雜阿含經 卷第二十七Saṃyukta Āgama · Fascicle 27
外道問比丘：我等亦說斷五蓋、住四念處、修七覺分，「我等與彼沙門瞿曇有何等異？俱能說法」〔T02 0191a27〕。佛教以反問：「五蓋者，種應有十。七覺者，種應有十四」〔T02 0191b04〕。異不在名，在名下之分；分之判準一句：蓋「非智非等覺，不轉趣涅槃」〔T02 0191b12〕，覺分「是智是等覺，能轉趣涅槃」〔T02 0191b23〕。這一卷三十六經說七覺分之分、時、食、次第、果，說的是：覺分之所以為覺分，在其是智、在其趣涅槃。
一、蓋十與覺十四
「謂有內貪欲，有外貪欲。彼內貪欲者即是蓋，非智非等覺，不轉趣涅槃」〔T02 0191b11〕；「有內法心念住，有外法心念住。彼內法念住即是念覺分，是智是等覺，能轉趣涅槃」〔T02 0191b21〕。蓋與覺各開為二，擇善法與擇不善法同是擇法覺分，疑善法與疑不善法同是疑蓋：所擇所疑不分善惡，分善惡者是擇與疑本身。蓋與覺皆依食而立，「譬如身依食而立，非不食」〔T02 0192a28〕；蓋之食是「於彼不正思惟」〔T02 0192a30〕，覺之食是思惟其所緣。「念覺分者，一切兼助」〔T02 0192a22〕。
二、小火與熾火
心微劣時「不應修猗覺分、定覺分、捨覺分」〔T02 0191c26〕，「譬如小火，欲令其燃，增以燋炭」〔T02 0191c28〕；心掉時「不應修擇法覺分、精進覺分、喜覺分」〔T02 0192a04〕，「譬如熾火，欲令其滅，足其乾薪」〔T02 0192a06〕。反之則是時。七覺分非七法並修，是觀心之沉掉而擇其所當修；燋炭與乾薪無善惡，當時則成，非時則敗。無學於此自在：「此七覺分決定而得，不勤而得，我隨所欲，覺分正受」〔T02 0193b17〕。
三、純一滿靜，梵行清白
阿難以善知識為半梵行，佛言「莫作是言」〔T02 0195b18〕：善知識、善伴黨、善隨從，是「純一滿靜，梵行清白」〔T02 0195b20〕，「我為善知識故，有眾生於我所取念覺分，依遠離、依無欲、依滅、向於捨」〔T02 0195b22〕。覺分「未起而起，佛所調伏教授，非餘」〔T02 0196b04〕；年少比丘奉事長老，「時時得聞深妙之法，聞深法已，二正事成就，身正及心正。爾時修念覺分」〔T02 0195a15〕。覺分不自起，自善知識與深法起；佛自病中令阿難說七覺分，而獨許一支：「唯精進，修習多修習，得阿耨多羅三藐三菩提」〔T02 0195c14〕。
四、俱念覺分，向於捨
「七覺分漸次而起，修習滿足」〔T02 0196b16〕：身身觀念住而攝心不忘，是念覺分；念滿足而擇法，擇法滿足而精進，乃至捨。其果：「現法得漏盡無餘涅槃，或得阿那含果」〔T02 0196c02〕。其修與一切業處俱：不淨觀、隨死念、慈悲喜捨、空入處、安那般那、無常想，一一「俱念覺分，依遠離、依無欲、依滅、向於捨」〔T02 0197b04〕。七覺分不是諸業處之外另一業處，是一切修習之共軌；修何法，皆向於捨。
Followers of other paths ask the bhikṣus: we too teach cutting off the five hindrances, dwelling in the four foundations of mindfulness, and cultivating the seven factors of awakening, “what difference is there between us and that ascetic Gautama? Both are able to teach the Dharma.” The Buddha teaches them to ask back: “the five hindrances should be ten in kind. The seven factors of awakening should be fourteen in kind.” The difference is not in the names but in the divisions beneath the names; the criterion of the divisions is a single sentence: a hindrance “is not knowledge, not right awakening, it does not turn toward nirvāṇa,” a factor of awakening “is knowledge, it is right awakening, it is able to turn toward nirvāṇa.” The thirty-six discourses of this fascicle teach the divisions, the time, the nutriment, the sequence, and the fruits of the seven factors of awakening, and what they teach is this: a factor of awakening is a factor of awakening because it is knowledge and because it goes toward nirvāṇa.
I. Ten Hindrances and Fourteen Factors
“There is inner sensual desire, there is outer sensual desire. That inner sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa”; “there is mindfulness of the mind dwelling on inner dharmas, there is mindfulness of the mind dwelling on outer dharmas. That mindfulness dwelling on inner dharmas is the awakening factor of mindfulness; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.” Hindrance and factor are each opened into two: selecting wholesome dharmas and selecting unwholesome dharmas are alike the awakening factor of investigation of dharmas, doubt about wholesome dharmas and doubt about unwholesome dharmas are alike the hindrance of doubt; what is selected and what is doubted are not divided into good and bad, what divides good from bad is the selecting and the doubting themselves. Hindrance and factor alike stand by relying on nutriment, “just as the body stands by relying on nutriment, not without nutriment”; the nutriment of a hindrance is “reflecting wrongly on it,” the nutriment of a factor is reflecting on its object. “The awakening factor of mindfulness assists them all.”
II. The Small Fire and the Blazing Fire
When the mind is feeble, “one should not cultivate the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity,” “as when, with a small fire, one wishes to make it burn and adds charred coals”; when the mind is restless, “one should not cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy,” “as when, with a blazing fire, one wishes to put it out and supplies it with dry kindling.” The reverse is the time. The seven factors of awakening are not seven dharmas cultivated all at once; one observes the sinking or restlessness of the mind and selects what should be cultivated; charred coals and dry kindling are neither good nor bad, succeeding at the right time and failing at the wrong one. One beyond training has mastery here: “these seven factors of awakening are attained with certainty, attained without striving; as I wish, I enter the attainment of the factors of awakening.”
III. Wholly Pure and Still, the Pure Conduct Spotless
Ānanda takes the good friend as half the pure conduct; the Buddha says “do not say this”: good friends, good companions, good followers are “wholly pure and still, the pure conduct spotless,” “because I am a good friend, there are beings who from me take up the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” A factor of awakening “not yet arisen arises by the Buddha’s taming and instruction, not by any other”; a young bhikṣu attending on the elders “from time to time hears the profound and subtle Dharma; having heard the profound Dharma, two right things are accomplished, rightness of body and rightness of mind. At that time he cultivates the awakening factor of mindfulness.” The factors of awakening do not arise of themselves; they arise from the good friend and the profound Dharma; the Buddha, ill, has Ānanda speak the seven factors of awakening, and approves one factor alone: “only energy, cultivated and much cultivated, attains unsurpassed, right and perfect awakening.”
IV. Together with the Awakening Factor of Mindfulness, Tending Toward Relinquishment
“The seven factors of awakening arise in sequence and are cultivated to fulfilment”: dwelling in mindfulness contemplating the body as body and gathering the mind without forgetting is the awakening factor of mindfulness; when mindfulness is fulfilled, investigation of dharmas; when investigation of dharmas is fulfilled, energy; and so on to equanimity. Their fruit: “in this life one attains the ending of outflows and nirvāṇa without remainder, or one attains the fruit of non-returning.” Their cultivation is together with every field of practice: the contemplation of impurity, mindfulness of death, loving-kindness, compassion, sympathetic joy, and equanimity, the sphere of space, mindfulness of breathing, the perception of impermanence, each one “together with the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” The seven factors of awakening are not another field of practice beside the fields of practice; they are the common track of all cultivation; whatever dharma one cultivates, all tend toward relinquishment.
宋天竺三藏求那跋陀羅譯《雜阿含經》〈道品·卷第二十七〉· 大正藏 T02n0099〔起 T02 0191a09〕。段／行首〔T02 …〕＝大正藏頁・欄・行錨；「（N）」＝底本經序（本卷36經）。
〔T02 0191a09〕雜阿含經卷第二十七 宋天竺三藏求那跋陀羅譯 〔T02 0191a12〕（七一二） 如是我聞：一時，佛住王舍城耆闍崛山……如上說。差別者：「有沙門、婆羅門作如是見、如是說：『無因、無緣眾生無智、無見，無因、無緣眾生智、見』……」如是廣說，乃至無畏王子聞佛所說，歡喜隨喜，禮佛足而去。 〔T02 0191a17〕（七一三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。時，有眾多比丘晨朝著衣持鉢，入舍衛城乞食。時，眾多比丘作是念：「今日太早，乞食時未至，我等且過諸外道精舍。」眾多比丘即入外道精舍，與諸外道共相問訊慰勞，問訊慰勞已，於一面坐已，諸外道問比丘言：「沙門瞿曇為諸弟子說法，斷五蓋——覆心、慧力羸、為障礙分、不轉趣涅槃，住四念處，修七覺意。我等亦復為諸弟子說斷五蓋——覆心、慧力羸，善住四念處，修七覺分。我等與彼沙門瞿曇有何等異？俱能說法。」時，眾多比丘聞外道所說，心不喜悅，反呵罵，從座起去。入舍衛城，乞食已，還精舍，舉衣鉢，洗足已，往詣佛所，稽首佛足，退坐一面。以諸外道所說，具白世尊。爾時，世尊告眾多比丘：「彼外道說是語時，汝等應反問言：『諸外道！五蓋者，種應有十。七覺者，種應有十四。何等為五蓋之十、七覺之十四？』如是問者，彼諸外道則自駭散，說諸外道法，瞋恚、憍慢、毀呰、嫌恨、不忍心生，或默然低頭，失辯潛思。所以者何？我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說歡喜隨順者，唯除如來及聲聞眾於此聞者。「諸比丘！何等為五蓋之十？謂有內貪欲，有外貪欲。彼內貪欲者即是蓋，非智非等覺，不轉趣涅槃。彼外貪欲即是蓋，非智非等覺，不轉趣涅槃。謂瞋恚有瞋恚相，若瞋恚及瞋恚相即是蓋，非智非等覺，不轉趣涅槃。有睡有眠，彼睡彼眠即是蓋，非智非等覺，不轉趣涅槃。有掉有悔，彼掉彼悔即是蓋，非智非等覺，不轉趣涅槃。有疑善法，有疑不善法，彼善法疑、不善法疑即是蓋，非智非等覺，不轉趣涅槃。是名五蓋說十。「何等為七覺分說十四？有內法心念住，有外法心念住。彼內法念住即是念覺分，是智是等覺，能轉趣涅槃。彼外法念住即是念覺分，是智是等覺，能轉趣涅槃。「有擇善法、擇不善法。彼善法擇，即是擇法覺分，是智是等覺，能轉趣涅槃。彼不善法擇，即是擇法覺分，是智是等覺，能轉趣涅槃。「有精進斷不善法，有精進長養善法。彼斷不善法精進，即是精進覺分。是智是等覺，能轉趣涅槃。彼長養善法精進，即是精進覺分，是智是等覺，能轉趣涅槃。「有喜，有喜處。彼喜即是喜覺分，是智是等覺，能轉趣涅槃。彼喜處，亦即是喜覺分，是智是等覺，能轉趣涅槃。「有身猗息，有心猗息。彼身猗息，即是猗覺分，是智是等覺，能轉趣涅槃。彼心猗息，即是猗覺分，是智是等覺，能轉趣涅槃。「有定，有定相。彼定即是定覺分，是智是等覺，能轉趣涅槃。彼定相即是定覺分，是智是等覺，能轉趣涅槃。「有捨善法，有捨不善法。彼善法捨，即是捨覺分，是智是等覺，能轉趣涅槃。彼不善法捨，即是捨覺分，是智是等覺，能轉趣涅槃，是名七覺分說為十四。」佛說此經已，眾多比丘聞佛所說，歡喜奉行。 〔T02 0191c15〕（七一四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。時，有眾多比丘……如上說。差別者：「有諸外道出家作如是說者，當復問言：『若心微劣猶豫者，爾時應修何等覺分？何等為非修時？若復掉心者、掉心猶豫者，爾時復修何等覺分？何等為非時？』如是問者，彼諸外道心則駭散，說諸異法，心生忿恚、憍慢、毀呰、嫌恨、不忍，或默然低頭，失辯潛思。所以者何？我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說歡喜隨喜者，唯除如來及聲聞眾於此聞者。「諸比丘！若爾時其心微劣、其心猶豫者，不應修猗覺分、定覺分、捨覺分。所以者何？微劣心生、微劣猶豫，以此諸法增其微劣故。譬如小火，欲令其燃，增以燋炭。云何？比丘！非為增炭令火滅 〔T02 0192a01〕耶？」比丘白佛：「如是，世尊！」「如是，比丘！微劣猶豫，若修猗覺分、定覺分、捨覺分者，此則非時，增懈怠故。若掉心起，若掉心猶豫，爾時不應修擇法覺分、精進覺分、喜覺分。所以者何？掉心起、掉心猶豫，以此諸法能令其增。譬如熾火，欲令其滅，足其乾薪，於意云何？豈不令火增熾燃耶？」比丘白佛：「如是，世尊！」佛告比丘：「如是掉心生、掉心猶豫，修擇法覺分、精進覺分、喜覺分，增其掉心。諸比丘！若微劣心生、微劣猶豫，是時應修擇法覺分、精進覺分、喜覺分。所以者何？微劣心生、微劣猶豫，以此諸法示、教、照、喜。譬如小火，欲令其燃，足其乾薪。云何？比丘！此火寧熾燃不？」比丘白佛：「如是，世尊！」佛告比丘：「如是微劣心生、微劣猶豫，當於爾時修擇法覺分、精進覺分、喜覺分，示、教、照、喜。若掉心生、掉心猶豫，修猗覺分、定覺分、捨覺分。所以者何？掉心生、掉心猶豫，此等諸法，能令內住一心攝持。譬如燃火，欲令其滅，足其燋炭，彼火則滅。如是，比丘！掉心猶豫，修擇法覺分、精進、喜，則非時，修猗、定、捨覺分，自此則是時，此等諸法內住一心攝持。念覺分者，一切兼助。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0192a25〕（七一五） 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：「有五蓋、七覺分，有食、無食，我今當說。諦聽，善思，當為汝說。譬如身依食而立，非不食。如是五蓋依於食而立，非不食。貪欲蓋以何為食？謂觸相，於彼不正思惟，未起貪欲令起，已起貪欲能令增廣，是名欲愛蓋之食。「何等為瞋恚蓋食？謂障礙相，於彼不正思惟，未起瞋恚蓋令起，已起瞋恚蓋能令增廣，是名瞋恚蓋食。「何等為睡眠蓋食？有五法。何等為五？微弱、不樂、欠呿、多食、懈怠，於彼不正思惟，未起睡眠蓋令起，已起睡眠蓋能令增廣，是名睡眠蓋食。「何等為掉悔蓋食？有四法。何等為四？謂親屬覺、人眾覺、天覺、本所經娛樂覺。自憶念、他人令憶念而生覺，於彼起不正思惟，未起掉悔令起，已起掉悔令其增廣，是名掉悔蓋食。「何等為疑蓋食？有三世。何等為三？謂過去世、未來世、現在世。於過去世猶豫、未來世猶豫、現在世猶豫，於彼起不正思惟，未起疑蓋令起，已起疑蓋能令增廣，是名疑蓋食。「譬如身依於食而得長養，非不食。如是七覺分依食而住，依食長養，非不食。「何等為念覺分不食？謂四念處不思惟，未起念覺分不起，已起念覺分令退，是名念覺分不食。「何等為擇法覺分不食？謂於善法撰擇，於不善法撰擇，於彼不思惟，未起擇法覺分令不起，已起擇法覺分令退，是名擇法覺分不食。「何等為精進覺分不食？謂四正斷，於彼不思惟，未起精進覺分令不起，已起精進覺分令退，是名精進覺分不食。「何等為喜覺分不食？有喜，有喜處法，於彼不思惟，未起喜覺分不起，已起喜覺分令退，是名喜覺分不食。「何等為猗覺分不食？有身猗息及心猗息，於彼不思惟，未生猗覺分不起，已生猗覺分令退，是名猗覺分不食。「何等為定覺分不食？有四禪，於彼不思惟，未起定覺分不起，已起定覺分令退，是名定覺分不食。「何等為捨覺分不食？有三界，謂斷界、無欲界、滅界，於彼不思惟，未起捨覺分不起，已起捨覺分令退，是名捨覺分不食。「何等為貪欲蓋不食？謂不淨觀，於彼思惟，未起貪欲蓋不起，已起貪欲蓋令斷，是名貪欲蓋不食。「何等為瞋恚蓋不食？彼慈心思惟，未生瞋恚蓋不起，已生瞋恚蓋令滅，是名瞋恚蓋不食。「何等為睡眠蓋不食？彼明照思惟，未生睡眠蓋不起，已生睡眠蓋令滅，是名睡眠蓋不食。「何等為掉悔蓋不食？彼寂止思惟，未生掉悔蓋不起，已生掉悔蓋令滅，是名掉悔蓋不食。「何等為疑蓋不食？彼緣起法思惟，未生疑蓋不起，已生疑蓋令滅，是名疑蓋不食。「譬如身依食而住、依食而立；如是七覺分依食而住、依食而立。「何等為念覺分食？謂四念處思惟已，未生念覺分令起，已生念覺分轉生令增廣，是名念覺分食。「何等為擇法覺分食？有擇善法，有擇不善法，彼思惟已，未生擇法覺分令起，已生擇法覺分重生令增廣，是名擇法覺分食。「何等為精進覺分食？彼四正斷思惟，未生精進覺分令起，已生精進覺分重生令增廣，是名精進覺分食。「何等為喜覺分食？有喜，有喜處，彼思惟，未生喜覺分令起，已生喜覺分重生令增廣，是名喜覺分食。「何等為猗覺分食，有身猗息、心猗息思惟，未生猗覺分令起，已生猗覺分重生令增 〔T02 0193a01〕廣，是名猗覺分食。「何等為定覺分食？謂有四禪思惟，未生定覺分令生起，已生定覺分重生令增廣，是名定覺分食。「何等為捨覺分食？有三界。何等三？謂斷界、無欲界、滅界。彼思惟，未生捨覺分令起，已生捨覺分重生令增廣，是名捨覺分食。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0193a08〕（七一六） 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：「於內法中，我不見一法，未生惡不善法令生，已生惡不善法重生令增廣，未生善法不生，已生則退，所謂不正思惟。諸比丘！不正思惟者，未生貪欲蓋令生，已生者重生令增廣，未生瞋恚、睡眠、掉悔、疑蓋令生，已生者重生令增廣。未生念覺分不生，已生者令退，未生擇法、精進、喜、猗、定、捨覺分令不生，已生者令退。「我不見一法能令未生惡不善法不生，已生者令斷，未生善法令生，已生者重生令增廣，正思惟。比丘！正思惟者，未生貪欲蓋令不生，已生者令斷，未生瞋恚、睡眠、掉悔、疑蓋令不生，已生者令斷。未生念覺分令生，已生者重生令增廣，未生擇法、精進、喜、猗、定、捨覺分令生，已生者重生令增廣。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0193a26〕（七一七） 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：「於外法中，我不見一法，未生惡不善法令生，已生者重生令增廣，未生善法令不生，已生者令退，如惡知識、惡伴黨。惡知識、惡伴黨者，未生貪欲蓋令生，已生者重生令增廣。未生瞋恚、睡眠、掉悔、疑蓋令生，已生者重生令增廣。未生念覺分令不生，已生者令退，未生擇法、精進、喜、猗、定、捨覺分令不生，已生者令退。「諸比丘！我不見一法，未生惡不善法令不生，已生者令斷，未生善法令生，已生者重生令增廣，所謂善知識、善伴黨、善隨從者，若善知識、善伴黨、善隨從者，未生貪欲蓋令不生，已生者令斷，未生瞋恚、睡眠、掉悔、疑蓋令不生，已生者令斷。未生念覺分令生，已生者重生令增廣，未生擇法、精進、喜、猗、定、捨覺分令生，已生者重生令增廣。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0193b14〕（七一八） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者舍利弗告諸比丘：「有七覺分。何等為七？謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。此七覺分決定而得，不勤而得，我隨所欲，覺分正受。若晨朝時、日中時、日暮時，若欲正受，隨其所欲，多入正受。譬如王大臣，有種種衣服，置箱簏中，隨其所須，日中所須、日暮所須，隨欲自在。如是，比丘！此七覺分，決定而得，不勤而得，隨意正受。我此念覺分，清淨純白，起時知起，滅時知滅，沒時知沒，已起知已起，已滅知已滅，如是擇法、精進、喜、猗、定、捨覺分亦如是說。」尊者舍利弗說此經已，諸比丘聞其所說，歡喜奉行。 〔T02 0193b28〕（七一九） 如是我聞：一時，佛住巴連弗邑。爾時，尊者優波摩、尊者阿提目多住巴連弗邑鷄林精舍。爾時，尊者阿提目多晡時從禪覺，詣尊者優波摩所，共相問訊慰勞已，退坐一面，問尊者優波摩：「尊者！能知七覺分方便，如是樂住正受，如是苦住正受？」優波摩答言：「尊者阿提目多！比丘善知方便修七覺分，如是樂住正受，如是苦住正受。」復問：「云何比丘善知方便修七覺分？」優波摩答言：「比丘方便修念覺分時知思惟：『彼心不善解脫，不害睡眠，不善調伏掉悔，不害睡眠，如我念覺處法思惟，精進方便，不得平等。』如是擇法、精進、喜、猗、定、捨覺分，亦如是說。若比丘念覺分方便時先思惟：『心善解脫，正害睡眠，調伏掉悔，如我於此念覺處法思惟已，不勤方便，而得平等。』如是。阿提目多！比丘知方便修七覺分，如是樂住正受，如是不樂住正受。」時，二正士共論義已，各從座起而去。 〔T02 0193c18〕（七二〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，尊者阿那律亦住舍衛國松林精舍。時，有眾多比丘詣阿那律所，共相問訊慰勞，問訊慰勞已，退坐一面，語尊者阿那律：「尊者知方便修七覺分時生樂住不？」尊者阿那律語諸比丘言：「我知比丘方便修七覺分時生樂住。」諸比丘問尊者阿那律：「云何知比丘方便修七覺分時生樂住？」尊者阿那律語諸比丘：「比丘方便修念覺分，善知思惟，我心善解脫，善害睡眠，善調伏掉悔。如此念覺分處法思惟已，精勤方便，心不懈怠，身猗息不動亂，繫心令住，不起亂 〔T02 0194a01〕念，一心正受。如是擇法、精進、喜、猗、定、捨覺分亦如是說，是名知比丘方便修七覺分時生樂住。」時，眾多比丘聞尊者阿那律所說，歡喜隨喜，從座起而去。 〔T02 0194a05〕（七二一） 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：「轉輪聖王出世之時，有七寶現於世間，金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶。如是，如來出世，亦有七覺分寶現，齋戒處樓觀上，大臣圍遶，有金輪寶從東方出，輪有千輻，齊轂圓輞，輪相具足，有此吉瑞，必是轉輪聖王，我今決定為轉輪王。即以兩手承金輪寶，著左手中，右手旋轉，而說是言：『若是轉輪聖王金輪寶者，當復轉輪聖王古道而去。』於是輪寶即發，王蕃前隨，而於東方乘虛而逝，向於東方，遊古聖王正直之道。王隨輪寶，四兵亦從，若所至方，輪寶住者，王於彼住，四兵亦住。東方諸國處處小王，見聖王來，悉皆歸伏。「如來出興於世，有七覺分現於世間，所謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0194a23〕（七二二） 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：「轉輪聖王出於世時，有七寶現於世間。云何轉輪聖王出於世時，金輪寶現有？時，剎利灌頂聖王，月十五日，沐浴清淨，受持齋戒，於樓閣上，大臣圍遶。有金輪寶從東方出，輪有千輻，齊轂圓輞，輪相具足，天真金寶。古昔傳聞，剎利灌頂大王月十五日布薩時，沐浴清淨，受持福善。善來大王，此是王國，此國安隱，人民豐樂，願於中止，教化國人，我則隨從。聖王答言：『諸聚落主！汝今但當善化國人，有不順者，當來白我，當如法化，莫作非法，亦令國人善化非法，若如是者，則從我化。』於是聖王從東海度，乘古聖王道，至于南海；至於南海，度於南海，至西海；乘於古昔聖王之道，度於西海，至於北海。南、西、北方諸小國王奉迎啟請，亦如東方廣說。於是金輪寶，聖王隨從，度於北海，還至王宮正治殿上，住虛空中，是為轉輪聖王出興于世，金輪寶現於世間。「云何為轉輪聖王出興于世，白象寶現於世間？若剎利灌頂大王純色之象，其色鮮好，七支拄地，聖王見已，心則欣悅，今此寶象，來應於我，告善調象師，令速調此寶象，調已送來。象師受命，不盈一日，象即調伏，一切調伏相悉皆具足，猶如餘象經年調者，今此象寶一日調伏亦復如是。調已送詣王所，上白大王：『此象已調，唯王自知時。』爾時，聖王觀察此象調相已備，即乘寶象，於晨旦時周行四海，至日中時還歸王宮，是名轉輪聖王出興于世，如此象寶現於世間。「何等為轉輪聖王出興于世，馬寶現於世間？轉輪聖王所有馬寶純一青色，烏頭澤尾，聖王見馬，心生欣悅，今此神馬來應我故，付調馬師，令速調之，調已送來。馬師奉教，不盈一日，其馬即調，猶如餘馬經年調者，馬寶調伏亦復如是。知馬調已，還送奉王，白言：『大王！此馬已調。』爾時，聖王觀察寶馬調相已備，於晨旦時乘此寶馬周行四海，至日中時還歸王宮，是名轉輪聖王出興于世，馬寶現於世間。「何等為轉輪聖王出興于世，摩尼珠寶現於世間？若轉輪聖王所有寶珠，其形八楞，光澤明照，無諸類隙，於王宮內，常為燈明。轉輪聖王察試寶珠，陰雨之夜，將四種兵入於園林，持珠前導，光明照耀，面一由旬，是為轉輪聖王出興于世，摩尼寶珠現於世間。「何等為轉輪聖王出興于世，賢玉女寶現於世間？轉輪聖王所有玉女，不黑不白、不長不短、不麁不細、不肥不瘦，支體端正，寒時體暖、熱時體涼，身體柔軟如迦陵伽衣，身諸毛孔，出栴檀香，口鼻出息，作優鉢羅香。後臥先起，瞻王意色，隨宜奉事，軟言愛語，端心正念，發王道意，心無違越，況復身、口，是為轉輪聖王寶女。「云何為轉輪聖王主藏臣寶現於世間？謂轉輪聖王主藏大臣本行施故，生得天眼，能見伏藏，有主無主、若水若陸、若遠若近，悉能見之，轉輪聖王須珍寶，即便告勅，隨王所須，輒以奉上。於是聖王有時試彼大臣，觀其所能，乘船遊海，告彼大臣：『我須寶物。』臣白王言：『小住岸邊，當以奉上。』王告彼臣：『我今不須岸邊之寶，且盡與我。』於是大臣即於水中出四金瓮，金寶滿中，以奉聖王，王所須即取用之，若取足已，餘則還歸水中。聖王出世，則有如此主藏之臣現於世間。「云何聖王出興於世，有 〔T02 0195a01〕主兵之臣現於世間？謂有主兵臣聰明智辯。譬如世間善思量成就者，聖王所宜，彼則悉從，宜去、宜住、宜出、宜入。聖王四種兵行，道里頓止，不令疲勌，悉知聖王宜所應作，現法後世功德之事，以白聖王。轉輪聖王出興于世，有如是主兵之臣。「如是如來、應、等正覺出興於世，有七覺分現於世間。何等為七？謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0195a11〕（七二三） 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：「善哉！比丘！僧人聞法，諸年少比丘供養奉事諸尊長老。所以者何？年少比丘供養奉事長老比丘者，時時得聞深妙之法，聞深法已，二正事成就，身正及心正。爾時修念覺分，修念覺分已，念覺分滿足；念覺滿足已，於法選擇，分別於法，思量於法。爾時，方便修擇法覺分，乃至捨覺分修習滿足。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0195a21〕（七二四） 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：「若比丘持戒、修德、慚、愧，成真實法，見此人者，多得果報。若復聞者，若隨憶念者、隨出家者，多得功德，況復親近恭敬奉事。所以者何？親近奉事如是人者，時時得聞深妙之法；得聞深法已，成就二正，身正及心正，方便修習定覺分；修習已，修習滿足，乃至捨覺分修習滿足。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0195b01〕（七二五） 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：「說不善積聚者，所謂五蓋，是為正說。所以者何？純一不善聚者，謂五蓋故。何等為五？謂貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。說善積聚者，謂七覺分，是為正說。所以者何？純一滿淨者，是七覺分故。何等為七？謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0195b10〕（七二六） 如是我聞：一時，佛住王舍城夾谷精舍。爾時，尊者阿難亦在彼住。時，尊者阿難獨一靜處禪思思惟，作如是念：「半梵行者，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從。」時，尊者阿難從禪覺，往詣佛所，稽首禮足，退坐一面，白佛言：「世尊！我獨一靜處禪思思惟，作是念：『半梵行者，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從。』」佛告阿難：「莫作是言：『半梵行者，謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從。』所以者何？純一滿靜，梵行清白，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從。我為善知識故，有眾生於我所取念覺分，依遠離、依無欲、依滅、向於捨。如是擇法覺分，精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。以是故當知，阿難！純一滿靜，梵行清白，謂善知識、善伴黨、善隨從，非惡知識、非惡伴黨、非惡隨從。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0195b29〕（七二七） 如是我聞：一時，佛在力士聚落人間遊行，於拘夷那竭城希連河中間住，於聚落側告尊者阿難：「令四重襞疊敷世尊欝多羅僧，我今背疾，欲小臥息。」尊者阿難即受教勅，四重襞疊敷欝多羅僧已，白佛言：「世尊！已四重襞疊敷欝多羅僧，唯世尊知時。」爾時，世尊厚襞僧伽梨枕頭，右脇而臥，足足相累，繫念明相，正念正智，作起覺想，告尊者阿難：「汝說七覺分。」時，尊者阿難即白佛言：「世尊！所謂念覺分，世尊自覺成等正覺，說依遠離、依無欲、依滅、向於捨，擇法、精進、喜、猗、定、捨覺分，世尊自覺成等正覺，說依遠離、依無欲、依滅、向於捨。」佛告阿難：「汝說精進耶？」阿難白佛：「我說精進。世尊！說精進。善逝！」佛告阿難：「唯精進，修習多修習，得阿耨多羅三藐三菩提。」說是語已，正坐端身繫念。時，有異比丘即說偈言： 「樂聞美妙法，忍疾告人說， 比丘即說法，轉於七覺分。 善哉尊阿難，明解巧便說， 有勝白淨法，離垢微妙說。 念、擇法、精進、喜、猗、定、捨覺， 此則七覺分，微妙之善說。 聞說七覺分，深達正覺味， 身嬰大苦患，忍疾端坐聽， 觀為正法王，常為人演說， 猶樂聞所說，況餘未聞者， 第一大智慧，十力所禮者， 彼亦應疾疾，來聽說正法， 諸多聞通達，契經阿毘曇， 〔T02 0196a01〕善通法律者，應聽況餘者， 聞說如實法，專心𭶑慧聽， 於佛所說法，得離欲歡喜， 歡喜身猗息，心自樂亦然， 心樂得正受，正觀有事行， 厭惡三趣者，離欲心解脫， 厭惡諸有趣，不集於人天， 無餘猶燈滅，究竟般涅槃， 聞法多福利，最勝之所說， 是故當專思，聽大師所說。」 異比丘說此偈已，從座起而去。 〔T02 0196a12〕（七二八） 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：「有七覺分。何等為七？謂念覺分，乃至捨覺分。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0196a16〕（七二九） 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：「當修七覺分。何等為修七覺分？謂念覺分，乃至捨覺分，若比丘修念覺分，依遠離、依無欲、依滅、向於捨。如是修擇法、精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0196a23〕（七三〇） 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。差別者：「諸比丘！過去已如是修七覺分，未來亦當如是修七覺分。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0196a28〕（七三一） 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：「若比丘念覺分清淨鮮白，無有支節，離諸煩惱，未起不起，除佛調伏教授，乃至捨覺分，亦如是說。諸比丘！念覺分清淨鮮白，無有支節，離諸煩惱，未起而起，佛所調伏教授，非餘，乃至捨覺分，亦如是說。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0196b07〕（七三二） 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：「未起不起，除善逝調伏教授，未起而起，是則善逝調伏教授，非餘。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0196b12〕（七三三） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。時，有異比丘來詣佛所，稽首禮足，退坐一面，白佛言：「世尊謂覺分。世尊！云何為覺分？」佛告比丘：「所謂覺分者，謂七道品法。然諸比丘七覺分漸次而起，修習滿足。」異比丘白佛：「世尊！云何覺分漸次而起，修習滿足？」佛告比丘：「若比丘內身身觀住，彼內身身觀住時，攝心繫念不忘。彼當爾時，念覺分方便修習，方便修習念覺分已，修習滿足；滿足念覺分已，於法選擇，分別思量。當於爾時修擇法覺分方便，修方便已，修習滿足，如是乃至捨覺分修習滿足。如內身身觀念住，如是外身、內外身、受、心、法法觀念住，當於爾時專心繫念不忘，乃至捨覺分亦如是說。如是住者，漸次覺分起，漸次起已，修習滿足。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0196b29〕（七三四） 如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告彼比丘，如上。差別者：「若比丘如是修習七覺分已，當得二種果，現法得漏盡無餘涅槃，或得阿那含果。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0196c05〕（七三五） 如是我聞：一時，佛住舍衛國祇樹給孤獨園……如上說。差別者：「如是比丘修習七覺分已，多修習已，得四種果、四種福利。何等為四？謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。」佛說此經已，異比丘聞佛所說，歡喜奉行。 〔T02 0196c11〕（七三六） 如是我聞：一時，佛住舍衛國祇樹給孤獨園……如上說。差別者：「若比丘修習七覺分，多修習已，當得七種果、七種福利。何等為七？是比丘得現法智證樂；若命終時，若不得現法智證樂；及命終時而得五下分結盡，中般涅槃；若不得中般涅槃，而得生般涅槃；若不得生般涅槃，而得無行般涅槃；若不得無行般涅槃，而得有行般涅槃；若不得有行般涅槃，而得上流般涅槃。」佛說此經已，異比丘聞佛所說，歡喜奉行。 〔T02 0196c21〕（七三七） 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：「所謂覺分。何等為覺分？」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。」佛告諸比丘、比丘尼：「七覺分者，謂七道品法。諸比丘！此七覺分漸次起，漸次起已，修習滿足。」諸比丘白佛：「云何七覺分漸次起，漸次起已，修習滿足？「若比丘身身觀念住，彼身身觀念住已，專心繫念不忘，當於爾時方便修念覺分；方 〔T02 0197a01〕便修念覺分已，修習滿足，謂修念覺分已，於法選擇，當於爾時修擇法覺分方便，修擇法覺分方便已，修習滿足。如是精進、喜、猗、定、捨覺分亦如是說。如內身，如是外身、內外身、受、心、法法觀念住，專心繫念不忘，當於爾時方便修念覺分，方便修念覺分已，修習滿足。乃至捨覺分亦如是說，是名比丘七覺分漸次起，漸次起已，修習滿足。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0197a10〕（七三八） 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：「此七覺分修習多修習，當得二果，得現法智有餘涅槃及阿那含果。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0197a15〕（七三九） 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：「若比丘修習七覺分，多修習已，當得四果。何等為四？謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0197a21〕（七四〇） 如是我聞：一時，佛住舍衛國祇樹給孤獨園……如上說。差別者：「若比丘修習此七覺分，多修習已，當得七果。何等為七？謂現法智有餘涅槃，及命終時，若不爾者，五下分結盡，得中般涅槃。若不爾者，得生般涅槃。若不爾者，得無行般涅槃。若不爾者，得有行般涅槃。若不爾者，得上流般涅槃。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0197a29〕（七四一） 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：「當修不淨觀，多修習已，當得大果大福利。云何修不淨觀？多修習已，得大果大福利。是比丘不淨觀俱念覺分，依遠離、依無欲、依滅、向於捨；修擇法、精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0197b08〕（七四二） 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：「若比丘修習隨死念，多修習已，得大果大福利。云何比丘修習隨死念？多修習已，得大果大福利。是比丘修隨死念俱念覺分，依遠離、依無欲、依滅、向於捨，乃至捨覺分亦如是說。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0197b15〕（七四三） 如是我聞：一時，佛住釋氏黃枕邑。時，眾多比丘晨朝著衣持鉢，入黃枕邑乞食。時，眾多比丘作是念：「今日太早，乞食時未至，我等可過外道精舍。」爾時，眾多比丘即入外道精舍，與諸外道出家共相問訊慰勞已，於一面坐。諸外道出家言：「沙門瞿曇為諸弟子說如是法不：『斷五蓋——惱心、慧力羸、為障礙分、不趣涅槃，盡攝其心，住四念處。心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修充滿；四方、四維、上、下一切世間，心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修習充滿，如是修習。』悲、喜、捨心俱亦如是說。我等亦復為諸弟子作如是說，我等與彼沙門瞿曇有何等異？所謂俱能說法。」時，眾多比丘聞諸外道出家所說，心不喜悅，默然不呵，從座起去。入黃枕邑，乞食已，還精舍，舉衣鉢，洗足已，詣佛所，稽首禮足，退坐一面。以彼外道出家所說廣白世尊。爾時，世尊告諸比丘：「如彼外道出家所說，汝等應問：『修習慈心，為何所勝？修習悲、喜、捨心，為何所勝？』如是問時，彼諸外道出家，心則駭散，或說外異事，或瞋慢、毀呰、違背、不忍，或默然萎熟，低頭失辯，思惟而住。所以者何？我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說隨順樂者，唯除如來及聲聞眾者。比丘！心與慈俱多修習，於淨最勝；悲心修習多修習，空入處最勝；喜心修習多修習，識入處最勝；捨心修習多修習，無所有入處最勝。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0197c15〕（七四四） 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：「若比丘修習慈心，多修習已，得大果大福利。云何比丘修習慈心，得大果大福利？是比丘心與慈俱，修念覺分，依遠離、依無欲、依滅、向於捨；乃至修習捨覺分，依遠離、依無欲、依滅、向於捨。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0197c23〕（七四五） 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：「若比丘修空入處，多修習已，得大果大福利。云何比丘修空入處，多修習已，得大果大福利？是比丘心與空入處俱，修念覺分，依遠離、依無欲、依滅、向於捨；乃至修捨覺分，依遠離、依無欲、依滅、向於捨。」佛說此經已，諸比丘聞佛所 〔T02 0198a01〕說，歡喜奉行。如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說。 〔T02 0198a04〕（七四六） 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：「若比丘修習安那般那念，多修習已，得大果大福利。云何修習安那般那念，多修習已，得大果大福利？是比丘心與安那般那念俱，修念覺分，依遠離、依無欲、依滅、向於捨；乃至修捨覺分，依遠離、依無欲、依滅、向於捨。」佛說此經已，諸比丘聞佛所說，歡喜奉行。 〔T02 0198a12〕（七四七） 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：「若比丘修無常想，多修習已，得大果大福利。云何比丘修無常想，多修習已，得大果大福利？是比丘心口與無常想俱，修念覺分，依遠離、依無欲、依滅、向於捨；乃至得捨覺分，依遠離、依無欲、依滅、向於捨。」佛說此經已，諸比丘聞佛所說，歡喜奉行。如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想、盡想、斷想、無欲想、滅想、患想、不淨想、青瘀想、膿潰想、膖脹想、壞想、食不盡想、血想、分離想、骨想、空想，一一經如上說。 雜阿含經卷第二十七
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》卷第二十七，屬道品，為道品之第三卷，承道品前二卷而下；本卷三十六經專說七覺分。本卷收經三十六部，自經七百一十二至經七百四十七。卷首一經承前經略說，記沙門、婆羅門『無因、無緣』之見，以無畏王子聞法作結。其後諸經：或於乞食之前，外道自稱與沙門瞿曇同說斷五蓋、修七覺，世尊教比丘反問五蓋之十、七覺之十四；或說心微劣、心掉舉之時，何等覺分應修、何等非時，以小火、熾火加炭加薪為譬，並說念覺分一切兼助；或說五蓋與七覺分之食與不食；或說內法之中不正思惟、正思惟，外法之中惡知識、善知識，於五蓋與七覺分之生、退、斷、增廣；或尊者舍利弗說七覺分決定而得、隨意正受，以王大臣箱中衣服為譬；或尊者阿提目多問、尊者優波摩答方便修七覺分之樂住、苦住正受；或眾多比丘問、尊者阿那律答方便修七覺分時生樂住；或以轉輪聖王出世七寶現於世間，譬如來出世七覺分現於世間，並逐一廣說輪、象、馬、珠、玉女、主藏臣、主兵臣七寶；或說年少比丘供養長老、親近持戒修德之人，得聞深法，成就身正、心正，修習覺分滿足；或說五蓋為不善聚、七覺分為善聚；或尊者阿難以善知識為半梵行，世尊說善知識即是純一滿靜，梵行清白；或世尊背疾臥息，令尊者阿難說七覺分，世尊說唯精進得阿耨多羅三藐三菩提，異比丘說偈讚之；或標七覺分，說其修習依遠離、依無欲、依滅、向於捨，過去未來同此修習，念覺分清淨鮮白，未起而起，唯佛調伏教授；或說七覺分是七道品法，依四念處漸次而起，修習滿足，得二種果、四種果、七種果；或說不淨觀、隨死念、慈心、空入處、安那般那念、無常想與七覺分俱修，得大果大福利，並說修習慈、悲、喜、捨心各何所勝。說者：多為世尊告諸比丘；經七百一十八為尊者舍利弗告諸比丘；經七百一十九尊者阿提目多問、尊者優波摩答，以二正士論義已各去作結，不記佛說此經；經七百二十眾多比丘問、尊者阿那律答；經七百一十三、七百四十三比丘入外道精舍，外道發問，比丘還白世尊；經七百一十四比丘三度白佛『如是，世尊』；經七百二十六尊者阿難白佛，佛告阿難；經七百二十七尊者阿難說七覺分，世尊問答，異比丘說偈，偈後以異比丘從座起去作結，不記佛說此經；經七百三十三異比丘問、佛答；經七百三十七佛告諸比丘、比丘尼，諸比丘兩度白佛；經七百三十五、七百三十六、七百四十住處之後不記告語之句，照底本承前經略說。本卷有偈一首：經七百二十七，異比丘所說，白話以偈體逐句譯之；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』之型與『如上。差別者』，以及『如是廣說』『亦如是說』『乃至』諸處——白話依底本之語照省，不代為補出；經七百四十五、七百四十七經末之附句，為結集者之語，白話照譯。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0191a09）經名是「雜阿含經」〔T02 0191a09〕，這是「卷第二十七」〔T02 0191a09〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0191a11〕——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，承道品前二卷而下。本卷收經三十六部，自經七百一十二至經七百四十七；有偈一首，在經七百二十七；經七百四十七之後，以「雜阿含經卷第二十七」〔T02 0198a25〕作結。
〔712·無因、無緣〕（0191a12）我是這樣聽說的：有一個時候，佛住在王舍城耆闍崛山……如前經所說。差別處是：『有沙門、婆羅門作這樣的見解、這樣的說法：『沒有因、沒有緣，眾生無智、無見；沒有因、沒有緣，眾生有智、有見』……』像這樣廣說，乃至無畏王子聽了佛所說的，歡喜隨喜，禮佛雙足而去。
〔713·五蓋之十、七覺之十四〕（0191a17）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，有眾多比丘清晨穿好衣服、拿著鉢，進入舍衛城乞食。那時，眾多比丘這樣想：『今天太早，乞食的時候還沒有到，我們姑且去拜訪諸外道的精舍。』眾多比丘就進入外道精舍，與諸外道互相問訊慰勞；問訊慰勞之後，在一旁坐下。諸外道問比丘說：『沙門瞿曇為諸弟子說法：斷除五蓋——它覆蓋心、使慧力羸弱、是障礙的部分、不轉趣涅槃——安住四念處，修七覺意。我們也同樣為諸弟子說：斷除五蓋——它覆蓋心、使慧力羸弱——善住四念處，修七覺分。我們與那沙門瞿曇有什麼差異呢？都能說法。』
那時，眾多比丘聽了外道所說的，心中不喜悅，反而呵罵，從座位起身離去。進入舍衛城，乞食完畢，回到精舍，收好衣鉢，洗了腳，前往佛所在之處，稽首禮佛雙足，退坐一旁，把諸外道所說的，全都稟告世尊。
那時，世尊告訴眾多比丘：『那些外道說這話的時候，你們應當反問說：『諸外道！五蓋，種類應有十種；七覺，種類應有十四種。什麼是五蓋的十種、七覺的十四種？』這樣問的話，那些外道就會自己驚駭散亂，說種種外道之法，瞋恚、憍慢、毀呰、嫌恨、不忍之心生起，或者默然低頭，失去辯才，暗自思索。為什麼呢？我不見在諸天、魔、梵、沙門、婆羅門、天、人眾之中，聽了我所說而能歡喜隨順的，唯除如來以及聲聞眾在此聽聞的人。
『諸比丘！什麼是五蓋的十種？就是有內貪欲，有外貪欲。那內貪欲就是蓋，不是智、不是等覺，不轉趣涅槃；那外貪欲就是蓋，不是智、不是等覺，不轉趣涅槃。所謂瞋恚有瞋恚相，那瞋恚以及瞋恚相就是蓋，不是智、不是等覺，不轉趣涅槃。有睡、有眠，那睡、那眠就是蓋，不是智、不是等覺，不轉趣涅槃。有掉、有悔，那掉、那悔就是蓋，不是智、不是等覺，不轉趣涅槃。有對善法的疑，有對不善法的疑，那對善法的疑、對不善法的疑就是蓋，不是智、不是等覺，不轉趣涅槃。這名為五蓋說為十種。
『什麼是七覺分說為十四種？有內法的心念住，有外法的心念住。那內法念住就是念覺分，是智、是等覺，能轉趣涅槃；那外法念住就是念覺分，是智、是等覺，能轉趣涅槃。
『有抉擇善法、抉擇不善法。那對善法的抉擇，就是擇法覺分，是智、是等覺，能轉趣涅槃；那對不善法的抉擇，就是擇法覺分，是智、是等覺，能轉趣涅槃。
『有精進斷除不善法，有精進長養善法。那斷除不善法的精進，就是精進覺分，是智、是等覺，能轉趣涅槃；那長養善法的精進，就是精進覺分，是智、是等覺，能轉趣涅槃。
『有喜，有喜處。那喜就是喜覺分，是智、是等覺，能轉趣涅槃；那喜處，也就是喜覺分，是智、是等覺，能轉趣涅槃。
『有身猗息，有心猗息。那身猗息，就是猗覺分，是智、是等覺，能轉趣涅槃；那心猗息，就是猗覺分，是智、是等覺，能轉趣涅槃。
『有定，有定相。那定就是定覺分，是智、是等覺，能轉趣涅槃；那定相就是定覺分，是智、是等覺，能轉趣涅槃。
『有捨善法，有捨不善法。那對善法的捨，就是捨覺分，是智、是等覺，能轉趣涅槃；那對不善法的捨，就是捨覺分，是智、是等覺，能轉趣涅槃。這名為七覺分說為十四種。』
佛說完這部經，眾多比丘聽了佛所說的，歡喜奉行。
〔714·爾時應修何等覺分〕（0191c15）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，有眾多比丘……如前經所說。差別處是：『如果有諸外道出家人這樣說的，應當再問他們：『如果心微弱低劣、猶豫的時候，那時應修哪些覺分？什麼是不應修的時候？如果又是心掉舉的人、心掉舉而猶豫的人，那時又修哪些覺分？什麼是不適當的時候？』這樣問的話，那些外道心就會驚駭散亂，說種種別異之法，心生忿恚、憍慢、毀呰、嫌恨、不忍，或者默然低頭，失去辯才，暗自思索。為什麼呢？我不見在諸天、魔、梵、沙門、婆羅門、天、人眾之中，聽了我所說而能歡喜隨喜的，唯除如來以及聲聞眾在此聽聞的人。
『諸比丘！如果那時他的心微弱低劣、他的心猶豫，不應修猗覺分、定覺分、捨覺分。為什麼呢？微劣之心生起、微劣而猶豫，因為這些法會增長他的微劣。譬如小火，想讓它燃燒，卻加上燋炭。怎麼樣呢？比丘！這不是因為加炭而使火熄滅嗎？』
比丘對佛說：『是的，世尊！』
『是這樣，比丘！微劣而猶豫，如果修猗覺分、定覺分、捨覺分，這就不是時候，因為會增長懈怠。如果掉心生起，如果掉心猶豫，那時不應修擇法覺分、精進覺分、喜覺分。為什麼呢？掉心生起、掉心猶豫，這些法能使它增長。譬如熾盛的火，想讓它熄滅，卻添足乾柴，你們意下如何？豈不是讓火更加熾盛燃燒嗎？』
比丘對佛說：『是的，世尊！』
佛告訴比丘：『像這樣，掉心生起、掉心猶豫，修擇法覺分、精進覺分、喜覺分，會增長他的掉心。諸比丘！如果微劣之心生起、微劣而猶豫，這時應修擇法覺分、精進覺分、喜覺分。為什麼呢？微劣之心生起、微劣而猶豫，以這些法來開示、教導、照明、使之歡喜。譬如小火，想讓它燃燒，就添足乾柴。怎麼樣呢？比丘！這火會熾盛燃燒嗎？』
比丘對佛說：『是的，世尊！』
佛告訴比丘：『像這樣，微劣之心生起、微劣而猶豫，應當在那時修擇法覺分、精進覺分、喜覺分，開示、教導、照明、使之歡喜。如果掉心生起、掉心猶豫，就修猗覺分、定覺分、捨覺分。為什麼呢？掉心生起、掉心猶豫，這些法能使內心安住、一心攝持。譬如燃燒的火，想讓它熄滅，就添足燋炭，那火就熄滅了。像這樣，比丘！掉心猶豫，修擇法覺分、精進、喜，就不是時候；修猗、定、捨覺分，從此就是時候，這些法能使內心安住、一心攝持。念覺分，於一切都兼為助益。』
佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔715·有食、無食〕（0192a25）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：『有五蓋、七覺分，有食、無食，我現在要說。仔細聽，好好思惟，我當為你們說。譬如身體依靠食物而存立，不是不靠食物。像這樣，五蓋依靠食而存立，不是不靠食。
『貪欲蓋以什麼為食？就是觸相，對它不正思惟，未生起的貪欲使它生起，已生起的貪欲能使它增廣，這名為欲愛蓋的食。
『什麼是瞋恚蓋的食？就是障礙相，對它不正思惟，未生起的瞋恚蓋使它生起，已生起的瞋恚蓋能使它增廣，這名為瞋恚蓋的食。
『什麼是睡眠蓋的食？有五法。是哪五種？微弱、不樂、打呵欠、多食、懈怠，對它們不正思惟，未生起的睡眠蓋使它生起，已生起的睡眠蓋能使它增廣，這名為睡眠蓋的食。
『什麼是掉悔蓋的食？有四法。是哪四種？就是親屬之覺、人眾之覺、天之覺、本來所經歷的娛樂之覺。自己憶念、他人使之憶念而生起覺想，對它們生起不正思惟，未生起的掉悔使它生起，已生起的掉悔使它增廣，這名為掉悔蓋的食。
『什麼是疑蓋的食？有三世。是哪三種？就是過去世、未來世、現在世。對過去世猶豫、對未來世猶豫、對現在世猶豫，對它們生起不正思惟，未生起的疑蓋使它生起，已生起的疑蓋能使它增廣，這名為疑蓋的食。
『譬如身體依靠食物而得長養，不是不靠食物。像這樣，七覺分依靠食而安住，依靠食而長養，不是不靠食。
『什麼是念覺分的不食？就是對四念處不思惟，未生起的念覺分不生起，已生起的念覺分使它退失，這名為念覺分的不食。
『什麼是擇法覺分的不食？就是對善法撰擇、對不善法撰擇，對它們不思惟，未生起的擇法覺分使它不生起，已生起的擇法覺分使它退失，這名為擇法覺分的不食。
『什麼是精進覺分的不食？就是四正斷，對它們不思惟，未生起的精進覺分使它不生起，已生起的精進覺分使它退失，這名為精進覺分的不食。
『什麼是喜覺分的不食？有喜、有喜處之法，對它們不思惟，未生起的喜覺分不生起，已生起的喜覺分使它退失，這名為喜覺分的不食。
『什麼是猗覺分的不食？有身猗息和心猗息，對它們不思惟，未生的猗覺分不生起，已生的猗覺分使它退失，這名為猗覺分的不食。
『什麼是定覺分的不食？有四禪，對它們不思惟，未生起的定覺分不生起，已生起的定覺分使它退失，這名為定覺分的不食。
『什麼是捨覺分的不食？有三界，就是斷界、無欲界、滅界，對它們不思惟，未生起的捨覺分不生起，已生起的捨覺分使它退失，這名為捨覺分的不食。
『什麼是貪欲蓋的不食？就是不淨觀，對它思惟，未生起的貪欲蓋不生起，已生起的貪欲蓋使它斷除，這名為貪欲蓋的不食。
『什麼是瞋恚蓋的不食？以那慈心思惟，未生的瞋恚蓋不生起，已生的瞋恚蓋使它滅除，這名為瞋恚蓋的不食。
『什麼是睡眠蓋的不食？以那明照思惟，未生的睡眠蓋不生起，已生的睡眠蓋使它滅除，這名為睡眠蓋的不食。
『什麼是掉悔蓋的不食？以那寂止思惟，未生的掉悔蓋不生起，已生的掉悔蓋使它滅除，這名為掉悔蓋的不食。
『什麼是疑蓋的不食？以那緣起法思惟，未生的疑蓋不生起，已生的疑蓋使它滅除，這名為疑蓋的不食。
『譬如身體依靠食物而安住、依靠食物而存立；像這樣，七覺分依靠食而安住、依靠食而存立。
『什麼是念覺分的食？就是對四念處思惟之後，未生的念覺分使它生起，已生的念覺分轉而生長，使它增廣，這名為念覺分的食。
『什麼是擇法覺分的食？有抉擇善法，有抉擇不善法，對它們思惟之後，未生的擇法覺分使它生起，已生的擇法覺分重新生長，使它增廣，這名為擇法覺分的食。
『什麼是精進覺分的食？對那四正斷思惟，未生的精進覺分使它生起，已生的精進覺分重新生長，使它增廣，這名為精進覺分的食。
『什麼是喜覺分的食？有喜，有喜處，對它們思惟，未生的喜覺分使它生起，已生的喜覺分重新生長，使它增廣，這名為喜覺分的食。
『什麼是猗覺分的食？有身猗息、心猗息，對它們思惟，未生的猗覺分使它生起，已生的猗覺分重新生長，使它增廣，這名為猗覺分的食。
『什麼是定覺分的食？就是有四禪，對它們思惟，未生的定覺分使它生起，已生的定覺分重新生長，使它增廣，這名為定覺分的食。
『什麼是捨覺分的食？有三界。是哪三種？就是斷界、無欲界、滅界。對它們思惟，未生的捨覺分使它生起，已生的捨覺分重新生長，使它增廣，這名為捨覺分的食。』
佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔716·於內法中〕（0193a08）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：『在內法之中，我不見有一法，能使未生的惡不善法生起，已生的惡不善法重新生長而增廣，未生的善法不生起，已生的就退失，那就是所謂的不正思惟。諸比丘！不正思惟的人，未生的貪欲蓋使它生起，已生的重新生長而增廣；未生的瞋恚、睡眠、掉悔、疑蓋使它生起，已生的重新生長而增廣。未生的念覺分不生起，已生的使它退失；未生的擇法、精進、喜、猗、定、捨覺分使它不生起，已生的使它退失。
『我不見有一法，能使未生的惡不善法不生起，已生的使它斷除，未生的善法使它生起，已生的重新生長而增廣，那就是正思惟。比丘！正思惟的人，未生的貪欲蓋使它不生起，已生的使它斷除；未生的瞋恚、睡眠、掉悔、疑蓋使它不生起，已生的使它斷除。未生的念覺分使它生起，已生的重新生長而增廣；未生的擇法、精進、喜、猗、定、捨覺分使它生起，已生的重新生長而增廣。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔717·於外法中〕（0193a26）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：『在外法之中，我不見有一法，能使未生的惡不善法生起，已生的重新生長而增廣，未生的善法使它不生起，已生的使它退失，就像惡知識、惡伴黨。惡知識、惡伴黨，未生的貪欲蓋使它生起，已生的重新生長而增廣。未生的瞋恚、睡眠、掉悔、疑蓋使它生起，已生的重新生長而增廣。未生的念覺分使它不生起，已生的使它退失；未生的擇法、精進、喜、猗、定、捨覺分使它不生起，已生的使它退失。
『諸比丘！我不見有一法，能使未生的惡不善法不生起，已生的使它斷除，未生的善法使它生起，已生的重新生長而增廣，那就是所謂的善知識、善伴黨、善隨從者。如果是善知識、善伴黨、善隨從者，未生的貪欲蓋使它不生起，已生的使它斷除；未生的瞋恚、睡眠、掉悔、疑蓋使它不生起，已生的使它斷除。未生的念覺分使它生起，已生的重新生長而增廣；未生的擇法、精進、喜、猗、定、捨覺分使它生起，已生的重新生長而增廣。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔718·決定而得，不勤而得〕（0193b14）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，尊者舍利弗告訴諸比丘：『有七覺分。是哪七種？就是念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。這七覺分，決定而得，不須勤勞而得，我隨自己所欲，於覺分入於正受。如果在清晨時、日中時、日暮時，若想入於正受，隨其所欲，多入正受。譬如國王的大臣，有種種衣服，放在箱簏之中，隨其所需，日中所需、日暮所需，隨意自在。像這樣，比丘！這七覺分，決定而得，不須勤勞而得，隨意入於正受。我這念覺分，清淨純白，生起時知道生起，滅時知道滅，沒時知道沒，已生起知道已生起，已滅知道已滅；像這樣，擇法、精進、喜、猗、定、捨覺分，也像這樣說。』尊者舍利弗說完這部經，諸比丘聽了他所說的，歡喜奉行。
〔719·如是樂住正受〕（0193b28）我是這樣聽說的：有一個時候，佛住在巴連弗邑。那時，尊者優波摩、尊者阿提目多住在巴連弗邑鷄林精舍。那時，尊者阿提目多在傍晚時從禪定中覺起，前往尊者優波摩之處，互相問訊慰勞之後，退坐一旁，問尊者優波摩：『尊者！能知道七覺分的方便——如此是樂住的正受，如此是苦住的正受嗎？』
優波摩回答說：『尊者阿提目多！比丘善知方便修七覺分，如此是樂住的正受，如此是苦住的正受。』
又問：『怎樣是比丘善知方便修七覺分？』
優波摩回答說：『比丘方便修念覺分的時候，知道而思惟：『那心未得善解脫，未除害睡眠，未善調伏掉悔，未除害睡眠，如我對念覺處之法思惟，精進方便，卻不得平等。』像這樣，擇法、精進、喜、猗、定、捨覺分，也像這樣說。如果比丘在念覺分方便的時候，先思惟：『心善解脫，正除害睡眠，調伏掉悔，如我對此念覺處之法思惟之後，不須勤加方便，而得平等。』就是這樣。阿提目多！比丘知方便修七覺分，如此是樂住的正受，如此是不樂住的正受。』
那時，兩位正士共同論義之後，各自從座位起身而去。
〔720·生樂住〕（0193c18）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，尊者阿那律也住在舍衛國松林精舍。那時，有眾多比丘前往阿那律之處，互相問訊慰勞；問訊慰勞之後，退坐一旁，對尊者阿那律說：『尊者知道方便修七覺分的時候生起樂住嗎？』
尊者阿那律對諸比丘說：『我知道比丘方便修七覺分的時候生起樂住。』
諸比丘問尊者阿那律：『怎樣知道比丘方便修七覺分的時候生起樂住？』
尊者阿那律對諸比丘說：『比丘方便修念覺分，善知而思惟：我的心善解脫，善除害睡眠，善調伏掉悔。如此對念覺分處之法思惟之後，精勤方便，心不懈怠，身猗息而不動亂，繫心使之安住，不起亂念，一心正受。像這樣，擇法、精進、喜、猗、定、捨覺分也像這樣說，這名為知道比丘方便修七覺分的時候生起樂住。』
那時，眾多比丘聽了尊者阿那律所說的，歡喜隨喜，從座位起身而去。
〔721·轉輪聖王出世之時〕（0194a05）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：『轉輪聖王出世的時候，有七寶出現於世間：金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶。像這樣，如來出世，也有七覺分寶出現。
『在齋戒之處的樓觀上，大臣圍繞，有金輪寶從東方出現，輪有千輻，輪轂齊整、輪輞圓滿，輪相具足；有這吉祥的瑞相，必定是轉輪聖王，我現在決定是轉輪王。就以兩手承接金輪寶，放在左手中，右手旋轉，而說這話：『如果是轉輪聖王的金輪寶，應當再循著轉輪聖王的古道而去。』於是輪寶就出發，王的藩衛在前隨從，而在東方乘虛空而去，向著東方，遊行古代聖王正直之道。王隨著輪寶，四兵也跟從；輪寶所到之方，若輪寶停住，王就在那裡停住，四兵也停住。東方諸國處處的小王，見到聖王來到，全都歸伏。
『如來出興於世，有七覺分出現於世間，就是念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔722·轉輪聖王出於世時〕（0194a23）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：『轉輪聖王出現於世的時候，有七寶出現於世間。
『怎樣是轉輪聖王出現於世的時候，金輪寶出現呢？那時，剎利灌頂聖王，在月十五日，沐浴清淨，受持齋戒，在樓閣上，大臣圍繞。有金輪寶從東方出現，輪有千輻，輪轂齊整、輪輞圓滿，輪相具足，是天然的真金之寶。古昔傳聞，剎利灌頂大王在月十五日布薩之時，沐浴清淨，受持福善。諸聚落主迎言：『善來大王！這是王的國土，此國安穩，人民豐樂，願在其中住止，教化國人，我就隨從。』聖王回答說：『諸聚落主！你們如今只應當好好教化國人，有不順從的，應當來稟告我，我當依法教化；不要作非法之事，也使國人善化非法；如果像這樣，就是隨從我的教化。』於是聖王從東海渡過，乘古代聖王之道，到達南海；到達南海之後，渡過南海，到達西海；乘著古昔聖王之道，渡過西海，到達北海。南、西、北方諸小國王奉迎啟請，也如東方那樣廣說。於是金輪寶，聖王隨從，渡過北海，回到王宮正治殿上，住在虛空之中，這是轉輪聖王出興於世，金輪寶出現於世間。
『怎樣是轉輪聖王出興於世，白象寶出現於世間？若剎利灌頂大王有純色之象，其色鮮好，七支拄地，聖王見了，心就欣悅：如今這寶象，來應於我。就告訴善於調象的象師，令他迅速調伏這寶象，調好之後送來。象師受命，不滿一日，象就調伏，一切調伏之相全都具足，就像其餘的象經年調伏的一樣，如今這象寶一日調伏也是如此。調好之後送到王所，上白大王：『這象已經調好，唯願大王自知時宜。』那時，聖王觀察這象調伏之相已經完備，就乘寶象，在清晨之時周行四海，到日中之時回歸王宮，這名為轉輪聖王出興於世，如此的象寶出現於世間。
『什麼是轉輪聖王出興於世，馬寶出現於世間？轉輪聖王所有的馬寶，純一青色，烏頭澤尾，聖王見到馬，心生欣悅：如今這神馬來應於我。就交付調馬師，令他迅速調伏，調好之後送來。馬師奉教，不滿一日，那馬就調好，就像其餘的馬經年調伏的一樣，馬寶的調伏也是如此。知道馬已經調好，送還奉獻給王，稟白說：『大王！這馬已經調好。』那時，聖王觀察寶馬調伏之相已經完備，在清晨之時乘這寶馬周行四海，到日中之時回歸王宮，這名為轉輪聖王出興於世，馬寶出現於世間。
『什麼是轉輪聖王出興於世，摩尼珠寶出現於世間？若轉輪聖王所有的寶珠，其形八楞，光澤明照，毫無類隙，在王宮之內，常作燈明。轉輪聖王察試寶珠，在陰雨之夜，帶領四種兵進入園林，持珠在前引導，光明照耀，四面一由旬，這是轉輪聖王出興於世，摩尼寶珠出現於世間。
『什麼是轉輪聖王出興於世，賢玉女寶出現於世間？轉輪聖王所有的玉女，不黑不白、不長不短、不粗不細、不肥不瘦，肢體端正，寒冷時身體溫暖、炎熱時身體清涼，身體柔軟如迦陵伽衣，身上諸毛孔，散出栴檀香，口鼻出息，作優鉢羅香。後臥先起，觀察王的意色，隨宜奉事，柔軟之言、愛語，端心正念，啟發王的道意，心無違越，何況身、口，這是轉輪聖王的寶女。
『怎樣是轉輪聖王的主藏臣寶出現於世間？就是轉輪聖王的主藏大臣，因為本來行布施的緣故，生而得天眼，能見地下的伏藏，有主的、無主的，在水中的、在陸上的，遠的、近的，全都能見到；轉輪聖王需要珍寶，就下令告知，隨王所需，總是奉上。於是聖王有時試驗那位大臣，觀察他的能力，乘船遊海，告訴那位大臣：『我需要寶物。』大臣對王說：『請稍住岸邊，當以奉上。』王告訴那位大臣：『我現在不需要岸邊的寶，暫且全部給我。』於是大臣就在水中取出四個金瓮，金寶滿盛其中，奉獻聖王；王所需要的就取來用，若已取足，其餘的就還歸水中。聖王出世，就有這樣的主藏之臣出現於世間。
『怎樣是聖王出興於世，有主兵之臣出現於世間？就是有主兵之臣，聰明智辯。譬如世間善於思量而有成就的人，聖王所宜的，他都全部順從：宜去、宜住、宜出、宜入。聖王的四種兵行進，於道里停頓止息，不使疲倦，全知聖王所宜應作之事，現法、後世功德之事，以稟白聖王。轉輪聖王出興於世，有這樣的主兵之臣。
『像這樣，如來、應、等正覺出興於世，有七覺分出現於世間。是哪七種？就是念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔723·二正事成就〕（0195a11）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：『善哉！比丘！僧人聞法，諸年少比丘供養奉事諸尊長老。為什麼呢？年少比丘供養奉事長老比丘的，時時得聞深妙之法；聽聞深法之後，二種正事成就，就是身正與心正。那時修念覺分，修念覺分之後，念覺分滿足；念覺滿足之後，於法選擇，分別於法，思量於法。那時，方便修擇法覺分，乃至捨覺分修習滿足。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔724·若比丘持戒、修德〕（0195a21）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：『如果比丘持戒、修德、有慚、有愧，成就真實之法，見到這樣的人，多得果報。若又聽聞他的，若隨之憶念的、隨之出家的，多得功德，何況親近、恭敬、奉事。為什麼呢？親近奉事這樣的人，時時得聞深妙之法；得聞深法之後，成就二正，就是身正與心正，方便修習定覺分；修習之後，修習滿足，乃至捨覺分修習滿足。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔725·說不善積聚〕（0195b01）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：『說不善的積聚，就是所謂五蓋，這是正確的說法。為什麼呢？純一的不善之聚，就是五蓋的緣故。是哪五種？就是貪欲蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。說善的積聚，就是七覺分，這是正確的說法。為什麼呢？純一滿淨的，是七覺分的緣故。是哪七種？就是念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔726·半梵行者〕（0195b10）我是這樣聽說的：有一個時候，佛住在王舍城夾谷精舍。那時，尊者阿難也住在那裡。那時，尊者阿難獨自在一處寂靜之所禪思思惟，這樣想：『半梵行，就是所謂善知識、善伴黨、善隨從，不是惡知識、惡伴黨、惡隨從。』那時，尊者阿難從禪定中覺起，前往佛所在之處，稽首禮足，退坐一旁，對佛說：『世尊！我獨自在一處寂靜之所禪思思惟，這樣想：『半梵行，就是所謂善知識、善伴黨、善隨從，不是惡知識、惡伴黨、惡隨從。』』
佛告訴阿難：『不要說這樣的話：『半梵行，就是善知識、善伴黨、善隨從，不是惡知識、惡伴黨、惡隨從。』為什麼呢？純一滿靜，梵行清白，就是所謂善知識、善伴黨、善隨從，不是惡知識、惡伴黨、惡隨從。因為我作為善知識的緣故，有眾生在我這裡取得念覺分，依遠離、依無欲、依滅、向於捨。像這樣，擇法覺分，精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。因此應當知道，阿難！純一滿靜，梵行清白，就是善知識、善伴黨、善隨從，不是惡知識、不是惡伴黨、不是惡隨從。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔727·汝說七覺分〕（0195b29）我是這樣聽說的：有一個時候，佛在力士聚落人間遊行，在拘夷那竭城希連河中間住，在聚落旁邊告訴尊者阿難：『把世尊的欝多羅僧四重襞疊鋪好，我現在背痛，想稍微躺下休息。』尊者阿難就接受教勅，四重襞疊鋪好欝多羅僧之後，對佛說：『世尊！已經四重襞疊鋪好欝多羅僧，唯願世尊自知時宜。』
那時，世尊厚疊僧伽梨作為枕頭，右脇而臥，兩足相疊，繫念於光明之相，正念正智，作起身之覺想，告訴尊者阿難：『你說七覺分。』
那時，尊者阿難就對佛說：『世尊！所謂念覺分，世尊自己覺悟成等正覺，說依遠離、依無欲、依滅、向於捨；擇法、精進、喜、猗、定、捨覺分，世尊自己覺悟成等正覺，說依遠離、依無欲、依滅、向於捨。』
佛告訴阿難：『你說精進嗎？』
阿難對佛說：『我說精進。世尊！說精進。善逝！』
佛告訴阿難：『唯有精進，修習、多修習，得阿耨多羅三藐三菩提。』說了這話之後，端正而坐，挺直身體，繫念。
那時，有一位異比丘就說偈道：
『樂於聽聞美妙之法，忍著病痛而令人宣說，
比丘就宣說法，轉說七覺分。
善哉尊者阿難，明白通解而巧便宣說，
有殊勝白淨之法，離垢而微妙地宣說。
念、擇法、精進、喜、猗、定、捨覺，
這就是七覺分，微妙的善說。
聽聞宣說七覺分，深深通達正覺之味，
身纏大苦患，忍著病痛端坐而聽，
看那身為正法之王的，常為人演說，
尚且樂於聽聞所說，何況其餘未曾聽聞的人，
第一大智慧者，十力之所禮敬的，
他也應當趕快、趕快，來聽宣說正法，
諸多聞而通達，契經、阿毘曇，
善於通達法與律的人，都應當聽，何況其餘的人，
聽聞宣說如實之法，專心以𭶑慧而聽，
對於佛所說的法，得到離欲的歡喜，
歡喜而身猗息，心自然安樂也是如此，
心樂而得正受，正確觀察有之事行，
厭惡三趣的人，離欲而心解脫，
厭惡諸有之趣，不再積集於人、天，
無餘就像燈滅，究竟般涅槃，
聽聞法有眾多福利，是最勝者之所說，
所以應當專心思惟，聽大師所說。』
異比丘說完此偈，從座位起身而去。
〔728·有七覺分〕（0196a12）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：『有七覺分。是哪七種？就是念覺分，乃至捨覺分。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔729·當修七覺分〕（0196a16）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：『應當修七覺分。什麼是修七覺分？就是念覺分，乃至捨覺分。如果比丘修念覺分，依遠離、依無欲、依滅、向於捨。像這樣修擇法、精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔730·過去已如是修〕（0196a23）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！過去已經像這樣修七覺分，未來也將像這樣修七覺分。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔731·清淨鮮白，無有支節〕（0196a28）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：『如果比丘的念覺分清淨鮮白，沒有支節，離諸煩惱，未生起的就不生起，除了佛的調伏教授；乃至捨覺分，也像這樣說。諸比丘！念覺分清淨鮮白，沒有支節，離諸煩惱，未生起的而能生起，是佛所調伏教授，不是其餘的；乃至捨覺分，也像這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔732·善逝調伏教授〕（0196b07）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：『未生起的就不生起，除了善逝的調伏教授；未生起的而能生起，這就是善逝的調伏教授，不是其餘的。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔733·漸次而起〕（0196b12）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，有一位異比丘來到佛所在之處，稽首禮足，退坐一旁，對佛說：『世尊說覺分。世尊！什麼是覺分？』
佛告訴比丘：『所謂覺分，就是七道品法。然而諸比丘的七覺分是漸次而生起，修習滿足的。』
異比丘對佛說：『世尊！怎樣是覺分漸次而生起，修習滿足？』
佛告訴比丘：『如果比丘於內身作身觀而住，他於內身作身觀而住的時候，攝心繫念而不忘。他在那時，方便修習念覺分；方便修習念覺分之後，修習滿足；滿足念覺分之後，於法選擇，分別思量。應當在那時修擇法覺分的方便，修方便之後，修習滿足；像這樣乃至捨覺分修習滿足。如同於內身作身觀念住，像這樣於外身、內外身、受、心、法作法觀念住，應當在那時專心繫念而不忘，乃至捨覺分也像這樣說。像這樣住的人，漸次地覺分生起，漸次生起之後，修習滿足。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔734·當得二種果〕（0196b29）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，世尊告訴那比丘，如前。差別處是：『如果比丘像這樣修習七覺分之後，應當得二種果：現法中得漏盡無餘涅槃，或得阿那含果。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔735·得四種果〕（0196c05）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園……如前經所說。差別處是：『像這樣，比丘修習七覺分之後，多修習之後，得四種果、四種福利。是哪四種？就是須陀洹果、斯陀含果、阿那含果、阿羅漢果。』佛說完這部經，異比丘聽了佛所說的，歡喜奉行。
〔736·當得七種果〕（0196c11）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園……如前經所說。差別處是：『如果比丘修習七覺分，多修習之後，應當得七種果、七種福利。是哪七種？這比丘得現法智證之樂；若在命終之時，若不得現法智證之樂；以及在命終之時而得五下分結盡，中般涅槃；若不得中般涅槃，而得生般涅槃；若不得生般涅槃，而得無行般涅槃；若不得無行般涅槃，而得有行般涅槃；若不得有行般涅槃，而得上流般涅槃。』佛說完這部經，異比丘聽了佛所說的，歡喜奉行。
〔737·七覺分漸次起〕（0196c21）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：『所謂覺分。什麼是覺分？』
諸比丘對佛說：『世尊是法的根本、法的眼目、法的依止，唯願為我們解說。諸比丘聽了之後，當受持奉行。』
佛告訴諸比丘、比丘尼：『七覺分，就是七道品法。諸比丘！這七覺分漸次生起，漸次生起之後，修習滿足。』
諸比丘對佛說：『怎樣是七覺分漸次生起，漸次生起之後，修習滿足？』
『如果比丘作身身觀念住，他作身身觀念住之後，專心繫念而不忘，應當在那時方便修念覺分；方便修念覺分之後，修習滿足，就是修念覺分之後，於法選擇，應當在那時修擇法覺分的方便，修擇法覺分的方便之後，修習滿足。像這樣，精進、喜、猗、定、捨覺分也像這樣說。如同內身，像這樣外身、內外身、受、心、法作法觀念住，專心繫念而不忘，應當在那時方便修念覺分，方便修念覺分之後，修習滿足。乃至捨覺分也像這樣說，這名為比丘的七覺分漸次生起，漸次生起之後，修習滿足。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔738·當得二果〕（0197a10）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：『這七覺分修習、多修習，應當得二果：得現法智有餘涅槃以及阿那含果。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔739·當得四果〕（0197a15）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：『如果比丘修習七覺分，多修習之後，應當得四果。是哪四種？就是須陀洹果、斯陀含果、阿那含果、阿羅漢果。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔740·當得七果〕（0197a21）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園……如前經所說。差別處是：『如果比丘修習這七覺分，多修習之後，應當得七果。是哪七種？就是現法智有餘涅槃，以及命終之時；若不如此，五下分結盡，得中般涅槃。若不如此，得生般涅槃。若不如此，得無行般涅槃。若不如此，得有行般涅槃。若不如此，得上流般涅槃。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔741·當修不淨觀〕（0197a29）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：『應當修不淨觀，多修習之後，應當得大果大福利。怎樣修不淨觀，多修習之後，得大果大福利？這比丘與不淨觀相俱的念覺分，依遠離、依無欲、依滅、向於捨；修擇法、精進、喜、猗、定、捨覺分，依遠離、依無欲、依滅、向於捨。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔742·修習隨死念〕（0197b08）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：『如果比丘修習隨死念，多修習之後，得大果大福利。怎樣是比丘修習隨死念，多修習之後，得大果大福利？這比丘修與隨死念相俱的念覺分，依遠離、依無欲、依滅、向於捨，乃至捨覺分也像這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔743·修習慈心，為何所勝〕（0197b15）我是這樣聽說的：有一個時候，佛住在釋氏黃枕邑。那時，眾多比丘清晨穿好衣服、拿著鉢，進入黃枕邑乞食。那時，眾多比丘這樣想：『今天太早，乞食的時候還沒有到，我們可以去拜訪外道的精舍。』那時，眾多比丘就進入外道精舍，與諸外道出家人互相問訊慰勞之後，在一旁坐下。諸外道出家人說：『沙門瞿曇為諸弟子說這樣的法嗎：『斷除五蓋——它惱亂心、使慧力羸弱、是障礙的部分、不趣涅槃——盡攝其心，安住四念處。心與慈俱，無怨無嫉，也無瞋恚，廣大無量，善修充滿；於四方、四維、上、下一切世間，心與慈俱，無怨無嫉，也無瞋恚，廣大無量，善修習充滿，像這樣修習。』與悲、喜、捨心俱也像這樣說。我們也同樣為諸弟子作這樣的說法，我們與那沙門瞿曇有什麼差異？就是所謂都能說法。』
那時，眾多比丘聽了諸外道出家人所說的，心中不喜悅，默然而不呵斥，從座位起身離去。進入黃枕邑，乞食完畢，回到精舍，收好衣鉢，洗了腳，前往佛所在之處，稽首禮足，退坐一旁，把那些外道出家人所說的，詳細稟告世尊。
那時，世尊告訴諸比丘：『就那些外道出家人所說的，你們應當問：『修習慈心，以什麼為最勝？修習悲、喜、捨心，以什麼為最勝？』這樣問的時候，那些外道出家人，心就驚駭散亂，或說外道別異之事，或瞋慢、毀呰、違背、不忍，或默然萎熟，低頭失去辯才，思惟而住。為什麼呢？我不見在諸天、魔、梵、沙門、婆羅門、天、人眾之中，聽了我所說而能隨順喜樂的，唯除如來以及聲聞眾。比丘！心與慈俱，多修習，於淨最勝；悲心修習、多修習，空入處最勝；喜心修習、多修習，識入處最勝；捨心修習、多修習，無所有入處最勝。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔744·修習慈心〕（0197c15）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：『如果比丘修習慈心，多修習之後，得大果大福利。怎樣是比丘修習慈心，得大果大福利？這比丘心與慈俱，修念覺分，依遠離、依無欲、依滅、向於捨；乃至修習捨覺分，依遠離、依無欲、依滅、向於捨。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔745·修空入處〕（0197c23）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：『如果比丘修空入處，多修習之後，得大果大福利。怎樣是比丘修空入處，多修習之後，得大果大福利？這比丘心與空入處俱，修念覺分，依遠離、依無欲、依滅、向於捨；乃至修捨覺分，依遠離、依無欲、依滅、向於捨。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
如同修空入處，像這樣，識入處、無所有入處、非想非非想入處三經，也如上所說。
〔746·安那般那念〕（0198a04）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：『如果比丘修習安那般那念，多修習之後，得大果大福利。怎樣修習安那般那念，多修習之後，得大果大福利？這比丘心與安那般那念俱，修念覺分，依遠離、依無欲、依滅、向於捨；乃至修捨覺分，依遠離、依無欲、依滅、向於捨。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
〔747·修無常想〕（0198a12）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：『如果比丘修無常想，多修習之後，得大果大福利。怎樣是比丘修無常想，多修習之後，得大果大福利？這比丘心口與無常想俱，修念覺分，依遠離、依無欲、依滅、向於捨；乃至得捨覺分，依遠離、依無欲、依滅、向於捨。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。
如同無常想，像這樣，無常苦想、苦無我想、觀食想、一切世間不可樂想、盡想、斷想、無欲想、滅想、患想、不淨想、青瘀想、膿潰想、膖脹想、壞想、食不盡想、血想、分離想、骨想、空想，一一經都如上所說。
Fascicle 27 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their third fascicle, continuing on from the two preceding fascicles of the Path; the thirty-six discourses of this fascicle teach only the seven factors of awakening. The fascicle holds thirty-six discourses, from the seven hundred and twelfth discourse to the seven hundred and forty-seventh. The one discourse at the head of the fascicle is abbreviated, carried from the preceding discourse; it records the view of ascetics and brāhmaṇas of “without cause, without condition,” and closes with Prince Fearless hearing the Dharma. Of the discourses that follow: in some, before the alms round, followers of other paths claim that they, like the ascetic Gautama, teach cutting off the five hindrances and cultivating the seven factors of awakening, and the World-Honored One teaches the bhikṣus to ask back about the ten of the five hindrances and the fourteen of the seven factors of awakening; in some, it is taught, for the time when the mind is feeble and the time when the mind is restless, which factors of awakening should be cultivated and which are out of time, with the simile of adding charred coals or kindling to a small fire and to a blazing fire, and it is taught that the awakening factor of mindfulness assists them all; in some, the nutriment and the non-nutriment of the five hindrances and of the seven factors of awakening are taught; in some, wrong reflection and right reflection among inner dharmas, and bad friends and good friends among outer dharmas, are taught as to the arising, the falling away, the abandoning, and the increase and expansion of the five hindrances and the seven factors of awakening; in some, the venerable Śāriputra teaches that the seven factors of awakening are attained with certainty and entered in attainment at will, with the simile of the garments in the chest of a king’s great minister; in some, the venerable Atimukta asks and the venerable Upavāna answers about the attainment of dwelling in happiness and the attainment of dwelling in suffering in the skilful cultivation of the seven factors of awakening; in some, many bhikṣus ask and the venerable Aniruddha answers about dwelling in happiness arising when the seven factors of awakening are skilfully cultivated; in some, the seven treasures appearing in the world when a wheel-turning king comes forth in the world are made a simile for the seven factors of awakening appearing in the world when the Tathāgata comes forth in the world, and the seven treasures—the wheel, the elephant, the horse, the pearl, the jewel-woman, the treasurer-minister, and the general-minister—are set out at length one by one; in some, it is taught that a young bhikṣu who makes offerings to the elders and draws near to one who keeps the precepts and cultivates virtue gets to hear the profound Dharma, accomplishes rightness of body and rightness of mind, and cultivates the factors of awakening to fulfilment; in some, the five hindrances are taught as the unwholesome mass and the seven factors of awakening as the wholesome mass; in some, the venerable Ānanda takes the good friend as half the pure conduct, and the World-Honored One teaches that the good friend is itself wholly pure and still, the pure conduct spotless; in some, the World-Honored One, lying down to rest with pain in his back, has the venerable Ānanda speak the seven factors of awakening, the World-Honored One teaches that only energy attains unsurpassed, right and perfect awakening, and a certain bhikṣu speaks a verse in praise of it; in some, the seven factors of awakening are set out, and it is taught that their cultivation relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment, that past and future cultivate likewise, and that the awakening factor of mindfulness, pure and bright-white, when not yet arisen arises only by the Buddha’s taming and instruction; in some, it is taught that the seven factors of awakening are the seven dharmas of the path, that they arise in sequence relying on the four foundations of mindfulness, are cultivated to fulfilment, and attain two kinds of fruit, four kinds of fruit, and seven kinds of fruit; in some, it is taught that the contemplation of impurity, mindfulness of death, a mind of loving-kindness, the sphere of space, mindfulness of breathing, and the perception of impermanence are cultivated together with the seven factors of awakening and attain great fruit and great blessing, and it is taught what the highest is that the cultivation of a mind of loving-kindness, compassion, sympathetic joy, and equanimity each reaches. The speakers: for the most part the World-Honored One addresses the bhikṣus; in the seven hundred and eighteenth discourse the venerable Śāriputra addresses the bhikṣus; in the seven hundred and nineteenth discourse the venerable Atimukta asks and the venerable Upavāna answers, and it closes with the two worthy ones each departing after discussing the Dharma, with no record of the Buddha’s having spoken the discourse; in the seven hundred and twentieth discourse many bhikṣus ask and the venerable Aniruddha answers; in the seven hundred and thirteenth and seven hundred and forty-third discourses bhikṣus enter the monastery of the followers of other paths, the followers of other paths ask, and the bhikṣus return and report to the World-Honored One; in the seven hundred and fourteenth discourse a bhikṣu three times says to the Buddha, “So it is, World-Honored One”; in the seven hundred and twenty-sixth discourse the venerable Ānanda speaks to the Buddha and the Buddha addresses Ānanda; in the seven hundred and twenty-seventh discourse the venerable Ānanda speaks the seven factors of awakening, the World-Honored One asks and answers, a certain bhikṣu speaks a verse, and after the verse it closes with the certain bhikṣu rising from his seat and departing, with no record of the Buddha’s having spoken the discourse; in the seven hundred and thirty-third discourse a certain bhikṣu asks and the Buddha answers; in the seven hundred and thirty-seventh discourse the Buddha addresses the bhikṣus and bhikṣuṇīs, and the bhikṣus twice speak to the Buddha; in the seven hundred and thirty-fifth, seven hundred and thirty-sixth, and seven hundred and fortieth discourses no sentence of address is recorded after the dwelling place, and they are abbreviated, carried from the preceding discourse, as the base text has them. The fascicle has one verse: in the seven hundred and twenty-seventh discourse, spoken by a certain bhikṣu, rendered in the plain rendering line by line in verse form; there is no summary verse. Exchanges of question and answer back and forth, similes, and long discourses are divided within the discourse by the rounds of question and answer, by the simile and its explanation, and by enumerations. Where the base text abbreviates—the form “… as said above. The difference is” and “as above. The difference is,” and the places with “taught thus at length,” “also taught likewise,” and “up to”—the plain rendering abbreviates as the base text words it, without supplying what is left out; the appended sentences at the end of the seven hundred and forty-fifth and seven hundred and forty-seventh discourses are the words of the compilers, and the plain rendering translates them as they stand. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.
〔0 · Title〕（0191a09）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 27.” 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 two preceding fascicles of the Path. The fascicle holds thirty-six discourses, from the seven hundred and twelfth to the seven hundred and forty-seventh; it has one verse, in the seven hundred and twenty-seventh discourse; after the seven hundred and forty-seventh discourse it closes with “Saṃyukta Āgama, Fascicle 27.”
〔712 · Without Cause, Without Condition〕（0191a12）Thus have I heard. At one time the Buddha was staying in Rājagṛha, on Vulture Peak … as said in the preceding discourse. The difference is: “There are ascetics and brāhmaṇas who hold such a view and teach such a teaching: ‘Without cause, without condition, beings are without knowledge, without vision; without cause, without condition, beings have knowledge, have vision’ …” It is taught thus at length, up to: Prince Fearless, having heard what the Buddha said, rejoiced and was glad along with it, bowed at the Buddha’s feet, and departed.
〔713 · The Ten of the Five Hindrances, the Fourteen of the Seven Factors of Awakening〕（0191a17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time many bhikṣus, in the early morning, put on their robes, took their bowls, and entered the city of Śrāvastī for alms. At that time the many bhikṣus thought thus: “Today it is too early; the time for alms has not yet come. Let us for now go to visit the monastery of the followers of other paths.” The many bhikṣus then entered the monastery of the followers of other paths, exchanged greetings and courtesies with the followers of other paths, and, having exchanged greetings and courtesies, sat to one side. The followers of other paths asked the bhikṣus: “The ascetic Gautama teaches the Dharma to his disciples: cut off the five hindrances—which cover the mind, make the power of wisdom weak, are a portion of obstruction, and do not turn toward nirvāṇa—dwell in the four foundations of mindfulness, and cultivate the seven factors of awakening. We too likewise teach our disciples: cut off the five hindrances—which cover the mind and make the power of wisdom weak—dwell well in the four foundations of mindfulness, and cultivate the seven factors of awakening. What difference is there between us and that ascetic Gautama? Both are able to teach the Dharma.”
At that time the many bhikṣus, having heard what the followers of other paths said, were not pleased at heart, but rebuked them, rose from their seats, and departed. They entered the city of Śrāvastī, and when they had finished the alms round they returned to the monastery, put away robe and bowl, washed their feet, went to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew, sat to one side, and reported in full to the World-Honored One what the followers of other paths had said.
At that time the World-Honored One said to the many bhikṣus: “When those followers of other paths say this, you should ask back: ‘Followers of other paths! The five hindrances should be ten in kind; the seven factors of awakening should be fourteen in kind. What are the ten of the five hindrances and the fourteen of the seven factors of awakening?’ If you ask thus, those followers of other paths will be startled and confused of themselves, will speak of various dharmas of other paths, and minds of ill will, pride, disparagement, resentment, and impatience will arise in them; or they will fall silent with lowered heads, lose their eloquence, and brood in thought. Why is that? I do not see, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the assembly of gods and humans, any who, having heard what I say, are able to rejoice and accord with it, except the Tathāgata and those of the assembly of śrāvakas who hear it here.
“Bhikṣus! What are the ten of the five hindrances? There is inner sensual desire, there is outer sensual desire. That inner sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa; that outer sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa. There is ill will and there is the sign of ill will; that ill will and the sign of ill will are a hindrance; they are not knowledge, not right awakening, they do not turn toward nirvāṇa. There is sloth and there is torpor; that sloth and that torpor are a hindrance; they are not knowledge, not right awakening, they do not turn toward nirvāṇa. There is restlessness and there is remorse; that restlessness and that remorse are a hindrance; they are not knowledge, not right awakening, they do not turn toward nirvāṇa. There is doubt about wholesome dharmas and there is doubt about unwholesome dharmas; that doubt about wholesome dharmas and doubt about unwholesome dharmas are a hindrance; they are not knowledge, not right awakening, they do not turn toward nirvāṇa. This is called the five hindrances taught as ten.
“What are the seven factors of awakening taught as fourteen? There is mindfulness of the mind dwelling on inner dharmas, there is mindfulness of the mind dwelling on outer dharmas. That mindfulness dwelling on inner dharmas is the awakening factor of mindfulness; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that mindfulness dwelling on outer dharmas is the awakening factor of mindfulness; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.
“There is selecting wholesome dharmas, there is selecting unwholesome dharmas. That selecting of wholesome dharmas is the awakening factor of investigation of dharmas; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that selecting of unwholesome dharmas is the awakening factor of investigation of dharmas; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.
“There is energy that cuts off unwholesome dharmas, there is energy that nourishes wholesome dharmas. That energy that cuts off unwholesome dharmas is the awakening factor of energy; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that energy that nourishes wholesome dharmas is the awakening factor of energy; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.
“There is joy, there is the place of joy. That joy is the awakening factor of joy; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that place of joy is also the awakening factor of joy; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.
“There is the tranquillity of body, there is the tranquillity of mind. That tranquillity of body is the awakening factor of tranquillity; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that tranquillity of mind is the awakening factor of tranquillity; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.
“There is concentration, there is the sign of concentration. That concentration is the awakening factor of concentration; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that sign of concentration is the awakening factor of concentration; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.
“There is equanimity toward wholesome dharmas, there is equanimity toward unwholesome dharmas. That equanimity toward wholesome dharmas is the awakening factor of equanimity; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that equanimity toward unwholesome dharmas is the awakening factor of equanimity; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa. This is called the seven factors of awakening taught as fourteen.”
When the Buddha had spoken this discourse, the many bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔714 · Which Factors of Awakening Should Be Cultivated at That Time〕（0191c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time there were many bhikṣus … as said in the preceding discourse. The difference is: “If there are wanderers of another sect who speak thus, you should ask them further: ‘If, when the mind is feeble and hesitant, which factors of awakening should be cultivated at that time? What is the time when they should not be cultivated? And if one is of restless mind, restless of mind and hesitant, which factors of awakening are cultivated at that time? What is not the right time?’ If you ask thus, the minds of those followers of other paths will be startled and confused, they will speak of various divergent dharmas, and anger, pride, disparagement, resentment, and impatience will arise in their minds; or they will fall silent with lowered heads, lose their eloquence, and brood in thought. Why is that? I do not see, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the assembly of gods and humans, any who, having heard what I say, are able to rejoice and be glad along with it, except the Tathāgata and those of the assembly of śrāvakas who hear it here.
“Bhikṣus! If at that time his mind is feeble, his mind hesitant, he should not cultivate the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity. Why is that? When a feeble mind arises, feeble and hesitant, these dharmas increase its feebleness. It is as when, with a small fire, one wishes to make it burn and adds charred coals. What do you think, bhikṣu? Is it not that the fire is put out by the adding of coals?”
The bhikṣu said to the Buddha: “So it is, World-Honored One!”
“So it is, bhikṣu! Feeble and hesitant, if one cultivates the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity, this is not the time, for it increases slackness. If a restless mind arises, if the restless mind is hesitant, then at that time one should not cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy. Why is that? When a restless mind arises and the restless mind is hesitant, these dharmas make it increase. It is as when, with a blazing fire, one wishes to put it out and supplies it with dry kindling. What do you think? Does it not make the fire blaze all the more?”
The bhikṣu said to the Buddha: “So it is, World-Honored One!”
The Buddha said to the bhikṣu: “Thus, when a restless mind arises and the restless mind is hesitant, cultivating the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy increases his restless mind. Bhikṣus! If a feeble mind arises, feeble and hesitant, then is the time to cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy. Why is that? When a feeble mind arises, feeble and hesitant, by these dharmas it is instructed, taught, illumined, and gladdened. It is as when, with a small fire, one wishes to make it burn and supplies it with dry kindling. What do you think, bhikṣu? Will this fire blaze?”
The bhikṣu said to the Buddha: “So it is, World-Honored One!”
The Buddha said to the bhikṣu: “Thus, when a feeble mind arises, feeble and hesitant, one should at that time cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, which instruct, teach, illumine, and gladden it. If a restless mind arises and the restless mind is hesitant, then cultivate the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity. Why is that? When a restless mind arises and the restless mind is hesitant, these dharmas make the mind dwell within, gathered and held in one. It is as when, with a burning fire, one wishes to put it out and supplies it with charred coals, and that fire then goes out. Thus, bhikṣu! When the restless mind is hesitant, cultivating the awakening factor of investigation of dharmas, energy, and joy is not the time; cultivating the awakening factors of tranquillity, concentration, and equanimity is from then on the time, for these dharmas make the mind dwell within, gathered and held in one. The awakening factor of mindfulness assists them all.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔715 · With Nutriment, Without Nutriment〕（0192a25）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 the five hindrances and the seven factors of awakening, with nutriment and without nutriment; I shall now speak of them. Listen closely and reflect on it well; I shall speak for you. Just as the body stands by relying on nutriment, not without nutriment, so the five hindrances stand by relying on nutriment, not without nutriment.
“What is the nutriment of the hindrance of sensual desire? It is the sign of contact: reflecting wrongly on it, sensual desire not yet arisen is made to arise, and sensual desire already arisen is able to increase and expand; this is called the nutriment of the hindrance of sensual craving.
“What is the nutriment of the hindrance of ill will? It is the sign of obstruction: reflecting wrongly on it, the hindrance of ill will not yet arisen is made to arise, and the hindrance of ill will already arisen is able to increase and expand; this is called the nutriment of the hindrance of ill will.
“What is the nutriment of the hindrance of sloth and torpor? There are five dharmas. What are the five? Feebleness, discontent, yawning, overeating, and slackness: reflecting wrongly on them, the hindrance of sloth and torpor not yet arisen is made to arise, and the hindrance of sloth and torpor already arisen is able to increase and expand; this is called the nutriment of the hindrance of sloth and torpor.
“What is the nutriment of the hindrance of restlessness and remorse? There are four dharmas. What are the four? Thoughts of kin, thoughts of people and crowds, thoughts of gods, and thoughts of pleasures formerly experienced. When one recalls them oneself, or others make one recall them, and such thoughts arise, and one reflects wrongly on them, restlessness and remorse not yet arisen are made to arise, and restlessness and remorse already arisen are made to increase and expand; this is called the nutriment of the hindrance of restlessness and remorse.
“What is the nutriment of the hindrance of doubt? There are the three times. What are the three? The past, the future, and the present. Hesitating about the past, hesitating about the future, hesitating about the present, and reflecting wrongly on them, the hindrance of doubt not yet arisen is made to arise, and the hindrance of doubt already arisen is able to increase and expand; this is called the nutriment of the hindrance of doubt.
“Just as the body is nourished by relying on nutriment, not without nutriment, so the seven factors of awakening dwell by relying on nutriment and are nourished by relying on nutriment, not without nutriment.
“What is the non-nutriment of the awakening factor of mindfulness? It is not reflecting on the four foundations of mindfulness: the awakening factor of mindfulness not yet arisen does not arise, and the awakening factor of mindfulness already arisen is made to fall away; this is called the non-nutriment of the awakening factor of mindfulness.
“What is the non-nutriment of the awakening factor of investigation of dharmas? It is selecting wholesome dharmas and selecting unwholesome dharmas: not reflecting on them, the awakening factor of investigation of dharmas not yet arisen is made not to arise, and the awakening factor of investigation of dharmas already arisen is made to fall away; this is called the non-nutriment of the awakening factor of investigation of dharmas.
“What is the non-nutriment of the awakening factor of energy? It is the four right exertions: not reflecting on them, the awakening factor of energy not yet arisen is made not to arise, and the awakening factor of energy already arisen is made to fall away; this is called the non-nutriment of the awakening factor of energy.
“What is the non-nutriment of the awakening factor of joy? There are the dharmas of joy and of the place of joy: not reflecting on them, the awakening factor of joy not yet arisen does not arise, and the awakening factor of joy already arisen is made to fall away; this is called the non-nutriment of the awakening factor of joy.
“What is the non-nutriment of the awakening factor of tranquillity? There are the tranquillity of body and the tranquillity of mind: not reflecting on them, the awakening factor of tranquillity not yet arisen does not arise, and the awakening factor of tranquillity already arisen is made to fall away; this is called the non-nutriment of the awakening factor of tranquillity.
“What is the non-nutriment of the awakening factor of concentration? There are the four dhyānas: not reflecting on them, the awakening factor of concentration not yet arisen does not arise, and the awakening factor of concentration already arisen is made to fall away; this is called the non-nutriment of the awakening factor of concentration.
“What is the non-nutriment of the awakening factor of equanimity? There are the three elements, namely the element of abandoning, the element of desirelessness, and the element of cessation: not reflecting on them, the awakening factor of equanimity not yet arisen does not arise, and the awakening factor of equanimity already arisen is made to fall away; this is called the non-nutriment of the awakening factor of equanimity.
“What is the non-nutriment of the hindrance of sensual desire? It is the contemplation of impurity: reflecting on it, the hindrance of sensual desire not yet arisen does not arise, and the hindrance of sensual desire already arisen is made to be cut off; this is called the non-nutriment of the hindrance of sensual desire.
“What is the non-nutriment of the hindrance of ill will? Reflecting with that mind of loving-kindness, the hindrance of ill will not yet arisen does not arise, and the hindrance of ill will already arisen is made to cease; this is called the non-nutriment of the hindrance of ill will.
“What is the non-nutriment of the hindrance of sloth and torpor? Reflecting with that bright illumination, the hindrance of sloth and torpor not yet arisen does not arise, and the hindrance of sloth and torpor already arisen is made to cease; this is called the non-nutriment of the hindrance of sloth and torpor.
“What is the non-nutriment of the hindrance of restlessness and remorse? Reflecting with that stilling and calm, the hindrance of restlessness and remorse not yet arisen does not arise, and the hindrance of restlessness and remorse already arisen is made to cease; this is called the non-nutriment of the hindrance of restlessness and remorse.
“What is the non-nutriment of the hindrance of doubt? Reflecting on that dharma of dependent arising, the hindrance of doubt not yet arisen does not arise, and the hindrance of doubt already arisen is made to cease; this is called the non-nutriment of the hindrance of doubt.
“Just as the body dwells by relying on nutriment and stands by relying on nutriment, so the seven factors of awakening dwell by relying on nutriment and stand by relying on nutriment.
“What is the nutriment of the awakening factor of mindfulness? It is that, having reflected on the four foundations of mindfulness, the awakening factor of mindfulness not yet arisen is made to arise, and the awakening factor of mindfulness already arisen grows further and is made to increase and expand; this is called the nutriment of the awakening factor of mindfulness.
“What is the nutriment of the awakening factor of investigation of dharmas? There is selecting wholesome dharmas, there is selecting unwholesome dharmas: having reflected on them, the awakening factor of investigation of dharmas not yet arisen is made to arise, and the awakening factor of investigation of dharmas already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of investigation of dharmas.
“What is the nutriment of the awakening factor of energy? Reflecting on those four right exertions, the awakening factor of energy not yet arisen is made to arise, and the awakening factor of energy already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of energy.
“What is the nutriment of the awakening factor of joy? There is joy, there is the place of joy: reflecting on them, the awakening factor of joy not yet arisen is made to arise, and the awakening factor of joy already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of joy.
“What is the nutriment of the awakening factor of tranquillity? There are the tranquillity of body and the tranquillity of mind: reflecting on them, the awakening factor of tranquillity not yet arisen is made to arise, and the awakening factor of tranquillity already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of tranquillity.
“What is the nutriment of the awakening factor of concentration? There are the four dhyānas: reflecting on them, the awakening factor of concentration not yet arisen is made to arise, and the awakening factor of concentration already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of concentration.
“What is the nutriment of the awakening factor of equanimity? There are the three elements. What are the three? The element of abandoning, the element of desirelessness, and the element of cessation. Reflecting on them, the awakening factor of equanimity not yet arisen is made to arise, and the awakening factor of equanimity already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of equanimity.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔716 · Among Inner Dharmas〕（0193a08）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: “Among inner dharmas I do not see a single dharma that makes evil, unwholesome dharmas not yet arisen arise and evil, unwholesome dharmas already arisen grow again and increase and expand, and makes wholesome dharmas not yet arisen not arise and those already arisen fall away, as does what is called wrong reflection. Bhikṣus! For one who reflects wrongly, the hindrance of sensual desire not yet arisen is made to arise, and what has already arisen grows again and increases and expands; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen are made to arise, and what has already arisen grows again and increases and expands. The awakening factor of mindfulness not yet arisen does not arise, and what has already arisen is made to fall away; the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made not to arise, and what has already arisen is made to fall away.
“I do not see a single dharma that makes evil, unwholesome dharmas not yet arisen not arise and those already arisen be cut off, and makes wholesome dharmas not yet arisen arise and those already arisen grow again and increase and expand, as does right reflection. Bhikṣu! For one who reflects rightly, the hindrance of sensual desire not yet arisen is made not to arise, and what has already arisen is made to be cut off; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen are made not to arise, and what has already arisen is made to be cut off. The awakening factor of mindfulness not yet arisen is made to arise, and what has already arisen grows again and increases and expands; the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made to arise, and what has already arisen grows again and increases and expands.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔717 · Among Outer Dharmas〕（0193a26）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: “Among outer dharmas I do not see a single dharma that makes evil, unwholesome dharmas not yet arisen arise and those already arisen grow again and increase and expand, and makes wholesome dharmas not yet arisen not arise and those already arisen fall away, as do bad friends and bad companions. With bad friends and bad companions, the hindrance of sensual desire not yet arisen is made to arise, and what has already arisen grows again and increases and expands. The hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen are made to arise, and what has already arisen grows again and increases and expands. The awakening factor of mindfulness not yet arisen is made not to arise, and what has already arisen is made to fall away; the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made not to arise, and what has already arisen is made to fall away.
“Bhikṣus! I do not see a single dharma that makes evil, unwholesome dharmas not yet arisen not arise and those already arisen be cut off, and makes wholesome dharmas not yet arisen arise and those already arisen grow again and increase and expand, as do what are called good friends, good companions, and good followers. If there are good friends, good companions, and good followers, the hindrance of sensual desire not yet arisen is made not to arise, and what has already arisen is made to be cut off; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen are made not to arise, and what has already arisen is made to be cut off. The awakening factor of mindfulness not yet arisen is made to arise, and what has already arisen grows again and increases and expands; the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made to arise, and what has already arisen grows again and increases and expands.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔718 · Attained with Certainty, Attained without Striving〕（0193b14）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 said to the bhikṣus: “There are seven factors of awakening. What are the seven? The awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity. These seven factors of awakening are attained with certainty, attained without striving; as I wish, I enter the attainment of the factors of awakening. Whether in the early morning, at midday, or at dusk, if I wish to enter attainment, as I wish, I enter attainment often. It is like a king’s great minister who has various garments placed in a chest: whatever he needs, what he needs at midday and what he needs at dusk, he takes at will and freely. Thus, bhikṣus, these seven factors of awakening are attained with certainty, attained without striving, and entered in attainment at will. This awakening factor of mindfulness of mine is pure and wholly white; when it arises I know it arises, when it ceases I know it ceases, when it sinks away I know it sinks away, when it has arisen I know it has arisen, when it has ceased I know it has ceased; thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise.” When the venerable Śāriputra had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔719 · Dwelling Thus in Happiness in Attainment〕（0193b28）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra. At that time the venerable Upavāna and the venerable Atimukta were staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Atimukta, in the late afternoon, rose from meditation, went to where the venerable Upavāna was, and, having exchanged greetings and courtesies, withdrew, sat to one side, and asked the venerable Upavāna: “Venerable one! Can one know the skilful means of the seven factors of awakening—that thus is the attainment of dwelling in happiness, and thus is the attainment of dwelling in suffering?”
Upavāna answered: “Venerable Atimukta! A bhikṣu who knows well the skilful means of cultivating the seven factors of awakening knows that thus is the attainment of dwelling in happiness and thus is the attainment of dwelling in suffering.”
He asked again: “How is it that a bhikṣu knows well the skilful means of cultivating the seven factors of awakening?”
Upavāna answered: “When a bhikṣu skilfully cultivates the awakening factor of mindfulness, he knows and reflects: ‘That mind is not yet well liberated, sloth and torpor are not yet removed, restlessness and remorse are not yet well tamed, sloth and torpor are not yet removed; as I reflect on the dharmas of the domain of the awakening factor of mindfulness, striving with energy and skilful means, I do not attain evenness.’ Thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise. If a bhikṣu, when exerting skilful means in the awakening factor of mindfulness, first reflects: ‘The mind is well liberated, sloth and torpor are rightly removed, restlessness and remorse are tamed; as I, having reflected on the dharmas of this domain of the awakening factor of mindfulness, without needing to strive with skilful means, attain evenness.’ It is thus, Atimukta: a bhikṣu who knows the skilful means of cultivating the seven factors of awakening knows that thus is the attainment of dwelling in happiness and thus is the attainment of dwelling without happiness.”
At that time the two worthy ones, having discussed the Dharma together, each rose from his seat and departed.
〔720 · Dwelling in Happiness Arises〕（0193c18）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 Aniruddha was also staying at Śrāvastī, in the Pine Grove Monastery. At that time many bhikṣus went to where Aniruddha was and exchanged greetings and courtesies; having exchanged greetings and courtesies, they withdrew, sat to one side, and said to the venerable Aniruddha: “Does the venerable one know that dwelling in happiness arises when the seven factors of awakening are skilfully cultivated?”
The venerable Aniruddha said to the bhikṣus: “I know that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening.”
The bhikṣus asked the venerable Aniruddha: “How does one know that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening?”
The venerable Aniruddha said to the bhikṣus: “A bhikṣu skilfully cultivates the awakening factor of mindfulness, knows well and reflects: my mind is well liberated, sloth and torpor are well removed, restlessness and remorse are well tamed. Having thus reflected on the dharmas of the domain of the awakening factor of mindfulness, he strives diligently with skilful means, his mind is not slack, his body is tranquil and not agitated, he binds the mind and makes it dwell, gives rise to no scattered thought, and is in attainment with one mind. Thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise; this is called knowing that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening.”
At that time the many bhikṣus, having heard what the venerable Aniruddha said, rejoiced and were glad along with it, rose from their seats, and departed.
〔721 · When a Wheel-Turning King Appears in the World〕（0194a05）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: “When a wheel-turning king comes forth in the world, there are seven treasures that appear in the world: the golden wheel treasure, the elephant treasure, the horse treasure, the divine pearl treasure, the jewel-woman treasure, the treasurer-minister treasure, and the general-minister treasure. So too, when the Tathāgata comes forth in the world, there appear the seven treasures of the factors of awakening.
“On the tower of the place of fasting, surrounded by his great ministers, there is a golden wheel treasure that appears from the east, the wheel with a thousand spokes, its hub even and its rim round, the marks of the wheel complete; with this auspicious sign, he must be a wheel-turning king—‘I am now certainly a wheel-turning king.’ He then receives the golden wheel treasure with both hands, places it in his left hand, turns it with his right hand, and speaks these words: ‘If this is the golden wheel treasure of a wheel-turning king, it should go again along the ancient road of the wheel-turning kings.’ Then the wheel treasure sets out, the king’s guards following before, and it goes through the empty sky toward the east, traveling eastward along the straight road of the holy kings of old. The king follows the wheel treasure, and the four kinds of troops follow too; to whatever quarter the wheel treasure goes, if the wheel treasure stops, the king stops there, and the four kinds of troops stop too. The lesser kings of the eastern countries, everywhere, seeing the holy king arrive, all submit.
“When the Tathāgata arises in the world, there are seven factors of awakening that appear in the world: the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔722 · When a Wheel-Turning King Comes Forth in the World〕（0194a23）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: “When a wheel-turning king appears in the world, there are seven treasures that appear in the world.
“How is it that, when a wheel-turning king appears in the world, the golden wheel treasure appears? At that time the consecrated kṣatriya holy king, on the fifteenth day of the month, bathes and purifies himself, takes up the precepts of fasting, and is on the upper storey of his palace, surrounded by his great ministers. There is a golden wheel treasure that appears from the east, the wheel with a thousand spokes, its hub even and its rim round, the marks of the wheel complete, a treasure of natural true gold. It has been heard from of old that the consecrated kṣatriya great king, at the time of the poṣadha on the fifteenth day of the month, bathed and purified himself and took up merit and goodness. The village chiefs came out to welcome him, saying: ‘Welcome, great king! This is the king’s land; this country is peaceful and secure, and its people prosperous and happy. May you dwell here and teach the people of the country, and we shall follow you.’ The holy king answered: ‘Village chiefs! You need now only teach the people of the country well; if any do not comply, you should come and report to me, and I shall teach them according to the Dharma. Do not do what is contrary to the Dharma, and make the people of the country well reformed from what is contrary to the Dharma; if it is thus, that is following my teaching.’ Then the holy king crossed from the eastern sea, riding the road of the holy kings of old, and reached the southern sea; having reached the southern sea, he crossed the southern sea and reached the western sea; riding the road of the holy kings of old, he crossed the western sea and reached the northern sea. The lesser kings of the southern, western, and northern quarters welcomed him and made their request, taught at length as in the eastern quarter. Then the golden wheel treasure, followed by the holy king, crossed the northern sea and returned to the royal palace, above the hall of right rule, abiding in empty space; this is the golden wheel treasure appearing in the world when a wheel-turning king arises in the world.
“How is it that, when a wheel-turning king arises in the world, the white elephant treasure appears in the world? If the consecrated kṣatriya great king has an elephant of pure colour, its colour fresh and fine, its seven limbs touching the ground, the holy king, seeing it, is glad at heart: ‘Now this treasure elephant has come in answer to me.’ He then tells an elephant trainer skilled at taming elephants to tame this treasure elephant quickly and, when it is tamed, to bring it. The elephant trainer receives the order, and in less than a day the elephant is tamed, every mark of taming complete, just as other elephants are tamed over years; so too this elephant treasure is tamed in a single day. Having been tamed, it is brought to where the king is, and the king is told: ‘This elephant has been tamed; may the great king know the time.’ At that time the holy king, observing that the marks of this elephant’s taming are complete, mounts the treasure elephant, travels around the four seas in the early morning, and at midday returns to the royal palace; this is called such an elephant treasure appearing in the world when a wheel-turning king arises in the world.
“What is it that, when a wheel-turning king arises in the world, the horse treasure appears in the world? The horse treasure that the wheel-turning king has is wholly of one blue colour, with a black head and a glossy tail; the holy king, seeing the horse, is glad at heart: ‘Now this divine horse has come in answer to me.’ He then entrusts it to a horse trainer, ordering him to tame it quickly and, when it is tamed, to bring it. The horse trainer receives the instruction, and in less than a day that horse is tamed, just as other horses are tamed over years; so too is the taming of the horse treasure. Knowing the horse has been tamed, he brings it back and offers it to the king, reporting: ‘Great king! This horse has been tamed.’ At that time the holy king, observing that the marks of the treasure horse’s taming are complete, in the early morning rides this treasure horse around the four seas, and at midday returns to the royal palace; this is called the horse treasure appearing in the world when a wheel-turning king arises in the world.
“What is it that, when a wheel-turning king arises in the world, the maṇi pearl treasure appears in the world? The treasure pearl that the wheel-turning king has is eight-faceted in form, its lustre bright and shining, wholly without flaw; within the royal palace it always serves as a lamp. The wheel-turning king, testing the treasure pearl on a dark and rainy night, leads the four kinds of troops into the park and grove, holding the pearl before them as a guide, and its light shines a yojana on all four sides; this is the maṇi pearl treasure appearing in the world when a wheel-turning king arises in the world.
“What is it that, when a wheel-turning king arises in the world, the worthy jewel-woman treasure appears in the world? The jewel-woman that the wheel-turning king has is neither dark nor fair, neither tall nor short, neither coarse nor fine, neither fat nor thin, her limbs well formed; in cold weather her body is warm, in hot weather her body is cool, her body soft like Kaliṅga cloth; from the pores of her body comes the fragrance of sandalwood, and the breath of her mouth and nose has the fragrance of the blue lotus. She lies down after the king and rises before him, observes the king’s mood, and serves him as is fitting, with soft words and loving speech, an upright mind and right mindfulness, awakening the king’s mind for the path, her mind never transgressing, still less her body and speech; this is the treasure woman of the wheel-turning king.
“How is it that the treasurer-minister treasure of the wheel-turning king appears in the world? The treasurer great minister of the wheel-turning king, because of his former practice of giving, is born with the divine eye and is able to see hidden stores beneath the earth, with owners and without owners, in the water and on land, far and near, seeing them all; when the wheel-turning king needs treasure, he gives the order, and whatever the king needs, it is always offered. Then the holy king at one time tests that minister, observing his ability: sailing on the sea in a ship, he says to that minister: ‘I need treasure.’ The minister says to the king: ‘Please wait a little at the shore, and it shall be offered.’ The king says to that minister: ‘I do not now need treasure from the shore; give it all to me now.’ Then the minister brings up out of the water four golden jars, filled to the brim with golden treasure, and offers them to the holy king; what the king needs he takes and uses, and when he has taken enough, the rest goes back into the water. When a holy king comes forth in the world, there is such a treasurer-minister appearing in the world.
“How is it that, when a holy king arises in the world, there is a general-minister appearing in the world? There is a general-minister, intelligent, wise, and eloquent. Like a person in the world skilled at deliberation who brings things to accomplishment, whatever is fitting for the holy king he fully complies with: when it is fitting to go, to stay, to go out, or to come in. As the holy king’s four kinds of troops advance, he halts and rests them along the stages of the road, letting them not grow weary; he knows fully what is fitting for the holy king to do, the matters of merit in this life and in later lives, and reports them to the holy king. When a wheel-turning king arises in the world, there is such a general-minister.
“So too, when the Tathāgata, the Worthy One, the Perfectly Awakened One arises in the world, there are seven factors of awakening that appear in the world. What are the seven? The awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔723 · Two Right Things Accomplished〕（0195a11）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: “Excellent, bhikṣus! The saṅgha hears the Dharma, and the young bhikṣus make offerings to and serve the venerable elders. Why is that? The young bhikṣus who make offerings to and serve the elder bhikṣus from time to time hear the profound and subtle Dharma; having heard the profound Dharma, two right things are accomplished, rightness of body and rightness of mind. At that time he cultivates the awakening factor of mindfulness; having cultivated the awakening factor of mindfulness, the awakening factor of mindfulness is fulfilled; the awakening factor of mindfulness having been fulfilled, he selects among dharmas, discriminates dharmas, and considers dharmas. At that time he skilfully cultivates the awakening factor of investigation of dharmas, up to the awakening factor of equanimity cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔724 · If a Bhikṣu Keeps the Precepts and Cultivates Virtue〕（0195a21）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 keeps the precepts, cultivates virtue, has shame, has fear of blame, and accomplishes the real dharma, then seeing such a person brings much fruit. If one further hears of him, or recollects him, or goes forth following him, one gains much merit, still more by drawing near to him, revering him, and serving him. Why is that? Drawing near to and serving such a person, one from time to time hears the profound and subtle Dharma; having heard the profound Dharma, one accomplishes the two right things, rightness of body and rightness of mind, and skilfully cultivates the awakening factor of concentration; having cultivated it, it is cultivated to fulfilment, up to the awakening factor of equanimity cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔725 · Speaking of the Unwholesome Mass〕（0195b01）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: “To speak of the unwholesome mass as being the five hindrances is to speak rightly. Why is that? Because the wholly unwholesome mass is the five hindrances. What are the five? 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. To speak of the wholesome mass as being the seven factors of awakening is to speak rightly. Why is that? Because what is wholly pure and complete is the seven factors of awakening. What are the seven? The awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔726 · Half the Pure Conduct〕（0195b10）Thus have I heard. At one time the Buddha was staying in Rājagṛha, at the Jiagu Monastery. At that time the venerable Ānanda was also staying there. At that time the venerable Ānanda, alone in a quiet place, meditating and reflecting, thought thus: “Half the pure conduct is what are called good friends, good companions, good followers, not bad friends, bad companions, bad followers.” At that time the venerable Ānanda rose from meditation, went to where the Buddha was, bowed his head at his feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! Alone in a quiet place, meditating and reflecting, I thought thus: ‘Half the pure conduct is what are called good friends, good companions, good followers, not bad friends, bad companions, bad followers.’”
The Buddha said to Ānanda: “Do not say this: ‘Half the pure conduct is good friends, good companions, good followers, not bad friends, bad companions, bad followers.’ Why is that? Wholly pure and still, the pure conduct spotless, is what are called good friends, good companions, good followers, not bad friends, bad companions, bad followers. Because I am a good friend, there are beings who from me take up the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment. Thus the awakening factor of investigation of dharmas, and the awakening factors of energy, joy, tranquillity, concentration, and equanimity, rely on seclusion, rely on dispassion, rely on cessation, and tend toward relinquishment. Therefore you should know, Ānanda! Wholly pure and still, the pure conduct spotless, is good friends, good companions, good followers, not bad friends, not bad companions, not bad followers.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔727 · You Speak the Seven Factors of Awakening〕（0195b29）Thus have I heard. At one time the Buddha was wandering among the people in the Lishi village, and was staying between the city of Kuśinagara and the river Hiraṇyavatī; beside the village he said to the venerable Ānanda: “Spread out the World-Honored One’s uttarāsaṅga folded in four; my back now aches, and I wish to lie down and rest a little.” The venerable Ānanda received the instruction, and having spread out the uttarāsaṅga folded in four, said to the Buddha: “World-Honored One! The uttarāsaṅga has been spread out folded in four; may the World-Honored One know the time.”
At that time the World-Honored One folded his saṃghāṭī thick as a pillow, lay down on his right side with one foot upon the other, bound his mindfulness to the perception of light, rightly mindful and rightly knowing, forming the perception of rising, and said to the venerable Ānanda: “You speak the seven factors of awakening.”
At that time the venerable Ānanda said to the Buddha: “World-Honored One! As for the awakening factor of mindfulness, the World-Honored One, having awakened by himself and accomplished perfect awakening, taught that it relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment; as for the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity, the World-Honored One, having awakened by himself and accomplished perfect awakening, taught that they rely on seclusion, rely on dispassion, rely on cessation, and tend toward relinquishment.”
The Buddha said to Ānanda: “Do you speak of energy?”
Ānanda said to the Buddha: “I speak of energy, World-Honored One! I speak of energy, Well-Gone One!”
The Buddha said to Ānanda: “Only energy, cultivated and much cultivated, attains unsurpassed, right and perfect awakening.” Having said this, he sat upright, straightened his body, and bound his mindfulness.
At that time a certain bhikṣu spoke in verse:
“Delighting to hear the fine Dharma, bearing his illness he had it taught;
the bhikṣu then taught the Dharma, in turn speaking the seven factors of awakening.
Excellent, venerable Ānanda, clear in understanding and skilful in teaching,
there is a supreme and white, pure Dharma, free of stain and subtly taught.
Mindfulness, investigation of dharmas, energy, joy, tranquillity, concentration, and the awakening factor of equanimity,
these are the seven factors of awakening, subtly and well spoken.
Hearing the seven factors of awakening taught, deeply penetrating the taste of right awakening,
his body bound in great suffering and sickness, bearing his illness he sat upright to listen;
see how he who is the king of the true Dharma, ever expounding it for others,
still delights to hear what is taught; how much more the others who have not yet heard,
the one of the foremost great wisdom, whom the Ten-Powered One reveres,
he too should quickly, quickly come to hear the true Dharma taught;
all who have heard much and penetrated the sūtras and the abhidharma,
who are well versed in the Dharma and the Vinaya, should all listen, how much more the others;
hearing the Dharma taught as it really is, listening single-minded with keen wisdom,
toward the Dharma the Buddha taught, they attain the joy of dispassion;
joyful, the body is tranquil, and the mind is likewise naturally at ease;
the mind at ease, one attains attainment, and rightly contemplates the course of the matters of existence;
those who are weary of the three destinies, dispassionate, are liberated in mind;
weary of the destinies of existence, they no longer accumulate among humans and gods;
without remainder, like a lamp going out, final nirvāṇa at the end;
to hear the Dharma has many blessings, it is what the most excellent one has taught;
therefore one should reflect single-mindedly and listen to what the Great Teacher teaches.”
The certain bhikṣu, having spoken this verse, rose from his seat and departed.
〔728 · There Are Seven Factors of Awakening〕（0196a12）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 factors of awakening. What are the seven? The awakening factor of mindfulness, up to the awakening factor of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔729 · One Should Cultivate the Seven Factors of Awakening〕（0196a16）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 should cultivate the seven factors of awakening. What is cultivating the seven factors of awakening? The awakening factor of mindfulness, up to the awakening factor of equanimity. If a bhikṣu cultivates the awakening factor of mindfulness, it relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment. Thus he cultivates the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔730 · In the Past They Have Thus Cultivated〕（0196a23）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! In the past they have thus cultivated the seven factors of awakening, and in the future they will also thus cultivate the seven factors of awakening.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔731 · Pure and Bright-White, without Joints〕（0196a28）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’s awakening factor of mindfulness, pure and bright-white, without joints, free of the defilements, when not yet arisen does not arise, it is apart from the Buddha’s taming and instruction; up to the awakening factor of equanimity, it is also taught likewise. Bhikṣus! The awakening factor of mindfulness, pure and bright-white, without joints, free of the defilements, when not yet arisen is able to arise, it is by the Buddha’s taming and instruction, not by any other; up to the awakening factor of equanimity, it is also taught likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔732 · The Well-Gone One’s Taming and Instruction〕（0196b07）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 not yet arisen it does not arise, apart from the Well-Gone One’s taming and instruction; when not yet arisen it is able to arise, this is the Well-Gone One’s taming and instruction, not any other.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔733 · Arising in Sequence〕（0196b12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at his feet, withdrew, sat to one side, and said to the Buddha: “The World-Honored One speaks of the factors of awakening. World-Honored One! What are the factors of awakening?”
The Buddha said to the bhikṣu: “The factors of awakening are the seven dharmas of the path. And the seven factors of awakening of the bhikṣus arise in sequence and are cultivated to fulfilment.”
The certain bhikṣu said to the Buddha: “World-Honored One! How do the factors of awakening arise in sequence and come to be cultivated to fulfilment?”
The Buddha said to the bhikṣu: “If a bhikṣu dwells contemplating the body as body in the inner body, when he dwells contemplating the body as body in the inner body, he gathers the mind and binds mindfulness, not forgetting. At that time he skilfully cultivates the awakening factor of mindfulness; having skilfully cultivated the awakening factor of mindfulness, it is cultivated to fulfilment; the awakening factor of mindfulness having been fulfilled, he selects among dharmas, discriminates and considers them. At that time he should cultivate the skilful means of the awakening factor of investigation of dharmas; having cultivated the skilful means, it is cultivated to fulfilment; thus, up to the awakening factor of equanimity cultivated to fulfilment. Just as with the foundation of mindfulness contemplating the body as body in the inner body, so with the foundation of mindfulness contemplating dharmas as dharmas in the outer body, the inner and outer body, feeling, mind, and dharmas: at that time one should single-mindedly bind mindfulness, not forgetting, up to the awakening factor of equanimity, which is also taught likewise. For one who dwells thus, the factors of awakening arise in sequence; having arisen in sequence, they are cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔734 · One Attains Two Kinds of Fruit〕（0196b29）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 that bhikṣu, as before. The difference is: “If a bhikṣu, having thus cultivated the seven factors of awakening, he will attain two kinds of fruit: in this life he attains the ending of outflows and nirvāṇa without remainder, or he attains the fruit of non-returning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔735 · Attaining Four Kinds of Fruit〕（0196c05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said in the preceding discourse. The difference is: “Thus, a bhikṣu, having cultivated the seven factors of awakening and having much cultivated them, attains four kinds of fruit, four kinds of blessing. What are the four? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.” When the Buddha had spoken this discourse, the certain bhikṣu, having heard what the Buddha said, rejoiced and practiced accordingly.
〔736 · One Attains Seven Kinds of Fruit〕（0196c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said in the preceding discourse. The difference is: “If a bhikṣu cultivates the seven factors of awakening and, having much cultivated them, he will attain seven kinds of fruit, seven kinds of blessing. What are the seven? This bhikṣu attains the happiness of realized knowledge in this life; or at the time of death; or, if he does not attain the happiness of realized knowledge in this life, and at the time of death attains the ending of the five lower bonds, final nirvāṇa in the interval; if he does not attain final nirvāṇa in the interval, he attains final nirvāṇa on rebirth; if he does not attain final nirvāṇa on rebirth, he attains final nirvāṇa without effort; if he does not attain final nirvāṇa without effort, he attains final nirvāṇa with effort; if he does not attain final nirvāṇa with effort, he attains final nirvāṇa going upstream.” When the Buddha had spoken this discourse, the certain bhikṣu, having heard what the Buddha said, rejoiced and practiced accordingly.
〔737 · The Seven Factors of Awakening Arise in Sequence〕（0196c21）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 is what are called the factors of awakening. What are the factors of awakening?”
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. The bhikṣus, having heard it, will receive and keep it and practice accordingly.”
The Buddha said to the bhikṣus and bhikṣuṇīs: “The seven factors of awakening are the seven dharmas of the path. Bhikṣus! These seven factors of awakening arise in sequence; having arisen in sequence, they are cultivated to fulfilment.”
The bhikṣus said to the Buddha: “How do the seven factors of awakening arise in sequence and, having arisen in sequence, come to be cultivated to fulfilment?”
“If a bhikṣu abides in the foundation of mindfulness contemplating the body as body, having abided in the foundation of mindfulness contemplating the body as body, he single-mindedly binds mindfulness, not forgetting; at that time he should skilfully cultivate the awakening factor of mindfulness; having skilfully cultivated the awakening factor of mindfulness, it is cultivated to fulfilment; that is, having cultivated the awakening factor of mindfulness, he selects among dharmas; at that time he should cultivate the skilful means of the awakening factor of investigation of dharmas; having cultivated the skilful means of the awakening factor of investigation of dharmas, it is cultivated to fulfilment. Thus the awakening factors of energy, joy, tranquillity, concentration, and equanimity are also taught likewise. Just as with the inner body, so with the foundation of mindfulness contemplating dharmas as dharmas in the outer body, the inner and outer body, feeling, mind, and dharmas, he single-mindedly binds mindfulness, not forgetting; at that time he should skilfully cultivate the awakening factor of mindfulness; having skilfully cultivated the awakening factor of mindfulness, it is cultivated to fulfilment. Up to the awakening factor of equanimity, it is also taught likewise; this is called the seven factors of awakening of a bhikṣu arising in sequence and, having arisen in sequence, cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔738 · One Attains Two Fruits〕（0197a10）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: “These seven factors of awakening, cultivated and much cultivated, will attain two fruits: knowledge in this life and nirvāṇa with remainder, and the fruit of non-returning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔739 · One Attains Four Fruits〕（0197a15）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 cultivates the seven factors of awakening and, having much cultivated them, he will attain four fruits. What are the four? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔740 · One Attains Seven Fruits〕（0197a21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said in the preceding discourse. The difference is: “If a bhikṣu cultivates these seven factors of awakening and, having much cultivated them, he will attain seven fruits. What are the seven? Knowledge in this life and nirvāṇa with remainder, and at the time of death; if not thus, with the ending of the five lower bonds he attains final nirvāṇa in the interval. If not thus, he attains final nirvāṇa on rebirth. If not thus, he attains final nirvāṇa without effort. If not thus, he attains final nirvāṇa with effort. If not thus, he attains final nirvāṇa going upstream.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔741 · One Should Cultivate the Contemplation of Impurity〕（0197a29）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 should cultivate the contemplation of impurity; having much cultivated it, one will attain great fruit and great blessing. How does one cultivate the contemplation of impurity so that, having much cultivated it, one attains great fruit and great blessing? This bhikṣu, with the awakening factor of mindfulness together with the contemplation of impurity, relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment; he cultivates the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔742 · Cultivating Mindfulness of Death〕（0197b08）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 cultivates mindfulness of death and, having much cultivated it, he attains great fruit and great blessing. How is it that a bhikṣu, cultivating mindfulness of death and having much cultivated it, attains great fruit and great blessing? This bhikṣu cultivates the awakening factor of mindfulness together with mindfulness of death, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to the awakening factor of equanimity, it is also taught likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔743 · In Cultivating a Mind of Loving-Kindness, What Is the Highest It Reaches〕（0197b15）Thus have I heard. At one time the Buddha was staying among the Śākyans, at the town of Huangzhen. At that time many bhikṣus, in the early morning, put on their robes, took their bowls, and entered the town of Huangzhen for alms. At that time the many bhikṣus thought thus: “Today it is too early; the time for alms has not yet come. We may go to visit the monastery of the followers of other paths.” At that time the many bhikṣus then entered the monastery of the followers of other paths, and, having exchanged greetings and courtesies with the wanderers of another sect, sat to one side. The wanderers of another sect said: “Does the ascetic Gautama teach his disciples such a dharma: ‘Cut off the five hindrances—which trouble the mind, make the power of wisdom weak, are a portion of obstruction, and do not tend toward nirvāṇa—wholly gather the mind, and dwell in the four foundations of mindfulness. With a mind accompanied by loving-kindness, without enmity or envy, and also without ill will, vast and immeasurable, well cultivated and filled; toward the four directions, the four intermediate directions, above, and below, the whole world, with a mind accompanied by loving-kindness, without enmity or envy, and also without ill will, vast and immeasurable, well cultivated and filled—cultivate thus’? Accompanied by a mind of compassion, sympathetic joy, and equanimity is also taught likewise. We too likewise teach our disciples in this way; what difference is there between us and that ascetic Gautama? That is, both are able to teach the Dharma.”
At that time the many bhikṣus, having heard what the wanderers of another sect said, were not pleased at heart, but, silent and not rebuking them, rose from their seats and departed. They entered the town of Huangzhen, and when they had finished the alms round they returned to the monastery, put away robe and bowl, washed their feet, went to where the Buddha was, bowed their heads at his feet, withdrew, sat to one side, and reported in detail to the World-Honored One what those wanderers of another sect had said.
At that time the World-Honored One said to the bhikṣus: “As to what those wanderers of another sect said, you should ask: ‘In cultivating a mind of loving-kindness, what is the highest it reaches? In cultivating a mind of compassion, sympathetic joy, and equanimity, what is the highest it reaches?’ When you ask thus, the minds of those wanderers of another sect will be startled and confused; or they will speak of the divergent matters of other paths; or there will be ill will and pride, disparagement, opposition, and impatience; or they will fall silent and wilt, lower their heads, lose their eloquence, and remain brooding. Why is that? I do not see, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the assembly of gods and humans, any who, having heard what I say, are able to accord with it and delight in it, except the Tathāgata and the assembly of śrāvakas. Bhikṣu! A mind accompanied by loving-kindness, much cultivated, has the pure as its highest; a mind of compassion, cultivated and much cultivated, has the sphere of space as its highest; a mind of sympathetic joy, cultivated and much cultivated, has the sphere of consciousness as its highest; a mind of equanimity, cultivated and much cultivated, has the sphere of nothingness as its highest.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔744 · Cultivating a Mind of Loving-Kindness〕（0197c15）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 cultivates a mind of loving-kindness and, having much cultivated it, he attains great fruit and great blessing. How is it that a bhikṣu cultivating a mind of loving-kindness attains great fruit and great blessing? This bhikṣu, with a mind accompanied by loving-kindness, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to cultivating the awakening factor of equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔745 · Cultivating the Sphere of Space〕（0197c23）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 cultivates the sphere of space and, having much cultivated it, he attains great fruit and great blessing. How is it that a bhikṣu, cultivating the sphere of space and having much cultivated it, attains great fruit and great blessing? This bhikṣu, with a mind accompanied by the sphere of space, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to cultivating the awakening factor of equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
Just as with cultivating the sphere of space, so the three discourses on the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also as said above.
〔746 · Mindfulness of Breathing〕（0198a04）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 cultivates mindfulness of breathing and, having much cultivated it, he attains great fruit and great blessing. How does one cultivate mindfulness of breathing so that, having much cultivated it, one attains great fruit and great blessing? This bhikṣu, with a mind accompanied by mindfulness of breathing, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to cultivating the awakening factor of equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔747 · Cultivating the Perception of Impermanence〕（0198a12）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 cultivates the perception of impermanence and, having much cultivated it, he attains great fruit and great blessing. How is it that a bhikṣu, cultivating the perception of impermanence and having much cultivated it, attains great fruit and great blessing? This bhikṣu, with mind and speech accompanied by the perception of impermanence, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to attaining the awakening factor of equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
Just as with the perception of impermanence, so with the perception of suffering in the impermanent, the perception of non-self in suffering, the perception of contemplating food, the perception of there being no delight in the whole world, the perception of ending, the perception of abandoning, the perception of desirelessness, the perception of cessation, the perception of danger, the perception of impurity, the perception of the bluish-bruised, the perception of the festering, the perception of the bloated, the perception of the broken, the perception of food unconsumed, the perception of blood, the perception of separation, the perception of bones, and the perception of emptiness: each discourse is as said above.
「所謂覺分者，謂七道品法。然諸比丘七覺分漸次而起，修習滿足」〔T02 0196b15〕。這一卷三十六經，除卷首一經承前、三經說四無量與諸想，皆說七覺分：說其分、說其時、說其食、說其所依之人、說其所起之次、說其果、說其與一切業處俱。七覺分在前二卷已與念處、根、力並列為名，這一卷才一一打開：蓋何以有十，覺何以有十四，何時當修何支，何者為食何者非食，自念起而至捨，得二果、四果、七果。讀這一卷，是讀七覺分如何從一個名數成為一條可修可知的道。
一、有因有緣（經七一二）
卷首一經略說，承前經無畏王子之問，只換所問二詞：「有沙門、婆羅門作如是見、如是說：『無因、無緣眾生無智、無見，無因、無緣眾生智、見』」〔T02 0191a13〕。前經問煩惱與清淨，此經問無智無見與智見；經文作「如上說」，答亦承前：煩惱有因、清淨有因，無智有因、智見亦有因，因是五蓋與七覺分；經末「乃至無畏王子聞佛所說，歡喜隨喜，禮佛足而去」〔T02 0191a15〕，結局亦承前經。卷首以此一經承上，下文三十五經即是說這個因。
二、五蓋之十、七覺之十四（經七一三）
眾多比丘乞食太早，過外道精舍，外道問：「沙門瞿曇為諸弟子說法，斷五蓋——覆心、慧力羸、為障礙分、不轉趣涅槃，住四念處，修七覺意。我等亦復為諸弟子說斷五蓋——覆心、慧力羸，善住四念處，修七覺分。我等與彼沙門瞿曇有何等異？俱能說法」〔T02 0191a23〕。比丘不喜，反呵罵而去，歸白世尊。世尊教以反問：「諸外道！五蓋者，種應有十。七覺者，種應有十四。何等為五蓋之十、七覺之十四？」〔T02 0191b04〕——外道能說名，不能說分；說法之異不在名目，在名目之下能否一一開析。世尊自言：「我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說歡喜隨順者，唯除如來及聲聞眾於此聞者」〔T02 0191b08〕。
五蓋說十，每蓋開為二：「謂有內貪欲，有外貪欲。彼內貪欲者即是蓋，非智非等覺，不轉趣涅槃。彼外貪欲即是蓋，非智非等覺，不轉趣涅槃」〔T02 0191b11〕；瞋恚與瞋恚相、睡與眠、掉與悔、疑善法與疑不善法，各二，合為十。七覺分說十四，每覺分亦開為二：「有內法心念住，有外法心念住。彼內法念住即是念覺分，是智是等覺，能轉趣涅槃。彼外法念住即是念覺分，是智是等覺，能轉趣涅槃」〔T02 0191b21〕；擇善法與擇不善法、「有精進斷不善法，有精進長養善法」〔T02 0191b27〕、喜與喜處、身猗息與心猗息、定與定相、「有捨善法，有捨不善法」〔T02 0191c10〕，各二，合為十四。十與十四的判準只有一對句：蓋「非智非等覺，不轉趣涅槃」，覺分「是智是等覺，能轉趣涅槃」。蓋與覺不以名分，以是否轉趣涅槃分；同一「擇」，擇善法是覺分，擇不善法亦是覺分，因為二者皆是智、皆趣涅槃，而疑善法疑不善法皆是蓋，因為二者皆非智。
三、時與非時（經七一四）
次經亦承外道之問，所問者時：「若心微劣猶豫者，爾時應修何等覺分？何等為非修時？若復掉心者、掉心猶豫者，爾時復修何等覺分？何等為非時？」〔T02 0191c17〕。世尊答以兩對：「若爾時其心微劣、其心猶豫者，不應修猗覺分、定覺分、捨覺分」〔T02 0191c25〕，「譬如小火，欲令其燃，增以燋炭」〔T02 0191c28〕；「若掉心起，若掉心猶豫，爾時不應修擇法覺分、精進覺分、喜覺分」〔T02 0192a03〕，「譬如熾火，欲令其滅，足其乾薪」〔T02 0192a06〕。此是非時。其時者：「若微劣心生、微劣猶豫，是時應修擇法覺分、精進覺分、喜覺分」〔T02 0192a10〕，以此三法「示、教、照、喜」〔T02 0192a12〕，如小火足乾薪；「若掉心生、掉心猶豫，修猗覺分、定覺分、捨覺分」〔T02 0192a16〕，「此等諸法，能令內住一心攝持」〔T02 0192a18〕，如燃火足燋炭。
七覺分於此分為三與三：擇法、精進、喜能令心起，猗、定、捨能令心住；心沉則用起者，心掉則用住者，用反則增病。而「念覺分者，一切兼助」〔T02 0192a22〕——念不在二組之內，二組皆以念為助。這一經說覺分不是七法並修，是觀心之沉掉而擇其所當修；火喻兩用，燋炭與乾薪本無善惡，用之當時則成，非時則敗。
四、食與不食（經七一五）
「有五蓋、七覺分，有食、無食」〔T02 0192a26〕。「譬如身依食而立，非不食。如是五蓋依於食而立，非不食」〔T02 0192a28〕。五蓋之食各有其所緣：「貪欲蓋以何為食？謂觸相，於彼不正思惟，未起貪欲令起，已起貪欲能令增廣，是名欲愛蓋之食」〔T02 0192a29〕；瞋恚蓋「謂障礙相」〔T02 0192b02〕；睡眠蓋有五法，「微弱、不樂、欠呿、多食、懈怠」〔T02 0192b04〕；掉悔蓋有四法，「謂親屬覺、人眾覺、天覺、本所經娛樂覺」〔T02 0192b08〕；疑蓋有三世，「於過去世猶豫、未來世猶豫、現在世猶豫」〔T02 0192b12〕。五蓋之食皆是「於彼不正思惟」——所緣是觸相、障礙相、五法、四覺、三世，食之者是不正思惟。
七覺分亦依食而住，先說其不食：「何等為念覺分不食？謂四念處不思惟，未起念覺分不起，已起念覺分令退」〔T02 0192b17〕；擇法覺分之所緣「於善法撰擇，於不善法撰擇」〔T02 0192b20〕，精進覺分「謂四正斷」〔T02 0192b23〕，喜覺分有喜有喜處，猗覺分有身猗息心猗息，定覺分「有四禪」〔T02 0192c01〕，捨覺分「有三界，謂斷界、無欲界、滅界」〔T02 0192c04〕——於彼不思惟，則覺分不起、已起令退。次說五蓋之不食，即是五對治：貪欲蓋「謂不淨觀」〔T02 0192c06〕，瞋恚蓋「彼慈心思惟」〔T02 0192c09〕，睡眠蓋「彼明照思惟」〔T02 0192c11〕，掉悔蓋「彼寂止思惟」〔T02 0192c13〕，疑蓋「彼緣起法思惟」〔T02 0192c15〕。末說七覺分之食，所緣同前，「思惟已」則未生令起、已生令增廣。
這一經的骨架是一個字：思惟。五蓋之食是不正思惟，七覺分之食是思惟；五蓋之不食是思惟五對治，七覺分之不食是不思惟其所緣。蓋與覺同依食而立，食即思惟之所向。七覺分各有所緣——念緣四念處、精進緣四正斷、定緣四禪、捨緣三界——覺分不是心之七種狀態，是心於七種所緣之如理思惟。
五、內法與外法（經七一六·七一七）
前經說食，此二經說食之總因，一內一外。內法：「於內法中，我不見一法，未生惡不善法令生，已生惡不善法重生令增廣，未生善法不生，已生則退，所謂不正思惟」〔T02 0193a09〕；其反是「正思惟」〔T02 0193a19〕。外法：「於外法中，我不見一法，未生惡不善法令生，已生者重生令增廣，未生善法令不生，已生者令退，如惡知識、惡伴黨」〔T02 0193a27〕；其反是「所謂善知識、善伴黨、善隨從者」〔T02 0193b07〕。二經句式全同，所言惡不善法即五蓋，善法即七覺分，各逐一列出。內以思惟、外以知識，一法而攝五蓋七覺之生退；前經五蓋五食、七覺七食，此二經攝之為一內一外。
六、三尊者說覺分（經七一八至七二〇）
三經皆非世尊語。舍利弗告諸比丘：「此七覺分決定而得，不勤而得，我隨所欲，覺分正受」〔T02 0193b17〕，「譬如王大臣，有種種衣服，置箱簏中，隨其所須，日中所須、日暮所須，隨欲自在」〔T02 0193b20〕；「我此念覺分，清淨純白，起時知起，滅時知滅，沒時知沒，已起知已起，已滅知已滅」〔T02 0193b23〕，餘六亦然。此是無學於覺分之自在：不勤而得，隨欲而入，起滅皆知。
阿提目多問優波摩：「尊者！能知七覺分方便，如是樂住正受，如是苦住正受？」〔T02 0193c03〕。優波摩答以修念覺分時之思惟：「彼心不善解脫，不害睡眠，不善調伏掉悔，不害睡眠，如我念覺處法思惟，精進方便，不得平等」〔T02 0193c08〕，此是苦住；「心善解脫，正害睡眠，調伏掉悔，如我於此念覺處法思惟已，不勤方便，而得平等」〔T02 0193c12〕，此是樂住。阿那律答眾多比丘，亦說樂住：「比丘方便修念覺分，善知思惟，我心善解脫，善害睡眠，善調伏掉悔。如此念覺分處法思惟已，精勤方便，心不懈怠，身猗息不動亂，繫心令住，不起亂念，一心正受」〔T02 0193c26〕。三經所說是修覺分者於自心之知：舍利弗知起滅，優波摩知苦樂，阿那律知樂住之相；覺分之修不只是修，亦是知其修之成與不成。
七、轉輪聖王七寶（經七二一·七二二）
「轉輪聖王出世之時，有七寶現於世間，金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶。如是，如來出世，亦有七覺分寶現」〔T02 0194a06〕。前經略說金輪寶出而王隨輪行，「東方諸國處處小王，見聖王來，悉皆歸伏」〔T02 0194a18〕；次經廣說七寶，一一自「云何」起：金輪寶出，王隨輪度四海，諸小王迎請，王告之「汝今但當善化國人，有不順者，當來白我，當如法化，莫作非法，亦令國人善化非法，若如是者，則從我化」〔T02 0194b04〕；象寶「不盈一日，象即調伏」〔T02 0194b17〕；馬寶亦一日而調；珠寶「於王宮內，常為燈明」〔T02 0194c07〕，王試之，「持珠前導，光明照耀，面一由旬」〔T02 0194c09〕；玉女寶「身體柔軟如迦陵伽衣」〔T02 0194c14〕，「端心正念，發王道意」〔T02 0194c16〕；主藏臣「本行施故，生得天眼，能見伏藏」〔T02 0194c19〕；主兵臣「悉知聖王宜所應作，現法後世功德之事，以白聖王」〔T02 0195a04〕。末句只言：「如是如來、應、等正覺出興於世，有七覺分現於世間」〔T02 0195a06〕。
經以七寶與七覺分對舉，而不一一相配；所取者是七寶隨王出世、七覺分隨如來出世，寶之現繫於王，覺分之現繫於佛。七寶廣說為一卷中最長之一經，而所說皆是王事；讀者若求一寶配一覺分，經文無之，古德之論有之，見末節。
八、聞深法、成真實法、善聚（經七二三至七二五）
七二三說覺分所依之人：「年少比丘供養奉事長老比丘者，時時得聞深妙之法，聞深法已，二正事成就，身正及心正。爾時修念覺分」〔T02 0195a14〕，「念覺滿足已，於法選擇，分別於法，思量於法」〔T02 0195a17〕，乃至捨覺分滿足。七二四同其序：「若比丘持戒、修德、慚、愧，成真實法，見此人者，多得果報」〔T02 0195a22〕，「若復聞者，若隨憶念者、隨出家者，多得功德」〔T02 0195a24〕——見、聞、憶念、隨出家，四層皆得功德；親近奉事者得聞深法，成就二正，「方便修習定覺分」〔T02 0195a27〕——此經自定覺分起，前經自念覺分起，二經並錄。七二五以聚言之：「說不善積聚者，所謂五蓋，是為正說」〔T02 0195b02〕，「純一滿淨者，是七覺分故」〔T02 0195b06〕。覺分之起有其人，人之所與是深法，深法所成是身正心正；覺分不自起，自聞而起。
九、半梵行與善知識（經七二六）
阿難獨坐思惟：「半梵行者，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從」〔T02 0195b12〕，以白佛。佛言「莫作是言」〔T02 0195b18〕：「純一滿靜，梵行清白，所謂善知識、善伴黨、善隨從」〔T02 0195b20〕。何以是全而非半：「我為善知識故，有眾生於我所取念覺分，依遠離、依無欲、依滅、向於捨」〔T02 0195b22〕，乃至捨覺分亦然。阿難以善知識為梵行之半，佛以善知識為梵行之全，所據是佛自為善知識而眾生於佛取七覺分；覺分自善知識得，善知識即梵行。前經七一七說外法之一法是善知識，此經說此一法不是半而是全。
十、阿難說七覺分（經七二七）
世尊人間遊行，於希連河中間，告阿難：「我今背疾，欲小臥息」〔T02 0195c03〕。右脇而臥，「繫念明相，正念正智，作起覺想」〔T02 0195c07〕，告阿難：「汝說七覺分」〔T02 0195c08〕。阿難說：「所謂念覺分，世尊自覺成等正覺，說依遠離、依無欲、依滅、向於捨」〔T02 0195c09〕，餘六同。佛問「汝說精進耶？」〔T02 0195c13〕，阿難答已說，佛言：「唯精進，修習多修習，得阿耨多羅三藐三菩提」〔T02 0195c14〕。說已正坐，異比丘說偈：「善哉尊阿難，明解巧便說，有勝白淨法，離垢微妙說」〔T02 0195c19〕；「身嬰大苦患，忍疾端坐聽」〔T02 0195c24〕，「猶樂聞所說，況餘未聞者」〔T02 0195c26〕，「善通法律者，應聽況餘者」〔T02 0196a01〕；「歡喜身猗息，心自樂亦然，心樂得正受，正觀有事行」〔T02 0196a04〕；「無餘猶燈滅，究竟般涅槃」〔T02 0196a08〕。「異比丘說此偈已，從座起而去」〔T02 0196a11〕，經以此結，無佛說之結語。
這一經有二事：佛病而令弟子說法，佛聽之而端坐；七支之中，佛獨問精進而獨許精進。病中聞法，是以法為藥；偈以佛尚樂聞推及餘人，是以佛之聽為聽法之勸；七中取一，是示精進為成菩提之所以。偈文自阿難之說轉至聽者之喜、猗、樂、正受、解脫，正是七覺分自念至捨之序。
十一、七覺分之總標與修（經七二八至七三二）
五經短而相承。七二八總標：「有七覺分。何等為七？謂念覺分，乃至捨覺分」〔T02 0196a13〕。七二九說修：「若比丘修念覺分，依遠離、依無欲、依滅、向於捨」〔T02 0196a18〕。七三〇說三世：「過去已如是修七覺分，未來亦當如是修七覺分」〔T02 0196a25〕。七三一說其所自：「若比丘念覺分清淨鮮白，無有支節，離諸煩惱，未起不起，除佛調伏教授」〔T02 0196a29〕，「未起而起，佛所調伏教授，非餘」〔T02 0196b04〕。七三二略說，以善逝易佛：「未起不起，除善逝調伏教授，未起而起，是則善逝調伏教授，非餘」〔T02 0196b09〕。清淨鮮白之覺分，非佛教授不起；此與七二六之「我為善知識故」同一義。四依「依遠離、依無欲、依滅、向於捨」已見於七二六、七二七，此五經重申之為修法；下文凡說修覺分皆以此四句為其向。
十二、漸次而起（經七三三·七三七）
異比丘問：「世尊謂覺分。世尊！云何為覺分？」佛答：「所謂覺分者，謂七道品法。然諸比丘七覺分漸次而起，修習滿足」〔T02 0196b15〕。云何漸次：「若比丘內身身觀住，彼內身身觀住時，攝心繫念不忘。彼當爾時，念覺分方便修習」〔T02 0196b18〕；「滿足念覺分已，於法選擇，分別思量。當於爾時修擇法覺分方便」〔T02 0196b20〕，如是至捨覺分滿足；外身、內外身、受、心、法亦然。「如是住者，漸次覺分起，漸次起已，修習滿足」〔T02 0196b26〕。七三七世尊自問，諸比丘請說：「世尊是法根、法眼、法依，唯願為說」〔T02 0196c23〕；佛告諸比丘、比丘尼：「七覺分者，謂七道品法」〔T02 0196c25〕，次第同前經，末云「是名比丘七覺分漸次起，漸次起已，修習滿足」〔T02 0197a07〕。
二經說一事：七覺分有序，序自念起，念自念處起。身身觀念住時攝心不忘，即是念覺分；念滿足而後擇法，擇法滿足而後精進，一支滿足一支方起。七一四說三三分修，此二經說七支相生；分修是對治，相生是次第，二說不相妨：對治在一時，次第在一道。
十三、二果、四果、七果（經七三四至七三六·七三八至七四〇）
六經兩組各三，說修七覺分之果。二果：「當得二種果，現法得漏盡無餘涅槃，或得阿那含果」〔T02 0196c02〕，後組作「得現法智有餘涅槃及阿那含果」〔T02 0197a12〕——前言無餘、後言有餘，異詞並錄不判。四果：「得四種果、四種福利。何等為四？謂須陀洹果、斯陀含果、阿那含果、阿羅漢果」〔T02 0196c07〕。七果：「當得七種果、七種福利」〔T02 0196c13〕，「是比丘得現法智證樂；若命終時，若不得現法智證樂；及命終時而得五下分結盡，中般涅槃」〔T02 0196c14〕，生般、無行、有行、「若不得有行般涅槃，而得上流般涅槃」〔T02 0196c18〕；後組作「謂現法智有餘涅槃，及命終時，若不爾者，五下分結盡，得中般涅槃」〔T02 0197a23〕，餘同。
三說各自為說：二果是現法漏盡與阿那含之二，四果是須陀洹至阿羅漢之四沙門果，七果是現法智證樂、命終時、與五種不還合為七。二果以現法漏盡為上，不得者則不還；七果以現法智為上，不得者命終時得，再不得者方分五種不還；四果則自須陀洹數起，不以阿那含為限。三說開合不同，所說是一事：七覺分之修習多修習，有果可期，而其果自入流至漏盡，皆在其中——這是覺分之所以名為覺分。
十四、諸想俱修（經七四一至七四七）
末七經說覺分與一切業處俱。「當修不淨觀，多修習已，當得大果大福利」〔T02 0197b01〕，云何修：「是比丘不淨觀俱念覺分，依遠離、依無欲、依滅、向於捨」〔T02 0197b03〕。隨死念亦然，「修隨死念俱念覺分」〔T02 0197b12〕。七四三外道又問，所問者四無量：外道言世尊教弟子「心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修充滿」〔T02 0197b23〕，彼亦如是說，有何異。佛教以反問：「修習慈心，為何所勝？修習悲、喜、捨心，為何所勝？」〔T02 0197c05〕，而自答：「心與慈俱多修習，於淨最勝；悲心修習多修習，空入處最勝；喜心修習多修習，識入處最勝；捨心修習多修習，無所有入處最勝」〔T02 0197c11〕。四無量各有其所勝之處，外道能說慈，不能說慈之所至。七四四即以慈俱覺分：「是比丘心與慈俱，修念覺分」〔T02 0197c18〕；七四五「心與空入處俱，修念覺分」〔T02 0197c26〕，「如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說」〔T02 0198a02〕；七四六「心與安那般那念俱，修念覺分」〔T02 0198a08〕；七四七「是比丘心口與無常想俱，修念覺分」〔T02 0198a15〕，末附：「如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想、盡想、斷想、無欲想、滅想、患想、不淨想、青瘀想、膿潰想、膖脹想、壞想、食不盡想、血想、分離想、骨想、空想，一一經如上說」〔T02 0198a20〕。
不淨、死念、四無量、四處、安般、二十想，是一切業處；每一業處皆「俱念覺分」乃至捨覺分，皆「依遠離、依無欲、依滅、向於捨」。七覺分不是諸業處之外另一業處，是一切業處修習之共軌：修何法皆與覺分俱，皆向於捨。七一三說外道與佛俱說五蓋七覺，七四三說外道與佛俱說四無量，二經同一答：異不在所說之名，在名下之分與所至。
十五、一卷的讀法
一卷三十六經，可依七覺分之一生一滅讀之。先知其分（七一三），次知其時（七一四），次知其食（七一五至七一七）；知者自知（七一八至七二〇）；其現繫於佛（七二一·七二二），其起繫於善知識與深法（七二三至七二六·七三一·七三二），佛自示精進（七二七）；其序自念而至捨（七三三·七三七），其果有二、四、七三說（七三四至七四〇）；其修與一切業處俱（七四一至七四七）。分、時、食、知、所依、次第、果、俱，八事而七覺分之道具。前二卷說念處、說根力，此卷說覺支，道品至此而有次第與果；卷末以諸想俱修收之，是說覺支不獨立於諸業處，諸業處亦不離覺支。
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，根門、力門、覺支門三門釋卷二十六；本卷三十六經所對者唯覺支門，正斷、神足二門於本卷無所對之經。覺支門嗢拕南「立、差別、食、漸次、安樂、住、修居後」〔T30n1579 0864b25〕，七門次第與本卷經序大體相應，下文依之。
立門「由奢摩他、毘鉢舍那俱品差別，建立覺支」〔T30n1579 0864b26〕；差別門「自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」〔T30n1579 0864b27〕——七一三之「七覺者，種應有十四」，論以自性與所緣因緣相二種差別釋之：經之內法念住外法念住，論作所緣差別，並錄；五蓋之十，論未言。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〕，釋七一五：經以思惟為食，論以正作意、數作意為食；經之不正思惟，論之「與此相違」；正思惟與正作意異詞，並錄不判；經逐一列七覺分之所緣，論總言之。七一六之內法正思惟，可參此門。
漸次門「於初中後隨闕一支，令如實覺不得圓滿」〔T30n1579 0864c05〕，「念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c07〕，釋七三三、七三七之漸次而起：經以念滿足而後擇法起，論以念為所依、擇法能依，同序；經言漸次，論言隨闕一支則不圓滿，一自起說，一自闕說。七二三、七二四之自念、自定起，可參。
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〕：「一者、一切煩惱品類麁重皆未離故；二者、奢摩他品諸隨煩惱現在前故；三者、毘鉢舍那品諸隨煩惱現在前故；四者、道未調善而乘駕故」〔T30n1579 0864c11〕；「由諸作意有加行故，精進太過；又由前後有增減故，運轉不等。由此二緣，當知名為道不調善」〔T30n1579 0864c16〕。七一四之微劣心與掉心，論攝於奢摩他品、毘鉢舍那品二種隨煩惱，經以非時而修為病，論以道不調善為病，經之非時當論之運轉不等，並錄。七一九、七二〇之樂住苦住，論作安隱住不安隱住，可參。此門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〕，一一相配：「初念覺支猶如輪寶」〔T30n1579 0864c23〕，「擇法覺支猶如象寶」〔T30n1579 0864c25〕，「精進覺支猶如馬寶」〔T30n1579 0864c26〕，「其喜覺支猶如女寶」〔T30n1579 0864c28〕，「輕安覺支如神珠寶」〔T30n1579 0864c29〕，「其定覺支如藏臣寶」〔T30n1579 0865a01〕，「其捨覺支如軍將寶」〔T30n1579 0865a04〕——七二一、七二二只以七寶與七覺分對舉，論則一寶配一支；論之七寶名序與經異：經作金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶，論作輪寶、象寶、馬寶、女寶、神珠寶、藏臣寶、軍將寶，珠與女先後互易，臣寶之名亦異，並錄不判。
住門「譬如大王有妙衣篋，三時受用。三分安住彼七覺支，當知亦爾」〔T30n1579 0865a05〕，「於初分中住四覺支，第二分中住四覺支，第三分中具足安住七種覺支。諸修行者，未曾安住唯一覺支」〔T30n1579 0865a08〕，釋七一八：經以王大臣衣服箱簏隨欲自在喻覺分正受，論以妙衣篋三時受用喻三分安住，喻同而所喻異——經言隨欲入定，論言三分各住幾支，並錄。「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〕，七一八之「起時知起，滅時知滅」可參；「名無罪住，無有愛味，心離味染」〔T30n1579 0865a16〕，七三一之「清淨鮮白，無有支節，離諸煩惱」可參。
修門「二十一種想俱行修諸覺支者，當知略由二因緣故。一、據相應俱行義，二、據無間俱行義」〔T30n1579 0865a18〕，「無常等想俱行修，乃至死想俱行修者，據相應義。不淨等想俱行修，乃至觀空想俱行修者，據無間義。慈等俱行修，應知亦爾」〔T30n1579 0865a20〕，釋七四一至七四七之諸想俱修：經言「俱念覺分」，論分相應俱行、無間俱行二義；經列無常想等二十想，論言二十一想，數異並錄；論之「修習死想」〔T30n1579 0865b09〕當經之隨死念，「又此一切從青瘀想乃至觀空想，當知皆是不淨想攝」〔T30n1579 0865b11〕當經之不淨觀與青瘀想至空想，論之「修慈最極至遍淨等，如三摩呬多地應知其相」〔T30n1579 0865b16〕當七四三之慈於淨最勝，四無量各有所勝，經言之而論指他處；經之安那般那念，論未列。七一二、七一七、七二五至七三〇、七三二、七三四至七三六、七三八至七四〇，論未有本母直釋之句，不強配。覺支門之釋至此而止；其後道支、息念、學、證淨四門，當道品後諸卷，此處不列。
“What is called the factors of awakening is the seven dharmas of the path. Yet, bhikṣus, the seven factors of awakening arise in sequence and are cultivated to fulfilment.” The thirty-six discourses of this fascicle, apart from the first, which carries on from the previous fascicle, and three on the four immeasurables and the perceptions, all teach the seven factors of awakening: their divisions, their time, their nutriment, the persons on whom they depend, the sequence of their arising, their fruits, and their being cultivated together with every field of practice. In the two fascicles before, the seven factors of awakening stood alongside the foundations of mindfulness, the faculties, and the powers as a name; only in this fascicle are they opened one by one: why the hindrances are ten, why the factors are fourteen, which factor is to be cultivated at which time, what is nutriment and what is not, from the arising of mindfulness to equanimity, the attainment of two fruits, four fruits, seven fruits. To read this fascicle is to read how the seven factors of awakening go from a numbered name to a path that can be cultivated and known.
I. With Cause, With Condition (Discourse 712)
The first discourse of the fascicle is given in brief; it carries on Prince Fearless’s question from the previous discourse, changing only the two things asked about: “there are ascetics and brāhmaṇas who hold this view and say this: ‘without cause, without condition, beings are without knowledge and without vision; without cause, without condition, beings have knowledge and vision.’” The previous discourse asked about defilement and purification; this one asks about the absence of knowledge and vision and their presence; the text reads “as above,” and the answer too carries on: defilement has a cause and purification has a cause, the absence of knowledge has a cause and knowledge and vision have a cause, and the cause is the five hindrances and the seven factors of awakening; the discourse ends “up to: Prince Fearless, hearing what the Buddha said, rejoiced and followed it with joy, bowed at the Buddha’s feet, and departed,” its close too carrying on from the previous discourse. The fascicle opens with this one discourse carrying on from the last, and the thirty-five that follow teach this cause.
II. The Ten of the Five Hindrances, the Fourteen of the Seven Factors (Discourse 713)
Many bhikṣus, going for alms too early, pass by the monastery of followers of other paths, who ask: “the ascetic Gautama teaches the Dharma to his disciples: cut off the five hindrances, which cover the mind, weaken the power of wisdom, are a portion of obstruction, and do not turn toward nirvāṇa; dwell in the four foundations of mindfulness; cultivate the seven factors of awakening. We too teach our disciples to cut off the five hindrances, which cover the mind and weaken the power of wisdom, to dwell well in the four foundations of mindfulness, and to cultivate the seven factors of awakening. What difference is there between us and that ascetic Gautama? Both are able to teach the Dharma.” The bhikṣus are displeased, rebuke them, and leave; they return and tell the World-Honored One. The World-Honored One teaches them to ask back: “Followers of other paths! The five hindrances should be ten in kind. The seven factors of awakening should be fourteen in kind. What are the ten of the five hindrances and the fourteen of the seven factors of awakening?” The followers of other paths can speak the names but cannot speak the divisions; the difference in teaching the Dharma lies not in the headings but in whether, beneath the headings, each can be opened and analysed. The World-Honored One says of himself: “I do not see, among gods, Māras, Brahmās, ascetics, brāhmaṇas, or the assemblies of gods and humans, any who, hearing what I teach, rejoice and comply, except the Tathāgata and the assembly of disciples who hear it here.”
The five hindrances are taught as ten, each hindrance opened into two: “there is inner sensual desire, there is outer sensual desire. That inner sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa. That outer sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa”; ill will and the sign of ill will, sloth and torpor, restlessness and remorse, doubt about wholesome dharmas and doubt about unwholesome dharmas, each two, making ten. The seven factors of awakening are taught as fourteen, each factor likewise opened into two: “there is mindfulness of the mind dwelling on inner dharmas, there is mindfulness of the mind dwelling on outer dharmas. That mindfulness dwelling on inner dharmas is the awakening factor of mindfulness; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa. That mindfulness dwelling on outer dharmas is the awakening factor of mindfulness; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa”; the selection of wholesome dharmas and the selection of unwholesome dharmas, “there is energy that cuts off unwholesome dharmas, there is energy that nourishes wholesome dharmas,” joy and the place of joy, the tranquillity of body and the tranquillity of mind, concentration and the sign of concentration, “there is equanimity toward wholesome dharmas, there is equanimity toward unwholesome dharmas,” each two, making fourteen. The criterion for the ten and the fourteen is a single pair of sentences: a hindrance “is not knowledge, not right awakening, it does not turn toward nirvāṇa,” a factor of awakening “is knowledge, it is right awakening, it is able to turn toward nirvāṇa.” Hindrance and factor are divided not by name but by whether they turn toward nirvāṇa; the same “selection,” selecting wholesome dharmas is a factor of awakening and selecting unwholesome dharmas is also a factor of awakening, because both are knowledge and both go toward nirvāṇa, while doubt about wholesome dharmas and doubt about unwholesome dharmas are both hindrances, because both are not knowledge.
III. The Time and Not the Time (Discourse 714)
The next discourse also carries on a question from the followers of other paths, and what is asked is the time: “if the mind is feeble and hesitant, which factors of awakening should be cultivated at that time? What is not the time to cultivate? And if the mind is restless, if the mind is restless and hesitant, which factors of awakening should then be cultivated? What is not the time?” The World-Honored One answers with two pairs: “if at that time the mind is feeble, the mind hesitant, one should not cultivate the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity,” “as when, with a small fire, one wishes to make it burn and adds charred coals”; “if a restless mind arises, if the mind is restless and hesitant, at that time one should not cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy,” “as when, with a blazing fire, one wishes to put it out and supplies it with dry kindling.” This is not the time. The time: “if a feeble mind arises, feeble and hesitant, this is the time to cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy,” by these three dharmas one “instructs, teaches, illumines, and gladdens,” as a small fire supplied with dry kindling; “if a restless mind arises, restless and hesitant, cultivate the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity,” “these dharmas are able to make the mind dwell within, gathered and held in one,” as a burning fire supplied with charred coals.
Here the seven factors of awakening are divided into three and three: investigation of dharmas, energy, and joy are able to make the mind rise, tranquillity, concentration, and equanimity are able to make the mind settle; when the mind sinks one uses those that raise it, when the mind is restless one uses those that settle it, and to use them the other way round increases the illness. And “the awakening factor of mindfulness assists them all”: mindfulness is in neither group, and both groups take mindfulness as their aid. This discourse teaches that the factors of awakening are not seven dharmas cultivated all at once, but that one observes the sinking or restlessness of the mind and selects what should be cultivated; the simile of fire is used both ways, charred coals and dry kindling being in themselves neither good nor bad, succeeding when used at the right time and failing when used at the wrong one.
IV. Nutriment and Non-Nutriment (Discourse 715)
“There are the five hindrances and the seven factors of awakening, with nutriment and without nutriment.” “Just as the body stands by relying on nutriment, not without nutriment, so the five hindrances stand by relying on nutriment, not without nutriment.” The nutriment of each of the five hindrances has its own object: “what is the nutriment of the hindrance of sensual desire? It is the sign of contact: reflecting wrongly on it makes sensual desire not yet arisen arise, and sensual desire already arisen it is able to make increase; this is called the nutriment of the hindrance of sensual craving”; for the hindrance of ill will, “it is the sign of obstruction”; the hindrance of sloth and torpor has five things, “feebleness, discontent, yawning, overeating, and slackness”; the hindrance of restlessness and remorse has four things, “thoughts of kin, thoughts of people and crowds, thoughts of gods, and thoughts of pleasures formerly experienced”; the hindrance of doubt has the three times, “hesitation about the past, hesitation about the future, hesitation about the present.” The nutriment of all five hindrances is “reflecting wrongly on it”: the objects are the sign of contact, the sign of obstruction, five things, four thoughts, and three times, and what feeds on them is wrong reflection.
The seven factors of awakening too abide by relying on nutriment; first their non-nutriment is taught: “what is the non-nutriment of the awakening factor of mindfulness? It is not reflecting on the four foundations of mindfulness: the awakening factor of mindfulness not yet arisen does not arise, and the awakening factor of mindfulness already arisen is made to decline”; the object of the awakening factor of investigation of dharmas is “selecting among wholesome dharmas, selecting among unwholesome dharmas,” of the awakening factor of energy “the four right exertions,” the awakening factor of joy has joy and the place of joy, the awakening factor of tranquillity has the tranquillity of body and the tranquillity of mind, the awakening factor of concentration “has the four dhyānas,” the awakening factor of equanimity “has three elements, namely the element of abandoning, the element of desirelessness, the element of cessation”; not reflecting on these, the factor of awakening does not arise, and once arisen is made to decline. Next the non-nutriment of the five hindrances is taught, which is the five counteragents: for the hindrance of sensual desire, “the contemplation of impurity,” for the hindrance of ill will, “reflecting with a mind of loving-kindness,” for the hindrance of sloth and torpor, “reflecting on bright illumination,” for the hindrance of restlessness and remorse, “reflecting on stilling and calm,” for the hindrance of doubt, “reflecting on the dharma of dependent arising.” Last the nutriment of the seven factors of awakening is taught, the objects as before: “having reflected,” what has not arisen is made to arise and what has arisen is made to increase.
The frame of this discourse is a single word: reflection. The nutriment of the five hindrances is wrong reflection, the nutriment of the seven factors of awakening is reflection; the non-nutriment of the five hindrances is reflecting on the five counteragents, the non-nutriment of the seven factors of awakening is not reflecting on their objects. Hindrance and factor alike stand by relying on nutriment, and nutriment is the direction reflection takes. Each of the seven factors of awakening has its object, mindfulness the four foundations of mindfulness, energy the four right exertions, concentration the four dhyānas, equanimity the three elements: the factors of awakening are not seven states of the mind but the mind’s reflection in accordance with principle on seven objects.
V. Inner Dharmas and Outer Dharmas (Discourses 716 and 717)
The previous discourse teaches nutriment; these two teach the general cause of nutriment, one inner and one outer. Inner dharma: “among inner dharmas, I do not see one dharma that makes evil unwholesome dharmas not yet arisen arise, makes evil unwholesome dharmas already arisen arise again and increase, makes wholesome dharmas not yet arisen not arise, and makes those already arisen decline, as does wrong reflection”; its opposite is “right reflection.” Outer dharma: “among outer dharmas, I do not see one dharma that makes evil unwholesome dharmas not yet arisen arise, makes those already arisen arise again and increase, makes wholesome dharmas not yet arisen not arise, and makes those already arisen decline, as do bad friends and bad companions”; its opposite is “good friends, good companions, good followers.” The two discourses are identical in wording; the evil unwholesome dharmas spoken of are the five hindrances and the wholesome dharmas are the seven factors of awakening, each listed one by one. Within, by reflection; without, by friends: one dharma takes in the arising and decline of the five hindrances and the seven factors. The previous discourse gives five nutriments for the five hindrances and seven for the seven factors; these two discourses gather them into one inner and one outer.
VI. Three Venerables Speak of the Factors of Awakening (Discourses 718 to 720)
None of the three discourses is spoken by the World-Honored One. Śāriputra tells the bhikṣus: “these seven factors of awakening are attained with certainty, attained without striving; as I wish, I enter the attainment of the factors of awakening,” “as when a king’s great minister has garments of many kinds placed in a chest, and takes what he needs as he needs it, what he needs at midday, what he needs at dusk, freely as he wishes”; “this awakening factor of mindfulness of mine is pure and wholly white; when it arises I know it arises, when it ceases I know it ceases, when it sinks I know it sinks, when it has arisen I know it has arisen, when it has ceased I know it has ceased,” and so for the other six. This is the mastery of one beyond training over the factors of awakening: attained without striving, entered as one wishes, their arising and ceasing all known.
Atimukta asks Upavāna: “Venerable! Can one know the means to the seven factors of awakening, dwelling thus in happiness in attainment, dwelling thus in suffering in attainment?” Upavāna answers with the reflection at the time of cultivating the awakening factor of mindfulness: “that mind is not well liberated, has not destroyed sloth and torpor, has not well tamed restlessness and remorse, has not destroyed sloth and torpor; as I reflect on the dharma of the place of the awakening factor of mindfulness, with energy and means, I do not attain evenness,” this is dwelling in suffering; “the mind is well liberated, has rightly destroyed sloth and torpor, has tamed restlessness and remorse; as I, having reflected here on the dharma of the place of the awakening factor of mindfulness, without striving in means, attain evenness,” this is dwelling in happiness. Aniruddha answers many bhikṣus, also teaching dwelling in happiness: “a bhikṣu cultivates the awakening factor of mindfulness by means and knows well in reflection: my mind is well liberated, has well destroyed sloth and torpor, has well tamed restlessness and remorse. Having thus reflected on the dharma of the place of the awakening factor of mindfulness, with diligence and means, the mind not slack, the body tranquil and unshaken, binding the mind and making it dwell, not giving rise to scattered thoughts, one-pointed in attainment.” What the three discourses teach is the knowledge that one cultivating the factors of awakening has of his own mind: Śāriputra knows their arising and ceasing, Upavāna knows suffering and happiness, Aniruddha knows the marks of dwelling in happiness; the cultivation of the factors of awakening is not only cultivation, but also knowing whether that cultivation succeeds or not.
VII. The Seven Treasures of the Wheel-Turning King (Discourses 721 and 722)
“When a wheel-turning king appears in the world, seven treasures appear in the world: the golden wheel treasure, the elephant treasure, the horse treasure, the divine pearl treasure, the jewel-woman treasure, the treasurer-minister treasure, the general-minister treasure. So too, when the Tathāgata appears in the world, the seven treasures of the factors of awakening also appear.” The first discourse tells in brief how the golden wheel treasure appears and the king follows the wheel, “the lesser kings of the eastern countries, everywhere, seeing the holy king come, all submit”; the next tells the seven treasures at length, each beginning from “what is”: the golden wheel treasure appears and the king follows the wheel across the four seas, the lesser kings come out to receive him, and the king tells them, “you should now only govern the people of your countries well; if any do not comply, come and tell me; govern according to the Dharma, do nothing unlawful, and make the people of your countries also govern well what is unlawful; if you do so, then you follow my governance”; the elephant treasure, “in less than a day the elephant is tamed”; the horse treasure is likewise tamed in a day; the pearl treasure, “within the king’s palace, is always a lamp,” and when the king tests it, “carrying the pearl before him, its light shines a full yojana around”; the jewel-woman treasure, “her body soft as Kaliṅga cloth,” “with an upright mind and right mindfulness, arouses the king’s intent on the path”; the treasurer-minister, “because of his former practice of giving, is born with the divine eye and can see hidden stores”; the general-minister “knows in full what the holy king should do, matters of merit in this life and the life to come, and tells the holy king.” The last sentence says only: “so, when the Tathāgata, the Worthy One, the Perfectly Awakened One appears in the world, the seven factors of awakening appear in the world.”
The discourse sets the seven treasures and the seven factors of awakening side by side without matching them one to one; what it takes is that the seven treasures appear with the king and the seven factors of awakening appear with the Tathāgata, the appearance of the treasures bound to the king and the appearance of the factors bound to the Buddha. The long telling of the seven treasures is among the longest discourses of the fascicle, and all it tells is the business of kings; a reader who seeks one treasure matched to one factor will not find it in the discourse, but will find it in the treatise of the ancient masters, in the last section.
VIII. Hearing the Profound Dharma, Accomplishing the Real Dharma, the Wholesome Mass (Discourses 723 to 725)
The seven hundred and twenty-third teaches the persons on whom the factors of awakening depend: “a young bhikṣu who serves and attends on elder bhikṣus from time to time hears the profound and subtle Dharma; having heard the profound Dharma, two right things are accomplished, rightness of body and rightness of mind. At that time he cultivates the awakening factor of mindfulness,” “when the awakening factor of mindfulness is fulfilled, he selects among dharmas, discriminates dharmas, considers dharmas,” and so on until the awakening factor of equanimity is fulfilled. The seven hundred and twenty-fourth has the same order: “if a bhikṣu keeps the precepts, cultivates virtue, has shame and fear of blame, and accomplishes the real dharma, those who see this person gain much fruit,” “and those who hear of him, those who recollect him, those who go forth after him, gain much merit”: seeing, hearing, recollecting, and going forth after him, all four gain merit; those who draw near and serve him hear the profound Dharma and accomplish the two right things, and “by means cultivate the awakening factor of concentration”: this discourse begins from the awakening factor of concentration, the previous one from the awakening factor of mindfulness, and the two are recorded together. The seven hundred and twenty-fifth speaks in terms of masses: “one who speaks of the unwholesome mass means the five hindrances; this is the right teaching,” “that which is wholly pure and complete is the seven factors of awakening.” The arising of the factors of awakening has its persons, what the persons give is the profound Dharma, and what the profound Dharma accomplishes is rightness of body and mind; the factors of awakening do not arise of themselves, they arise from hearing.
IX. Half the Pure Conduct and the Good Friend (Discourse 726)
Ānanda, sitting alone in reflection: “half the pure conduct is good friends, good companions, good followers, not bad friends, bad companions, bad followers,” and tells the Buddha. The Buddha says “do not say this”: “wholly pure and still, the pure conduct spotless, is good friends, good companions, good followers.” Why it is the whole and not the half: “because I am a good friend, there are beings who from me take up the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment,” and so on to the awakening factor of equanimity. Ānanda takes the good friend as half the pure conduct, the Buddha takes the good friend as the whole of the pure conduct, and the ground is that the Buddha himself is a good friend and beings take up the seven factors of awakening from the Buddha; the factors of awakening are gained from a good friend, and the good friend is the pure conduct. The earlier discourse, the seven hundred and seventeenth, teaches that the one outer dharma is the good friend; this discourse teaches that this one dharma is not half but whole.
X. Ānanda Speaks the Seven Factors of Awakening (Discourse 727)
The World-Honored One, wandering among the people, by the river Hiraṇyavatī, tells Ānanda: “I now have a pain in my back and wish to lie down and rest a little.” He lies on his right side, “binding his mindfulness to the perception of light, with right mindfulness and right knowledge, forming the perception of rising,” and tells Ānanda: “you speak the seven factors of awakening.” Ānanda speaks: “the awakening factor of mindfulness, which the World-Honored One, having himself awakened and attained perfect awakening, teaches as relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment,” and the other six likewise. The Buddha asks, “do you speak of energy?” Ānanda answers that he has spoken of it, and the Buddha says: “only energy, cultivated and much cultivated, attains unsurpassed, right and perfect awakening.” Having spoken, he sits upright, and a certain bhikṣu speaks verses: “Good, venerable Ānanda, clearly understanding and skilfully speaking, there is the supreme white and pure Dharma, spoken free of defilement and subtle”; “the body beset by great suffering, bearing the illness, sitting upright and listening,” “still he delights to hear what is spoken, how much more those who have not yet heard,” “one well versed in the Dharma and Vinaya should listen, how much more the rest”; “rejoicing, the body tranquil, the mind of itself happy likewise, the mind happy attains attainment, rightly contemplating the course of the matters of existence”; “without remainder, like a lamp going out, final nirvāṇa at the end.” “That bhikṣu, having spoken this verse, rose from his seat and left”: the discourse closes with this, without a closing word spoken by the Buddha.
This discourse has two things: the Buddha, ill, has a disciple speak the Dharma, and listens to it sitting upright; of the seven factors, the Buddha asks only about energy and approves only energy. Hearing the Dharma in illness is taking the Dharma as medicine; the verses reason from the Buddha’s own delight in hearing to everyone else, making the Buddha’s listening an exhortation to listen; taking one out of seven is showing energy as that by which awakening is attained. The verses move from Ānanda’s speaking to the listener’s rejoicing, tranquillity, happiness, attainment, and liberation, which is the very sequence of the seven factors of awakening from mindfulness to equanimity.
XI. The General Heading and the Cultivation of the Seven Factors of Awakening (Discourses 728 to 732)
Five short discourses follow one another. The seven hundred and twenty-eighth gives the general heading: “there are seven factors of awakening. What are the seven? Namely the awakening factor of mindfulness, up to the awakening factor of equanimity.” The seven hundred and twenty-ninth teaches cultivation: “if a bhikṣu cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” The seven hundred and thirtieth teaches the three times: “in the past they have thus cultivated the seven factors of awakening, in the future they will thus cultivate the seven factors of awakening.” The seven hundred and thirty-first teaches where they come from: “if a bhikṣu’s awakening factor of mindfulness is pure and bright-white, without joints, free of all defilements, what has not arisen does not arise, except by the Buddha’s taming and instruction,” “what has not arisen arises by the Buddha’s taming and instruction, not by any other.” The seven hundred and thirty-second is given in brief, with the Well-Gone One in place of the Buddha: “what has not arisen does not arise, except by the Well-Gone One’s taming and instruction; what has not arisen arises, this is the Well-Gone One’s taming and instruction, not any other.” A factor of awakening pure and bright-white does not arise without the Buddha’s instruction; this is the same meaning as “because I am a good friend” in the seven hundred and twenty-sixth. The four relyings, “relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment,” have already appeared in the seven hundred and twenty-sixth and twenty-seventh; these five discourses restate them as the way of cultivation, and from here on, wherever the cultivation of the factors of awakening is taught, these four phrases are its direction.
XII. Arising in Sequence (Discourses 733 and 737)
A certain bhikṣu asks: “the World-Honored One speaks of the factors of awakening. World-Honored One! What are the factors of awakening?” The Buddha answers: “what is called the factors of awakening is the seven dharmas of the path. Yet, bhikṣus, the seven factors of awakening arise in sequence and are cultivated to fulfilment.” How in sequence: “if a bhikṣu dwells in contemplation of the body as body, internally, then while he dwells in contemplation of the body as body, internally, he gathers the mind and binds mindfulness, not forgetting. At that very time he cultivates the awakening factor of mindfulness by means”; “when the awakening factor of mindfulness is fulfilled, he selects among dharmas, discriminates and considers them. At that very time he cultivates the awakening factor of investigation of dharmas by means,” and so on until the awakening factor of equanimity is fulfilled; the body externally, the body internally and externally, feelings, mind, and dharmas likewise. “One who dwells thus, the factors of awakening arise in sequence, and having arisen in sequence, are cultivated to fulfilment.” In the seven hundred and thirty-seventh the World-Honored One himself poses the question to the bhikṣus, and they ask him to speak: “the World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he please speak”; the Buddha tells the bhikṣus and bhikṣuṇīs: “the seven factors of awakening are the seven dharmas of the path,” the order the same as in the previous discourse, ending “this is called the bhikṣu’s seven factors of awakening arising in sequence, and having arisen in sequence, cultivated to fulfilment.”
The two discourses teach one thing: the seven factors of awakening have an order, the order begins from mindfulness, and mindfulness begins from the foundations of mindfulness. When, dwelling in mindfulness contemplating the body as body, one gathers the mind and does not forget, that is the awakening factor of mindfulness; when mindfulness is fulfilled, then investigation of dharmas; when investigation of dharmas is fulfilled, then energy; one factor fulfilled, the next arises. The seven hundred and fourteenth teaches cultivation divided three and three, these two discourses teach the seven factors giving rise to one another; divided cultivation is counteraction, mutual arising is sequence, and the two teachings do not obstruct each other: counteraction is at one time, sequence is on one path.
XIII. Two Fruits, Four Fruits, Seven Fruits (Discourses 734 to 736 and 738 to 740)
Six discourses in two groups of three teach the fruits of cultivating the seven factors of awakening. Two fruits: “one attains two kinds of fruit: in this life one attains the ending of outflows and nirvāṇa without remainder, or one attains the fruit of non-returning,” and the later group reads “one attains knowledge in this life and nirvāṇa with remainder, and the fruit of non-returning”: the earlier says without remainder, the later with remainder, differing words recorded together without a ruling. Four fruits: “one attains four kinds of fruit, four kinds of blessing. What are the four? Namely the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship.” Seven fruits: “one attains seven kinds of fruit, seven kinds of blessing,” “this bhikṣu attains in this life the happiness of realized knowledge; or at the time of death; or, if he does not attain in this life the happiness of realized knowledge, then at the time of death he attains the ending of the five lower bonds and final nirvāṇa in the interval,” final nirvāṇa on rebirth, without effort, with effort, “if he does not attain final nirvāṇa with effort, he attains final nirvāṇa going upstream”; the later group reads “namely knowledge in this life and nirvāṇa with remainder, and at the time of death, or if not, the five lower bonds ended, one attains final nirvāṇa in the interval,” the rest the same.
The three teachings each stand on their own: the two fruits are the two of the ending of outflows in this life and non-returning, the four fruits are the four fruits of the ascetic from stream-entry to arhatship, and the seven fruits are the happiness of realized knowledge in this life, the time of death, and the five kinds of non-returner, making seven. The two fruits take the ending of outflows in this life as the highest, and for one who does not attain it, non-returning; the seven fruits take knowledge in this life as the highest, for one who does not attain it, attainment at the time of death, and only for one who does not attain that the five kinds of non-returner; the four fruits count from stream-entry and do not take non-returning as their limit. The three teachings open and close differently, but what they teach is one thing: the cultivation and much cultivation of the seven factors of awakening has a fruit to be expected, and that fruit, from entering the stream to the ending of outflows, lies wholly within them; this is why the factors of awakening are called factors of awakening.
XIV. Cultivated Together with the Perceptions (Discourses 741 to 747)
The last seven discourses teach the factors of awakening cultivated together with every field of practice. “One should cultivate the contemplation of impurity; having much cultivated it, one attains great fruit and great blessing,” and how it is cultivated: “this bhikṣu cultivates the awakening factor of mindfulness together with the contemplation of impurity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” Mindfulness of death likewise, “cultivating the awakening factor of mindfulness together with mindfulness of death.” In the seven hundred and forty-third the followers of other paths ask again, and what they ask about is the four immeasurables: they say the World-Honored One teaches his disciples “with a mind accompanied by loving-kindness, without enmity or envy, and without ill will, vast and immeasurable, well cultivated and filling,” and they too teach thus, so what difference is there. The Buddha teaches the bhikṣus to ask back: “in cultivating a mind of loving-kindness, what is the highest it reaches? In cultivating a mind of compassion, of sympathetic joy, of equanimity, what is the highest it reaches?” and answers himself: “a mind accompanied by loving-kindness, much cultivated, has the pure as its highest; a mind of compassion cultivated and much cultivated has the sphere of space as its highest; a mind of sympathetic joy cultivated and much cultivated has the sphere of consciousness as its highest; a mind of equanimity cultivated and much cultivated has the sphere of nothingness as its highest.” Each of the four immeasurables has the place it reaches at its highest; the followers of other paths can speak of loving-kindness but cannot speak of where loving-kindness arrives. The seven hundred and forty-fourth then cultivates the factors of awakening together with loving-kindness: “this bhikṣu, with a mind accompanied by loving-kindness, cultivates the awakening factor of mindfulness”; the seven hundred and forty-fifth, “with a mind accompanied by the sphere of space, cultivates the awakening factor of mindfulness,” “as with the cultivation of the sphere of space, so the three discourses on the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also taught as above”; the seven hundred and forty-sixth, “with a mind accompanied by mindfulness of breathing, cultivates the awakening factor of mindfulness”; the seven hundred and forty-seventh, “this bhikṣu, with mind and speech accompanied by the perception of impermanence, cultivates the awakening factor of mindfulness,” and appends at the end: “as with the perception of impermanence, so with the perception of suffering in the impermanent, the perception of non-self in suffering, the perception of contemplating food, the perception of there being no delight in the whole world, the perception of ending, the perception of abandoning, the perception of desirelessness, the perception of cessation, the perception of danger, the perception of impurity, the perception of the bluish-bruised, the perception of the festering, the perception of the bloated, the perception of the broken, the perception of food unconsumed, the perception of blood, the perception of separation, the perception of bones, the perception of emptiness, each discourse is taught as above.”
The impure, mindfulness of death, the four immeasurables, the four spheres, mindfulness of breathing, and the twenty perceptions are every field of practice; every field of practice is “together with the awakening factor of mindfulness” up to the awakening factor of equanimity, every one “relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” The seven factors of awakening are not another field of practice beside the fields of practice; they are the common track of the cultivation of every field: whatever dharma one cultivates, it is together with the factors of awakening, and all tend toward relinquishment. The seven hundred and thirteenth teaches that the followers of other paths and the Buddha both speak of the five hindrances and the seven factors, the seven hundred and forty-third that both speak of the four immeasurables, and the two discourses have the same answer: the difference is not in the names spoken, but in the divisions beneath the names and in where they arrive.
XV. How to Read the Fascicle
The thirty-six discourses of one fascicle may be read by the arising and ceasing of the seven factors of awakening. First know their divisions (the seven hundred and thirteenth), next their time (the seven hundred and fourteenth), next their nutriment (the seven hundred and fifteenth to seventeenth); the one who knows knows for himself (the seven hundred and eighteenth to twentieth); their appearance is bound to the Buddha (the seven hundred and twenty-first and twenty-second), their arising is bound to the good friend and the profound Dharma (the seven hundred and twenty-third to twenty-sixth, thirty-first, and thirty-second), the Buddha himself shows energy (the seven hundred and twenty-seventh); their order is from mindfulness to equanimity (the seven hundred and thirty-third and thirty-seventh), their fruits in three teachings, of two, four, and seven (the seven hundred and thirty-fourth to fortieth); their cultivation is together with every field of practice (the seven hundred and forty-first to forty-seventh). Divisions, time, nutriment, knowing, what they depend on, sequence, fruit, and accompaniment: with these eight things the path of the seven factors of awakening is complete. The two fascicles before teach the foundations of mindfulness and the faculties and powers; this fascicle teaches the factors of awakening, and with it the factors of the path come to have sequence and fruit; the fascicle closes with cultivation together with the perceptions, teaching that the factors of awakening do not stand apart from the fields of practice, and the fields of practice do not leave the factors of awakening.
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, and the three doors of the faculties, the powers, and the factors of awakening explain fascicle twenty-six; what the thirty-six discourses of this fascicle answer to is the door of the factors of awakening alone, and the two doors of right exertions and bases of supernormal power have no discourse answering to them in this fascicle. The summary verse of the door of the factors of awakening, “Establishment, Difference, Nutriment, Gradual Sequence, Ease, Abiding, and Cultivation as the Last,” has seven doors whose order answers broadly to the order of the discourses in this fascicle, and what follows goes by it.
The door of Establishment, “by the difference between the class of calm and the class of insight together, the factors of awakening are established”; the door of Difference, “by difference of intrinsic nature, and by difference in the marks of object and of cause and condition, know that the seven factors of awakening have fourteen kinds of difference”: the “seven factors of awakening should be fourteen in kind” of the seven hundred and thirteenth the treatise explains by two kinds of difference, of intrinsic nature and of the marks of object and cause and condition; the discourse’s mindfulness dwelling on inner dharmas and on outer dharmas the treatise takes as difference of object, recorded together; the ten of the five hindrances the treatise does not mention. 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,” explains the seven hundred and fifteenth: the discourse takes reflection as nutriment, the treatise takes right attention and repeated attention as nutriment; the discourse’s wrong reflection is the treatise’s “the contrary of these”; right reflection and right attention differ in wording, recorded together without a ruling; the discourse lists the object of each of the seven factors one by one, the treatise speaks of them as a whole. The right reflection among inner dharmas of the seven hundred and sixteenth may be read alongside this door.
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,” “mindfulness is what is relied upon and investigation of dharmas is what relies on it; the rest, as applicable, know, are likewise,” explains the arising in sequence of the seven hundred and thirty-third and thirty-seventh: the discourse has investigation of dharmas arise once mindfulness is fulfilled, the treatise has mindfulness as what is relied upon and investigation of dharmas as what relies on it, the same order; the discourse speaks of sequence, the treatise of non-fulfilment if any one factor is lacking, the one speaking from arising, the other from lack. The beginning from mindfulness and from concentration in the seven hundred and twenty-third and twenty-fourth may be read alongside.
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”: “first, because the coarseness of every class of defilement has not yet been left behind; second, because the secondary defilements of the class of calm are present; third, because the secondary defilements of the class of insight are present; fourth, because the path is not yet well tamed and is driven”; “because the acts of attention have exertion, energy is excessive; and because there is increase and decrease between earlier and later, the running is uneven. By these two conditions, know, it is called a path not well tamed.” The feeble mind and the restless mind of the seven hundred and fourteenth the treatise takes in under the two kinds of secondary defilement, of the class of calm and of the class of insight; the discourse takes cultivation at the wrong time as the illness, the treatise takes the path not well tamed as the illness; the discourse’s wrong time answers to the treatise’s uneven running, recorded together. The dwelling in happiness and in suffering of the seven hundred and nineteenth and twentieth the treatise has as abiding at ease and not at ease, which may be read alongside. This door 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,” matching them one to one: “first, the awakening factor of mindfulness is like the wheel treasure,” “the awakening factor of investigation of dharmas is like the elephant treasure,” “the awakening factor of energy is like the horse treasure,” “the awakening factor of joy is like the woman treasure,” “the awakening factor of pliant ease is like the divine pearl treasure,” “the awakening factor of concentration is like the treasurer treasure,” “the awakening factor of equanimity is like the general treasure”: the seven hundred and twenty-first and twenty-second only set the seven treasures and the seven factors side by side, while the treatise matches one treasure to one factor; the treatise’s names and order of the seven treasures differ from the discourse’s: the discourse has the golden wheel treasure, the elephant treasure, the horse treasure, the divine pearl treasure, the jewel-woman treasure, the treasurer-minister treasure, and the general-minister treasure, the treatise has the wheel treasure, the elephant treasure, the horse treasure, the woman treasure, the divine pearl treasure, the treasurer treasure, and the general treasure, the pearl and the woman exchanging places and the names of the minister treasures also differing, recorded together without a ruling.
The door of Abiding, “as a great king has a chest of fine garments which he uses at three times, so the three divisions of abiding in the seven factors of awakening, know, are likewise,” “in the first division one abides in four factors of awakening, in the second division in four factors of awakening, in the third division one abides fully in all seven factors of awakening. Practitioners never abide in only one factor of awakening,” explains the seven hundred and eighteenth: the discourse likens the attainment of the factors of awakening to the king’s great minister taking garments from the chest freely as he wishes, the treatise likens the three divisions of abiding to the chest of fine garments used at three times, the simile the same and what is likened different: the discourse speaks of entering concentration as one wishes, the treatise of how many factors are abided in in each of the three divisions, recorded together. “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 “when it arises I know it arises, when it ceases I know it ceases” of the seven hundred and eighteenth; “it is called blameless abiding, without relish, the mind free of the taint of relish,” may be read alongside “pure and bright-white, without joints, free of all defilements” of the seven hundred and thirty-first.
The door of Cultivation, “as for cultivating the factors of awakening accompanied by the twenty-one perceptions, know that in brief it is by two causes and conditions. First, by the meaning of accompaniment in association; second, by the meaning of accompaniment without interval,” “cultivation accompanied by the perception of impermanence and the rest, up to cultivation accompanied by the perception of death, is by the meaning of association. Cultivation accompanied by the perception of impurity and the rest, up to cultivation accompanied by the perception of contemplating emptiness, is by the meaning of no interval. Cultivation accompanied by loving-kindness and the rest, know, is likewise,” explains the cultivation together with the perceptions of the seven hundred and forty-first to forty-seventh: the discourse says “together with the awakening factor of mindfulness,” the treatise divides accompaniment in association and accompaniment without interval into two meanings; the discourse lists the perception of impermanence and the rest, twenty perceptions, the treatise speaks of twenty-one perceptions, the numbers differing, recorded together; the treatise’s “cultivating the perception of death” answers to the discourse’s mindfulness of death, “and all of these, from the perception of the bluish-bruised up to the perception of contemplating emptiness, know, are taken in by the perception of impurity” answers to the discourse’s contemplation of impurity and the perceptions from the bluish-bruised to emptiness, and the treatise’s “cultivating loving-kindness up to its utmost, up to Universal Purity and the rest, its marks should be known as in the Stage of Meditative Attainment” answers to the seven hundred and forty-third’s loving-kindness having the pure as its highest, each of the four immeasurables having its highest place, which the discourse states and the treatise refers elsewhere; the discourse’s mindfulness of breathing the treatise does not list. For the seven hundred and twelfth, seventeenth, twenty-fifth to thirtieth, thirty-second, thirty-fourth to thirty-sixth, and thirty-eighth to fortieth, the treatise has no sentence of direct mātṛkā explanation, and none is forced. The explanation of the door of the factors of awakening ends here; 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》卷第二十七全卷：卷題「雜阿含經卷第二十七」〔T02 0191a09〕，譯署「宋天竺三藏求那跋陀羅譯」〔T02 0191a11〕，本卷不另題誦品；經三十六部（經序七一二至七四七），偈一首（經727，異比丘說），無攝頌；卷末尾題「雜阿含經卷第二十七」〔T02 0198a25〕。經文九千七百三十四字，題署二十字。住處六處：舍衛國祇樹給孤獨園三十一經，王舍城耆闍崛山、巴連弗邑、王舍城夾谷精舍、力士聚落拘夷那竭城希連河中間、釋氏黃枕邑各一經。三十六經專說七覺分：先承前經略說無因無緣之見；次說五蓋之十與七覺分之十四、覺分之時與非時、五蓋與七覺分之食與不食、內法之正思惟與外法之善知識；次三經為尊者舍利弗、尊者優波摩、尊者阿那律所說；次以轉輪聖王七寶喻如來出世之七覺分；次說親近長老與持戒者得聞深法、善聚與不善聚、善知識為純一滿靜之梵行、阿難說七覺分而異比丘說偈；次總標七覺分之修，說其漸次而起與所得之果；終以不淨觀、隨死念、慈心、空入處、安那般那念、無常想與七覺分俱修。攝事分之鏡，為菩提分法擇攝之覺支門，自「復次，嗢拕南曰」〔T30n1579 0864b24〕起，至「如三摩呬多地應知其相」〔T30n1579 0865b16〕止。
一、科判定位
卷第二十七之位——底本卷首：
「雜阿含經卷第二十七」〔T02 0191a09〕 「宋天竺三藏求那跋陀羅譯」〔T02 0191a11〕
卷末尾題「雜阿含經卷第二十七」〔T02 0198a25〕，在經747 及其附句之後。經序起於（七一二）：「如是我聞：一時，佛住王舍城耆闍崛山」〔T02 0191a12〕。本卷承道品前二卷，誦題不重出；三十六經皆說七覺分，自「有沙門、婆羅門作如是見、如是說」〔T02 0191a13〕所在之經712 起，至「一一經如上說」〔T02 0198a24〕所在之經747 附句止。經序依底本括號內之題號（七一二至七四七），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 0191a17〕：經713；同句又見〔T02 0191c15〕〔T02 0192a25〕〔T02 0193a08〕〔T02 0193a26〕〔T02 0193b14〕〔T02 0193c18〕〔T02 0194a05〕〔T02 0194a23〕〔T02 0195a11〕〔T02 0195a21〕〔T02 0195b01〕〔T02 0196a12〕〔T02 0196a16〕〔T02 0196a23〕〔T02 0196a28〕〔T02 0196b07〕〔T02 0196b12〕〔T02 0196b29〕〔T02 0196c05〕〔T02 0196c11〕〔T02 0196c21〕〔T02 0197a10〕〔T02 0197a15〕〔T02 0197a21〕〔T02 0197a29〕〔T02 0197b08〕〔T02 0197c15〕〔T02 0197c23〕〔T02 0198a04〕〔T02 0198a12〕：經714–718·720–725·728–742·744–747，凡三十經；同住此園者凡三十一經。經720 又記「爾時，尊者阿那律亦住舍衛國松林精舍」〔T02 0193c19〕。
- 王舍城耆闍崛山——「如是我聞：一時，佛住王舍城耆闍崛山」〔T02 0191a12〕：經712。
- 巴連弗邑——「如是我聞：一時，佛住巴連弗邑」〔T02 0193b28〕：經719；二尊者所住為「巴連弗邑鷄林精舍」〔T02 0193b29〕。
- 王舍城夾谷精舍——「如是我聞：一時，佛住王舍城夾谷精舍」〔T02 0195b10〕：經726。
- 力士聚落拘夷那竭城希連河中間——「如是我聞：一時，佛在力士聚落人間遊行，於拘夷那竭城希連河中間住」〔T02 0195b29〕：經727，「在」字照底本。
- 釋氏黃枕邑——「如是我聞：一時，佛住釋氏黃枕邑」〔T02 0197b15〕：經743。
三十六經之型與所問所說（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） |
|---|---|---|---|
| 712 | 〔T02 0191a12〕 | 略說（承前經·以無畏王子作結） | 「有沙門、婆羅門作如是見、如是說」〔T02 0191a13〕；「如是廣說，乃至無畏王子聞佛所說，歡喜隨喜，禮佛足而去」〔T02 0191a15〕 |
| 713 | 〔T02 0191a17〕 | 外道問比丘→比丘白世尊→世尊告眾多比丘（五蓋之十·七覺之十四） | 「沙門瞿曇為諸弟子說法，斷五蓋」〔T02 0191a23〕；「五蓋者，種應有十。七覺者，種應有十四」〔T02 0191b04〕 |
| 714 | 〔T02 0191c15〕 | 略說·世尊說（覺分之時與非時）·比丘三度白佛 | 「若心微劣猶豫者，爾時應修何等覺分？何等為非修時？」〔T02 0191c17〕；「念覺分者，一切兼助」〔T02 0192a22〕 |
| 715 | 〔T02 0192a25〕 | 世尊告諸比丘（五蓋七覺分之食·不食） | 「有五蓋、七覺分，有食、無食」〔T02 0192a26〕；「譬如身依食而立，非不食」〔T02 0192a28〕 |
| 716 | 〔T02 0193a08〕 | 世尊告諸比丘（內法·不正思惟／正思惟） | 「於內法中，我不見一法」〔T02 0193a09〕；「所謂不正思惟」〔T02 0193a12〕 |
| 717 | 〔T02 0193a26〕 | 世尊告諸比丘（外法·惡知識／善知識） | 「於外法中，我不見一法」〔T02 0193a27〕；「所謂善知識、善伴黨、善隨從者」〔T02 0193b07〕 |
| 718 | 〔T02 0193b14〕 | 尊者舍利弗告諸比丘 | 「此七覺分決定而得，不勤而得，我隨所欲，覺分正受」〔T02 0193b17〕；「尊者舍利弗說此經已，諸比丘聞其所說，歡喜奉行」〔T02 0193b26〕 |
| 719 | 〔T02 0193b28〕 | 尊者阿提目多問·尊者優波摩答 | 「尊者！能知七覺分方便，如是樂住正受，如是苦住正受？」〔T02 0193c03〕；「時，二正士共論義已，各從座起而去」〔T02 0193c16〕 |
| 720 | 〔T02 0193c18〕 | 眾多比丘問·尊者阿那律答 | 「尊者知方便修七覺分時生樂住不？」〔T02 0193c22〕；「時，眾多比丘聞尊者阿那律所說，歡喜隨喜，從座起而去」〔T02 0194a03〕 |
| 721 | 〔T02 0194a05〕 | 世尊告諸比丘（七寶·七覺分寶） | 「轉輪聖王出世之時，有七寶現於世間」〔T02 0194a06〕；「如是，如來出世，亦有七覺分寶現」〔T02 0194a08〕 |
| 722 | 〔T02 0194a23〕 | 世尊告諸比丘（七寶逐一廣說） | 「云何轉輪聖王出於世時，金輪寶現有？」〔T02 0194a25〕；「如是如來、應、等正覺出興於世，有七覺分現於世間」〔T02 0195a06〕 |
| 723 | 〔T02 0195a11〕 | 世尊告諸比丘（年少比丘供養長老） | 「僧人聞法，諸年少比丘供養奉事諸尊長老」〔T02 0195a12〕；「二正事成就，身正及心正」〔T02 0195a15〕 |
| 724 | 〔T02 0195a21〕 | 世尊告諸比丘（親近持戒修德者） | 「若比丘持戒、修德、慚、愧，成真實法，見此人者，多得果報」〔T02 0195a22〕；「方便修習定覺分」〔T02 0195a27〕 |
| 725 | 〔T02 0195b01〕 | 世尊告諸比丘（不善聚·善聚） | 「說不善積聚者，所謂五蓋，是為正說」〔T02 0195b02〕；「說善積聚者，謂七覺分，是為正說」〔T02 0195b05〕 |
| 726 | 〔T02 0195b10〕 | 尊者阿難白佛→佛告阿難 | 「半梵行者，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從」〔T02 0195b12〕；「莫作是言」〔T02 0195b18〕；「純一滿靜，梵行清白」〔T02 0195b20〕 |
| 727 | 〔T02 0195b29〕 | 佛告阿難→阿難說七覺分→佛阿難問答→異比丘說偈 | 「汝說七覺分」〔T02 0195c08〕；「唯精進，修習多修習，得阿耨多羅三藐三菩提」〔T02 0195c14〕；「異比丘說此偈已，從座起而去」〔T02 0196a11〕 |
| 728 | 〔T02 0196a12〕 | 世尊告諸比丘（總標） | 「有七覺分。何等為七？謂念覺分，乃至捨覺分」〔T02 0196a13〕 |
| 729 | 〔T02 0196a16〕 | 世尊告諸比丘（修七覺分） | 「當修七覺分」〔T02 0196a17〕；「依遠離、依無欲、依滅、向於捨」〔T02 0196a19〕 |
| 730 | 〔T02 0196a23〕 | 略說·世尊告諸比丘（過去未來） | 「過去已如是修七覺分，未來亦當如是修七覺分」〔T02 0196a25〕 |
| 731 | 〔T02 0196a28〕 | 世尊告諸比丘（佛調伏教授） | 「若比丘念覺分清淨鮮白，無有支節，離諸煩惱，未起不起，除佛調伏教授」〔T02 0196a29〕；「未起而起，佛所調伏教授，非餘」〔T02 0196b04〕 |
| 732 | 〔T02 0196b07〕 | 略說·世尊告諸比丘（善逝調伏教授） | 「未起不起，除善逝調伏教授，未起而起，是則善逝調伏教授，非餘」〔T02 0196b09〕 |
| 733 | 〔T02 0196b12〕 | 異比丘問→佛答（二回合） | 「世尊謂覺分。世尊！云何為覺分？」〔T02 0196b14〕；「所謂覺分者，謂七道品法」〔T02 0196b15〕；「如是住者，漸次覺分起，漸次起已，修習滿足」〔T02 0196b26〕 |
| 734 | 〔T02 0196b29〕 | 略說（如上）·世尊告彼比丘（二種果） | 「爾時，世尊告彼比丘，如上。差別者」〔T02 0196c01〕；「當得二種果，現法得漏盡無餘涅槃，或得阿那含果」〔T02 0196c02〕 |
| 735 | 〔T02 0196c05〕 | 略說·無告語句（四種果）·異比丘聞 | 「得四種果、四種福利」〔T02 0196c07〕；「佛說此經已，異比丘聞佛所說，歡喜奉行」〔T02 0196c09〕 |
| 736 | 〔T02 0196c11〕 | 略說·無告語句（七種果）·異比丘聞 | 「當得七種果、七種福利」〔T02 0196c13〕；「佛說此經已，異比丘聞佛所說，歡喜奉行」〔T02 0196c19〕 |
| 737 | 〔T02 0196c21〕 | 世尊告諸比丘→諸比丘白佛→佛告諸比丘、比丘尼→諸比丘白佛 | 「世尊是法根、法眼、法依」〔T02 0196c23〕；「佛告諸比丘、比丘尼」〔T02 0196c24〕；「若比丘身身觀念住」〔T02 0196c28〕 |
| 738 | 〔T02 0197a10〕 | 略說·世尊告諸比丘（二果） | 「當得二果，得現法智有餘涅槃及阿那含果」〔T02 0197a12〕 |
| 739 | 〔T02 0197a15〕 | 略說·世尊告諸比丘（四果） | 「當得四果」〔T02 0197a17〕 |
| 740 | 〔T02 0197a21〕 | 略說·無告語句（七果） | 「當得七果」〔T02 0197a23〕 |
| 741 | 〔T02 0197a29〕 | 世尊告諸比丘（不淨觀俱） | 「當修不淨觀，多修習已，當得大果大福利」〔T02 0197b01〕；「是比丘不淨觀俱念覺分」〔T02 0197b03〕 |
| 742 | 〔T02 0197b08〕 | 世尊告諸比丘（隨死念俱） | 「是比丘修隨死念俱念覺分」〔T02 0197b12〕 |
| 743 | 〔T02 0197b15〕 | 外道出家問比丘→比丘白世尊→世尊告諸比丘（慈悲喜捨何所勝） | 「沙門瞿曇為諸弟子說如是法不」〔T02 0197b20〕；「修習慈心，為何所勝？」〔T02 0197c05〕；「心與慈俱多修習，於淨最勝」〔T02 0197c11〕 |
| 744 | 〔T02 0197c15〕 | 世尊告諸比丘（慈心俱） | 「是比丘心與慈俱，修念覺分」〔T02 0197c18〕 |
| 745 | 〔T02 0197c23〕 | 世尊告諸比丘（空入處俱）＋附句 | 「是比丘心與空入處俱，修念覺分」〔T02 0197c26〕；「如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說」〔T02 0198a02〕 |
| 746 | 〔T02 0198a04〕 | 世尊告諸比丘（安那般那念俱） | 「是比丘心與安那般那念俱，修念覺分」〔T02 0198a08〕 |
| 747 | 〔T02 0198a12〕 | 世尊告諸比丘（無常想俱）＋附句 | 「是比丘心口與無常想俱，修念覺分」〔T02 0198a15〕；「如無常想，如是無常苦想」〔T02 0198a20〕 |
經之相從——經712 一經承前經略說，記沙門、婆羅門無因無緣之見，以無畏王子聞法作結。經713–717 五經說五蓋與七覺分：經713 五蓋之十、七覺之十四；經714 覺分之時與非時；經715 五蓋與七覺分之食與不食；經716·717 內法之不正思惟／正思惟、外法之惡知識／善知識。經718–720 三經為尊者說覺分：舍利弗說決定而得、隨意正受；優波摩答阿提目多樂住、苦住正受；阿那律答眾多比丘生樂住。經721·722 二經以轉輪聖王七寶喻七覺分，經721 略，經722 廣。經723·724 二經說親近長老、持戒修德者，得聞深法，成就二正。經725 善聚、不善聚。經726 善知識為純一滿靜之梵行。經727 阿難說七覺分，異比丘說偈。經728–732 五經總標七覺分及其修：總標、當修、過去未來、佛調伏教授、善逝調伏教授。經733–740 八經說覺分漸次而起與果：經733·737 漸次起；經734·738 二果；經735·739 四果；經736·740 七果。經741–747 七經說諸想諸念與七覺分俱修：不淨觀、隨死念、四無量心（經743）、慈心、空入處、安那般那念、無常想；經745·747 經末各有附句，延及三入處與十九想。
說者——經718 為「尊者舍利弗告諸比丘」〔T02 0193b15〕，結以「尊者舍利弗說此經已，諸比丘聞其所說」〔T02 0193b26〕。經719 尊者阿提目多問、尊者優波摩答，優波摩之答語內有比丘之思惟語兩段為內層；結以「時，二正士共論義已，各從座起而去」〔T02 0193c16〕，不記佛說此經。經720 眾多比丘問、尊者阿那律答，結以「時，眾多比丘聞尊者阿那律所說，歡喜隨喜，從座起而去」〔T02 0194a03〕。經713 諸外道問比丘，比丘「心不喜悅，反呵罵」〔T02 0191a28〕，還白世尊；世尊所教反問之辭為內層。經714 比丘三度白佛「如是，世尊！」，見〔T02 0192a01〕〔T02 0192a07〕〔T02 0192a14〕；第一答後，底本「如是，比丘！」〔T02 0192a01〕之前不記「佛告」，說者依文義為佛，照錄不補；其後「佛告比丘」二見〔T02 0192a08〕〔T02 0192a14〕。經726 尊者阿難白佛，佛告阿難「莫作是言」〔T02 0195b18〕。經727 佛告阿難敷欝多羅僧，阿難白佛；佛命阿難「汝說七覺分」〔T02 0195c08〕，阿難說；佛問「汝說精進耶？」〔T02 0195c13〕，阿難答「我說精進。世尊！說精進。善逝！」〔T02 0195c13〕；佛說「唯精進」；「時，有異比丘即說偈言」〔T02 0195c16〕；偈後結以「異比丘說此偈已，從座起而去」〔T02 0196a11〕，不記佛說此經。經733 異比丘白佛、佛告比丘，往返二回合。經737 佛告諸比丘，諸比丘白佛，「佛告諸比丘、比丘尼」〔T02 0196c24〕，諸比丘再白佛「云何七覺分漸次起」〔T02 0196c27〕；其後「若比丘身身觀念住」〔T02 0196c28〕之前，底本不記「佛告」，照錄不補。經743 諸外道出家問比丘，比丘「默然不呵」〔T02 0197b29〕，還白世尊；外道所述沙門瞿曇之說與世尊所教反問之辭皆為內層。經722 「善來大王」〔T02 0194b02〕一句，底本未標說者，依其後「聖王答言：『諸聚落主！汝今但當善化國人」〔T02 0194b03〕知為諸聚落主之語（見目七）。經735·736·740 住處之後不記「爾時，世尊告諸比丘」，逕以「……如上說。差別者」承前；經735·736 結以「異比丘聞佛所說」〔T02 0196c09〕〔T02 0196c20〕。經745·747 經末之附句，在「佛說此經已」之後另起，為結集者之語。
偈——一首，異比丘說，在經727：引語「時，有異比丘即說偈言」〔T02 0195c16〕，起於「樂聞美妙法，忍疾告人說」〔T02 0195c17〕，訖於「是故當專思，聽大師所說」〔T02 0196a10〕；二十三行，四十五句，以「，」「。」分句，「念、擇法、精進、喜、猗、定、捨覺」〔T02 0195c21〕自為一句，其餘每行二句、每句五言。偈後以「異比丘說此偈已，從座起而去」〔T02 0196a11〕作結，無「佛說此經已」之結語。本卷無攝頌。
略文：
| 經 | 類 | 略文（逐字） | 錨 | 所指 |
|---|---|---|---|---|
| 712 | 略說 | 「如上說。差別者」 | 〔T02 0191a13〕 | 前經（經文以無畏王子作結） |
| 712 | 乃至 | 「如是廣說，乃至無畏王子聞佛所說」 | 〔T02 0191a15〕 | 前經（經文未明指） |
| 714 | 略說 | 「時，有眾多比丘……如上說。差別者」 | 〔T02 0191c16〕 | 前經713 |
| 718 | 承上 | 「如是擇法、精進、喜、猗、定、捨覺分亦如是說」 | 〔T02 0193b25〕 | 本經念覺分之說 |
| 719 | 承上 | 「如是擇法、精進、喜、猗、定、捨覺分，亦如是說」 | 〔T02 0193c11〕 | 本經念覺分之說 |
| 720 | 承上 | 「如是擇法、精進、喜、猗、定、捨覺分亦如是說」 | 〔T02 0194a01〕 | 本經念覺分之說 |
| 722 | 承上 | 「南、西、北方諸小國王奉迎啟請，亦如東方廣說」 | 〔T02 0194b09〕 | 本經東方之說 |
| 723 | 乃至 | 「乃至捨覺分修習滿足」 | 〔T02 0195a19〕 | 本經念覺分、擇法覺分之說 |
| 724 | 乃至 | 「乃至捨覺分修習滿足」 | 〔T02 0195a28〕 | 本經定覺分之說 |
| 728 | 乃至 | 「謂念覺分，乃至捨覺分」 | 〔T02 0196a14〕 | 七覺分之名 |
| 729 | 乃至 | 「謂念覺分，乃至捨覺分」 | 〔T02 0196a18〕 | 七覺分之名 |
| 730 | 略說 | 「爾時，世尊告諸比丘……如上說。差別者」 | 〔T02 0196a24〕 | 前經729（經文未明指） |
| 731 | 乃至 | 「乃至捨覺分，亦如是說」 | 〔T02 0196b02〕 | 本經念覺分之說 |
| 731 | 乃至 | 「乃至捨覺分，亦如是說」 | 〔T02 0196b04〕 | 本經念覺分之說 |
| 732 | 略說 | 「爾時，世尊告諸比丘……如上說。差別者」 | 〔T02 0196b08〕 | 前經731（經文未明指） |
| 733 | 乃至 | 「如是乃至捨覺分修習滿足」 | 〔T02 0196b23〕 | 本經念覺分、擇法覺分之說 |
| 733 | 乃至 | 「乃至捨覺分亦如是說」 | 〔T02 0196b25〕 | 本經內身之說 |
| 734 | 略說 | 「爾時，世尊告彼比丘，如上。差別者」 | 〔T02 0196c01〕 | 前經733（「彼比丘」承異比丘） |
| 735 | 略說 | 「佛住舍衛國祇樹給孤獨園……如上說。差別者」 | 〔T02 0196c05〕 | 經文未明指 |
| 736 | 略說 | 「佛住舍衛國祇樹給孤獨園……如上說。差別者」 | 〔T02 0196c11〕 | 經文未明指 |
| 737 | 承上 | 「如是精進、喜、猗、定、捨覺分亦如是說」 | 〔T02 0197a03〕 | 本經念覺分、擇法覺分之說 |
| 737 | 乃至 | 「乃至捨覺分亦如是說」 | 〔T02 0197a07〕 | 本經內身之說 |
| 738 | 略說 | 「爾時，世尊告諸比丘……如上說。差別者」 | 〔T02 0197a11〕 | 經文未明指 |
| 739 | 略說 | 「爾時，世尊告諸比丘……如上說。差別者」 | 〔T02 0197a16〕 | 經文未明指 |
| 740 | 略說 | 「佛住舍衛國祇樹給孤獨園……如上說。差別者」 | 〔T02 0197a21〕 | 經文未明指 |
| 742 | 乃至 | 「乃至捨覺分亦如是說」 | 〔T02 0197b13〕 | 本經念覺分之說 |
| 743 | 承上 | 「悲、喜、捨心俱亦如是說」 | 〔T02 0197b26〕 | 本經心與慈俱之說 |
| 744 | 乃至 | 「乃至修習捨覺分」 | 〔T02 0197c20〕 | 七覺分之次 |
| 745 | 乃至 | 「乃至修捨覺分」 | 〔T02 0197c28〕 | 七覺分之次 |
| 745 | 附句 | 「如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說」 | 〔T02 0198a02〕 | 本經 |
| 746 | 乃至 | 「乃至修捨覺分」 | 〔T02 0198a09〕 | 七覺分之次 |
| 747 | 乃至 | 「乃至得捨覺分」 | 〔T02 0198a17〕 | 七覺分之次 |
| 747 | 附句 | 「如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想、盡想、斷想、無欲想、滅想、患想、不淨想、青瘀想、膿潰想、膖脹想、壞想、食不盡想、血想、分離想、骨想、空想，一一經如上說」 | 〔T02 0198a20〕 | 本經 |
略說之型：「……如上說。差別者」九經（712·714·730·732·735·736·738·739·740）；「如上。差別者」一經（734，無「說」字）。其中經735·736·740 住處之後無「爾時，世尊告諸比丘」句。「如是廣說」一處（712）；「亦如東方廣說」一處（722）。
攝事分之嗢拕南——菩提分法擇攝之覺支門，立嗢拕南，論依其項名次第而釋：
「復次，嗢拕南曰：」〔T30n1579 0864b24〕 「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。
二、異譯對勘
本卷三十六經，《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.」三條，皆指他部經，非別譯，照錄於此（不譯不解；此三條亦在目十②二十五條之內，不另加計）：
| 經 | 大正注逐字 | 錨 |
|---|---|---|
| 716 | 「cf. S. 46. 29. Ekadhamma.」 | 0193a08 |
| 717 | 「cf. S. 46. 29. Ekadhamma.」 | 0193a26 |
| 726 | 「cf. S. 45. 2. Upaḍḍhaṃ.」 | 0195b10 |
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。
立·差別（經713）
- 經：「何等為五蓋之十、七覺之十四？」〔T02 0191b05〕；「何等為七覺分說十四？有內法心念住，有外法心念住」〔T02 0191b21〕
- 論：「由奢摩他、毘鉢舍那俱品差別，建立覺支」〔T30n1579 0864b26〕；「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」〔T30n1579 0864b27〕
同詞者「十四」；經「七覺分說十四」論「七覺支，十四種差別」，經「覺分」論「覺支」，詞異，並錄不判同。經之十四逐一列名（內法心念住、外法心念住乃至捨善法、捨不善法），論只言「自性差別故，及所緣、因緣相差別故」，不出其名。
食（經715·716〔參〕）
- 經：「有五蓋、七覺分，有食、無食」〔T02 0192a26〕；「何等為念覺分不食？謂四念處不思惟」〔T02 0192b17〕；「何等為念覺分食？謂四念處思惟已」〔T02 0192c18〕
- 論：「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」〔T30n1579 0864c02〕；「一、正作意，二、數作意。與此相違，當知非食」〔T30n1579 0864c03〕
同詞者「食」；經「思惟」論「作意」，經「不食」論「非食」，詞異。經兼說五蓋之食與不食，論於此段不出五蓋之名。經716 之「所謂不正思惟」〔T02 0193a12〕「正思惟」〔T02 0193a19〕，與論「正作意」義近，經「正思惟」論「正作意」，詞異，標〔參〕。
漸次（經733·737；經723·724〔參〕）
- 經：「然諸比丘七覺分漸次而起，修習滿足」〔T02 0196b16〕；「滿足念覺分已，於法選擇，分別思量」〔T02 0196b20〕；「此七覺分漸次起，漸次起已，修習滿足」〔T02 0196c25〕
- 論：「復次，於初中後隨闕一支，令如實覺不得圓滿」〔T30n1579 0864c05〕；「如其色類所依、能依流轉安立，隨其生起漸次而說」〔T30n1579 0864c06〕；「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「漸次」「起」「念」「擇法」；經「滿足」論「圓滿」，詞異。經733·737 以四念處為念覺分之起，論以「念為所依，擇法能依」說其次第，不出四念處之名。經723 之「念覺滿足已，於法選擇，分別於法，思量於法」〔T02 0195a17〕亦說念覺分而後擇法覺分，經724 則自「方便修習定覺分」〔T02 0195a27〕起，然二經皆無「漸次」之詞，標〔參〕。
安樂（經714·721·722；經719·720〔參〕）
- 經714：「若爾時其心微劣、其心猶豫者，不應修猗覺分、定覺分、捨覺分」〔T02 0191c25〕；「掉心生、掉心猶豫，此等諸法，能令內住一心攝持」〔T02 0192a18〕
- 論：「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〕；「由諸作意有加行故，精進太過；又由前後有增減故，運轉不等」〔T30n1579 0864c16〕；「由此二緣，當知名為道不調善」〔T30n1579 0864c17〕
同詞者「精進」「修」；經「微劣」「掉心」「猶豫」，論作「奢摩他品諸隨煩惱」「毘鉢舍那品諸隨煩惱」〔T30n1579 0864c12〕，詞異，並錄不判同。經「比丘」論「苾芻」，詞異。
- 經721·722：「轉輪聖王出世之時，有七寶現於世間」〔T02 0194a06〕；「金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶」〔T02 0194a07〕；「如是，如來出世，亦有七覺分寶現」〔T02 0194a08〕
- 論：「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〕；「由此義故，初念覺支猶如輪寶」〔T30n1579 0864c23〕；「擇法覺支猶如象寶」〔T30n1579 0864c25〕；「精進覺支猶如馬寶」〔T30n1579 0864c26〕；「其喜覺支猶如女寶」〔T30n1579 0864c28〕；「輕安覺支如神珠寶」〔T30n1579 0864c29〕；「其定覺支如藏臣寶」〔T30n1579 0865a01〕；「其捨覺支如軍將寶」〔T30n1579 0865a04〕
同詞者「轉輪」「七寶」「輪寶」「象寶」「馬寶」「神珠寶」「女寶」「藏臣寶」；經「七覺分寶」論「七覺支寶」，經「主兵臣寶」（經722 作「主兵之臣」）論「軍將寶」，經722「摩尼珠寶」論「神珠寶」，經「猗」論「輕安」，詞異。七寶之次：經721 金輪、象、馬、神珠、玉女、主藏臣、主兵臣；經722 金輪、白象、馬、摩尼珠、賢玉女、主藏臣、主兵之臣；論 輪、象、馬、女、神珠、藏臣、軍將——珠與女之次，經論相異，並錄不判。論以七寶一一配七覺支；經721·722 不一一相配，只總言「有七覺分現於世間」。
- 經719·720：「如是樂住正受，如是苦住正受」〔T02 0193c04〕；「不勤方便，而得平等」〔T02 0193c14〕；「我知比丘方便修七覺分時生樂住」〔T02 0193c23〕
- 論：「與此相違，四種因緣，令其獲得安隱而住」〔T30n1579 0864c14〕
同詞者「住」「方便」；經「樂住」論「安隱而住」，詞異，標〔參〕。
住（經718；經730·731〔參〕）
- 經：「若晨朝時、日中時、日暮時，若欲正受，隨其所欲，多入正受」〔T02 0193b19〕；「譬如王大臣，有種種衣服，置箱簏中」〔T02 0193b20〕；「起時知起，滅時知滅，沒時知沒」〔T02 0193b24〕
- 論：「諸修行者得七覺支，譬如大王有妙衣篋，三時受用」〔T30n1579 0865a04〕；「言三時者，謂初日分時、中日分時、後日分時」〔T30n1579 0865a06〕；「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「時」「滅」「王」；經「王大臣」「衣服」「箱簏」論「大王」「妙衣篋」，經「晨朝時、日中時、日暮時」論「初日分時、中日分時、後日分時」，經「正受」論「現前」，詞異。論於此段作「七覺分」，與經之形同。經730「過去已如是修七覺分，未來亦當如是修七覺分」〔T02 0196a25〕，與論之「七覺分」同詞而泛；經731「離諸煩惱」〔T02 0196b01〕，與論「一切煩惱皆離繫故，說名無怨、無敵、無害、無有災患」〔T30n1579 0865a12〕同詞「煩惱」「離」；二經標〔參〕。
修（經741·742·744·747；經743·745·746〔參〕）
- 經：「是比丘不淨觀俱念覺分」〔T02 0197b03〕；「是比丘修隨死念俱念覺分」〔T02 0197b12〕；「是比丘心與慈俱，修念覺分」〔T02 0197c18〕；「是比丘心與空入處俱，修念覺分」〔T02 0197c26〕；「是比丘心口與無常想俱，修念覺分」〔T02 0198a15〕
- 論：「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」〔T30n1579 0865a18〕；「無常等想俱行修，乃至死想俱行修者，據相應義。不淨等想俱行修，乃至觀空想俱行修者，據無間義」〔T30n1579 0865a20〕；「慈等俱行修，應知亦爾」〔T30n1579 0865a22〕；「為欲對治希求活命及有愛故，修習死想」〔T30n1579 0865b08〕；「修不淨想為初，乃至觀空想為後」〔T30n1579 0865b10〕
同詞者「俱」「修」「無常」「不淨」「慈」「死」「空」；經「想俱」「觀俱」「念俱」論「想俱行修」，經「不淨觀」論「不淨想」，經「隨死念」論「死想」，經「空入處」論「觀空想」，詞異。經747 附句列想名二十（連首名「無常想」），論言「二十一種想」，並錄不判（想名之同異見目六）。經743「心與慈俱多修習，於淨最勝」〔T02 0197c11〕，與論「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」〔T30n1579 0865b16〕同詞「慈」「淨」，經「淨」論「遍淨」，標〔參〕；經746 安那般那念，論於此段不出其名，只同「俱」「修」二字，標〔參〕。
論無同詞者——經712·717·725·726·727·728·729·732·734·735·736·738·739·740 諸經〔查無：以無因、無緣、無畏、外法、惡知識、善知識、伴黨、積聚、聚、半梵行、梵行、阿難、依遠離、無欲、調伏、教授、果、須陀洹、阿那含、福利、般涅槃、二正、長老、聞法等詞逐字搜攝事分菩提分法擇攝之覺支門全段，皆未見；論中「外道」一詞在住段「於諸外道無怨憎故」為他義，不與經713·743 之外道立對位；論中「懈怠」一詞在修段「若嬾墮懈怠」為所對治之障，不與經714「增懈怠故」立對位；經727「唯精進」與論安樂段「精進太過」同詞而義不相當，不立對位〕。
四、本段釋要
本卷無逐文古疏。攝事分菩提分法擇攝之覺支門即論之本母，其段落依覺支門之嗢拕南（目一）次第而下；以下依論之次第列其段（逐字＋錨），並注同詞之經。本卷三十六經皆說七覺分；根門、力門、正斷神足門於本卷無所對之經，不列。
一、立——建立覺支（與經713 參）
「由奢摩他、毘鉢舍那俱品差別，建立覺支」〔T30n1579 0864b26〕；「如聲聞地應知其相」〔T30n1579 0864b27〕。
二、差別——十四種差別（與經713 同詞「十四」）
「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」〔T30n1579 0864b27〕；「所緣、因緣相廣分別義，如三摩呬多地及聲聞地應知其相」〔T30n1579 0864b29〕。
三、食——二種無倒作意（與經715 同詞「食」·經716 參）
「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」〔T30n1579 0864c02〕；「何等為二？一、正作意，二、數作意。與此相違，當知非食」〔T30n1579 0864c03〕。
四、漸次——隨闕一支·念為所依（與經733·737 同詞「漸次」·經723·724 參）
「復次，於初中後隨闕一支，令如實覺不得圓滿」〔T30n1579 0864c05〕；「如其色類所依、能依流轉安立，隨其生起漸次而說」〔T30n1579 0864c06〕；「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c07〕。
五、安樂——四種因緣·道調善·七寶（與經714·721·722 同詞「精進」「七寶」·經719·720 參）
「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〕；「一者、一切煩惱品類麁重皆未離故」〔T30n1579 0864c11〕；「二者、奢摩他品諸隨煩惱現在前故」〔T30n1579 0864c12〕；「與此相違，四種因緣，令其獲得安隱而住」〔T30n1579 0864c14〕；「由諸作意有加行故，精進太過；又由前後有增減故，運轉不等」〔T30n1579 0864c16〕；「如轉輪王，於四洲渚得大自在，所獲七寶」〔T30n1579 0864c19〕；「謂於奢摩他、毘鉢舍那雙品運轉，降伏一切煩惱勝怨」〔T30n1579 0864c21〕；「由此義故，初念覺支猶如輪寶」〔T30n1579 0864c23〕；「其捨覺支如軍將寶」〔T30n1579 0865a04〕。
六、住——妙衣篋·三時三分·住與滅（與經718 同詞「時」「滅」·經730·731 參）
「諸修行者得七覺支，譬如大王有妙衣篋，三時受用」〔T30n1579 0865a04〕；「言三分者，謂奢摩他品、毘鉢舍那品及其俱品」〔T30n1579 0865a07〕；「於初分中住四覺支，第二分中住四覺支，第三分中具足安住七種覺支」〔T30n1579 0865a08〕；「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〕；「彼由如是正知住故，名無罪住」〔T30n1579 0865a16〕。
七、修——二十一種想俱行修（與經741·742·744·747 同詞「俱」「修」「無常」「不淨」「慈」·經743·745·746 參）
「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」〔T30n1579 0865a18〕；「無常等想俱行修，乃至死想俱行修者，據相應義」〔T30n1579 0865a20〕；「慈等俱行修，應知亦爾」〔T30n1579 0865a22〕；「謂為對治四種障故，修無願行想，從無常想乃至一切世間不可樂想」〔T30n1579 0865b03〕；「為欲對治一種障故，修空行想，苦無我想」〔T30n1579 0865b04〕；「為欲對治希求活命及有愛故，修習死想」〔T30n1579 0865b08〕；「修不淨想為初，乃至觀空想為後」〔T30n1579 0865b10〕；「又於此中，青瘀想為初，膖脹想為後，對治美色貪」〔T30n1579 0865b12〕；「食噉想、分赤想、分散想，對治形貌貪」〔T30n1579 0865b13〕；「骸骨想、骨鎖想，對治細觸貪」〔T30n1579 0865b14〕；「觀無心識空有尸想，對治承事貪」〔T30n1579 0865b15〕。 門末：「又於此中，修慈最極至遍淨等，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（喜處·斷界、無欲界、滅界·二正士·轉輪聖王、七寶·布薩·欝多羅僧、僧伽梨·明相、起覺想·般涅槃·非想非非想入處九項前卷已見，承前不列；示、教、照、喜·純一滿淨·五下分結·空入處、識入處、無所有入處·無常想五列含前卷已見之名，本卷列其新語境，不稱首見）；其中與本卷經文相涉者：五蓋·七覺分·四念處·四正斷·四禪·集·沒·味·患·離·依遠離·依無欲·依滅·向於捨·教授·不正思惟·正思惟·無因·無緣·無畏王子·覺分·瞿曇·耆闍崛山·須陀洹·斯陀含·阿那含·阿羅漢·阿耨多羅三藐三菩提·聲聞·法根·法眼·法依·慚·愧。
| 名相 | 本卷首見（逐字） | 錨 | 攝事分 |
|---|---|---|---|
| 七覺意 | 「住四念處，修七覺意」 | 〔T02 0191a24〕 | 論未釋（論作七覺支） |
| 五蓋之十·七覺之十四 | 「何等為五蓋之十、七覺之十四？」 | 〔T02 0191b05〕 | 「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」〔T30n1579 0864b27〕 |
| 內貪欲·外貪欲 | 「謂有內貪欲，有外貪欲」 | 〔T02 0191b11〕 | 論未釋 |
| 非智非等覺·不轉趣涅槃 | 「彼內貪欲者即是蓋，非智非等覺，不轉趣涅槃」 | 〔T02 0191b12〕 | 論未釋 |
| 瞋恚相 | 「謂瞋恚有瞋恚相」 | 〔T02 0191b14〕 | 論未釋 |
| 內法心念住·外法心念住 | 「有內法心念住，有外法心念住」 | 〔T02 0191b21〕 | 論未釋 |
| 身猗息·心猗息（猗覺分） | 「有身猗息，有心猗息」 | 〔T02 0191c05〕 | 論作輕安覺支：「身心映徹，有所堪能。由此義故，輕安覺支如神珠寶」〔T30n1579 0864c28〕 |
| 定相 | 「有定，有定相」 | 〔T02 0191c07〕 | 論未釋 |
| 微劣·掉心·猶豫（時·非時） | 「若心微劣猶豫者，爾時應修何等覺分？何等為非修時？」 | 〔T02 0191c17〕 | 論未釋；論說不得安隱而住之因，有「奢摩他品諸隨煩惱現在前故」〔T30n1579 0864c12〕，詞異〔參〕 |
| 示、教、照、喜 | 「以此諸法示、教、照、喜」 | 〔T02 0192a12〕 | 論未釋 |
| 內住一心攝持 | 「此等諸法，能令內住一心攝持」 | 〔T02 0192a18〕 | 論未釋 |
| 一切兼助（念覺分） | 「念覺分者，一切兼助」 | 〔T02 0192a22〕 | 「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c07〕〔參〕 |
| 食·不食 | 「有五蓋、七覺分，有食、無食」 | 〔T02 0192a26〕 | 「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」〔T30n1579 0864c02〕；「與此相違，當知非食」〔T30n1579 0864c04〕（經「不食」論「非食」，詞異） |
| 觸相·障礙相 | 「貪欲蓋以何為食？謂觸相」 | 〔T02 0192a29〕 | 論未釋 |
| 欠呿 | 「微弱、不樂、欠呿、多食、懈怠」 | 〔T02 0192b04〕 | 論未釋 |
| 親屬覺·人眾覺·天覺·本所經娛樂覺 | 「謂親屬覺、人眾覺、天覺、本所經娛樂覺」 | 〔T02 0192b08〕 | 論未釋 |
| 撰擇 | 「於善法撰擇，於不善法撰擇」 | 〔T02 0192b20〕 | 論未釋 |
| 不淨觀 | 「謂不淨觀，於彼思惟」 | 〔T02 0192c06〕 | 論作不淨想：「修不淨想為初，乃至觀空想為後」〔T30n1579 0865b10〕（經「不淨觀」論「不淨想」，詞異） |
| 明照·寂止·緣起法（思惟） | 「彼明照思惟」 | 〔T02 0192c11〕 | 論未釋 |
| 惡知識·惡伴黨／善知識·善伴黨·善隨從 | 「如惡知識、惡伴黨」 | 〔T02 0193a29〕 | 論未釋 |
| 決定而得·不勤而得·覺分正受 | 「此七覺分決定而得，不勤而得，我隨所欲，覺分正受」 | 〔T02 0193b17〕 | 「若修行者，於七覺分隨時現前、隨量現前，說名為住」〔T30n1579 0865a14〕〔參〕 |
| 清淨純白 | 「我此念覺分，清淨純白」 | 〔T02 0193b23〕 | 論未釋 |
| 樂住正受·苦住正受 | 「如是樂住正受，如是苦住正受」 | 〔T02 0193c04〕 | 論作安隱而住：「與此相違，四種因緣，令其獲得安隱而住」〔T30n1579 0864c14〕（經「樂住」論「安隱而住」，詞異） |
| 平等 | 「精進方便，不得平等」 | 〔T02 0193c10〕 | 論未釋 |
| 生樂住 | 「我知比丘方便修七覺分時生樂住」 | 〔T02 0193c23〕 | 論未釋 |
| 七覺分寶 | 「亦有七覺分寶現」 | 〔T02 0194a09〕 | 論作七覺支寶：「所獲真淨七覺支寶，當知亦爾」〔T30n1579 0864c21〕 |
| 剎利灌頂 | 「時，剎利灌頂聖王，月十五日」 | 〔T02 0194a26〕 | 論未釋 |
| 摩尼珠寶 | 「摩尼珠寶現於世間」 | 〔T02 0194c05〕 | 論作神珠寶：「輕安覺支如神珠寶」〔T30n1579 0864c29〕 |
| 由旬 | 「光明照耀，面一由旬」 | 〔T02 0194c09〕 | 論未釋 |
| 天眼·伏藏 | 「生得天眼，能見伏藏」 | 〔T02 0194c20〕 | 論未釋 |
| 二正事·身正心正 | 「二正事成就，身正及心正」 | 〔T02 0195a15〕 | 論未釋 |
| 不善聚·善聚·純一滿淨 | 「純一不善聚者，謂五蓋故」 | 〔T02 0195b03〕 | 論未釋 |
| 半梵行·純一滿靜，梵行清白 | 「半梵行者，所謂善知識、善伴黨、善隨從」 | 〔T02 0195b12〕 | 論未釋 |
| 善逝 | 「說精進。善逝」 | 〔T02 0195c14〕 | 論未釋 |
| 契經·阿毘曇 | 「諸多聞通達，契經阿毘曇」 | 〔T02 0195c29〕 | 論未釋 |
| 支節 | 「若比丘念覺分清淨鮮白，無有支節」 | 〔T02 0196a29〕 | 論未釋 |
| 七道品法 | 「所謂覺分者，謂七道品法」 | 〔T02 0196b15〕 | 論未釋 |
| 漸次而起 | 「然諸比丘七覺分漸次而起，修習滿足」 | 〔T02 0196b16〕 | 「如其色類所依、能依流轉安立，隨其生起漸次而說」〔T30n1579 0864c06〕 |
| 身身觀住·法法觀念住 | 「若比丘內身身觀住」 | 〔T02 0196b18〕 | 論未釋 |
| 漏盡無餘涅槃 | 「現法得漏盡無餘涅槃，或得阿那含果」 | 〔T02 0196c02〕 | 論未釋 |
| 四種福利 | 「得四種果、四種福利」 | 〔T02 0196c07〕 | 論未釋 |
| 現法智證樂 | 「是比丘得現法智證樂」 | 〔T02 0196c14〕 | 論未釋 |
| 五下分結·中般涅槃·生般涅槃·無行般涅槃·有行般涅槃·上流般涅槃 | 「及命終時而得五下分結盡，中般涅槃」 | 〔T02 0196c15〕 | 論未釋 |
| 比丘尼 | 「佛告諸比丘、比丘尼」 | 〔T02 0196c24〕 | 論未釋 |
| 現法智有餘涅槃 | 「得現法智有餘涅槃及阿那含果」 | 〔T02 0197a12〕 | 論未釋 |
| 大果大福利 | 「多修習已，當得大果大福利」 | 〔T02 0197b02〕 | 論未釋 |
| 不淨觀俱（念覺分） | 「是比丘不淨觀俱念覺分」 | 〔T02 0197b03〕 | 「不淨等想俱行修，乃至觀空想俱行修者，據無間義」〔T30n1579 0865a21〕（經「俱」論「俱行修」，詞異） |
| 隨死念 | 「隨死念，多修習已，得大果大福利」 | 〔T02 0197b10〕 | 論作死想：「為欲對治希求活命及有愛故，修習死想」〔T30n1579 0865b08〕（經「隨死念」論「死想」，詞異） |
| 心與慈俱·無怨無嫉 | 「心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修充滿」 | 〔T02 0197b23〕 | 「慈等俱行修，應知亦爾」〔T30n1579 0865a22〕 |
| 四方、四維、上、下 | 「四方、四維、上、下一切世間」 | 〔T02 0197b24〕 | 論未釋 |
| 淨·空入處·識入處·無所有入處（最勝） | 「心與慈俱多修習，於淨最勝」 | 〔T02 0197c11〕 | 「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」〔T30n1579 0865b16〕（經「淨」論「遍淨」，詞異） |
| 安那般那念 | 「安那般那念，多修習已，得大果大福利」 | 〔T02 0198a06〕 | 論未釋 |
| 無常想·想俱 | 「心口與無常想俱」 | 〔T02 0198a16〕 | 「無常等想俱行修，乃至死想俱行修者，據相應義」〔T30n1579 0865a20〕（經「想俱」論「想俱行修」，詞異） |
| 二十想（經747 附句）／二十一想（論） | 「如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想」 | 〔T02 0198a20〕 | 「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」〔T30n1579 0865a18〕（經二十、論二十一，並錄不判） |
經論想名之同異（並錄不判）——經747 連首名列想二十；論列想名十八，言「二十一種想」。二處全同之名六：無常想、一切世間不可樂想、苦無我想、不淨想、青瘀想、膖脹想。經「患想」「骨想」「空想」，論作「過患想」「骸骨想」「觀空想」，經名為論名之一分。論有而經無者：無願行想、空行想、三界無相行想、過患想、死想、觀空想、食噉想、分赤想、分散想、骸骨想、骨鎖想、觀無心識空有尸想。經有而論無者：無常苦想、觀食想、盡想、斷想、無欲想、滅想、膿潰想、壞想、食不盡想、血想、分離想。
專名——人名、地名照底本：舍利弗、優波摩、阿提目多、阿那律、阿難、瞿曇、無畏、巴連弗邑、鷄林精舍、松林精舍、夾谷精舍、力士聚落、拘夷那竭、希連河、釋氏黃枕邑；物名照底本：欝多羅僧、僧伽梨、迦陵伽衣、優鉢羅、栴檀、摩尼。
七、譬喻·修辭
譬喻七則：
- 小火與熾火（經714）——四譬兩兩相對。心微劣時不修猗、定、捨：「譬如小火，欲令其燃，增以燋炭」〔T02 0191c28〕；掉心時不修擇法、精進、喜：「譬如熾火，欲令其滅，足其乾薪」〔T02 0192a06〕；心微劣時修擇法、精進、喜：「譬如小火，欲令其燃，足其乾薪」〔T02 0192a12〕；掉心時修猗、定、捨：「譬如燃火，欲令其滅，足其燋炭，彼火則滅」〔T02 0192a19〕。合法：「念覺分者，一切兼助」〔T02 0192a22〕。
- 身依食（經715）——「譬如身依食而立，非不食」〔T02 0192a28〕；「譬如身依於食而得長養，非不食」〔T02 0192b15〕；「譬如身依食而住、依食而立」〔T02 0192c16〕。
- 王大臣之衣服箱簏（經718）——「譬如王大臣，有種種衣服，置箱簏中，隨其所須，日中所須、日暮所須，隨欲自在」〔T02 0193b20〕；合法：「如是，比丘！此七覺分，決定而得，不勤而得，隨意正受」〔T02 0193b22〕。
- 轉輪聖王七寶（經721·722）——經721：「轉輪聖王出世之時，有七寶現於世間」〔T02 0194a06〕；合法：「如來出興於世，有七覺分現於世間」〔T02 0194a19〕。經722：「轉輪聖王出於世時，有七寶現於世間」〔T02 0194a24〕；合法：「如是如來、應、等正覺出興於世，有七覺分現於世間」〔T02 0195a06〕。
- 象馬經年調（經722）——「猶如餘象經年調者，今此象寶一日調伏亦復如是」〔T02 0194b18〕；「猶如餘馬經年調者，馬寶調伏亦復如是」〔T02 0194b28〕。
- 迦陵伽衣·善思量者（經722）——玉女之身「身體柔軟如迦陵伽衣」〔T02 0194c14〕；主兵臣「譬如世間善思量成就者」〔T02 0195a02〕。
- 燈滅（經727 偈）——「無餘猶燈滅，究竟般涅槃」〔T02 0196a08〕。
經721 於「如來出世，亦有七覺分寶現」〔T02 0194a08〕之後，逕敘金輪寶出現之事，至「悉皆歸伏」〔T02 0194a19〕，然後以「如來出興於世」〔T02 0194a19〕合法；金輪寶一段在佛語之內，不另標說者。
偈（經727）——異比丘說，二十三行四十五句：
「樂聞美妙法，忍疾告人說，」〔T02 0195c17〕 「比丘即說法，轉於七覺分。」〔T02 0195c18〕 「善哉尊阿難，明解巧便說，」〔T02 0195c19〕 「有勝白淨法，離垢微妙說。」〔T02 0195c20〕 「念、擇法、精進、喜、猗、定、捨覺，」〔T02 0195c21〕 「此則七覺分，微妙之善說。」〔T02 0195c22〕 「聞說七覺分，深達正覺味，」〔T02 0195c23〕 「身嬰大苦患，忍疾端坐聽，」〔T02 0195c24〕 「觀為正法王，常為人演說，」〔T02 0195c25〕 「猶樂聞所說，況餘未聞者，」〔T02 0195c26〕 「第一大智慧，十力所禮者，」〔T02 0195c27〕 「彼亦應疾疾，來聽說正法，」〔T02 0195c28〕 「諸多聞通達，契經阿毘曇，」〔T02 0195c29〕 「善通法律者，應聽況餘者，」〔T02 0196a01〕 「聞說如實法，專心𭶑慧聽，」〔T02 0196a02〕 「於佛所說法，得離欲歡喜，」〔T02 0196a03〕 「歡喜身猗息，心自樂亦然，」〔T02 0196a04〕 「心樂得正受，正觀有事行，」〔T02 0196a05〕 「厭惡三趣者，離欲心解脫，」〔T02 0196a06〕 「厭惡諸有趣，不集於人天，」〔T02 0196a07〕 「無餘猶燈滅，究竟般涅槃，」〔T02 0196a08〕 「聞法多福利，最勝之所說，」〔T02 0196a09〕 「是故當專思，聽大師所說。」〔T02 0196a10〕
定型句：
| 句 | 錨 | 經 |
|---|---|---|
| 「謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分」 | 〔T02 0193b16〕 | 718 等 |
| 「依遠離、依無欲、依滅、向於捨」 | 〔T02 0195b23〕 | 726 等，凡十七見 |
| 「多修習已，得大果大福利」 | 〔T02 0197b03〕 | 741 等；連「當得大果大福利」等句，「大果大福利」凡十二見 |
| 「修習滿足」 | 〔T02 0195a19〕 | 723 等，凡十五見 |
| 「是智是等覺，能轉趣涅槃」 | 〔T02 0191b23〕 | 713，凡十四見 |
| 「非智非等覺，不轉趣涅槃」 | 〔T02 0191b12〕 | 713，凡六見（「彼外貪欲即是蓋，非智非等覺」等，句首字小異） |
| 「我不見諸天、魔、梵、沙門、婆羅門、天、人眾中」 | 〔T02 0191b08〕 | 713·714·743 |
| 「如上說。差別者」 | 〔T02 0191c16〕 | 714 等 |
| 「佛說此經已，諸比丘聞佛所說，歡喜奉行」 | 〔T02 0192a23〕 | 714 等；「佛說此經已」凡三十一見 |
問答之型——經713·743 皆以外道之問起，世尊教比丘反問：經713「何等為五蓋之十、七覺之十四？」〔T02 0191b05〕；經743「修習慈心，為何所勝？修習悲、喜、捨心，為何所勝？」〔T02 0197c05〕；二經同說外道受問之狀，經713 作「瞋恚、憍慢、毀呰、嫌恨、不忍心生，或默然低頭，失辯潛思」〔T02 0191b07〕，經743 作「或瞋慢、毀呰、違背、不忍，或默然萎熟，低頭失辯，思惟而住」〔T02 0197c07〕，字異照錄。經714 佛三問、比丘三答「如是，世尊！」，如「云何？比丘！非為增炭令火滅耶？」〔T02 0191c29〕。經715 以『何等為……食？』『何等為……不食？』二十四度自設問而自答，始於「貪欲蓋以何為食？謂觸相」〔T02 0192a29〕。經733·737 皆以「云何覺分漸次而起，修習滿足？」之問承佛標語，經733 作「世尊！云何覺分漸次而起，修習滿足？」〔T02 0196b17〕，經737 作「云何七覺分漸次起，漸次起已，修習滿足？」〔T02 0196c27〕。
反覆句式——經713 五蓋十事各以「即是蓋，非智非等覺，不轉趣涅槃」收，七覺分十四事各以「是智是等覺，能轉趣涅槃」收；十與十四皆兩兩成對：「謂有內貪欲，有外貪欲」〔T02 0191b11〕、「有內法心念住，有外法心念住」〔T02 0191b21〕、「有捨善法，有捨不善法」〔T02 0191c10〕。經715 以五蓋之食、七覺分之不食、五蓋之不食、七覺分之食四組相對，各以『未起……令起，已起……令增廣』或『未起……不起，已起……令退／令斷／令滅』收。經716·717 以『未生……令生，已生……重生令增廣』與『未生……令不生，已生……令斷』相翻。經734–736 與經738–740 二組同說二果、四果、七果，字小異：經734「現法得漏盡無餘涅槃」〔T02 0196c02〕，經738「得現法智有餘涅槃」〔T02 0197a12〕；經736 作『若不得……而得……』〔T02 0196c16〕，經740 作『若不爾者，得……』〔T02 0197a24〕，照錄。經741·742·744–747 同以『若比丘修……，多修習已，得大果大福利。云何……？是比丘……俱，修念覺分，依遠離、依無欲、依滅、向於捨』為式（經743 獨說四無量心各何所勝，不用此式），經741 作「不淨觀俱念覺分」〔T02 0197b03〕無「修」字，經747 作「乃至得捨覺分」〔T02 0198a17〕作「得」，照錄。
無告語句——經735「如是我聞：一時，佛住舍衛國祇樹給孤獨園……如上說。差別者」〔T02 0196c05〕、經736〔T02 0196c11〕、經740〔T02 0197a21〕，底本無「爾時，世尊告諸比丘」，照錄不補。經737〔T02 0196c28〕諸比丘白佛之後，底本無「佛告」，逕起「若比丘身身觀念住」，照錄不補。經714「如是，比丘！」〔T02 0192a01〕之前亦無「佛告」。
說者未標之句——經722「善來大王，此是王國，此國安隱，人民豐樂，願於中止，教化國人，我則隨從」〔T02 0194b02〕：底本此句未標說者，依王答語知為諸聚落主；白話作『諸聚落主迎言』以承之。
偈之體——一偈，為異比丘說，在佛與阿難問答收束、世尊「正坐端身繫念」〔T02 0195c15〕之後，以「時，有異比丘即說偈言」引之，不在內層。偈二十三行，「念、擇法、精進、喜、猗、定、捨覺」一行獨為一句，其餘每行二句、每句五言。本卷無攝頌。
略說句群與編者附句——略文見目一略文表。經745 之「如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說」〔T02 0198a02〕、經747 之「如無常想，如是無常苦想」〔T02 0198a20〕以下至「一一經如上說」〔T02 0198a24〕，皆在「佛說此經已」之後另起，為結集者之語，非佛語；二附句共延經二十二部，不起經序。
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 0864b24〕〔T30n1579 0864b25〕〔T30n1579 0864b26〕〔T30n1579 0864b27〕〔T30n1579 0864b29〕〔T30n1579 0864c02〕〔T30n1579 0864c03〕〔T30n1579 0864c04〕〔T30n1579 0864c05〕〔T30n1579 0864c06〕〔T30n1579 0864c07〕〔T30n1579 0864c09〕〔T30n1579 0864c11〕〔T30n1579 0864c12〕〔T30n1579 0864c14〕〔T30n1579 0864c16〕〔T30n1579 0864c17〕〔T30n1579 0864c19〕〔T30n1579 0864c21〕〔T30n1579 0864c23〕〔T30n1579 0864c25〕〔T30n1579 0864c26〕〔T30n1579 0864c28〕〔T30n1579 0864c29〕〔T30n1579 0865a01〕〔T30n1579 0865a04〕〔T30n1579 0865a06〕〔T30n1579 0865a07〕〔T30n1579 0865a08〕〔T30n1579 0865a12〕〔T30n1579 0865a14〕〔T30n1579 0865a16〕〔T30n1579 0865a18〕〔T30n1579 0865a20〕〔T30n1579 0865a21〕〔T30n1579 0865a22〕〔T30n1579 0865b03〕〔T30n1579 0865b04〕〔T30n1579 0865b08〕〔T30n1579 0865b10〕〔T30n1579 0865b12〕〔T30n1579 0865b13〕〔T30n1579 0865b14〕〔T30n1579 0865b15〕〔T30n1579 0865b16〕。
- 嗢拕南之承衍——覺支門嗢拕南「立、差別、食、漸次、安樂、住、修居後」，七項依次當：立、差別——經713；食——經715（經716 參）；漸次——經733·737（經723·724 參）；安樂——經714·721·722（經719·720 參）；住——經718（經730·731 參）；修——經741·742·744·747（經743·745·746 參）。論依其門次第，經依其經序，二者不一一相當；經712·717·725–729·732·734–736·738–740 於此門查無同詞（見目三）。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712 一經獨承前經。經713–717 一組同說五蓋與七覺分：經713·714 同以外道之說起，經714 承經713 略說；經716·717 同以「我不見一法」起，內法、外法相對。經718–720 一組同為尊者所說，同以「如是擇法、精進、喜、猗、定、捨覺分亦如是說」承念覺分之說。經721·722 一組同說轉輪聖王七寶。經723·724 一組同說得聞深法而成就二正。經728–732 一組同為總標與修，經730 承經729、經732 承經731 略說。經733–740 一組同說漸次與果：經733·737 同說漸次起；經734–736 與經738–740 兩兩同說二果、四果、七果。經741–747 一組同以諸想諸念與七覺分俱修，經743 以外道之問起，獨說四無量心各何所勝。
- 本卷之外——經712 之「如上說」「如是廣說」，所承為前經，經文以無畏王子聞佛所說作結；其餘諸經之「如上說。差別者」，經文未明指者，不指定卷外之經。經745·747 之附句，延及三入處與十九想之經，不起經序，不另出其文。
九、校本定位
大正校記與今行校本之列，本卷共八十六條（【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；【磧】＝磧砂藏本；今行字＝今行錄文所取之字；「無」＝該本無此字；並錄不判；#006·#007·#016·#086 四條為今行校本修訂列·非大正原注；#031·#032·#033·#041 四條為大正原注，今行字從【磧】【宋】【元】【明】，與【大】異）：
| # | 錨 | 今行字 | 異讀 |
|---|---|---|---|
| 001 | 0191a18 | 時，有 | 【宋】【元】【明】爾時 |
| 002 | 0191a25 | 復 | 【宋】【元】【明】無 |
| 003 | 0191b06 | 說 | 【宋】【元】【明】【聖】無 |
| 004 | 0191b23 | 外 | 【聖】無 |
| 005 | 0191b29 | 進 | 【宋】【元】【明】【聖】進即善法有精進長養善法彼斷不善法精進 |
| 006 | 0191c19 | 掉 | 【大】悼（今行校本修訂列·非大正原注） |
| 007 | 0191c19 | 掉 | 【大】悼（今行校本修訂列·非大正原注） |
| 008 | 0191c27 | 生 | 【聖】無 |
| 009 | 0191c28 | 燃 | 【聖】然 |
| 010 | 0191c29 | 燋 | 【宋】【元】【明】樵 |
| 011 | 0192a05 | 掉 | 【宋】【元】【明】若 |
| 012 | 0192a05 | 心起、掉心 | 【聖】無；【宋】【元】【明】掉心掉心 |
| 013 | 0192a12 | 此 | 【宋】【元】【明】其 |
| 014 | 0192a20 | 燋 | 【宋】【元】【明】樵 |
| 015 | 0192a21 | 喜，則非時，修猗、定、捨覺分 | 【宋】【元】【明】覺分喜覺分則非時修猗覺分定覺分捨覺分 |
| 016 | 0192a22 | 是 | 【大】非（今行校本修訂列·非大正原注） |
| 017 | 0192b08 | 樂 | 【宋】【元】【明】【聖】未 |
| 018 | 0192b19 | 何等為 | 【宋】【元】【明】云何 |
| 019 | 0192b19 | 謂 | 【宋】【元】【明】無 |
| 020 | 0192b22 | 食 | 【聖】退 |
| 021 | 0192b27 | 猗 | 【聖】倚 |
| 022 | 0192b28 | 猗 | 【聖】倚 |
| 023 | 0192c06 | 貪欲 | 【宋】五 |
| 024 | 0192c11 | 蓋 | 【宋】【元】【明】蓋令 |
| 025 | 0192c13 | 止 | 【聖】正 |
| 026 | 0193a01 | 何等為定覺分食？謂有四禪 | 【聖】無 |
| 027 | 0193a04 | 等 | 【宋】【元】【明】等為 |
| 028 | 0193a10 | 法 | 【宋】【元】【明】法能令 |
| 029 | 0193a13 | 生令 | 【宋】【元】【明】【聖】令生 |
| 030 | 0193a15 | 分 | 【宋】【元】【明】分令 |
| 031 | 0193a16 | 令不 | 【大】令；【磧】【宋】【元】【明】令不 |
| 032 | 0193a16 | 無 | 【大】重；【磧】【宋】【元】【明】無 |
| 033 | 0193a17 | 令退 | 【大】生令增廣；【磧】【宋】【元】【明】令退 |
| 034 | 0193a18 | 法 | 【宋】【元】【明】法令 |
| 035 | 0193a19 | 正 | 【宋】【元】【明】所謂正 |
| 036 | 0193a24 | 此 | 【宋】【元】【明】【聖】是 |
| 037 | 0193b21 | 簏 | 【宋】【元】【明】篋 |
| 038 | 0193c09 | 不害睡眠 | 【宋】【元】【明】無 |
| 039 | 0193c10 | 進 | 【宋】【元】【明】【聖】勤 |
| 040 | 0193c29 | 動 | 【宋】【元】【明】能 |
| 041 | 0194a01 | 進、喜 | 【大】進；【磧】【宋】【元】【明】進喜 |
| 042 | 0194a11 | 吉 | 【聖】古 |
| 043 | 0194a14 | 古 | 【宋】右 |
| 044 | 0194a19 | 興於 | 【宋】【元】【明】無 |
| 045 | 0194a29 | 寶 | 【宋】【元】【明】寶王作是念 |
| 046 | 0194b02 | 福 | 【宋】【元】【明】齋 |
| 047 | 0194b02 | 善 | 【元】【明】福有輪寶現今既如古有斯吉瑞當知我是轉輪聖王即以兩手承金輪寶著左手中右手旋轉而作是言若是轉輪聖王金輪寶者當復轉輪聖王古道而去作是語訖於是輪寶即從王前乘虛而逝向於東方遊古聖王正直之道王及四兵隨輪去住東方諸國處處小王見聖王來皆稱善哉；【宋】福有輪寶現今既如右有斯吉瑞當知我是轉輪聖王即以兩手承金輪寶著左手中右手旋轉而作是言若是轉輪聖王金輪寶者當復轉輪聖王右道而去作是語訖於是輪寶即從王前乘虛而逝向於東方遊右聖王正直之道王及四兵隨輪去住東方諸國處處小王見聖王來皆稱善哉 |
| 048 | 0194b03 | 則隨 | 【宋】【元】【明】等皆是天尊翼 |
| 049 | 0194b08 | 至於南海 | 【宋】【元】【明】乘古聖王之道 |
| 050 | 0194b08 | 至 | 【宋】【元】【明】至于 |
| 051 | 0194b15 | 色 | 【宋】【元】【明】白 |
| 052 | 0194b15 | 拄 | 【聖】駐 |
| 053 | 0194b20 | 唯 | 【宋】【元】【明】惟 |
| 054 | 0194b26 | 澤 | 【宋】【元】【明】朱 |
| 055 | 0194c05 | 珠寶 | 【宋】【元】【明】寶珠 |
| 056 | 0194c07 | 類隙 | 【元】【明】瑕隙；【聖】垢穢 |
| 057 | 0194c13 | 支 | 【宋】【元】【明】肢 |
| 058 | 0194c16 | 事 | 【明】侍 |
| 059 | 0194c21 | 王 | 【元】【明】主若；【宋】王若 |
| 060 | 0194c25 | 盡 | 【宋】【元】【明】須畫時 |
| 061 | 0194c27 | 王 | 【宋】【元】【明】隨王 |
| 062 | 0194c29 | 於 | 【明】于 |
| 063 | 0195a07 | 於 | 【明】于 |
| 064 | 0195a12 | 僧 | 【宋】【元】【明】依 |
| 065 | 0195b20 | 靜 | 【宋】【元】【明】淨 |
| 066 | 0195b26 | 靜 | 【宋】【元】【明】淨 |
| 067 | 0195c01 | 希 | 【聖】凞 |
| 068 | 0195c02 | 襞 | 【宋】辟 |
| 069 | 0195c04 | 襞 | 【宋】辟 |
| 070 | 0195c05 | 唯 | 【宋】【元】【明】惟 |
| 071 | 0195c06 | 襞 | 【宋】辟 |
| 072 | 0195c07 | 相 | 【宋】【元】【明】【聖】想 |
| 073 | 0195c14 | 說 | 【宋】【元】【明】我說 |
| 074 | 0195c25 | 王 | 【宋】【元】【明】主 |
| 075 | 0196a06 | 者 | 【宋】有 |
| 076 | 0196b19 | 彼當 | 【聖】當於 |
| 077 | 0196c01 | 上 | 【宋】【元】【明】【聖】上說 |
| 078 | 0196c05 | 住 | 【宋】【元】【明】在 |
| 079 | 0196c25 | 比丘尼 | 【宋】【元】【明】無 |
| 080 | 0197a07 | 已 | 【宋】【元】【明】【聖】方便 |
| 081 | 0197a12 | 果 | 【聖】界 |
| 082 | 0197b22 | 盡 | 【宋】【元】【明】善 |
| 083 | 0197b28 | 俱 | 【聖】無 |
| 084 | 0197c02 | 詣 | 【宋】【元】【明】【聖】往詣 |
| 085 | 0198a10 | 於 | 【聖】無 |
| 086 | 0197b21 | 不 | 今行校本按：此「不」字疑為衍文（今行校本修訂列·非大正原注） |
可記者十八事（並錄不判）：
- 經713 之字（#001–#005）——「時，有眾多比丘」之「時，有」（0191a18），三本作「爾時」。外道語「我等亦復為諸弟子說」之「復」（0191a25），三本無。「說諸外道法」之「說」（0191b06），三本、【聖】無。「彼外法念住」之「外」（0191b23），【聖】無。「彼斷不善法精進」之「進」後（0191b29），三本、【聖】多「即善法有精進長養善法彼斷不善法精進」十七字。白話依今行。
- 經714 掉／悼（#006·#007）——「若復掉心者、掉心猶豫者」二「掉」（0191c19），今行校本作「掉」，【大】作「悼」；本經他處皆作「掉」。白話依今行。
- 經714 之字（#008–#015）——「微劣心生」之「生」（0191c27），【聖】無。「燃」（0191c28），【聖】作「然」。「燋炭」之「燋」二處（0191c29·0192a20），三本作「樵」。「掉心起、掉心猶豫」（0192a05），三本「掉」作「若」，【聖】無「心起、掉心」四字，三本「心起、掉心」作「掉心掉心」。「以此諸法示、教、照、喜」之「此」（0192a12），三本作「其」。「修擇法覺分、精進、喜，則非時，修猗、定、捨覺分」（0192a21），三本作「覺分喜覺分則非時修猗覺分定覺分捨覺分」，即逐支皆具「覺分」二字。白話依今行。
- 經714 是／非（#016）——「自此則是時」之「是」（0192a22），今行校本作「是」，【大】作「非」。白話依今行作『從此就是時候』。
- 經715 之字（#017–#027）——「本所經娛樂覺」之「樂」（0192b08），三本、【聖】作「未」，即讀作『本所經娛未覺』。「何等為擇法覺分不食？謂」（0192b19），三本作『云何擇法覺分不食？』，無「謂」字。「精進覺分不食」之「食」（0192b22），【聖】作「退」。「猗」二處（0192b27·0192b28），【聖】作「倚」。「何等為貪欲蓋不食」之「貪欲」（0192c06），【宋】作「五」。「睡眠蓋不起」之「蓋」（0192c11），三本作「蓋令」。「寂止」之「止」（0192c13），【聖】作「正」。「何等為定覺分食？謂有四禪」（0193a01），【聖】無此十一字。「何等三」之「等」（0193a04），三本作「等為」。白話依今行。
- 經715【聖】之異文（不在上表）——大正注於「依食長養，非不食」之後（0192b16）錄【聖】異文一段：「非食何等為食覺分不食謂四食處不思惟未起食覺分不起已起食能覺令退是名食覺分不食於蓋法撰擇於不蓋」，大正注稱其所易之今行字為「七十四字」，今行校本之注作「七十三字」，二數照錄。白話依今行。
- 經716 之字（#028–#036）——「我不見一法」之「法」（0193a10），三本作「法能令」。「已生者重生令增廣」之「生令」（0193a13），三本、【聖】作「令生」。「未生念覺分不生」之「分」（0193a15），三本作「分令」。不正思惟之段「未生擇法、精進、喜、猗、定、捨覺分令不生，已生者令退」（0193a16–a17），今行從【磧】【宋】【元】【明】；【大】作「令生，已生者重生令增廣」，即讀作『令生，已生者重生令增廣』（#031–#033）。「能令未生惡不善法不生」之「法」（0193a18），三本作「法令」。「正思惟」（0193a19），三本作『所謂正思惟』。「佛說此經已」之「此」（0193a24），三本、【聖】作「是」。白話依今行。
- 經718 之字（#037）——「置箱簏中」之「簏」（0193b21），三本作「篋」；論譬作「妙衣篋」〔T30n1579 0865a05〕，並錄不判。
- 經719 之字（#038·#039）——「不害睡眠」一句之中二見（0193c09），第二見三本無；白話二見皆譯。「精進方便」之「進」（0193c10），三本、【聖】作「勤」。
- 經720 之字（#040·#041）——「身猗息不動亂」之「動」（0193c29），三本作「能」。「如是擇法、精進、喜、猗」之「喜」（0194a01），今行從【磧】【宋】【元】【明】；【大】無「喜」。白話依今行。
- 經721 之字（#042–#044）——「有此吉瑞」之「吉」（0194a11），【聖】作「古」。「轉輪聖王古道」之「古」（0194a14），【宋】作「右」。「如來出興於世」之「興於」（0194a19），三本無。白話依今行。
- 經722 金輪寶段（#045–#050）——「天真金寶」之後（0194a29），三本多「王作是念」。「受持福善」之「福」（0194b02），三本作「齋」；「善」（0194b02），【元】【明】、【宋】作一大段，敘王承金輪寶、旋轉發願、輪寶向東、四兵隨從、東方諸小王見聖王來「皆稱善哉」（【宋】「古」作「右」），即三本於「善來大王」之前有敘事一段，與經721 之金輪寶段相近。「我則隨從」之「則隨」（0194b03），三本作「等皆是天尊翼」。「至於南海」（0194b08），三本作「乘古聖王之道」；「至西海」之「至」（0194b08），三本作「至于」。白話依今行；「善來大王」之說者，依今行文例作諸聚落主（見目七）。
- 經722 象馬珠女藏臣之字（#051–#061）——「純色之象」之「色」（0194b15），三本作「白」；「七支拄地」之「拄」（0194b15），【聖】作「駐」。「烏頭澤尾」之「澤」（0194b26），三本作「朱」。「摩尼珠寶」之「珠寶」（0194c05），三本作「寶珠」。「無諸類隙」之「類隙」（0194c07），【元】【明】作「瑕隙」，【聖】作「垢穢」；白話作『毫無類隙』，照今行字。「支體」之「支」（0194c13），三本作「肢」。「隨宜奉事」之「事」（0194c16），【明】作「侍」。「轉輪聖王須珍寶」之「王」（0194c21），【元】【明】作「主若」，【宋】作「王若」。「且盡與我」之「盡」（0194c25），三本作「須畫時」。「王所須即取用之」之「王」（0194c27），三本作「隨王」。白話依今行。
- 經723 之字（#064）——「僧人聞法」之「僧」（0195a12），三本作「依」，即讀作『依人聞法』。白話照今行作「僧人聞法」。
- 經726 靜／淨（#065·#066）——「純一滿靜」之「靜」二處（0195b20·0195b26），三本作「淨」；經725 作「純一滿淨」〔T02 0195b06〕，並錄不判。白話依今行。
- 經727 之字（#067–#075）——「希連河」之「希」（0195c01），【聖】作「凞」。「襞」三處（0195c02·0195c04·0195c06），【宋】作「辟」。「繫念明相」之「相」（0195c07），三本、【聖】作「想」。「說精進」之「說」（0195c14），三本作「我說」。偈「觀為正法王」之「王」（0195c25），三本作「主」。偈「厭惡三趣者」之「者」（0196a06），【宋】作「有」。白話依今行。
- 經733–740 之字（#076–#081）——經733「彼當爾時」（0196b19），【聖】作「當於爾時」。經734「如上。差別者」之「上」（0196c01），三本、【聖】作「上說」，即與他經同作『如上說』；白話照今行作「如前」。經735「佛住」之「住」（0196c05），三本作「在」。經737「佛告諸比丘、比丘尼」之「比丘尼」（0196c25），三本無。經737「方便修念覺分已」之「已」（0197a07），三本、【聖】作「方便」。經738「當得二果」之「果」（0197a12），【聖】作「界」。白話依今行。
- 經743 之字與按語（#082–#084·#086）——外道語「盡攝其心」之「盡」（0197b22），三本作「善」。「所謂俱能說法」之「俱」（0197b28），【聖】無。「詣佛所」之「詣」（0197c02），三本、【聖】作「往詣」。「說如是法不」之「不」（0197b21），今行校本按語疑為衍文；白話照今行底本字作問語『說這樣的法嗎』。經746「向於捨」之「於」（0198a10），【聖】無。卷末尾題之後（0198a25），【聖】多「光明皇后願文」，大正注錄之（不在上表）。
標點：經713·714·715·722·733·737 等長經，底本於佛語之中以引號起新段（如「諸比丘！何等為五蓋之十」〔T02 0191b11〕之前、「何等為瞋恚蓋食」〔T02 0192b01〕之前），照錄為段落之分，非另一說者。經712 底本於「差別者」之後以引號起，內層以「……」略其下文，引號收於「……」之後，再以「如是廣說」承之〔T02 0191a15〕，照錄。經714 底本「如是，世尊！」之後逕以引號起「如是，比丘！」〔T02 0192a01〕，不記說者，照錄。經737 底本「云何七覺分漸次起，漸次起已，修習滿足？」之後逕以引號起「若比丘身身觀念住」〔T02 0196c28〕，照錄。經743 外道語內，所述之說以內層引號起於「斷五蓋」〔T02 0197b21〕，收於「如是修習」〔T02 0197b26〕，其後「悲、喜、捨心俱亦如是說」在內層之外、外道語之內，照錄。
字：本卷錄文無私用區字。偈「專心𭶑慧聽」之「𭶑」一處（0196a02），為擴展區之字，大正無校注，照錄不改。經713 外道語中「修七覺意」〔T02 0191a25〕一處作「七覺意」，同段次句作「修七覺分」〔T02 0191a26〕，照底本二形。經715「撰擇」二見〔T02 0192b20〕，與經713「擇善法」之「擇」並見，照底本。經723「僧人聞法」〔T02 0195a12〕、經747「心口與無常想俱」〔T02 0198a16〕，照底本。經725「純一滿淨」與經726「純一滿靜」，照底本。
夾註：本卷無。
偈之行式：一偈，底本二十三行（逐行錨見目七）；首行之首為開引號，末行之末為收號。偈在佛與阿難問答收束之後另起，不在內層。白話以偈體錄之，每行照底本之行。
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 |
|---|---|---|---|
| 712 | 本經未見本母直釋 | — | — |
| 713（立·差別） | 「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」〔T30n1579 0864b27〕 | 0864b27 | 十四（經「七覺分說十四」論「七覺支，十四種差別」，詞異） |
| 714（安樂） | 「由諸作意有加行故，精進太過；又由前後有增減故，運轉不等」〔T30n1579 0864c16〕 | 0864c16 | 精進（經「微劣」「掉心」論未出其名） |
| 715（食） | 「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」〔T30n1579 0864c02〕 | 0864c02 | 食（經「思惟」論「作意」，經「不食」論「非食」，詞異） |
| 716（食·參） | 本經未見本母直釋；「一、正作意，二、數作意。與此相違，當知非食」〔T30n1579 0864c03〕〔義對位·同詞見目三〕 | 0864c03 | 正（經「正思惟」論「正作意」，詞異） |
| 717 | 本經未見本母直釋 | — | — |
| 718（住） | 「諸修行者得七覺支，譬如大王有妙衣篋，三時受用」〔T30n1579 0865a04〕 | 0865a04 | 時·王（經「王大臣」「箱簏」論「大王」「妙衣篋」，詞異） |
| 719（安樂·參） | 本經未見本母直釋；「與此相違，四種因緣，令其獲得安隱而住」〔T30n1579 0864c14〕〔義對位·同詞見目三〕 | 0864c14 | 住（經「樂住」論「安隱而住」，詞異） |
| 720（安樂·參） | 本經未見本母直釋；「與此相違，四種因緣，令其獲得安隱而住」〔T30n1579 0864c14〕〔義對位·同詞見目三〕 | 0864c14 | 住（經「生樂住」論「安隱而住」，詞異） |
| 721（安樂） | 「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〕 | 0864c19 | 轉輪·七寶（經「七覺分寶」論「七覺支寶」，詞異） |
| 722（安樂） | 「由此義故，初念覺支猶如輪寶」〔T30n1579 0864c23〕 | 0864c23 | 輪寶·象寶·馬寶·女寶·藏臣寶（經「摩尼珠寶」論「神珠寶」，經「主兵之臣」論「軍將寶」，詞異） |
| 723（漸次·參） | 本經未見本母直釋；「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c07〕〔義對位·同詞見目三〕 | 0864c07 | 念·擇法 |
| 724（漸次·參） | 本經未見本母直釋；「復次，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 | —（經「修習滿足」論「圓滿」，詞異） |
| 725 | 本經未見本母直釋 | — | — |
| 726 | 本經未見本母直釋 | — | — |
| 727 | 本經未見本母直釋 | — | — |
| 728 | 本經未見本母直釋 | — | — |
| 729 | 本經未見本母直釋 | — | — |
| 730（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」〔T30n1579 0865a14〕〔義對位·同詞見目三〕 | 0865a14 | 七覺分 |
| 731（住·參） | 本經未見本母直釋；「一切煩惱皆離繫故，說名無怨、無敵、無害、無有災患」〔T30n1579 0865a12〕〔義對位·同詞見目三〕 | 0865a12 | 煩惱·離 |
| 732 | 本經未見本母直釋 | — | — |
| 733（漸次） | 「如其色類所依、能依流轉安立，隨其生起漸次而說」〔T30n1579 0864c06〕 | 0864c06 | 漸次·起 |
| 734 | 本經未見本母直釋 | — | — |
| 735 | 本經未見本母直釋 | — | — |
| 736 | 本經未見本母直釋 | — | — |
| 737（漸次） | 「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」〔T30n1579 0864c07〕 | 0864c07 | 念·擇法（經「漸次起」與論「漸次而說」〔T30n1579 0864c07〕同詞「漸次」） |
| 738 | 本經未見本母直釋 | — | — |
| 739 | 本經未見本母直釋 | — | — |
| 740 | 本經未見本母直釋 | — | — |
| 741（修） | 「不淨等想俱行修，乃至觀空想俱行修者，據無間義」〔T30n1579 0865a21〕 | 0865a21 | 不淨·俱（經「不淨觀」論「不淨等想」，經「俱」論「俱行修」，詞異） |
| 742（修） | 「為欲對治希求活命及有愛故，修習死想」〔T30n1579 0865b08〕 | 0865b08 | 修習·死（經「隨死念」論「死想」，詞異） |
| 743（修·參） | 本經未見本母直釋；「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」〔T30n1579 0865b16〕〔義對位·同詞見目三〕 | 0865b16 | 慈·淨（經「於淨最勝」論「遍淨」，詞異） |
| 744（修） | 「慈等俱行修，應知亦爾」〔T30n1579 0865a22〕 | 0865a22 | 慈·俱（經「心與慈俱」論「慈等俱行修」，詞異） |
| 745（修·參） | 「修不淨想為初，乃至觀空想為後」〔T30n1579 0865b10〕〔義對位·同詞見目三〕 | 0865b10 | 空（經「空入處」論「觀空想」，詞異·空入處非不淨想攝，降參） |
| 746（修·參） | 本經未見本母直釋；「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」〔T30n1579 0865a18〕〔義對位·同詞見目三〕 | 0865a18 | 俱·修 |
| 747（修） | 「無常等想俱行修，乃至死想俱行修者，據相應義」〔T30n1579 0865a20〕 | 0865a20 | 無常·想·俱（經「想俱」論「想俱行修」，詞異；經附句連首名二十想，論「二十一種想」，並錄不判） |
②SN 座標（逐經·唯錄大正注原文）：
| 經 | 大正注逐字 | 錨 |
|---|---|---|
| 712 | 「S. 46. 56. Abhaya.」 | 0191a12 |
| 713 | 「S. 46. 52. Pariyāya.」 | 0191a17 |
| 714 | — | — |
| 715 | 「S. 46. 51. Āhāra.」 | 0192a25 |
| 716 | 「cf. S. 46. 29. Ekadhamma.」 | 0193a08 |
| 717 | 「cf. S. 46. 29. Ekadhamma.」 | 0193a26 |
| 718 | 「S. 46. 4. Vatta.」 | 0193b14 |
| 719 | 「S. 46. 8. Upavāṇa.」 | 0193b28 |
| 720 | — | — |
| 721 | 「S. 46. 42. Cakkavatti.」 | 0194a05 |
| 722 | — | — |
| 723 | — | — |
| 724 | — | — |
| 725 | — | — |
| 726 | 「cf. S. 45. 2. Upaḍḍhaṃ.」 | 0195b10 |
| 727 | — | — |
| 728 | 「S. 46. 22. Desanā.」 | 0196a12 |
| 729 | 「S. 46. 27. Nirodha.」 | 0196a16 |
| 730 | 「S. 46. 41. Vidhā.」 | 0196a23 |
| 731 | 「S. 46. 49. Aṅga.」 | 0196a28 |
| 732 | 「S. 46. 10. Uppannā.」 | 0196b07 |
| 733 | — | — |
| 734 | — | — |
| 735 | — | — |
| 736 | — | — |
| 737 | — | — |
| 738 | — | — |
| 739 | — | — |
| 740 | — | — |
| 741 | 「S. 46. 67. Asubha.」 | 0197a29 |
| 742 | 「S. 46. 68. Maraṇa.」 | 0197b08 |
| 743 | 「S. 46. 54. Mettā.」 | 0197b15 |
| 744 | 「S. 46. 62. Mettā.」 | 0197c15 |
| 745 | 「S. 46. 76. Nirodha.」 | 0197c23 |
| 746 | 「S. 46. 66. Ānāpāna.」 | 0198a04 |
| 747 | 「S. 46. 71. Anicca.」 | 0198a12 |
| 747 附句 | 「S. 46. 72. Dukkha.」；「S. 46. 73. Anattā.」 | 0198a20 |
| 747 附句 | 「S. 46. 74. Pahāna.」；「S. 46. 75. Virāga.」 | 0198a21 |
S. 座標二十五條：本經之條二十一（二十一經），經747 附句之條四；其中標「cf.」者三條（經716·717·726），即目二所錄之三條，在二十五條之內，不另加計。無 S. 座標者十五經：經714·720·722–725·727·733–740。附句四條所當之想名，大正注未逐一標明，照錄其行，不自配。
非 S. 座標之大正注（照錄不解）：經714「46. 53. Aggi.」（0191c15），無「S.」字。
音寫對照之大正注（唯錄注文，不據以改譯）：無因無緣眾生無智無見 Natthi hetu natthi paccayo aññāṇāya adassanāya ahetu apaccayo aññānaṃ adassanaṃ hoti.（0191a14）；Upavāṇa.（0193b29）；Sāyaṇhasamayaṃ.（0193c01）；不淨觀 Asubhasaññā.（0197b01）；隨死念 Maraṇasaññā.（0197b10）；黃枕邑 Kaliyānaṃ nigama.（0197b15）；Ānāpānasati.（0198a06）；無常想 Aniccasaññā.（0198a13）。
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 27 of the Saṃyukta Āgama: the fascicle title 「雜阿含經卷第二十七」—“Saṃyukta Āgama, Fascicle 27”〔T02 0191a09〕; 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 0191a11〕; this fascicle bears no separate recitation title; thirty-six discourses (discourse numbers 712 to 747); one verse (Discourse 727, spoken by a certain bhikṣu); no summary verse; the closing title 「雜阿含經卷第二十七」—“Saṃyukta Āgama, Fascicle 27”〔T02 0198a25〕 at the end of the fascicle. The sūtra text runs to nine thousand seven hundred and thirty-four characters, the title lines to twenty characters. There are six dwelling places: Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park, for thirty-one discourses; and Rājagṛha, on Vulture Peak; Pāṭaliputra; Rājagṛha, at the Jiagu Monastery; between the city of Kuśinagara and the river Hiraṇyavatī, in the Lishi village; and the town of Huangzhen among the Śākyans, for one discourse each. The thirty-six discourses teach only the seven factors of awakening: first, carried in abbreviation from the preceding discourse, the view of without cause, without condition; next, the ten of the five hindrances and the fourteen of the seven factors of awakening, the time and the wrong time for the factors of awakening, the nutriment and non-nutriment of the five hindrances and the seven factors of awakening, right reflection among inner dharmas and the good friend among outer dharmas; next, three discourses spoken by the venerable Śāriputra, the venerable Upavāna, and the venerable Aniruddha; next, the seven treasures of the wheel-turning king as a simile for the seven factors of awakening when the Tathāgata comes forth in the world; next, hearing the profound Dharma by drawing near to the elders and to one who keeps the precepts, the wholesome mass and the unwholesome mass, the good friend as the pure conduct wholly pure and still, and Ānanda speaking the seven factors of awakening while a certain bhikṣu speaks a verse; next, the cultivation of the seven factors of awakening set out in general, with their arising in sequence and the fruits attained; and last, the contemplation of impurity, mindfulness of death, the mind of loving-kindness, the sphere of space, mindfulness of breathing, and the perception of impermanence, cultivated together with the seven factors of awakening. The mirror of the Compendium of Topics is 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 0864b24〕 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 27—the head of the fascicle in the base text:
「雜阿含經卷第二十七」—“Saṃyukta Āgama, Fascicle 27”〔T02 0191a09〕 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0191a11〕
The closing title at the end of the fascicle reads 「雜阿含經卷第二十七」—“Saṃyukta Āgama, Fascicle 27”〔T02 0198a25〕, after Discourse 747 and its appended sentence. The sequence of discourses begins at (712): 「如是我聞：一時，佛住王舍城耆闍崛山」—“Thus have I heard. At one time the Buddha was staying in Rājagṛha, on Vulture Peak”〔T02 0191a12〕. This fascicle continues from the two preceding fascicles of the Path, and the recitation title is not repeated; all thirty-six discourses teach the seven factors of awakening, from Discourse 712, where 「有沙門、婆羅門作如是見、如是說」—“There are ascetics and brāhmaṇas who hold such a view and teach such a teaching”〔T02 0191a13〕 stands, to the appended sentence of Discourse 747, where 「一一經如上說」—“each discourse is as said above”〔T02 0198a24〕 stands. The sequence of discourses follows the numbers in parentheses in the base text (712 to 747), not the sequence of the edition in current 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 0191a17〕: Discourse 713; the same phrase is also found at〔T02 0191c15〕〔T02 0192a25〕〔T02 0193a08〕〔T02 0193a26〕〔T02 0193b14〕〔T02 0193c18〕〔T02 0194a05〕〔T02 0194a23〕〔T02 0195a11〕〔T02 0195a21〕〔T02 0195b01〕〔T02 0196a12〕〔T02 0196a16〕〔T02 0196a23〕〔T02 0196a28〕〔T02 0196b07〕〔T02 0196b12〕〔T02 0196b29〕〔T02 0196c05〕〔T02 0196c11〕〔T02 0196c21〕〔T02 0197a10〕〔T02 0197a15〕〔T02 0197a21〕〔T02 0197a29〕〔T02 0197b08〕〔T02 0197c15〕〔T02 0197c23〕〔T02 0198a04〕〔T02 0198a12〕: Discourses 714–718 · 720–725 · 728–742 · 744–747, thirty discourses in all; the discourses staying in this park come to thirty-one in all. Discourse 720 further records 「爾時，尊者阿那律亦住舍衛國松林精舍」—“At that time the venerable Aniruddha was also staying at Śrāvastī, in the Pine Grove Monastery”〔T02 0193c19〕.
- Rājagṛha, on Vulture Peak—「如是我聞：一時，佛住王舍城耆闍崛山」—“Thus have I heard. At one time the Buddha was staying in Rājagṛha, on Vulture Peak”〔T02 0191a12〕: Discourse 712.
- Pāṭaliputra—「如是我聞：一時，佛住巴連弗邑」—“Thus have I heard. At one time the Buddha was staying at Pāṭaliputra”〔T02 0193b28〕: Discourse 719; where the two venerable ones stay is 「巴連弗邑鷄林精舍」—“Pāṭaliputra, the Cock Grove Monastery”〔T02 0193b29〕.
- Rājagṛha, at the Jiagu Monastery—「如是我聞：一時，佛住王舍城夾谷精舍」—“Thus have I heard. At one time the Buddha was staying in Rājagṛha, at the Jiagu Monastery”〔T02 0195b10〕: Discourse 726.
- Between the city of Kuśinagara and the river Hiraṇyavatī, in the Lishi village—「如是我聞：一時，佛在力士聚落人間遊行，於拘夷那竭城希連河中間住」—“Thus have I heard. At one time the Buddha was wandering among the people in the Lishi village, and was staying between the city of Kuśinagara and the river Hiraṇyavatī”〔T02 0195b29〕: Discourse 727; the character 「在」—“was” as in the base text.
- The town of Huangzhen among the Śākyans—「如是我聞：一時，佛住釋氏黃枕邑」—“Thus have I heard. At one time the Buddha was staying among the Śākyans, at the town of Huangzhen”〔T02 0197b15〕: Discourse 743.
The types of the thirty-six 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) |
|---|---|---|---|
| 712 | 〔T02 0191a12〕 | Abbreviated (carried from the preceding discourse · closing with Prince Fearless) | 「有沙門、婆羅門作如是見、如是說」—“There are ascetics and brāhmaṇas who hold such a view and teach such a teaching”〔T02 0191a13〕; 「如是廣說，乃至無畏王子聞佛所說，歡喜隨喜，禮佛足而去」—“It is taught thus at length, up to: Prince Fearless, having heard what the Buddha said, rejoiced and was glad along with it, bowed at the Buddha’s feet, and departed”〔T02 0191a15〕 |
| 713 | 〔T02 0191a17〕 | Followers of other paths ask the bhikṣus → the bhikṣus report to the World-Honored One → the World-Honored One addresses the many bhikṣus (the ten of the five hindrances · the fourteen of the seven factors of awakening) | 「沙門瞿曇為諸弟子說法，斷五蓋」—“The ascetic Gautama teaches the Dharma to his disciples: cut off the five hindrances”〔T02 0191a23〕; 「五蓋者，種應有十。七覺者，種應有十四」—“The five hindrances should be ten in kind. The seven factors of awakening should be fourteen in kind”〔T02 0191b04〕 |
| 714 | 〔T02 0191c15〕 | Abbreviated · the World-Honored One speaks (the time and the wrong time for the factors of awakening) · a bhikṣu three times speaks to the Buddha | 「若心微劣猶豫者，爾時應修何等覺分？何等為非修時？」—“If, when the mind is feeble and hesitant, which factors of awakening should be cultivated at that time? What is the time when they should not be cultivated?”〔T02 0191c17〕; 「念覺分者，一切兼助」—“The awakening factor of mindfulness assists them all”〔T02 0192a22〕 |
| 715 | 〔T02 0192a25〕 | The World-Honored One addresses the bhikṣus (the nutriment and non-nutriment of the five hindrances and the seven factors of awakening) | 「有五蓋、七覺分，有食、無食」—“There are the five hindrances and the seven factors of awakening, with nutriment and without nutriment”〔T02 0192a26〕; 「譬如身依食而立，非不食」—“Just as the body stands by relying on nutriment, not without nutriment”〔T02 0192a28〕 |
| 716 | 〔T02 0193a08〕 | The World-Honored One addresses the bhikṣus (inner dharmas · wrong reflection / right reflection) | 「於內法中，我不見一法」—“Among inner dharmas I do not see a single dharma”〔T02 0193a09〕; 「所謂不正思惟」—“as does what is called wrong reflection”〔T02 0193a12〕 |
| 717 | 〔T02 0193a26〕 | The World-Honored One addresses the bhikṣus (outer dharmas · bad friends / good friends) | 「於外法中，我不見一法」—“Among outer dharmas I do not see a single dharma”〔T02 0193a27〕; 「所謂善知識、善伴黨、善隨從者」—“as do what are called good friends, good companions, and good followers”〔T02 0193b07〕 |
| 718 | 〔T02 0193b14〕 | The venerable Śāriputra addresses the bhikṣus | 「此七覺分決定而得，不勤而得，我隨所欲，覺分正受」—“These seven factors of awakening are attained with certainty, attained without striving; as I wish, I enter the attainment of the factors of awakening”〔T02 0193b17〕; 「尊者舍利弗說此經已，諸比丘聞其所說，歡喜奉行」—“When the venerable Śāriputra had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly”〔T02 0193b26〕 |
| 719 | 〔T02 0193b28〕 | The venerable Atimukta asks · the venerable Upavāna answers | 「尊者！能知七覺分方便，如是樂住正受，如是苦住正受？」—“Venerable one! Can one know the skilful means of the seven factors of awakening—that thus is the attainment of dwelling in happiness, and thus is the attainment of dwelling in suffering?”〔T02 0193c03〕; 「時，二正士共論義已，各從座起而去」—“At that time the two worthy ones, having discussed the Dharma together, each rose from his seat and departed”〔T02 0193c16〕 |
| 720 | 〔T02 0193c18〕 | Many bhikṣus ask · the venerable Aniruddha answers | 「尊者知方便修七覺分時生樂住不？」—“Does the venerable one know that dwelling in happiness arises when the seven factors of awakening are skilfully cultivated?”〔T02 0193c22〕; 「時，眾多比丘聞尊者阿那律所說，歡喜隨喜，從座起而去」—“At that time the many bhikṣus, having heard what the venerable Aniruddha said, rejoiced and were glad along with it, rose from their seats, and departed”〔T02 0194a03〕 |
| 721 | 〔T02 0194a05〕 | The World-Honored One addresses the bhikṣus (the seven treasures · the seven treasures of the factors of awakening) | 「轉輪聖王出世之時，有七寶現於世間」—“When a wheel-turning king comes forth in the world, there are seven treasures that appear in the world”〔T02 0194a06〕; 「如是，如來出世，亦有七覺分寶現」—“So too, when the Tathāgata comes forth in the world, there appear the seven treasures of the factors of awakening”〔T02 0194a08〕 |
| 722 | 〔T02 0194a23〕 | The World-Honored One addresses the bhikṣus (the seven treasures taught at length one by one) | 「云何轉輪聖王出於世時，金輪寶現有？」—“How is it that, when a wheel-turning king appears in the world, the golden wheel treasure appears?”〔T02 0194a25〕; 「如是如來、應、等正覺出興於世，有七覺分現於世間」—“So too, when the Tathāgata, the Worthy One, the Perfectly Awakened One arises in the world, there are seven factors of awakening that appear in the world”〔T02 0195a06〕 |
| 723 | 〔T02 0195a11〕 | The World-Honored One addresses the bhikṣus (young bhikṣus make offerings to the elders) | 「僧人聞法，諸年少比丘供養奉事諸尊長老」—“The saṅgha hears the Dharma, and the young bhikṣus make offerings to and serve the venerable elders”〔T02 0195a12〕; 「二正事成就，身正及心正」—“two right things are accomplished, rightness of body and rightness of mind”〔T02 0195a15〕 |
| 724 | 〔T02 0195a21〕 | The World-Honored One addresses the bhikṣus (drawing near to one who keeps the precepts and cultivates virtue) | 「若比丘持戒、修德、慚、愧，成真實法，見此人者，多得果報」—“If a bhikṣu keeps the precepts, cultivates virtue, has shame, has fear of blame, and accomplishes the real dharma, then seeing such a person brings much fruit”〔T02 0195a22〕; 「方便修習定覺分」—“skilfully cultivates the awakening factor of concentration”〔T02 0195a27〕 |
| 725 | 〔T02 0195b01〕 | The World-Honored One addresses the bhikṣus (the unwholesome mass · the wholesome mass) | 「說不善積聚者，所謂五蓋，是為正說」—“To speak of the unwholesome mass as being the five hindrances is to speak rightly”〔T02 0195b02〕; 「說善積聚者，謂七覺分，是為正說」—“To speak of the wholesome mass as being the seven factors of awakening is to speak rightly”〔T02 0195b05〕 |
| 726 | 〔T02 0195b10〕 | The venerable Ānanda speaks to the Buddha → the Buddha addresses Ānanda | 「半梵行者，所謂善知識、善伴黨、善隨從，非惡知識、惡伴黨、惡隨從」—“Half the pure conduct is what are called good friends, good companions, good followers, not bad friends, bad companions, bad followers”〔T02 0195b12〕; 「莫作是言」—“Do not say this”〔T02 0195b18〕; 「純一滿靜，梵行清白」—“Wholly pure and still, the pure conduct spotless”〔T02 0195b20〕 |
| 727 | 〔T02 0195b29〕 | The Buddha addresses Ānanda → Ānanda speaks the seven factors of awakening → the Buddha and Ānanda ask and answer → a certain bhikṣu speaks a verse | 「汝說七覺分」—“You speak the seven factors of awakening”〔T02 0195c08〕; 「唯精進，修習多修習，得阿耨多羅三藐三菩提」—“Only energy, cultivated and much cultivated, attains unsurpassed, right and perfect awakening”〔T02 0195c14〕; 「異比丘說此偈已，從座起而去」—“The certain bhikṣu, having spoken this verse, rose from his seat and departed”〔T02 0196a11〕 |
| 728 | 〔T02 0196a12〕 | The World-Honored One addresses the bhikṣus (set out in general) | 「有七覺分。何等為七？謂念覺分，乃至捨覺分」—“There are seven factors of awakening. What are the seven? The awakening factor of mindfulness, up to the awakening factor of equanimity”〔T02 0196a13〕 |
| 729 | 〔T02 0196a16〕 | The World-Honored One addresses the bhikṣus (cultivating the seven factors of awakening) | 「當修七覺分」—“One should cultivate the seven factors of awakening”〔T02 0196a17〕; 「依遠離、依無欲、依滅、向於捨」—“relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment”〔T02 0196a19〕 |
| 730 | 〔T02 0196a23〕 | Abbreviated · the World-Honored One addresses the bhikṣus (past and future) | 「過去已如是修七覺分，未來亦當如是修七覺分」—“In the past they have thus cultivated the seven factors of awakening, and in the future they will also thus cultivate the seven factors of awakening”〔T02 0196a25〕 |
| 731 | 〔T02 0196a28〕 | The World-Honored One addresses the bhikṣus (the Buddha’s taming and instruction) | 「若比丘念覺分清淨鮮白，無有支節，離諸煩惱，未起不起，除佛調伏教授」—“If a bhikṣu’s awakening factor of mindfulness, pure and bright-white, without joints, free of the defilements, when not yet arisen does not arise, it is apart from the Buddha’s taming and instruction”〔T02 0196a29〕; 「未起而起，佛所調伏教授，非餘」—“when not yet arisen is able to arise, it is by the Buddha’s taming and instruction, not by any other”〔T02 0196b04〕 |
| 732 | 〔T02 0196b07〕 | Abbreviated · the World-Honored One addresses the bhikṣus (the Well-Gone One’s taming and instruction) | 「未起不起，除善逝調伏教授，未起而起，是則善逝調伏教授，非餘」—“When not yet arisen it does not arise, apart from the Well-Gone One’s taming and instruction; when not yet arisen it is able to arise, this is the Well-Gone One’s taming and instruction, not any other”〔T02 0196b09〕 |
| 733 | 〔T02 0196b12〕 | A certain bhikṣu asks → the Buddha answers (two rounds) | 「世尊謂覺分。世尊！云何為覺分？」—“The World-Honored One speaks of the factors of awakening. World-Honored One! What are the factors of awakening?”〔T02 0196b14〕; 「所謂覺分者，謂七道品法」—“The factors of awakening are the seven dharmas of the path”〔T02 0196b15〕; 「如是住者，漸次覺分起，漸次起已，修習滿足」—“For one who dwells thus, the factors of awakening arise in sequence; having arisen in sequence, they are cultivated to fulfilment”〔T02 0196b26〕 |
| 734 | 〔T02 0196b29〕 | Abbreviated (as above) · the World-Honored One addresses that bhikṣu (two kinds of fruit) | 「爾時，世尊告彼比丘，如上。差別者」—“At that time the World-Honored One said to that bhikṣu, as above. The difference is”〔T02 0196c01〕; 「當得二種果，現法得漏盡無餘涅槃，或得阿那含果」—“he will attain two kinds of fruit: in this life he attains the ending of outflows and nirvāṇa without remainder, or he attains the fruit of non-returning”〔T02 0196c02〕 |
| 735 | 〔T02 0196c05〕 | Abbreviated · no sentence of address (four kinds of fruit) · the certain bhikṣu hears | 「得四種果、四種福利」—“attains four kinds of fruit, four kinds of blessing”〔T02 0196c07〕; 「佛說此經已，異比丘聞佛所說，歡喜奉行」—“When the Buddha had spoken this discourse, the certain bhikṣu, having heard what the Buddha said, rejoiced and practiced accordingly”〔T02 0196c09〕 |
| 736 | 〔T02 0196c11〕 | Abbreviated · no sentence of address (seven kinds of fruit) · the certain bhikṣu hears | 「當得七種果、七種福利」—“he will attain seven kinds of fruit, seven kinds of blessing”〔T02 0196c13〕; 「佛說此經已，異比丘聞佛所說，歡喜奉行」—“When the Buddha had spoken this discourse, the certain bhikṣu, having heard what the Buddha said, rejoiced and practiced accordingly”〔T02 0196c19〕 |
| 737 | 〔T02 0196c21〕 | The World-Honored One addresses the bhikṣus → the bhikṣus speak to the Buddha → the Buddha addresses the bhikṣus and bhikṣuṇīs → the bhikṣus speak 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 0196c23〕; 「佛告諸比丘、比丘尼」—“The Buddha said to the bhikṣus and bhikṣuṇīs”〔T02 0196c24〕; 「若比丘身身觀念住」—“If a bhikṣu abides in the foundation of mindfulness contemplating the body as body”〔T02 0196c28〕 |
| 738 | 〔T02 0197a10〕 | Abbreviated · the World-Honored One addresses the bhikṣus (two fruits) | 「當得二果，得現法智有餘涅槃及阿那含果」—“will attain two fruits: knowledge in this life and nirvāṇa with remainder, and the fruit of non-returning”〔T02 0197a12〕 |
| 739 | 〔T02 0197a15〕 | Abbreviated · the World-Honored One addresses the bhikṣus (four fruits) | 「當得四果」—“he will attain four fruits”〔T02 0197a17〕 |
| 740 | 〔T02 0197a21〕 | Abbreviated · no sentence of address (seven fruits) | 「當得七果」—“he will attain seven fruits”〔T02 0197a23〕 |
| 741 | 〔T02 0197a29〕 | The World-Honored One addresses the bhikṣus (together with the contemplation of impurity) | 「當修不淨觀，多修習已，當得大果大福利」—“One should cultivate the contemplation of impurity; having much cultivated it, one will attain great fruit and great blessing”〔T02 0197b01〕; 「是比丘不淨觀俱念覺分」—“This bhikṣu, with the awakening factor of mindfulness together with the contemplation of impurity”〔T02 0197b03〕 |
| 742 | 〔T02 0197b08〕 | The World-Honored One addresses the bhikṣus (together with mindfulness of death) | 「是比丘修隨死念俱念覺分」—“This bhikṣu cultivates the awakening factor of mindfulness together with mindfulness of death”〔T02 0197b12〕 |
| 743 | 〔T02 0197b15〕 | Wanderers of another sect ask the bhikṣus → the bhikṣus report to the World-Honored One → the World-Honored One addresses the bhikṣus (what is the highest that loving-kindness, compassion, sympathetic joy, and equanimity reach) | 「沙門瞿曇為諸弟子說如是法不」—“Does the ascetic Gautama teach his disciples such a dharma”〔T02 0197b20〕; 「修習慈心，為何所勝？」—“In cultivating a mind of loving-kindness, what is the highest it reaches?”〔T02 0197c05〕; 「心與慈俱多修習，於淨最勝」—“A mind accompanied by loving-kindness, much cultivated, has the pure as its highest”〔T02 0197c11〕 |
| 744 | 〔T02 0197c15〕 | The World-Honored One addresses the bhikṣus (together with a mind of loving-kindness) | 「是比丘心與慈俱，修念覺分」—“This bhikṣu, with a mind accompanied by loving-kindness, cultivates the awakening factor of mindfulness”〔T02 0197c18〕 |
| 745 | 〔T02 0197c23〕 | The World-Honored One addresses the bhikṣus (together with the sphere of space) + appended sentence | 「是比丘心與空入處俱，修念覺分」—“This bhikṣu, with a mind accompanied by the sphere of space, cultivates the awakening factor of mindfulness”〔T02 0197c26〕; 「如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說」—“Just as with cultivating the sphere of space, so the three discourses on the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also as said above”〔T02 0198a02〕 |
| 746 | 〔T02 0198a04〕 | The World-Honored One addresses the bhikṣus (together with mindfulness of breathing) | 「是比丘心與安那般那念俱，修念覺分」—“This bhikṣu, with a mind accompanied by mindfulness of breathing, cultivates the awakening factor of mindfulness”〔T02 0198a08〕 |
| 747 | 〔T02 0198a12〕 | The World-Honored One addresses the bhikṣus (together with the perception of impermanence) + appended sentence | 「是比丘心口與無常想俱，修念覺分」—“This bhikṣu, with mind and speech accompanied by the perception of impermanence, cultivates the awakening factor of mindfulness”〔T02 0198a15〕; 「如無常想，如是無常苦想」—“Just as with the perception of impermanence, so with the perception of suffering in the impermanent”〔T02 0198a20〕 |
The grouping of the discourses—Discourse 712 alone is carried in abbreviation from the preceding discourse; it records the view of ascetics and brāhmaṇas of without cause, without condition, and closes with Prince Fearless hearing the Dharma. The five Discourses 713–717 teach the five hindrances and the seven factors of awakening: Discourse 713, the ten of the five hindrances and the fourteen of the seven factors of awakening; Discourse 714, the time and the wrong time for the factors of awakening; Discourse 715, the nutriment and non-nutriment of the five hindrances and the seven factors of awakening; Discourses 716 · 717, wrong reflection / right reflection among inner dharmas, and bad friends / good friends among outer dharmas. The three Discourses 718–720 are venerable ones teaching the factors of awakening: Śāriputra teaches that they are attained with certainty and entered in attainment at will; Upavāna answers Atimukta on the attainment of dwelling in happiness and of dwelling in suffering; Aniruddha answers the many bhikṣus on dwelling in happiness arising. The two Discourses 721 · 722 make the seven treasures of the wheel-turning king a simile for the seven factors of awakening; Discourse 721 is brief, Discourse 722 at length. The two Discourses 723 · 724 teach that by drawing near to the elders and to one who keeps the precepts and cultivates virtue one hears the profound Dharma and accomplishes the two right things. Discourse 725, the wholesome mass and the unwholesome mass. Discourse 726, the good friend as the pure conduct wholly pure and still. Discourse 727, Ānanda speaks the seven factors of awakening, and a certain bhikṣu speaks a verse. The five Discourses 728–732 set out the seven factors of awakening in general and their cultivation: set out in general, one should cultivate, past and future, the Buddha’s taming and instruction, the Well-Gone One’s taming and instruction. The eight Discourses 733–740 teach the arising in sequence of the factors of awakening and their fruits: Discourses 733 · 737, arising in sequence; Discourses 734 · 738, two fruits; Discourses 735 · 739, four fruits; Discourses 736 · 740, seven fruits. The seven Discourses 741–747 teach the perceptions and recollections cultivated together with the seven factors of awakening: the contemplation of impurity, mindfulness of death, the four immeasurable minds (Discourse 743), the mind of loving-kindness, the sphere of space, mindfulness of breathing, and the perception of impermanence; Discourses 745 · 747 each have an appended sentence at the end of the discourse, extending to the three spheres and the nineteen perceptions.
Speakers—Discourse 718 is 「尊者舍利弗告諸比丘」—“the venerable Śāriputra said to the bhikṣus”〔T02 0193b15〕, closing with 「尊者舍利弗說此經已，諸比丘聞其所說」—“When the venerable Śāriputra had spoken this discourse, the bhikṣus, having heard what he said”〔T02 0193b26〕. In Discourse 719 the venerable Atimukta asks and the venerable Upavāna answers; within Upavāna’s answer, two passages of the bhikṣu’s reflection are the inner layer; it closes with 「時，二正士共論義已，各從座起而去」—“At that time the two worthy ones, having discussed the Dharma together, each rose from his seat and departed”〔T02 0193c16〕, with no record of the Buddha’s having spoken the discourse. In Discourse 720 many bhikṣus ask and the venerable Aniruddha answers, closing with 「時，眾多比丘聞尊者阿那律所說，歡喜隨喜，從座起而去」—“At that time the many bhikṣus, having heard what the venerable Aniruddha said, rejoiced and were glad along with it, rose from their seats, and departed”〔T02 0194a03〕. In Discourse 713 the followers of other paths ask the bhikṣus; the bhikṣus 「心不喜悅，反呵罵」—“were not pleased at heart, but rebuked them”〔T02 0191a28〕, and return to report to the World-Honored One; the words of asking back that the World-Honored One teaches are the inner layer. In Discourse 714 a bhikṣu three times says to the Buddha 「如是，世尊！」—“So it is, World-Honored One!”, at〔T02 0192a01〕〔T02 0192a07〕〔T02 0192a14〕; after the first answer, before 「如是，比丘！」—“So it is, bhikṣu!”〔T02 0192a01〕, the base text does not record 「佛告」—“the Buddha said”; by the sense of the text the speaker is the Buddha, recorded as it stands and not supplied; after that, 「佛告比丘」—“The Buddha said to the bhikṣu” appears twice,〔T02 0192a08〕〔T02 0192a14〕. In Discourse 726 the venerable Ānanda speaks to the Buddha, and the Buddha says to Ānanda 「莫作是言」—“Do not say this”〔T02 0195b18〕. In Discourse 727 the Buddha tells Ānanda to spread out the uttarāsaṅga, and Ānanda speaks to the Buddha; the Buddha bids Ānanda 「汝說七覺分」—“You speak the seven factors of awakening”〔T02 0195c08〕, and Ānanda speaks; the Buddha asks 「汝說精進耶？」—“Do you speak of energy?”〔T02 0195c13〕, and Ānanda answers 「我說精進。世尊！說精進。善逝！」—“I speak of energy, World-Honored One! I speak of energy, Well-Gone One!”〔T02 0195c13〕; the Buddha says 「唯精進」—“Only energy”; 「時，有異比丘即說偈言」—“At that time a certain bhikṣu spoke in verse”〔T02 0195c16〕; after the verse it closes with 「異比丘說此偈已，從座起而去」—“The certain bhikṣu, having spoken this verse, rose from his seat and departed”〔T02 0196a11〕, with no record of the Buddha’s having spoken the discourse. In Discourse 733 a certain bhikṣu speaks to the Buddha and the Buddha addresses the bhikṣu, two rounds back and forth. In Discourse 737 the Buddha addresses the bhikṣus, the bhikṣus speak to the Buddha, 「佛告諸比丘、比丘尼」—“The Buddha said to the bhikṣus and bhikṣuṇīs”〔T02 0196c24〕, and the bhikṣus speak to the Buddha again, 「云何七覺分漸次起」—“How do the seven factors of awakening arise in sequence”〔T02 0196c27〕; after that, before 「若比丘身身觀念住」—“If a bhikṣu abides in the foundation of mindfulness contemplating the body as body”〔T02 0196c28〕, the base text does not record 「佛告」—“the Buddha said”, recorded as it stands and not supplied. In Discourse 743 the wanderers of another sect ask the bhikṣus; the bhikṣus 「默然不呵」—“silent and not rebuking them”〔T02 0197b29〕, return to report to the World-Honored One; the teaching of the ascetic Gautama as the followers of other paths relate it, and the words of asking back that the World-Honored One teaches, are both the inner layer. In Discourse 722 the sentence 「善來大王」—“Welcome, great king”〔T02 0194b02〕 has no speaker marked in the base text; from what follows, 「聖王答言：『諸聚落主！汝今但當善化國人」—“The holy king answered: ‘Village chiefs! You need now only teach the people of the country well”〔T02 0194b03〕, it is known to be the words of the village chiefs (see the seventh topic). In Discourses 735 · 736 · 740, 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, and they continue directly with 「……如上說。差別者」—“… as said above. The difference is”, carried from what precedes; Discourses 735 · 736 close with 「異比丘聞佛所說」—“the certain bhikṣu, having heard what the Buddha said”〔T02 0196c09〕〔T02 0196c20〕. The appended sentences at the end of Discourses 745 · 747 begin anew after 「佛說此經已」—“When the Buddha had spoken this discourse” and are the words of the compilers.
Verses—one, spoken by a certain bhikṣu, in Discourse 727: introduced with 「時，有異比丘即說偈言」—“At that time a certain bhikṣu spoke in verse”〔T02 0195c16〕, beginning 「樂聞美妙法，忍疾告人說」—“Delighting to hear the fine Dharma, bearing his illness he had it taught”〔T02 0195c17〕 and ending 「是故當專思，聽大師所說」—“therefore one should reflect single-mindedly and listen to what the Great Teacher teaches”〔T02 0196a10〕; twenty-three lines, forty-five phrases, the phrases divided by 「，」 and 「。」; 「念、擇法、精進、喜、猗、定、捨覺」—“Mindfulness, investigation of dharmas, energy, joy, tranquillity, concentration, and the awakening factor of equanimity”〔T02 0195c21〕 forms a phrase by itself, and every other line has two phrases of five characters each. After the verse it closes with 「異比丘說此偈已，從座起而去」—“The certain bhikṣu, having spoken this verse, rose from his seat and departed”〔T02 0196a11〕, with no closing words 「佛說此經已」—“When the Buddha had spoken this discourse”. This fascicle has no summary verse.
Abbreviated texts:
| Discourse | Kind | Abbreviated text (verbatim) | Anchor | What it points to |
|---|---|---|---|---|
| 712 | Abbreviation | 「如上說。差別者」—“As said above. The difference is” | 〔T02 0191a13〕 | The preceding discourse (the discourse closes with Prince Fearless) |
| 712 | Up to | 「如是廣說，乃至無畏王子聞佛所說」—“It is taught thus at length, up to: Prince Fearless, having heard what the Buddha said” | 〔T02 0191a15〕 | The preceding discourse (not specified in the text) |
| 714 | Abbreviation | 「時，有眾多比丘……如上說。差別者」—“At that time there were many bhikṣus … as said above. The difference is” | 〔T02 0191c16〕 | The preceding Discourse 713 |
| 718 | Carried from above | 「如是擇法、精進、喜、猗、定、捨覺分亦如是說」—“thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise” | 〔T02 0193b25〕 | This discourse’s teaching on the awakening factor of mindfulness |
| 719 | Carried from above | 「如是擇法、精進、喜、猗、定、捨覺分，亦如是說」—“Thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise” | 〔T02 0193c11〕 | This discourse’s teaching on the awakening factor of mindfulness |
| 720 | Carried from above | 「如是擇法、精進、喜、猗、定、捨覺分亦如是說」—“Thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise” | 〔T02 0194a01〕 | This discourse’s teaching on the awakening factor of mindfulness |
| 722 | Carried from above | 「南、西、北方諸小國王奉迎啟請，亦如東方廣說」—“The lesser kings of the southern, western, and northern quarters welcomed him and made their request, taught at length as in the eastern quarter” | 〔T02 0194b09〕 | This discourse’s teaching on the eastern quarter |
| 723 | Up to | 「乃至捨覺分修習滿足」—“up to the awakening factor of equanimity cultivated to fulfilment” | 〔T02 0195a19〕 | This discourse’s teaching on the awakening factors of mindfulness and of investigation of dharmas |
| 724 | Up to | 「乃至捨覺分修習滿足」—“up to the awakening factor of equanimity cultivated to fulfilment” | 〔T02 0195a28〕 | This discourse’s teaching on the awakening factor of concentration |
| 728 | Up to | 「謂念覺分，乃至捨覺分」—“The awakening factor of mindfulness, up to the awakening factor of equanimity” | 〔T02 0196a14〕 | The names of the seven factors of awakening |
| 729 | Up to | 「謂念覺分，乃至捨覺分」—“The awakening factor of mindfulness, up to the awakening factor of equanimity” | 〔T02 0196a18〕 | The names of the seven factors of awakening |
| 730 | Abbreviation | 「爾時，世尊告諸比丘……如上說。差別者」—“At that time the World-Honored One said to the bhikṣus … as said above. The difference is” | 〔T02 0196a24〕 | The preceding Discourse 729 (not specified in the text) |
| 731 | Up to | 「乃至捨覺分，亦如是說」—“up to the awakening factor of equanimity, it is also taught likewise” | 〔T02 0196b02〕 | This discourse’s teaching on the awakening factor of mindfulness |
| 731 | Up to | 「乃至捨覺分，亦如是說」—“up to the awakening factor of equanimity, it is also taught likewise” | 〔T02 0196b04〕 | This discourse’s teaching on the awakening factor of mindfulness |
| 732 | Abbreviation | 「爾時，世尊告諸比丘……如上說。差別者」—“At that time the World-Honored One said to the bhikṣus … as said above. The difference is” | 〔T02 0196b08〕 | The preceding Discourse 731 (not specified in the text) |
| 733 | Up to | 「如是乃至捨覺分修習滿足」—“thus, up to the awakening factor of equanimity cultivated to fulfilment” | 〔T02 0196b23〕 | This discourse’s teaching on the awakening factors of mindfulness and of investigation of dharmas |
| 733 | Up to | 「乃至捨覺分亦如是說」—“up to the awakening factor of equanimity, which is also taught likewise” | 〔T02 0196b25〕 | This discourse’s teaching on the inner body |
| 734 | Abbreviation | 「爾時，世尊告彼比丘，如上。差別者」—“At that time the World-Honored One said to that bhikṣu, as above. The difference is” | 〔T02 0196c01〕 | The preceding Discourse 733 (「彼比丘」—“that bhikṣu” carries on from the certain bhikṣu) |
| 735 | Abbreviation | 「佛住舍衛國祇樹給孤獨園……如上說。差別者」—“The Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said above. The difference is” | 〔T02 0196c05〕 | Not specified in the text |
| 736 | Abbreviation | 「佛住舍衛國祇樹給孤獨園……如上說。差別者」—“The Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said above. The difference is” | 〔T02 0196c11〕 | Not specified in the text |
| 737 | Carried from above | 「如是精進、喜、猗、定、捨覺分亦如是說」—“Thus the awakening factors of energy, joy, tranquillity, concentration, and equanimity are also taught likewise” | 〔T02 0197a03〕 | This discourse’s teaching on the awakening factors of mindfulness and of investigation of dharmas |
| 737 | Up to | 「乃至捨覺分亦如是說」—“Up to the awakening factor of equanimity, it is also taught likewise” | 〔T02 0197a07〕 | This discourse’s teaching on the inner body |
| 738 | Abbreviation | 「爾時，世尊告諸比丘……如上說。差別者」—“At that time the World-Honored One said to the bhikṣus … as said above. The difference is” | 〔T02 0197a11〕 | Not specified in the text |
| 739 | Abbreviation | 「爾時，世尊告諸比丘……如上說。差別者」—“At that time the World-Honored One said to the bhikṣus … as said above. The difference is” | 〔T02 0197a16〕 | Not specified in the text |
| 740 | Abbreviation | 「佛住舍衛國祇樹給孤獨園……如上說。差別者」—“The Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said above. The difference is” | 〔T02 0197a21〕 | Not specified in the text |
| 742 | Up to | 「乃至捨覺分亦如是說」—“up to the awakening factor of equanimity, it is also taught likewise” | 〔T02 0197b13〕 | This discourse’s teaching on the awakening factor of mindfulness |
| 743 | Carried from above | 「悲、喜、捨心俱亦如是說」—“Accompanied by a mind of compassion, sympathetic joy, and equanimity is also taught likewise” | 〔T02 0197b26〕 | This discourse’s teaching on the mind accompanied by loving-kindness |
| 744 | Up to | 「乃至修習捨覺分」—“up to cultivating the awakening factor of equanimity” | 〔T02 0197c20〕 | The order of the seven factors of awakening |
| 745 | Up to | 「乃至修捨覺分」—“up to cultivating the awakening factor of equanimity” | 〔T02 0197c28〕 | The order of the seven factors of awakening |
| 745 | Appended sentence | 「如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說」—“Just as with cultivating the sphere of space, so the three discourses on the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also as said above” | 〔T02 0198a02〕 | This discourse |
| 746 | Up to | 「乃至修捨覺分」—“up to cultivating the awakening factor of equanimity” | 〔T02 0198a09〕 | The order of the seven factors of awakening |
| 747 | Up to | 「乃至得捨覺分」—“up to attaining the awakening factor of equanimity” | 〔T02 0198a17〕 | The order of the seven factors of awakening |
| 747 | Appended sentence | 「如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想、盡想、斷想、無欲想、滅想、患想、不淨想、青瘀想、膿潰想、膖脹想、壞想、食不盡想、血想、分離想、骨想、空想，一一經如上說」—“Just as with the perception of impermanence, so with the perception of suffering in the impermanent, the perception of non-self in suffering, the perception of contemplating food, the perception of there being no delight in the whole world, the perception of ending, the perception of abandoning, the perception of desirelessness, the perception of cessation, the perception of danger, the perception of impurity, the perception of the bluish-bruised, the perception of the festering, the perception of the bloated, the perception of the broken, the perception of food unconsumed, the perception of blood, the perception of separation, the perception of bones, and the perception of emptiness: each discourse is as said above” | 〔T02 0198a20〕 | This discourse |
The forms of abbreviation: 「……如上說。差別者」—“… as said above. The difference is”, nine discourses (712 · 714 · 730 · 732 · 735 · 736 · 738 · 739 · 740); 「如上。差別者」—“As above. The difference is”, one discourse (734, without the character 「說」—“said”). Of these, Discourses 735 · 736 · 740 have no sentence 「爾時，世尊告諸比丘」—“At that time the World-Honored One said to the bhikṣus” after the dwelling place. 「如是廣說」—“It is taught thus at length”, one place (712); 「亦如東方廣說」—“taught at length as in the eastern quarter”, one place (722).
The uddāna of the Compendium of Topics—the gate of the factors of awakening in the Selection on the Factors of Awakening sets up an uddāna, and the treatise explains in the order of its item names:
「復次，嗢拕南曰：」—“Further, the uddāna says:”〔T30n1579 0864b24〕 「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.
II. Collation with the Alternate Translations
For the thirty-six 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 three 「cf.」 entries among the Taishō notes all point to discourses of other collections, not to the Alternate Translation; they are copied here (neither translated nor explained; these three entries are also among the twenty-five entries of ② of the tenth topic and are not counted again):
| Discourse | Taishō note (verbatim) | Anchor |
|---|---|---|
| 716 | 「cf. S. 46. 29. Ekadhamma.」 | 0193a08 |
| 717 | 「cf. S. 46. 29. Ekadhamma.」 | 0193a26 |
| 726 | 「cf. S. 45. 2. Upaḍḍhaṃ.」 | 0195b10 |
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 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 [cf.] share words only loosely, or the correspondence of the treatise passage with the discourse lies only in nearness of sense; they are recorded for the reader.
Establishment · Difference (Discourse 713)
- Sūtra: 「何等為五蓋之十、七覺之十四？」—“What are the ten of the five hindrances and the fourteen of the seven factors of awakening?”〔T02 0191b05〕; 「何等為七覺分說十四？有內法心念住，有外法心念住」—“What are the seven factors of awakening taught as fourteen? There is mindfulness of the mind dwelling on inner dharmas, there is mindfulness of the mind dwelling on outer dharmas”〔T02 0191b21〕
- Treatise: 「由奢摩他、毘鉢舍那俱品差別，建立覺支」—“The factors of awakening are established by the difference of the classes of both calm and insight”〔T30n1579 0864b26〕; 「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」—“Further, by the difference of intrinsic nature, and by the difference in the marks of object and of cause and condition, know that the seven factors of awakening have fourteen kinds of difference”〔T30n1579 0864b27〕
The shared word is 「十四」—“fourteen”; the sūtra has 「七覺分說十四」—“the seven factors of awakening taught as fourteen” and the treatise 「七覺支，十四種差別」—“the seven factors of awakening have fourteen kinds of difference”; the sūtra has 「覺分」 and the treatise 「覺支」, both “factors of awakening,” the words differing; both are recorded and not judged the same. The sūtra names the fourteen one by one (mindfulness of the mind dwelling on inner dharmas, mindfulness of the mind dwelling on outer dharmas, up to equanimity toward wholesome dharmas and equanimity toward unwholesome dharmas); the treatise says only 「自性差別故，及所緣、因緣相差別故」—“by the difference of intrinsic nature, and by the difference in the marks of object and of cause and condition,” and does not give their names.
Nutriment (Discourses 715 · 716 [cf.])
- Sūtra: 「有五蓋、七覺分，有食、無食」—“There are the five hindrances and the seven factors of awakening, with nutriment and without nutriment”〔T02 0192a26〕; 「何等為念覺分不食？謂四念處不思惟」—“What is the non-nutriment of the awakening factor of mindfulness? It is not reflecting on the four foundations of mindfulness”〔T02 0192b17〕; 「何等為念覺分食？謂四念處思惟已」—“What is the nutriment of the awakening factor of mindfulness? It is that, having reflected on the four foundations of mindfulness”〔T02 0192c18〕
- Treatise: 「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」—“Among the dharmas that accord with the factors of awakening there are, in brief, two kinds of non-inverted attention; know that together they are the nutriment of the factors of awakening”〔T30n1579 0864c02〕; 「一、正作意，二、數作意。與此相違，當知非食」—“first, right attention; second, repeated attention. What is contrary to these, know to be not nutriment”〔T30n1579 0864c03〕
The shared word is 「食」—“nutriment”; the sūtra has 「思惟」—“reflecting” and the treatise 「作意」—“attention,” the sūtra 「不食」—“non-nutriment” and the treatise 「非食」—“not nutriment,” the words differing. The sūtra also teaches the nutriment and non-nutriment of the five hindrances; the treatise in this passage does not give the names of the five hindrances. In Discourse 716, 「所謂不正思惟」—“what is called wrong reflection”〔T02 0193a12〕 and 「正思惟」—“right reflection”〔T02 0193a19〕 are near in sense to the treatise’s 「正作意」—“right attention”; the sūtra has 「正思惟」—“right reflection” and the treatise 「正作意」—“right attention,” the words differing; marked [cf.].
Gradual Sequence (Discourses 733 · 737; Discourses 723 · 724 [cf.])
- Sūtra: 「然諸比丘七覺分漸次而起，修習滿足」—“And the seven factors of awakening of the bhikṣus arise in sequence and are cultivated to fulfilment”〔T02 0196b16〕; 「滿足念覺分已，於法選擇，分別思量」—“the awakening factor of mindfulness having been fulfilled, he selects among dharmas, discriminates and considers them”〔T02 0196b20〕; 「此七覺分漸次起，漸次起已，修習滿足」—“These seven factors of awakening arise in sequence; having arisen in sequence, they are cultivated to fulfilment”〔T02 0196c25〕
- Treatise: 「復次，於初中後隨闕一支，令如實覺不得圓滿」—“Further, if any one factor is lacking, at the beginning, middle, or end, awakening as it really is is not brought to completion”〔T30n1579 0864c05〕; 「如其色類所依、能依流轉安立，隨其生起漸次而說」—“according to how their kinds, as support and as supported, proceed and are established, they are taught in the gradual sequence of their arising”〔T30n1579 0864c06〕; 「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 the support and investigation of dharmas is what is supported; the rest, as fitting, know to be likewise”〔T30n1579 0864c07〕
The shared words are 「漸次」—“in sequence,” 「起」—“arise,” 「念」—“mindfulness,” and 「擇法」—“investigation of dharmas”; the sūtra has 「滿足」—“fulfilment” and the treatise 「圓滿」—“completion,” the words differing. Discourses 733 · 737 take the four foundations of mindfulness as the arising of the awakening factor of mindfulness; the treatise teaches their order as 「念為所依，擇法能依」—“mindfulness is the support and investigation of dharmas is what is supported,” and does not give the name of the four foundations of mindfulness. Discourse 723’s 「念覺滿足已，於法選擇，分別於法，思量於法」—“the awakening factor of mindfulness having been fulfilled, he selects among dharmas, discriminates dharmas, and considers dharmas”〔T02 0195a17〕 also teaches the awakening factor of mindfulness followed by the awakening factor of investigation of dharmas, while Discourse 724 begins from 「方便修習定覺分」—“skilfully cultivates the awakening factor of concentration”〔T02 0195a27〕; but neither discourse has the word 「漸次」—“in sequence”; marked [cf.].
Ease (Discourses 714 · 721 · 722; Discourses 719 · 720 [cf.])
- Discourse 714: 「若爾時其心微劣、其心猶豫者，不應修猗覺分、定覺分、捨覺分」—“If at that time his mind is feeble, his mind hesitant, he should not cultivate the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity”〔T02 0191c25〕; 「掉心生、掉心猶豫，此等諸法，能令內住一心攝持」—“When a restless mind arises and the restless mind is hesitant, these dharmas make the mind dwell within, gathered and held in one”〔T02 0192a18〕
- Treatise: 「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 skilfully cultivates the factors of awakening, there are four causes and conditions by which he does not get to abide in peace and security”〔T30n1579 0864c09〕; 「由諸作意有加行故，精進太過；又由前後有增減故，運轉不等」—“because the attentions involve exertion, energy is excessive; and because there is increase and decrease between before and after, the running is uneven”〔T30n1579 0864c16〕; 「由此二緣，當知名為道不調善」—“by these two conditions, know that this is called the path not well tamed”〔T30n1579 0864c17〕
The shared words are 「精進」—“energy” and 「修」—“cultivate”; the sūtra has 「微劣」—“feeble,” 「掉心」—“restless mind,” and 「猶豫」—“hesitant,” and the treatise has 「奢摩他品諸隨煩惱」—“the secondary defilements of the class of calm” and 「毘鉢舍那品諸隨煩惱」—“the secondary defilements of the class of insight”〔T30n1579 0864c12〕, the words differing; both are recorded and not judged the same. The sūtra has 「比丘」 and the treatise 「苾芻」, both “bhikṣu,” the words differing.
- Discourses 721 · 722: 「轉輪聖王出世之時，有七寶現於世間」—“When a wheel-turning king comes forth in the world, there are seven treasures that appear in the world”〔T02 0194a06〕; 「金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶」—“the golden wheel treasure, the elephant treasure, the horse treasure, the divine pearl treasure, the jewel-woman treasure, the treasurer-minister treasure, and the general-minister treasure”〔T02 0194a07〕; 「如是，如來出世，亦有七覺分寶現」—“So too, when the Tathāgata comes forth in the world, there appear the seven treasures of the factors of awakening”〔T02 0194a08〕
- Treatise: 「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」—“As the wheel-turning king, having attained great sovereignty over the four continents, gains the seven treasures, so the king of the mind, having attained great sovereignty over the four noble truths, gains the true and pure treasures of the seven factors of awakening; know it to be likewise”〔T30n1579 0864c19〕; 「由此義故，初念覺支猶如輪寶」—“For this reason, the first, the awakening factor of mindfulness, is like the wheel treasure”〔T30n1579 0864c23〕; 「擇法覺支猶如象寶」—“the awakening factor of investigation of dharmas is like the elephant treasure”〔T30n1579 0864c25〕; 「精進覺支猶如馬寶」—“the awakening factor of energy is like the horse treasure”〔T30n1579 0864c26〕; 「其喜覺支猶如女寶」—“the awakening factor of joy is like the woman treasure”〔T30n1579 0864c28〕; 「輕安覺支如神珠寶」—“the awakening factor of pliant ease is like the divine pearl treasure”〔T30n1579 0864c29〕; 「其定覺支如藏臣寶」—“the awakening factor of concentration is like the treasurer-minister treasure”〔T30n1579 0865a01〕; 「其捨覺支如軍將寶」—“the awakening factor of equanimity is like the general treasure”〔T30n1579 0865a04〕
The shared words are 「轉輪」—“wheel-turning,” 「七寶」—“seven treasures,” 「輪寶」—“wheel treasure,” 「象寶」—“elephant treasure,” 「馬寶」—“horse treasure,” 「神珠寶」—“divine pearl treasure,” 「女寶」—“woman treasure,” and 「藏臣寶」—“treasurer-minister treasure”; the sūtra has 「七覺分寶」—“the seven treasures of the factors of awakening” and the treatise 「七覺支寶」—“the treasures of the seven factors of awakening,” the sūtra 「主兵臣寶」—“the general-minister treasure” (Discourse 722 has 「主兵之臣」—“a general-minister”) and the treatise 「軍將寶」—“the general treasure,” Discourse 722 「摩尼珠寶」—“the maṇi pearl treasure” and the treatise 「神珠寶」—“the divine pearl treasure,” the sūtra 「猗」—“tranquillity” and the treatise 「輕安」—“pliant ease,” the words differing. The order of the seven treasures: Discourse 721, golden wheel, elephant, horse, divine pearl, jewel-woman, treasurer-minister, general-minister; Discourse 722, golden wheel, white elephant, horse, maṇi pearl, worthy jewel-woman, treasurer-minister, general-minister; the treatise, wheel, elephant, horse, woman, divine pearl, treasurer-minister, general—in the order of the pearl and the woman, sūtra and treatise differ; both are recorded and not judged. The treatise matches the seven treasures one by one with the seven factors of awakening; Discourses 721 · 722 do not match them one by one, but say only, in general, 「有七覺分現於世間」—“there are seven factors of awakening that appear in the world.”
- Discourses 719 · 720: 「如是樂住正受，如是苦住正受」—“thus is the attainment of dwelling in happiness, and thus is the attainment of dwelling in suffering”〔T02 0193c04〕; 「不勤方便，而得平等」—“without needing to strive with skilful means, attain evenness”〔T02 0193c14〕; 「我知比丘方便修七覺分時生樂住」—“I know that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening”〔T02 0193c23〕
- Treatise: 「與此相違，四種因緣，令其獲得安隱而住」—“Contrary to these, there are four kinds of causes and conditions by which he gets to abide in peace and security”〔T30n1579 0864c14〕
The shared words are 「住」—“dwell” and 「方便」—“skilful means”; the sūtra has 「樂住」—“dwelling in happiness” and the treatise 「安隱而住」—“abide in peace and security,” the words differing; marked [cf.].
Abiding (Discourse 718; Discourses 730 · 731 [cf.])
- Sūtra: 「若晨朝時、日中時、日暮時，若欲正受，隨其所欲，多入正受」—“Whether in the early morning, at midday, or at dusk, if I wish to enter attainment, as I wish, I enter attainment often”〔T02 0193b19〕; 「譬如王大臣，有種種衣服，置箱簏中」—“It is like a king’s great minister who has various garments placed in a chest”〔T02 0193b20〕; 「起時知起，滅時知滅，沒時知沒」—“when it arises I know it arises, when it ceases I know it ceases, when it sinks away I know it sinks away”〔T02 0193b24〕
- Treatise: 「諸修行者得七覺支，譬如大王有妙衣篋，三時受用」—“Practitioners who have attained the seven factors of awakening are like a great king who has a chest of fine garments and uses them at three times”〔T30n1579 0865a04〕; 「言三時者，謂初日分時、中日分時、後日分時」—“The three times are the time of the first part of the day, the time of the middle part of the day, and the time of the last part of the day”〔T30n1579 0865a06〕; 「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 withdraws, this is called cessation”〔T30n1579 0865a14〕
The shared words are 「時」—“time,” 「滅」—“cease,” and 「王」—“king”; the sūtra has 「王大臣」—“a king’s great minister,” 「衣服」—“garments,” and 「箱簏」—“chest,” and the treatise 「大王」—“a great king” and 「妙衣篋」—“a chest of fine garments”; the sūtra has 「晨朝時、日中時、日暮時」—“in the early morning, at midday, at dusk” and the treatise 「初日分時、中日分時、後日分時」—“the time of the first part of the day, the time of the middle part of the day, and the time of the last part of the day”; the sūtra has 「正受」—“attainment” and the treatise 「現前」—“present”; the words differ. The treatise in this passage has 「七覺分」—“the seven factors of awakening,” the same form as the sūtra. Discourse 730’s 「過去已如是修七覺分，未來亦當如是修七覺分」—“In the past they have thus cultivated the seven factors of awakening, and in the future they will also thus cultivate the seven factors of awakening”〔T02 0196a25〕 shares only loosely with the treatise’s 「七覺分」—“the seven factors of awakening”; Discourse 731’s 「離諸煩惱」—“free of the defilements”〔T02 0196b01〕 shares with the treatise’s 「一切煩惱皆離繫故，說名無怨、無敵、無害、無有災患」—“because he is freed from the bonds of all the defilements, it is called without enmity, without foe, without harm, without calamity”〔T30n1579 0865a12〕 the words 「煩惱」—“defilements” and 「離」—“free of”; both discourses are marked [cf.].
Cultivation (Discourses 741 · 742 · 744 · 747; Discourses 743 · 745 · 746 [cf.])
- Sūtra: 「是比丘不淨觀俱念覺分」—“This bhikṣu, with the awakening factor of mindfulness together with the contemplation of impurity”〔T02 0197b03〕; 「是比丘修隨死念俱念覺分」—“This bhikṣu cultivates the awakening factor of mindfulness together with mindfulness of death”〔T02 0197b12〕; 「是比丘心與慈俱，修念覺分」—“This bhikṣu, with a mind accompanied by loving-kindness, cultivates the awakening factor of mindfulness”〔T02 0197c18〕; 「是比丘心與空入處俱，修念覺分」—“This bhikṣu, with a mind accompanied by the sphere of space, cultivates the awakening factor of mindfulness”〔T02 0197c26〕; 「是比丘心口與無常想俱，修念覺分」—“This bhikṣu, with mind and speech accompanied by the perception of impermanence, cultivates the awakening factor of mindfulness”〔T02 0198a15〕
- Treatise: 「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」—“Further, as to cultivating the factors of awakening accompanied by the twenty-one perceptions, know that it is, in brief, by two causes and conditions”〔T30n1579 0865a18〕; 「無常等想俱行修，乃至死想俱行修者，據相應義。不淨等想俱行修，乃至觀空想俱行修者，據無間義」—“Cultivation accompanied by the perception of impermanence and the rest, up to cultivation accompanied by the perception of death, is in the sense of association. Cultivation accompanied by the perception of impurity and the rest, up to cultivation accompanied by the perception of contemplating emptiness, is in the sense of no interval”〔T30n1579 0865a20〕; 「慈等俱行修，應知亦爾」—“cultivation accompanied by loving-kindness and the rest should be known to be likewise”〔T30n1579 0865a22〕; 「為欲對治希求活命及有愛故，修習死想」—“to counteract the craving for life and the love of existence, one cultivates the perception of death”〔T30n1579 0865b08〕; 「修不淨想為初，乃至觀空想為後」—“cultivating the perception of impurity first, up to the perception of contemplating emptiness last”〔T30n1579 0865b10〕
The shared words are 「俱」—“together with,” 「修」—“cultivate,” 「無常」—“impermanence,” 「不淨」—“impurity,” 「慈」—“loving-kindness,” 「死」—“death,” and 「空」—“space” or “emptiness”; the sūtra has 「想俱」—“accompanied by the perception,” 「觀俱」—“together with the contemplation,” and 「念俱」—“together with mindfulness,” and the treatise 「想俱行修」—“cultivation accompanied by the perception”; the sūtra 「不淨觀」—“the contemplation of impurity” and the treatise 「不淨想」—“the perception of impurity”; the sūtra 「隨死念」—“mindfulness of death” and the treatise 「死想」—“the perception of death”; the sūtra 「空入處」—“the sphere of space” and the treatise 「觀空想」—“the perception of contemplating emptiness”; the words differ. The appended sentence of Discourse 747 lists twenty perception names (counting the first name, 「無常想」—“the perception of impermanence”), and the treatise speaks of 「二十一種想」—“twenty-one perceptions”; both are recorded and not judged (for the agreement and difference of the perception names, see the sixth topic). Discourse 743’s 「心與慈俱多修習，於淨最勝」—“A mind accompanied by loving-kindness, much cultivated, has the pure as its highest”〔T02 0197c11〕 shares with the treatise’s 「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」—“Further, here, cultivating loving-kindness reaches at most to Universal Purity and the rest; its characteristics should be known as in the Stage of Meditative Attainment”〔T30n1579 0865b16〕 the words 「慈」—“loving-kindness” and 「淨」—“pure”; the sūtra has 「淨」—“the pure” and the treatise 「遍淨」—“Universal Purity”; marked [cf.]. As for Discourse 746’s mindfulness of breathing, the treatise in this passage does not give its name and shares only the two characters 「俱」—“together with” and 「修」—“cultivate”; marked [cf.].
No shared words in the treatise—Discourses 712 · 717 · 725 · 726 · 727 · 728 · 729 · 732 · 734 · 735 · 736 · 738 · 739 · 740 [Not found: words such as without cause, without condition, Fearless, outer dharmas, bad friends, good friends, companions, mass, heap, half the pure conduct, pure conduct, Ānanda, relying on seclusion, dispassion, taming, instruction, fruit, stream-entry, non-returning, blessing, final nirvāṇa, the two right things, elders, and hearing the Dharma were searched for verbatim through the whole of the gate of the factors of awakening in the Selection on the Factors of Awakening of the Compendium of Topics, and none was found; the treatise’s word 「外道」—“followers of other paths,” in the Abiding passage, 「於諸外道無怨憎故」—“because he has no enmity or hatred toward the followers of other paths,” is in another sense, and no correspondence is set up with the followers of other paths of Discourses 713 · 743; the treatise’s word 「懈怠」—“slackness,” in the Cultivation passage, 「若嬾墮懈怠」—“if one is lazy and slack,” is an obstacle to be counteracted, and no correspondence is set up with Discourse 714’s 「增懈怠故」—“for it increases slackness”; Discourse 727’s 「唯精進」—“Only energy” shares words with the treatise’s Ease passage 「精進太過」—“energy is excessive,” but the sense does not correspond, and no correspondence is set up].
IV. Essentials of the Commentary on This Passage
This fascicle has no old line-by-line commentary. The gate of the factors of awakening in the Selection on the Factors of Awakening of the Compendium of Topics is the treatise’s mātṛkā; its passages follow in the order of the uddāna of the gate of the factors of awakening (the first topic); below, its passages are listed in the treatise’s order (verbatim, with anchors), noting the discourses that share words. All thirty-six discourses of this fascicle teach the seven factors of awakening; the gate of the faculties, the gate of the powers, and the gate of the right exertions and bases of supernormal power have no corresponding discourse in this fascicle, and are not listed.
1. Establishment—the establishment of the factors of awakening (cf. Discourse 713)
「由奢摩他、毘鉢舍那俱品差別，建立覺支」—“The factors of awakening are established by the difference of the classes of both calm and insight”〔T30n1579 0864b26〕; 「如聲聞地應知其相」—“its characteristics should be known as in the Śrāvaka Stage”〔T30n1579 0864b27〕.
2. Difference—fourteen kinds of difference (shares with Discourse 713 the word 「十四」—“fourteen”)
「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」—“Further, by the difference of intrinsic nature, and by the difference in the marks of object and of cause and condition, know that the seven factors of awakening have fourteen kinds of difference”〔T30n1579 0864b27〕; 「所緣、因緣相廣分別義，如三摩呬多地及聲聞地應知其相」—“the meaning of the detailed analysis of the marks of object and of cause and condition should be known as in the Stage of Meditative Attainment and the Śrāvaka Stage”〔T30n1579 0864b29〕.
3. Nutriment—two kinds of non-inverted attention (shares with Discourse 715 the word 「食」—“nutriment” · cf. Discourse 716)
「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」—“Among the dharmas that accord with the factors of awakening there are, in brief, two kinds of non-inverted attention; know that together they are the nutriment of the factors of awakening”〔T30n1579 0864c02〕; 「何等為二？一、正作意，二、數作意。與此相違，當知非食」—“What are the two? First, right attention; second, repeated attention. What is contrary to these, know to be not nutriment”〔T30n1579 0864c03〕.
4. Gradual Sequence—any one factor lacking · mindfulness as the support (shares with Discourses 733 · 737 the word 「漸次」—“in sequence” · cf. Discourses 723 · 724)
「復次，於初中後隨闕一支，令如實覺不得圓滿」—“Further, if any one factor is lacking, at the beginning, middle, or end, awakening as it really is is not brought to completion”〔T30n1579 0864c05〕; 「如其色類所依、能依流轉安立，隨其生起漸次而說」—“according to how their kinds, as support and as supported, proceed and are established, they are taught in the gradual sequence of their arising”〔T30n1579 0864c06〕; 「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 the support and investigation of dharmas is what is supported; the rest, as fitting, know to be likewise”〔T30n1579 0864c07〕.
5. Ease—four kinds of causes and conditions · the path well tamed · the seven treasures (shares with Discourses 714 · 721 · 722 the words 「精進」—“energy” and 「七寶」—“seven treasures” · cf. Discourses 719 · 720)
「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 skilfully cultivates the factors of awakening, there are four causes and conditions by which he does not get to abide in peace and security”〔T30n1579 0864c09〕; 「一者、一切煩惱品類麁重皆未離故」—“first, because the coarseness of all the classes of defilement has not yet been left behind”〔T30n1579 0864c11〕; 「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〕; 「與此相違，四種因緣，令其獲得安隱而住」—“Contrary to these, there are four kinds of causes and conditions by which he gets to abide in peace and security”〔T30n1579 0864c14〕; 「由諸作意有加行故，精進太過；又由前後有增減故，運轉不等」—“because the attentions involve exertion, energy is excessive; and because there is increase and decrease between before and after, the running is uneven”〔T30n1579 0864c16〕; 「如轉輪王，於四洲渚得大自在，所獲七寶」—“As the wheel-turning king, having attained great sovereignty over the four continents, gains the seven treasures”〔T30n1579 0864c19〕; 「謂於奢摩他、毘鉢舍那雙品運轉，降伏一切煩惱勝怨」—“that is, running in the twin classes of calm and insight, he subdues the mighty foe of all the defilements”〔T30n1579 0864c21〕; 「由此義故，初念覺支猶如輪寶」—“For this reason, the first, the awakening factor of mindfulness, is like the wheel treasure”〔T30n1579 0864c23〕; 「其捨覺支如軍將寶」—“the awakening factor of equanimity is like the general treasure”〔T30n1579 0865a04〕.
6. Abiding—the chest of fine garments · three times and three divisions · abiding and cessation (shares with Discourse 718 the words 「時」—“time” and 「滅」—“cease” · cf. Discourses 730 · 731)
「諸修行者得七覺支，譬如大王有妙衣篋，三時受用」—“Practitioners who have attained the seven factors of awakening are like a great king who has a chest of fine garments and uses them at three times”〔T30n1579 0865a04〕; 「言三分者，謂奢摩他品、毘鉢舍那品及其俱品」—“The three divisions are the class of calm, the class of insight, and the class of both”〔T30n1579 0865a07〕; 「於初分中住四覺支，第二分中住四覺支，第三分中具足安住七種覺支」—“in the first division one abides in four factors of awakening, in the second division one abides in four factors of awakening, and in the third division one abides fully in all seven factors of awakening”〔T30n1579 0865a08〕; 「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 withdraws, this is called cessation”〔T30n1579 0865a14〕; 「彼由如是正知住故，名無罪住」—“because he abides thus with right knowing, it is called blameless abiding”〔T30n1579 0865a16〕.
7. Cultivation—cultivation accompanied by the twenty-one perceptions (shares with Discourses 741 · 742 · 744 · 747 the words 「俱」—“together with,” 「修」—“cultivate,” 「無常」—“impermanence,” 「不淨」—“impurity,” and 「慈」—“loving-kindness” · cf. Discourses 743 · 745 · 746)
「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」—“Further, as to cultivating the factors of awakening accompanied by the twenty-one perceptions, know that it is, in brief, by two causes and conditions”〔T30n1579 0865a18〕; 「無常等想俱行修，乃至死想俱行修者，據相應義」—“Cultivation accompanied by the perception of impermanence and the rest, up to cultivation accompanied by the perception of death, is in the sense of association”〔T30n1579 0865a20〕; 「慈等俱行修，應知亦爾」—“cultivation accompanied by loving-kindness and the rest should be known to be likewise”〔T30n1579 0865a22〕; 「謂為對治四種障故，修無願行想，從無常想乃至一切世間不可樂想」—“that is, to counteract four kinds of obstacle, one cultivates the perceptions in the mode of wishlessness, from the perception of impermanence up to the perception of there being no delight in the whole world”〔T30n1579 0865b03〕; 「為欲對治一種障故，修空行想，苦無我想」—“to counteract one kind of obstacle, one cultivates the perception in the mode of emptiness, the perception of non-self in suffering”〔T30n1579 0865b04〕; 「為欲對治希求活命及有愛故，修習死想」—“to counteract the craving for life and the love of existence, one cultivates the perception of death”〔T30n1579 0865b08〕; 「修不淨想為初，乃至觀空想為後」—“cultivating the perception of impurity first, up to the perception of contemplating emptiness last”〔T30n1579 0865b10〕; 「又於此中，青瘀想為初，膖脹想為後，對治美色貪」—“further, here, the perception of the bluish-bruised first and the perception of the bloated last counteract greed for fine colour”〔T30n1579 0865b12〕; 「食噉想、分赤想、分散想，對治形貌貪」—“the perception of being devoured, the perception of the reddened parts, and the perception of the scattered counteract greed for shape and form”〔T30n1579 0865b13〕; 「骸骨想、骨鎖想，對治細觸貪」—“the perception of the skeleton and the perception of the chain of bones counteract greed for fine touch”〔T30n1579 0865b14〕; 「觀無心識空有尸想，對治承事貪」—“the perception contemplating the corpse, empty and without mind or consciousness, counteracts greed for attendance”〔T30n1579 0865b15〕. At the end of the gate: 「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」—“Further, here, cultivating loving-kindness reaches at most to Universal Purity and the rest; 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 (nine items already seen in earlier fascicles—the place of joy · the element of abandoning, the element of desirelessness, the element of cessation · the two worthy ones · the wheel-turning king and the seven treasures · the poṣadha · the uttarāsaṅga and the saṃghāṭī · the perception of light and the perception of rising · final nirvāṇa · the sphere of neither perception nor non-perception—are carried from before and not listed; five rows—instructs, teaches, illumines, and gladdens · wholly pure and complete · the five lower bonds · the sphere of space, the sphere of consciousness, the sphere of nothingness · the perception of impermanence—contain names already seen in earlier fascicles; this fascicle lists their new context and does not call them first occurrences); among them, those that bear on the text of the discourses of this fascicle are: the five hindrances · the seven factors of awakening · the four foundations of mindfulness · the four right exertions · the four dhyānas · arising · passing away · gratification · danger · escape · relying on seclusion · relying on dispassion · relying on cessation · tending toward relinquishment · instruction · wrong reflection · right reflection · without cause · without condition · Prince Fearless · factors of awakening · Gautama · Vulture Peak · stream-entry · once-returning · non-returning · arhatship · unsurpassed, right and perfect awakening · śrāvaka · the root of the Dharma · the eye of the Dharma · the support of the Dharma · shame · fear of blame.
| Term | First occurrence in this fascicle (verbatim) | Anchor | The Compendium of Topics |
|---|---|---|---|
| The seven factors of awakening (七覺意) | 「住四念處，修七覺意」—“dwell in the four foundations of mindfulness, and cultivate the seven factors of awakening” | 〔T02 0191a24〕 | Not glossed in the treatise (the treatise has the seven factors of awakening, in its own word) |
| The ten of the five hindrances · the fourteen of the seven factors of awakening (五蓋之十·七覺之十四) | 「何等為五蓋之十、七覺之十四？」—“What are the ten of the five hindrances and the fourteen of the seven factors of awakening?” | 〔T02 0191b05〕 | 「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」—“Further, by the difference of intrinsic nature, and by the difference in the marks of object and of cause and condition, know that the seven factors of awakening have fourteen kinds of difference”〔T30n1579 0864b27〕 |
| Inner sensual desire · outer sensual desire (內貪欲·外貪欲) | 「謂有內貪欲，有外貪欲」—“There is inner sensual desire, there is outer sensual desire” | 〔T02 0191b11〕 | Not glossed in the treatise |
| Not knowledge, not right awakening · does not turn toward nirvāṇa (非智非等覺·不轉趣涅槃) | 「彼內貪欲者即是蓋，非智非等覺，不轉趣涅槃」—“That inner sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa” | 〔T02 0191b12〕 | Not glossed in the treatise |
| The sign of ill will (瞋恚相) | 「謂瞋恚有瞋恚相」—“There is ill will and there is the sign of ill will” | 〔T02 0191b14〕 | Not glossed in the treatise |
| Mindfulness of the mind dwelling on inner dharmas · on outer dharmas (內法心念住·外法心念住) | 「有內法心念住，有外法心念住」—“There is mindfulness of the mind dwelling on inner dharmas, there is mindfulness of the mind dwelling on outer dharmas” | 〔T02 0191b21〕 | Not glossed in the treatise |
| The tranquillity of body · the tranquillity of mind (the awakening factor of tranquillity) (身猗息·心猗息) | 「有身猗息，有心猗息」—“There is the tranquillity of body, there is the tranquillity of mind” | 〔T02 0191c05〕 | The treatise has the awakening factor of pliant ease: 「身心映徹，有所堪能。由此義故，輕安覺支如神珠寶」—“body and mind are lucid and capable. For this reason, the awakening factor of pliant ease is like the divine pearl treasure”〔T30n1579 0864c28〕 |
| The sign of concentration (定相) | 「有定，有定相」—“There is concentration, there is the sign of concentration” | 〔T02 0191c07〕 | Not glossed in the treatise |
| Feeble · restless mind · hesitant (the time · not the time) (微劣·掉心·猶豫) | 「若心微劣猶豫者，爾時應修何等覺分？何等為非修時？」—“If, when the mind is feeble and hesitant, which factors of awakening should be cultivated at that time? What is the time when they should not be cultivated?” | 〔T02 0191c17〕 | Not glossed in the treatise; among the causes by which one does not get to abide in peace and security, the treatise has 「奢摩他品諸隨煩惱現在前故」—“because the secondary defilements of the class of calm are present”〔T30n1579 0864c12〕, the words differing [cf.] |
| Instructs, teaches, illumines, and gladdens (示、教、照、喜) | 「以此諸法示、教、照、喜」—“by these dharmas it is instructed, taught, illumined, and gladdened” | 〔T02 0192a12〕 | Not glossed in the treatise |
| Dwell within, gathered and held in one (內住一心攝持) | 「此等諸法，能令內住一心攝持」—“these dharmas make the mind dwell within, gathered and held in one” | 〔T02 0192a18〕 | Not glossed in the treatise |
| Assists them all (the awakening factor of mindfulness) (一切兼助) | 「念覺分者，一切兼助」—“The awakening factor of mindfulness assists them all” | 〔T02 0192a22〕 | 「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 the support and investigation of dharmas is what is supported; the rest, as fitting, know to be likewise”〔T30n1579 0864c07〕 [cf.] |
| Nutriment · non-nutriment (食·不食) | 「有五蓋、七覺分，有食、無食」—“There are the five hindrances and the seven factors of awakening, with nutriment and without nutriment” | 〔T02 0192a26〕 | 「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」—“Among the dharmas that accord with the factors of awakening there are, in brief, two kinds of non-inverted attention; know that together they are the nutriment of the factors of awakening”〔T30n1579 0864c02〕; 「與此相違，當知非食」—“What is contrary to these, know to be not nutriment”〔T30n1579 0864c04〕 (sūtra 「不食」—“non-nutriment,” treatise 「非食」—“not nutriment”: the words differ) |
| The sign of contact · the sign of obstruction (觸相·障礙相) | 「貪欲蓋以何為食？謂觸相」—“What is the nutriment of the hindrance of sensual desire? It is the sign of contact” | 〔T02 0192a29〕 | Not glossed in the treatise |
| Yawning (欠呿) | 「微弱、不樂、欠呿、多食、懈怠」—“Feebleness, discontent, yawning, overeating, and slackness” | 〔T02 0192b04〕 | Not glossed in the treatise |
| Thoughts of kin · thoughts of people and crowds · thoughts of gods · thoughts of pleasures formerly experienced (親屬覺·人眾覺·天覺·本所經娛樂覺) | 「謂親屬覺、人眾覺、天覺、本所經娛樂覺」—“Thoughts of kin, thoughts of people and crowds, thoughts of gods, and thoughts of pleasures formerly experienced” | 〔T02 0192b08〕 | Not glossed in the treatise |
| Selecting (撰擇) | 「於善法撰擇，於不善法撰擇」—“selecting wholesome dharmas and selecting unwholesome dharmas” | 〔T02 0192b20〕 | Not glossed in the treatise |
| The contemplation of impurity (不淨觀) | 「謂不淨觀，於彼思惟」—“It is the contemplation of impurity: reflecting on it” | 〔T02 0192c06〕 | The treatise has the perception of impurity: 「修不淨想為初，乃至觀空想為後」—“cultivating the perception of impurity first, up to the perception of contemplating emptiness last”〔T30n1579 0865b10〕 (sūtra 「不淨觀」—“the contemplation of impurity,” treatise 「不淨想」—“the perception of impurity”: the words differ) |
| Bright illumination · stilling and calm · the dharma of dependent arising (reflecting) (明照·寂止·緣起法) | 「彼明照思惟」—“Reflecting with that bright illumination” | 〔T02 0192c11〕 | Not glossed in the treatise |
| Bad friends · bad companions / good friends · good companions · good followers (惡知識·惡伴黨／善知識·善伴黨·善隨從) | 「如惡知識、惡伴黨」—“as do bad friends and bad companions” | 〔T02 0193a29〕 | Not glossed in the treatise |
| Attained with certainty · attained without striving · the attainment of the factors of awakening (決定而得·不勤而得·覺分正受) | 「此七覺分決定而得，不勤而得，我隨所欲，覺分正受」—“These seven factors of awakening are attained with certainty, attained without striving; as I wish, I enter the attainment of the factors of awakening” | 〔T02 0193b17〕 | 「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〕 [cf.] |
| Pure and wholly white (清淨純白) | 「我此念覺分，清淨純白」—“This awakening factor of mindfulness of mine is pure and wholly white” | 〔T02 0193b23〕 | Not glossed in the treatise |
| The attainment of dwelling in happiness · the attainment of dwelling in suffering (樂住正受·苦住正受) | 「如是樂住正受，如是苦住正受」—“thus is the attainment of dwelling in happiness, and thus is the attainment of dwelling in suffering” | 〔T02 0193c04〕 | The treatise has abiding in peace and security: 「與此相違，四種因緣，令其獲得安隱而住」—“Contrary to these, there are four kinds of causes and conditions by which he gets to abide in peace and security”〔T30n1579 0864c14〕 (sūtra 「樂住」—“dwelling in happiness,” treatise 「安隱而住」—“abiding in peace and security”: the words differ) |
| Evenness (平等) | 「精進方便，不得平等」—“striving with energy and skilful means, I do not attain evenness” | 〔T02 0193c10〕 | Not glossed in the treatise |
| Dwelling in happiness arises (生樂住) | 「我知比丘方便修七覺分時生樂住」—“I know that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening” | 〔T02 0193c23〕 | Not glossed in the treatise |
| The seven treasures of the factors of awakening (七覺分寶) | 「亦有七覺分寶現」—“there appear the seven treasures of the factors of awakening” | 〔T02 0194a09〕 | The treatise has the treasures of the seven factors of awakening: 「所獲真淨七覺支寶，當知亦爾」—“gains the true and pure treasures of the seven factors of awakening; know it to be likewise”〔T30n1579 0864c21〕 |
| The consecrated kṣatriya (剎利灌頂) | 「時，剎利灌頂聖王，月十五日」—“At that time the consecrated kṣatriya holy king, on the fifteenth day of the month” | 〔T02 0194a26〕 | Not glossed in the treatise |
| The maṇi pearl treasure (摩尼珠寶) | 「摩尼珠寶現於世間」—“the maṇi pearl treasure appears in the world” | 〔T02 0194c05〕 | The treatise has the divine pearl treasure: 「輕安覺支如神珠寶」—“the awakening factor of pliant ease is like the divine pearl treasure”〔T30n1579 0864c29〕 |
| Yojana (由旬) | 「光明照耀，面一由旬」—“its light shines a yojana on all four sides” | 〔T02 0194c09〕 | Not glossed in the treatise |
| The divine eye · hidden stores (天眼·伏藏) | 「生得天眼，能見伏藏」—“is born with the divine eye and is able to see hidden stores” | 〔T02 0194c20〕 | Not glossed in the treatise |
| Two right things · rightness of body and rightness of mind (二正事·身正心正) | 「二正事成就，身正及心正」—“two right things are accomplished, rightness of body and rightness of mind” | 〔T02 0195a15〕 | Not glossed in the treatise |
| The unwholesome mass · the wholesome mass · wholly pure and complete (不善聚·善聚·純一滿淨) | 「純一不善聚者，謂五蓋故」—“Because the wholly unwholesome mass is the five hindrances” | 〔T02 0195b03〕 | Not glossed in the treatise |
| Half the pure conduct · wholly pure and still, the pure conduct spotless (半梵行·純一滿靜，梵行清白) | 「半梵行者，所謂善知識、善伴黨、善隨從」—“Half the pure conduct is what are called good friends, good companions, good followers” | 〔T02 0195b12〕 | Not glossed in the treatise |
| Well-Gone One (善逝) | 「說精進。善逝」—“I speak of energy, Well-Gone One” | 〔T02 0195c14〕 | Not glossed in the treatise |
| The sūtras · the abhidharma (契經·阿毘曇) | 「諸多聞通達，契經阿毘曇」—“all who have heard much and penetrated the sūtras and the abhidharma” | 〔T02 0195c29〕 | Not glossed in the treatise |
| Joints (支節) | 「若比丘念覺分清淨鮮白，無有支節」—“If a bhikṣu’s awakening factor of mindfulness, pure and bright-white, without joints” | 〔T02 0196a29〕 | Not glossed in the treatise |
| The seven dharmas of the path (七道品法) | 「所謂覺分者，謂七道品法」—“The factors of awakening are the seven dharmas of the path” | 〔T02 0196b15〕 | Not glossed in the treatise |
| Arise in sequence (漸次而起) | 「然諸比丘七覺分漸次而起，修習滿足」—“And the seven factors of awakening of the bhikṣus arise in sequence and are cultivated to fulfilment” | 〔T02 0196b16〕 | 「如其色類所依、能依流轉安立，隨其生起漸次而說」—“according to how their kinds, as support and as supported, proceed and are established, they are taught in the gradual sequence of their arising”〔T30n1579 0864c06〕 |
| Dwelling contemplating the body as body · the foundation of mindfulness contemplating dharmas as dharmas (身身觀住·法法觀念住) | 「若比丘內身身觀住」—“If a bhikṣu dwells contemplating the body as body in the inner body” | 〔T02 0196b18〕 | Not glossed in the treatise |
| The ending of outflows and nirvāṇa without remainder (漏盡無餘涅槃) | 「現法得漏盡無餘涅槃，或得阿那含果」—“in this life he attains the ending of outflows and nirvāṇa without remainder, or he attains the fruit of non-returning” | 〔T02 0196c02〕 | Not glossed in the treatise |
| Four kinds of blessing (四種福利) | 「得四種果、四種福利」—“attains four kinds of fruit, four kinds of blessing” | 〔T02 0196c07〕 | Not glossed in the treatise |
| The happiness of realized knowledge in this life (現法智證樂) | 「是比丘得現法智證樂」—“This bhikṣu attains the happiness of realized knowledge in this life” | 〔T02 0196c14〕 | Not glossed in the treatise |
| The five lower bonds · final nirvāṇa in the interval · final nirvāṇa on rebirth · final nirvāṇa without effort · final nirvāṇa with effort · final nirvāṇa going upstream (五下分結·中般涅槃·生般涅槃·無行般涅槃·有行般涅槃·上流般涅槃) | 「及命終時而得五下分結盡，中般涅槃」—“and at the time of death attains the ending of the five lower bonds, final nirvāṇa in the interval” | 〔T02 0196c15〕 | Not glossed in the treatise |
| Bhikṣuṇī (比丘尼) | 「佛告諸比丘、比丘尼」—“The Buddha said to the bhikṣus and bhikṣuṇīs” | 〔T02 0196c24〕 | Not glossed in the treatise |
| Knowledge in this life and nirvāṇa with remainder (現法智有餘涅槃) | 「得現法智有餘涅槃及阿那含果」—“knowledge in this life and nirvāṇa with remainder, and the fruit of non-returning” | 〔T02 0197a12〕 | Not glossed in the treatise |
| Great fruit and great blessing (大果大福利) | 「多修習已，當得大果大福利」—“having much cultivated it, one will attain great fruit and great blessing” | 〔T02 0197b02〕 | Not glossed in the treatise |
| Together with the contemplation of impurity (the awakening factor of mindfulness) (不淨觀俱) | 「是比丘不淨觀俱念覺分」—“This bhikṣu, with the awakening factor of mindfulness together with the contemplation of impurity” | 〔T02 0197b03〕 | 「不淨等想俱行修，乃至觀空想俱行修者，據無間義」—“Cultivation accompanied by the perception of impurity and the rest, up to cultivation accompanied by the perception of contemplating emptiness, is in the sense of no interval”〔T30n1579 0865a21〕 (sūtra 「俱」—“together with,” treatise 「俱行修」—“cultivation accompanied by”: the words differ) |
| Mindfulness of death (隨死念) | 「隨死念，多修習已，得大果大福利」—“mindfulness of death and, having much cultivated it, he attains great fruit and great blessing” | 〔T02 0197b10〕 | The treatise has the perception of death: 「為欲對治希求活命及有愛故，修習死想」—“to counteract the craving for life and the love of existence, one cultivates the perception of death”〔T30n1579 0865b08〕 (sūtra 「隨死念」—“mindfulness of death,” treatise 「死想」—“the perception of death”: the words differ) |
| A mind accompanied by loving-kindness · without enmity or envy (心與慈俱·無怨無嫉) | 「心與慈俱，無怨無嫉，亦無瞋恚，廣大無量，善修充滿」—“With a mind accompanied by loving-kindness, without enmity or envy, and also without ill will, vast and immeasurable, well cultivated and filled” | 〔T02 0197b23〕 | 「慈等俱行修，應知亦爾」—“cultivation accompanied by loving-kindness and the rest should be known to be likewise”〔T30n1579 0865a22〕 |
| The four directions, the four intermediate directions, above, and below (四方、四維、上、下) | 「四方、四維、上、下一切世間」—“the four directions, the four intermediate directions, above, and below, the whole world” | 〔T02 0197b24〕 | Not glossed in the treatise |
| The pure · the sphere of space · the sphere of consciousness · the sphere of nothingness (as the highest) (淨·空入處·識入處·無所有入處) | 「心與慈俱多修習，於淨最勝」—“A mind accompanied by loving-kindness, much cultivated, has the pure as its highest” | 〔T02 0197c11〕 | 「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」—“Further, here, cultivating loving-kindness reaches at most to Universal Purity and the rest; its characteristics should be known as in the Stage of Meditative Attainment”〔T30n1579 0865b16〕 (sūtra 「淨」—“the pure,” treatise 「遍淨」—“Universal Purity”: the words differ) |
| Mindfulness of breathing (安那般那念) | 「安那般那念，多修習已，得大果大福利」—“mindfulness of breathing and, having much cultivated it, he attains great fruit and great blessing” | 〔T02 0198a06〕 | Not glossed in the treatise |
| The perception of impermanence · accompanied by the perception (無常想·想俱) | 「心口與無常想俱」—“with mind and speech accompanied by the perception of impermanence” | 〔T02 0198a16〕 | 「無常等想俱行修，乃至死想俱行修者，據相應義」—“Cultivation accompanied by the perception of impermanence and the rest, up to cultivation accompanied by the perception of death, is in the sense of association”〔T30n1579 0865a20〕 (sūtra 「想俱」—“accompanied by the perception,” treatise 「想俱行修」—“cultivation accompanied by the perception”: the words differ) |
| Twenty perceptions (the appended sentence of Discourse 747) / twenty-one perceptions (the treatise) (二十想／二十一想) | 「如無常想，如是無常苦想、苦無我想、觀食想、一切世間不可樂想」—“Just as with the perception of impermanence, so with the perception of suffering in the impermanent, the perception of non-self in suffering, the perception of contemplating food, the perception of there being no delight in the whole world” | 〔T02 0198a20〕 | 「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」—“Further, as to cultivating the factors of awakening accompanied by the twenty-one perceptions, know that it is, in brief, by two causes and conditions”〔T30n1579 0865a18〕 (the sūtra twenty, the treatise twenty-one, both recorded and not judged) |
The agreement and difference of the perception names in sūtra and treatise (recorded together, without judgement)—Discourse 747, counting its first name, lists twenty perceptions; the treatise lists eighteen perception names and speaks of 「二十一種想」—“twenty-one perceptions.” Six names are wholly the same in both places: the perception of impermanence, the perception of there being no delight in the whole world, the perception of non-self in suffering, the perception of impurity, the perception of the bluish-bruised, and the perception of the bloated. The sūtra’s 「患想」—“perception of danger,” 「骨想」—“perception of bones,” and 「空想」—“perception of emptiness” appear in the treatise as 「過患想」—“perception of peril,” 「骸骨想」—“perception of the skeleton,” and 「觀空想」—“perception of contemplating emptiness”; the sūtra’s name is a part of the treatise’s name. In the treatise but not in the sūtra: the perceptions in the mode of wishlessness, the perception in the mode of emptiness, the perception in the mode of signlessness toward the three realms, the perception of peril, the perception of death, the perception of contemplating emptiness, the perception of being devoured, the perception of the reddened parts, the perception of the scattered, the perception of the skeleton, the perception of the chain of bones, and the perception contemplating the corpse, empty and without mind or consciousness. In the sūtra but not in the treatise: the perception of suffering in the impermanent, the perception of contemplating food, the perception of ending, the perception of abandoning, the perception of desirelessness, the perception of cessation, the perception of the festering, the perception of the broken, the perception of food unconsumed, the perception of blood, and the perception of separation.
Proper names—the names of persons and places follow the base text: Śāriputra, Upavāna, Atimukta, Aniruddha, Ānanda, Gautama, Fearless, Pāṭaliputra, the Cock Grove Monastery, the Pine Grove Monastery, the Jiagu Monastery, the Lishi village, Kuśinagara, the river Hiraṇyavatī, the town of Huangzhen among the Śākyans; the names of things follow the base text: the uttarāsaṅga, the saṃghāṭī, Kaliṅga cloth, the blue lotus, sandalwood, maṇi.
VII. Similes and Rhetoric
Seven similes:
- The small fire and the blazing fire (Discourse 714)—four similes, set against each other in pairs. When the mind is feeble, one does not cultivate tranquillity, concentration, and equanimity: 「譬如小火，欲令其燃，增以燋炭」—“It is as when, with a small fire, one wishes to make it burn and adds charred coals”〔T02 0191c28〕; when the mind is restless, one does not cultivate investigation of dharmas, energy, and joy: 「譬如熾火，欲令其滅，足其乾薪」—“It is as when, with a blazing fire, one wishes to put it out and supplies it with dry kindling”〔T02 0192a06〕; when the mind is feeble, one cultivates investigation of dharmas, energy, and joy: 「譬如小火，欲令其燃，足其乾薪」—“It is as when, with a small fire, one wishes to make it burn and supplies it with dry kindling”〔T02 0192a12〕; when the mind is restless, one cultivates tranquillity, concentration, and equanimity: 「譬如燃火，欲令其滅，足其燋炭，彼火則滅」—“It is as when, with a burning fire, one wishes to put it out and supplies it with charred coals, and that fire then goes out”〔T02 0192a19〕. The application: 「念覺分者，一切兼助」—“The awakening factor of mindfulness assists them all”〔T02 0192a22〕.
- The body relying on nutriment (Discourse 715)—「譬如身依食而立，非不食」—“Just as the body stands by relying on nutriment, not without nutriment”〔T02 0192a28〕; 「譬如身依於食而得長養，非不食」—“Just as the body is nourished by relying on nutriment, not without nutriment”〔T02 0192b15〕; 「譬如身依食而住、依食而立」—“Just as the body dwells by relying on nutriment and stands by relying on nutriment”〔T02 0192c16〕.
- The garments in the chest of a king’s great minister (Discourse 718)—「譬如王大臣，有種種衣服，置箱簏中，隨其所須，日中所須、日暮所須，隨欲自在」—“It is like a king’s great minister who has various garments placed in a chest: whatever he needs, what he needs at midday and what he needs at dusk, he takes at will and freely”〔T02 0193b20〕; the application: 「如是，比丘！此七覺分，決定而得，不勤而得，隨意正受」—“Thus, bhikṣus, these seven factors of awakening are attained with certainty, attained without striving, and entered in attainment at will”〔T02 0193b22〕.
- The seven treasures of the wheel-turning king (Discourses 721 · 722)—Discourse 721: 「轉輪聖王出世之時，有七寶現於世間」—“When a wheel-turning king comes forth in the world, there are seven treasures that appear in the world”〔T02 0194a06〕; the application: 「如來出興於世，有七覺分現於世間」—“When the Tathāgata arises in the world, there are seven factors of awakening that appear in the world”〔T02 0194a19〕. Discourse 722: 「轉輪聖王出於世時，有七寶現於世間」—“When a wheel-turning king appears in the world, there are seven treasures that appear in the world”〔T02 0194a24〕; the application: 「如是如來、應、等正覺出興於世，有七覺分現於世間」—“So too, when the Tathāgata, the Worthy One, the Perfectly Awakened One arises in the world, there are seven factors of awakening that appear in the world”〔T02 0195a06〕.
- Elephants and horses tamed over years (Discourse 722)—「猶如餘象經年調者，今此象寶一日調伏亦復如是」—“just as other elephants are tamed over years; so too this elephant treasure is tamed in a single day”〔T02 0194b18〕; 「猶如餘馬經年調者，馬寶調伏亦復如是」—“just as other horses are tamed over years; so too is the taming of the horse treasure”〔T02 0194b28〕.
- Kaliṅga cloth · one skilled at deliberation (Discourse 722)—the body of the jewel-woman, 「身體柔軟如迦陵伽衣」—“her body soft like Kaliṅga cloth”〔T02 0194c14〕; the general-minister, 「譬如世間善思量成就者」—“Like a person in the world skilled at deliberation who brings things to accomplishment”〔T02 0195a02〕.
- The lamp going out (the verse of Discourse 727)—「無餘猶燈滅，究竟般涅槃」—“without remainder, like a lamp going out, final nirvāṇa at the end”〔T02 0196a08〕.
Discourse 721, after 「如來出世，亦有七覺分寶現」—“when the Tathāgata comes forth in the world, there appear the seven treasures of the factors of awakening”〔T02 0194a08〕, narrates directly the appearance of the golden wheel treasure, up to 「悉皆歸伏」—“all submit”〔T02 0194a19〕, and then applies it with 「如來出興於世」—“When the Tathāgata arises in the world”〔T02 0194a19〕; the passage on the golden wheel treasure is within the Buddha’s words, and no separate speaker is marked.
Verse (Discourse 727)—spoken by a certain bhikṣu, twenty-three lines of forty-five phrases:
「樂聞美妙法，忍疾告人說，」—“Delighting to hear the fine Dharma, bearing his illness he had it taught;”〔T02 0195c17〕 「比丘即說法，轉於七覺分。」—“the bhikṣu then taught the Dharma, in turn speaking the seven factors of awakening.”〔T02 0195c18〕 「善哉尊阿難，明解巧便說，」—“Excellent, venerable Ānanda, clear in understanding and skilful in teaching,”〔T02 0195c19〕 「有勝白淨法，離垢微妙說。」—“there is a supreme and white, pure Dharma, free of stain and subtly taught.”〔T02 0195c20〕 「念、擇法、精進、喜、猗、定、捨覺，」—“Mindfulness, investigation of dharmas, energy, joy, tranquillity, concentration, and the awakening factor of equanimity,”〔T02 0195c21〕 「此則七覺分，微妙之善說。」—“these are the seven factors of awakening, subtly and well spoken.”〔T02 0195c22〕 「聞說七覺分，深達正覺味，」—“Hearing the seven factors of awakening taught, deeply penetrating the taste of right awakening,”〔T02 0195c23〕 「身嬰大苦患，忍疾端坐聽，」—“his body bound in great suffering and sickness, bearing his illness he sat upright to listen;”〔T02 0195c24〕 「觀為正法王，常為人演說，」—“see how he who is the king of the true Dharma, ever expounding it for others,”〔T02 0195c25〕 「猶樂聞所說，況餘未聞者，」—“still delights to hear what is taught; how much more the others who have not yet heard,”〔T02 0195c26〕 「第一大智慧，十力所禮者，」—“the one of the foremost great wisdom, whom the Ten-Powered One reveres,”〔T02 0195c27〕 「彼亦應疾疾，來聽說正法，」—“he too should quickly, quickly come to hear the true Dharma taught;”〔T02 0195c28〕 「諸多聞通達，契經阿毘曇，」—“all who have heard much and penetrated the sūtras and the abhidharma,”〔T02 0195c29〕 「善通法律者，應聽況餘者，」—“who are well versed in the Dharma and the Vinaya, should all listen, how much more the others;”〔T02 0196a01〕 「聞說如實法，專心𭶑慧聽，」—“hearing the Dharma taught as it really is, listening single-minded with keen wisdom,”〔T02 0196a02〕 「於佛所說法，得離欲歡喜，」—“toward the Dharma the Buddha taught, they attain the joy of dispassion;”〔T02 0196a03〕 「歡喜身猗息，心自樂亦然，」—“joyful, the body is tranquil, and the mind is likewise naturally at ease;”〔T02 0196a04〕 「心樂得正受，正觀有事行，」—“the mind at ease, one attains attainment, and rightly contemplates the course of the matters of existence;”〔T02 0196a05〕 「厭惡三趣者，離欲心解脫，」—“those who are weary of the three destinies, dispassionate, are liberated in mind;”〔T02 0196a06〕 「厭惡諸有趣，不集於人天，」—“weary of the destinies of existence, they no longer accumulate among humans and gods;”〔T02 0196a07〕 「無餘猶燈滅，究竟般涅槃，」—“without remainder, like a lamp going out, final nirvāṇa at the end;”〔T02 0196a08〕 「聞法多福利，最勝之所說，」—“to hear the Dharma has many blessings, it is what the most excellent one has taught;”〔T02 0196a09〕 「是故當專思，聽大師所說。」—“therefore one should reflect single-mindedly and listen to what the Great Teacher teaches.”〔T02 0196a10〕
Fixed formulas:
| Phrase | Anchor | Discourse |
|---|---|---|
| 「謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分」—“The awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity” | 〔T02 0193b16〕 | 718 and others |
| 「依遠離、依無欲、依滅、向於捨」—“relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment” | 〔T02 0195b23〕 | 726 and others, seventeen occurrences in all |
| 「多修習已，得大果大福利」—“having much cultivated it, he attains great fruit and great blessing” | 〔T02 0197b03〕 | 741 and others; together with phrases such as 「當得大果大福利」—“one will attain great fruit and great blessing,” 「大果大福利」—“great fruit and great blessing” occurs twelve times in all |
| 「修習滿足」—“cultivated to fulfilment” | 〔T02 0195a19〕 | 723 and others, fifteen occurrences in all |
| 「是智是等覺，能轉趣涅槃」—“it is knowledge, it is right awakening, it is able to turn toward nirvāṇa” | 〔T02 0191b23〕 | 713, fourteen occurrences in all |
| 「非智非等覺，不轉趣涅槃」—“it is not knowledge, not right awakening, it does not turn toward nirvāṇa” | 〔T02 0191b12〕 | 713, six occurrences in all (「彼外貪欲即是蓋，非智非等覺」—“that outer sensual desire is a hindrance; it is not knowledge, not right awakening” and others, the opening characters differing slightly) |
| 「我不見諸天、魔、梵、沙門、婆羅門、天、人眾中」—“I do not see, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the assembly of gods and humans” | 〔T02 0191b08〕 | 713 · 714 · 743 |
| 「如上說。差別者」—“As said above. The difference is” | 〔T02 0191c16〕 | 714 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 0192a23〕 | 714 and others; 「佛說此經已」—“When the Buddha had spoken this discourse” occurs thirty-one times in all |
The pattern of question and answer—Discourses 713 · 743 both begin with a question from followers of other paths, and the World-Honored One teaches the bhikṣus to ask back: Discourse 713, 「何等為五蓋之十、七覺之十四？」—“What are the ten of the five hindrances and the fourteen of the seven factors of awakening?”〔T02 0191b05〕; Discourse 743, 「修習慈心，為何所勝？修習悲、喜、捨心，為何所勝？」—“In cultivating a mind of loving-kindness, what is the highest it reaches? In cultivating a mind of compassion, sympathetic joy, and equanimity, what is the highest it reaches?”〔T02 0197c05〕; the two discourses both describe how the followers of other paths fare when asked, Discourse 713 having 「瞋恚、憍慢、毀呰、嫌恨、不忍心生，或默然低頭，失辯潛思」—“minds of ill will, pride, disparagement, resentment, and impatience will arise in them; or they will fall silent with lowered heads, lose their eloquence, and brood in thought”〔T02 0191b07〕, and Discourse 743 having 「或瞋慢、毀呰、違背、不忍，或默然萎熟，低頭失辯，思惟而住」—“or there will be ill will and pride, disparagement, opposition, and impatience; or they will fall silent and wilt, lower their heads, lose their eloquence, and remain brooding”〔T02 0197c07〕; the characters differ and are recorded as they stand. In Discourse 714 the Buddha asks three times and the bhikṣu answers three times 「如是，世尊！」—“So it is, World-Honored One!”, as in 「云何？比丘！非為增炭令火滅耶？」—“What do you think, bhikṣu? Is it not that the fire is put out by the adding of coals?”〔T02 0191c29〕. Discourse 715, with ‘What is the nutriment of …?’ and ‘What is the non-nutriment of …?’, poses its own question and answers it twenty-four times, beginning with 「貪欲蓋以何為食？謂觸相」—“What is the nutriment of the hindrance of sensual desire? It is the sign of contact”〔T02 0192a29〕. Discourses 733 · 737 both take up the Buddha’s heading with the question 「云何覺分漸次而起，修習滿足？」—“How do the factors of awakening arise in sequence and come to be cultivated to fulfilment?”; Discourse 733 has 「世尊！云何覺分漸次而起，修習滿足？」—“World-Honored One! How do the factors of awakening arise in sequence and come to be cultivated to fulfilment?”〔T02 0196b17〕, and Discourse 737 has 「云何七覺分漸次起，漸次起已，修習滿足？」—“How do the seven factors of awakening arise in sequence and, having arisen in sequence, come to be cultivated to fulfilment?”〔T02 0196c27〕.
Repeated sentence patterns—in Discourse 713, each of the ten items of the five hindrances closes with 「即是蓋，非智非等覺，不轉趣涅槃」—“is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa,” and each of the fourteen items of the seven factors of awakening closes with 「是智是等覺，能轉趣涅槃」—“it is knowledge, it is right awakening, it is able to turn toward nirvāṇa”; the ten and the fourteen both form pairs: 「謂有內貪欲，有外貪欲」—“There is inner sensual desire, there is outer sensual desire”〔T02 0191b11〕, 「有內法心念住，有外法心念住」—“There is mindfulness of the mind dwelling on inner dharmas, there is mindfulness of the mind dwelling on outer dharmas”〔T02 0191b21〕, 「有捨善法，有捨不善法」—“There is equanimity toward wholesome dharmas, there is equanimity toward unwholesome dharmas”〔T02 0191c10〕. Discourse 715 sets against each other four groups—the nutriment of the five hindrances, the non-nutriment of the seven factors of awakening, the non-nutriment of the five hindrances, and the nutriment of the seven factors of awakening—each closing with ‘not yet arisen … is made to arise, already arisen … is made to increase and expand’ or ‘not yet arisen … does not arise, already arisen … is made to fall away / to be cut off / to cease.’ Discourses 716 · 717 reverse ‘not yet arisen … is made to arise, already arisen … grows again and increases and expands’ and ‘not yet arisen … is made not to arise, already arisen … is made to be cut off.’ The two groups, Discourses 734–736 and Discourses 738–740, teach alike the two fruits, the four fruits, and the seven fruits, with slight differences of wording: Discourse 734, 「現法得漏盡無餘涅槃」—“in this life he attains the ending of outflows and nirvāṇa without remainder”〔T02 0196c02〕; Discourse 738, 「得現法智有餘涅槃」—“knowledge in this life and nirvāṇa with remainder”〔T02 0197a12〕; Discourse 736 has ‘if he does not attain … he attains …’〔T02 0196c16〕, and Discourse 740 has ‘if not thus, he attains …’〔T02 0197a24〕; recorded as they stand. Discourses 741, 742, and 744–747 alike take as their form ‘If a bhikṣu cultivates …, having much cultivated it, he attains great fruit and great blessing. How …? This bhikṣu, together with …, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment’ (Discourse 743 alone teaches in what each of the four immeasurable minds is highest, and does not use this form); Discourse 741 has 「不淨觀俱念覺分」—“the awakening factor of mindfulness together with the contemplation of impurity”〔T02 0197b03〕, without the character 「修」—“cultivates,” and Discourse 747 has 「乃至得捨覺分」—“up to attaining the awakening factor of equanimity”〔T02 0198a17〕, with 「得」—“attaining”; recorded as they stand.
No sentence of address—in Discourse 735, 「如是我聞：一時，佛住舍衛國祇樹給孤獨園……如上說。差別者」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said above. The difference is”〔T02 0196c05〕, Discourse 736〔T02 0196c11〕, and Discourse 740〔T02 0197a21〕, the base text has no 「爾時，世尊告諸比丘」—“At that time the World-Honored One said to the bhikṣus”; recorded as it stands, not supplied. In Discourse 737〔T02 0196c28〕, after the bhikṣus speak to the Buddha, the base text has no 「佛告」—“the Buddha said,” and begins directly with 「若比丘身身觀念住」—“If a bhikṣu abides in the foundation of mindfulness contemplating the body as body”; recorded as it stands, not supplied. In Discourse 714, before 「如是，比丘！」—“So it is, bhikṣu!”〔T02 0192a01〕, there is likewise no 「佛告」—“the Buddha said.”
A sentence with no speaker marked—Discourse 722, 「善來大王，此是王國，此國安隱，人民豐樂，願於中止，教化國人，我則隨從」—“Welcome, great king! This is the king’s land; this country is peaceful and secure, and its people prosperous and happy. May you dwell here and teach the people of the country, and we shall follow you”〔T02 0194b02〕: in the base text this sentence has no speaker marked; from the king’s answer it is known to be the village chiefs; the plain rendering has ‘The village chiefs came out to welcome him, saying’ to carry it.
The form of the verse—one verse, spoken by a certain bhikṣu, standing after the exchange of question and answer between the Buddha and Ānanda has closed and the World-Honored One 「正坐端身繫念」—“sat upright, straightened his body, and bound his mindfulness”〔T02 0195c15〕, introduced with 「時，有異比丘即說偈言」—“At that time a certain bhikṣu spoke in verse,” not in the inner layer. The verse has twenty-three lines; the line 「念、擇法、精進、喜、猗、定、捨覺」—“Mindfulness, investigation of dharmas, energy, joy, tranquillity, concentration, and the awakening factor of equanimity” alone forms a single phrase, and every other line has two phrases of five characters each. 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. Discourse 745’s 「如修空入處，如是識入處、無所有入處、非想非非想入處三經，亦如上說」—“Just as with cultivating the sphere of space, so the three discourses on the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also as said above”〔T02 0198a02〕, and Discourse 747’s 「如無常想，如是無常苦想」—“Just as with the perception of impermanence, so with the perception of suffering in the impermanent”〔T02 0198a20〕 onward to 「一一經如上說」—“each discourse is as said above”〔T02 0198a24〕, all begin anew after 「佛說此經已」—“When the Buddha had spoken this discourse,” and are the words of the compilers, not the Buddha’s words; the two appended sentences together extend to twenty-two discourses, which are given no discourse numbers.
VIII. Citation and Carrying Forward
- Shared words with the Compendium of Topics—the places where the text of the discourses of this fascicle shares words with the Compendium of Topics are already listed verbatim in the third, fourth, and sixth topics and in ① of the tenth topic; only the anchors are listed here:〔T30n1579 0864b24〕〔T30n1579 0864b25〕〔T30n1579 0864b26〕〔T30n1579 0864b27〕〔T30n1579 0864b29〕〔T30n1579 0864c02〕〔T30n1579 0864c03〕〔T30n1579 0864c04〕〔T30n1579 0864c05〕〔T30n1579 0864c06〕〔T30n1579 0864c07〕〔T30n1579 0864c09〕〔T30n1579 0864c11〕〔T30n1579 0864c12〕〔T30n1579 0864c14〕〔T30n1579 0864c16〕〔T30n1579 0864c17〕〔T30n1579 0864c19〕〔T30n1579 0864c21〕〔T30n1579 0864c23〕〔T30n1579 0864c25〕〔T30n1579 0864c26〕〔T30n1579 0864c28〕〔T30n1579 0864c29〕〔T30n1579 0865a01〕〔T30n1579 0865a04〕〔T30n1579 0865a06〕〔T30n1579 0865a07〕〔T30n1579 0865a08〕〔T30n1579 0865a12〕〔T30n1579 0865a14〕〔T30n1579 0865a16〕〔T30n1579 0865a18〕〔T30n1579 0865a20〕〔T30n1579 0865a21〕〔T30n1579 0865a22〕〔T30n1579 0865b03〕〔T30n1579 0865b04〕〔T30n1579 0865b08〕〔T30n1579 0865b10〕〔T30n1579 0865b12〕〔T30n1579 0865b13〕〔T30n1579 0865b14〕〔T30n1579 0865b15〕〔T30n1579 0865b16〕.
- The carrying forward of the uddāna—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,” has seven items that correspond in order: Establishment and Difference—Discourse 713; Nutriment—Discourse 715 (cf. Discourse 716); Gradual Sequence—Discourses 733 · 737 (cf. Discourses 723 · 724); Ease—Discourses 714 · 721 · 722 (cf. Discourses 719 · 720); Abiding—Discourse 718 (cf. Discourses 730 · 731); Cultivation—Discourses 741 · 742 · 744 · 747 (cf. Discourses 743 · 745 · 746). The treatise follows the order of its gate, and the sūtra the sequence of its discourses; the two do not correspond one to one; for Discourses 712 · 717 · 725–729 · 732 · 734–736 · 738–740 no shared words were found in this gate (see the third topic). Of these, those marked [cf.] are in the third topic, and are not discourses that the treatise itself states it is explaining.
- Carrying forward within the fascicle (only shared forms are recorded)—Discourse 712 alone carries on from the preceding discourse. Discourses 713–717 form a group teaching alike the five hindrances and the seven factors of awakening: Discourses 713 · 714 both begin with what the followers of other paths say, and Discourse 714 is abbreviated, carried from Discourse 713; Discourses 716 · 717 both begin with 「我不見一法」—“I do not see a single dharma,” inner dharmas and outer dharmas set against each other. Discourses 718–720 form a group alike spoken by venerable ones, alike carrying on the teaching on the awakening factor of mindfulness with 「如是擇法、精進、喜、猗、定、捨覺分亦如是說」—“Thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise.” Discourses 721 · 722 form a group alike teaching the seven treasures of the wheel-turning king. Discourses 723 · 724 form a group alike teaching that by hearing the profound Dharma one accomplishes the two right things. Discourses 728–732 form a group alike setting out in general and teaching cultivation; Discourse 730 is abbreviated, carried from Discourse 729, and Discourse 732 from Discourse 731. Discourses 733–740 form a group alike teaching the sequence and the fruits: Discourses 733 · 737 alike teach arising in sequence; Discourses 734–736 and Discourses 738–740 teach in pairs the two fruits, the four fruits, and the seven fruits. Discourses 741–747 form a group alike teaching the perceptions and recollections cultivated together with the seven factors of awakening; Discourse 743 begins with a question from followers of other paths, and alone teaches what is the highest that each of the four immeasurable minds reaches.
- Beyond this fascicle—what Discourse 712’s 「如上說」—“as said above” and 「如是廣說」—“It is taught thus at length” carry on from is the preceding discourse, the discourse closing with Prince Fearless having heard what the Buddha said; for the other discourses’ 「如上說。差別者」—“As said above. The difference is,” where the text does not specify, no discourse outside the fascicle is designated. The appended sentences of Discourses 745 · 747 extend to the discourses on the three spheres and the nineteen perceptions, which are given no discourse numbers and whose text is not set out separately.
IX. Placement Among the Recensions
The rows of the Taishō collation notes and of the current edition for this fascicle come to eighty-six 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; 【磧】 = the Qisha edition; current reading = the character adopted in the current transcription; 「無」—“lacks it” = that edition lacks the character; recorded together, without adjudication; nos. 006 · 007 · 016 · 086, four in all, are rows of revision in the current edition, not original Taishō notes; nos. 031 · 032 · 033 · 041, four in all, are original Taishō notes, where the current reading follows 【磧】【宋】【元】【明】 and differs from 【大】):
| No. | Anchor | Current reading | Variant readings |
|---|---|---|---|
| 001 | 0191a18 | 時，有 (at that time there were) | 【宋】【元】【明】爾時 (at that time) |
| 002 | 0191a25 | 復 (likewise) | 【宋】【元】【明】無 (lack it) |
| 003 | 0191b06 | 說 (speak) | 【宋】【元】【明】【聖】無 (lack it) |
| 004 | 0191b23 | 外 (outer) | 【聖】無 (lacks it) |
| 005 | 0191b29 | 進 (energy) | 【宋】【元】【明】【聖】進即善法有精進長養善法彼斷不善法精進 (energy, with seventeen characters added) |
| 006 | 0191c19 | 掉 (restless) | 【大】悼 (grieving) (revision in the current edition, not an original Taishō note) |
| 007 | 0191c19 | 掉 (restless) | 【大】悼 (grieving) (revision in the current edition, not an original Taishō note) |
| 008 | 0191c27 | 生 (arises) | 【聖】無 (lacks it) |
| 009 | 0191c28 | 燃 (burn) | 【聖】然 (burn, another form) |
| 010 | 0191c29 | 燋 (charred) | 【宋】【元】【明】樵 (firewood) |
| 011 | 0192a05 | 掉 (restless) | 【宋】【元】【明】若 (if) |
| 012 | 0192a05 | 心起、掉心 (mind arises, the restless mind) | 【聖】無 (lacks it)；【宋】【元】【明】掉心掉心 (restless mind, restless mind) |
| 013 | 0192a12 | 此 (these) | 【宋】【元】【明】其 (its) |
| 014 | 0192a20 | 燋 (charred) | 【宋】【元】【明】樵 (firewood) |
| 015 | 0192a21 | 喜，則非時，修猗、定、捨覺分 (joy, is not the time; cultivating the awakening factors of tranquillity, concentration, and equanimity) | 【宋】【元】【明】覺分喜覺分則非時修猗覺分定覺分捨覺分 (each factor with “awakening factor” written in full) |
| 016 | 0192a22 | 是 (is) | 【大】非 (is not) (revision in the current edition, not an original Taishō note) |
| 017 | 0192b08 | 樂 (pleasures) | 【宋】【元】【明】【聖】未 (not yet) |
| 018 | 0192b19 | 何等為 (what is) | 【宋】【元】【明】云何 (what is, another wording) |
| 019 | 0192b19 | 謂 (it is) | 【宋】【元】【明】無 (lack it) |
| 020 | 0192b22 | 食 (nutriment) | 【聖】退 (falling away) |
| 021 | 0192b27 | 猗 (tranquillity) | 【聖】倚 (leaning) |
| 022 | 0192b28 | 猗 (tranquillity) | 【聖】倚 (leaning) |
| 023 | 0192c06 | 貪欲 (sensual desire) | 【宋】五 (five) |
| 024 | 0192c11 | 蓋 (hindrance) | 【宋】【元】【明】蓋令 (hindrance, with “is made” added) |
| 025 | 0192c13 | 止 (calm) | 【聖】正 (right) |
| 026 | 0193a01 | 何等為定覺分食？謂有四禪 (What is the nutriment of the awakening factor of concentration? There are the four dhyānas) | 【聖】無 (lacks it) |
| 027 | 0193a04 | 等 (what) | 【宋】【元】【明】等為 (what are) |
| 028 | 0193a10 | 法 (dharma) | 【宋】【元】【明】法能令 (dharma that is able to make) |
| 029 | 0193a13 | 生令 (grows, is made) | 【宋】【元】【明】【聖】令生 (the two characters reversed) |
| 030 | 0193a15 | 分 (factor) | 【宋】【元】【明】分令 (factor, with “is made” added) |
| 031 | 0193a16 | 令不 (is made not) | 【大】令 (is made)；【磧】【宋】【元】【明】令不 (is made not) |
| 032 | 0193a16 | 無 (none) | 【大】重 (again)；【磧】【宋】【元】【明】無 (none) |
| 033 | 0193a17 | 令退 (is made to fall away) | 【大】生令增廣 (grows and is made to increase and expand)；【磧】【宋】【元】【明】令退 (is made to fall away) |
| 034 | 0193a18 | 法 (dharmas) | 【宋】【元】【明】法令 (dharmas, with “is made” added) |
| 035 | 0193a19 | 正 (right) | 【宋】【元】【明】所謂正 (what is called right) |
| 036 | 0193a24 | 此 (this) | 【宋】【元】【明】【聖】是 (this, another word) |
| 037 | 0193b21 | 簏 (chest) | 【宋】【元】【明】篋 (case) |
| 038 | 0193c09 | 不害睡眠 (sloth and torpor not removed) | 【宋】【元】【明】無 (lack it) |
| 039 | 0193c10 | 進 (energy) | 【宋】【元】【明】【聖】勤 (diligence) |
| 040 | 0193c29 | 動 (agitated) | 【宋】【元】【明】能 (able) |
| 041 | 0194a01 | 進、喜 (energy, joy) | 【大】進 (energy)；【磧】【宋】【元】【明】進喜 (energy, joy) |
| 042 | 0194a11 | 吉 (auspicious) | 【聖】古 (ancient) |
| 043 | 0194a14 | 古 (ancient) | 【宋】右 (right-hand) |
| 044 | 0194a19 | 興於 (arises in) | 【宋】【元】【明】無 (lack it) |
| 045 | 0194a29 | 寶 (treasure) | 【宋】【元】【明】寶王作是念 (treasure; the king thinks thus) |
| 046 | 0194b02 | 福 (merit) | 【宋】【元】【明】齋 (fasting) |
| 047 | 0194b02 | 善 (goodness) | 【元】【明】福有輪寶現今既如古有斯吉瑞當知我是轉輪聖王即以兩手承金輪寶著左手中右手旋轉而作是言若是轉輪聖王金輪寶者當復轉輪聖王古道而去作是語訖於是輪寶即從王前乘虛而逝向於東方遊古聖王正直之道王及四兵隨輪去住東方諸國處處小王見聖王來皆稱善哉 (a long passage: the king receives the golden wheel treasure, turns it, and speaks his wish; the wheel treasure goes east, the four kinds of troops following; the lesser kings of the eastern countries, seeing the holy king come, all cry “excellent”)；【宋】福有輪寶現今既如右有斯吉瑞當知我是轉輪聖王即以兩手承金輪寶著左手中右手旋轉而作是言若是轉輪聖王金輪寶者當復轉輪聖王右道而去作是語訖於是輪寶即從王前乘虛而逝向於東方遊右聖王正直之道王及四兵隨輪去住東方諸國處處小王見聖王來皆稱善哉 (the same passage, with 右 for 古) |
| 048 | 0194b03 | 則隨 (then follow) | 【宋】【元】【明】等皆是天尊翼 (we are all wings to the heavenly honoured one) |
| 049 | 0194b08 | 至於南海 (reached the southern sea) | 【宋】【元】【明】乘古聖王之道 (riding the road of the holy kings of old) |
| 050 | 0194b08 | 至 (reached) | 【宋】【元】【明】至于 (reached, another form) |
| 051 | 0194b15 | 色 (colour) | 【宋】【元】【明】白 (white) |
| 052 | 0194b15 | 拄 (touching) | 【聖】駐 (resting) |
| 053 | 0194b20 | 唯 (may) | 【宋】【元】【明】惟 (may, another form) |
| 054 | 0194b26 | 澤 (glossy) | 【宋】【元】【明】朱 (vermilion) |
| 055 | 0194c05 | 珠寶 (pearl treasure) | 【宋】【元】【明】寶珠 (treasure pearl) |
| 056 | 0194c07 | 類隙 (flaw) | 【元】【明】瑕隙 (blemish or crack)；【聖】垢穢 (stain) |
| 057 | 0194c13 | 支 (limbs) | 【宋】【元】【明】肢 (limbs, another form) |
| 058 | 0194c16 | 事 (serves) | 【明】侍 (attends) |
| 059 | 0194c21 | 王 (king) | 【元】【明】主若 (lord, if)；【宋】王若 (king, if) |
| 060 | 0194c25 | 盡 (all) | 【宋】【元】【明】須畫時 (needs, at the time of drawing) |
| 061 | 0194c27 | 王 (king) | 【宋】【元】【明】隨王 (as the king) |
| 062 | 0194c29 | 於 (in) | 【明】于 (in, another form) |
| 063 | 0195a07 | 於 (in) | 【明】于 (in, another form) |
| 064 | 0195a12 | 僧 (saṅgha) | 【宋】【元】【明】依 (relying on) |
| 065 | 0195b20 | 靜 (still) | 【宋】【元】【明】淨 (pure) |
| 066 | 0195b26 | 靜 (still) | 【宋】【元】【明】淨 (pure) |
| 067 | 0195c01 | 希 (xi) | 【聖】凞 (xi, another character) |
| 068 | 0195c02 | 襞 (folded) | 【宋】辟 (folded, another form) |
| 069 | 0195c04 | 襞 (folded) | 【宋】辟 (folded, another form) |
| 070 | 0195c05 | 唯 (may) | 【宋】【元】【明】惟 (may, another form) |
| 071 | 0195c06 | 襞 (folded) | 【宋】辟 (folded, another form) |
| 072 | 0195c07 | 相 (sign) | 【宋】【元】【明】【聖】想 (perception) |
| 073 | 0195c14 | 說 (speak) | 【宋】【元】【明】我說 (I speak) |
| 074 | 0195c25 | 王 (king) | 【宋】【元】【明】主 (lord) |
| 075 | 0196a06 | 者 (those who) | 【宋】有 (existence) |
| 076 | 0196b19 | 彼當 (he should) | 【聖】當於 (should, at) |
| 077 | 0196c01 | 上 (above) | 【宋】【元】【明】【聖】上說 (said above) |
| 078 | 0196c05 | 住 (staying) | 【宋】【元】【明】在 (was at) |
| 079 | 0196c25 | 比丘尼 (bhikṣuṇīs) | 【宋】【元】【明】無 (lack it) |
| 080 | 0197a07 | 已 (having) | 【宋】【元】【明】【聖】方便 (skilful means) |
| 081 | 0197a12 | 果 (fruits) | 【聖】界 (elements) |
| 082 | 0197b22 | 盡 (wholly) | 【宋】【元】【明】善 (well) |
| 083 | 0197b28 | 俱 (both) | 【聖】無 (lacks it) |
| 084 | 0197c02 | 詣 (went to) | 【宋】【元】【明】【聖】往詣 (went to, with 往 added) |
| 085 | 0198a10 | 於 (toward) | 【聖】無 (lacks it) |
| 086 | 0197b21 | 不 (question particle) | The current edition notes: this 「不」 is suspected to be an interpolation (revision in the current edition, not an original Taishō note) |
Eighteen notable points (recorded together, without adjudication):
- Readings in Discourse 713 (nos. 001–005)—in 「時，有眾多比丘」—“At that time many bhikṣus”, the 「時，有」—“at that time there were” (0191a18): the three editions read 「爾時」—“at that time.” In the words of the followers of other paths, in 「我等亦復為諸弟子說」—“We too likewise teach our disciples”, the 「復」—“likewise” (0191a25): the three editions lack it. In 「說諸外道法」—“will speak of various dharmas of other paths”, the 「說」—“speak” (0191b06): the three editions and 【聖】 lack it. In 「彼外法念住」—“that mindfulness dwelling on outer dharmas”, the 「外」—“outer” (0191b23): 【聖】 lacks it. In 「彼斷不善法精進」—“that energy that cuts off unwholesome dharmas”, after the 「進」—“energy” (0191b29), the three editions and 【聖】 have seventeen more characters, 「即善法有精進長養善法彼斷不善法精進」—“is wholesome dharmas; there is energy that nourishes wholesome dharmas; that energy that cuts off unwholesome dharmas.” The plain rendering follows the current reading.
- Restless / grieving in Discourse 714 (nos. 006 · 007)—in 「若復掉心者、掉心猶豫者」—“And if one is of restless mind, restless of mind and hesitant”, the two 「掉」—“restless” (0191c19): the current edition reads 「掉」—“restless,” and 【大】 reads 「悼」—“grieving”; elsewhere in this discourse it is always 「掉」—“restless.” The plain rendering follows the current reading.
- Readings in Discourse 714 (nos. 008–015)—in 「微劣心生」—“a feeble mind arises”, the 「生」—“arises” (0191c27): 【聖】 lacks it. 「燃」—“burn” (0191c28): 【聖】 reads 「然」—“burn,” another form. In 「燋炭」—“charred coals”, the 「燋」—“charred” in two places (0191c29 · 0192a20): the three editions read 「樵」—“firewood.” 「掉心起、掉心猶豫」—“a restless mind arises and the restless mind is hesitant” (0192a05): for 「掉」—“restless” the three editions read 「若」—“if,” 【聖】 lacks the four characters 「心起、掉心」—“mind arises, the restless mind,” and for 「心起、掉心」—“mind arises, the restless mind” the three editions read 「掉心掉心」—“restless mind, restless mind.” In 「以此諸法示、教、照、喜」—“by these dharmas it is instructed, taught, illumined, and gladdened”, the 「此」—“these” (0192a12): the three editions read 「其」—“its.” 「修擇法覺分、精進、喜，則非時，修猗、定、捨覺分」—“cultivating the awakening factor of investigation of dharmas, energy, and joy is not the time; cultivating the awakening factors of tranquillity, concentration, and equanimity” (0192a21): the three editions read 「覺分喜覺分則非時修猗覺分定覺分捨覺分」—“awakening factor, the awakening factor of joy, is not the time; cultivating the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity,” that is, each factor has the two characters 「覺分」—“awakening factor” in full. The plain rendering follows the current reading.
- Is / is not in Discourse 714 (no. 016)—in 「自此則是時」—“from then on is the time”, the 「是」—“is” (0192a22): the current edition reads 「是」—“is,” and 【大】 reads 「非」—“is not.” The plain rendering follows the current reading, as ‘is from then on the time.’
- Readings in Discourse 715 (nos. 017–027)—in 「本所經娛樂覺」—“thoughts of pleasures formerly experienced”, the 「樂」—“pleasures” (0192b08): the three editions and 【聖】 read 「未」—“not yet,” that is, they read ‘thoughts of what was formerly experienced as amusement, not yet’. 「何等為擇法覺分不食？謂」—“What is the non-nutriment of the awakening factor of investigation of dharmas? It is” (0192b19): the three editions read ‘What is the non-nutriment of the awakening factor of investigation of dharmas?’ in another wording, without the character 「謂」—“it is.” In 「精進覺分不食」—“the non-nutriment of the awakening factor of energy”, the 「食」—“nutriment” (0192b22): 【聖】 reads 「退」—“falling away.” 「猗」—“tranquillity” in two places (0192b27 · 0192b28): 【聖】 reads 「倚」—“leaning.” In 「何等為貪欲蓋不食」—“What is the non-nutriment of the hindrance of sensual desire”, the 「貪欲」—“sensual desire” (0192c06): 【宋】 reads 「五」—“five.” In 「睡眠蓋不起」—“the hindrance of sloth and torpor does not arise”, the 「蓋」—“hindrance” (0192c11): the three editions read 「蓋令」—“hindrance, is made.” In 「寂止」—“stilling and calm”, the 「止」—“calm” (0192c13): 【聖】 reads 「正」—“right.” 「何等為定覺分食？謂有四禪」—“What is the nutriment of the awakening factor of concentration? There are the four dhyānas” (0193a01): 【聖】 lacks these eleven characters. In 「何等三」—“What are the three”, the 「等」—“what” (0193a04): the three editions read 「等為」—“what are.” The plain rendering follows the current reading.
- The variant of 【聖】 in Discourse 715 (not in the table above)—after 「依食長養，非不食」—“nourished by relying on nutriment, not without nutriment” (0192b16), the Taishō note records a passage of variant reading from 【聖】: 「非食何等為食覺分不食謂四食處不思惟未起食覺分不起已起食能覺令退是名食覺分不食於蓋法撰擇於不蓋」—“not nutriment; what is the non-nutriment of the nutriment factor of awakening? It is not reflecting on the four places of nutriment; the nutriment factor of awakening not yet arisen does not arise, and the nutriment already arisen is able to make the factor of awakening fall away; this is called the non-nutriment of the nutriment factor of awakening; selecting among the dharmas of the hindrances, among the non-hindrance”; the Taishō note calls the current characters it replaces 「七十四字」—“seventy-four characters,” and the note of the current edition has 「七十三字」—“seventy-three characters”; both numbers are recorded as they stand. The plain rendering follows the current reading.
- Readings in Discourse 716 (nos. 028–036)—in 「我不見一法」—“I do not see a single dharma”, the 「法」—“dharma” (0193a10): the three editions read 「法能令」—“dharma that is able to make.” In 「已生者重生令增廣」—“what has already arisen grows again and increases and expands”, the 「生令」—“grows, is made” (0193a13): the three editions and 【聖】 read 「令生」—“is made to grow.” In 「未生念覺分不生」—“the awakening factor of mindfulness not yet arisen does not arise”, the 「分」—“factor” (0193a15): the three editions read 「分令」—“factor, is made.” In the passage on wrong reflection, 「未生擇法、精進、喜、猗、定、捨覺分令不生，已生者令退」—“the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made not to arise, and what has already arisen is made to fall away” (0193a16–a17): the current reading follows 【磧】【宋】【元】【明】; 【大】 reads 「令生，已生者重生令增廣」—“are made to arise, and what has already arisen grows again and is made to increase and expand,” that is, it reads ‘are made to arise, and what has already arisen grows again and is made to increase and expand’ (nos. 031–033). In 「能令未生惡不善法不生」—“makes evil, unwholesome dharmas not yet arisen not arise”, the 「法」—“dharmas” (0193a18): the three editions read 「法令」—“dharmas, is made.” 「正思惟」—“right reflection” (0193a19): the three editions read ‘what is called right reflection.’ In 「佛說此經已」—“When the Buddha had spoken this discourse”, the 「此」—“this” (0193a24): the three editions and 【聖】 read 「是」—“this,” another word. The plain rendering follows the current reading.
- A reading in Discourse 718 (no. 037)—in 「置箱簏中」—“placed in a chest”, the 「簏」—“chest” (0193b21): the three editions read 「篋」—“case”; the treatise’s simile has 「妙衣篋」—“a chest of fine garments”〔T30n1579 0865a05〕; both are recorded and not judged.
- Readings in Discourse 719 (nos. 038 · 039)—the phrase 「不害睡眠」—“sloth and torpor not removed” appears twice within one sentence (0193c09); the three editions lack the second; the plain rendering translates both. In 「精進方便」—“striving with energy and skilful means”, the 「進」—“energy” (0193c10): the three editions and 【聖】 read 「勤」—“diligence.”
- Readings in Discourse 720 (nos. 040 · 041)—in 「身猗息不動亂」—“his body is tranquil and not agitated”, the 「動」—“agitated” (0193c29): the three editions read 「能」—“able.” In 「如是擇法、精進、喜、猗」—“Thus the awakening factors of investigation of dharmas, energy, joy, tranquillity”, the 「喜」—“joy” (0194a01): the current reading follows 【磧】【宋】【元】【明】; 【大】 lacks 「喜」—“joy.” The plain rendering follows the current reading.
- Readings in Discourse 721 (nos. 042–044)—in 「有此吉瑞」—“with this auspicious sign”, the 「吉」—“auspicious” (0194a11): 【聖】 reads 「古」—“ancient.” In 「轉輪聖王古道」—“the ancient road of the wheel-turning kings”, the 「古」—“ancient” (0194a14): 【宋】 reads 「右」—“right-hand.” In 「如來出興於世」—“When the Tathāgata arises in the world”, the 「興於」—“arises in” (0194a19): the three editions lack it. The plain rendering follows the current reading.
- The passage on the golden wheel treasure in Discourse 722 (nos. 045–050)—after 「天真金寶」—“a treasure of natural true gold” (0194a29), the three editions have 「王作是念」—“the king thinks thus” in addition. In 「受持福善」—“took up merit and goodness”, the 「福」—“merit” (0194b02): the three editions read 「齋」—“fasting”; for 「善」—“goodness” (0194b02), 【元】【明】 and 【宋】 have a long passage, narrating the king receiving the golden wheel treasure, turning it and speaking his wish, the wheel treasure going east, the four kinds of troops following, and the lesser kings of the eastern countries, seeing the holy king come, 「皆稱善哉」—“all cry ‘excellent’” (【宋】 reading, for 「古」—“ancient,” 「右」—“right-hand”); that is, before 「善來大王」—“Welcome, great king” the three editions have a passage of narration, close to the passage on the golden wheel treasure in Discourse 721. In 「我則隨從」—“and we shall follow you”, the 「則隨」—“then follow” (0194b03): the three editions read 「等皆是天尊翼」—“we are all wings to the heavenly honoured one.” 「至於南海」—“reached the southern sea” (0194b08): the three editions read 「乘古聖王之道」—“riding the road of the holy kings of old”; in 「至西海」—“reached the western sea”, the 「至」—“reached” (0194b08): the three editions read 「至于」—“reached,” another form. The plain rendering follows the current reading; the speaker of 「善來大王」—“Welcome, great king” is taken, by the pattern of the current text, as the village chiefs (see the seventh topic).
- Readings in the passages on the elephant, the horse, the pearl, the woman, and the treasurer-minister in Discourse 722 (nos. 051–061)—in 「純色之象」—“an elephant of pure colour”, the 「色」—“colour” (0194b15): the three editions read 「白」—“white”; in 「七支拄地」—“its seven limbs touching the ground”, the 「拄」—“touching” (0194b15): 【聖】 reads 「駐」—“resting.” In 「烏頭澤尾」—“with a black head and a glossy tail”, the 「澤」—“glossy” (0194b26): the three editions read 「朱」—“vermilion.” In 「摩尼珠寶」—“the maṇi pearl treasure”, the 「珠寶」—“pearl treasure” (0194c05): the three editions read 「寶珠」—“treasure pearl.” In 「無諸類隙」—“wholly without flaw”, the 「類隙」—“flaw” (0194c07): 【元】【明】 read 「瑕隙」—“blemish or crack,” and 【聖】 reads 「垢穢」—“stain”; the plain rendering has ‘wholly without flaw,’ following the current characters. In 「支體」—“limbs”, the 「支」—“limbs” (0194c13): the three editions read 「肢」—“limbs,” another form. In 「隨宜奉事」—“serves him as is fitting”, the 「事」—“serves” (0194c16): 【明】 reads 「侍」—“attends.” In 「轉輪聖王須珍寶」—“when the wheel-turning king needs treasure”, the 「王」—“king” (0194c21): 【元】【明】 read 「主若」—“lord, if,” and 【宋】 reads 「王若」—“king, if.” In 「且盡與我」—“give it all to me now”, the 「盡」—“all” (0194c25): the three editions read 「須畫時」—“needs, at the time of drawing.” In 「王所須即取用之」—“what the king needs he takes and uses”, the 「王」—“king” (0194c27): the three editions read 「隨王」—“as the king.” The plain rendering follows the current reading.
- A reading in Discourse 723 (no. 064)—in 「僧人聞法」—“The saṅgha hears the Dharma”, the 「僧」—“saṅgha” (0195a12): the three editions read 「依」—“relying on,” that is, they read ‘relying on a person, one hears the Dharma.’ The plain rendering follows the current reading, 「僧人聞法」—“The saṅgha hears the Dharma.”
- Still / pure in Discourse 726 (nos. 065 · 066)—in 「純一滿靜」—“wholly pure and still”, the 「靜」—“still” in two places (0195b20 · 0195b26): the three editions read 「淨」—“pure”; Discourse 725 has 「純一滿淨」—“wholly pure and complete”〔T02 0195b06〕; both are recorded and not judged. The plain rendering follows the current reading.
- Readings in Discourse 727 (nos. 067–075)—in 「希連河」—“the river Hiraṇyavatī”, the 「希」—“xi” (0195c01): 【聖】 reads 「凞」—“xi,” another character. 「襞」—“folded” in three places (0195c02 · 0195c04 · 0195c06): 【宋】 reads 「辟」—“folded,” another form. In 「繫念明相」—“bound his mindfulness to the perception of light”, the 「相」—“sign” (0195c07): the three editions and 【聖】 read 「想」—“perception.” In 「說精進」—“I speak of energy”, the 「說」—“speak” (0195c14): the three editions read 「我說」—“I speak.” In the verse’s 「觀為正法王」—“see how he who is the king of the true Dharma”, the 「王」—“king” (0195c25): the three editions read 「主」—“lord.” In the verse’s 「厭惡三趣者」—“those who are weary of the three destinies”, the 「者」—“those who” (0196a06): 【宋】 reads 「有」—“existence.” The plain rendering follows the current reading.
- Readings in Discourses 733–740 (nos. 076–081)—Discourse 733, 「彼當爾時」—“he should at that time” (0196b19): 【聖】 reads 「當於爾時」—“should at that time.” In Discourse 734’s 「如上。差別者」—“As above. The difference is”, the 「上」—“above” (0196c01): the three editions and 【聖】 read 「上說」—“said above,” that is, they read ‘as said above,’ like the other discourses; the plain rendering follows the current reading, with 「如前」—“as before.” In Discourse 735’s 「佛住」—“the Buddha was staying”, the 「住」—“staying” (0196c05): the three editions read 「在」—“was at.” In Discourse 737’s 「佛告諸比丘、比丘尼」—“The Buddha said to the bhikṣus and bhikṣuṇīs”, the 「比丘尼」—“bhikṣuṇīs” (0196c25): the three editions lack it. In Discourse 737’s 「方便修念覺分已」—“having skilfully cultivated the awakening factor of mindfulness”, the 「已」—“having” (0197a07): the three editions and 【聖】 read 「方便」—“skilful means.” In Discourse 738’s 「當得二果」—“will attain two fruits”, the 「果」—“fruits” (0197a12): 【聖】 reads 「界」—“elements.” The plain rendering follows the current reading.
- Readings and a note in Discourse 743 (nos. 082–084 · 086)—in the words of the followers of other paths, in 「盡攝其心」—“wholly gather the mind”, the 「盡」—“wholly” (0197b22): the three editions read 「善」—“well.” In 「所謂俱能說法」—“That is, both are able to teach the Dharma”, the 「俱」—“both” (0197b28): 【聖】 lacks it. In 「詣佛所」—“went to where the Buddha was”, the 「詣」—“went to” (0197c02): the three editions and 【聖】 read 「往詣」—“went to.” In 「說如是法不」—“teach such a dharma”, the 「不」 (0197b21): the note of the current edition suspects it to be an interpolation; the plain rendering follows the character of the current base text and renders it as a question, ‘teach his disciples such a dharma?’ In Discourse 746’s 「向於捨」—“tends toward relinquishment”, the 「於」—“toward” (0198a10): 【聖】 lacks it. After the closing title at the end of the fascicle (0198a25), 【聖】 has in addition 「光明皇后願文」—“the votive text of Empress Kōmyō,” which the Taishō note records (not in the table above).
Punctuation: in the long discourses, Discourses 713, 714, 715, 722, 733, 737, and others, the base text opens new paragraphs within the Buddha’s words with quotation marks (as before 「諸比丘！何等為五蓋之十」—“Bhikṣus! What are the ten of the five hindrances”〔T02 0191b11〕 and before 「何等為瞋恚蓋食」—“What is the nutriment of the hindrance of ill will”〔T02 0192b01〕); these are copied as divisions of paragraphs, not as another speaker. In Discourse 712 the base text opens a quotation after 「差別者」—“The difference is,” abbreviates what follows in the inner layer with 「……」, closes the quotation after 「……」, and then carries on with 「如是廣說」—“It is taught thus at length”〔T02 0191a15〕; copied as it stands. In Discourse 714, after 「如是，世尊！」—“So it is, World-Honored One!”, the base text opens a quotation directly with 「如是，比丘！」—“So it is, bhikṣu!”〔T02 0192a01〕, without recording a speaker; copied as it stands. In Discourse 737, after 「云何七覺分漸次起，漸次起已，修習滿足？」—“How do the seven factors of awakening arise in sequence and, having arisen in sequence, come to be cultivated to fulfilment?”, the base text opens a quotation directly with 「若比丘身身觀念住」—“If a bhikṣu abides in the foundation of mindfulness contemplating the body as body”〔T02 0196c28〕; copied as it stands. In Discourse 743, within the words of the followers of other paths, the teaching they relate opens with inner quotation marks at 「斷五蓋」—“Cut off the five hindrances”〔T02 0197b21〕 and closes at 「如是修習」—“cultivate thus”〔T02 0197b26〕; the following 「悲、喜、捨心俱亦如是說」—“Accompanied by a mind of compassion, sympathetic joy, and equanimity is also taught likewise” stands outside the inner layer and within the words of the followers of other paths; copied as it stands.
Characters: the present transcription of this fascicle has no character of the private-use area. In the verse’s 「專心𭶑慧聽」—“listening single-minded with keen wisdom”, the 「𭶑」 in one place (0196a02) is a character of the extension area, with no Taishō collation note; copied as it stands without change. In the words of the followers of other paths in Discourse 713, one place, 「修七覺意」—“cultivate the seven factors of awakening”〔T02 0191a25〕, has 「七覺意」—“the seven factors of awakening,” and the next sentence of the same passage has 「修七覺分」—“cultivate the seven factors of awakening”〔T02 0191a26〕; the two forms follow the base text. In Discourse 715, 「撰擇」—“selecting” appears twice〔T02 0192b20〕, side by side with Discourse 713’s 「擇善法」—“selecting wholesome dharmas,” its 「擇」—“selecting”; these follow the base text. Discourse 723’s 「僧人聞法」—“The saṅgha hears the Dharma”〔T02 0195a12〕 and Discourse 747’s 「心口與無常想俱」—“with mind and speech accompanied by the perception of impermanence”〔T02 0198a16〕 follow the base text. Discourse 725’s 「純一滿淨」—“wholly pure and complete” and Discourse 726’s 「純一滿靜」—“wholly pure and still” follow the base text.
Interlinear notes: none in this fascicle.
The line form of the verses: one verse, in the base text of twenty-three lines (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. The verse begins anew after the exchange of question and answer between the Buddha and Ānanda has closed, and is not at an inner level. The plain rendering records it in verse form, each line following the line of the base text.
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 where the treatise and the discourse share the same words or the same simile word for word is a correspondence taken as established, and one sentence of the treatise is quoted for each; where the treatise and the discourse share words but, by the method of correspondence, are only listed for reference, the row is marked [correspondence by sense; shared wording in III]. The item names of the treatise’s uddāna are added after the discourse numbers, as an aid to reading (I).
| Discourse | Mātṛkā (verbatim) | Anchor | Shared words |
|---|---|---|---|
| 712 | No direct mātṛkā gloss found for this discourse | — | — |
| 713 (Establishment · Difference) | 「復次，自性差別故，及所緣、因緣相差別故，應知七覺支，十四種差別」—“Further, because of difference of intrinsic nature, and because of difference in the marks of object and of cause and condition, it should be known that the seven factors of awakening have fourteen kinds of difference”〔T30n1579 0864b27〕 | 0864b27 | fourteen (the discourse has 「七覺分說十四」—“the seven factors of awakening are spoken of as fourteen,” the treatise 「七覺支，十四種差別」—“the seven factors of awakening have fourteen kinds of difference”; the wording differs) |
| 714 (Ease) | 「由諸作意有加行故，精進太過；又由前後有增減故，運轉不等」—“Because the acts of attention involve exertion, energy is excessive; and because there is increase and decrease before and after, uneven running”〔T30n1579 0864c16〕 | 0864c16 | energy (the treatise does not name the discourse’s 「微劣」—“feeble” and 「掉心」—“restless mind”) |
| 715 (Nutriment) | 「於能隨順覺支法中，略有二種無倒作意，當知總與覺支為食」—“Among the dharmas that accord with the factors of awakening there are, in brief, two kinds of unerring attention; it should be known that together they are nutriment for the factors of awakening”〔T30n1579 0864c02〕 | 0864c02 | nutriment (the discourse has 「思惟」—“reflection,” the treatise 「作意」—“attention”; the discourse has 「不食」—“non-nutriment,” the treatise 「非食」—“not nutriment”; the wording differs) |
| 716 (Nutriment · cf.) | No direct mātṛkā gloss found for this discourse; 「一、正作意，二、數作意。與此相違，當知非食」—“First, right attention; second, repeated attention. What is contrary to this, it should be known, is not nutriment”〔T30n1579 0864c03〕 [correspondence by sense; shared wording in III] | 0864c03 | right (the discourse has 「正思惟」—“right reflection,” the treatise 「正作意」—“right attention”; the wording differs) |
| 717 | No direct mātṛkā gloss found for this discourse | — | — |
| 718 (Abiding) | 「諸修行者得七覺支，譬如大王有妙衣篋，三時受用」—“Practitioners who have gained the seven factors of awakening are like a great king who has a chest of fine garments and makes use of them at the three times”〔T30n1579 0865a04〕 | 0865a04 | time · king (the discourse has 「王大臣」—“a king’s great minister” and 「箱簏」—“a chest,” the treatise 「大王」—“a great king” and 「妙衣篋」—“a chest of fine garments”; the wording differs) |
| 719 (Ease · cf.) | No direct mātṛkā gloss found for this discourse; 「與此相違，四種因緣，令其獲得安隱而住」—“Contrary to this, four kinds of cause and condition enable one to obtain dwelling at ease”〔T30n1579 0864c14〕 [correspondence by sense; shared wording in III] | 0864c14 | dwelling (the discourse has 「樂住」—“dwelling in happiness,” the treatise 「安隱而住」—“dwelling at ease”; the wording differs) |
| 720 (Ease · cf.) | No direct mātṛkā gloss found for this discourse; 「與此相違，四種因緣，令其獲得安隱而住」—“Contrary to this, four kinds of cause and condition enable one to obtain dwelling at ease”〔T30n1579 0864c14〕 [correspondence by sense; shared wording in III] | 0864c14 | dwelling (the discourse has 「生樂住」—“dwelling in happiness arises,” the treatise 「安隱而住」—“dwelling at ease”; the wording differs) |
| 721 (Ease) | 「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」—“As a wheel-turning king, having gained great mastery over the four continents, obtains seven treasures, so the king of the mind, having gained great mastery over the four noble truths, obtains the true and pure treasures of the seven factors of awakening; it should be known to be likewise”〔T30n1579 0864c19〕 | 0864c19 | wheel-turning · seven treasures (the discourse has 「七覺分寶」—“the treasures of the seven factors of awakening,” the treatise 「七覺支寶」—“the treasures of the seven factors of awakening”; the wording differs) |
| 722 (Ease) | 「由此義故，初念覺支猶如輪寶」—“For this reason the first, the factor of awakening of mindfulness, is like the wheel treasure”〔T30n1579 0864c23〕 | 0864c23 | wheel treasure · elephant treasure · horse treasure · woman treasure · treasurer-minister treasure (the discourse has 「摩尼珠寶」—“the maṇi pearl treasure,” the treatise 「神珠寶」—“the divine pearl treasure”; the discourse has 「主兵之臣」—“the minister commanding the troops,” the treatise 「軍將寶」—“the general treasure”; the wording differs) |
| 723 (Gradual Sequence · cf.) | No direct mātṛkā gloss found for this discourse; 「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」—“It should be known that here mindfulness is the basis and investigation of dharmas rests on it; the rest, as fitting, should be known likewise”〔T30n1579 0864c07〕 [correspondence by sense; shared wording in III] | 0864c07 | mindfulness · investigation of dharmas |
| 724 (Gradual Sequence · cf.) | No direct mātṛkā gloss found for this discourse; 「復次，於初中後隨闕一支，令如實覺不得圓滿」—“Further, if any one factor is lacking, at the beginning, middle, or end, awakening as it really is is not brought to completion”〔T30n1579 0864c05〕 [correspondence by sense; shared wording in III] | 0864c05 | — (the discourse has 「修習滿足」—“cultivated to fulfilment,” the treatise 「圓滿」—“fulfilled”; the wording differs) |
| 725 | No direct mātṛkā gloss found for this discourse | — | — |
| 726 | No direct mātṛkā gloss found for this discourse | — | — |
| 727 | No direct mātṛkā gloss found for this discourse | — | — |
| 728 | No direct mātṛkā gloss found for this discourse | — | — |
| 729 | No direct mātṛkā gloss found for this discourse | — | — |
| 730 (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」—“When a practitioner has the seven factors of awakening present according to the time and present according to the measure, this is called abiding”〔T30n1579 0865a14〕 [correspondence by sense; shared wording in III] | 0865a14 | seven factors of awakening |
| 731 (Abiding · cf.) | No direct mātṛkā gloss found for this discourse; 「一切煩惱皆離繫故，說名無怨、無敵、無害、無有災患」—“Because one is free from the bonds of all defilements, it is called without enmity, without foe, without harm, without calamity”〔T30n1579 0865a12〕 [correspondence by sense; shared wording in III] | 0865a12 | defilements · free from |
| 732 | No direct mātṛkā gloss found for this discourse | — | — |
| 733 (Gradual Sequence) | 「如其色類所依、能依流轉安立，隨其生起漸次而說」—“According to how their kind, basis, and what rests on the basis proceed and are established, they are spoken of in the gradual sequence of their arising”〔T30n1579 0864c06〕 | 0864c06 | gradual sequence · arising |
| 734 | No direct mātṛkā gloss found for this discourse | — | — |
| 735 | No direct mātṛkā gloss found for this discourse | — | — |
| 736 | No direct mātṛkā gloss found for this discourse | — | — |
| 737 (Gradual Sequence) | 「當知此中，念為所依，擇法能依；餘隨所應，當知亦爾」—“It should be known that here mindfulness is the basis and investigation of dharmas rests on it; the rest, as fitting, should be known likewise”〔T30n1579 0864c07〕 | 0864c07 | mindfulness · investigation of dharmas (the discourse’s 「漸次起」—“arise in sequence” and the treatise’s 「漸次而說」—“spoken of in gradual sequence”〔T30n1579 0864c07〕 share the word 「漸次」—“gradual sequence”) |
| 738 | No direct mātṛkā gloss found for this discourse | — | — |
| 739 | No direct mātṛkā gloss found for this discourse | — | — |
| 740 | No direct mātṛkā gloss found for this discourse | — | — |
| 741 (Cultivation) | 「不淨等想俱行修，乃至觀空想俱行修者，據無間義」—“Cultivation accompanied by the perception of impurity and the rest, up to cultivation accompanied by the perception of contemplating emptiness, is taught with respect to the sense of no interval”〔T30n1579 0865a21〕 | 0865a21 | impurity · accompanied (the discourse has 「不淨觀」—“contemplation of impurity,” the treatise 「不淨等想」—“the perception of impurity and the rest”; the discourse has 「俱」—“accompanied,” the treatise 「俱行修」—“cultivation accompanied by”; the wording differs) |
| 742 (Cultivation) | 「為欲對治希求活命及有愛故，修習死想」—“To counteract the longing for life and craving for existence, one cultivates the perception of death”〔T30n1579 0865b08〕 | 0865b08 | cultivate · death (the discourse has 「隨死念」—“mindfulness of death,” the treatise 「死想」—“the perception of death”; the wording differs) |
| 743 (Cultivation · cf.) | No direct mātṛkā gloss found for this discourse; 「又於此中，修慈最極至遍淨等，如三摩呬多地應知其相」—“Further, here, that the cultivation of loving-kindness reaches at most the Universal Purity and the rest—its marks should be known as in the Stage of Meditative Attainment”〔T30n1579 0865b16〕 [correspondence by sense; shared wording in III] | 0865b16 | loving-kindness · purity (the discourse has 「於淨最勝」—“has the pure as its highest,” the treatise 「遍淨」—“Universal Purity”; the wording differs) |
| 744 (Cultivation) | 「慈等俱行修，應知亦爾」—“Cultivation accompanied by loving-kindness and the rest should be known likewise”〔T30n1579 0865a22〕 | 0865a22 | loving-kindness · accompanied (the discourse has 「心與慈俱」—“the mind accompanied by loving-kindness,” the treatise 「慈等俱行修」—“cultivation accompanied by loving-kindness and the rest”; the wording differs) |
| 745 (Cultivation · cf.) | 「修不淨想為初，乃至觀空想為後」—“Cultivating the perception of impurity is first, up to the perception of contemplating emptiness, which is last”〔T30n1579 0865b10〕 [correspondence by sense; shared wording in III] | 0865b10 | emptiness (the discourse has 「空入處」—“the sphere of space,” the treatise 「觀空想」—“the perception of contemplating emptiness”; the wording differs; the sphere of space is not included under the perceptions of impurity, so the row is lowered to cf.) |
| 746 (Cultivation · cf.) | No direct mātṛkā gloss found for this discourse; 「復次，二十一種想俱行修諸覺支者，當知略由二因緣故」—“Further, cultivating the factors of awakening accompanied by the twenty-one kinds of perception should be known to rest, in brief, on two causes and conditions”〔T30n1579 0865a18〕 [correspondence by sense; shared wording in III] | 0865a18 | accompanied · cultivate |
| 747 (Cultivation) | 「無常等想俱行修，乃至死想俱行修者，據相應義」—“Cultivation accompanied by the perception of impermanence and the rest, up to cultivation accompanied by the perception of death, is taught with respect to the sense of association”〔T30n1579 0865a20〕 | 0865a20 | impermanence · perception · accompanied (the discourse has 「想俱」—“accompanied by the perception,” the treatise 「想俱行修」—“cultivation accompanied by the perception”; the wording differs; the appended sentences of the discourse, with the first name, come to twenty perceptions, while the treatise has 「二十一種想」—“twenty-one kinds of perception”; recorded together, without adjudication) |
② Saṃyutta coordinates (discourse by discourse · only the original wording of the Taishō notes is recorded):
| Discourse | Taishō note (verbatim) | Anchor |
|---|---|---|
| 712 | 「S. 46. 56. Abhaya.」 | 0191a12 |
| 713 | 「S. 46. 52. Pariyāya.」 | 0191a17 |
| 714 | — | — |
| 715 | 「S. 46. 51. Āhāra.」 | 0192a25 |
| 716 | 「cf. S. 46. 29. Ekadhamma.」 | 0193a08 |
| 717 | 「cf. S. 46. 29. Ekadhamma.」 | 0193a26 |
| 718 | 「S. 46. 4. Vatta.」 | 0193b14 |
| 719 | 「S. 46. 8. Upavāṇa.」 | 0193b28 |
| 720 | — | — |
| 721 | 「S. 46. 42. Cakkavatti.」 | 0194a05 |
| 722 | — | — |
| 723 | — | — |
| 724 | — | — |
| 725 | — | — |
| 726 | 「cf. S. 45. 2. Upaḍḍhaṃ.」 | 0195b10 |
| 727 | — | — |
| 728 | 「S. 46. 22. Desanā.」 | 0196a12 |
| 729 | 「S. 46. 27. Nirodha.」 | 0196a16 |
| 730 | 「S. 46. 41. Vidhā.」 | 0196a23 |
| 731 | 「S. 46. 49. Aṅga.」 | 0196a28 |
| 732 | 「S. 46. 10. Uppannā.」 | 0196b07 |
| 733 | — | — |
| 734 | — | — |
| 735 | — | — |
| 736 | — | — |
| 737 | — | — |
| 738 | — | — |
| 739 | — | — |
| 740 | — | — |
| 741 | 「S. 46. 67. Asubha.」 | 0197a29 |
| 742 | 「S. 46. 68. Maraṇa.」 | 0197b08 |
| 743 | 「S. 46. 54. Mettā.」 | 0197b15 |
| 744 | 「S. 46. 62. Mettā.」 | 0197c15 |
| 745 | 「S. 46. 76. Nirodha.」 | 0197c23 |
| 746 | 「S. 46. 66. Ānāpāna.」 | 0198a04 |
| 747 | 「S. 46. 71. Anicca.」 | 0198a12 |
| 747 appended sentences | 「S. 46. 72. Dukkha.」; 「S. 46. 73. Anattā.」 | 0198a20 |
| 747 appended sentences | 「S. 46. 74. Pahāna.」; 「S. 46. 75. Virāga.」 | 0198a21 |
There are twenty-five S. coordinates: twenty-one belong to discourses of this fascicle (twenty-one discourses), and four to the appended sentences of Discourse 747; of these, three are marked 「cf.」 (Discourses 716 · 717 · 726), the three listed in II; they are within the twenty-five and are not counted again. Fifteen discourses have no S. coordinate: Discourses 714 · 720 · 722–725 · 727 · 733–740. The Taishō notes do not mark one by one which perception names the four coordinates of the appended sentences correspond to; their lines are copied as they stand, and no pairing is made here.
Taishō notes other than S. coordinates (copied as they stand, not explained): Discourse 714, 「46. 53. Aggi.」 (0191c15), without the letter 「S.」
Taishō notes on transcription (only the note text is recorded; the translation is not changed on their basis): 無因無緣眾生無智無見 Natthi hetu natthi paccayo aññāṇāya adassanāya ahetu apaccayo aññānaṃ adassanaṃ hoti. (0191a14); Upavāṇa. (0193b29); Sāyaṇhasamayaṃ. (0193c01); 不淨觀 Asubhasaññā. (0197b01); 隨死念 Maraṇasaññā. (0197b10); 黃枕邑 Kaliyānaṃ nigama. (0197b15); Ānāpānasati. (0198a06); 無常想 Aniccasaññā. (0198a13).
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 II).