was staying,’ the same as the other discourses.
- Readings in Discourses 644 and 647 (nos. 002–004)—in 「決定正向於正覺」—“certain and rightly bound for right awakening”, the 「正」—“rightly” in Discourse 644 (0182b07): the three editions and 【聖】 lack it, that is, they read ‘certain and bound for right awakening’; 「令」—“to have” in two places in Discourse 647 (0182b29 · 0182c02): the three editions lack it. The plain rendering follows the current reading.
- Readings in Discourses 653 and 659 (nos. 005–009)—in 「減少事」—“the matter of lessening”, the 「事」—“matter” in Discourse 653 (0183b15): the three editions read 事於 (matter, with 於 added). In Discourse 659, 「何等念根？於如來初發菩提心所起念根」—“What is the faculty of mindfulness? The faculty of mindfulness that arises in first arousing the mind of awakening toward the Tathāgata”〔T02 0184a14〕: 「等」—“what” the three editions read 等為 (what is), and 「念」—“mindfulness” the three editions read 念是名念 (mindfulness; this is called mindfulness), that is, the three editions read ‘What is the faculty of mindfulness? … the mindfulness that arises; this is called the faculty of mindfulness’; in 「所餘堂閣，譬如上說」—“The rest, the storeyed hall, is as in the simile above”〔T02 0184a17〕, 「所餘」—“the rest”: 【元】【明】 read 譬如 (it is like), 【聖】 reads 四餘 (four remaining), and 「譬」—“simile” (0184a18): 【元】【明】 read 餘 (the rest), that is, 【元】【明】 read ‘It is like a storeyed hall; the rest is as said above.’ The plain rendering follows the current reading.
- Readings in Discourse 661 (nos. 010–013)—in 「空閑林中」—“in an empty, quiet forest”, the 「空」—“empty” (0184b03): the three editions read 坐 (sitting); 「悔教」—“remorse, teaching” (0184b05): 【聖】 reads 教悔 (the two characters reversed); in 「泥犁」—“the hells”, the 「犁」—“li” (0184b07): 【聖】 reads 梨 (li, another form); 「後」—“after” (0184b07): 【聖】 reads 復 (again). The plain rendering follows the current reading.
- Readings in Discourses 664–669 (nos. 014–019)—in Discourse 664, 「住」—“staying” (0184b26): 【聖】 reads 在 (was at); in Discourse 668, in 「諸不信者」—“those without faith”, the 「諸」—“those” (0185a05): the three editions read 謂 (namely); in 「建立於信」—“establish them in faith”, the 「建」—“establish” (0185a06): 【聖】 lacks it; in 「淨戒者以淨」—“those of pure precepts with purity”, the 「淨」—“pure” (0185a10): 【元】【明】 read 淨戒 (pure precepts); in the verse of Discourse 669, in 「或有行利者」—“or those of beneficial conduct”, the 「者」—“those” (0185a21): 【聖】 reads 行 (conduct); in 「猶車因釭運」—“as a cart runs on its hub”, the 「釭」—“hub” (0185a23): the three editions and 【聖】 read 工 (craft). The plain rendering follows the current reading.
- Readings in Discourses 670, 672, and 675 (nos. 020–024)—in Discourse 670, 「等」—“what” (0185b04): the three editions read 等為 (what is); in Discourse 672, 「近」—“near” (0185b23): the three editions and 【聖】 read 近不應 (near, should not); 「近」—“near” (0185b24): 【聖】 reads 近數 (near, often); 「知」—“knowing” (0185b26): 【聖】 reads 智 (knowledge); in Discourse 675, in 「當知四念處」—“you should know, is the four foundations of mindfulness”, the 「四」—“four” (0185c12): 【明】 reads 是四 (is the four), in the same form as the sentences above and below. The plain rendering follows the current reading.
- Readings in Discourses 679 and 680 (nos. 025 · 026)—in Discourse 679, 「苦、惱」—“suffering, affliction” (0186a09): the three editions and 【聖】 read 惱苦 (affliction and suffering); in Discourse 680, in 「如上所說」—“as said above”, the 「所」—“what” (0186a19): the three editions lack it, that is, the three editions read ‘as said above’ (如上說) in the same form as the other discourses. The plain rendering follows the current reading.
- Readings in Discourses 681–683 (nos. 027–034)—in Discourse 681, 「當」—“should” (0186a25): 【大】 reads 審 (examine), and the current reading is 當 (should) (a row of revision); in 「五種白法」—“five white dharmas”, the 「白」—“white” in four places (0186a25 · 0186b02 · 0186b09 · 0186b14): the three editions read 自 (self), that is, the three editions read ‘five dharmas of oneself’; 「法」—“dharma” (0186b03): 【聖】 reads 汝 (you); in Discourse 683, in 「退滅」—“falls back and ceases”, the 「滅」—“cease” (0186b18): the three editions and 【聖】 read 減 (decrease), and at (0186b21) the three editions read 減 (decrease). The plain rendering follows the current reading.
- Readings in Discourse 684 (nos. 035–040)—in 「現法自知」—“knows for himself in this life”, the 「自」—“oneself” (0186c07): 【大】 reads 身 (body), and the current reading is 自 (oneself) (a row of revision); in 「教誡」—“admonition”, the 「誡」—“admonish” (0186c12): the three editions read 戒 (precept); in 「受因事報」—“receiving causes, matters, and results”, the 「受」—“receive” (0186c20): 【聖】 reads 愛 (craving); in 「得先佛最勝處」—“attains the supreme standing of the former Buddhas”, the 「處」—“standing” (0186c21): the three editions read 處智 (standing, knowledge); in 「知眾生」—“knows beings”, the 「知」—“knows” (0186c26): 【聖】 reads 他 (others); 「彼處生、此處死」—“born there, dying here” (0187a15): the three editions read 此處死彼處生 (dying here, born there). The plain rendering follows the current reading.
- Readings in Discourses 685 and 687 (nos. 041–046)—in Discourse 685, in 「乳哺」—“suckling and feeding”, the 「哺」—“feeding” (0187b10): 【大】 reads 晡 (late afternoon), and the current reading is 哺 (feeding) (a row of revision); 「善」—“well” (0187b12): 【聖】 reads 若 (if); 「哽」—“stuck in the throat” in two places (0187b13 · 0187b14): 【元】【明】 read 鯁 (a bone stuck in the throat). In Discourse 687, 「智」—“knowledge” (0187c16): 【聖】 reads 知 (knowing); in 「樂受」—“pleasant feeling”, the 「受」—“feeling” (0187c18): 【聖】 lacks it. The plain rendering follows the current reading.
- Readings in Discourses 689–693 (nos. 047–051)—in 「我當成就信力」—“I shall accomplish the power of faith”, the 「信」—“faith” in Discourse 689 (0188a09): the three editions and 【聖】 read 七 (seven), that is, they read ‘I shall accomplish the seven powers’; in Discourse 690, 「住」—“staying” (0188a12): 【聖】 reads 在 (was at); in Discourse 692, 「者」—“one who” (0188b04): 【聖】 lacks it; in Discourse 693, in 「斷事之力」—“the power of deciding cases”, the 「之」—“of” (0188b11): the three editions and 【聖】 read 之功 (of the work); after 「力」—“power” (0188b11), 【聖】 has in addition 「幾關巧力造幾關者見其力刀劍盜賊力盜賊必現刀劍力計數多聞力者凡思惟計數現多聞之力」—“the power of devices and craft: those who make devices show their power; the power of robbers with their swords: robbers are sure to show the power of swords; the power of the learned who reckon: whoever reflects and reckons shows the power of learning,” corresponding to the three items explained in Discourse 700, and reading 「幾關」 for “devices.” The plain rendering follows the current reading.
- Readings in Discourses 694–696 (nos. 052–060)—in 「流注」—“flows into”, the 「注」—“flows” in three places in Discourse 694 (0188b22 · 0188b23 · 0188b24): 【聖】 reads 住 (abides); 「浚輸」—“inclines” in three places (0188b23 · 0188b23 · 0188b24): 【聖】 reads 後輪 (later wheel), and at one of the places, 0188b23, 【大】 reads 浚[＊]輸 (inclines, with a mark), the current reading being 浚輸 (inclines) (a row of revision); 「欲」—“pleasures” (0188b25): the three editions read 欲欲 (the character doubled). In Discourse 695, 「問」—“question” (0188b29): 【元】【明】 read 聞 (heard). In Discourse 696, after in 「問諸比丘經」—“the discourse of the question to the bhikṣus”, the 「丘」—“-kṣu” (0188c02), the three editions and 【聖】 have in addition the character 「二」—“two,” that is, they read ‘the two discourses of the question to the bhikṣus are also as said above.’ The plain rendering follows the current reading.
- Readings in Discourses 698–700 (nos. 061–065)—in 「修力」—“the power of cultivation”, the 「力」—“power” in Discourse 698 (0188c19): 【聖】 lacks it; in 「有十力。何等為十」—“There are ten powers. Which ten”, the 「十」—“ten” in Discourse 699 (0188c22): the three editions and 【聖】 read 九 (nine), and at (0188c23) the three editions read 九 (nine), that is, the editions read ‘There are nine powers. Which nine’; in 「怨恨女人力」—“the power of a woman who bears resentment”, the 「怨」—“resentment” (0188c24): 【明】 reads 結 (binding), the same as the 「結恨」—“bears a grudge” of Discourse 692. In Discourse 700, for 「計數多聞力者，凡思惟計數現多聞之力」—“The power of the learned who reckon is that whoever reflects and reckons shows the power of learning” (0189a04), the three editions read 「結恨女人力者女人之法現結恨力啼泣嬰兒力者嬰兒之法現啼泣力毀呰愚人力者愚人之法觸事毀呰審諦黠慧力者智慧之人常現審諦忍辱出家力者出家之人常現忍辱計數多聞力者多聞之人常現思惟計數」—“the power of a woman who bears a grudge is that the way of women shows the power of bearing a grudge; the power of an infant who cries is that the way of infants shows the power of crying; the power of a fool who reviles is that the way of fools is to revile whenever something happens; the power of the wise who examine closely is that the wise always show close examination; the power of one gone forth who endures is that one gone forth always shows endurance; the power of the learned who reckon is that the learned always show reflection and reckoning,” that is, the three editions explain in full, in Discourse 700, the remaining items of the ten powers, corresponding to Discourse 693; here the three editions read 「黠慧」 for “the wise.” The plain rendering follows the current reading.
- Readings in Discourses 703–707 (nos. 066–076)—in 「不諂不偽」—“without flattery or deceit”, the 「偽」—“deceit” in Discourse 703 (0189a23): the three editions read 曲 (crookedness). 「猗」—“tranquillity” in four places in Discourses 704 and 705 (0189b15 · 0189b16 · 0189b21 · 0189b29): 【聖】 reads 倚 (leaning). In 「無智」—“without wisdom”, the 「智」—“wisdom” in Discourse 706 (0189c04): 【聖】 reads 知 (knowing); in 「為目」—“become eyes”, the 「目」—“eyes” (0189c11): 【聖】 reads 眼 (eye). In 「障閡」—“obstruction”, the 「閡」—“obstruct” in two places in Discourse 707 (0189c16 · 0189c19): the three editions read 礙 (obstruct, another form); in 「瞋恚蓋」—“the hindrance of ill will”, the 「恚」—“ill will” (0189c18): 【大】 lacks it, and the current reading has 恚 (ill will) (a row of revision); in 「即說偈曰」—“spoke in verse, saying”, the 「曰」—“saying” (0189c25): the three editions and 【聖】 read 言 (said), that is, the editions read ‘spoke in verse’ in the same form as the other verses. The plain rendering follows the current reading.
- Readings in Discourses 707–710 (nos. 077–084)—in the verse line 「如此七覺支」—“these seven factors of awakening”, the 「支」—“factor” in Discourse 707 (0190a05): 【聖】 reads 分 (factor, part). In 「著袈裟」—“puts on the kāṣāya”, the 「裟」—“kāṣāya” in Discourse 708 (0190a10): the three editions read 裟衣 (kāṣāya robe); in 「返俗」—“returns to lay life”, the 「返」—“return” (0190a16): the three editions and 【聖】 read 反 (return, another form); in 「而樹生長」—“but which grow”, the 「樹」—“tree” (0190a18): the three editions read 漸 (gradually), that is, they read ‘but which gradually grow’; 「等」—“what” (0190a20): the three editions read 等為 (what is); in 「若修習」—“if one cultivates”, the 「若」—“if” (0190a25): 【宋】【元】 read 苦 (suffering). In Discourse 709, 「猗」—“tranquillity” (0190b06): 【聖】 reads 倚 (leaning). In 「慢無間等」—“the unbroken comprehension of conceit”, the 「間」—“interval” in Discourse 710 (0190b20): 【明】 reads 明 (knowledge), that is, 【明】 reads ‘conceit, ignorance, and the like’; in the same discourse, in 「斷愛縛結」—“has cut off the bonds of craving”, the 「縛」—“bonds” (0190b19): the note of revision suspects it should read 轉 (turning); the current reading follows the base text as 縛 (bonds), the plain rendering follows the current reading, and the character is not changed on its basis (this entry is a reviser’s remark and does not enter the count of ninety in the table above).
- Readings in Discourse 711 (nos. 085–090)—「仿佯」—“wandering” (0190b23): 【宋】 reads 彷徉 (wandering, another form), 【元】【明】 read 仿徉 (wandering, another form); in 「為其說」—“teach for them”, the 「說」—“teaching” (0190b28): 【元】【明】 read 者 (one who); in 「不辨」—“unable to discern”, the 「辨」—“discern” (0190b28): 【聖】 reads 辯 (eloquent); in 「當何名此經」—“What should this discourse be called”, the 「何」—“what” (0190c28): 【聖】 lacks it; in 「安樂亦常求安樂」—“ease, and also always seeks ease”, the 「常」—“always” (0191a02): 【聖】 reads 當 (should); in 「佛說此已」—“When the Buddha had spoken this”, the 「此」—“this” (0191a04): the three editions read 此經 (this discourse), that is, the three editions read ‘When the Buddha had spoken this discourse,’ the same as the other discourses. The plain rendering follows the current reading. Below the closing title at the end of the fascicle (0191a06), the Taishō notes record that the 【聖】 edition has a prayer text of Empress Kōmyō, which does not belong to the sūtra text.
Punctuation: in the long discourses, Discourses 647, 684, 687, and others, the base text opens new paragraphs within the Buddha’s words with quotation marks (as before 「何等為信根」—“What is the faculty of faith”〔T02 0182b25〕 and before 「復次，五學力、如來十力」—“Further, the five powers of one in training and the ten powers of the Tathāgata”〔T02 0186c14〕); these are copied as divisions of paragraphs, not as another speaker. In Discourse 686 the base text records the beginning and end of each power in quotation marks, abbreviating the middle with 「如上廣說」—“As taught at length above”〔T02 0187c03〕 and the like; the abbreviated text stands outside the quotation marks, and is copied as it stands. In Discourse 690 the base text reads 「如上說。差別者，爾時，世尊即說偈言」—“As said above. The difference is that at that time the World-Honored One spoke in verse”〔T02 0188a13〕, taking the verse as the difference; copied as it stands. In Discourse 698, within the base text’s 「何等為慚力？……」—“What is the power of shame? …”〔T02 0188c13〕, the answer after the question is abbreviated directly with 「……」—“…”; copied as it stands. In Discourse 709 the base text, after the dwelling place, opens the Buddha’s words directly with a quotation mark〔T02 0190b02〕; copied as it stands.
Characters: the present transcription of this fascicle has no character of the private-use area. In 「審諦𭶑慧」—“the wise who examine closely”, the 「𭶑」 in three places (0188b05 · 0188b14 · 0188c25), is a character of the extension area, with no Taishō collation note; copied as it stands without change. The two forms 「慚」 and 「慙」, both “shame,” appear side by side (Discourse 678, 「成就慙力是學力」—“accomplish the power of shame that is a power of one in training”〔T02 0185c28〕; Discourses 682 and 683, 「慙」〔T02 0186b11〕〔T02 0186b20〕; elsewhere 慚), following the base text. Discourse 657 reads 「無明大闇聚」—“the great mass of the darkness of ignorance”〔T02 0183c21〕 with 「大闇」—“great darkness,” and Discourse 706 reads 「黑闇」—“black darkness”; these follow the base text.
Interlinear notes: none in this fascicle.
The line form of the verses: five verses; in the base text each line is of two phrases, thirty 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. All five verses begin anew after the close of the Buddha’s words, and are not at an inner level. 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 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 treatise’s uddāna items are appended after the discourse numbers, as readings (first topic).
| Discourse | Mātṛkā (verbatim) | Anchor | Shared words |
|---|---|---|---|
| 642 (Establishment) | 「未知當知、已知、具知三無漏根，於能趣向出世離欲最極究竟有增上義」—“the three faculties without outflows—coming to know what is not yet known, having known, and fully knowing—have the sense of predominance in leading toward the utmost culmination of supramundane dispassion”〔T30n1579 0863a26〕 | 0863a26 | 未知當知·根 (coming to know what is not yet known · faculty) (sūtra 「知根」—“the faculty of knowing,” treatise 「已知」—“having known”; sūtra 「無知根」—“the faculty of having fully known,” treatise 「具知」—“fully knowing”: the words differ) |
| 643 (Establishment · cf.) | No direct mātṛkā gloss found for this discourse; 「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」—“faith first and wisdom last: these five faculties have the sense of predominance in leading toward worldly dispassion”〔T30n1579 0863a25〕〔correspondence of meaning; shared terms in the third topic〕 | 0863a25 | 五根·信·慧 (five faculties · faith · wisdom) |
| 644 (the Class of Outer Ordinary Persons · cf.) | No direct mātṛkā gloss found for this discourse; 「若於此法有出世者，當知一切別住餘品，非彼品類」—“if in this Dharma one has the supramundane, know that all such abide separately in other classes, not of that kind”〔T30n1579 0863c07〕〔correspondence of meaning; shared terms in the third topic〕 | 0863c07 | 五根 (five faculties) (sūtra 「須陀洹」—“stream-enterer,” treatise 「出世者」—“the supramundane”: the words differ) |
| 645 (the Class of Outer Ordinary Persons · cf.) | No direct mātṛkā gloss found for this discourse; 「若於此法有出世者，當知一切別住餘品，非彼品類」—“if in this Dharma one has the supramundane, know that all such abide separately in other classes, not of that kind”〔T30n1579 0863c07〕〔correspondence of meaning; shared terms in the third topic〕 | 0863c07 | 五根 (five faculties) (sūtra 「阿羅漢」—“arhat,” treatise 「出世者」—“the supramundane”: the words differ) |
| 646 (Establishment · cf.) | No direct mātṛkā gloss found for this discourse; 「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」—“faith first and wisdom last: these five faculties have the sense of predominance in leading toward worldly dispassion”〔T30n1579 0863a25〕〔correspondence of meaning; shared terms in the third topic〕 | 0863a25 | 五根·信·慧 (five faculties · faith · wisdom) |
| 647 (Establishment · cf.) | No direct mātṛkā gloss found for this discourse; 「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」—“faith first and wisdom last: these five faculties have the sense of predominance in leading toward worldly dispassion”〔T30n1579 0863a25〕〔correspondence of meaning; shared terms in the third topic〕 | 0863a25 | 五根·信·慧 (five faculties · faith · wisdom) |
| 648 | No direct mātṛkā gloss found for this discourse | — | — |
| 649 | No direct mātṛkā gloss found for this discourse | — | — |
| 650 (Establishment · cf.) | No direct mātṛkā gloss found for this discourse; 「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」—“faith first and wisdom last: these five faculties have the sense of predominance in leading toward worldly dispassion”〔T30n1579 0863a25〕〔correspondence of meaning; shared terms in the third topic〕 | 0863a25 | 信 (faith) |
| 651 (Establishment · cf.) | No direct mātṛkā gloss found for this discourse; 「信為最初，慧為其後，如是五根，於能趣向世間離欲有增上義」—“faith first and wisdom last: these five faculties have the sense of predominance in leading toward worldly dispassion”〔T30n1579 0863a25〕〔correspondence of meaning; shared terms in the third topic〕 | 0863a25 | 信 (faith) |
| 652 (the Class of Outer Ordinary Persons · cf.) | No direct mātṛkā gloss found for this discourse; 「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」—“if one has not, even in this world, the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas, know that this one abides in the class of outer ordinary persons”〔T30n1579 0863c04〕〔correspondence of meaning; shared terms in the third topic〕 | 0863c04 | 外 (outer) (sūtra 「外道凡夫」—“ordinary persons of other paths,” treatise 「外異生」—“outer ordinary persons”: the words differ) |
| 653 (the Class of Outer Ordinary Persons · cf.) | No direct mātṛkā gloss found for this discourse; 「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」—“if one has not, even in this world, the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas, know that this one abides in the class of outer ordinary persons”〔T30n1579 0863c04〕〔correspondence of meaning; shared terms in the third topic〕 | 0863c04 | 五根 (five faculties) (sūtra 「凡夫」—“ordinary persons,” treatise 「異生」—“ordinary persons”: the words differ) |
| 654 | No direct mātṛkā gloss found for this discourse | — | — |
| 655 (the Faculty of Wisdom as the Most Excellent) | 「是故此慧，若初若後多有所作，故說慧根最為殊勝」—“therefore this wisdom, whether at the beginning or at the end, has much to do; hence the faculty of wisdom is said to be the most excellent”〔T30n1579 0863c02〕 | 0863c02 | 慧 (wisdom) (sūtra 「慧為其首」—“wisdom is the head,” treatise 「慧根最為殊勝」—“the faculty of wisdom is the most excellent”: the words differ) |
| 656 (the Faculty of Wisdom as the Most Excellent · know, and afterwards Abiding) | 「是故此慧，若初若後多有所作，故說慧根最為殊勝」—“therefore this wisdom, whether at the beginning or at the end, has much to do; hence the faculty of wisdom is said to be the most excellent”〔T30n1579 0863c02〕; 「由思擇力，如理作意思惟諸法，乃於涅槃得正信解」—“by the power of selection, with right attention one reflects on dharmas and so attains right faith and conviction in nirvāṇa”〔T30n1579 0863b26〕 | 0863c02 | 慧根·信 (the faculty of wisdom · faith) |
| 657 | No direct mātṛkā gloss found for this discourse | — | — |
| 658 | No direct mātṛkā gloss found for this discourse | — | — |
| 659 (the Class of Outer Ordinary Persons · cf.) | No direct mātṛkā gloss found for this discourse; 「若依諸佛無上菩提所得正信乃至正慧，於此世間亦無有者，當知此住外異生品」—“if one has not, even in this world, the right faith up to right wisdom that is attained in reliance on the unsurpassed awakening of the Buddhas, know that this one abides in the class of outer ordinary persons”〔T30n1579 0863c04〕〔correspondence of meaning; shared terms in the third topic〕 | 0863c04 | 菩提·信 (awakening · faith) (sūtra 「於如來發菩提心」—“arousing the mind of awakening toward the Tathāgata,” treatise 「依諸佛無上菩提」—“in reliance on the unsurpassed awakening of the Buddhas”: the words differ) |
| 660 | No direct mātṛkā gloss found for this discourse | — | — |
| 661 (Selection) | 「略於一切現法、後法諸惡行中，深見過已，能正思擇，息諸惡行，修諸善行，名思擇力」—“in brief, having deeply seen the faults in all bad conduct in this life and in lives to come, one can rightly select, stills bad conduct, and cultivates good conduct: this is called the power of selection”〔T30n1579 0863c12〕 | 0863c12 | 現法·惡行·善行 (this life · bad conduct · good conduct) (sūtra 「數力」—“the power of reckoning,” treatise 「思擇力」—“the power of selection”; sūtra 「修力」—“the power of cultivation,” treatise 「修習力」—“the power of cultivation”: the words differ) |
| 662 | No direct mātṛkā gloss found for this discourse | — | — |
| 663 (Selection) | 「又此能與修習力攝修諸念住為所依止」—“further, this can serve as the support for the cultivation of the foundations of mindfulness included in the power of cultivation”〔T30n1579 0863c15〕 | 0863c15 | 修 (cultivate) (sūtra 「修力」—“the power of cultivation,” treatise 「修習力」—“the power of cultivation”; sūtra 「念處」—“foundation of mindfulness,” treatise 「念住」—“foundation of mindfulness”: the words differ) |
| 664 | No direct mātṛkā gloss found for this discourse | — | — |
| 665 | No direct mātṛkā gloss found for this discourse | — | — |
| 666 | No direct mātṛkā gloss found for this discourse | — | — |
| 667 (Discernment and the Rest) | 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」—“know that four kinds of power are established: first, the power of discerning wisdom; second, the power of energy; third, the power of blamelessness; fourth, the power of gathering in”〔T30n1579 0863c29〕 | 0863c29 | 四力·精進力·無罪力·攝事 (four powers · the power of energy · the power of blamelessness · means of gathering in) (sūtra 「覺力」—“the power of discernment,” treatise 「覺慧力」—“the power of discerning wisdom”; sūtra 「攝力」—“the power of gathering in,” treatise 「攝受力」—“the power of gathering in”: the words differ) |
| 668 | No direct mātṛkā gloss found for this discourse | — | — |
| 669 | No direct mātṛkā gloss found for this discourse | — | — |
| 670 (Discernment and the Rest) | 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」—“know that four kinds of power are established: first, the power of discerning wisdom; second, the power of energy; third, the power of blamelessness; fourth, the power of gathering in”〔T30n1579 0863c29〕 | 0863c29 | 四力·精進力·無罪力 (four powers · the power of energy · the power of blamelessness) |
| 671 | No direct mātṛkā gloss found for this discourse | — | — |
| 672 (Discernment and the Rest) | 「當知建立有四種力。一、覺慧力，二、精進力，三、無罪力，四、攝受力」—“know that four kinds of power are established: first, the power of discerning wisdom; second, the power of energy; third, the power of blamelessness; fourth, the power of gathering in”〔T30n1579 0863c29〕 | 0863c29 | 四力·精進力·無罪力 (four powers · the power of energy · the power of blamelessness) (sūtra 「覺力」—“the power of discernment,” treatise 「覺慧力」—“the power of discerning wisdom”: the words differ) |
| 673 | No direct mātṛkā gloss found for this discourse | — | — |
| 674 | No direct mātṛkā gloss found for this discourse | — | — |
| 675 | No direct mātṛkā gloss found for this discourse | — | — |
| 676 | No direct mātṛkā gloss found for this discourse | — | — |
| 677 (Selection · the One in Training) | 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕; 「若有成就有學五力，行自利行諸聖弟子，獲得最上阿羅漢果」—“the noble disciples who accomplish the five powers of those in training and practise for their own benefit attain the supreme fruit of arhatship”〔T30n1579 0864a22〕 | 0863c17 | 學·五力 (training · five powers) (sūtra 「慚力」—“the power of shame” and 「愧力」—“the power of fear of blame,” treatise 「三處羞恥」—“shame in three places”: the words differ) |
| 678 (Selection) | 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕 | 0863c17 | 學 (training) (sūtra 「慙力」—“the power of shame” and 「愧力」—“the power of fear of blame,” treatise 「羞恥」—“shame”: the words differ) |
| 679 (Selection) | 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕; 「一者、他處羞恥」—“first, shame with regard to others”〔T30n1579 0863c19〕 | 0863c17 | 羞恥 (being ashamed) |
| 680 (Selection) | 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕 | 0863c17 | 學 (training) (sūtra 「慚力」—“the power of shame” and 「愧力」—“the power of fear of blame,” treatise 「羞恥」—“shame”: the words differ) |
| 681 (Selection) | 「當為世間有他心智諸佛世尊、若聖弟子、若諸天眾信佛教者，共所呵毀」—“I shall be reviled together by the Buddhas, the World-Honored Ones in the world who have knowledge of others’ minds, by the noble disciples, and by the hosts of gods who have faith in the Buddha’s teaching”〔T30n1579 0863c20〕 | 0863c20 | 呵 (reproach) (sūtra 「呵責」—“reproach,” treatise 「呵毀」—“revile”: the words differ) |
| 682 (Selection) | 「當為世間有他心智諸佛世尊、若聖弟子、若諸天眾信佛教者，共所呵毀」—“I shall be reviled together by the Buddhas, the World-Honored Ones in the world who have knowledge of others’ minds, by the noble disciples, and by the hosts of gods who have faith in the Buddha’s teaching”〔T30n1579 0863c20〕 | 0863c20 | 呵 (reproach) (sūtra 「呵責」—“reproach,” treatise 「呵毀」—“revile”: the words differ) |
| 683 (Selection) | 「又思擇力，能與三處羞恥為伴」—“further, the power of selection can accompany shame in three places”〔T30n1579 0863c17〕 | 0863c17 | the sense of 慚·愧 (shame · fear of blame) (sūtra 「慙、愧」—“shame, fear of blame,” treatise 「羞恥」—“shame”: the words differ) |
| 684 (the One in Training) | 「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」—“wishing to show the difference between himself and his disciples, he speaks thus: those in training accomplish five powers; only the Tathāgata accomplishes ten powers”〔T30n1579 0864a20〕 | 0864a20 | 差別·五力·如來·十力 (difference · five powers · Tathāgata · ten powers) (sūtra 「聲聞」—“śrāvakas,” treatise 「弟子」—“disciples”: the words differ) |
| 685 (the One in Training) | 「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」—“wishing to show the difference between himself and his disciples, he speaks thus: those in training accomplish five powers; only the Tathāgata accomplishes ten powers”〔T30n1579 0864a20〕 | 0864a20 | 五力·十力 (five powers · ten powers) (sūtra 「五種學力」—“the five kinds of powers of one in training” and 「十種智力」—“the ten kinds of powers of knowledge”: the words differ) |
| 686 | No direct mātṛkā gloss found for this discourse | — | — |
| 687 | No direct mātṛkā gloss found for this discourse | — | — |
| 688 | No direct mātṛkā gloss found for this discourse | — | — |
| 689 | No direct mātṛkā gloss found for this discourse | — | — |
| 690 | No direct mātṛkā gloss found for this discourse | — | — |
| 691 | No direct mātṛkā gloss found for this discourse | — | — |
| 692 (Countries and the Rest and Kings) | 「謂諸國王有自在力。如是等力，廣說如經」—“namely, kings have the power of sovereignty; such powers as these are as taught at length in the sūtra”〔T30n1579 0864a10〕 | 0864a10 | 王·自在 (king · sovereign) (sūtra 「八力」—“eight powers,” treatise 「十種力」—“ten kinds of power”: the words differ) |
| 693 | No direct mātṛkā gloss found for this discourse | — | — |
| 694 (the Arhat) | 「復次，諸阿羅漢成就八力」—“Further, the arhats accomplish eight powers”〔T30n1579 0864a12〕 | 0864a12 | 八力·離·出·涅槃·欲 (eight powers · seclusion · out · nirvāṇa · sense pleasures) (sūtra 「漏盡比丘」—“a bhikṣu whose outflows are ended,” treatise 「阿羅漢」—“arhats”; sūtra 「火坑」—“a pit of fire,” treatise 「熱炭火」—“burning charcoal”: the words differ) |
| 695 | No direct mātṛkā gloss found for this discourse | — | — |
| 696 | No direct mātṛkā gloss found for this discourse | — | — |
| 697 | No direct mātṛkā gloss found for this discourse | — | — |
| 698 | No direct mātṛkā gloss found for this discourse | — | — |
| 699 (Countries and the Rest and Kings) | 「復次，依國及王、若男、若女、若夫、若妻、若愚、若智、若處居家、若出家眾，當知建立有十種力」—“Further, on the basis of countries and kings, men and women, husbands and wives, the foolish and the wise, those who dwell in the household and the assembly of those gone forth, know that ten kinds of power are established”〔T30n1579 0864a08〕 | 0864a08 | 十·王·自在·女·愚·出家 (ten · king · sovereign · woman · fool · gone forth) |
| 700 | No direct mātṛkā gloss found for this discourse | — | — |
| 701 | No direct mātṛkā gloss found for this discourse | — | — |
| 702 | No direct mātṛkā gloss found for this discourse | — | — |
| 703 (the One in Training · Uprightness) | 「若有自愛、無諂無誑、其性質直補特伽羅，為證自義，有四種相」—“a person who loves himself, without flattery and without deceit, upright by nature, has four characteristics for realizing his own benefit”〔T30n1579 0864b03〕; 「為欲顯己與諸弟子有差別故，說如是言：諸有學者成就五力，唯有如來成就十力」—“wishing to show the difference between himself and his disciples, he speaks thus: those in training accomplish five powers; only the Tathāgata accomplishes ten powers”〔T30n1579 0864a20〕 | 0864b03 | 質直·諂·教授·教誡·勝進·五力·十力 (upright · flattery · instruct · admonish · advance · five powers · ten powers) |
| 704 (Establishment · cf.) | No direct mātṛkā gloss found for this discourse; 「由奢摩他、毘鉢舍那俱品差別，建立覺支」—“by the differences of the classes of calm and insight together, the factors of awakening are established”〔T30n1579 0864b26〕〔correspondence of meaning; shared terms in the third topic〕 | 0864b26 | 覺支 (factors of awakening) |
| 705 (Abiding · cf.) | No direct mātṛkā gloss found for this discourse; 「若修行者，於七覺分隨時現前、隨量現前，說名為住。若時退出，說名為滅」—“If the practitioner has the seven factors of awakening present at the proper time and in proper measure, this is called abiding. If at some time he falls away from them, this is called cessation”〔T30n1579 0865a14〕〔correspondence of meaning; shared terms in the third topic〕 | 0865a14 | 退 (decline / fall away) (sūtra 「七覺支」—“the seven factors of awakening,” treatise 「七覺分」—“the seven factors of awakening”: the words differ) |
| 706 (Establishment · cf.) | No direct mātṛkā gloss found for this discourse; 「由奢摩他、毘鉢舍那俱品差別，建立覺支」—“by the differences of the classes of calm and insight together, the factors of awakening are established”〔T30n1579 0864b26〕〔correspondence of meaning; shared terms in the third topic〕 | 0864b26 | 覺支 (factors of awakening) |
| 707 (Ease · cf.) | No direct mātṛkā gloss found for this discourse; 「若有苾芻，於諸覺支方便修習，由四因緣，令其不得安隱而住」—“if a bhikṣu cultivates the factors of awakening with effort, there are four reasons that keep him from dwelling in ease and security”〔T30n1579 0864c09〕〔correspondence of meaning; shared terms in the third topic〕 | 0864c09 | 覺支·煩惱 (factors of awakening · afflict / defilements) |
| 708 | No direct mātṛkā gloss found for this discourse | — | — |
| 709 | No direct mātṛkā gloss found for this discourse | — | — |
| 710 (the Range of Activity · cf.) | No direct mātṛkā gloss found for this discourse; 「又由修習覺支因緣，起於明脫」—“further, by reason of cultivating the factors of awakening, knowledge and liberation arise”〔T30n1579 0863b12〕〔correspondence of meaning; shared terms in the third topic〕 | 0863b12 | 覺支·脫 (factors of awakening · liberation) (sūtra 「心解脫」—“liberation of mind” and 「慧解脫」—“liberation by wisdom,” treatise 「明脫」—“knowledge and liberation”: the words differ) |
| 711 (Gradual Sequence · cf.) | No direct mātṛkā gloss found for this discourse; 「於初中後隨闕一支，令如實覺不得圓滿」—“if at the beginning, middle, or end any one factor is lacking, awakening as it really is cannot be brought to perfection”〔T30n1579 0864c05〕〔correspondence of meaning; shared terms in the third topic〕 | 0864c05 | 念·擇法·支 (mindfulness · investigation of dharmas · factor) (sūtra 「滿足」—“full,” treatise 「圓滿」—“perfection”: the words differ) |
② Saṃyutta coordinates (discourse by discourse · only the original wording of the Taishō notes is recorded):
| Discourse | Taishō note (verbatim) | Anchor |
|---|---|---|
| 642 | — | — |
| 643 | 「S. 48. 1. Suddhika.」 | 0182a26 |
| 644 | 「S. 48. 2-3. Sota.」 | 0182b02 |
| 645 | 「S. 48. 4-5. Arahaṃ.」 | 0182b10 |
| 646 | 「S. 48. 8. Daṭṭhabba.」 | 0182b16 |
| 647 | 「S. 48. 9. Vibhaṅga(1).」 | 0182b23 |
| 648 | 「S. 48. 12. Saṅkhitta(1).」 | 0182c14 |
| 649 | 「S. 48. 20. Āsavānaṃ Khaya.」 | 0182c21 |
| 650 | 「S. 48. 10. Samaṇabrahmaṇā(2).」 | 0182c28 |
| 651 | 「S. 48. 9. Samaṇabrahmaṇā(1).」 | 0183a12 |
| 652 | 「S. 48. 18. Paṭipanna.」 | 0183a24 |
| 653 | 「S. 48. 15. Vitthāra(1).」 | 0183b04 |
| 654 | 「(654-658) cf. S. 48. 52. Mallika.」 | 0183b18 |
| 655 | — | — |
| 656 | — | — |
| 657 | — | — |
| 658 | — | — |
| 659 | 「S. 48. 50. Saddha.」 | 0184a08 |
| 660 | — | — |
| 661 | — | — |
| 662 | — | — |
| 663 | — | — |
| 664 | — | — |
| 665 | — | — |
| 666 | — | — |
| 667 | — | — |
| 668 | — | — |
| 669 | — | — |
| 670 | — | — |
| 671 | — | — |
| 672 | — | — |
| 673 | 「cf. S. 50. 1. Bala.」 | 0185b29 |
| 674 | — | — |
| 675 | — | — |
| 676 | — | — |
| 677 | — | — |
| 678 | — | — |
| 679 | — | — |
| 680 | — | — |
| 681 | — | — |
| 682 | — | — |
| 683 | — | — |
| 684 | — | — |
| 685 | — | — |
| 686 | — | — |
| 687 | — | — |
| 688 | — | — |
| 689 | — | — |
| 690 | — | — |
| 691 | — | — |
| 692 | — | — |
| 693 | — | — |
| 694 | — | — |
| 695 | — | — |
| 696 | — | — |
| 697 | — | — |
| 698 | — | — |
| 699 | — | — |
| 700 | — | — |
| 701 | — | — |
| 702 | — | — |
| 703 | — | — |
| 704 | 「S. 46. 24. Ayonisa.」 | 0189b10 |
| 705 | 「cf. S. 46. 33-34. Kilesa 1-2, 46. 37. Aparihāni.」 | 0189b24 |
| 706 | 「S. 46. 40. Nīvaraṇa.」 | 0189c02 |
| 707 | 「S. 46. 38. Āvaraṇa-nīvaraṇa.」 | 0189c14 |
| 708 | 「S. 46. 39. Rukkha.」 | 0190a08 |
| 709 | 「cf. S. 46. 23. Ṭhānā.」 | 0190b01 |
| 710 | — | — |
| 711 | 「cf. S. 46. 56. Abhaya.」 | 0190b22 |
Twenty-one S. coordinates (in twenty-one discourses); of them five are marked 「cf.」 (Discourses 654, 673, 705, 709, and 711), the note of Discourse 654 also covering Discourses 654–658. Forty-nine discourses have no S. coordinate: Discourses 642, 655–658, 660–672, 674–703, and 710.
Taishō notes other than S. coordinates (copied as they stand, not explained): Discourse 642, 「A. III. 84. Sekha.」 (0182a14); Discourse 661, 「A. II. 2. 1. Bala.」 (0184b02); Discourse 669, 「A. IV. 32. Saṅgaha.」 (0185a12); Discourse 677, 「A. V. I. Saṅkhitta.」 (0185c20); Discourse 678, 「A. V. I. Saṅkhitta.」 (0185c25); Discourse 684, 「cf. M. 12. Mahāsīhanāda.」 (0186b26); Discourse 686, 「A. VI. 64. Sīhanāda.」 (0187b27); Discourse 687, 「A. VI. 64. Sīhanāda.」 (0187c13); Discourses 688, 689, and 690, 「cf. A. VII. 3-5. Bala.」 (0187c27 · 0188a06 · 0188a12); Discourse 692, 「A. VIII. 27. Bala.」 (0188b02); Discourse 693, 「A. VIII. 27. Bala.」 (0188b08); Discourses 694, 695, and 696, 「cf. A. VIII. 28. Bala.」 (0188b18 · 0188b29 · 0188c02); Discourses 655, 657, and 658, 「cf. (654).」 (0183b25 · 0183c15 · 0183c27).
Taishō notes on transcription (only the note text is recorded; the translation is not changed on their basis): 五根 Pañcindriyānī. (0182a27); Saddhindriya.／Viriyindriya.／Satindriya.／Samādhindriya.／Paññindriya. (0182a28); Sotāpatti. (0182b06); Saddhābala.／Viriyabala.／Satibala.／Samādhibala.／Paññābala. (0185c02); 障 Āvaraṇa. (0189c15); 蓋 Nīvaraṇa. (0189c16); kacchaka.／Kapitthaka. (0190a20); Assattha.／Udumbara.／Nigrodha. (0190a21); 耆闍崛山 Gijjhakūṭa. (0190b22); 無畏王子 Abhaya rājakumāra. (0190b23).
③ Variants of the Alternate Translation—among the Taishō notes for this fascicle, not one marks a discourse number of the Alternate Translation, nor is there the word ‘Alternate Translation’; there are no variants of the Alternate Translation (see the second topic).