雜阿含經 卷第二十九Saṃyukta Āgama · Fascicle 29

Placement of the passage as a whole. This unit is the whole of Fascicle 29 of the Saṃyukta Āgama: from the fascicle title at its head, 「雜阿含經卷第二十九」—“Saṃyukta Āgama, Fascicle 29”〔T02 0205b24〕, to the closing title at its end, 「雜阿含經卷第二十九」—“Saṃyukta Āgama, Fascicle 29”〔T02 0212c25〕; it holds thirty-two discourses (discourse numbers 797 to 829 in the base text; of these, Discourses 811 to 812 are two discourses headed together in a single sentence; Discourse 800 is a single appended sentence of the compilers, without 「如是我聞」—“Thus have I heard”, without a dwelling place, and without closing words). This fascicle is the fifth fascicle of the Connected Discourses on the Path, continuing on from the four preceding fascicles of the Path, and its thirty-two discourses teach the dharma of an ascetic and the fruits of an ascetic, mindfulness of breathing, and the three trainings. The mirror in the Compendium of Topics is the door of mindfulness of breathing and the door of training in the Selection on the Factors of Awakening of the Compendium of Topics of the Yogācārabhūmi: the door of mindfulness of breathing begins from 「復次，嗢拕南曰：」—“Further, the uddāna says:”〔T30n1579 0866a05〕, and the door of training begins from 「復次，嗢拕南曰：」—“Further, the uddāna says:”〔T30n1579 0866c29〕, running to 「如其所應，當知即是無貪、無瞋、正念、正定」—“as is fitting, it should be known that these are non-greed, non-hatred, right mindfulness, and right concentration”〔T30n1579 0867c14〕; what follows, from 「復次，嗢拕南曰：」—“Further, the uddāna says:”〔T30n1579 0867c16〕, is the door of the purities of realization and does not belong to this fascicle.

I. Doctrinal-Outline Placement

The place of Fascicle 29—the head of the fascicle in the base text:

• 「雜阿含經卷第二十九」—“Saṃyukta Āgama, Fascicle 29”〔T02 0205b24〕
• 「宋天竺三藏求那跋陀羅譯」—“translated by Guṇabhadra, Tripiṭaka master from India, in the Song”〔T02 0205b26〕

The head of the fascicle bears no separate recitation title (0205b25 is a blank line); this fascicle continues on from the four preceding fascicles of the Path, and the recitation title is not repeated. The closing title at the end of the fascicle reads 「雜阿含經卷第二十九」—“Saṃyukta Āgama, Fascicle 29”〔T02 0212c25〕.

Dwelling places (all verbatim from the base text)

• Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park—twenty-four discourses: from 「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 0205b27〕 onward, the same in Discourses 797 to 799, 801 to 806, and 814 to 828; of these, Discourse 815 reads 「如是我聞：一時，佛住舍衛國祇樹給孤獨園夏安居」—“Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park, for the summer retreat”〔T02 0209b15〕.
• The Icchānaṅgala Grove—Discourse 807: 「如是我聞：一時，佛住一奢能伽羅林中」—“Thus have I heard. At one time the Buddha was staying in the Icchānaṅgala Grove”〔T02 0207a08〕.
• Kapilavastu, in the Nyagrodha Park—Discourse 808: 「如是我聞：一時，佛住迦毘羅越尼拘律樹園中」—“Thus have I heard. At one time the Buddha was staying at Kapilavastu, in the Nyagrodha Park”〔T02 0207b06〕.
• The Saloli Grove beside the Baqiumo River, at Jingang village—Discourse 809: 「如是我聞：一時，佛住金剛聚落跋求摩河側薩羅梨林中」—“Thus have I heard. At one time the Buddha was staying in the Saloli Grove beside the Baqiumo River, at Jingang village”〔T02 0207b21〕.
• The Saloli Grove beside the Baqiumo River, at Jingang—Discourse 810: 「如是我聞：一時，佛住金剛跋求摩河側薩羅梨林中」—“Thus have I heard. At one time the Buddha was staying in the Saloli Grove beside the Baqiumo River at Jingang”〔T02 0208a09〕; compared with Discourse 809 it lacks the two characters 「聚落」—“village”, and the two forms are kept as the base text has them.
• The Jinpi Grove at Jinpiluo village—Discourse 813: 「如是我聞：一時，佛住金毘羅聚落金毘林中」—“Thus have I heard. At one time the Buddha was staying in the Jinpi Grove at Jinpiluo village”〔T02 0208c12〕.
• The Baqi village—Discourse 829: 「如是我聞：一時，佛住跋耆聚落」—“Thus have I heard. At one time the Buddha was staying at the Baqi village”〔T02 0212c08〕; 「尊者跋耆子侍佛左右」—“the venerable Baqizi was attending at the Buddha’s side”〔T02 0212c08〕.
• Discourse 800 and Discourses 811 to 812 have no dwelling place. 「佛住」—“the Buddha was staying” occurs thirty times in all.

The types of the thirty-two discourses, and what is asked and what is said

The grouping of the discourses

• Discourses 797 to 800: the dharma of an ascetic is the eightfold noble path, the fruits of an ascetic are the four fruits, and each of the four fruits has what it cuts off; Discourse 798 sets up the three names of the dharma of an ascetic, the ascetic, and the goal of an ascetic; Discourse 799 abbreviates the preceding discourse and gives only 「有沙門果」—“There are the fruits of an ascetic”; Discourse 800 adds in a single sentence the four names of the brāhmaṇa and the four names of pure conduct.
• Discourses 801 to 804: the five things of much help in cultivating mindfulness of breathing; cultivated and cultivated much, it brings the stilling of body and mind, with thought and examination, stillness and singleness, and the perception of the portion of knowledge cultivated to fulfilment; Discourse 803 gives in full the sequence of its cultivation; Discourse 804 has mindfulness of breathing cut off all thoughts and perceptions, and its appended sentence extends this further to not being shaken, up to the two fruits, the four fruits, and the seven fruits.
• Discourses 805 to 808: Alishizha’s cultivation and a cultivation more superior and excellent; the samādhi of Jibinna, unmoving in body and mind; the Tathāgata’s two months dwelling by mindfulness of breathing, the words of the three gods, and the right way of speaking of the six dwellings; Mahānāma of the Śākyas asks the difference between the dwelling of one in training and the Tathāgata’s dwelling, and the bhikṣu Jiamo answers.
• Discourses 809 to 810: the contemplation of the impure and the affair of the bhikṣus who, weary of the body, did themselves harm, and the Buddha’s further teaching of the subtle dwelling, which is dwelling in mindfulness of breathing; one dharma fulfils the four foundations of mindfulness, the four foundations of mindfulness fulfil the seven factors of awakening, and the seven factors of awakening fulfil knowledge and liberation. Discourses 811 to 812 follow on from the above, changed to what a certain bhikṣu asked and the Buddha’s asking the bhikṣus.
• Discourses 813 to 815: the diligent cultivation of the four foundations of mindfulness taught for Jinpiluo, with a carriage from the four directions trampling the mounds of earth as the simile; through cultivating mindfulness of breathing the body does not tire and the eyes do not ail, up to the dhyānas, the fruits, and the supernormal powers; during the summer retreat the Buddha praises the assembly of bhikṣus for practising all right conduct, and counts what the elder bhikṣus of the present assembly have attained.
• Discourses 816 to 820: the names of the three trainings, with a verse; three explanations of the three trainings (Discourse 817); when the skilful means of higher wisdom is accomplished, the higher precepts and the higher mind are cultivated to fulfilment; more than two hundred and fifty precepts are gathered in the three trainings; each of the three trainings is matched with its fruit (Discourse 820).
• Discourses 821 to 823: the finer division of the three trainings matched with the stages of fruit—the training in the higher precepts matched with the five stages from the one-seed path downward, the training in the higher mind with the five kinds of final nirvāṇa, the training in the higher wisdom with the liberation of mind from the three outflows; Discourses 822 and 823 begin with dwelling complete in the precepts.
• Discourses 824 to 826: the two trainings, with a verse; dwelling in much blessing from training in the precepts, wisdom as the highest, liberation firm, and mindfulness as higher, with a verse; Discourse 826 explains these four matters sentence by sentence, lists the nine purposes of laying down the precepts, and speaks the verse again.
• Discourses 827 to 829: the two similes of the farmer’s three kinds of field-work and the brooding hen laying eggs, as similes for training well in the three trainings in season; the simile of the donkey following the herd of cattle, with a verse; Baqizi says of himself that he is not able to train as the training goes, and the Buddha has him train in the three trainings in season.

Speakers

• For the most part the World-Honored One speaks to the bhikṣus; 「世尊告諸比丘」—“the World-Honored One said to the bhikṣus” appears twenty-four times in all.
• Discourse 805: the Buddha asks the bhikṣus; the bhikṣu Alishizha rises and says to the effect of 「世尊所說安那般那念，我已修習」—“The mindfulness of breathing taught by the World-Honored One I have already cultivated”, stating his own cultivation; the Buddha tells Alishizha: 「更有勝妙過其上者」—“there is something superior and more excellent, beyond it”〔T02 0206c08〕.
• Discourse 806: the Buddha asks the bhikṣus whether they see Jibinna; the bhikṣus say to the Buddha: 「我等數見彼尊者正身端坐」—“Again and again we have seen that venerable sitting upright with body straight”〔T02 0206c25〕; the Buddha tells them of the samādhi, the bhikṣus ask again 「何等三昧」—“What samādhi”, and the Buddha answers with the cultivation of one dwelling relying on a village.
• Discourse 807: the Buddha himself relates his two months of sitting in meditation; the three gods speak one sentence each: 「沙門瞿曇時到」—“The ascetic Gautama’s time has come”〔T02 0207a26〕; 「此非時到，是時向至」—“This is not the time having come; it is the time drawing near”〔T02 0207a26〕; 「非為時到，亦非時向至」—“It is neither the time having come nor the time drawing near”〔T02 0207a27〕; 「此則修住，是阿羅訶寂滅耳」—“this is a dwelling of cultivation, it is the stillness of the Arhat, that is all”〔T02 0207a28〕.
• Discourse 808: Mahānāma of the Śākyas asks and the bhikṣu Jiamo answers; the whole discourse has no word spoken directly by the World-Honored One; within his answer the bhikṣu Jiamo relates the words of the World-Honored One’s two months of sitting in meditation in the Icchānaṅgala Grove: 「一時，世尊住一奢能伽羅林中」—“At one time the World-Honored One was staying in the Icchānaṅgala Grove”〔T02 0207b14〕; it closes with 「釋氏摩訶男聞迦磨比丘所說歡喜，從座起去」—“Mahānāma of the Śākyas, having heard what the bhikṣu Jiamo said, rejoiced, rose from his seat, and departed”〔T02 0207b19〕.
• Discourse 809: the World-Honored One teaches the bhikṣus the contemplation of the impure; Lulin, the brahmin’s son, killing the bhikṣus, and the god of Māra’s host praising him, are events narrated in the discourse; the Buddha asks the venerable Ānanda, and Ānanda says to the Buddha: 「世尊為諸比丘說修不淨觀，讚歎不淨觀」—“The World-Honored One taught the bhikṣus the cultivation of the contemplation of the impure and praised the contemplation of the impure”〔T02 0207c21〕; it closes with 「佛說此經已，尊者阿難聞佛所說，歡喜奉行」—“When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly”〔T02 0208a07〕.
• Discourse 810: 「爾時，尊者阿難獨一靜處，思惟禪思」—“At that time the venerable Ānanda, alone in a quiet place, reflecting in meditation”〔T02 0208a10〕, has a thought and then speaks to the Buddha; the Buddha tells Ānanda; it closes with 「佛說此經已，尊者阿難聞佛所說，歡喜奉行」—“When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly”〔T02 0208c08〕.
• Discourse 813: the World-Honored One addresses the venerable Jinpiluo; 「爾時，尊者金毘羅默然住，如是再三」—“At that time the venerable Jinpiluo stayed silent; and so a second and a third time”〔T02 0208c15〕; the venerable Ānanda says to Jinpiluo 「今大師告汝！」—“Now the teacher is addressing you!”〔T02 0208c16〕, and says it three times; Jinpiluo answers: 「我已知。尊者阿難！我已知。尊者瞿曇！」—“I know already, venerable Ānanda! I know already, venerable Gautama!”〔T02 0208c17〕; Ānanda says to the Buddha: 「世尊！是時。世尊！是時。善逝！」—“World-Honored One! It is time. World-Honored One! It is time. Well-Gone One!”〔T02 0208c19〕; the Buddha tells Ānanda; it closes with 「佛說此經已，尊者阿難聞佛所說，歡喜奉行」—“When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly”〔T02 0209a21〕.
• Discourse 815: three groups—the young bhikṣus, the elder bhikṣus, and the bhikṣus wandering among the people; 「爾時，眾多上座聲聞於世尊左右樹下、窟中安居」—“At that time many elder śrāvakas were keeping the retreat under the trees and in the caves to the left and right of the World-Honored One”〔T02 0209b16〕; 「時，有眾多年少比丘詣佛所」—“At that time many young bhikṣus came to where the Buddha was”〔T02 0209b17〕.
• Discourse 829: the venerable Baqizi speaks to the Buddha, the Buddha tells Baqizi, and Baqizi answers 「堪能」—“I am able”; the Buddha tells him further of the three trainings.
• Differences in the closing words: Discourse 826 reads 「佛說是經已」—“When the Buddha had spoken this sūtra”〔T02 0212a20〕; Discourse 808 reads 「從座起去」—“rose from his seat, and departed”; Discourses 815 and 829 read 「歡喜隨喜」—“rejoiced and were glad along with it” and 「作禮而去」—“made obeisance, and departed”.
• Two closings in one discourse: Discourse 815 first records 「諸年少比丘聞佛所說，歡喜隨喜，從座起，作禮而去」—“The young bhikṣus, having heard what the Buddha said, rejoiced and were glad along with it, rose from their seats, made obeisance, and departed”〔T02 0209b20〕, then records 「爾時人間比丘聞佛說法，歡喜隨喜，從座起，作禮而去」—“At that time the bhikṣus wandering among the people, having heard the Buddha teach the Dharma, rejoiced and were glad along with it, rose from their seats, made obeisance, and departed”〔T02 0209c07〕, and at the end of the discourse there is further 「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 0210a04〕.
• Closing words in the middle: in Discourse 829, 「爾時，尊者跋耆子聞佛所說，歡喜隨喜，作禮而去」—“At that time the venerable Baqizi, having heard what the Buddha said, rejoiced and was glad along with it, made obeisance, and departed”〔T02 0212c20〕 stands within the discourse; after it, from 「獨一靜處，專精思惟」—“alone in a quiet place, reflecting with concentrated diligence”〔T02 0212c22〕, comes the after-note of abbreviated teaching, then 「專精思惟……如上說，乃至」—“reflecting with concentrated diligence … as said above, up to”〔T02 0212c23〕, ending in the plainly stated sentence of realization of the fruit, 「心善解脫，得阿羅漢」—“mind well liberated, attains arhatship”〔T02 0212c23〕; the closing title of the fascicle reads 「雜阿含經卷第二十九」—“Saṃyukta Āgama, Fascicle 29”〔T02 0212c25〕.
• Those that do not record 「佛說此經已」—“When the Buddha had spoken this discourse”: Discourses 800, 808, 811 to 812, and 829; Discourse 826 reads 「佛說是經已」—“When the Buddha had spoken this sūtra”. 「佛說此經已」—“When the Buddha had spoken this discourse” appears twenty-seven times in all.

Verses

• Discourse 816: 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0210a09〕; the verse 0210a10–a21, twenty-four phrases.
• Discourse 824: the introductory sentence spans 0211c03–c04, 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0211c03〕; the verse 0211c05–c11, fourteen phrases.
• Discourse 825: 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0211c18〕; the verse 0211c19–c21, six phrases.
• Discourse 826: 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0212a16〕; the verse 0212a17–a19, six phrases.
• Discourse 828: the introductory sentence spans 0212b26–b27, 「爾時，世尊即說偈言」—“At that time the World-Honored One spoke in verse”〔T02 0212b26〕; the verse 0212b28–0212c06, sixteen phrases.
• Discourse 817: 「即說偈，如上所說」—“spoke a verse, as said above”〔T02 0210b02〕—cited and not given; there is no verse form.
• Five verses in all, sixty-six phrases; the speaker in every case is the World-Honored One. This fascicle has no summary verse.

Abbreviated texts

The forms of abbreviation in this fascicle: 「乃至」—“up to” thirty-seven times, 「如上說」—“as said above” eight times (of which 「亦如上說」—“also as said above” four times), 「差別者」—“the difference is” three times, 「如前廣說」—“as taught at length before” twice, 「如上廣說」—“as taught at length above” once, 「廣說如前」—“the rest at length as before” once, 「一一經」—“each discourse” once, 「亦如是說」—“is also taught likewise” once, 「如上所說」—“as said above” once. Of the thirty-seven occurrences of 「乃至」—“up to”, most are omissions in the middle of the method of cultivating mindfulness of breathing, the explanations of the three trainings, and the list of the four fruits, and the sense of the sentence is complete in itself; there are also several instances of 「乃至」—“up to” between numbers, such as 「乃至殺六十人」—“up to killing sixty men” and 「若十乃至十二」—“ten or up to twelve”, which are not abbreviations.

The appended sentences and after-notes at the ends of discourses

• Discourse 804: from 「如斷覺想，如是不動搖，得大果大福利」—“As with cutting off thoughts and perceptions, so likewise not being shaken, attaining great fruit and great blessing”〔T02 0206b22〕 to 「得二果、四果、七果，一一經亦如上說」—“attaining the two fruits, the four fruits, and the seven fruits—each discourse is also as said above”〔T02 0206b24〕—it lists the names of the discourses of the same form: not being shaken, attaining great fruit and great blessing, attaining the deathless, the final deathless, attaining the two fruits, the four fruits, the seven fruits—seven matters in all.
• Discourse 826: 「尸婆迦修多羅，如後，佛當說」—“The Śivaka sūtra—as below, the Buddha will teach it”〔T02 0212a21〕; 「如是阿難陀比丘及異比丘所問、佛問諸比丘三經，亦如上說」—“Likewise, the three discourses of what the bhikṣu Ānanda and a certain bhikṣu asked, and of the Buddha’s asking the bhikṣus, are also as said above”〔T02 0212a22〕.
• Discourse 829: after the closing words, the abbreviated teaching from 「獨一靜處，專精思惟」—“alone in a quiet place, reflecting with concentrated diligence”〔T02 0212c22〕.

The uddāna of the Compendium of Topics

The uddāna of the door of mindfulness of breathing: 「復次，嗢拕南曰：」—“Further, the uddāna says:”〔T30n1579 0866a05〕; 「障隨惑尋等、果、欲、細、身勞、」—“Obstructions, secondary defilements, thoughts and the like, Fruit, Desire, Subtle, Bodily Fatigue,”〔T30n1579 0866a06〕; 「學住、及作意、智無執為後。」—“The Dwelling of One in Training, and Attention, Knowledge and Non-Clinging last.”〔T30n1579 0866a07〕. The uddāna of the door of training: 「復次，嗢拕南曰：」—“Further, the uddāna says:”〔T30n1579 0866c29〕; 「初尊重尸羅、清淨戒圓滿、」—“first Esteem for Śīla, the Pure Precepts Fulfilled,”〔T30n1579 0867a01〕; 「現行、學勝利、學差別為後。」—“Present Conduct, the Benefit of Training, the Differences of Training last.”〔T30n1579 0867a02〕. The door of mindfulness of breathing has ten items and the door of training five; the text of the treatise divides its passages with 「復次」—“Further” in each case, and the number of passages does not correspond one to one with the number of items; what follows goes by the order of the text of the treatise—see Sections III and IV.

II. Collation with the Alternate Translations

For the thirty-two discourses of this fascicle the Taishō collation notes record no separate translation (neither the words “separate translation” nor “No. 100” occur in the notes); the parallels given by the Taishō notes are only the Pāli coordinates (see Section X②) and five cf. entries.

III. Scriptural and Treatise Grounding (the “eye”)

The Saṃyukta Āgama is the teaching of the Buddha and his disciples, and what it rests on is the discourses themselves; the treatise, in relation to the discourses, is a selection and not what they rest on. What follows, in the order of the door of mindfulness of breathing and the door of training in the Compendium of Topics, lists the places where the text of the treatise and the discourses of this fascicle share the same words verbatim, the discourse first and the treatise after; where the words differ this is marked, and the discourse is not altered by the treatise, nor the treatise by the discourse. Where [cf.] is marked, the words are shared but general, or the correspondence between the treatise passage and the discourse lies only in nearness of sense; it is noted for reading. The discourses say 「安那般那念」—“mindfulness of breathing”, the treatise 「入出息念」—“mindfulness of the in-and-out breath”; the discourses say 「增上意學」—“the training in the higher mind”, the treatise 「增上心學」—“the training in the higher mind (心)”; the discourses say 「波羅提木叉」—“prātimokṣa”, the treatise 「別解脫」—“separate liberation”; the discourses say 「四念處」—“the four foundations of mindfulness (念處)”, the treatise 「四念住」—“the four foundations of mindfulness (念住)”—all these differences of wording are recorded together below without being judged the same.

The Door of Mindfulness of Breathing

Obstructions · Secondary Defilements (treatise passage from 0866a08; Discourses 801 · 802 · 803 · 804)

• Sūtra: 「念於內息，繫念善學」—“Mindful of the breath within, one binds mindfulness and trains well”〔T02 0206a27〕
• Sūtra: 「得身止息及心止息，有覺有觀，寂滅、純一，明分想修習滿足」—“attains the stilling of body and the stilling of mind, with thought and examination, stillness, singleness, and the perception of the portion of knowledge cultivated to fulfilment”〔T02 0206a10〕
• Sūtra: 「空閑林中，離諸憒閙」—“in an empty grove, away from all clamor”〔T02 0206a05〕
• Sūtra: 「初夜、後夜不著睡眠」—“in the first and last watches of the night not clinging to sleep”〔T02 0206a03〕
• Treatise: 「入出息念修習差別有十六行，廣分別義，如聲聞地應知其相」—“the differences in the cultivation of mindfulness of the in-and-out breath are of sixteen steps; their meaning is distinguished at length, and their characteristics should be known as in the Śrāvaka Level”〔T30n1579 0866a08〕
• Treatise: 「爾時應知五障礙法」—“at that time five obstructing dharmas should be known”〔T30n1579 0866a10〕
• Treatise: 「一者、於其外緣，其心散亂」—“first, the mind is scattered toward outer objects”〔T30n1579 0866a11〕
• Treatise: 「四者、惛沈睡眠纏現在前」—“fourth, the entanglement of torpor and sleep is present”〔T30n1579 0866a12〕
• Treatise: 「五者、樂與道俗共相雜住」—“fifth, delighting in dwelling mixed together with those of the path and the laity”〔T30n1579 0866a13〕
• Treatise: 「由正修習入出息念，身心輕安」—“through rightly cultivating mindfulness of the in-and-out breath, body and mind have pliant ease”〔T30n1579 0866a16〕
• Treatise: 「由正修習入出息念，令尋伺等悉皆靜息」—“through rightly cultivating mindfulness of the in-and-out breath, thought and examination, and the like are all stilled”〔T30n1579 0866a21〕
• Treatise: 「為欲對治彼無明分諸妄想故，純修明分想，令速得圓滿」—“in order to counteract the false imaginings of the portion of ignorance, one purely cultivates the perception of the portion of knowledge, and makes it swiftly attain fulfilment”〔T30n1579 0866a22〕

Shared words: the perception of the portion of knowledge, sleep, body and mind. The treatise names 「十六行」—“sixteen steps” but does not list the steps, while Discourse 803 gives its cultivation in full, and the discourse has no name 「十六行」—“sixteen steps”; the treatise’s 「十六行」—“sixteen steps” and the sentence-by-sentence text of Discourse 803 are recorded together without judgement. The discourse reads 「明分想修習滿足」—“the perception of the portion of knowledge cultivated to fulfilment”, the treatise 「純修明分想，令速得圓滿」—“one purely cultivates the perception of the portion of knowledge, and makes it swiftly attain fulfilment”. The five things of Discourse 801 are conditions of much help, while the five things of the treatise are obstructing dharmas: the discourse’s 「空閑林中，離諸憒閙」—“in an empty grove, away from all clamor” and the treatise’s 「樂與道俗共相雜住」—“delighting in dwelling mixed together with those of the path and the laity” are opposites that complete each other, and the discourse’s 「不著睡眠」—“not clinging to sleep” and the treatise’s 「惛沈睡眠纏」—“the entanglement of torpor and sleep” share the two characters 「睡眠」—“sleep”—[cf.]. The discourse’s 「身止息及心止息」—“the stilling of body and the stilling of mind” and the treatise’s 「身心輕安」—“body and mind have pliant ease” differ in wording. Discourse 804’s 「斷諸覺想」—“cuts off all thoughts and perceptions”〔T02 0206b17〕 and the treatise’s 「令尋伺等悉皆靜息」—“thought and examination, and the like are all stilled”: the discourse reads 「覺想」—“thoughts and perceptions”, the treatise 「尋伺」—“thought and examination”; the words differ and the sense is near.

Thoughts and the Like · Fruit (treatise passage from 0866a24; Discourse 805 · the appended sentence of 804; Discourse 815 [cf.])

• Sūtra: 「我於過去諸行不顧念，未來諸行不生欣樂，於現在諸行不生染著」—“I do not look back on past formations, I do not delight in future formations, I am not attached to present formations”〔T02 0206c03〕
• Sūtra: 「得二果、四果、七果，一一經亦如上說」—“attaining the two fruits, the four fruits, and the seven fruits—each discourse is also as said above”〔T02 0206b24〕
• Treatise: 「於緣過去諸行尋伺，能令無間所生等持有間缺者，速得損減」—“thought and examination directed at past formations, which can cause the samādhi arising without interval to be interrupted, is swiftly diminished”〔T30n1579 0866a24〕
• Treatise: 「於緣未來諸行尋伺」—“the thought and examination that take future formations as object”〔T30n1579 0866a26〕
• Treatise: 「於緣現在諸行尋伺」—“the thought and examination that take present formations as object”〔T30n1579 0866a27〕
• Treatise: 「又若略說，由能永斷六種結故，當知建立二種、四種及以七種諸果勝利」—“further, to speak briefly, because one is able to cut off forever six kinds of bonds, it should be known that the excellent benefits of the fruits are established as of two kinds, four kinds, and seven kinds”〔T30n1579 0866a29〕
• Treatise: 「謂順下分、上分二結，見道、修道所斷二結，若起、若生二分位結」—“namely the two bonds of the lower and the higher portion, the two bonds abandoned by the path of seeing and the path of cultivation, and the bonds of the two states of arising and of being born”〔T30n1579 0866b02〕

Shared words: past formations, future formations, present formations; the numbers of fruits two, four, and seven. Discourse 805 speaks of Alishizha’s cultivation in terms of the formations of the three times, while the treatise speaks of the use of mindfulness of the in-and-out breath in terms of the thought and examination that take the formations of the three times as object; the discourse’s 「不顧念」—“do not look back”, 「不生欣樂」—“do not delight”, 「不生染著」—“am not attached” and the treatise’s 「損減」—“diminish”, 「止息」—“stilled”, 「寂靜」—“quiescent” differ in wording. The appended sentence of Discourse 804, 「得二果、四果、七果」—“attaining the two fruits, the four fruits, and the seven fruits”, and the treatise’s 「二種、四種及以七種諸果勝利」—“the excellent benefits of the fruits of two kinds, four kinds, and seven kinds” share the numbers and the words; the treatise explains them by the cutting off of the six bonds, and the discourse has no such words. [cf.]: Discourse 815’s 「修安那般那念，斷覺想」—“cultivate mindfulness of breathing and cut off thoughts and perceptions”〔T02 0209c29〕 is near in sense to the treatise’s 「令尋伺等悉皆靜息」—“thought and examination, and the like are all stilled” in the passage “Obstructions · Secondary Defilements” above; Discourse 815 counts the fruits attained by the elder bhikṣus, and with the treatise’s 「諸果勝利」—“the excellent benefits of the fruits” shares the character 「果」—“fruit”.

With Something Higher · Unsurpassed (treatise passage from 0866b06; Discourse 806 [cf.])

• Treatise: 「復次，入出息念修習差別，略有二種」—“further, the differences in the cultivation of mindfulness of the in-and-out breath are, in brief, of two kinds”〔T30n1579 0866b06〕
• Treatise: 「命根繫屬入息出息」—“the life faculty is bound to the in-breath and the out-breath”〔T30n1579 0866b08〕
• Treatise: 「深心厭離」—“deep-hearted weariness”〔T30n1579 0866b13〕
• Treatise: 「十六行修，當知無上」—“the cultivation of the sixteen steps, it should be known, is unsurpassed”〔T30n1579 0866b15〕
• Sūtra: 「此比丘得此三昧，不勤方便，隨欲即得」—“that bhikṣu attains this samādhi without exerting skilful means; he obtains it at will”〔T02 0206c28〕

This passage of the treatise has no words shared verbatim with the discourses of this fascicle. Of the items of the uddāna, 「欲」—“desire” has no character 「欲」—“desire” in this passage of the treatise; Discourse 806’s 「隨欲即得」—“obtains it at will” shares a character with the uddāna’s 「欲」—“desire”, [cf.], recorded together without judgement. Discourse 809’s 「極厭患身」—“grew utterly weary and sick of the body”〔T02 0207b25〕 and the treatise’s 「深心厭離」—“deep-hearted weariness” differ in wording.

Subtle (treatise passage from 0866b15; Discourses 807 · 809; Discourse 806 [cf.])

• Sūtra: 「當更修餘微細修住而住」—“I should further cultivate another, subtler dwelling of cultivation, and dwell in it”〔T02 0207a23〕
• Sūtra: 「即更入微細思惟，多住而住」—“I entered further into subtle reflection and dwelt much in it”〔T02 0207a24〕
• Sūtra: 「是故，我今次第說，住微細住，隨順開覺」—“Therefore I now teach in sequence: dwelling in the subtle dwelling, opening to awakening in accordance with it”〔T02 0207c27〕
• Sūtra: 「何等為微細住多修習」—“What is the subtle dwelling which, cultivated much”〔T02 0208a02〕
• Sūtra: 「身心不動，住勝妙住」—“unmoving in body and mind, dwelling in a superior dwelling”〔T02 0207a01〕
• Treatise: 「復次，如是入息出息念住，緣細風色為境界故，名微細住」—“further, this dwelling of mindfulness of the in-breath and out-breath, because it takes the form of subtle wind as its object, is called the subtle dwelling”〔T30n1579 0866b15〕
• Treatise: 「隔絕一切亂尋伺故，名不流散」—“because it cuts off all scattered thought and examination, it is called not flowing and scattering”〔T30n1579 0866b17〕
• Treatise: 「發生廣大身心所有妙輕安故，名不可伏」—“because it gives rise to the vast and excellent pliant ease of body and mind, it is called unsubduable”〔T30n1579 0866b17〕

Shared words: the subtle dwelling (the same three characters in Discourse 809 and the treatise), subtle (Discourse 807), breath, dwelling of mindfulness (the discourse’s 「安那般那念住」—“dwelling in mindfulness of breathing”〔T02 0208a03〕, the treatise’s 「入息出息念住」—“the dwelling of mindfulness of the in-breath and out-breath”). [cf.]: Discourse 806’s 「身心不動，住勝妙住」—“unmoving in body and mind, dwelling in a superior dwelling” shares with the treatise’s 「名不可伏」—“it is called unsubduable” and 「身心所有妙輕安」—“the excellent pliant ease of body and mind” the characters 「身心」—“body and mind” and 「妙」—“excellent”; the words differ.

Bodily Fatigue (treatise passage from 0866b19; Discourse 814)

• Sūtra: 「身不疲倦，眼亦不患，樂隨順觀住，樂覺知，不染著樂」—“the body does not tire and the eyes do not ail; one delights in dwelling in contemplation in accordance, delights in knowing, and is not attached to happiness”〔T02 0209a25〕
• Sūtra: 「樂隨觀住」—“delights in dwelling in contemplation in accordance”〔T02 0209a27〕
• Treatise: 「令身無勞，善能除遣奢摩他品隨煩惱故」—“it makes the body without fatigue, for it is well able to remove the secondary defilements of the side of calm”〔T30n1579 0866b19〕
• Treatise: 「令眼無勞，善能除遣毘鉢舍那品隨煩惱故」—“it makes the eyes without fatigue, for it is well able to remove the secondary defilements of the class of insight”〔T30n1579 0866b20〕
• Treatise: 「由隨觀察涅槃樂故，名隨觀樂」—“because one contemplates in accordance the happiness of nirvāṇa, it is called the happiness of contemplating in accordance”〔T30n1579 0866b21〕
• Treatise: 「由隨領受第三靜慮地中樂故，名領受樂」—“because one receives in accordance the happiness of the ground of the third meditation, it is called the happiness of receiving”〔T30n1579 0866b22〕
• Treatise: 「無染住故，無恐畏故，名安樂住」—“because one dwells without defilement and without fear, it is called the happy dwelling”〔T30n1579 0866b23〕

Shared words: body, eyes, contemplating in accordance, happiness, dwelling. The discourse’s 「身不疲倦」—“the body does not tire” and the treatise’s 「身無勞」—“the body without fatigue”, the discourse’s 「眼亦不患」—“the eyes do not ail” and the treatise’s 「眼無勞」—“the eyes without fatigue”, the discourse’s 「樂隨觀住」—“delights in dwelling in contemplation in accordance” and the treatise’s 「隨觀樂」—“the happiness of contemplating in accordance”, the discourse’s 「樂覺知」—“delights in knowing” and the treatise’s 「領受樂」—“the happiness of receiving”, the discourse’s 「不染著樂」—“is not attached to happiness” and the treatise’s 「無染住」—“dwells without defilement”—the five matters correspond in order, with words alike and unlike; recorded together.

The Dwelling of One in Training (treatise passage from 0866b25; Discourse 808; Discourse 807 [cf.])

• Sūtra: 「學住者為即是如來住耶？為學住異、如來住異？」—“Is the dwelling of one in training the same as the Tathāgata’s dwelling? Or is the dwelling of one in training one thing and the Tathāgata’s dwelling another?”〔T02 0207b09〕
• Sūtra: 「學住者，斷五蓋多住」—“The dwelling of one in training is to cut off the five hindrances and dwell much”〔T02 0207b11〕
• Sūtra: 「如來住者，於五蓋已斷已知，斷其根本」—“The Tathāgata’s dwelling is that the five hindrances are already cut off, already known, cut off at the root”〔T02 0207b12〕
• Treatise: 「頗復有人作如是念：如來所有離諸蓋住」—“might someone again have such a thought: the dwelling apart from the hindrances that the Tathāgata has”〔T30n1579 0866b28〕
• Treatise: 「若諸有學、若諸異生，由精進力，於其五蓋伏斷而住，名離蓋住」—“if those in training, or ordinary persons, by the power of energy dwell having suppressed and cut off the five hindrances, it is called the dwelling apart from the hindrances”〔T30n1579 0866c01〕
• Treatise: 「應知如是二離蓋住，極大差別」—“it should be known that these two dwellings apart from the hindrances differ greatly”〔T30n1579 0866c04〕
• Treatise: 「然彼隨眠未永斷故，諸蓋數數間心相續」—“yet because their latent tendencies are not yet cut off forever, the hindrances again and again break into the continuity of the mind”〔T30n1579 0866c05〕
• Treatise: 「如來諸蓋畢竟斷故，離諸蓋住」—“because the Tathāgata’s hindrances are finally cut off, he dwells apart from all hindrances”〔T30n1579 0866c07〕

Shared words: the Tathāgata, the five hindrances, cutting off, dwelling; the uddāna’s 「學住」—“the dwelling of one in training”〔T30n1579 0866a07〕 shares words with the discourse. The discourse’s 「學住」—“the dwelling of one in training” is the treatise’s dwelling apart from the hindrances of 「有學」—“those in training”; the discourse’s 「如來住」—“the Tathāgata’s dwelling”, the treatise’s 「如來所有離諸蓋住」—“the dwelling apart from the hindrances that the Tathāgata has”; the discourse’s 「斷五蓋多住」—“to cut off the five hindrances and dwell much”, the treatise’s 「於其五蓋伏斷而住」—“dwell having suppressed and cut off the five hindrances”; the discourse’s 「斷其根本」—“cut off at the root”, the treatise’s 「畢竟斷」—“finally cut off”. The treatise’s 「離蓋住」—“the dwelling apart from the hindrances” has no such words in the discourse. [cf.]: Discourse 807’s 「聖住、天住、梵住、學住、無學住、如來住」—“the noble dwelling, the heavenly dwelling, the Brahmā dwelling, the dwelling of one in training, the dwelling of one beyond training, the Tathāgata’s dwelling”〔T02 0207a29〕 lists the names of the dwelling of one in training and the Tathāgata’s dwelling; see the passage 「學差別」—“The Differences of Training” in the door of training below.

Attention (treatise passage from 0866c10; Discourse 813; Discourse 810 [cf.])

• Sūtra: 「如是知善內思惟」—“knows it thus, and reflects well within”〔T02 0208c27〕
• Sūtra: 「譬如有人乘車輿從東方顛沛而來」—“Suppose a man came driving a carriage headlong from the east”〔T02 0208c28〕
• Sūtra: 「當於爾時踐蹈諸土堆壠不？」—“at that time would he trample the mounds of earth?”〔T02 0208c28〕
• Sūtra: 「譬如四衢道有土堆壠」—“Suppose at a crossroads there were mounds of earth”〔T02 0209a17〕
• Treatise: 「入出息念為所依止，修四念住如理作意以為依止」—“with mindfulness of the in-and-out breath as its support, cultivating the four foundations of mindfulness has proper attention as its support”〔T30n1579 0866c10〕
• Treatise: 「又於此中，身等四法如四大路」—“further, in this, the four dharmas of body and the rest are like four great roads”〔T30n1579 0866c16〕
• Treatise: 「非理作意如塵土丘」—“improper attention is like mounds of dust and earth”〔T30n1579 0866c16〕
• Treatise: 「如理作意如四方來輿乘車車，緣身等四境界門轉」—“proper attention is like carts and carriages coming from the four directions, turning along the gates of the four objects, body and the rest”〔T30n1579 0866c18〕

Shared words: cart, carriage, four, body. The discourse uses the carriage from the four directions trampling the mounds of earth as a simile for the four foundations of mindfulness—body, feeling, mind, and dharmas—accomplished in sequence, with 「善內思惟」—“reflects well within”; the treatise explains it with 「身等四法如四大路」—“the four dharmas of body and the rest are like four great roads”, 「非理作意如塵土丘」—“improper attention is like mounds of dust and earth”, 「如理作意如四方來輿乘車車」—“proper attention is like carts and carriages coming from the four directions”. The discourse’s 「四衢道」—“crossroads” and the treatise’s 「四大路」—“four great roads”, the discourse’s 「土堆壠」—“mounds of earth” and the treatise’s 「塵土丘」—“mounds of dust and earth”, the discourse’s 「車輿」—“carriage” and the treatise’s 「輿乘車車」—“carts and carriages”, the discourse’s 「善內思惟」—“reflects well within” and the treatise’s 「如理作意」—“proper attention”—the same simile with different words; recorded together. [cf.]: Discourse 810, in which mindfulness of breathing fulfils the four foundations of mindfulness, and the treatise’s 「入出息念為所依止，修四念住」—“with mindfulness of the in-and-out breath as its support, cultivating the four foundations of mindfulness” are alike the teaching of cultivating the foundations of mindfulness on the basis of mindfulness of breathing.

Knowledge and Non-Clinging (treatise passage from 0866c21; Discourse 810 [cf.])

• Sūtra: 「聖弟子爾時身身觀念住，異於身者，彼亦如是隨身比思惟」—“the noble disciple at that time dwells in the foundation of mindfulness contemplating the body as body; as for what is other than the body, he likewise reflects on it by comparison with the body”〔T02 0208a29〕
• Sūtra: 「受、心、法法念處亦如是說」—“The foundations of mindfulness of feeling, mind, and dharmas as dharmas are taught likewise”〔T02 0208b28〕
• Treatise: 「精勤修習諸息念者，由正修習四種念住，無我等故，平等平等」—“those who diligently cultivate mindfulness of breathing, through rightly cultivating the four foundations of mindfulness, because of non-self and the like, are equal and equal”〔T30n1579 0866c21〕
• Treatise: 「是身種類，能取於身如理作意」—“this is of the kind of the body, able to take the body with proper attention”〔T30n1579 0866c22〕
• Treatise: 「如身念住，廣說乃至修法念住，當知亦爾」—“as with the foundation of mindfulness of the body, so, taught at length up to the cultivation of the foundation of mindfulness of dharmas, it should be known to be the same”〔T30n1579 0866c25〕
• Treatise: 「是故說此修念住教，名非一切外道所執」—“therefore this teaching of cultivating the foundations of mindfulness is called not clung to by any of the other sects”〔T30n1579 0866c27〕

Shared words: body, foundation of mindfulness, dharmas. Discourse 810’s 「異於身者，彼亦如是隨身比思惟」—“as for what is other than the body, he likewise reflects on it by comparison with the body” and the treatise’s 「是身種類，能取於身如理作意」—“this is of the kind of the body, able to take the body with proper attention” alike place the body and the one who contemplates the body in one kind; the words differ and the sense is near, [cf.]. The treatise’s 「無我」—“non-self” and 「非一切外道所執」—“not clung to by any of the other sects” have no such words in the discourse.

The Door of Training

Esteem for Śīla (treatise passage from 0867a03; Discourses 816 · 817 · 818 · 820 · 821; Discourses 819 · 828 · 829 [cf.])

• Sūtra: 「有三學」—“There are three trainings”〔T02 0210a07〕
• Sūtra: 「謂增上戒學、增上意學、謂增上慧學」—“namely, the training in the higher precepts, the training in the higher mind, and, namely, the training in the higher wisdom”〔T02 0210a08〕
• Sūtra: 「何等為增上意學？若比丘離欲、惡不善法，乃至第四禪具足住」—“What is the training in the higher mind? If a bhikṣu, secluded from desire and from evil, unwholesome dharmas, up to, dwells having attained the fourth dhyāna”〔T02 0210a28〕
• Sūtra: 「有比丘增上戒學，非增上意、增上慧學，有增上戒、增上意學，非增上慧學」—“There are bhikṣus in the training in the higher precepts who are not in the training in the higher mind or the higher wisdom; there are those in the training in the higher precepts and the higher mind who are not in the training in the higher wisdom”〔T02 0210b06〕
• Sūtra: 「謂比丘重於戒，戒增上，不重於定，定不增上」—“namely, a bhikṣu values the precepts, the precepts are higher; does not value concentration, concentration is not higher”〔T02 0210b21〕
• Sūtra: 「於彼彼分細微戒，犯則隨悔」—“as for the several minor precepts, when he breaks one he at once repents”〔T02 0210b23〕
• Sūtra: 「我不說彼不堪能」—“I do not say that he is incapable”〔T02 0210b24〕
• Treatise: 「學有三種，謂增上戒學、增上心學、增上慧學」—“training is of three kinds, namely the training in the higher precepts, the training in the higher mind (心), and the training in the higher wisdom”〔T30n1579 0867a03〕
• Treatise: 「建立如是三學差別，如聲聞地應知其相」—“the establishing of such differences among the three trainings should be known in its characteristics as in the Śrāvaka Level”〔T30n1579 0867a04〕
• Treatise: 「言邪行者，謂如有一，不尊重戒，汎爾出家」—“as for wrong conduct, it is like someone who does not esteem the precepts and goes forth casually”〔T30n1579 0867a06〕
• Treatise: 「下正行者，謂如有一，尊重淨戒，亦以淨戒為其增上」—“as for lower right conduct, it is like someone who esteems the pure precepts and also takes the pure precepts as the higher”〔T30n1579 0867a12〕
• Treatise: 「於定、於慧不生尊重，不為增上」—“toward concentration and toward wisdom he does not give rise to esteem, and does not take them as the higher”〔T30n1579 0867a13〕
• Treatise: 「此不容有犯無餘罪，而容有犯小隨小罪」—“for him it is not possible to commit a fault beyond remainder, but it is possible to commit small and minor faults”〔T30n1579 0867a14〕
• Treatise: 「於此如來不說其於沙門果證為無能者」—“of him the Tathāgata does not say that he is incapable of realizing the fruits of an ascetic”〔T30n1579 0867a15〕
• Treatise: 「中正行者，謂於戒定皆悉尊重，亦為增上」—“as for middle right conduct, it is that one esteems both precepts and concentration, and also takes them as the higher”〔T30n1579 0867a16〕
• Treatise: 「上正行者，謂已見諦，於三種學皆悉尊重」—“as for higher right conduct, it is that one has already seen the truths, and esteems all three kinds of training”〔T30n1579 0867a19〕
• Treatise: 「當知此中，若有定學，必有戒學；若有慧學，必有定學；有戒學者，不必定有定學、慧學」—“it should be known that in this, if there is the training in concentration, there is necessarily the training in the precepts; if there is the training in wisdom, there is necessarily the training in concentration; one who has the training in the precepts does not necessarily have the training in concentration and the training in wisdom”〔T30n1579 0867a22〕

Shared words: the three trainings, the training in the higher precepts, the training in the higher wisdom, precepts, concentration, wisdom, higher. The discourse’s 「增上意學」—“the training in the higher mind” and the treatise’s 「增上心學」—“the training in the higher mind (心)” differ in wording. Discourse 820’s 「重於戒，戒增上，不重於定，定不增上」—“values the precepts, the precepts are higher; does not value concentration, concentration is not higher” and the treatise’s lower right conduct, 「尊重淨戒，亦以淨戒為其增上」—“esteems the pure precepts and also takes the pure precepts as the higher” and 「於定、於慧不生尊重，不為增上」—“toward concentration and toward wisdom he does not give rise to esteem, and does not take them as the higher”, follow the same order; the discourse’s training in the higher mind, 「重於戒，戒增上，重於定，定增上」—“values the precepts, the precepts are higher; values concentration, concentration is higher”, and the treatise’s middle right conduct, 「於戒定皆悉尊重」—“esteems both precepts and concentration”; in the discourse’s training in the higher wisdom all three are valued, and the treatise’s higher right conduct 「於三種學皆悉尊重」—“esteems all three kinds of training”. The discourse’s 「細微戒，犯則隨悔」—“the minor precepts, when he breaks one he at once repents” and the treatise’s 「容有犯小隨小罪」—“it is possible to commit small and minor faults”; the discourse’s 「我不說彼不堪能」—“I do not say that he is incapable” and the treatise’s 「如來不說其於沙門果證為無能者」—“the Tathāgata does not say that he is incapable of realizing the fruits of an ascetic”—the words differ and the sense is the same; recorded together without judgement. The mutual dependence of the three trainings of precepts, mind, and wisdom in Discourse 818 shares with the treatise’s passage 「若有定學，必有戒學」—“if there is the training in concentration, there is necessarily the training in the precepts” the two words 「戒學」—“the training in the precepts” and 「慧學」—“the training in wisdom”; the discourse reads 「意」—“mind”, the treatise 「定」—“concentration”. [cf.]: Discourse 819’s 「說三學，能攝諸戒」—“three trainings are taught, which can gather all the precepts”〔T02 0210b16〕 shares with the treatise’s 「學有三種」—“training is of three kinds” the name 「三學」—“the three trainings”; Discourse 828’s 「有一愚癡男子違律犯戒，隨逐大眾」—“there is a foolish man who breaks the discipline and violates the precepts, following along with the great assembly”〔T02 0212b23〕 and the treatise’s wrong conduct, 「不尊重戒，汎爾出家」—“does not esteem the precepts and goes forth casually”, differ in wording and are near in sense; Discourse 829’s 「我不堪能隨學而學」—“I am not able to train as the training goes”〔T02 0212c13〕 and the treatise’s 「此已獲得沙門果證，不待思擇有能、無能」—“this one has already attained the realization of the fruits of an ascetic, and does not wait on considering whether he is able or not able”〔T30n1579 0867a20〕 share the question of the character 「能」—“able”.

The Pure Precepts Fulfilled · Present Conduct (treatise passages from 0867a27 and 0867b04; Discourses 822 · 823 · 824 [cf.])

• Sūtra: 「善攝持波羅提木叉，具足威儀行處，見細微罪，能生怖畏」—“well keeping the prātimokṣa, complete in deportment and resort, sees the smallest fault and is able to feel fear”〔T02 0211a14〕
• Sūtra: 「謂上威儀學、上波羅提木叉學」—“namely, the training in higher deportment and the training in the higher prātimokṣa”〔T02 0211c03〕
• Treatise: 「於性罪處能遠離故，當知是名淨戒圓滿」—“because one is able to keep far from the places of faults by nature, it should be known that this is called the fulfilment of the pure precepts”〔T30n1579 0867a27〕
• Treatise: 「於能密護諸根門等攝受淨戒所有善法」—“in all the wholesome dharmas of taking up the pure precepts, such as closely guarding the gates of the faculties”〔T30n1579 0867a28〕
• Treatise: 「於遮罪處能遠離故，當知是名別解脫圓滿」—“because one is able to keep far from the places of faults by prohibition, it should be known that this is called the fulfilment of separate liberation”〔T30n1579 0867b01〕
• Treatise: 「受持非止所攝所受尸羅，所有如法身語現行所攝學處」—“taking up and keeping the śīla received that is not comprised in restraint, the points of training comprised in all present conduct of body and speech in accordance with the Dharma”〔T30n1579 0867b05〕
• Treatise: 「是故一切總略而言，有三學處」—“therefore, to speak of all of it in sum, there are three points of training”〔T30n1579 0867b10〕
• Treatise: 「一、增上現行，二、增上毘奈耶，三、增上別解脫」—“first, higher present conduct; second, the higher discipline; third, higher separate liberation”〔T30n1579 0867b10〕

These two passages of the treatise share with the discourses of this fascicle only the words 「學」—“training” and 「增上」—“higher”; the discourses read 「波羅提木叉」—“prātimokṣa”, the treatise 「別解脫」—“separate liberation”; the two trainings of Discourse 824, 「上威儀學、上波羅提木叉學」—“the training in higher deportment and the training in the higher prātimokṣa”, and the treatise’s three points of training, 「增上現行」—“higher present conduct”, 「增上毘奈耶」—“the higher discipline”, 「增上別解脫」—“higher separate liberation”—the words differ, and the number of points of training also differs, [cf.], recorded together without judgement. Discourse 803’s 「守諸根門」—“guarding the gates of the faculties”〔T02 0206a21〕 and the treatise’s 「密護諸根門」—“closely guarding the gates of the faculties” share the two characters 「根門」—“the gates of the faculties”.

The Benefit of Training (treatise passage from 0867b12; Discourses 825 · 826)

• Sūtra: 「學戒多福利住，智慧為上，解脫堅固，念為增上」—“dwelling in much blessing from training in the precepts, with wisdom as the highest, liberation firm, and mindfulness as higher”〔T02 0211c14〕
• Sūtra: 「何等為學戒隨福利？」—“What is following the blessing of training in the precepts?”〔T02 0211c25〕
• Sūtra: 「何等智慧為上？」—“What is wisdom as the highest?”〔T02 0212a02〕
• Sūtra: 「何等為解脫堅固？」—“What is liberation firm?”〔T02 0212a07〕
• Sūtra: 「何等為比丘念增上？」—“What is a bhikṣu’s mindfulness as higher?”〔T02 0212a11〕
• Treatise: 「復次，學勝利住、慧為上首、解脫堅固、念為增上，修習三學速圓滿等，如攝釋分廣辯應知」—“further, the dwelling in the benefit of training, wisdom as the foremost, liberation firm, mindfulness as higher, the swift fulfilment of cultivating the three trainings, and the rest, should be known as distinguished at length in the Compendium of Explanations”〔T30n1579 0867b12〕

Shared words: training, dwelling, wisdom, highest, liberation firm, mindfulness as higher, the three trainings. The discourse’s 「學戒多福利住」—“dwelling in much blessing from training in the precepts” and the treatise’s 「學勝利住」—“the dwelling in the benefit of training”, the discourse’s 「智慧為上」—“wisdom as the highest” and the treatise’s 「慧為上首」—“wisdom as the foremost”; the discourse’s 「令三學滿足」—“brings the three trainings to fulfilment”, the treatise’s 「修習三學速圓滿」—“the swift fulfilment of cultivating the three trainings”. The treatise itself points to the Compendium of Explanations, and this is not unfolded here.

The Differences of Training (treatise passage from 0867b15; Discourses 822 · 823 · 807; Discourses 814 · 815 [cf.])

• Sūtra: 「若比丘具足戒住者」—“If a bhikṣu dwells complete in the precepts”〔T02 0211a13〕
• Sūtra: 「若比丘具足戒住，善攝波羅提木叉」—“If a bhikṣu dwells complete in the precepts, well keeping the prātimokṣa”〔T02 0211b07〕
• Sūtra: 「聖住、天住、梵住、學住、無學住、如來住」—“the noble dwelling, the heavenly dwelling, the Brahmā dwelling, the dwelling of one in training, the dwelling of one beyond training, the Tathāgata’s dwelling”〔T02 0207a29〕
• Sūtra: 「有得初禪、第二禪、第三禪、第四禪，慈、悲、喜、捨，空入處、識入處、無所有入處、非想非非想處具足住」—“there are those who dwell having attained the first dhyāna, the second dhyāna, the third dhyāna, the fourth dhyāna; loving-kindness, compassion, sympathetic joy, and equanimity; the sphere of space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception”〔T02 0209c20〕
• Treatise: 「復次，住具戒等，如聲聞地應知已辯」—“further, dwelling complete in the precepts and the rest should be known as already distinguished in the Śrāvaka Level”〔T30n1579 0867b15〕
• Treatise: 「又即淨戒，對治一切犯戒惡故，密護根門所依處故，說名律儀」—“further, the pure precepts themselves, because they counteract all the evil of breaking the precepts, and because they are the basis for closely guarding the gates of the faculties, are called restraint”〔T30n1579 0867b15〕
• Treatise: 「如是名為增上戒學所有差別」—“such are called the differences of the training in the higher precepts”〔T30n1579 0867b28〕
• Treatise: 「三住為依，當知增上心學、慧學所有差別」—“with the three dwellings as basis, the differences of the training in the higher mind and the training in wisdom should be known”〔T30n1579 0867b28〕
• Treatise: 「謂由天住、梵住差別，應知增上心學差別」—“namely, by the differences of the heavenly dwelling and the Brahmā dwelling, the differences of the training in the higher mind should be known”〔T30n1579 0867b29〕
• Treatise: 「由諸所有覺分等法聖住差別，應知增上慧學差別」—“by the differences of the noble dwelling of all dharmas such as the factors of awakening, the differences of the training in the higher wisdom should be known”〔T30n1579 0867c01〕
• Treatise: 「謂四靜慮、四無色等，名為天住」—“namely, the four meditations, the four formless attainments, and the like, are called the heavenly dwelling”〔T30n1579 0867c02〕
• Treatise: 「四無量定，名為梵住」—“the four immeasurable concentrations are called the Brahmā dwelling”〔T30n1579 0867c03〕
• Treatise: 「四聖諦智，四種念住，乃至道支，四種行迹，勝奢摩他、毘鉢舍那，四法迹等，當知一切皆名聖住」—“the knowledge of the four noble truths, the four foundations of mindfulness, up to the factors of the path, the four modes of progress, excellent calm and insight, the four tracks of dharma and the like—it should be known that all of these are called the noble dwelling”〔T30n1579 0867c04〕

Shared words: complete in the precepts (the discourse’s 「具足戒住」—“dwells complete in the precepts”, the treatise’s 「住具戒」—“dwelling complete in the precepts”), restraint, the training in the higher precepts, the noble dwelling, the heavenly dwelling, the Brahmā dwelling, the factors of awakening, the foundations of mindfulness. Discourse 807 lists the names of the six dwellings, while the treatise takes the three dwellings—the heavenly dwelling, the Brahmā dwelling, and the noble dwelling—as the basis of the training in the higher mind and the training in wisdom; the discourse has no separate explanation of the heavenly dwelling, the Brahmā dwelling, and the noble dwelling. [cf.]: the four dhyānas, loving-kindness, compassion, sympathetic joy, and equanimity, and the four formless spheres of Discourses 814 and 815 are near in sense to the treatise’s 「四靜慮、四無色等，名為天住」—“the four meditations, the four formless attainments, and the like, are called the heavenly dwelling” and 「四無量定，名為梵住」—“the four immeasurable concentrations are called the Brahmā dwelling”, but the discourses do not call them the heavenly dwelling or the Brahmā dwelling. The names of the stages of fruit in Discourses 821 and 823—the one-seed path, once-returner, clan-to-clan, seven-existences, stream-enterer, one who follows by Dharma, one who follows by faith, final nirvāṇa in the interval, final nirvāṇa on being reborn, final nirvāṇa without exertion, final nirvāṇa with exertion, final nirvāṇa going upstream—have no shared characters in the text of the treatise in the door of training; the treatise says only 「此已獲得沙門果證」—“this one has already attained the realization of the fruits of an ascetic”〔T30n1579 0867a20〕.

Not Gathered by the Two Doors

• Discourses 797 to 800 [Not found: the four words “dharma of an ascetic,” “goal of an ascetic,” “brāhmaṇa,” and “pure conduct” were searched in the text of the treatise in the door of mindfulness of breathing and the door of training; “brāhmaṇa” and “pure conduct” do not occur at all; “ascetic” occurs four times, each time as “the realization of the fruits of an ascetic” or “the nature of an ascetic”]. [cf.]: before the door of mindfulness of breathing, the item Ascetic in the door of the path factors shares words with these four discourses: 「又彼追求此沙門果貪瞋癡等畢竟斷義，是故說彼名沙門義」—“further, because he seeks the meaning of the final cutting off of greed, hatred, delusion, and the like, which is the fruit of an ascetic, he is therefore called the goal of an ascetic”〔T30n1579 0865c28〕; 「一、沙門性，二、是沙門，三、沙門義，四、沙門果」—“first, the nature of an ascetic; second, being an ascetic; third, the goal of an ascetic; fourth, the fruit of an ascetic”〔T30n1579 0866a02〕; 「其婆羅門差別道理，當知亦爾」—“the principle of the differences of the brāhmaṇa should be known to be the same”〔T30n1579 0866a03〕—Discourse 797’s 「有沙門法及沙門果」—“There is the dharma of an ascetic and the fruits of an ascetic”, Discourse 798’s 「有沙門法、沙門、沙門義」—“There is the dharma of an ascetic, the ascetic, and the goal of an ascetic”, and Discourse 800’s 「婆羅門法、婆羅門、婆羅門義、婆羅門果」—“the dharma of a brāhmaṇa, the brāhmaṇa, the goal of a brāhmaṇa, the fruits of a brāhmaṇa” share words with these; the treatise passage does not belong to the two doors that correspond to this fascicle, and is noted for reading.
• Discourses 811 to 812 [Not found: a single joint heading, with no words to correspond; the two expressions “a certain bhikṣu” and “the Buddha asks” were searched in the text of the treatise in the two doors and neither occurs].
• Discourse 827 [Not found: the six words “field,” “plough,” “irrigate,” “seed,” “hen,” and “in season” were searched in the text of the treatise in the two doors and none occurs].

IV. Essentials of the Commentary on This Passage

This fascicle has no old line-by-line commentary. No old commentary discourse by discourse is found for the Saṃyukta Āgama; the door of mindfulness of breathing and the door of training in the Compendium of Topics, in the order of their uddāna, select the discourses of this fascicle, and this is the only mirror of this fascicle:

1. The Door of Mindfulness of Breathing—the obstructions, counteragents, and excellent benefits of mindfulness of the in-and-out breath (shares words with or is near in sense to Discourses 801–810 · 813 · 814 · cf. Discourse 815)

• 「入出息念修習差別有十六行，廣分別義，如聲聞地應知其相」—“the differences in the cultivation of mindfulness of the in-and-out breath are of sixteen steps; their meaning is distinguished at length, and their characteristics should be known as in the Śrāvaka Level”〔T30n1579 0866a08〕
• 「爾時應知五障礙法」—“at that time five obstructing dharmas should be known”〔T30n1579 0866a10〕
• 「為欲對治彼無明分諸妄想故，純修明分想，令速得圓滿」—“in order to counteract the false imaginings of the portion of ignorance, one purely cultivates the perception of the portion of knowledge, and makes it swiftly attain fulfilment”〔T30n1579 0866a22〕
• 「又若略說，由能永斷六種結故，當知建立二種、四種及以七種諸果勝利」—“further, to speak briefly, because one is able to cut off forever six kinds of bonds, it should be known that the excellent benefits of the fruits are established as of two kinds, four kinds, and seven kinds”〔T30n1579 0866a29〕
• 「十六行修，當知無上」—“the cultivation of the sixteen steps, it should be known, is unsurpassed”〔T30n1579 0866b15〕
• 「復次，如是入息出息念住，緣細風色為境界故，名微細住」—“further, this dwelling of mindfulness of the in-breath and out-breath, because it takes the form of subtle wind as its object, is called the subtle dwelling”〔T30n1579 0866b15〕
• 「令身無勞，善能除遣奢摩他品隨煩惱故」—“it makes the body without fatigue, for it is well able to remove the secondary defilements of the side of calm”〔T30n1579 0866b19〕
• 「應知如是二離蓋住，極大差別」—“it should be known that these two dwellings apart from the hindrances differ greatly”〔T30n1579 0866c04〕
• 「又於此中，身等四法如四大路」—“further, in this, the four dharmas of body and the rest are like four great roads”〔T30n1579 0866c16〕
• 「是故說此修念住教，名非一切外道所執」—“therefore this teaching of cultivating the foundations of mindfulness is called not clung to by any of the other sects”〔T30n1579 0866c27〕

2. The Door of Training—the three trainings, right conduct and wrong conduct, the points of training, the excellent benefits, and the three dwellings (shares words with or is near in sense to Discourses 816–826 · cf. Discourse 807 · Discourses 819 · 827–829 cf. or not found)

• 「學有三種，謂增上戒學、增上心學、增上慧學」—“training is of three kinds, namely the training in the higher precepts, the training in the higher mind (心), and the training in the higher wisdom”〔T30n1579 0867a03〕
• 「下正行者，謂如有一，尊重淨戒，亦以淨戒為其增上」—“as for lower right conduct, it is like someone who esteems the pure precepts and also takes the pure precepts as the higher”〔T30n1579 0867a12〕
• 「上正行者，謂已見諦，於三種學皆悉尊重」—“as for higher right conduct, it is that one has already seen the truths, and esteems all three kinds of training”〔T30n1579 0867a19〕
• 「於性罪處能遠離故，當知是名淨戒圓滿」—“because one is able to keep far from the places of faults by nature, it should be known that this is called the fulfilment of the pure precepts”〔T30n1579 0867a27〕
• 「一、增上現行，二、增上毘奈耶，三、增上別解脫」—“first, higher present conduct; second, the higher discipline; third, higher separate liberation”〔T30n1579 0867b10〕
• 「復次，學勝利住、慧為上首、解脫堅固、念為增上，修習三學速圓滿等，如攝釋分廣辯應知」—“further, the dwelling in the benefit of training, wisdom as the foremost, liberation firm, mindfulness as higher, the swift fulfilment of cultivating the three trainings, and the rest, should be known as distinguished at length in the Compendium of Explanations”〔T30n1579 0867b12〕
• 「三住為依，當知增上心學、慧學所有差別」—“with the three dwellings as basis, the differences of the training in the higher mind and the training in wisdom should be known”〔T30n1579 0867b28〕
• 「如其所應，當知即是無貪、無瞋、正念、正定」—“as is fitting, it should be known that these are non-greed, non-hatred, right mindfulness, and right concentration”〔T30n1579 0867c14〕

The doors of the foundations of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of awakening, and the purities of realization selected among the dharmas that are factors of awakening in the Compendium of Topics have no discourses of this fascicle corresponding to them; the item Ascetic in the door of the path factors shares words with Discourses 797 to 800, and is noted in Section III [cf.]. After the door of training, what begins from 「復次，嗢拕南曰：」—“Further, the uddāna says:”〔T30n1579 0867c16〕 is the door of the purities of realization, which does not gather the discourses of this fascicle.

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, and there is nothing to set in separate columns.

VI. Terms (first occurrences — glosses drawn only from the Compendium of Topics, verbatim)

Carried over from before: the eightfold noble path, right view, right concentration; the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship; the three bonds, the five lower bonds; the dharma of an ascetic, the goal of an ascetic, the fruits of an ascetic, the goal of a brāhmaṇa; mindfulness of breathing; the restraint of the prātimokṣa; training in the precepts; few wishes; knowing measure in food; the first watch and the last watch of the night; bodily activity; liberation of mind; stillness; singleness; thoughts and perceptions; stilling; the five hindrances; restlessness and remorse; the gates of the faculties; restraint; the sitting cloth; elder; young; clansman; the heavenly dwelling; the dwelling at ease in this very life; the Arhat; the tāla tree; the contemplation of the impure; the four foundations of mindfulness, the foundation of mindfulness contemplating the body as body, the foundation of mindfulness contemplating dharmas as dharmas; the seven awakening factors (mindfulness, investigation of dharmas, energy, joy, ease, concentration, equanimity); knowledge, liberation; depending on seclusion, depending on dispassion, depending on cessation, inclining toward relinquishment; Well-Gone One; the deathless; great fruit and great benefit; spiritual powers; the sphere of space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception; seven-existences; saṃbodhi; the end of suffering; one who follows by faith, one who follows by Dharma; clan-to-clan; final nirvāṇa in the interval, final nirvāṇa on being reborn, final nirvāṇa without exertion, final nirvāṇa with exertion, final nirvāṇa going upstream; the view of the body, clinging to precepts; evil destinations; the knowledge and vision of liberation; liberation by wisdom; the mind well liberated; pure conduct; the summer rains retreat; the poṣadha; admonition, instruction; showing, teaching, illuminating, gladdening; right things; the perception of impermanence; the body of precepts; the sage; the far shore; capable; not knowing; the dharma of non-arising (already explained in Fascicle 12, 「於未來世成不生法耶」—“will one become in the future of the dharma of non-arising?”; the new context in this fascicle is the Tathāgata’s dwelling); the knowledge of past lives (already explained in Fascicle 2)—these words have already appeared in the preceding fascicles and are not given again here.

Proper names

• The bhikṣu Alishizha—Discourse 805: 「時，有比丘名阿梨瑟吒」—“At that time there was a bhikṣu named Alishizha”〔T02 0206b27〕.
• The venerable Jibinna—Discourse 806: 「時，尊者罽賓那亦晨朝時著衣持鉢」—“At that time the venerable Jibinna also, in the early morning, put on his robe and took his bowl”〔T02 0206c18〕.
• The Andha Grove—Discourse 806: 「持尼師檀入安陀林」—“took his sitting cloth and entered the Andha Grove”〔T02 0206c17〕.
• The Icchānaṅgala Grove—Discourses 807, 808.
• Three gods—Discourse 807: 「時，有三天子，極上妙色，過夜來至我所」—“At that time three gods, of supremely excellent form, came to me when the night was past”〔T02 0207a24〕.
• Mahānāma of the Śākyas—Discourse 808: 「爾時，釋氏摩訶男詣尊者迦磨比丘所」—“At that time Mahānāma of the Śākyas went to the venerable bhikṣu Jiamo”〔T02 0207b07〕.
• The bhikṣu Jiamo—Discourse 808; 「迦磨」—“Jiamo” occurs six times in all.
• Kapilavastu, in the Nyagrodha Park—Discourse 808.
• Lulin, a brahmin’s son—Discourse 809: 「至鹿林梵志子所」—“went to Lulin, a brahmin’s son”〔T02 0207b27〕.
• Jingang village, the Baqiumo River, the Saloli Grove—Discourses 809, 810.
• The venerable Jinpiluo—Discourse 813: 「爾時，世尊告尊者金毘羅」—“At that time the World-Honored One said to the venerable Jinpiluo”〔T02 0208c13〕; the Jinpi Grove at Jinpiluo village.
• The Śivaka sūtra—the appended sentence of Discourse 826: 「尸婆迦修多羅，如後，佛當說」—“The Śivaka sūtra—as below, the Buddha will teach it”〔T02 0212a21〕.
• The bhikṣu Ānanda—the appended sentence of Discourse 826: 「如是阿難陀比丘及異比丘所問、佛問諸比丘三經，亦如上說」—“Likewise, the three discourses of what the bhikṣu Ānanda and a certain bhikṣu asked, and of the Buddha’s asking the bhikṣus, are also as said above”〔T02 0212a22〕.
• The venerable Baqizi, the Baqi village—Discourse 829.

VII. Similes and Rhetoric

Eight similes

1. Cutting off the top of the tāla tree—「如截多羅樹頭，更不生長」—“as when the top of a tāla tree is cut off, it grows no more”〔T02 0207b13〕: in the Tathāgata’s dwelling the five hindrances are cut off at the root and do not arise in the future.
2. The great rain from the sky—「如天大雨，起、未起塵能令休息」—“as a great rain from the sky can settle the dust that has risen and has not yet risen”〔T02 0207c28〕: the subtle dwelling settles evil, unwholesome dharmas that have arisen and have not yet arisen.
3. Carriages from the four directions trampling the mounds of earth—「譬如有人乘車輿從東方顛沛而來」—“Suppose a man came driving a carriage headlong from the east”〔T02 0208c28〕; 「譬如有人乘車輿從南方顛沛而來」—“Suppose a man came driving a carriage headlong from the south”〔T02 0209a04〕; 「譬如有人乘車輿從西方來」—“Suppose a man came driving a carriage from the west”〔T02 0209a11〕; 「譬如四衢道有土堆壠，有人乘車輿從北方顛沛而來」—“Suppose at a crossroads there were mounds of earth, and a man came driving a carriage headlong from the north”〔T02 0209a17〕: the carriages of the four directions are matched in order with the four foundations of mindfulness—body, feeling, mind, and dharmas.
4. The farmer’s three kinds of work in the field—「譬如田夫有三種作田，隨時善作」—“It is like a farmer who has three kinds of work in the field, and does them well in season”〔T02 0212a25〕; 「而彼種子已入地中，則自隨時生長，果實成熟」—“and once those seeds have gone into the ground, of themselves in season they grow, and the fruit ripens”〔T02 0212b02〕: a simile for training well in the three trainings in season, so that the outflows do not arise and the mind is of itself well liberated.
5. The brooding hen laying eggs—「伏鷄生卵，若十乃至十二，隨時消息，冷暖愛護」—“a brooding hen lays eggs, ten or up to twelve, and in season tends them, keeping them cool or warm, loving and protecting them”〔T02 0212b10〕; 「然其伏鷄善伏其子，愛護隨時，其子自然安隱得生」—“yet that brooding hen broods her young well, loving and protecting them in season, and her young of themselves are born safely”〔T02 0212b13〕: the same as above.
6. The donkey following the herd of cattle—「譬如驢隨群牛而行，而作是念：『我作牛聲。』」—“It is like a donkey that goes following a herd of cattle and has this thought: ‘I make the sound of cattle.’”〔T02 0212b19〕: a simile for one who does not train in the three trainings and yet calls himself a bhikṣu.
7. The city in the verse—「勇猛堅固城，常守護諸根」—“valiant as a firm city, ever guarding the faculties”〔T02 0210a12〕.
8. The lamp in the verse—「如燈盡火滅」—“as the lamp is spent and the flame goes out”〔T02 0210a21〕.

In Discourse 809, that Lulin, a brahmin’s son, killed the bhikṣus and a god of Māra’s host praised him, is a matter narrated in the discourse and not a simile; see Section I.

Verses

Discourse 816:

• 「三學具足者，是比丘正行，」—“One complete in the three trainings—this is a bhikṣu’s right practice:”〔T02 0210a10〕
• 「增上戒心慧，三法勤精進，」—“higher precepts, mind, and wisdom, striving diligently in these three dharmas,”〔T02 0210a11〕
• 「勇猛堅固城，常守護諸根。」—“valiant as a firm city, ever guarding the faculties.”〔T02 0210a12〕
• 「如晝如其夜，如夜亦如晝，」—“As by day so by night, as by night so by day;”〔T02 0210a13〕
• 「如前如其後，如後亦如前，」—“as before so after, as after so before;”〔T02 0210a14〕
• 「如上如其下，如下亦如上。」—“as above so below, as below so above.”〔T02 0210a15〕
• 「無量諸三昧，映一切諸方，」—“Immeasurable samādhis illuminate all directions;”〔T02 0210a16〕
• 「是說為覺跡，第一清涼集，」—“this is called the track of awakening, the first gathering of coolness;”〔T02 0210a17〕
• 「捨離無明諍，其心善解脫，」—“leaving the strife of ignorance, his mind is well liberated.”〔T02 0210a18〕
• 「我為世間覺，明行悉具足，」—“I am the awakened one of the world, complete in knowledge and conduct,”〔T02 0210a19〕
• 「正念不忘住，其心得解脫，」—“dwelling with right mindfulness unforgetting, his mind attains liberation;”〔T02 0210a20〕
• 「身壞而命終，如燈盡火滅。」—“the body breaks up and life ends, as the lamp is spent and the flame goes out.”〔T02 0210a21〕

Discourse 824:

• 「學者學戒時，直道隨順行，」—“When one in training trains in the precepts, he goes following the straight path,”〔T02 0211c05〕
• 「專審勤方便，善自護其身，」—“intent and careful, diligent in skilful means, well guarding his own body;”〔T02 0211c06〕
• 「得初漏盡智，次究竟無知，」—“he attains the first knowledge of the ending of outflows, and next the ultimate not-knowing,”〔T02 0211c07〕
• 「得無知解脫，知見悉已度。」—“attains the liberation of not-knowing, knowledge and vision all crossed over.”〔T02 0211c08〕
• 「成不動解脫，諸有結滅盡，」—“Accomplishing the unshaken liberation, all the bonds of existence are ended;”〔T02 0211c09〕
• 「彼諸根具足，諸根寂靜樂，」—“his faculties are complete, his faculties still and at ease;”〔T02 0211c10〕
• 「持此後邊身，摧伏眾魔怨。」—“he bears this last body, and subdues the hosts of Māra and his foes.”〔T02 0211c11〕

Discourse 825:

• 「學戒隨福利，專思三昧禪，」—“Training in the precepts, following its blessing, intent on reflection in the dhyāna of samādhi,”〔T02 0211c19〕
• 「智慧為最上，現生之最後，」—“with wisdom as the highest—this is the last of this present life;”〔T02 0211c20〕
• 「牟尼持後邊，降魔度彼岸。」—“the sage bears this last body, subdues Māra, and crosses to the far shore.”〔T02 0211c21〕

Discourse 826:

• 「學戒隨福利，專思三昧禪，」—“Training in the precepts, following its blessing, intent on reflection in the dhyāna of samādhi,”〔T02 0212a17〕
• 「智慧為最上，現生最後邊，」—“with wisdom as the highest, the final edge of this present life;”〔T02 0212a18〕
• 「牟尼持後邊，降魔度彼岸。」—“the sage bears this last body, subdues Māra, and crosses to the far shore.”〔T02 0212a19〕

Discourse 828:

• 「同蹄無角獸，四足具聲口，」—“A beast with hooves alike and without horns, its four feet complete, with voice and mouth,”〔T02 0212b28〕
• 「隨逐大群牛，常以為等侶。」—“following the great herd of cattle, ever takes them for companions of its kind.”〔T02 0212b29〕
• 「形亦非牛類，不能作牛聲，」—“Its form is not of the cattle kind, it cannot make the sound of cattle;”〔T02 0212c01〕
• 「如是愚癡人，不隨繫心念。」—“so too the foolish man does not follow mindfulness with the mind bound.”〔T02 0212c02〕
• 「於善逝教誡，無欲勤方便，」—“Toward the instruction of the Well-Gone One he has no wish for diligent skilful means;”〔T02 0212c03〕
• 「懈怠心輕慢，不獲無上道。」—“slothful and with a mind of contempt, he cannot win the unsurpassed path.”〔T02 0212c04〕
• 「如驢在群牛，去牛常自遠，」—“Like the donkey among the herd of cattle, ever far of itself from the cattle,”〔T02 0212c05〕
• 「彼雖隨大眾，內行常自乖。」—“though he follows along with the great assembly, his inner practice ever departs from it.”〔T02 0212c06〕

Discourse 817: 「即說偈，如上所說」—“he then spoke the verse, as said above”〔T02 0210b02〕—cited but not given out, with no verse body, and not counted among the five above.

Fixed formulas

The pattern of question and answer

• Asking and answering oneself in the form ‘what is …? It is …’: 「何等為」—“what is” occurs forty-one times in all, in Discourses 797, 798, 799, 801, 809, 810, 816 to 823, 825, 826, and 827.
• The question ‘how …?’: 「云何」—“how” occurs eleven times in all, in Discourses 803, 804, 805, 808, 810, 813, 814, and 815.
• The question ‘do you …?’: Discourse 805’s 「如我所說安那般那念，汝等修習不？」—“Do you cultivate the mindfulness of breathing that I have taught?”〔T02 0206b26〕; Discourse 806’s 「汝等見尊者罽賓那不？」—“Do you see the venerable Jibinna?”〔T02 0206c23〕; the four questions of Discourse 813 in the form 「當踐蹈土堆壠不」—“would he trample the mounds of earth?”; Discourse 829’s 「汝堪能隨時學三學不？」—“Are you able to train in the three trainings in season?”〔T02 0212c14〕.

Repeated sentence patterns

• Discourse 803: the cultivation of mindfulness of breathing is composed sentence by sentence with 「善學」—“trains well”, twelve occurrences.
• Discourse 810: each of the four foundations of mindfulness is matched with four phrases of the cultivation of mindfulness of breathing; the seven awakening factors follow one upon another in the form ‘having cultivated the awakening factor of …, the awakening factor of … is fulfilled’; and the seven awakening factors, further, by 「依遠離、依無欲、依滅、向於捨」—“depending on seclusion, depending on dispassion, depending on cessation, inclining toward relinquishment”, fulfil knowledge and liberation.
• Discourse 813: each of the four foundations of mindfulness is matched with the carriage of one direction, in four rounds of question and answer.
• Discourses 820 to 823: the explanation of the three trainings takes the form ‘values the precepts, the precepts are higher’ or ‘the precepts are fulfilled,’ adding or subtracting one in each training.
• Discourses 821 and 823: 「彼地未等覺者」—“one who has not yet fully awakened at that stage” and 「於彼未等覺者」—“one who has not yet fully awakened in that” are repeated over one another into a list of the stages of fruit.
• Discourse 826: the four explanations—following the blessing of training in the precepts, wisdom as the highest, liberation firm, and mindfulness as higher—are all in repeated words with ‘thus and thus’ and ‘this and that dharma, this and that place.’

The form of the verses

All five are in five-character phrases: Discourse 816 twenty-four phrases, 824 fourteen phrases, 825 six phrases, 826 six phrases, 828 sixteen phrases. The verse texts of Discourse 825 and Discourse 826 are the same, except that the fourth phrase reads in the one 「現生之最後」—“this is the last of this present life”〔T02 0211c20〕, in the other 「現生最後邊」—“the final edge of this present life”〔T02 0212a18〕.

Abbreviated groups of phrases and the compilers’ appended sentences

• Discourse 800: the dharma of a brāhmaṇa, the brāhmaṇa, the goal of a brāhmaṇa, the fruits of a brāhmaṇa; the dharma of pure conduct, the one of pure conduct, the goal of pure conduct, the fruits of pure conduct—eight names.
• Discourse 804: unshaken, attaining great fruit and great benefit, attaining the deathless, the final deathless, attaining the two fruits, the four fruits, and the seven fruits—seven matters.
• Discourses 811 to 812: asked by a certain bhikṣu, the Buddha asking the bhikṣus—two discourses.
• The nine matters of laying down the precepts in Discourse 826 (verbatim from the base text): gathering the Saṅgha, gathering the Saṅgha utterly, that those without faith gain faith, that those with faith increase their faith, taming evil people, that those with shame dwell at ease, guarding against the outflows in this present life, attaining the right counteragent in the future, making pure conduct long endure—from 「謂大師為諸聲聞制戒，所謂攝僧，極攝僧」—“namely, the teacher lays down the precepts for the śrāvakas, which is called gathering the Saṅgha, gathering the Saṅgha utterly”〔T02 0211c25〕; the two appended sentences at the end of the discourse: the Śivaka sūtra, and the three discourses asked by the bhikṣu Ānanda and by a certain bhikṣu and of the Buddha’s asking the bhikṣus.

VIII. Citation and Carrying Forward

• Shared words with the Compendium of Topics: 〔T30n1579 0866a08〕〔T30n1579 0866a10〕〔T30n1579 0866a22〕〔T30n1579 0866a24〕〔T30n1579 0866a29〕〔T30n1579 0866b15〕〔T30n1579 0866b19〕〔T30n1579 0866b28〕〔T30n1579 0866c01〕〔T30n1579 0866c16〕〔T30n1579 0866c18〕〔T30n1579 0867a03〕〔T30n1579 0867a12〕〔T30n1579 0867a22〕〔T30n1579 0867b12〕〔T30n1579 0867b15〕〔T30n1579 0867b29〕〔T30n1579 0867c01〕.
• The carrying forward of the uddāna: the door of mindfulness of breathing, 「障隨惑尋等、果、欲、細、身勞、」—“Obstructions · Secondary Defilements, Thoughts and the Like, Fruit, Desire, Subtle, Bodily Fatigue,”〔T30n1579 0866a06〕; 「學住、及作意、智無執為後。」—“the Dwelling of One in Training, and Attention, Knowledge and Non-Clinging last.”〔T30n1579 0866a07〕—its order answers to Discourses 801 to 815 of this fascicle, with Discourse 805, the appended sentence of 804, and 809 with 807, 814, 808, 813, and 810 following in turn; the order of the discourses and the order of the treatise differ, and both are recorded. The door of training, 「初尊重尸羅、清淨戒圓滿、」—“first Esteem for Śīla, the Pure Precepts Fulfilled,”〔T30n1579 0867a01〕; 「現行、學勝利、學差別為後。」—“Present Conduct, the Benefit of Training, the Differences of Training last.”〔T30n1579 0867a02〕—answers to Discourses 816 to 829 of this fascicle.
• Carrying forward within the fascicle (only shared forms are recorded):
  • Discourses 797 to 800: Discourse 799 carries on from the preceding discourse, 「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 0205c16〕; Discourse 800’s 「梵行法、梵行者、梵行義、梵行果亦如上說」—“the dharma of pure conduct, the one of pure conduct, the goal of pure conduct, and the fruits of pure conduct are also as said above”〔T02 0205c22〕.
  • Discourses 801 to 804: in Discourse 804, below 「若比丘依止聚落、城邑住」—“If a bhikṣu dwells relying on a village or town”〔T02 0206b19〕, 「如上廣說，乃至」—“as taught at length above, up to”〔T02 0206b19〕 carries on the cultivation of Discourse 803.
  • Discourses 805 to 808: Discourse 805’s 「如前廣說，乃至」—“as taught at length before, up to”〔T02 0206c10〕; in Discourse 808 the bhikṣu Jiamo relates Discourse 807, 「廣說如前，乃至」—“taught at length as before, up to”〔T02 0207b17〕, the same sentence as Discourse 807’s 「乃至無學現法樂住」—“up to the dwelling at ease in this very life of one beyond training”〔T02 0207b04〕.
  • Discourses 809 to 812: Discourse 809’s 「如前廣說，乃至」—“as taught at length before, up to”〔T02 0208a06〕; Discourse 810’s 「是比丘依止聚落，乃至如滅出息念學」—“this bhikṣu dwells relying on a village, up to, as with the cessation of the out-breath he trains in mindfulness”〔T02 0208a22〕; Discourses 811 to 812, 「如是異比丘所問，佛問諸比丘亦如上說」—“Likewise, what a certain bhikṣu asked, and the Buddha’s asking the bhikṣus, are also as said above”〔T02 0208c10〕.
  • Discourses 813 to 815: Discourse 813’s 「乃至滅出息時如滅出息學」—“up to, at the cessation of the out-breath, as with the cessation of the out-breath he trains”〔T02 0208c23〕; Discourse 814’s 「是比丘依止聚落，乃至觀滅出息時如滅出息學」—“this bhikṣu dwells relying on a village, up to, when contemplating the cessation of the out-breath, as with the cessation of the out-breath he trains”〔T02 0209a28〕; Discourse 815’s 「是比丘依止聚落，乃至觀滅出息如觀滅出息學」—“this bhikṣu dwells relying on a village, up to, contemplating the cessation of the out-breath, as contemplating the cessation of the out-breath he trains”〔T02 0210a02〕.
  • Discourses 816 to 820: Discourse 817’s 「即說偈，如上所說」—“he then spoke the verse, as said above”〔T02 0210b02〕 carries on the verse of Discourse 816; Discourse 820’s 「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 0210b20〕.
  • Discourses 821 to 823: Discourse 821’s 「成一種子道」—“accomplishes the one-seed path”〔T02 0210c22〕 and Discourse 823’s 「得一種子道」—“attains the one-seed path”〔T02 0211b13〕 are the same form with a different character.
  • Discourses 824 to 826: Discourse 826’s 「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 0211c24〕 carries on from Discourse 825 and explains its four matters sentence by sentence; the appended sentence of Discourse 826, 「亦如上說」—“are also as said above”〔T02 0212a23〕.
  • Discourses 827 to 829: Discourse 827’s 「謂善戒學、善意學、善慧學已」—“namely, having trained well in the precepts, trained well in the mind, trained well in wisdom”〔T02 0212b04〕, Discourse 828’s 「而不學習勝欲增上戒學」—“yet does not train in the training in the higher precepts with keen desire”〔T02 0212b24〕, and Discourse 829’s 「汝當隨時增上戒學、增上意學、增上慧學」—“You should in season train in the training in the higher precepts, the training in the higher mind, the training in the higher wisdom”〔T02 0212c15〕 alike carry on the names of the three trainings; the closing record of Discourse 829, 「專精思惟……如上說，乃至」—“reflecting with concentrated energy … as said above, up to”〔T02 0212c23〕.
• Beyond this fascicle: of the differences of the three trainings the treatise says 「如聲聞地應知其相」—“their characteristics should be known as in the Śrāvaka Level”〔T30n1579 0867a04〕; of the sixteen steps of mindfulness of the in-and-out breath it says 「如聲聞地應知其相」—“their characteristics should be known as in the Śrāvaka Level”〔T30n1579 0866a09〕; of the benefit of training it says 「如攝釋分廣辯應知」—“should be known as distinguished at length in the Compendium of Explanations”〔T30n1579 0867b13〕; the treatise itself points elsewhere, and this is not opened out here.

IX. Placement Among the Recensions

The rows of the Taishō collation notes and of the current edition for this fascicle come to seventy-three in all: sixty-six variant readings of the three editions and the 【聖】 edition, and seven places where the current reading differs from the original Taishō printing (【大】 = the original Taishō printing; 【宋】【元】【明】 = the three editions, abbreviated 【三】 in the Taishō notes; 【聖】 = the Shōgozō edition of the Shōsōin; current reading = the character adopted in the current transcription; 「無」—“lacks it” = that edition lacks the character; recorded together, without adjudication).

Seven places where the current reading differs from the original Taishō printing (the plain rendering follows the current reading throughout)

Further: under the closing title at the end of the fascicle, 「雜阿含經卷第二十九」—“Saṃyukta Āgama, Fascicle 29”〔T02 0212c25〕, the Taishō note records the votive text of Empress Kōmyō appended in the 【聖】 edition; it is not entered in the table above.

Ten notable points (recorded together, without adjudication)

1. Discourse 816〔T02 0210a08〕: the current reading is 「謂增上戒學、增上意學、謂增上慧學」—“namely, the training in the higher precepts, the training in the higher mind, and, namely, the training in the higher wisdom”, where before 「增上慧學」—“the training in the higher wisdom” one character 「謂」—“namely” is repeated; the Taishō note (0210a08): 謂字麗本版缺今依忍澂師校正本補之 (“the character 謂 is missing from the Korean printing block; it is now supplied according to the corrected edition of master Ninchō”). The plain rendering translates it in the place of the current reading.
2. Discourse 823〔T02 0211b26〕〔T02 0211b27〕: the current reading is 「無明漏心解脫」—“liberation of mind from the outflow of ignorance”, the three editions read 「無明有漏」—“from the outflow of ignorance” (row 053), the same form as Discourses 820 to 822; the current reading is 「梵行是立」—“the pure conduct is established”, the three editions and the 【聖】 edition read 「已」—“already” (row 054), the same form as 「梵行已立」—“the pure conduct established” in the other discourses. The plain rendering follows the current reading.
3. The lists of the stages of fruit in Discourse 821 and Discourse 823: Discourse 821 reads 「彼地未等覺者」—“one who has not yet fully awakened at that stage”, in the order once-returner, clan-to-clan, seven-existences, one who follows by Dharma, one who follows by faith; the training in the higher precepts in Discourse 823 reads 「若彼地未等覺者」—“if one has not yet fully awakened at that stage” and 「彼地未等覺者」—“one who has not yet fully awakened at that stage”, in the order once-returner, clan-to-clan, stream-enterer, one who follows by Dharma, one who follows by faith, and its training in the higher mind reads 「於彼未等覺者」—“one who has not yet fully awakened in that”〔T02 0211b21〕. Discourse 821 reads 「成一種子道」—“accomplishes the one-seed path”〔T02 0210c22〕, Discourse 823 「得一種子道」—“attains the one-seed path”〔T02 0211b13〕. Translated word for word by the base text, not made uniform.
4. Discourse 822〔T02 0211a24〕: the current reading is 「彼彼分細微戒」—“the several minor precepts”, the three editions 「於彼」—“in that” (row 048).
5. Discourse 824〔T02 0211c02〕〔T02 0211c03〕: the current reading is 「有二學」—“There are two trainings” and 「何等為二」—“What are the two?”, and the three editions and the 【聖】 edition all read 「三」—“three” (rows 055, 056); the current reading is 「謂上威儀學」—“namely, the training in higher deportment”, the three editions 「謂上戒覺」—“namely, the higher precepts, awakening” (row 057). The plain rendering follows the current reading as two trainings.
6. The verses of Discourse 825 and Discourse 826: the fourth phrase in the current reading reads in the one 「現生之最後」—“this is the last of this present life”〔T02 0211c20〕, in the other 「現生最後邊」—“the final edge of this present life”〔T02 0212a18〕; there is no Taishō collation note. Each passage follows the base text, not made uniform.
7. Discourse 827〔T02 0212b13〕: in the current reading’s 「若以瓜刮」—“if one scratches with the claw”, the character 「瓜」—“claw”: the three editions read 「爪」—“claw”, and the 【聖】 edition 「爾」—“thus” (row 063). The plain rendering follows the current reading.
8. Discourse 810〔T02 0208a26〕: after the current reading’s 「學」—“trains”, the Song edition and the Yuan, Ming, and 【聖】 editions each have one long sentence more (row 018), and the sentences the two have in addition also differ from each other.
9. Discourse 814, from 〔T02 0209a25〕: in the current reading’s 「身不疲倦」—“the body does not tire”, the character 「倦」—“tire”: the three editions and the 【聖】 edition read 「極」—“exhausted”, the same in three places (rows 033, 035, 037); in the current reading’s 「樂覺知」—“delights in knowing”, the word 「覺知」—“knowing”: the three editions and the 【聖】 edition read 「知覺」—“knowing, in reversed order”, the same in two places (rows 034, 036).
10. The verse of Discourse 816〔T02 0210a18〕: in the current reading’s 「捨離無明諍」—“leaving the strife of ignorance”, the character 「諍」—“strife”: the three editions and the 【聖】 edition read 「靜」—“stillness” (row 043).

Characters

• 「迦磨」—“Jiamo”—Discourse 808, six occurrences in all; the bhikṣu’s name in Discourse 752 of Fascicle 28 is written 「迦摩」—“Jiamo” with another character; the character forms of the two fascicles differ, and they are not judged to be the same person.
• Discourse 809’s 「金剛聚落跋求摩河側薩羅梨林」—“the Saloli Grove beside the Baqiumo River, at Jingang village” and Discourse 810’s 「金剛跋求摩河側薩羅梨林」—“the Saloli Grove beside the Baqiumo River at Jingang”: two forms of the place name, following the base text.
• Discourse 826’s 「佛說是經已」—“When the Buddha had spoken this sūtra”〔T02 0212a20〕 is written 「是」, not 「此」.
• Discourse 826’s 「慙愧者得樂住」—“that those with shame dwell at ease”〔T02 0211c27〕 is written with 「慙」.
• Discourse 801’s 「離諸憒閙」—“away from all clamor”〔T02 0206a05〕 is written with 「閙」.
• In Discourse 809’s 「穌息」—“relief”, the character 「穌」: the 【聖】 edition writes 「蘇」 throughout (rows 009 to 012).

Interlinear notes—none in this fascicle.

The line form of the verses—all five have two phrases to each line; the introductory sentences of Discourses 824 and 828 span lines.

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

① Mātṛkā

② Saṃyutta coordinates

The S. coordinates of the Taishō notes for this fascicle are twelve entries: ten notes of the original printing, attached to ten discourses from Discourse 803 to Discourse 813 (Discourses 811 to 812 headed together in parentheses as one entry); and two notes of the current edition, attached to Discourse 800.

Taishō notes other than S. coordinates (copied as they stand, not explained): Discourse 816, 「A. III. 89. Sikkha.」—“A. III. 89. Sikkha.” (0210a06); Discourse 819, 「A. III. 87. Sādhika.」—“A. III. 87. Sādhika.” (0210b13); Discourse 820, 「A. III. 85-86. Sekha.」—“A. III. 85-86. Sekha.” (0210b19); Discourse 821, 「cf. A. III. 85-86. Sekha.」—“cf. A. III. 85-86. Sekha.” (0210c13); Discourse 823, 「cf. A. III. 84. Sekha.」—“cf. A. III. 84. Sekha.” (0211b06); Discourse 824, 「cf. Itiv. 46. Sikkhā.」—“cf. Itiv. 46. Sikkhā.” (0211c01; the current edition’s note reads cf. It. 46. Sikkhā.); Discourse 825, 「cf. Itiv. 45. Sikkhā.」—“cf. Itiv. 45. Sikkhā.” (0211c13; the current edition’s note reads It. 46. Sikkhā., a number different from the original printing’s note); Discourse 827, 「A. III. 82. Sukhetta.」—“A. III. 82. Sukhetta.” (0212a24); Discourse 828, 「A. III. 81. Samaṇa.」—“A. III. 81. Samaṇa.” (0212b18); Discourse 829, 「A. III. 83. Vajjiputta.（跋耆子）」—“A. III. 83. Vajjiputta. (Baqizi)” (0212c08). Discourses with no coordinate note of any kind: 797, 798, 799, 801, 802, 814, 815, 817, 818, 822, 826.

Taishō notes on transcription (only the note text is recorded; the translation is not changed on their basis): 安那般那念 Ānāpānasati. (0206a18); 罽賓那 Kappina. (0206c18); 聖住 Ariyavihāra., Brahmavihāra. (0207a29); Tathāgatavihāra. (0207b01); Kapilavatthusmiṃ. Nigrodha-ārāme. (0207b06); Mahānāma. (0207b07); Sekhavihāra. (0207b09); 多羅 Tālā. (0207b13); 於未…不生法 Āyatiṃ anuppādadhammā. (0207b14); Asubhakathā. (0207b23); 明解脫 Vijjāvimutti. (0208a21); Adhisīlasikkhā., Adhicittasikkhā., Adhipaññāsikkā. (0210a08).

③ Variants of the Alternate Translation—the Taishō notes for this fascicle record no separate translation, and there is nothing to collate.